度諸佛境界智光嚴經

Thus have I heard:

At one time, the Buddha was dwelling in the Dharma Grove Bodhi Light Palace in the land of Magadha. This was a place where great merit had been created, capable of causing all who beheld it to rejoice exceedingly. There were immeasurable lofty lion thrones shaped like lotuses of merit.

The Buddha sat upon one such throne, possessing perfect and universal knowledge, unequaled purity of conduct, and attainment of the Dharma in the manner of all Buddhas. His mind was unobstructed; he had attained the non-retrogressing Dharma, yet never abandoned the boundless activities of a Buddha. He abided in the inconceivable and advanced toward the signless Dharma.

To him, the three times were equal; his body pervaded all worlds; he knew the Dharma without obstruction; he possessed the body of omniscient wisdom and immeasurable wisdom. This was the place upheld by the great bodhisattvas.

There were those who had attained the supremely excellent meditative concentrations of the Buddhas, reached ultimate perfection, acquired the wisdom of liberation, possessed great loving-kindness and great compassion, turned the Dharma wheel, and had ultimately attained boundless bodies endowed with form. They were accompanied by sixty-two thousand bhiksus. Their names were: Sariputra, Mahamaudgalyayana, Mahakasyapa, Anuruddha, Subhuti, Katyayana, Mahakapphina, Revata, Nanda, Nadikasyapa, Gayakasyapa, Purnamaitrayaniputra, Gavampati, Cudapanthaka, Dravya Mallaputra, Katyayanika, Cunda, Mahakausthila, Rahula, and Ananda. Such was the assembly of sixty-two thousand.

There were those who had attained all concentrations and all practices, entered equally into the nature of all dharmas, neither abiding nor relying upon anything, transcended all afflictions, entered the Buddha’s Dharma realm, and, in accordance with each Dharma, advanced toward omniscience. They did not abandon the path of omniscience, delighted in omniscience, and never retrogressed. They had attained the foremost paramita of meditative wisdom and had brought forth the spheres and domains of skillful means.

They were accompanied by sixty thousand bhiksunis, including Mahaprajapati Bhiksuni and Yasodhara Bhiksuni. All had entered the pure spiritual powers of all dharmas, drawn near to omniscience, and entered the illumination of omniscience. They had skillfully realized the absence of inherent nature in all dharmas, entered the absence of inherent nature of all dharmas, entered the signlessness of all dharmas, attained the true limit of all dharmas, and knew that all dharmas are unborn.

They were all established in inconceivable concentrations and liberations in order to teach and transform sentient beings. Without directing the mind or engaging in thought, they could nevertheless manifest bodies fully endowed with the four modes of deportment.

There were also nayutas of great bodhisattvas, as numerous as motes of dust and of an ineffable number, from worlds throughout the ten directions. Their names were: Great Bodhisattva Samantabhadra, Bodhisattva Universal Eye, Bodhisattva Universal Transformation, Bodhisattva Universal Wisdom, Bodhisattva Universal Flame, Bodhisattva Universal Light, Bodhisattva Universal Radiance, Bodhisattva Universal Brilliant Light, Bodhisattva Universal Banner, Bodhisattva Universal Mind, Bodhisattva Great Valor, Bodhisattva Great Sustaining Valor, Bodhisattva Great Spiritual Powers, Bodhisattva King of Great Spiritual Powers, Bodhisattva Power of Valor, Bodhisattva Great Lion’s Stretch, Bodhisattva Power of the Great Lion’s Stretch, Bodhisattva Great Fragrant Elephant, Bodhisattva Great Moon,

Bodhisattva Excellent Moon, Bodhisattva Moon of Universal Brilliant Light, Bodhisattva Moon of the Stainless Dharma, Bodhisattva Moon of Perfect Light, Bodhisattva Radiant Moon, Bodhisattva Light-Emitting Moon, Bodhisattva Full Moon, Bodhisattva Great Sovereign Brahma, Bodhisattva Brahma-Sakra’s Resounding Voice, Bodhisattva Earth-Radiating Voice, Bodhisattva Echoing Voice of the Dharma Realm, Bodhisattva Voice That Eliminates All Realms of Mara, Bodhisattva Echoing Voice of the Dharma Drum, Bodhisattva Voice of Universal Speech, Bodhisattva Voice Beyond Thought, Bodhisattva Echoing Voice Above the Earth, Bodhisattva Palace Voice of the Nature of All Sounds, Bodhisattva Universal Supreme, Bodhisattva Universal Stainless Supreme, Bodhisattva Treasury of Merit, Bodhisattva Resplendent Light,

Bodhisattva Ksitigarbha, Bodhisattva Treasury of Jewels, Bodhisattva Treasury of the Moon, Bodhisattva Treasury of the Sun, Bodhisattva Treasury of Radiant Heat, Bodhisattva Treasury Adorned with Lotuses, Bodhisattva Mind, Bodhisattva Great Mind, Bodhisattva Victorious Mind, Bodhisattva Inspiring Mind, Bodhisattva Vast Mind, Bodhisattva Supreme Mind, Bodhisattva Increasing Mind, Bodhisattva Boundless, Bodhisattva Adorned Mind, Bodhisattva Awakened Mind, Bodhisattva Inexhaustible Mind, Bodhisattva Ocean Mind, Bodhisattva Mount Meru Lamp, Bodhisattva Great Lamp, Bodhisattva Torch of the Dharma, Bodhisattva Lamp of All Resplendent Light, Bodhisattva Universal Lamp, Bodhisattva Lamp That Dispels All Darkness, Bodhisattva Lamp That Illuminates All Destinies,

Bodhisattva Single-Minded Brilliant Lamp, Bodhisattva Moon Lamp, Bodhisattva Sun Lamp, the Youth Manjusri Bodhisattva, Avalokitesvara Bodhisattva, Bodhisattva Attainment of Great Vigor, Bodhisattva Vajragarbha, Bodhisattva Secret Chamber, Bodhisattva Abandonment of Evil Destinies, Bodhisattva Medicine King, Bodhisattva Supreme Medicine, Bodhisattva Compassionate Silent One, Bodhisattva Lotus Hand, Bodhisattva Sunlight, Bodhisattva Valor Free of Dust, Bodhisattva Vajra Mind, Bodhisattva Subduer of All Realms, Bodhisattva Unconquered by Mara, Bodhisattva Jeweled Crown, Bodhisattva Radiance Illuminated by a Hundred Lights, Bodhisattva Great One Unconquered by Mara, Bodhisattva Impossible to Produce, Bodhisattva Invincible, Bodhisattva Inaccessible, Bodhisattva Mind Impossible to Approach,

Bodhisattva Sweeper Away of Evil Destinies, and Maitreya Bodhisattva.

