佛說未曾有正法經

At that time, the great bodhisattva Biện Tích said before the bodhisattva Diệu Kiết Tường, “Let us go together to the Buddha and ask him, ‘How should a great bodhisattva abide?’” Then, without leaving his Dharma seat in the assembly, the bodhisattva Diệu Kiết Tường concealed his bodhisattva form and manifested the form of a Tathagata, fully endowed with the excellent marks, exactly resembling Śākyamuni Tathagata without the slightest difference. He then said to the bodhisattva Biện Tích, “The Tathagata is here; you may now ask him.” At that time, the bodhisattva Biện Tích, not knowing that this was the Tathagata’s manifested form, approached the Buddha and asked:

– Blessed One! How should a great bodhisattva abide?

The manifested Buddha replied:

– A bodhisattva should abide just as I do.

The bodhisattva Biện Tích asked:

– How does the Buddha, the Blessed One, abide?

The manifested Buddha replied:

– He does not practice the dharmas of moral discipline, patience, diligence, meditative concentration, or wisdom; he does not abide in the desire realm, the form realm, or the formless realm; he does not cultivate bodily karma, produce verbal karma, or depart from mental karma. Thus, in every respect, there is “nothing practiced” ⁽¹⁾. Good man! All practices are like magical illusions.

The bodhisattva Biện Tích asked: Is the Buddha, the Blessed One, also an illusory appearance?

The manifested Buddha replied:

– Yes, indeed! A great bodhisattva should abide in this way.

The bodhisattva Biện Tích then asked the Buddha:

– Why is the Blessed One also an illusory appearance?

The manifested Buddha replied:

– Yes, good man! All things whatsoever are illusory appearances.

The bodhisattva Biện Tích said:

– It is truly so! The intrinsic characteristics of all things are empty; all are like magical illusions. But why is our Buddha, the Blessed One, also an illusion?

The manifested Buddha replied:

– Good man! Not only is this Buddha an illusory appearance, but all Tathagatas are illusory appearances.

The bodhisattva Biện Tích asked:

– Who is the one capable of producing the illusion?

The manifested Buddha replied:

– One’s own karma is pure. There is neither one who creates the illusion nor anything that is created through illusion. There is also no self, no person, no sentient being, no living being, no individual, no knower, no pudgala ⁽²⁾, no characteristic of a Buddha, and none of the characteristics of ordinary beings…

The bodhisattva Biện Tích asked the Buddha:

– Blessed One! How should one train in order to attain bodhi?

The manifested Buddha replied:

– In all dharmas there is “nothing to be learned”; a bodhisattva should train in this way. In all dharmas there is “nothing practiced”; a bodhisattva should train in this way. All dharmas are “without fear”; a bodhisattva should train in this way. All dharmas are free from doubt and delusion; a bodhisattva should train in this way. Dharmas have no existence, no object of condition, no falsity, no aggregation, no activity, no written characters, no arising, no cessation, no past existence, no present existence, no illusion, no form or image, and nothing observed by wisdom; they are apart from all deluded conceptions. A great bodhisattva should train in this way. Training in this way is called correct training. There is neither diminution nor increase. One who trains in this way has nothing from which to depart, no conceptual proliferation, nothing to desire, nothing of which to grow weary, no joy, no anger, no coming, and no going. Training in this way is called correct training. Therefore, good man, anyone who delights in seeking unsurpassed, complete, perfect enlightenment should know that the characteristics of all dharmas are without samsara and without nirvana; without grasping and without relinquishing; without generosity and without stinginess; without moral discipline and without transgression; without patience and without anger; without diligence and without change; without concentration and without distraction; without wisdom and without ignorance; without training and without no-more-training; without practice and without non-practice; without anything attained and without anything realized; without bodhi and without Buddhadharma; without the characteristic of self, the characteristic of a person, the characteristic of a sentient being, the characteristic of a living being, or the characteristic of a pudgala; without the characteristic of dharmas and without the characteristic of non-dharmas; without characteristics of existence and without characteristics of nonexistence. Why is this? Because all dharmas are like magical illusions: they are nondual, without difference, and without any characteristic of movement or change. All dharmas are devoid of form to be grasped as a characteristic and cannot be observed by the eye. All dharmas are devoid of characteristics that can be discriminated and cannot be known by the mind. The intrinsic nature of all things is originally empty; there is no dharma that can be practiced and no bodhi that can be attained. Therefore, good man, great bodhisattvas should practice in this way and cultivate and train in this way. If any good man hears these words and does not become frightened or give rise to doubt and delusion, he will immediately realize unsurpassed, complete, perfect enlightenment.

