不必定入定入印經

Translator’s Preface

SUTRA OF THE SEAL OF CERTAIN ENTRY AND UNCERTAIN ENTRY

(Translated from the Chinese)

Transcendent wisdom is also called a Seal. The meaning of the Seal in this sutra may be right or may not be right. It has been indicated according to a private understanding and has not yet been accepted for general use.

What is meant by “private understanding”? For now, one must set one’s mind toward undertaking cultivation. Attainment is called Entry.

The strength that carries one onward may be powerful or weak, and entry may be certain or uncertain. The Noble One speaks of Certain Entry and also of Uncertain Entry. Because the meaning thus expressed is definitive, it is called a Seal.

Since it is taught in this way, the sutra bears this title. Its secret essentials have surely been transmitted. Mr.

Yitong Gao, who held the office of Director of the Imperial Secretariat under the Northern Wei and possessed a profound understanding of the Buddha-Dharma, came from Central India and translated this scripture, of which not even one copy had previously existed among the myriad texts. He gathered people at his residence and translated it.

The śramaṇas Tanlin and Gautama Prajñāruci.

In the fourth year of Xinghe, when the year-star descended into the lunar mansion Lou, in the month established under Xu, on the first day of the month, a Jiazi day—on the Renwu day, nine thousand one hundred and ninety-three characters were written out as recorded below. (This means that on that day the translation of the following Sutra of the Seal of Certain Entry and Uncertain Entry was completed.)

SUTRA OF THE SEAL OF CERTAIN ENTRY AND UNCERTAIN ENTRY

Thus have I heard. At one time, the Blessed One was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, together with an assembly of one thousand two hundred and fifty bhikṣus and six billion hundreds of thousands of nadothas of bodhisattvas. Their names included the youth Mañjuśrī, the great bodhisattva Avalokiteśvara, the bodhisattva Mahāsthāmaprāpta, the bodhisattva Bhaiṣajyarāja, the bodhisattva Bhaiṣajyasamudgata, the bodhisattva Nityagarjitasvararāja, and others such as these, comprising in all six billion hundreds of thousands of nadothas of bodhisattvas.

All these bodhisattvas had attained the samādhi of Quiescent Exposition of Meaning; coursed in the Śūraṅgama Samādhi of Heroic Subjugation; attained the samādhi of the Deep Ocean Whose Tides Never Exceed Their Bounds; had received the rank of dhāraṇī; and had attained the Ultimate Dhāraṇī That Gathers the Forms and Bodies of Boundless Buddhas. At that time, the youth Mañjuśrī addressed the Buddha, saying:

“Blessed One! I pray that the Blessed One will expound for the bodhisattvas the Dharma gateway of wisdom concerning certain and uncertain entry. Through this seal of wisdom, may we be enabled to know that this bodhisattva is certain, that this bodhisattva is uncertain, and that this one is not assured of unsurpassed, complete, perfect awakening and will retreat from the path of unsurpassed wisdom.”

The Buddha said:

“Mañjuśrī! Among these there are five kinds of bodhisattvas. What are the five?

The first is the bodhisattva who travels in a goat cart. The second is the bodhisattva who travels in an elephant cart. The third is the bodhisattva who travels in the cart of the sun and moon’s supernormal powers.

The fourth is the bodhisattva who travels in the cart of a śrāvaka’s supernormal powers. The fifth is the bodhisattva who travels in the cart of the Tathagata’s supernormal powers. Mañjuśrī!

These are called the five classes of bodhisattvas. Mañjuśrī! The first two classes of bodhisattvas are not assured of unsurpassed, complete, perfect awakening and will retreat from the path of unsurpassed wisdom.

The latter three classes of bodhisattvas are assured of unsurpassed, complete, perfect awakening and will not retreat from the path of unsurpassed wisdom.”

Mañjuśrī said:

“Blessed One! Which two classes of bodhisattvas are not assured of unsurpassed, complete, perfect awakening and will retreat from the path of unsurpassed wisdom? Blessed One! Which three classes of bodhisattvas are assured of unsurpassed, complete, perfect awakening and will not retreat from the path of unsurpassed wisdom?”

The Buddha said:

“Mañjuśrī! The bodhisattva who travels in a goat cart and the bodhisattva who travels in an elephant cart—these two classes of bodhisattvas are not assured of unsurpassed, complete, perfect awakening and will retreat from the path of unsurpassed wisdom. Mañjuśrī! The bodhisattva who travels in the cart of the moon and sun’s supernormal powers, the bodhisattva who travels in the cart of a śrāvaka’s supernormal powers, and the bodhisattva who travels in the cart of the Tathagata’s supernormal powers—these three classes of bodhisattvas are assured of unsurpassed, complete, perfect awakening and will not retreat from the path of unsurpassed wisdom.

“Mañjuśrī! How may one recognize a bodhisattva who travels in a goat cart? Mañjuśrī! Suppose there were a person in a place in another region, beyond as many worlds as there are particles of dust in five hundred Buddha-worlds. At that place there was a matter, a great matter; there was a task, a great task; there was an important affair, a greatly important affair. Because of these circumstances, he wished to pass through that many worlds, numerous as particles of dust, in order to reach that place. This person thought: ‘What sort of cart could I ride in order to pass through that many worlds and reach that place?’ He then thought further: ‘If today I ride in a goat cart, I shall be able to pass through all those worlds and reach that place.’

“Mañjuśrī! Having thought in this way, the person mounted a goat cart and set forth along the road leading there. After a long time, when he had traveled one hundred yojanas, a great wind arose and blew him back eighty yojanas. Mañjuśrī! What do you think? Could that person riding the goat cart pass through all those worlds and reach that place? Even if one kalpa, one hundred kalpas, one thousand kalpas, billions of hundreds of thousands of kalpas, or ineffable ineffable kalpas elapsed, could that person pass beyond even one world?”