Such bodhisattvas—hundreds of millions of nayutas of great bodhisattvas, as numerous as motes of dust throughout the ten directions, each with only one more lifetime remaining—came in succession from other worlds and assembled there. They thoroughly understood sentient beings, brought sentient beings to maturity, and abided in the bodhisattvas’ wisdom of skillful means. They entered the worldly Dharma, clearly understood the realm of nirvana, distinctly contemplated all things, and penetrated habitual tendencies.

They ended the practice of attachment to understanding without interrupting their teaching and transformation of sentient beings. They skillfully entered everything without omitting any place and thoroughly understood all the karmic fruits of sentient beings without error. Through wisdom that apprehends nothing, they contemplated the fetters of sentient beings.

Fully endowed with wisdom and skillful means, they thoroughly understood the past, future, and present. They could skillfully receive and uphold the teachings of the Buddhas, and their discerning wisdom entered both the mundane and supramundane without attachment. They could contemplate conditioned and unconditioned dharmas and advance toward the wisdom of the Tathagatas concerning the past, future, and present.

They clearly knew the arising and cessation of mind in each ksana. They understood birth, renunciation of the household life, the skillful means of ascetic practices, sitting beneath the Bodhi tree and conquering Mara’s armies, attaining Buddhahood, turning the Dharma wheel, and entering parinirvana. Without departing from sentient beings, they initiated the karma of bodhi.

These bodhisattvas focused their minds upon a single sentient being and thereby entered into every mind focused upon sentient beings. Through skillful means, they gave rise to the ground of wisdom, never regressed from the bodhisattva body, attained the ground of omniscience, and practiced without regression. They never interrupted the bodhisattva’s course of practice and entered wisdom that functions without effort.

For the sake of a single matter concerning a sentient being, they performed boundless deeds, yet had no sphere of action; they turned the Dharma wheel and taught and transformed the world. They thoroughly understood the fundamental Dharma of the Buddhas and could receive and uphold it, perpetuating the seed of the Tathagata so that it would never be cut off. In an age without a Buddha, they could manifest as Buddhas.

They could purify defiled worlds. They could eliminate all karmic obstructions of bodhisattvas and enter into accord with the unobstructed Dharma. They accorded with all worlds, were equal to empty space, and accorded without obstruction with the true limit.

They knew all the karmic results produced throughout the Dharma realm. In accord with those causes and conditions, they produced results corresponding to wisdom and knew that all dharmas arise with one thing producing another. In accord with the wisdom of universal equality, they understood all phenomena.

In echoes, they recognized conventional designations...

These bodhisattvas abided in inconceivable liberating concentrations, sported in the Shurangama Samadhi, abided in the boundless bodies of the Buddhas, and were fully endowed with dharanis. Within a single pore they manifested worlds, accomplished pure dwelling places, upheld supreme practices and vows, fulfilled the practices and vows of Samantabhadra, and clearly knew the times when the Buddhas were first born and entered nirvana, so that they might entreat them to teach the Dharma and bring benefit and happiness to sentient beings.

Within a single pore, these bodhisattvas manifested throughout the ten directions the entire course from first birth to renunciation, the expedient practice of austerities, sitting beneath the Bodhi tree and subduing Mara’s armies, attaining Buddhahood, turning the Dharma wheel, and entering parinirvana.

Because these bodhisattvas possessed corresponding wisdom, from a single place they could cause all worlds throughout the ten directions to quake.

Within one Buddha-land they could adorn all the worlds of the Buddhas. By clearly knowing the adornments of a single Buddha-world, they could manifest all the worlds of the Buddhas.

Among the Tathagatas in the worlds of the ten directions, they could manifest a single Tathagata. Within a single Tathagata, they could manifest all the Tathagatas of the ten directions.

Clearly knowing that all dharmas are neither within nor without, they could manifest all sentient beings within their own bodies. Within one Buddha-body they could manifest many Buddha-bodies, and within many Buddha-bodies they could manifest one Buddha-body. They could cause their own bodies to appear throughout the worlds of the ten directions.

Understanding the three periods of time, they could manifest the body of a single sentient being. In the past they could manifest the future, and in the future they could manifest the past; in the past they could manifest the present, and in the present they could manifest the past; in the future they could manifest the present, and in the present they could manifest the future.

With a single body they could enter and emerge from immeasurable and innumerable meditative concentrations and samapattis. With immeasurable and innumerable bodies they could enter and emerge from a single concentration and samapatti.

They could manifest bodhi within every body. Within the body of a single sentient being, they could manifest all sentient beings; within the bodies of all sentient beings, they could manifest the body of a single sentient being. Within the body of a single Buddha, they could manifest all sentient beings, and within the bodies of all sentient beings, they could manifest a single Buddha-body. They could manifest every kind of body: Dharma-bodies and the bodies of sentient beings.

Within all worlds they could manifest a single world, and by distributing a single world they could manifest many worlds. They could cause the worlds of the ten directions to enter a single pore.

They could manifest all places where sentient beings, through the power of their vows, attained the Buddhas’ fruit of bodhi. They could manifest sentient beings throughout the worlds of the ten directions being brought to maturity and attaining unsurpassed, complete, perfect enlightenment. They could manifest the cultivation of bodhisattva practices over innumerable kalpas within a single world.

