大方廣入如來智德不思議經

Thus have I heard:

At one time, the Buddha was dwelling in the Hall of Universal Radiant Light at the Tranquil Extinction bodhimanda in the land of Magadha. This was a place where immeasurable merits gathered and arose, causing all who beheld it to become joyful and delighted and forever to abandon thoughts of disparagement and contempt.

The Buddha sat upon the Jeweled Lotus Lion Throne at this bodhimanda, where he had attained awakening—pure and impartial—practicing the Dharma of nonduality, abiding where all Buddhas abide, and equal to all Buddhas.

The Buddha had attained the unobstructed Dharma of nonretrogression and accomplished all that is most difficult to conquer. He constantly performed Buddha-work without ever ceasing. His Dharma-body was signless; he abided in the inconceivable and clearly and precisely understood the lives of the three periods of time.

The Buddha’s body pervaded all worlds. His wisdom penetrated all dharmas without ever being deluded, and he knew all modes of conduct.

The Buddha’s body was subtle and wondrous. He had severed every net of doubt, was beyond discrimination, had attained the nondual wisdom that reaches the ultimate shore, and was revered and venerated by the bodhisattvas.

The Buddha was undifferentiated from the Tathagata’s liberation, had entered the Buddha’s impartial state of equality, and penetrated the entirety of the Dharma-realm and space. Until the end of future kalpas, the Buddha constantly turned the Dharma wheel, teaching sixty-two kotis of assembled great bhiksus and enabling them to penetrate the true character of all dharmas, whose intrinsic nature is impartial like space, with nowhere to cling and nothing upon which to rely.

These bodhisattvas had forever abandoned the bonds of affliction and could accord with the wisdom and skillful means of all Tathagatas. Within a single dharma they fully understood all dharmas. Their undefiled discerning wisdom was always manifest before them. They constantly cultivated with diligence toward the wisdom of all modes without ever retreating in mind and had completely perfected ultimate wisdom. In accordance with every sphere of experience, there was nowhere their practice of skillful means was incomplete.

The names of these bodhisattvas were: Sariputra, Mahamaudgalyayana, Mahakatyayana, Mahakasyapa, Nadikasyapa, Gayakasyapa, Mahakapphina, Revata, Aniruddha, Subhuti, Purna Maitrayaniputra, Gavampati, Culapanthaka, Vitta the Lion, Khadira, Cunda the Merchant Chief, Mahakausthila, Nanda, Rahula, and Ananda. Such great disciples were the foremost among them.

There were also sixty kotis of assembled bhiksunis. Long had they cultivated pure wholesome qualities. They were near to attaining the wisdom of the Buddhas, had penetrated skillful means, realized that all dharmas are without intrinsic nature and without characteristics, abided in ultimate reality, and understood that all dharmas are neither born nor extinguished and that there is nothing to eliminate. They abided in the Samadhi of Inconceivable Liberation. In accordance with the capacities of beings who were to be tamed, they manifested physical forms and modes of deportment, yet within these they made no discrimination. Mahaprajapati and Yasodhara were the foremost among them.

There were also indescribable hundreds of thousands of kotis of nayutas of great bodhisattvas, as numerous as dust motes throughout the ten Buddha-realms, who had assembled there. These bodhisattvas were all bound to only one more birth and had come from other directions to gather at this assembly. They could enter completely and universally into the worlds of the ten directions.

They had attained the path of nirvana and wisdom in skillful means, abided in the bodhisattva Dharma-gates, observed and mastered the skillful means appropriate to all beings, brought beings to maturity, enabled them to eliminate attachments and conceptual elaborations, and penetrated the fact that all dharmas abide neither outside nor inside. They clearly knew that the good and evil karma and its fruits of all beings were unobtainable, yet were neither lost nor destroyed; and they could clearly discern the activities of beings’ faculties according to their afflictions or inclinations.

The bodhisattvas fully retained, without ever forgetting, the meaning of the teachings given by the Tathagatas of the three periods of time.

They penetrated all conditioned and unconditioned dharmas, both mundane and supramundane.

They perfected the wheel of wisdom of the Buddhas of the three periods of time.

In every thought-moment, they clearly manifested passing away from a celestial palace, taking birth again, renouncing the household life, practicing austerities, proceeding to the Bodhi tree, subduing the hosts of Mara, accomplishing perfect awakening, and turning the Dharma wheel.

They manifested the appearance of nirvana, yet never wearied of or abandoned beings, awakening them so that they generated the resolve for great bodhi.

Within the mental sphere and objects of cognition of one being, they could enter the mental spheres and objects of cognition of all beings.

Having perfected spontaneous wisdom, they assumed bodhisattva bodies.

They had never retreated from the practice of omniscience.

Although they constantly cultivated, they perceived no cultivation.