Mañjuśrī replied:

“Blessed One! It is impossible that this person could pass beyond even one world. As for that person riding the goat cart, even if one kalpa, one hundred kalpas, one thousand kalpas, billions of hundreds of thousands of kalpas, or ineffable ineffable kalpas elapsed, it is impossible that he could pass beyond even one world.”

The Buddha said:

– That is so! Manjushri! If a good man or good woman, after having aroused the aspiration for unsurpassed, perfect enlightenment, associates and dwells with followers of the shravaka vehicle, draws near to shravakas, follows the practices of shravakas, reverently makes offerings to shravakas, befriends them, shares material possessions with them, and lives together with them—whether in a forest, in a monastery, or walking together in the same place for meditation—reading the shravaka vehicle, reciting the shravaka vehicle, contemplating the shravaka vehicle, and believing in the shravaka vehicle, and moreover teaches others to read, recite, contemplate, and believe in the shravaka vehicle, such a person abides in the shravaka vehicle, embraces the shravaka vehicle, and plants roots of goodness through its practices. Being led by shravakas, that person’s wisdom becomes dull, and that person retreats from the unsurpassed path of wisdom. Thus, although a bodhisattva has cultivated the bodhisattva mind, the faculty of wisdom, and the eye of wisdom, if afterward that bodhisattva abides in shravaka wisdom and plants roots of goodness through its practices, the bodhisattva will again become dull, be ruined, and fail to attain accomplishment. Manjushri! It is as though a person suffers from an eye disease or has dim vision. Wishing to open his eyes, that person diligently undergoes treatment for an entire month without rest. After the month has passed, his eyes can open slightly. An enemy who hates him and is constantly watching for an opportunity then puts powdered pepper plant into his eyes, causing them to become darkened and close again, unable to open and see clearly. So it is! So it is! Manjushri! Although that bodhisattva has cultivated the bodhisattva mind, the faculty of wisdom, and the eye of wisdom, if afterward the bodhisattva abides in shravaka wisdom and plants roots of goodness through its practices, the bodhisattva will again become dull, be ruined, and fail to attain accomplishment. Manjushri! This is what a bodhisattva riding the goat cart should understand. Manjushri! How may one recognize a bodhisattva riding the elephant cart? Manjushri! Suppose there were a blind person at a place separated from another place by worlds as numerous as motes of dust... At that other place there is a cause and condition, a great cause and condition; there is a task, a great task; there is an important matter, a greatly important matter. Because of these matters, that person wishes to cross worlds as numerous as motes of dust to reach that place and thinks: “What vehicle should I ride so that I may cross that many worlds and reach that place?” That person then thinks further: “If I now ride an elephant cart endowed with eight qualities, I shall be able to cross those worlds and reach that place.” Manjushri! Having thought thus, that person mounts the elephant cart endowed with eight qualities and sets out along the road. After traveling continuously for one hundred years, he covers two thousand yojanas, but then a great wind arises and blows fiercely, driving him back one thousand yojanas. Manjushri! What do you think? Riding that elephant cart, could such a person cross even one world? Even after one kalpa, or one hundred kalpas, or one thousand kalpas, hundreds of thousands of millions of kalpas, or ineffable, ineffable kalpas... could that person cross even one world?

The Venerable Manjushri replied:

– World-Honored One! It is impossible for that person to cross even one world! Riding such an elephant cart, even after one kalpa, or one hundred kalpas, or one thousand kalpas, hundreds of thousands of millions of kalpas, or ineffable, ineffable kalpas, it is impossible for that person to cross even one world!

The Buddha said:

– That is so! Manjushri! If a good man or good woman, after having aroused the aspiration for unsurpassed, perfect enlightenment, associates and dwells with followers of the shravaka vehicle, draws near to shravakas, studies the practices of shravakas, befriends them, and lives together with them—whether in a forest, in a monastery, or walking together in the same place for meditation—reading the shravaka vehicle, reciting the shravaka vehicle, contemplating the shravaka vehicle, and believing in the shravaka vehicle, and moreover teaches others to read, recite, contemplate, and believe in the shravaka vehicle, such a person abides in shravaka wisdom, embraces the shravaka vehicle, and plants roots of goodness through its practices. Being led by shravakas, that person’s wisdom becomes dull, and that person retreats from the unsurpassed path of wisdom. Thus, although a bodhisattva has cultivated the bodhi-mind, planted roots of goodness through practice, and abides securely in the Mahayana, if afterward that bodhisattva abides in shravaka wisdom and plants roots of goodness through its practices, the bodhisattva will again become dull, be ruined, and fail to attain accomplishment. Manjushri! It is as though a great tree, one thousand yojanas wide, were floating in the great ocean. While in the great ocean, it saves sentient beings. A yaksha traveling through the sky pulls it out, places it on dry land, and binds it atop a great mass of iron five hundred yojanas across. Manjushri! What do you think? If that great tree were then put back into the waters of the great ocean, could it float again? Could it again rescue sentient beings in the ocean?

The Venerable Manjushri replied:

– It could not!

The Buddha said:

– That is so! Manjushri! If that bodhisattva cultivates the bodhi-mind, plants roots of goodness through practice, and cultivates the path leading to the ocean of the wisdom of omniscience, but is led backward and caused to retreat, that bodhisattva cannot advance toward the great ocean of the wisdom of omniscience and cannot rescue all sentient beings from the great ocean of birth and death. Manjushri! This is what a bodhisattva riding the elephant cart should understand! Manjushri! How may one recognize a bodhisattva riding the sun-and-moon vehicle of spiritual powers? Manjushri! Suppose there were a person at a place separated from another place by worlds as numerous as motes of dust... At that other place there is a cause and condition, a great cause and condition; there is a task, a great task; there is an important matter, a greatly important matter. Because of these matters, that person wishes to cross worlds as numerous as motes of dust to reach that place and thinks: “What vehicle should I ride so that I may cross that many worlds and reach that place?” That person then thinks further: “If I now ride the sun-and-moon vehicle of spiritual powers, it will be suitable for crossing that many worlds and reaching that place.” Manjushri! Having thought thus, that person mounts the sun-and-moon vehicle of spiritual powers and sets out along the road. Manjushri! What do you think? Could such a person, riding the sun-and-moon vehicle of spiritual powers, cross those worlds and reach that place?