They could manifest a single thought arising throughout all worlds in the ten directions. Among all the sentient beings in all worlds—those born from wombs, eggs, moisture, or transformation; those with form or without form; those with perception or without perception; those with two feet or four feet, no feet or many feet; devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, Shakras, Brahmas, Four Heavenly Kings, humans, and nonhumans—they brought sentient beings to maturity and taught and transformed them, yet their minds made no deliberate effort, nor did they give rise through thought to any mode of dignified conduct.

Within a single mote of dust they could manifest all the sentient beings of immeasurable, innumerable, and ineffable worlds without crowding, and could encompass the deeds of dignified conduct and their karmic results throughout immeasurable, innumerable, boundless, and ineffable kalpas. Within a single thought, they could manifest the deeds of dignified conduct and their karmic results occurring in a single thought.... Throughout immeasurable, innumerable, and ineffable kalpas, they manifested such deeds, yet their minds made no deliberate effort or conceptual thought to make their bodies display dignified conduct and its various transformations.

There were also other bodhisattvas fully endowed with hundreds of millions of nayutas of incalculable merits, as well as ineffably many devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, Shakras, Brahmas, Four Heavenly Kings, humans, and nonhumans, who came from various Buddha-worlds and assembled there. Hundreds of thousands of millions of billions of Four Heavenly Kings from this world—each Four Heavenly King accompanied by a great chiliocosm and his retinue—came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were also immeasurable hundreds of thousands of millions of billions of heavenly lord Shakras; immeasurable hundreds of thousands of millions of billions of kings of the Yama Heaven; immeasurable hundreds of thousands of millions of billions of devas of the Tushita Heaven; immeasurable hundreds of thousands of millions of billions of kings of the Heaven of Delighting in Creation; and immeasurable hundreds of thousands of millions of billions of kings of the Heaven of Freely Enjoying Others’ Creations. They came before the Buddha, bowed in homage, made offerings, and received and comprehended the true Dharma.

There were devas of Mara and their retinues, who also came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were immeasurable hundreds of thousands of millions of billions of Brahma kings; immeasurable hundreds of thousands of millions of billions of Great Brahma kings; immeasurable hundreds of thousands of millions of billions of devas of Lesser Light; immeasurable hundreds of thousands of millions of billions of devas of Immeasurable Light; immeasurable hundreds of thousands of millions of billions of devas of Radiant Light; immeasurable hundreds of thousands of millions of billions of devas of Lesser Purity; immeasurable hundreds of thousands of millions of billions of devas of Immeasurable Purity; immeasurable hundreds of thousands of millions of billions of devas of Universal Purity; and so forth, up to the devas of Akanishtha.

Each assembly of devas came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were also immeasurable hundreds of thousands of millions of billions of devas of the Pure Abodes and sons of the Great Self-Mastery Heaven, who bowed in homage, made offerings, and listened to and received the true Dharma.

There were immeasurable hundreds of thousands of millions of billions of naga kings; immeasurable hundreds of thousands of millions of billions of yaksha kings; immeasurable hundreds of thousands of millions of billions of gandharva kings; immeasurable hundreds of thousands of millions of billions of kimnara kings; and immeasurable hundreds of thousands of millions of billions of mahoraga kings.... They came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were also immeasurable and innumerable humans and nonhumans who came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma. Immeasurable hundreds of thousands of millions of billions of upasakas and upasikas came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were also mountain spirits, tree spirits, spirits of grasses and plants, and others. There were spirits of Mount Meru, Great Mount Meru, Mount Mucilinda, Great Mount Mucilinda, the Snow Mountains, and the Iron Encircling Mountains. They came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were spirits of small seas, great seas, small rivers, great rivers, ponds, lakes, and others. They came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were also spirits of villages, settlements, kingdoms, and cities who came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

There were nagas, spirits, yakshas, gandharvas, kimnaras, and mahoragas dwelling in the abodes of those spirits who came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

Through the Buddha’s spiritual power, none of them experienced any crowding.

There were also hundreds of thousands of millions of billions of Moon Deva Princes and hundreds of thousands of millions of billions of Sun Deva Princes. Each of these deva princes brought innumerable attendants before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

The great naga king Anavatapta also came before the Buddha, bowed in homage, made offerings, and listened to and received the true Dharma.

At that time, the Blessed One emitted rays of light that illuminated the entire great assembly. Like the clear and perfectly full moon unobscured by banks of clouds, his radiance shone more brilliantly than all the stars. In this way, the Blessed One’s radiance illuminated all the devas, Shakras, and Brahmas, while the Buddha’s body remained unmoving, like Mount Sumeru, king of mountains.

Then the youthful Bodhisattva Manjushri said to the Great Bodhisattva Subduer of All Obstructions:

“Buddha-son! The Tathagata’s body abides unmoving.”

The Great Bodhisattva Subduer of All Obstructions said to Bodhisattva Manjushri:

– Within this assembly, some saw the Buddha about to leave the city and renounce the household life; some saw that the Buddha had already renounced the household life; some saw the Buddha practicing austerities; some saw the Buddha proceeding toward the Bodhi tree; some saw the Buddha already seated beneath the Bodhi tree; some saw the Buddha surrounded by immeasurable and innumerable maras; some saw the Buddha having vanquished the armies of Mara; and some saw immeasurable and innumerable devas, naga kings, gandharvas, kinnaras, mahoragas, humans, nonhumans, Shakra, and Brahma saying: “May the Tathagata be victorious!”

Some saw Shakra entreating the Buddha; some saw the Brahma king entreating the Buddha; and some saw the Four Heavenly Kings entreating the Buddha. Some saw the Buddha teaching them the Dharma of generosity within the assembly; some saw the Buddha teaching them the Dharma of moral discipline; some saw the Buddha teaching them the Dharma of patience; some saw the Buddha teaching them the Dharma of diligence; some saw the Buddha teaching them the Dharma of meditative concentration; some saw the Buddha teaching them the Dharma of wisdom; and some saw the Buddha teaching them the Dharma of skillful means.