Furthermore, good man! Consider space: it cannot be harmed, fire cannot burn it, wind cannot move it, water cannot wet it, dust cannot adhere to it, and smoke, clouds, thunder, and lightning cannot become attached to it, because space is unobstructed. A great bodhisattva is likewise: his mind is unobstructed, he is not moved by anything, he neither desires nor rejects, and his mind is like space. The māras of the skandhas ⁽³⁾ and the rest cannot shake him. Such bodhisattvas will realize unsurpassed, complete, perfect enlightenment and will constantly perform vast, inexhaustible deeds for the benefit of sentient beings.

At that time, after the manifested Buddha had taught this Dharma, he disappeared and was no longer seen. The bodhisattva Diệu Kiết Tường resumed his original form. The bodhisattva Biện Tích approached the bodhisattva Diệu Kiết Tường and asked:

– From where did the Tathagata, the Blessed One, come when he taught the Dharma just now, and where has he now gone?

The bodhisattva Diệu Kiết Tường replied:

– Formerly, he came from nowhere; now, he has likewise gone nowhere!

– Question: If he came without coming, then from where did he come?

– Answer: He came from the mind of suchness.

The bodhisattva Biện Tích said:

– As the Buddha has taught, all Tathagatas are illusory appearances. An illusory appearance comes from nowhere and likewise goes nowhere. Is this so?

Diệu Kiết Tường replied:

– So it is! So it is! Like a magically transformed appearance, it neither comes nor goes. All things and all sentient beings are likewise.

The bodhisattva Biện Tích again asked:

– Where do all things abide?

The bodhisattva Diệu Kiết Tường replied:

– All things lack intrinsic nature; they should be understood as abiding in this way.

He again asked:

– How do all sentient beings abide?

He replied:

– The karmic retribution ⁽⁴⁾ of all sentient beings should likewise be understood as abiding in this way.

He again asked:

– What is the karmic retribution of all sentient beings like?

He replied:

– Dharmas do not arise, nor is there karmic retribution. All dharmas are equal; they abide in this way.

He again asked:

– If there is no karmic retribution, why is it said that sentient beings undergo karmic retribution?

He replied:

– According to the karma performed, so is the retribution experienced. This is karmic retribution.

He again asked:

– The nature of sentient beings’ karmic retribution is empty. Since it is empty, where is it experienced?

He replied:

– In accordance with true Dharma, there is no karma, no retribution, and no arising; it neither exists nor does not exist. This is karmic retribution. Yet the karmic retribution of sentient beings is neither forgotten nor lost. That the nature of one’s own karma is empty is the true meaning. The bodhisattva Diệu Kiết Tường thus finished answering all the questions.

In the Dharma assembly of Śākyamuni Buddha were the Venerable Śāriputra, Ānanda, and other śrāvakas ⁽⁵⁾. Through the Buddha’s majestic spiritual power, they all heard the wondrous Dharma taught by the bodhisattva Diệu Kiết Tường. At that time, Śāriputra immediately rose from his seat and addressed the Buddha:

– Blessed One, how exceedingly rare! Each of those bodhisattvas uses many skillful means to proclaim the wondrous Dharma. Whoever hears it will certainly give rise to the aspiration for unsurpassed, complete, perfect enlightenment.

The Buddha said to Śāriputra:

– A great bodhisattva must cultivate all practices with a mind of non-attachment and proclaim the true Dharma with an unremitting mind. Śāriputra! Just as a bodhisattva practices, so shall he obtain the corresponding fruits and wisdom, and the Dharma he teaches shall likewise accord with them. Śāriputra, however, all that you practice and study belongs to the śrāvaka path and still clings to characteristics; the wisdom you attain is likewise so!

At that time, a bodhisattva named Radiant Adornment rose from his Dharma seat, approached the Buddha, and addressed him, saying:

– World-Honored One! What is called the practice of a śrāvaka?

The Buddha said:

– Good man! The practice of a śrāvaka always imposes limits upon things and, in cultivation, cannot depart from characteristics. Śrāvakas delight in escaping birth and death and realizing nirvana; they grow weary of and abandon sentient beings, having no wish to rescue and liberate them. Their wisdom is narrow, and they lack a vast mind. Therefore, bodhisattvas contemplate the practice of śrāvakas and regard it as commonplace. The wisdom of bodhisattvas, however, knows no bounds, and they constantly liberate sentient beings far and wide, bringing immeasurable benefit.