The Venerable Manjushri replied:

– World-Honored One! After traveling for a long time, that person could reach it!

The Buddha said:

– So it is! Mañjuśrī! If a good man or good woman, after giving rise to the aspiration for unsurpassed, complete, perfect enlightenment, does not remain in the company of any followers of the Śrāvaka Vehicle, does not draw near to any followers of the Śrāvaka Vehicle, does not train in the ways of followers of the Śrāvaka Vehicle, does not befriend them, does not exchange material goods with them, and does not dwell together with them; whether in a forest, in a monastery, or at a place for walking meditation, does not go together with them in the same place; neither reads nor recites the teachings of the Śrāvaka Vehicle; neither contemplates nor believes in the teachings of the Śrāvaka Vehicle; and does not teach others to read, recite, believe in, or study them—not studying, reading, or reciting even a single verse—then, if that person reads, they read the Mahayana. If that person recites, they recite the Mahayana; and if they have anything to say, they speak of the Mahayana, even if only a single verse. Mañjuśrī! These are the things that bodhisattvas traveling in the vehicle of the sun-and-moon supernatural powers should understand! Mañjuśrī! It is as though a mighty, youthful Great Garuḍa King, by his great strength, could depart from the summit of Mount Sumeru and go elsewhere according to his thought. So it is! So it is! Mañjuśrī! Bodhisattvas traveling in the vehicle of the sun-and-moon supernatural powers, devoting all their profound resolve and vigorous youthful strength to hearing the precepts, can, according to their own thoughts, pass through successive Buddha-worlds, arrive within the assemblies of the Tathagatas, and manifest bodies there.

Mañjuśrī! How may one recognize a bodhisattva traveling in the vehicle of the śrāvakas’ supernatural powers? Mañjuśrī!

Suppose there were a person, and beyond a number of worlds as numerous as motes of dust there were a certain place. At that place there was a cause and condition, a great cause and condition; at that place there was a task, a great task; at that place there was an important matter, a greatly important matter. Because of these matters, that person wished to pass through worlds as numerous as those motes of dust and reach that place.

The person thought: “By riding which supernatural powers could I pass through so many worlds and reach that place?” Such a person then thought further: “If I now ride the supernatural powers of the śrāvakas, it would be fitting for me to pass through so many worlds and reach that place.” Mañjuśrī! Having thought this, that person then mounted the supernatural powers of the śrāvakas, set out, and followed that path. Mañjuśrī!

What do you think? Could such a person, riding the supernatural powers of the śrāvakas, pass through those worlds and reach that place?

Mañjuśrī replied:

– They could pass through them!

The Buddha said:

– So it is! Mañjuśrī! If a good man or good woman, after giving rise to the aspiration for unsurpassed, complete, perfect enlightenment, does not remain in the company of any followers of the Śrāvaka Vehicle, does not draw near to any followers of the Śrāvaka Vehicle, does not train in the ways of any followers of the Śrāvaka Vehicle, does not befriend them, does not exchange material goods with them, does not practice together with them, does not share in their discourse, and does not dwell together with them; whether in a forest, in a monastery, or at a place for walking meditation, does not go together with them in the same place; neither reads nor recites the teachings of the Śrāvaka Vehicle; neither contemplates nor believes in the teachings of the Śrāvaka Vehicle; does not teach others to read or recite even a single verse; does not join followers of the Śrāvaka Vehicle in reading and recitation, and does not teach others to join them—then, if that person reads, they read the Mahayana. If that person recites, they recite the Mahayana, and they also teach others to read and recite the Mahayana. If they have anything to say, they also speak of the Mahayana. As for great bodhisattvas who have faith in and understand the Mahayana, those who read the Mahayana, those who recite the Mahayana, and those who embrace the Mahayana, that person honors them, has right faith in them, follows them in training and study, associates together with them, accompanies them without abandoning them, relies upon and draws near to them, makes offerings to them in accordance with the Dharma, befriends them, and dwells together with them; whether in a forest, in a monastery, or at a place for walking meditation, that person travels together with them. As for followers of the Mahayana, those who embrace the Mahayana, those who receive the Mahayana, and those who uphold the Mahayana, that person honors them above all and makes the most excellent offerings to them. The articles offered are lamplight, many kinds of flowers and incense, aromatic powders, fragrant ointments, and beautiful garlands worn in the hair to adorn the body. Such a person reads and recites the Mahayana with supreme joy and expounds it to others. Their heart does not disparage unlearned bodhisattvas; instead, they address them face-to-face, first respectfully inquiring after their well-being. They do not utter malicious words or harsh words, but always speak gentle and gracious words. Even when confronted by causes and conditions that threaten their life, and even if their body should die, such a person never abandons the Mahayana. They always gather in all those who practice the Mahayana, study the Mahayana, read the Mahayana, recite the Mahayana, and embrace the Mahayana. They gather them in according to their strength, according to the Dharma, and according to what their hearts can bear. Such a person is not despised by others, and no one disputes with them. They constantly seek all scriptures they have never heard before, and their heart always honors those from whom they hear them. Their heart does not disparage unlearned bodhisattvas. Whether the faults of others are real or unreal, they do not speak of them or denigrate them. They do not seek out the shortcomings of others. Such a person always diligently cultivates loving-kindness, compassion, sympathetic joy, and equanimity. Mañjuśrī! These are the things that bodhisattvas traveling in the vehicle of the śrāvakas’ supernatural powers should understand.

Mañjuśrī! How may one recognize a bodhisattva traveling in the vehicle of the Tathagata’s supernatural powers? Mañjuśrī!