Some saw the Buddha teaching them the Dharma of vows; some saw the Buddha teaching them the Dharma of the shravakas; some saw the Buddha teaching them the Dharma of the pratyekabuddhas; and some saw the Buddha teaching them the Dharma of the bodhisattvas.

Some saw the Buddha teaching them the Dharma concerning life in the hells; some saw the Buddha teaching them the Dharma concerning life as hungry ghosts; some saw the Buddha teaching them the Dharma concerning life as animals; and some saw the Buddha teaching them the Dharma concerning human life.

Some saw the Buddha teaching them the Dharma concerning life among the Four Heavenly Kings; some saw the Buddha teaching them the Dharma concerning life in the Heaven of the Thirty-Three; some saw the Buddha teaching them the Dharma concerning life in the Yama Heaven; some saw the Buddha teaching them the Dharma concerning life in the Tushita Heaven; some saw the Buddha teaching them the Dharma concerning life in the Heaven of Delight in Transformations; some saw the Buddha teaching them the Dharma concerning life in the Heaven of Mastery over Others’ Transformations; and some saw the Buddha teaching them the Dharma concerning the life of a wheel-turning king.

Some saw the Tathagata’s body within the assembly as sixteen feet tall; some saw the Buddha’s body as one krosha tall; some saw the Buddha’s body as two kroshas tall; some saw the Buddha’s body as one yojana tall; some saw the Buddha’s body as ten yojanas tall; some saw the Buddha’s body as one thousand yojanas tall; some saw the Buddha’s body as ten, twenty, thirty, forty, or fifty thousand yojanas tall; some saw the Buddha’s body as one hundred thousand yojanas tall; some saw the Buddha’s body as ten, twenty, thirty, forty, fifty, or one hundred thousand yojanas tall; some saw the Buddha’s body as eighty-four thousand yojanas tall; and some saw the Buddha’s body as exceeding even hundreds of thousands of yojanas in height.

Some saw the Buddha’s body as the color of pure gold; some saw the Buddha’s body as the color of precious vaidurya; some saw the Buddha’s body as the color of a blue indranila mani jewel; some saw the Buddha’s body as the color of a great blue mani jewel; some saw the Buddha’s body as the color of a flame-radiance mani jewel; some saw the Buddha’s body as the color of a precious lotus mani jewel; some saw the Buddha’s body as surpassing even the color of Shakra’s mani jewel; some saw the Buddha’s body as the color of a vajra-radiance mani jewel; some saw the Buddha’s body as the color of the jewel called Light of All Celestial Treasures; some saw the Buddha’s body as the color of the jewel called Radiance of the Sun and Moon; some saw the Buddha’s body as the color of a crystal jewel;

some saw the Buddha’s body as the color of the jewel called Sovereign Deva King; some saw the Buddha’s body as the color of the precious mani jewel that gathers all light; some saw the Buddha’s body as the color of the jewel called Adornment of the Lion’s Mane; some saw the Buddha’s body as the color of the jewel called Lion Banner; some saw the Buddha’s body as the color of the jewel called Ocean Pillar of Pure Adornment and Pervasive Radiance; and some saw the Buddha’s body as the color of a wish-fulfilling jewel.

Manjushri! These sentient beings see the Tathagata’s body, hear the Dharma being taught, enter the conduct of the Tathagata, and reach the realm of the Buddhas. All those sentient beings see the Tathagata and share in His course of conduct.

Manjushri! In the east, throughout worlds beyond calculation, inconceivable and ineffable, there are devas, nagas, yakshas, gandharvas, kinnaras, mahoragas, Shakra, Brahma, the Four Heavenly Kings, humans, and nonhumans everywhere.

As it is in the east, so too is it in the south, west, north, the four intermediate directions, above, and below: immeasurable, inconceivable, and ineffably numerous multitudes of devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, Shakra, Brahma, the Four Heavenly Kings, humans, and nonhumans fill those regions everywhere. The great assemblies are as dense as bamboo groves, sugarcane plantations, rice fields, and sesame fields.

Manjushri! If sentient beings who see the Tathagata are to be taught and transformed, those sentient beings stand before the Tathagata at a distance of ten feet and gaze reverently upon Him. At that time, according to what each sentient being can perceive, the Tathagata manifests the four modes of deportment, each appearing before their eyes.

Manjushri! If sentient beings are to be brought to maturity through the teaching of the Dharma, all those sentient beings hear the Dharma being taught.

Manjushri! If sentient beings are to be brought to maturity through conduct, those sentient beings see only the conduct of the Buddha.

Manjushri! The Tathagata manifests without any difference in exertion and without any difference in thought, yet sentient beings, according to their own dispositions, each see Him differently.

Manjushri! It is like the night of the full moon, when everyone in Jambudvipa sees the moon appear. The moon high in the heavens does not form the thought, “I am appearing in the sky,” nor does it form the thought, “I shall cause everyone to see me.” Why is this? It is because of its unique qualities.

Manjushri! When the Tathagata, the Worthy One, the Perfectly Enlightened One, is amid the great assembly, all sentient beings see Him appearing before them. The Buddha does not form the thought, “I shall appear before those sentient beings,” nor does He form the thought, “I shall cause them to see me.” Those who are fit to be liberated see Him according to their own capacities. Why is this? It is because of His unique qualities.

Manjushri! It is like the finest crystal mani jewel, which assumes different colors according to the kinds of cloth upon which its light falls. If the jewel is placed upon yellow cloth, it becomes yellow; if placed upon red cloth, it becomes red; if placed upon blue cloth, it becomes blue, and so forth. Yet this mani jewel neither forms an intention nor deliberates about causing these different colors to appear.

The Tathagata, the Worthy One, the Perfectly Enlightened One, is likewise. For the sake of sentient beings, He manifests many kinds of colors:

If sentient beings need to see a golden color in order to be taught and transformed, they see the Tathagata’s body as golden.

If people need to see the color of a crystal mani jewel in order to be taught and transformed, they immediately see the Tathagata as the color of a crystal mani jewel.