For the sake of a single being, they could remain in the world for immeasurable kalpas, teaching the Dharma, safeguarding the Dharma treasury, and perpetuating the lineage of the noble ones.

In places where there was no Buddha, they manifested the appearance of Buddhas in numbers equal to the beings there. They manifested the attainment of perfect awakening, adorned all realms throughout the ten directions with their seated meditation, perfected great wisdom, purified and adorned all defiled and intermingled lands, and eliminated every karmic obstruction of bodhisattvas. All their merits, like the Dharma-realm and space, were completely fulfilled. They realized ultimate reality without obstruction.

They attained the wisdom-seal of the equality of all dharmas.

They clearly knew that the intrinsic nature of all dharmas is equal.

What they saw and heard was like an illusion and an echo.

They abided in the Surangama Samadhi of the Sovereign Play of Inconceivable Liberation.

They perfected the dharani gate that brings forth the excellent marks and characteristics of the Buddhas.

They fully possessed the pure practices and vows of the Buddhas of the three periods of time.

They perfected Samantabhadra’s supreme aspiration.

Wherever Buddhas appeared in the world, these bodhisattvas went there, reverently exhorting and requesting them to teach.

Within each pore they manifested all worlds.

Within each pore they manifested themselves throughout the ten directions.

From the time of their birth until they finally manifested the appearance of parinirvana, they displayed all these things.

They manifested all the assemblies of the Buddhas of the ten directions within the assembly of a single Buddha, and manifested the assembly of a single Buddha within the assemblies of all Buddhas throughout the ten directions.

They manifested the realms of the ten directions within their own bodies, and within their own bodies manifested the bodies of all beings; then, in accordance with those beings, they taught immeasurable essentials of the Dharma.

They manifested all Buddha-bodies within one Buddha-body and brought one Buddha-body into all Buddha-bodies.

Within the body of one being they manifested the bodies of immeasurable beings, and within the bodies of all beings they manifested the body of one being.

Within a body of one lifetime they manifested bodies of the three periods of time, and within bodies of the three periods they manifested a body of one lifetime.

They manifested the past within the future and brought the future into the past.

They brought the past into the present and the present into the past.

Within one body they entered deeply into meditative concentration and arose from it in immeasurable, innumerable bodies.

Within immeasurable, innumerable bodies they entered deeply into meditative concentration and arose from it in one body.

Within one Buddha-body they manifested the bodies of all beings, and within the bodies of all beings they manifested one Buddha-body.

Within the bodies of beings they manifested the pure Dharma-body, and within the pure Dharma-body they manifested the bodies of beings.

They manifested one Buddha-land and its adornments within all pure lands.

They manifested all Buddha-lands and their adornments within one pure land.

They brought the realms of the ten directions into a single pore and revealed to beings all the vow-powers of the Buddhas.

Throughout the realms of the ten directions, for every being capable of being transformed, they manifested unsurpassed, complete, perfect awakening.

For innumerable kalpas in every world, they constantly practiced the bodhisattva conduct without ceasing.

Within a single dust mote they accommodated boundless, incalculable, innumerable worlds without causing beings to feel confined.

They made immeasurable, inconceivable kalpas into a single instant and expanded a single instant into immeasurable, inconceivable kalpas.

In a single ksana they were present throughout all worlds in the ten directions. In accordance with beings born from eggs, wombs, moisture, or transformation; those with form or without form; with materiality or without materiality; without feet, with two feet, four feet, or many feet; devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, Sakra, Brahma, world-protectors, humans, and nonhumans—whichever were to be tamed—they manifested modes of deportment for those beings, yet the bodies and minds of these bodhisattvas made no deliberate discriminations.

These bodhisattvas had all attained skillful means and immeasurable, innumerable other merits such as these.

The names of these bodhisattvas were:

Bodhisattva Samantabhadra

Bodhisattva Universal Eye

Bodhisattva Universal Transformation

Bodhisattva Universal Wisdom

Bodhisattva Universal Gaze

Bodhisattva Universal Light

Bodhisattva Universal Radiance

Bodhisattva Universal Illumination

Bodhisattva Universal Banner

Bodhisattva Universal Awakening

Bodhisattva Great Swiftness

Bodhisattva Great Swift Upholder

Bodhisattva Great Spiritual Transformation

Bodhisattva King of Great Spiritual Transformations

Bodhisattva Great Diligence

Bodhisattva Great Heroic Vigor

Bodhisattva Great Resolute Advance

Bodhisattva Power of Great Resolute Advance

Bodhisattva Leader of the Great Assembly

Bodhisattva Great Fragrant Elephant

Bodhisattva Great Moon

Bodhisattva Wondrous Moon

Bodhisattva Moon of Merit

Bodhisattva Jeweled Moon

Bodhisattva Universal Moon

Bodhisattva Stainless Dharma Moon

Bodhisattva Vairocana Moon

Bodhisattva Moon of Renown

Bodhisattva Radiant Moon

Bodhisattva Full Moon

Bodhisattva Brahma Voice

Bodhisattva Thunderous Voice of the Lord of Brahma

Bodhisattva Voice of the Earth

Bodhisattva Voice of the Dharma-Realm

Bodhisattva Voice That Destroys All Maras

Bodhisattva Voice That Sounds the Dharma Drum

Bodhisattva Voice of Universal Awakening

Bodhisattva Voice Without Discrimination

Bodhisattva Voice Above the Earth

Bodhisattva Voice That Saves All Who Hear

Bodhisattva Treasury of Equality

Bodhisattva Stainless Treasury

Bodhisattva Treasury of Merit

Bodhisattva Treasury of Light

Bodhisattva Jeweled Treasury

Bodhisattva Moon Treasury

Bodhisattva Sun Treasury

Bodhisattva Sun-Born Treasury

Bodhisattva Lotus Treasury

Bodhisattva Wisdom Treasury

Bodhisattva Great Wisdom

Bodhisattva Supreme Wisdom

Bodhisattva Wisdom of Renown

Bodhisattva Unsurpassed Wisdom

Bodhisattva Increasing Wisdom

Bodhisattva Immeasurable Wisdom

Bodhisattva Vast Wisdom

Bodhisattva Buddha-Wisdom

Bodhisattva Inexhaustible Wisdom

Bodhisattva Ocean Wisdom

Bodhisattva Meru Lamp

Bodhisattva Great Lamp

Bodhisattva Dharma Lamp

Bodhisattva Lamp Illuminating the Ten Directions

Bodhisattva Universal Lamp

Bodhisattva Lamp That Destroys All Darkness

Bodhisattva Lamp Illuminating Every Place

Bodhisattva Lamp of Definitive Illumination

Bodhisattva Moon Lamp

Bodhisattva Sun Lamp

Bodhisattva Manjusri

Bodhisattva Avalokitesvara

Bodhisattva Mahasthamaprapta

Bodhisattva Vajra Treasury

Bodhisattva Treasury of Merit

Bodhisattva Free from Evil Destinies

Bodhisattva Medicine King

Bodhisattva Supreme Medicine

Bodhisattva Thunder Voice

Bodhisattva Flower Voice

Bodhisattva Sunlight

Bodhisattva Stainless Heroic One

Bodhisattva Vajra Wisdom

Bodhisattva Destroyer of All Hindrances

Bodhisattva Subduer of Mara

Bodhisattva Jeweled Beacon

Bodhisattva Celestial Light

Bodhisattva Subduer of the Great Mara

Bodhisattva Difficult to Behold

Bodhisattva Difficult to Subdue

Bodhisattva Difficult to Fathom

Bodhisattva Supreme Wisdom

Bodhisattva Destroyer of Evil Destinies

Bodhisattva Maitreya.

Such great bodhisattvas were the foremost among them.

There were also immeasurable, inconceivable, and incalculable devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, Sakra, Brahma, and world-protectors, all of whom had assembled from Buddha-realms throughout the ten directions.

At that time, in this world there were also ten billion devas of the Six Heavens of Desire, led by Mara kings, princes, and merchant chiefs. Together with immeasurable retinues of devas, they went to the Buddha to behold the Tathagata, pay homage, make offerings, and receive the teaching.

There were ten billion Great Brahma Heaven Kings, up to ten billion devas of the Akanistha Heaven, led by Mahesvara. Together with immeasurable retinues of devas, they went to the Buddha to behold the Tathagata, pay homage, make offerings, and receive the teaching.

There were ten billion assemblies of kings of the eight classes of beings, together with immeasurable humans, nonhumans, upasakas, upasikas, and others. Accompanied by their retinues, they went to the Buddha to behold the Tathagata, pay homage, make offerings, and receive the teaching.

There were all the medicinal spirits of grasses, trees, gardens, forests, and the like; the spirits of Mount Meru, Great Mount Meru, Mount Mucilinda, Great Mount Mucilinda, the Snow Mountains, the Iron Encircling Mountains, and the like; and all the spirits of mountains, rivers, seas, ponds, lakes, countries, and villages. All these spirits, the eight classes of beings, and the spirits dwelling in palaces went with their retinues to the Buddha to behold the Tathagata, pay homage, make offerings, and receive the teaching.

There were ten billion sun and moon devas and the naga king Anavatapta, each surrounded by an immeasurable retinue. They went to the Buddha to behold the Tathagata, pay homage, make offerings, and receive the teaching.

Through the Buddha’s spiritual power, these great assemblies did not obstruct one another, nor was there any sense of confinement.