Suppose there were a person, and beyond a number of worlds as numerous as motes of dust there were a certain place. At that place there was a cause and condition, a great cause and condition; at that place there was a task, a great task; at that place there was an important matter, a greatly important matter. Because of these matters, that person wished to pass through worlds as numerous as those motes of dust and reach that place.

The person thought: “By riding which supernatural powers could I pass through so many worlds and reach that place?” Such a person then thought: “If I now ride the supernatural powers of the Tathagata, it would be fitting for me to pass through so many worlds and reach that place!” Mañjuśrī! Having thought this, that person then mounted the supernatural powers of the Tathagata, set out, and followed that path. Mañjuśrī!

What do you think? Could such a person, riding the supernatural powers of the Tathagata, swiftly pass through that number of worlds?

Mañjuśrī replied:

– They could pass through them!

The Buddha said:

– Indeed! Mañjuśrī! If a good man or good woman, after giving rise to the aspiration for unsurpassed, perfect enlightenment, does not dwell together with any followers of the śrāvaka vehicle, does not associate with any followers of the śrāvaka vehicle, does not study under any followers of the śrāvaka vehicle, does not befriend them, does not exchange possessions with them, does not practice together with them, does not converse together with them, does not live together with them, and, whether in a forest, a monastery, or a place for walking meditation, does not go to the same place with them; does not read or recite the teachings of the śrāvaka vehicle; does not contemplate or believe in the teachings of the śrāvaka vehicle; does not teach others to read or recite even a single verse of them; does not join followers of the śrāvaka vehicle in reading or reciting, nor teach others to do so—then, if that person reads, that person reads the Mahayana. If that person recites, that person recites the Mahayana and also teaches others to read and recite the Mahayana. If that person speaks, that person speaks of the Mahayana.

Such a person is pure in body, speech, and mind, skillfully upholds the precepts, and also enables others to purify body, speech, and mind and to abide in wholesome Dharma. That person always reveres the great bodhisattvas who practice the Mahayana, those who read the Mahayana, those who recite the Mahayana, those who embrace the Mahayana, and so forth; with right intention, that person follows them in study and practice, joins and responds to them, accompanies them without forsaking them, relies upon and associates closely with them, makes offerings to them in accordance with the Dharma, befriends them, and dwells together with them.

Whether in a forest, a monastery, or a place for walking meditation, that person walks together with followers of the Mahayana and accords the highest reverence and most excellent offerings to those who embrace, accept, and uphold the Mahayana. Those offerings consist of lamplight, various flowers and incense, fragrant powders, scented ointments, beautiful garlands worn upon the head and adorning the body, and so forth.

Such a person reads and recites the Mahayana with the greatest joy; teaches others to read and teaches others to recite; does not harbor contempt for bodhisattvas who have not yet studied; establishes other bodhisattvas securely and causes them to study; and always speaks gentle and pleasing words. Even when encountering circumstances that bring bodily death and the loss of life, such a person does not abandon the Mahayana, but always gathers in all those who practice the Mahayana, study the Mahayana, read the Mahayana, recite the Mahayana, and embrace the Mahayana. That person always accords them the highest reverence, gives rise to joy, arranges great offerings, and also causes others to study and practice in this way, possessing a profound and magnanimous mind.

Such a person has no enemies, disputes with no one, and constantly seeks all scriptures never before heard, with a profound mind, an earnest and vigilant mind, and a supreme spirit of seeking. That person always reveres the one from whom the teachings are heard and regards that person with the respectful perception of a teacher. That person also causes others to study and practice in this way and does not harbor contempt for bodhisattvas who have not yet studied. Regarding the faults of others, whether real or unreal, that person does not speak of them, disparage them, or seek out others’ shortcomings, and also teaches others to study and practice in this way.

Mañjuśrī! Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the aspiration for enlightenment and also continually teaches others to observe in the same way the realms of sentient beings who have lost the aspiration for enlightenment. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the bodhisattva practices and also continually teaches others to observe in the same way the realms of sentient beings who have lost the bodhisattva practices.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the deeds leading to enlightenment and also continually teaches others to observe the realms of sentient beings who have lost the deeds leading to enlightenment. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the bodhisattva path and also continually teaches others to observe in the same way the realms of sentient beings who have lost the bodhisattva path.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost all bodhisattva deportment and also continually teaches others to observe in the same way the realms of sentient beings who have lost all bodhisattva deportment. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost what bodhisattvas should adopt and also continually teaches others to observe in the same way the realms of sentient beings who have lost what bodhisattvas should adopt.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost all the skillful means of a bodhisattva and also continually teaches others to observe in the same way the realms of sentient beings who have lost all the skillful means of a bodhisattva. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the bodhisattva resolve and also continually teaches others to observe in the same way the realms of sentient beings who have lost the bodhisattva resolve.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost all the bodhisattva’s power of conditioned practice and also continually teaches others to observe in the same way the realms of sentient beings who have lost all the bodhisattva’s power of conditioned practice. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost all the bodhisattva practices of abiding in accordance with the Dharma and also continually teaches others to observe in the same way the realms of sentient beings who have lost all the bodhisattva practices of abiding in accordance with the Dharma.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost all the bodhisattva qualities of loving-kindness, compassion, sympathetic joy, and equanimity and also continually teaches others to observe in the same way the realms of sentient beings who have lost all the bodhisattva qualities of loving-kindness, compassion, sympathetic joy, and equanimity.

Such a bodhisattva constantly personally practices generosity and also teaches others to practice generosity. Such a bodhisattva personally refrains from disparaging others and also teaches others not to disparage anyone. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the entirety of the Buddha-Dharma and also continually teaches others to observe in the same way the realms of sentient beings who have lost the entirety of the Buddha-Dharma. Such a bodhisattva constantly personally observes the realms of sentient beings who have become separated from the aspiration for wholesome Dharma and also continually teaches others to observe in the same way the realms of sentient beings who have become separated from the aspiration for wholesome Dharma.