Those who need to see the color of pearl in order to be taught and transformed immediately see the Tathagata as the color of pearl.

Those who need to see the color of an indranila mani jewel in order to be taught and transformed immediately see the Tathagata as the color of an indranila mani jewel.

Those who need to see the color of a great blue mani jewel in order to be taught and transformed immediately see the Tathagata as the color of a great blue mani jewel.

Those who need to see the color of the mani jewel that gathers all light in order to be taught and transformed immediately see the Tathagata as the color of the mani jewel that gathers all light.

Those who need to see the color of the Lion Adornment mani jewel in order to be taught and transformed immediately see the Tathagata as the color of the Lion Adornment mani jewel.

Those who need to see the color of the Lion Banner Crest maṇi jewel in order to be taught immediately behold the Tathagata in the color of the Lion Banner Crest maṇi jewel.

Those who need to see the color of the Ocean Pillar of Purity, Adornment, and Universal Radiance maṇi jewel in order to be taught immediately behold the Tathagata in the color of the Ocean Pillar of Purity, Adornment, and Universal Radiance maṇi jewel.

Those who need to see the color of the Thunder Lamp maṇi jewel in order to be taught immediately behold the Tathagata in the color of the Thunder Lamp maṇi jewel.

Those who need to see the color of the Pure Water maṇi jewel in order to be taught immediately behold the Tathagata in the color of the Pure Water maṇi jewel.

Mañjuśrī! If there are sentient beings who need to see the Tathagata in the colors of Śakra, Brahmā, and the Four Heavenly Kings in order to be taught, they immediately behold the Tathagata in the colors of Śakra, Brahmā, and the Four Heavenly Kings.

Thus, from hell beings, animals, hungry ghosts, and King Yama up to beings in the Formless Realm; whether womb-born, egg-born, moisture-born, or transformation-born; whether possessing form or formless, possessing perception or without perception—whatever bodily appearance is needed in order to teach them, all those sentient beings behold the Tathagata with those various appearances.

Yet the Tathagata does not intentionally discriminate, thinking:

“Those sentient beings wish to see My golden-colored body; they must not be allowed to see My crystal maṇi-jewel-colored body.

Those sentient beings wish to see My crystal maṇi-jewel-colored body; they must not be allowed to see My golden-colored body.

Those sentient beings wish to see My crystal maṇi-jewel-colored body; they must not be allowed to see My pearl-colored body.

Those sentient beings wish to see My pearl-colored body; they must not be allowed to see My crystal maṇi-jewel-colored body.

Those sentient beings wish to see My Indra maṇi-jewel-colored body; they must not be allowed to see My great blue maṇi-jewel-colored body.

Those sentient beings wish to see My great blue maṇi-jewel-colored body; they must not be allowed to see My Indra maṇi-jewel-colored body.

Those sentient beings wish to see My maṇi-jewel-colored body that gathers all radiance; they must not be allowed to see My Lion Adornment maṇi-jewel-colored body.

Those sentient beings wish to see My Lion Adornment maṇi-jewel-colored body; they must not be allowed to see My maṇi-jewel-colored body that gathers all radiance.

Those sentient beings wish to see My Lion Banner Crest maṇi-jewel-colored body; they must not be allowed to see My Ocean Pillar of Purity, Adornment, and Universal Radiance maṇi-jewel-colored body.

Those sentient beings wish to see My Ocean Pillar of Purity, Adornment, and Universal Radiance maṇi-jewel-colored body; they must not be allowed to see My Lion Banner Crest maṇi-jewel-colored body.

Those sentient beings wish to see My Thunder Lamp maṇi-jewel-colored body; they must not be allowed to see My Pure Water maṇi-jewel-colored body.

Those sentient beings wish to see My Pure Water maṇi-jewel-colored body; they must not be allowed to see My Thunder Lamp maṇi-jewel-colored body.

Those sentient beings wish to see My body in the colors of Śakra, Brahmā, and the Four Heavenly Kings; they must not be allowed to see My body in the colors of hell beings, animals, hungry ghosts, King Yama, and so forth.

Those sentient beings wish to see My body in the colors of hell beings, animals, hungry ghosts, King Yama, and so forth; they must not be allowed to see My body in the colors of Śakra, Brahmā, and the Four Heavenly Kings.”

The Tathagata does not form such intentions or thoughts, for He acts without exertion and makes no discriminations in accomplishing the foregoing.

Mañjuśrī! Wherever the Sovereign Master jewel arises, iron does not arise there, nor can any other implements arise. Nor does the Sovereign Master jewel intentionally think, “Because I have arisen in this place, iron and other implements cannot arise here.”

Mañjuśrī! Wherever the Sovereign Master jewel arises of itself, iron never arises there, nor can any other implements arise.

Mañjuśrī! In the same way, wherever the realm of the Buddha is present and wherever the Tathagata arises, the Nirgrantha adherents of other paths cannot arise; wrong views cannot arise; any form of disorder cannot arise; the five heinous offenses cannot arise; the ten unwholesome deeds cannot arise; prescribed doctrines cannot arise; the radiance of the sun and moon cannot arise; the radiance of the devas, including Śakra, Brahmā, and the Four Heavenly Kings, cannot arise; the radiance of precious jewels cannot arise; the light of fire cannot arise; and the light of lightning cannot arise. Measures such as one thought-moment, half a thought-moment, one month, half a month, one year, and half a year also cannot arise.

Mañjuśrī! Although the Tathagata brings sentient beings to accomplishment, He does not think about it, and His mind accomplishes all things without exertion.

Mañjuśrī! When a person comes into contact with the radiance of a great blue maṇi jewel, that person immediately assumes the color of the great blue maṇi jewel. Yet the great blue maṇi jewel forms no intention or thought.

If a person encounters the radiance of the Tathagata’s wisdom, that person immediately assumes the color of omniscience. The Tathagata likewise forms no intention or thought, and His mind acts without exertion.