At that time, the Blessed One emitted a radiant light that spread throughout the entire assembly, like the light of the full moon dispersing dark clouds. Its brilliance shone more radiantly than the stars, while the Blessed One remained unmoving like Sumeru, King of Mountains. The Tathagata’s radiance pervaded all the lofty devas, Sakra, and Brahma, surpassing them in unique majesty and nobility.

Then the youth Manjusri said to Bodhisattva Destroyer of All Hindrances:

“Today the Tathagata abides here with his body unmoving. Do you understand this?”

Bodhisattva Destroyer of All Hindrances replied:

“Manjusri! Although today the Tathagata abides unmoving in this assembly, some devas and humans see the Tathagata renouncing the household life and practicing austerities. Some see him arrive beneath the Bodhi tree, abide peacefully in the bodhimanda, conquer the hosts of Mara, and attain complete, perfect awakening.

Devas, naga kings, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, Sakra, Brahma, and the world-protectors praise him together, saying, ‘Excellent, great teacher! Victor over the enemy hosts!’ Some see Sakra, Brahma, the world-protectors, and the devas exhorting and requesting the Buddhas to teach the Dharma. Some see the Buddha teaching them the Dharma of generosity.

Some see him teaching them the Dharma of moral discipline, patience, diligence, meditative concentration, wisdom, skillful means, powers, vows, and knowledge. Some see him teaching the Sravaka Vehicle. Some see him teaching the Pratyekabuddha Vehicle.

Some see him teaching the Unsurpassed Vehicle. Some see him teaching the dharmas of taking birth among animals, hungry ghosts, in Yama’s realm, in the Heaven of the Four Great Kings, in the Heaven of the Thirty-Three, and even in Brahma’s palace. Some see him teaching the Dharma of birth in the human realm.

Some see him teaching the Dharma of a wheel-turning king.

“Manjusri! Within this assembly, some see the Tathagata’s body as one foot tall; some, one krosa; some, two krosas; some, half a yojana; some, one yojana; some, two yojanas; some, ten yojanas; some, a hundred, a thousand, or ten thousand yojanas; some, fifty thousand, one hundred thousand, one million, or five million yojanas. Some even see it exceeding every numerical measure of yojanas.

Some see the Buddha’s body as the color of yellow gold; some, the color of vaidurya; some, the color of indranila; some, the color of great blue jewels; some, the color of radiant jewels; some, the color of red lotus jewels; some, the color of sakabhilagna jewels; some, the color of vajra-radiance jewels; some, the color of celestial-light jewels; some, the color of jewels radiant as the sun and moon; some, the color of crystal; some, the color of sphatika; some, the color of the Sovereign King jewel; some, the color of the Light-Gathering jewel; some, the color of the Lion Beacon jewel; some, the color of the Lion Banner jewel; some, the color of the Ocean-Abiding Pure Light jewel; and some, the color of the wish-fulfilling jewel.

In accordance with the physical forms in which beings behold the Tathagata, they are transformed and liberated. What each being sees is different. According to their capacities, each hears the Tathagata teach the particular Dharma through which that being can attain accomplishment, and thus what each hears is different.

Whichever teaching each being relies upon in practice, by practicing that teaching each attains accomplishment.

“Manjusri! Suppose that throughout immeasurable, inconceivable, and incalculable worlds in the ten directions there were devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, Sakra, Brahma, world-protectors, humans, and nonhumans, filling those worlds as densely as forests of bamboo, sugarcane, and sesame. If these beings possessed the conditions to encounter the Tathagata and receive his teaching, each would behold a different physical appearance of the Buddha. The Buddha would face each of them, stand one foot away, and teach them the Dharma. Those beings who practiced according to the Buddha’s teaching would all attain accomplishment. Although the Tathagata performs such deeds, his manifestations arise spontaneously and without discrimination.

“Manjusri! It is like the full moon at midnight. All beings in Jambudvipa see the full moon appearing directly before them, yet the moon has never formed the discriminating thought, ‘How can I cause all beings to see me appearing before them?’ Such is the nature of the Dharma, and thus such events arise.

“The Tathagata is also like this. Although he appears universally before all beings, he does not discriminate, thinking, ‘I shall cause these beings to see me standing before them.’ Yet, according to each being capable of being transformed, that being naturally sees the Buddha appearing directly before them. Why? Because, in accordance with beings, the Buddha manifests his unique qualities.

“Manjusri! It is like all beings whose actions are of three grades—superior, middling, and inferior—according to the power of the karmic fruits they have created. Yet these actions never themselves give rise to discriminations of three kinds. Because of karma, superior, middling, and inferior actions naturally arise. The Tathagata is also like this. Through the power of beings’ karma, each kind of being naturally beholds the Buddha differently; yet the Tathagata has no conception of superior, middling, or inferior. He spontaneously manifests such things.