Such a bodhisattva constantly personally observes the realm of bound sentient beings and also continually teaches others to observe the realm of bound sentient beings in the same way. Such a bodhisattva constantly personally observes the realm of sentient beings suffering from prolonged illness and also continually teaches others to observe the realm of sentient beings suffering from prolonged illness in the same way. Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the practice of the true Dharma and also continually teaches others to observe in the same way the realms of sentient beings who have lost the practice of the true Dharma.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the complete endowment of merit, wisdom, and so forth and also continually teaches others to observe in the same way the realms of sentient beings who have lost the complete endowment of merit, wisdom, and so forth.

Such a bodhisattva constantly personally observes the realms of sentient beings who have lost the Tathagata’s seeds of wholesome roots and also continually teaches others to observe in the same way the realms of sentient beings who have lost the Tathagata’s seeds of wholesome roots. Such a bodhisattva constantly personally observes the realms of sentient beings in every kind of loneliness and also continually teaches others to observe in the same way the realms of sentient beings in every kind of loneliness. Such a bodhisattva constantly personally observes the realms of sentient beings in every kind of deep slumber and also continually teaches others to observe in the same way the realms of sentient beings in every kind of deep slumber.

Such a bodhisattva constantly observes for himself the realms of sentient beings of inferior disposition, and also regularly teaches others to observe the realms of sentient beings of inferior disposition in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost faith in the Mahayana, and also regularly teaches others to observe the realms of sentient beings who have lost faith in the Mahayana in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost moral discipline, and also regularly teaches others to observe the realms of sentient beings who have lost moral discipline in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost accord with the Dharma, and also regularly teaches others to observe the realms of sentient beings who have lost accord with the Dharma in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the joyful practice of patience, and also regularly teaches others to observe the realms of sentient beings who have lost the joyful practice of patience in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost shamatha and vipashyana, and also regularly teaches others to observe the realms of sentient beings who have lost shamatha and vipashyana in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost delight in the practices of generosity, self-mastery, and moral discipline, and also regularly teaches others to observe the realms of sentient beings who have lost delight in the practices of generosity, self-mastery, and moral discipline in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost mindfulness and intention, the practice of contentment, and a sense of shame and moral dread, and also regularly teaches others to observe the realms of sentient beings who have lost mindfulness and intention, the practice of contentment, and a sense of shame and moral dread in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the successive stages of entering the path of the paramitas, and also regularly teaches others to observe the realms of sentient beings who have lost the successive stages of entering the path of the paramitas in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the Buddha’s roots of goodness, and also teaches others to observe the realms of sentient beings who have lost the Buddha’s roots of goodness in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost their spiritual friends, and also regularly teaches others to observe the realms of sentient beings who have lost their spiritual friends in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost every benefit afforded to sentient beings, and also regularly teaches others to observe the realms of sentient beings who have lost every benefit afforded to sentient beings in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost conformity with the Dharma, and also regularly teaches others to observe the realms of sentient beings who have lost conformity with the Dharma in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost conformity with wisdom, and also regularly teaches others to observe the realms of sentient beings who have lost conformity with wisdom in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost conformity with meaning, and also regularly teaches others to observe the realms of sentient beings who have lost conformity with meaning in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the definitive meaning of the sutras, and also regularly teaches others to observe the realms of sentient beings who have lost the definitive meaning of the sutras in this way.

Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the four right efforts, and also teaches others to observe the realms of sentient beings who have lost the four right efforts in this way. Such a bodhisattva constantly observes for himself the realms of sentient beings who have lost the wholesome practice of speaking the true Dharma and discipline, and also regularly teaches others to observe the realms of sentient beings who have lost the wholesome practice of speaking the true Dharma and discipline in this way.

Such a bodhisattva constantly observes for himself the realm of sentient beings afflicted by craving, and also regularly teaches others to observe the realm of sentient beings afflicted by craving in this way. Such a bodhisattva constantly observes for himself the universal pervasion of all worlds by a mind of loving-kindness, and also teaches others to observe the universal pervasion of all worlds by a mind of loving-kindness in this way...

Regarding those sentient beings who have no master and no refuge, all those sentient beings who are consumed by flames, all those sentient beings who have no home, all those sentient beings whom no one rescues, all those sentient beings who are ignorant... the bodhisattva thinks: “When shall I become their master? Their place of refuge? Their dwelling?

Their rescuer? Their illuminating lamp?” Manjushri! Suppose there were a youthful Garuda king of immense strength who, whenever he wished for something, could fly to the summit of Mount Sumeru.

From there the Garuda king would descend, enter the great ocean, seize the wives and children of the nagas, and carry them up into the sky. So it is! So it is, Manjushri!

A bodhisattva who rides the vehicle of the Tathagata’s supernormal powers and possesses the mighty force of great roots of goodness and merit swiftly advances wherever he wishes to go. If he wishes to reach an assembly of the Tathagata, he can arrive there swiftly. The bodhisattva can also reach every evil destiny, every place where sentient beings are born through evil karma, and become their master and their refuge, enable them to escape all evils, become their dwelling, become their rescuer, and become their illuminating lamp...

Manjushri! This is precisely what a bodhisattva who rides the vehicle of the Tathagata’s supernormal powers should understand! Manjushri!

Suppose a good man or good woman, each day, offered exquisite celestial garments and celestial food of a hundred flavors to as many Buddha-Tathagatas as there are motes of dust throughout all worlds in the ten directions. Each Tathagata would receive such offerings every day. That person would further offer jewels filling as many worlds as there are grains of sand in the Ganges, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges.

Consider the merit possessed by a person who continually practices generosity in this way. Manjushri! Compared with that merit, if a good man or good woman instructed a single sentient being and caused that being to abide in the fruit of stream-entry, that person’s merit would surpass the former merit by asamkhyas.