Mañjuśrī! Consider a crystal maṇi jewel that has been skillfully polished until transparent. Wherever the jewel is placed as an ornament—whether adorning the feet, the hands, the head, the neck, or elsewhere—it emits great radiance according to the place it adorns, and all the objects it adorns are illuminated accordingly.

Mañjuśrī! Wherever the Tathagata, the Worthy One, the Perfectly Enlightened One, assumes any of the four modes of deportment, the Tathagata’s radiance likewise shines forth. He gives rise to no thought, and His mind acts without exertion.

Mañjuśrī! Just as the earth contains every kind of grass, tree, and medicinal plant and enables them all to grow, yet the earth forms no intention, thought, or discrimination.

Mañjuśrī! The Tathagata is the abiding place of all sentient beings and causes their roots of goodness to increase, yet the Tathagata forms no intention or thought, and His mind acts without exertion.

Mañjuśrī! It is also like a great cloud that covers the entire earth and rains down a single flavor upon beings of every kind, causing grasses and trees to acquire many flavors and many colors, while the cloud forms no intention, thought, or discrimination.

Manjushri! Throughout the worlds of the ten directions, the Tathagata, the Worthy One, the Perfectly Enlightened One, covers all sentient beings with the cloud-body of a Buddha. Whatever their roots of goodness, whatever their vows, whatever kinds of minds of liberation, and whatever kinds of abodes of liberation they possess, the Tathagata rains down the great Dharma upon them all, causing all their roots of goodness, vows, and minds of liberation to increase.

Yet the Tathagata does not form the intention or think: “I shall cause the roots of goodness leading to the state of a shravaka in this sentient being to increase. I shall cause the roots of goodness leading to the state of a pratyekabuddha in this sentient being to increase. I shall cause the roots of goodness leading to the wisdom of a Buddha in this sentient being to increase.

I shall cause the roots of goodness leading to rebirth among the Four Heavenly Kings in this sentient being to increase. I shall cause the roots of goodness leading to rebirth in the Heaven of the Thirty-Three in this sentient being to increase. I shall cause the roots of goodness leading to rebirth in the Yama Heaven in this sentient being to increase.

I shall cause the roots of goodness leading to rebirth in the Tushita Heaven in this sentient being to increase. I shall cause the roots of goodness leading to rebirth in the Heaven of Delight in Transformations in this sentient being to increase. I shall cause the roots of goodness leading to rebirth in the Heaven of Mastery over Others’ Transformations in this sentient being to increase.

I shall cause the roots of goodness leading to rebirth in the heavens up to the Five Pure Abodes in this sentient being to increase.”

Manjushri! The Tathagata does not intentionally discriminate: “I shall cause the roots of goodness leading to the life of a king in this sentient being to increase. I shall cause the roots of goodness leading to human life in this sentient being to increase. I shall cause the roots of goodness leading to a life of wealth and honor in this sentient being to increase.”

Manjushri! Although the Tathagata does not intentionally discriminate, he nevertheless perfectly accomplishes benefit, fulfilling roots of goodness according to what sentient beings seek, according to their intentions, and according to what they delight in. In all places, the Tathagata constantly abides in equanimity, without thought and without discrimination.

Manjushri! It is like the sun when it first rises, emitting immeasurable hundreds of thousands of myriads of kotis of nayutas of rays of light and dispelling all darkness in Jambudvipa. Yet that light does not think: “I dispel the darkness.” Although it does not think in this way, the sun’s function is nevertheless perfectly accomplished.

Manjushri! When the sun of the Buddha first rises, it emits immeasurable hundreds of thousands of myriads of kotis of nayutas of rays of wisdom, destroying the darkness of wrong views. Moreover, the Tathagata manifests in response for the maturation of sentient beings.

Manjushri! The Tathagata likewise does not entertain the discriminating thought: “I shall eliminate the afflictions and wrong views of sentient beings.” Without exerting effort, the Tathagata nevertheless accomplishes this work.

Manjushri! It is like an illusionist who conjures all kinds of phenomena without effort or thought, yet whose illusions naturally succeed. The illusions he creates are inexpressible, unborn, unceasing, without written words, without sound, without intrinsic nature, without characteristics, inconceivable, neither coming nor going, neither equal nor opposed.

Manjushri! For the sake of sentient beings, the Tathagata, the Worthy One, the Perfectly Enlightened One, displays the four modes of deportment throughout all places; yet the Tathagata remains inexpressible, unborn, unceasing, without written words, without sound, without intrinsic nature, without characteristics, inconceivable, neither coming nor going, beyond comparison and beyond dualistic opposition, equal to the Dharma realm.

Manjushri! It is like the sun in relation to the four great continents and Mount Sumeru: each sentient being sees it differently. Some see the sun rising; some see it setting; some see it at noon; and some see it at midnight.... Yet the sun does not intentionally think or discriminate. Because of Sumeru, different phenomena appear in the worlds of the four great continents, causing those who behold them to see them differently.

Manjushri! Within a single assembly, the Tathagata, the Worthy One, the Perfectly Enlightened One, causes sentient beings to see him differently. Some see that the Tathagata will attain Buddhahood; some see that the Tathagata will enter nirvana; some see that the Tathagata has attained Buddhahood; some see that the Tathagata has entered parinirvana; some see the Tathagata’s true Dharma flourishing; some see the Tathagata’s true Dharma declining and disappearing; some see the Tathagata teaching the Dharma for ten, twenty, or as many as forty years; and some see that the Tathagata entered nirvana ten, twenty, thirty, forty, ... kotis of hundreds of thousands of inexpressible kalpas ago.

Manjushri! The Tathagata likewise does not intentionally discriminate; it is sentient beings themselves who see him differently.

Manjushri! It is like a great wind blowing fiercely in Jambudvipa, causing all the grasses and trees in the east to bend down at the same time and all the grasses and trees in the east to rise at the same time. Thus, according to their direction, the appearances of bending down or rising up differ; yet those grasses and trees do not intentionally think. It is because the wind blows that these many appearances occur.