The Bodhisattva Radiant Adornment again addressed the Buddha, saying:

World-Honored One! Do the Bodhisattva Mañjuśrī and those other Mahāsattvas ⁽⁷⁾ often come to this Dharma assembly to expound the wondrous Dharma? We greatly delight in hearing it. Why is this? Because the Bodhisattva Mañjuśrī has awakened to the exceedingly profound Dharma, entered the gate of liberation ⁽⁸⁾, and, with unobstructed eloquence, skillfully teaches the essentials of the Dharma.

At that time, Śākyamuni Buddha used his spiritual power to summon the Bodhisattva Mañjuśrī to the Dharma assembly. Immediately, the Bodhisattva Mañjuśrī, together with twenty-five great bodhisattvas and a vast assembly of humans and devas, came to Śākyamuni Buddha. Each bowed with his head at the Buddha’s feet, circumambulated him three times, and then sat to one side. The Bodhisattva Radiant Adornment then said to the Bodhisattva Mañjuśrī:

– Why did the Mahāsattva leave the Buddha’s presence and go elsewhere to teach the Dharma?

Mañjuśrī replied:

– The Dharma taught by the Buddha is lofty and difficult to understand. It transcends all language and lies beyond the level of my understanding.

The Bodhisattva Radiant Adornment said:

– The Dharma taught by the Buddha is lofty and difficult to understand. If even a Mahāsattva of such surpassing wisdom as you cannot understand it, how could we possibly do so?

The Bodhisattva Mañjuśrī said:

– Only a Buddha together with another Buddha can fully comprehend it. Apart from a Tathagata, no one can realize it through faith. Therefore, I now explain according to my ability what was taught there. Yet to teach in accordance with the Dharma is to be neither separate from nor inseparable from the true limit of the dharmadhatu ⁽⁹⁾. Teaching in this way is true teaching of the Dharma. With regard to all language, conceptual proliferation, names and characteristics, arising and cessation, one is likewise neither separate from nor inseparable from them, for all dharmas are equal. This is called teaching the Dharma. All dharmas have no characteristics of self, no characteristics of other, no characteristics of dharmas, and no characteristics of non-dharmas. They have neither the characteristic of samsara nor the characteristic of nirvana. This is called teaching the Dharma.

At that time, Śākyamuni Buddha praised the Bodhisattva Mañjuśrī, saying:

– Excellent! Excellent! Mañjuśrī has taught the true Dharma. Why is this? Because all dharmas transcend speech and all characteristics. There is neither a great dharma nor a small dharma. All discrimination is severed, and there is nothing observed or seen. Within the mind of samadhi ⁽¹⁰⁾, not a single dharma ever increases or decreases. Teaching the Dharma in this way is called understanding the Dharma, and it is also called seeing the Buddha.

When Śākyamuni Buddha taught this essential Dharma, eight thousand bodhisattvas in the assembly attained the acceptance of the non-arising of dharmas. Two hundred sons of devas aroused the Mahayana mind, but after a moment they thought: “The Buddhadharma is exceedingly lofty, difficult to understand and difficult to know, and it cannot be fathomed to its end. Yet it is truly difficult for us in particular to comprehend this profound meaning. To practice the supreme practices and attain unsurpassed bodhi is unlike seeking the nirvana of the śrāvakas and pratyekabuddhas, which is certain and free from doubt or error.” At that time, they regressed from the Mahayana mind. The World-Honored One clearly knew the thoughts of those sons of devas and told them:

– Do not give rise to indolence or fall away from the Mahayana practice ⁽¹¹⁾. You should arouse the mind of unsurpassed, complete and perfect enlightenment and remain steadfast without retreating.

At that time, wishing to liberate those sons of devas, Śākyamuni Buddha manifested the body of a householder who held in his hands an alms bowl filled with various foods. He entered the Dharma assembly, approached the Buddha, and sincerely offered the bowl of rice to the World-Honored One. Bowing with his head at the World-Honored One’s feet, he said:

– I humbly implore the World-Honored One, out of compassion, to accept this food.

The World-Honored One then accepted the food in accordance with the householder’s wish. The Bodhisattva Mañjuśrī rose from his seat, joined his palms respectfully, and addressed the Buddha, saying:

– World-Honored One! The Buddha’s acceptance of food is without measure, pervading the entire dharmadhatu without abiding or attachment. He sees neither a giver nor a recipient; all are equal. Thus does he partake of food in accordance with the Dharma.