Manjushri! Suppose a good man or good woman could establish as many sentient beings as there are motes of dust throughout all worlds in the ten directions, causing them all to abide in the fruit of stream-entry. Consider the merit possessed by that person, Manjushri!

Compared with it, if a good man or good woman instructed a single sentient being and caused that being to attain the fruit of once-returning, this person’s merit would surpass the former merit by asamkhyas. Manjushri! Suppose a good man or good woman could establish as many sentient beings as there are motes of dust throughout all worlds in the ten directions, causing them all to abide in the fruit of once-returning.

Consider the merit possessed by that person, Manjushri! Compared with it, if a good man or good woman instructed a single sentient being and caused that being to abide in the fruit of non-returning, this merit would surpass the former merit by asamkhyas. Manjushri!

Suppose a good man or good woman could establish as many sentient beings as there are motes of dust throughout all worlds in the ten directions, causing them all to abide in the fruit of non-returning. Consider the merit possessed by that person, Manjushri! Compared with it, if a good man or good woman instructed a single sentient being and caused that being to abide in the fruit of arhatship, this merit would surpass the former merit by asamkhyas.

Manjushri!

If a good man or good woman could establish all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, and cause them all to abide in the fruit of arhatship, the merit they would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who instructed a single sentient being and caused that being to abide in the path of a pratyekabuddha.

Manjushri! If a good man or good woman could establish all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, and cause them all to abide in the path of a pratyekabuddha, the merit they would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who caused a single sentient being to abide in the bodhi-mind and ride the sheep-drawn vehicle.

Manjushri! If a good man or good woman could establish all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, in the bodhi-mind and cause them to ride the sheep-drawn vehicle, the merit they would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who caused a single sentient being to abide in the bodhi-mind and ride the elephant-drawn vehicle.

Manjushri! If a good man or good woman could establish all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, in the bodhi-mind and cause them to ride the elephant-drawn vehicle, the merit that person would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who caused a single sentient being to abide in the bodhi-mind and ride the vehicle of the miraculous powers of the sun and moon.

Manjushri! If a good man or good woman could cause all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, to abide in the bodhi-mind and ride the vehicle of the miraculous powers of the sun and moon, the merit they would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who caused a single sentient being to abide in the bodhi-mind and ride the vehicle of the miraculous powers of a shravaka.

Manjushri! If a good man or good woman could establish all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, in the bodhi-mind and cause them to ride the vehicle of the miraculous powers of a shravaka, the merit they would possess, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who caused a single sentient being to abide in the bodhi-mind and ride the vehicle of the Tathagata’s miraculous powers.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to all sentient beings, as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, gave only one portion of food to an upasaka who had faith in the Three Refuges, observed the five precepts, and possessed a pure heart within the Buddha-Dharma.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to upasakas who had faith in the Three Refuges, observed the five precepts, and possessed pure faith in the Buddha-Dharma, as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, gave only one meal to a person of the first rank among the eight classes of the Sangha.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to persons of the first rank among the eight classes of the Sangha, as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, gave only one meal to a stream-enterer.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to stream-enterers as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, gave only one meal to a once-returner.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to once-returners as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, gave only one meal to a non-returner.

Manjushri! If a good man or good woman, each and every day, could give celestial garments and a hundred kinds of celestial food to non-returners as numerous as the particles of dust in all the worlds of the ten directions, and continued giving in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant giving, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, offered only one meal to an arhat.

Manjushri! If a good man or good woman, each and every day, could offer celestial garments and a hundred kinds of celestial food to arhats as numerous as the particles of dust in all the worlds of the ten directions, and continued making offerings in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant offerings, Manjushri, would be surpassed incalculable asamkhyeyas of times by the merit of a good man or good woman who, on a single day and at a single time, offered only one meal to a pratyekabuddha.

Manjushri! If a good man or good woman, each and every day, could offer celestial garments and a hundred kinds of celestial food to pratyekabuddhas as numerous as the particles of dust in all the worlds of the ten directions, and continued making offerings in this way for as many kalpas as there are grains of sand in the Ganges, the merit possessed through such constant offerings, Manjushri!

By comparison, if a good man or good woman were, for just one meal on a single day and at a single time, to make offerings to one bodhisattva being who rides the goat vehicle, the merit of this would surpass the former merit by innumerable asamkhyeyas. Why is this? Manjusri, when does a bodhisattva give rise to the aspiration for bodhi? Through reliance upon what conditions does he give rise to it? When that aspiration for bodhi arises, there is not even a single unwholesome karma that is not abandoned, nor a single Buddha-Dharma that does not arise. Manjusri, such a bodhisattva accomplishes inconceivable merit.

Manjusri, it is like the kalavinka bird of the world, which can delight the king of birds even while still within the egg. Before its eggshell has opened, its beautiful, resonant, far-reaching song already surpasses those of all the birds in every flock. So it is! So it is, Manjusri! A bodhisattva who has newly given rise to the aspiration for bodhi still dwells within the eggshell of ignorance. Although the karma and afflictions that obscure, obstruct, and envelop him cover that bodhisattva’s eyes, he nevertheless surpasses all sravakas and pratyekabuddhas. That bodhisattva is already able to embrace the wondrous words and sounds born of vows, practices, and roots of virtue.

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and a hundred kinds of delicious celestial food to as many bodhisattva beings riding the goat vehicle as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. Consider the merit possessed through continually practicing such giving. Manjusri, by comparison, if a good man or good woman were, for just one meal on a single day and at a single time, to make offerings to one bodhisattva being who rides the elephant vehicle, the merit of this would surpass the former merit by innumerable asamkhyeyas.

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and a hundred kinds of celestial food to as many bodhisattva beings riding the elephant vehicle as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. Consider the merit possessed through such offerings. Manjusri, by comparison, if a good man or good woman were, for just one meal on a single day and at a single time, to make offerings to one bodhisattva who rides the vehicle of the spiritual powers of the sun and moon, the merit of this would surpass the former merit by innumerable asamkhyeyas.