Manjushri! For the sake of sentient beings, the Tathagata, the Worthy One, the Perfectly Enlightened One, manifests the four modes of deportment throughout innumerable kalpas. Any sentient being who has an affinity with the Tathagata and thereby gives rise to practices will, throughout innumerable kalpas, be freed from lives among hell beings, hungry ghosts, animals, and the subjects of King Yama. Any sentient being who, in a single thought, directs the mind toward the Tathagata will acquire merit beyond measure, impossible to calculate in hundreds of thousands of myriads of kotis of nayutas. All great bodhisattvas attain the inconceivable samadhi of liberation, whose limits cannot be reckoned.

Manjushri! It is like the sun emerging from the great ocean and emitting immeasurable and innumerable hundreds of thousands of myriads of kotis of nayutas of rays of light. It clearly reveals cities, towns, and villages, dispels the suffering of darkness, dries the damp earth, causes grasses and trees to grow, and accomplishes various works.... Yet in performing such deeds, the sun does not intentionally think or discriminate.

Manjushri! The Tathagata, the Worthy One, the Perfectly Enlightened One, emerges from the ocean of birth and death, abides in the immeasurable, and emits immeasurable and innumerable hundreds of thousands of myriads of kotis of nayutas of rays of wisdom. He manifests throughout all worlds in the ten directions, dispels the darkness of ignorance, dries up the mire of afflictions, causes roots of goodness to arise, and accomplishes all things in the originally immovable ground. The Tathagata does not think or discriminate, yet all these things are accomplished.

Manjushri! Suppose good men and good women were to offer the finest foods and splendid heavenly garments to Buddhas and assemblies of shravakas as numerous as the motes of dust in the worlds of the ten directions, continuously every day for as many kalpas as there are grains of sand in the Ganges, until all those Tathagatas had entered nirvana. Suppose that, in every world throughout the worlds of the ten directions, they then erected stupas of Jambunada gold as numerous as motes of dust; paved the grounds of those stupas with Thunder-Light mani jewels; made their foundations from All-Light-Cluster mani jewels; made their pillars from true mani jewels; and covered those stupas with nets of Sovereign mani jewels.

Suppose they constructed Dharma halls made of precious materials that filled the great trichiliocosm, and offered canopies of garments, garlands of flowers, sovereign fragrances of every kind, mani jewels of every kind, and wish-fulfilling mani jewels of every kind, all as numerous as clouds, scattering them as offerings three times each day without interruption throughout as many kalpas as there are sands in the Ganges.

Suppose, moreover, that they guided and transformed immeasurable and innumerable sentient beings and arranged all the offerings described above.

Manjushri! If a good man or good woman believes in the inconceivable realm and the wisdom and merit of the Tathagata, which transcend all verbal expressions of the Dharma, the merit thereby attained will be immeasurably more excellent than that previously described.

Manjushri! If a bodhisattva believes these words that have been spoken, that bodhisattva will be able to fulfill incalculable hundreds of thousands of kotis of nayutas of paramitas; know the spheres of spiritual play of innumerable hundreds of thousands of myriads of kotis of nayutas of Buddhas; shatter innumerable mountains of arrogance; topple innumerable banners of jealousy; dry up innumerable rivers of craving; cross innumerable oceans of birth and death; sever innumerable bonds of Mara; and surpass the radiance of all suns, moons, Shakras, and Brahma kings.

That bodhisattva will be able to travel from one Buddha realm to another; escape the hells and the realms of animals, hungry ghosts, and King Yama; encounter Buddhas and assemble with bodhisattvas; and attain the Ocean Seal Samadhi, the Samadhi That Manifests All Realms Without Obstruction, the Samadhi of Mastery over All Dharmas, the Samadhi of Entry into All Dharmas, the Samadhi of Adornment Without Activity, the Jewel-Producing Samadhi, the Samadhi of Enacting Spiritual Play, the Lotus Adornment Samadhi, the Samadhi That Shatters Empty Space, the Samadhi That Conforms to the Conduct of All Worlds, the Dharma Flower Samadhi, the Samadhi of Mastery over Realms, the Great Lion’s Stretch Samadhi, the Samadhi of Mastery over the Activities of Mind, the Lion’s Stretch Samadhi,

the Sun-Like Samadhi, the Samadhi of Boundless Turning, the Samadhi of Following the Flow, the Vajra Condition Samadhi, the Vajra Banner Samadhi, the Vajra Simile Samadhi, the Vajra Samadhi, the Earth-Sustaining Samadhi, the Mountain-Like Samadhi, the Thunder Banner Samadhi, the Jewel Treasury Samadhi, the Samadhi of Mastery over Mind, the Samadhi of Mastery over the Minds of All Sentient Beings, the Samadhi of Conduct within the Realms of All Activities, the Samadhi of Profound and Esoteric Skillful Means, the Samadhi of Various Joyful Eloquence, the Samadhi of Non-Contemplation, the Samadhi of Contemplating All Dharmas, the Samadhi of Spiritual Play, the Samadhi of Universal Unimpeded Passage, the Samadhi of Conquering the Realm of Mara, the Samadhi of Manifesting All Forms,

the Samadhi of Cultivating the Body, the Samadhi of Conforming to All Principles of Dharma, the Lamp of Wisdom Samadhi, the Samadhi of Realizing the Radiance of Bodhi, the Samadhi of Expounding the Four Unobstructed Knowledges, the Samadhi of Entering the Merit of All Practices, the Samadhi of Discerning and Expounding All Things, the Samadhi of Tranquil Discernment and Spiritual Powers, the Shurangama Samadhi, the Samadhi of the Shore of the Great, Profound, Immeasurable Ocean...

That bodhisattva will attain innumerable hundreds of thousands of kotis of nayutas of samadhis such as these, and will acquire boundless Buddha bodies of every form, together with complete dharanis such as the Wisdom Dharani, the Dharani of Pure Sound, the Inexhaustible Treasury Dharani, the Boundless Turning Dharani, the Ocean Seal Dharani, the Lotus Adornment Dharani, the Unattached Gateway of Entry Dharani, the Dharani of Liberating Discriminative Eloquence, and the Dharani of Upholding the Adornment of the Buddhas...