“Manjusri! It is like pure crystal placed upon different cloths, thereby appearing in many colors. If placed upon yellow cloth, it appears yellow; if placed upon blue or red cloth, it appears blue or red. Although the crystal assumes such colors according to where it is placed, the pure crystal never discriminates.

“The Tathagata is also like this. According to the karmic impressions of beings, he appears in many colors.

“If beings are to be transformed by seeing a golden color, the Buddha causes them to see golden color.

“Some beings need to see vaidurya, pearls, dark-blue or pale-blue color, the Light-Gathering jewel, the Ocean-Abiding Pure Light jewel, the Lion Beacon jewel, the Lion Banner jewel, the Thunder Lamp jewel, the Water-Purity jewel, and others. If beings are to be transformed by seeing these jewel colors, they immediately see the Tathagata assume such jewel-like appearances.

“Some beings are to be transformed through the forms of Sakra, Brahma, or the world-protectors, and they immediately see the forms of Sakra, Brahma, or the world-protectors.

“Likewise, beings who are to be transformed through the forms and deportment of those in hell, hungry ghosts, animals, the realm of King Yama, the form realm, the formless realm, beings born from eggs, wombs, moisture, or transformation, those with form, without form, with perception, without perception, or with neither perception nor nonperception—whatever place of birth and whatever physical form or deportment is appropriate—the beings immediately see the Tathagata assume such appearances. Yet the Buddha has never discriminated, thinking, ‘I shall cause these beings to see only golden color and not vaidurya, or only vaidurya and not blue.’

“Likewise, he does not think that they will see only the Lion Beacon jewel and not the color of the Lion Banner jewel. Although the Tathagata has none of these differing discriminations, such physical appearances spontaneously manifest in every place according to circumstances.

“Manjusri! Suppose that in a place where the sovereign mani jewel is produced, iron does not arise. That mani jewel never thinks, ‘I shall cause this jeweled place to produce only me and not iron.’ Nevertheless, iron does not naturally arise in that jeweled place.

“The arising of the Tathagata’s pure realm is also like this. Within it there naturally exist none of the heterodox doctrines of non-Buddhists, the disturbances of hostile bandits, the five heinous offenses, the ten unwholesome actions, or teachings contrary to the Dharma. Nor is there any light from the sun, moon, devas, precious jewels, thunder, or lightning. Even if for only an instant the sun and moon are obscured, this is solely to allow the Buddha’s transformations that teach beings to appear. Although such transformations occur, there is no discrimination. For the sake of beings, these events arise spontaneously.

“Manjusri! It is like everything touched by the light of a great blue mani jewel becoming blue, although the jewel never makes differing discriminations. The Tathagata is also like this. Whoever is touched by the light of the Buddha’s directing attention assumes the color of omniscience. Yet the Buddha makes no differing discriminations; such events arise spontaneously.

“Manjusri! It is like the great vaidurya jewel called Excellent Maya, which radiantly illuminates whatever is beside it. If ornaments for the hands, feet, neck, and so forth are placed nearby, through the majestic power of that jewel, all those ornaments sparkle with light. The Tathagata is also like this. Wherever there is a person practicing according to the modes of deportment practiced by the Tathagata, the Buddha’s majestic power causes that person’s practice naturally to increase and flourish. Yet the Buddha never stirs a discriminating thought; such events arise spontaneously.

“Manjusri! It is like a forest of trees that lives supported by the earth, each type of tree gradually growing while the earth remains entirely without discrimination. The Tathagata is also like this. He causes all the wholesome roots of beings to abide supported by the Tathagata, and each grows according to its kind. Yet the Tathagata never entertains differing discriminations; such events arise spontaneously.

“Manjusri! It is like a great cloud that covers all grasses, trees, mountains, and forests and pours down rain impartially, its water of a single flavor moistening everything and causing all grasses and trees to grow. Yet the colors, fragrances, and flavors of the grasses and trees are not the same, though the cloud never discriminates; these different characteristics arise spontaneously.

“The Tathagata is also like this. He raises the cloud of perfect awakening, covering all things. According to beings’ wholesome roots accumulated over many lives, their various powers of vows, their various degrees of faithful understanding, and their various liberations, the Buddha impartially rains down the Dharma, causing all their wholesome roots to grow according to their respective strength.

“The Tathagata does not discriminate, thinking:

“‘I shall cause the wholesome roots of these beings to produce the wisdom of sravakas.’

“‘I shall cause the wholesome roots of these beings to produce the wisdom of pratyekabuddhas.’

“‘I shall cause the wholesome roots of these beings to produce the wisdom of the Tathagata.’

“‘I shall cause the wholesome roots of these beings to result in birth in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, or even among the devas of the Pure Abodes.’

“‘I shall cause the wholesome roots of these beings to make them kings or cause them to be born anywhere within the human realm.’