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and a hundred kinds of celestial food to as many bodhisattvas riding the vehicle of the spiritual powers of the sun and moon as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. Consider the merit of such offerings. Manjusri, by comparison, if a good man or good woman were, for just one meal on a single day and at a single time, to make offerings to one bodhisattva who rides the vehicle of the spiritual powers of the sravakas, the merit of this would surpass the former merit by innumerable asamkhyeyas.

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and a hundred kinds of celestial food to as many bodhisattvas riding the vehicle of the spiritual powers of the sravakas as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. Consider the merit possessed through continually making such offerings. Manjusri, by comparison, if a good man or good woman were, for just one meal on a single day and at a single time, to make offerings to one bodhisattva who rides the vehicle of the Tathagata’s spiritual powers, the merit of this would surpass the former merit by innumerable asamkhyeyas.

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and a hundred kinds of celestial food to as many bodhisattvas riding the vehicle of the Tathagata’s spiritual powers as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. Consider the merit possessed through continually making such offerings. Manjusri, by comparison, if a good man or good woman hears this Dharma gateway and, having heard it, gives rise to faith, the merit of this would surpass the former merit by innumerable asamkhyeyas.

Manjusri, suppose a good man or good woman were able to construct as many monasteries as there are motes of dust in all the worlds of the ten directions. Within each monastery, that person would install as many pratyekabuddhas as there are motes of dust in a million trichiliocosms and cause all those Buddhas to dwell therein. That person would then fashion necklaces from celestial Jambunada gold of flashing splendor, mani jewels, and pearls to adorn the buildings; erect jeweled banners; hang pennants and canopies of five-colored silk; use precious jeweled nets belonging to the King of Sovereignty as curtains; and hang small bells everywhere. Fragrant, hard dragon sandalwood would embellish every place.

That person would also scatter mandarava flowers, great mandarava flowers, manjushaka flowers, great manjushaka flowers, varshika flowers, dharani flowers, kudharani flowers, vara flowers, good-fragrance flowers, dhanushkarika flowers, celestial sumana flowers, utpala flowers, padma flowers, kumuda flowers, pundarika flowers, and every variety of such wondrous flowers. Every day, that person would offer celestial garments and celestial food of a hundred flavors to the pratyekabuddhas, continuing such offerings for as many kalpas as there are grains of sand in the Ganges.

Consider the merit possessed through making such offerings at all times. Manjusri, by comparison, if a good man or good woman hears the name “Buddha,” the name “Omniscient One,” the name “Tathagata,” the name “Lord of the World,” and so forth; or personally utters those names; or sees a painted image; or sees even an image made of clay, wood, or the like, the merit of this would surpass the former merit by innumerable asamkhyeyas.

How much more merit would there be if that person reverently joined palms? Such merit would be greater still by innumerable asamkhyeyas. How much more would there be if that person offered lamps, flowers, incense, fragrant ointments, and so forth, or even uttered all these names? The merit and virtue possessed would become ever more supreme and abundant. From then onward, that person would successively experience the joy of great wealth and, ultimately, attain omniscience.

Manjusri, it is like an exceedingly tiny drop of water that falls into the great ocean: it is neither exhausted nor destroyed, even when the fierce conflagration at the end of the kalpa burns. So it is! So it is, Manjusri! Even if a root of virtue planted in relation to the Tathagata is extremely small, it is neither exhausted nor destroyed; it will even give rise to the fire of the wisdom of omniscience.

Manjusri, it is like the orb of the moon, which surpasses all the stars. It is foremost in beauty and majesty, possesses abundant light, and is perfectly round in form; already lofty and vast, it grows ever broader and greater. So it is! So it is, Manjusri! Even the slightest root of virtue planted in relation to the Tathagata surpasses all other roots of virtue. It possesses abundant light and is perfectly round in form; already lofty and vast, it grows ever broader and greater!

Manjusri, so it is! The Tathagata, the Perfectly and Universally Enlightened One, has accomplished inconceivable merit!

Manjusri, suppose a good man or good woman were able, every day, to offer celestial garments and celestial food of a hundred flavors to as many Buddhas, bodhisattvas, and sravakas as there are motes of dust in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges.

The merit possessed by such constant offerings, Manjusri, when compared with the merit of a good man or good woman who hears this Dharma-gate and, having heard it, gives rise to faith, is surpassed by the latter merit by asankhyeyas. How much more so if someone personally copies it into a book and causes others to copy it into books; that merit surpasses the former by asankhyeyas. Because, through the causes and conditions of this merit, one realizes the wisdom of a Buddha, it is called supreme.

Manjusri, suppose a man or woman were to seize or steal the clothing or food of innumerable and incalculable sravakas and pratyekabuddhas. Compared with the accumulated offenses of that person, Manjusri, if a man or woman, with a malicious and wrathful mind, were to seize or steal even a small portion of a meal or a single item of food from one meal belonging to a believer in the Mahayana, this offense would exceed the former by asankhyeyas.

Why is this? Manjusri, it is because all sravakas and pratyekabuddhas of the past, future, and present, throughout immeasurable hundreds of millions of asankhyeya kalpas, cultivate generosity, morality, patience, diligence, meditation, and wisdom in order to demonstrate the eradication of their own afflictions. Bodhisattvas, however, are not like this.

Even when they give away the smallest morsel of food to an animal, they do so to ensure that the seed of the Three Jewels is never cut off.

Manjusri, suppose a man or woman, giving rise to anger, were to destroy the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by innumerable and incalculable sravakas and pratyekabuddhas. Compared with the accumulation of offenses resulting from such destruction over many kalpas, Manjusri, if that man or woman, with a malicious and wrathful mind, were to cause a bodhisattva who has faith in the Mahayana to break a precept, or were to cause someone else to make that bodhisattva break it—even a single precept—this offense would exceed the former by asankhyeyas.