That bodhisattva will attain innumerable hundreds of thousands of myriads of kotis of nayutas of dharanis such as these; attain all excellent practices; attain all Dharma gateways and know them without relying upon others; attain complete unobstructed access to all dharmas; acquire innumerable hundreds of thousands of the Buddhas’ spiritual powers of play; and attain all excellent practices of skillful means.

Manjushri! Just as Mount Sumeru possesses a radiance surpassing that of all other mountains, so too, if a bodhisattva believes these words, that faith is supremely excellent and surpasses the radiance of all other roots of goodness.

At that time, the youth Manjushri said to the Bodhisattva Subduer of All Obstructions:

“Child of the Buddha! Are there other excellent dharmas in which bodhisattvas delight and place their faith, such that any bodhisattva capable of believing in them will attain immeasurable and excellent merit?”

The Bodhisattva Subduer of All Obstructions replied:

“There are five dharmas in which bodhisattvas delight and place their faith, through which they attain immeasurable and excellent merit. These five dharmas are:

1. Believing that all dharmas are without duality, unborn, unceasing, and ineffable.

2. Believing that the Tathagata performs modes of conduct and deportment more numerous than the particles of dust in Jambudvipa, without effort or deliberation, for each thought arises spontaneously.

3. Believing that the Buddha has constantly brought sentient beings to maturity and attained Buddhahood as long ago as kalpas numerous as the sands of the Ganges.

4. Believing that, from the time of Dipankara Buddha until the present, all activities undertaken to attain Buddhahood throughout all realms—and all such deeds throughout boundless, innumerable kalpas—have been the deeds of the Buddha.

5. Believing that the extinction of the Shakya clan was a manifestation of this matter, and that bringing sentient beings to maturity belongs to the realm of the Buddha.

“Manjushri! These are the five dharmas through faith in which bodhisattvas attain boundless and excellent merit.

“Manjushri! Suppose a good man or good woman were, every day for kalpas as numerous as the sands of the Ganges, to offer the finest food and most beautiful garments to arhats who had attained the six higher knowledges and the eight liberations. Suppose another good man or good woman were, for a single day, to make the same offerings to one pratyekabuddha. The merit attained by the latter would be more excellent than that attained by the former.

“Manjushri! Suppose good men or good women were to build monasteries and stupas as numerous as the particles of dust throughout the worlds of the ten directions. In each world, they would pave the ground with genuine Jambunada gold and Thunder-Lamp mani jewels; use All-Radiance-Gathering mani jewels for the foundations; use pearl mani jewels to make banners, streamers, and jeweled canopies; coat the ground with ox-head sandalwood; spread nets made of Sovereign Mastery mani jewels above; make pillars from Ocean-Pure Universal-Radiance Adornment mani jewels; place Lion Adornment mani-jewel panels above them; and use Lofty Lion Banner mani jewels to make windows from which banners, streamers, and jeweled canopies were suspended.

Innumerable hundreds of thousands of pratyekabuddhas would dwell there, and every day these good men and good women would offer them the finest food and most beautiful garments for kalpas as numerous as the sands of the Ganges.

“Manjushri! Suppose a good man or good woman hears the name ‘Buddha,’ hears ‘World-Honored One,’ hears ‘Tathagata,’ or hears ‘Omniscient One’... The merit attained by these good men and good women would be immeasurably more excellent than that attained by the former and could not be calculated or counted.

“Manjushri! Suppose a good man or good woman makes a statue or painted image of a Buddha, whether from clay or wood. The merit attained by that person would surpass the former merit by an incalculable and immeasurable amount. How much more so if that person presents incense, flowers, banners, streamers, jeweled canopies, and all kinds of offerings! The merit attained would be immeasurable, boundless, incalculable, and uncountable.

“If a good man or good woman takes refuge in the Tathagata and observes the Tathagata’s precepts for a single day, the merit attained by that person will immeasurably and incalculably surpass the former merit and cannot be calculated or counted.”

Manjusri! If a good man or good woman were to offer the finest foods and a hundred kinds of beautiful garments to all the Buddhas of the ten directions and to the great assemblies of bodhisattvas and sravakas for as many kalpas as there are grains of sand in the Ganges, and, when those Tathagatas entered nirvana, were to erect jeweled stupas for them in worlds throughout the ten directions as numerous as particles of dust—each jeweled stupa as broad and vast as the four continents, fully adorned, with Lamp Mani jewels and pure Jambunada gold spread upon the ground, All-Luminous Radiance Cluster Mani jewels as its foundation, pearl mani jewels fashioned into banners and jeweled canopies, ox-head sandalwood powder applied upon the ground,

Sovereign Mastery Mani jewels forming a net stretched above, and jeweled canopies covering the entire trichiliocosm—and were further to offer to the stupas garlands as numerous as clouds and countless kinds of the most exquisite music:

Manjusri! If a good man or good woman is able to have faith in this sutra concerning the inconceivable merit and wisdom of the Tathagata, even if that person gives merely a morsel of food to an animal, the merit thereby attained would still surpass that of the former person by an inexpressibly immeasurable amount.

Manjusri! Suppose a bodhisattva has faith in this scripture and makes the various offerings described above. Suppose another bodhisattva has faith in this Dharma scripture and, upon seeing another person who also has faith in it, gives rise to great joy, arouses an inspired and vigorous mind, respectfully goes forth to welcome that person, joins palms and bows in homage, inquires after that person’s well-being, and, according to circumstances, expounds the teaching as an offering. The merit of this person surpasses that of the former by an immeasurable and boundless amount that cannot be fully expressed. Why is this? Because this merit can give rise to the wisdom of a Buddha and receives the seal of confirmation from the Blessed One.

When Manjusri heard these words, he rejoiced greatly. Together with the great assembly of bodhisattvas, sravakas, devas, humans, asuras, garudas, and all the others, he rejoiced in accord, bowed their heads in homage, and withdrew.