“Nevertheless, although the Buddha makes no such discriminations, these events arise spontaneously in accordance with beings’ preferred vows and accumulated wholesome roots. Because the Buddha has abandoned every attachment, he makes no discrimination.

“Manjusri! It is like the sun when it first appears, emitting immeasurable kotis of hundreds of thousands of rays and dispelling all darkness in Jambudvipa. Yet the sun does not discriminate, thinking, ‘I shall dispel the darkness.’ The dispelling of darkness occurs spontaneously.

The sun of the Tathagata is also like this. After appearing in the world, he emits immeasurable kotis of rays of wisdom and eliminates the darkness of the world’s wrong views. Only through the Buddha’s majestic power can beings be manifested and brought to maturity in this manner.

Nevertheless, the Tathagata does not discriminate, thinking, ‘I cause the views and attachments of beings to be destroyed, or shall destroy them.’ Such events arise spontaneously everywhere. Because the Buddha has abandoned every attachment, he makes no discrimination.

“Manjusri! It is like an illusionist conjuring various images. Although similar forms and types appear, the illusions themselves make no discrimination. They cannot be expressed, have neither beginning nor end, neither sound nor written word, no location, no essential nature, no characteristics; they are inconceivable, nondual, without activity, beyond comparison, and without opposition. These appearances manifest solely through the illusionist.

“The Tathagata is also like this. For the sake of beings, he enters various spheres of activity and modes of deportment, and everyone beholds him. Yet in reality, the Tathagata cannot be expressed. He has neither beginning nor end, neither sound nor written word, no location, no intrinsic nature, no characteristics, no duality, and no activity. He is equal to the true suchness of the Dharma-realm and cannot be contacted or opposed.

“Manjusri! It is like sunlight shining past Mount Sumeru, so that beings on the four continents may see the sun rising, at midday, in the afternoon, just setting, at midnight, or at dawn. There is only one sun, yet beings throughout the four continents see it differently. The sun does not discriminate; their differing perceptions arise only because the mountain obscures it.

“The Tathagata is also like this. Within a single assembly, some see the Tathagata about to attain perfect awakening, while others see that he has attained it; some see him about to enter nirvana, while others see that he has entered it. Some see that ten years have passed since he became a Buddha, or even an indescribable number of kalpas. Some see that ten years have passed since the Buddha entered nirvana, or even hundreds of thousands of kotis of kalpas. Some see the Tathagata remaining in the world and teaching the Dharma for ten, twenty, or forty years. Some see the Dharma abiding, while others see the Dharma becoming extinct. Yet the Buddha has never entertained differing discriminations. These events arise on account of beings.

“Manjusri! It is like a great wind blowing all the grasses, trees, branches, and leaves of Jambudvipa in confusion toward the east, west, south, or north, breaking some apart and lifting others into the air. The grasses and trees themselves never make such discriminations; these appearances arise only because the wind blows.

“The Tathagata is also like this. He constantly remains without discrimination, yet because of the karmic power of beings, in every thought-moment they behold immeasurable appearances, practices, and modes of deportment arising in this manner. He even directs his attention toward beings, enabling them during such kalpas to bring the destinies of hell beings, animals, hungry ghosts, and those in Yama’s realm to an end.

“Manjusri! The Tathagata has perfected immeasurable, subtle, and wondrous merits such as these.

“Manjusri! When the Tathagata directs his attention and embraces beings within a single thought, even great bodhisattvas abiding in the Samadhi of Inconceivable Liberation could not, throughout immeasurable hundreds of thousands of nayutas of kalpas, fully know the limits of that merit.

“Manjusri! It is like the sun emerging from the great ocean and, while in space, emitting immeasurable kotis of nayutas of rays. It illuminates every city, town, and village; dispels dense darkness; dries up stagnant pools and standing water; causes all grasses, trees, mountains, and forests to grow; brings everything to maturity; and enables all activities to arise. Sunlight shines universally into rivers and lakes, yet the sun never leaves its own position. Nevertheless, the sun makes no discrimination, and these events occur spontaneously.

“The Tathagata is also like this. Emerging from the oceans of karma, he abides in the space of Dharma and emits immeasurable kotis of rays of wisdom. He illuminates all worlds throughout the ten directions, eliminates the darkness of ignorance covering beings, dries up every turbid stream of affliction, and causes beings’ wholesome roots of merit and wisdom to grow and mature. Although he manifests all these deeds simultaneously, the Buddha always remains serene and pure, his fundamental essence unmoving. Because he has abandoned discriminating thought, these appearances manifest spontaneously.

“Manjusri! Suppose a good man or good woman, for as many kalpas as there are sands in the Ganges, offered the finest celestial food and most beautiful celestial garments to all Buddhas and assemblies of sravakas as numerous as dust motes throughout the realms of the ten directions. After those Buddhas entered extinction, that person would, for each Buddha throughout every world in the ten directions, build stupas as numerous as dust motes throughout the realms of the ten directions.