Why is this? Manjusri, it is because all the generosity, morality, patience, diligence, meditation, wisdom, liberation, and knowledge and vision of liberation possessed by sravakas and pratyekabuddhas—all such accumulations and so forth—are directed toward eradicating their own afflictions. Bodhisattvas are not like this.

The merit they accumulate, even in a single day and even through observing a single precept, is entirely directed toward eliminating all evil karma and all causes that lead every sentient being into the lower realms, until they attain the wisdom of omniscience.

Manjusri, suppose a man or woman were to bind all the sentient beings in all the worlds of the ten directions and imprison them. Compared with the accumulation of offenses of that person, Manjusri, if that man or woman were to give rise to a malicious and wrathful mind toward a bodhisattva, refuse to look at the bodhisattva, turn away, and avoid the bodhisattva’s face, this offense would exceed the former transgression by asankhyeyas.

Manjusri, suppose a man or woman were to gouge out the eyes and pupils of all the sentient beings in all the worlds of the ten directions. Compared with the accumulation of offenses of that person, Manjusri, if that man or woman, giving rise to a malicious and wrathful mind, refused to look at a bodhisattva who has faith in the Mahayana, this offense would exceed the former transgression by asankhyeyas.

Manjusri, suppose all the sentient beings in all the worlds of the ten directions had been blind for kalpas. If a good man or good woman were to give rise to a benevolent mind of compassion for all those sentient beings and restore their sight for kalpas, then, compared with that person’s merit, Manjusri, if a good man or good woman were to gaze with a pure mind upon a bodhisattva who has faith in the Mahayana, this merit would exceed the former by asankhyeyas.

Manjusri, suppose a good man or good woman were able to open the prisons and release from bondage all the sentient beings in all the worlds of the ten directions. After freeing them, that person caused them to become wheel-turning sage-kings whose kingdoms enjoyed peace and happiness, and further caused them to abide in the bliss of the station of Sakra. Compared with the merit of such people, Manjusri, if a good man or good woman, with a pure mind, wished to see a bodhisattva who has faith in the Mahayana and praised that bodhisattva with a pure mind, this merit would exceed the former by asankhyeyas.

Manjusri, suppose a good man or good woman were able to establish all the sentient beings in the worlds of the ten directions in the path of the pratyekabuddha. Compared with that person’s merit, Manjusri, if a good man or good woman caused a single bodhisattva who has faith in the Mahayana to increase the seed of Buddhahood by even one root of virtue, this merit would exceed the former by asankhyeyas.

Manjusri, suppose a bodhisattva who has faith in the Mahayana were able to establish all the sentient beings in all the worlds of the ten directions in the mind of bodhi. Compared with that bodhisattva’s merit, Manjusri, if another bodhisattva who has faith in the Mahayana, seeking no material provisions, were to recite even a single “Vô dư gāthā” (?), this merit would exceed the former by asankhyeyas.

Manjusri, suppose a man or woman were able to cause as many pratyekabuddhas as there are particles of dust in all the worlds of the ten directions to fall into the hell and animal realms for many kalpas. Compared with the accumulation of offenses of that person, Manjusri, if a man or woman were to cut off a single bodhisattva’s resolve for bodhi and sever that bodhisattva’s mind of bodhi, this offense would exceed the former transgression by asankhyeyas.

Manjusri, suppose a man or woman were able to cut off the resolve for bodhi of as many sentient beings as there are particles of dust in all the worlds of the ten directions. Compared with the accumulation of offenses of the person who severed those minds of bodhi, Manjusri, if a man or woman were to cause a single sentient being who has faith in the Mahayana to cease being a bodhisattva and cut off that being’s practice of the Mahayana, this offense would exceed the former transgression by asankhyeyas.

Manjusri, suppose all the sentient beings in all the worlds of the ten directions were in the hell realm, the animal realm, the realm of hungry ghosts, or the abode of Yama. If a bodhisattva were able to cause all such sentient beings to leave the hell realm, the realm of hungry ghosts, the animal realm, and the abode of Yama, and to abide in the mind of bodhi, then, compared with that bodhisattva’s merit, Manjusri, if another bodhisattva caused a single sentient being to believe in the Mahayana and enter the Mahayana, this merit would exceed the former by asankhyeyas.

Manjusri, suppose a man or woman were able to cause as many pratyekabuddhas as there are particles of dust in all the worlds of the ten directions to regress. Compared with the accumulation of offenses of that person, Manjusri, if a man or woman caused a single bodhisattva who has faith in the Mahayana to regress, this offense would exceed the former transgression by asankhyeyas.

Manjusri, suppose a man or woman became jealous of the material offerings made to as many pratyekabuddhas as there are particles of dust in all the worlds of the ten directions. That person cut off the causes and conditions for offerings of material benefit and, throughout the four cardinal and four intermediate directions, disparaged and slandered those pratyekabuddhas without praising them. The accumulation of offenses of that person, Manjusri!

By comparison, if there is a man or woman who, toward a bodhisattva who has faith in the Mahayana and makes offerings of material goods, gives rise to jealousy, severs the conditions for offerings and material support, and does not offer praise, then this person’s offense exceeds the former offense by innumerable asamkhyeyas. Manjusri, if a good man or good woman, for the sake of upholding the true Dharma, with a pure mind gives even a little clear water in a small vessel to a believer in the Mahayana, or to a bodhisattva, then as the karmic result of that wholesome root, that person will become a Wheel-Turning Sage King for innumerable asamkhyeyas, ruling lands that are prosperous and peaceful.

How much more so when one gives offerings to a diligent bodhisattva who earnestly devotes himself to reading and reciting Mahayana sutras: this merit surpasses the former merit by innumerable asamkhyeyas.

At that time, when the Blessed One had spoken this sutra, Manjusri, the Prince of the Dharma, those bodhisattvas, the great sravakas, devas, humans, asuras, gandharvas, and others, having heard the words of the Blessed One, rejoiced and respectfully put them into practice.