Each stupa would be made of Jambunada gold interspersed with Thunder-Light jewels and collections of radiant gems, encircled by balustrades, hung with upright jeweled canopies, and adorned with jeweled wind bells that rang melodiously. Candana from Sravasti would be used as powdered incense. Nets of sovereign mani jewels would cover the stupas, and above those nets would gather clouds of celestial jeweled parasols, clouds of jeweled banners and pennants, clouds of wondrous flowers and fragrances, clouds of mani jewels, and clouds of wish-fulfilling jewels, billowing through the sky and filling the trichiliocosm.

The person would make such offerings three times each day for as many kalpas as there are sands in the Ganges and would also teach innumerable beings.

“Making all the offerings described above would not equal the merit of a person who, after hearing these matters, enters the Dharma-gate of the Inconceivable Realm of the Tathagata’s Wisdom and Virtue and gives rise to faithful understanding. That person’s merit would surpass the former by an immeasurable and innumerable amount.

“Manjusri! A bodhisattva who faithfully understands this Dharma will swiftly perfect immeasurable kotis of nayutas of the great bodhisattvas’ paramitas, enter and realize immeasurable kotis of nayutas of bhumis, cast off immeasurable kotis of nayutas of births and deaths, clearly know immeasurable kotis of nayutas of the Buddhas’ spiritual powers, demolish immeasurable asamkhyeyas of mountains of self-conceit, topple immeasurable asamkhyeyas of banners of greed and jealousy, dry up immeasurable asamkhyeyas of rivers of craving, cross immeasurable asamkhyeyas of oceans of birth and death, and cut through immeasurable asamkhyeyas of Mara’s nets.

Such a bodhisattva will eclipse all the majestic light of the sun, moon, Sakra, Brahma, and the world-protectors; travel constantly from one Buddha-realm to another, rescuing beings from the sufferings of hells, hungry ghosts, animals, and the realm of King Yama; and always draw near to Buddhas and bodhisattvas.

“Such a bodhisattva will completely perfect the Ocean-Seal Samadhi, Samadhi of Retaining All Dharmas, Samadhi of Sovereignty over the Dharma, Samadhi of Adornment with All Marks, Jewel-Born Samadhi, Peace and Bliss Samadhi, Lotus Adornment Samadhi, Space Treasury Samadhi, Samadhi of Entering the World in Accordance with Beings, Wondrous Dharma Lotus Samadhi, Samadhi of Sovereignty over All Realms, Great Resolute Advance Samadhi, Space-Mind Samadhi, Lion’s Resolute Advance Samadhi, Sun-Lamp Samadhi, Immeasurable Revolutions Samadhi, Samadhi of Pouring Amrta, Vajra Banner Samadhi, Vajra-Like Samadhi, Vajra-Equal Samadhi, Earth-Sustaining Samadhi, Sumeru Lamp Samadhi, Sumeru Banner Samadhi, Jeweled Treasury Samadhi, Sovereignty of Mind Samadhi,

Samadhi of Sovereignty over the Minds of All Beings, Samadhi of Increasing All Practices, Samadhi of Profound and Subtle Skillful Means, Samadhi of Various Eloquences, Samadhi of Being Invisible to All, Samadhi of Comprehending All Dharmas, Playful Samadhi, Samadhi That Brings Forth All Spiritual Powers, Mara-Subduing Samadhi, Samadhi of Manifesting All Physical Forms, Samadhi of Supreme Form among All Forms, Body-Contemplation Samadhi, Samadhi Possessing All Practices, Wisdom-Lamp Samadhi, Light of Bodhi Samadhi, Samadhi of Joyful Eloquence in Teaching, Sun of All Merits Samadhi, Samadhi of Teaching the True Character of All Dharmas, Samadhi of Tranquil Spiritual Powers, Surangama Samadhi, and Ocean-Tide Samadhi.

“Such a bodhisattva will also attain the dharani of the bodily marks of immeasurable Buddhas, Great Wisdom Dharani, Inexhaustible Treasury Dharani, Immeasurable Revolutions Dharani, Ocean-Seal Dharani, Dharani of Entering Definitive Eloquence, and Dharani Sustained by All Buddhas. Such a bodhisattva will attain the supreme practice of according with all beings, the unlearned wisdom of all dharmas, eliminate every doubt concerning the Dharma, attain the Buddha’s spiritual powers, and fully possess the skillful means of bodhisattva conduct.

“Manjusri! It is like majestic Mount Sumeru, king of mountains, whose magnificent beauty and brilliance eclipse the light of all other mountains. A bodhisattva who faithfully understands this Dharma-gate, adorned and purified by merit, likewise eclipses all the wholesome roots of other beings.”

At that time, Bodhisattva Manjusri said to Bodhisattva Destroyer of All Hindrances:

“Son of the Buddha! There are still other supreme dharmas. Bodhisattvas who can faithfully understand them will perfect many supreme merits.”

Hearing this, Bodhisattva Destroyer of All Hindrances said to Bodhisattva Manjusri:

“If a bodhisattva faithfully understands five dharmas, then in addition to this supreme Dharma, that bodhisattva will attain immeasurable other supreme merits. These five dharmas are:

1. Faithfully understanding that all dharmas are neither born nor extinguished, cannot be expressed, and are beyond comparison.

2. Faithfully understanding that, without effort or discrimination, the Tathagata enters places more numerous than the dust motes of Jambudvipa, and that his spheres of activity and modes of deportment arise continuously in every ksana without ever ceasing.

3. Faithfully understanding that in ancient times Sakyamuni Tathagata taught King Sudhava solely to bring beings to maturity, whereas in truth he had attained perfect awakening as many kalpas ago as there are sands in the Ganges.

4. Faithfully understanding that Sakyamuni Tathagata manifested receiving a prediction from Dipankara Buddha and thereafter cultivated the bodhisattva conduct until attaining Buddhahood, whereas in truth he had already attained complete, perfect awakening immeasurable kalpas before and had long abided in the Buddha’s realm.

5. Faithfully understanding that Sakyamuni Tathagata manifested birth in the royal palace and the destruction of the Sakya clan solely to bring beings to maturity, whereas in truth he had already attained complete, perfect awakening immeasurable kalpas before.

“Manjusri! A bodhisattva who faithfully understands these five dharmas will, in addition to this supreme Dharma, perfect still other supreme merits.

“Manjusri! Suppose a good man or good woman, for as many kalpas as there are sands in the Ganges, each day offered a hundred flavors of celestial food and the finest celestial garments to arhats possessing the six spiritual powers and eight liberations, as numerous as dust motes throughout the realms of the ten directions. The merit they gained would not equal that of a person who, for only one day, offered food to a single pratyekabuddha. The latter merit would surpass the samadhi-asamkhyeya merit of those good men and good women many times over.

“Manjusri! Suppose good men or good women, throughout all realms in the ten directions, built monasteries for asamkhyeyas of pratyekabuddhas, the monasteries being as numerous as dust motes throughout the realms of the ten directions. Each monastery would be made of Jambunada gold, with jeweled pillars and various precious gems forming the steps, balustrades, towers, windows, and gates.

They would be adorned with great jeweled curtains perfumed with candana powder and other ornaments. Each day, for as many kalpas as there are sands in the Ganges, these good men and good women would reverently offer the finest celestial food and celestial garments. Yet this would not equal the merit of one who merely heard the epithet ‘Blessed One,’ the epithet ‘Tathagata,’ or the epithet ‘Omniscient One.’ The latter person’s merit would surpass the former by many asamkhyeyas.

“How much more would this be true of one who paints an image of the Tathagata or fashions one from clay for people to behold! That merit would surpass the former by many asamkhyeyas.

“How much more would this be true of one who makes offerings of lamp oil, fragrant flowers, music, and other things! That merit would surpass the former by many asamkhyeyas.

“How much more would this be true of one who, within the Buddha’s Dharma, observes even a single precept for just one day! That merit would surpass the former by many asamkhyeyas.

“Manjusri! Suppose a good man or good woman, for as many kalpas as there are sands in the Ganges, each day offered the finest celestial food and beautiful celestial garments to Buddhas, bodhisattvas, and assemblies of sravakas as numerous as dust motes throughout the realms of the ten directions. After the Buddhas entered extinction, for every Buddha they would build stupas as numerous as dust motes throughout the realms of the ten directions.

Each stupa would cover an area as vast as the four continents, rise in magnificent splendor, be adorned with many precious jewels, and receive offerings finer and more abundant than those described before. Although they possessed all such merits, if they did not faithfully understand this Dharma-gate, their merit would not equal that of a person who faithfully understood the Dharma-gate of Entering the Inconceivable Realm of the Tathagata’s Wisdom and Virtue and gave a single morsel of food to an animal.

The latter merit would surpass the former by many asamkhyeyas.

“Manjusri! The merit of a bodhisattva who faithfully understands this sutra and makes offerings to the Buddhas according to its teachings does not equal that of another bodhisattva who, upon hearing this sutra, gives rise to joy and pure faith, rises from their seat, joins their palms in reverent homage, and practices offerings according to their ability. The latter merit surpasses the former by many asamkhyeyas. Before long, that person will attain the wisdom of a Buddha.”

When the Buddha had finished teaching this sutra, those bhiksus, the assembly of bodhisattvas, and all the worlds with their devas, humans, asuras, and others rejoiced, bowed their heads in homage, faithfully accepted the teaching, and practiced it accordingly.