At that time, doubt arose in Śāriputra’s mind: “From where did the householder bring this food? Could it have been manifested by the Bodhisattva Mañjuśrī in order to perform the work of the Buddha?” The World-Honored One knew the doubt in Śāriputra’s mind and said to him:

– Śāriputra, do not think in this way. Whether something comes or goes, the Buddha himself knows the proper time.

After the World-Honored One had finished eating, he placed the alms bowl upon the ground. The bowl passed downward through the worlds of the lower direction. In each Buddha-land where the essential Dharma was being taught, the alms bowl appeared before every Buddha. The Buddha’s disciples in each realm all asked:

– From where has this bowl come?

The Buddhas all said:

– In the world above, called Sahā, there is a Buddha, a World-Honored One named Śākyamuni, who is presently teaching the Dharma. This alms bowl has come from there for the purpose of instructing and transforming bodhisattvas.

The bowl passed through Buddha-lands as numerous as the sands of seventy-two Ganges Rivers. There was a world named Radiant Light, whose Buddha was called Radiant Light King Tathagata, Worthy One, Completely and Perfectly Enlightened One. He was presently teaching the Dharma before the assembly. That Buddha dwelt in the midst of empty space.

After Śākyamuni Buddha had sent forth the alms bowl, he said to the Venerable Śāriputra:

– You should use your spiritual power to observe where the alms bowl is and where it abides.

Śāriputra immediately entered ten thousand gateways of samadhi ⁽¹²⁾. While abiding in those absorptions, he used the power of his own wisdom and the Buddha’s spiritual power to search throughout ten thousand Buddha-lands for the alms bowl, but he could not see where it abided. Emerging from the great absorption, he addressed the Buddha, saying:

– World-Honored One! In my observation, I searched through ten thousand Buddha-lands, yet I could not see where this alms bowl abides.

The World-Honored One then said to the Venerable Mahāmaudgalyāyana ⁽¹³⁾:

– Use your spiritual power to observe where the alms bowl abides.

At that time, the Venerable Mahāmaudgalyāyana, obeying the Buddha’s sacred command, immediately entered eight thousand gateways of absorption. While abiding in those absorptions, he used his own spiritual power to search for the alms bowl throughout eight thousand Buddha-lands in the lower direction, but still could not see where it abided. Emerging from absorption, he approached and addressed the Buddha, saying:

– World-Honored One! Using my spiritual powers, I searched everywhere throughout eight thousand Buddha-lands in the lower direction, yet I could not see where the alms bowl abides.

The World-Honored One then said to the Venerable Subhūti:

– Use your spiritual power to observe where the alms bowl now is and where it abides.

Subhuti, obeying the Buddha’s sacred command, immediately entered twelve thousand samadhi gateways. While in those samadhis, he passed through twelve thousand Buddha-realms, searching for the alms bowl, yet he could not see where it had come to rest. Emerging from samadhi, he approached the Buddha and said:

“World-Honored One! I exercised my spiritual powers and passed through twelve thousand Buddha-realms, searching everywhere, yet I could not see where that alms bowl had come to rest!” Likewise, each of the five hundred shravaka disciples employed his own spiritual powers and the power of the divine eye to search everywhere, but none was able to see it.

At that time, the Venerable Subhuti said to the Great Bodhisattva Maitreya ⁽¹⁵⁾: “Worthy One, you have received the prediction ⁽¹⁶⁾ that, after one more lifetime, you will attain Buddhahood. I humbly ask you to enter samadhi and discern where this alms bowl has come to rest, so that you may reveal it to the assembly.” Bodhisattva Maitreya said to Subhuti:

“Venerable One, I have received the prediction that, after one more lifetime, I shall attain unsurpassed perfect enlightenment. Yet Bodhisattva Manjushri knows all samadhi gateways, and does not even concern himself with their names, much less with entering and realizing them. Bodhisattva Manjushri has realized and knows them, and has completely penetrated all practices and modes of conduct. Subhuti! How could I now know the deeds performed by the Buddha-Tathagatas? Therefore, how could my spiritual powers and wisdom compare with those of Bodhisattva Manjushri? Now that the World-Honored One has sent forth the alms bowl, only Manjushri knows where it has come to rest; no one else can know.”

Subhuti then approached the World-Honored One and said:

“Except for the Tathagata, no one surpasses Bodhisattva Manjushri in regard to the alms bowl sent forth by the World-Honored One. I humbly ask the Compassionate Father to command Bodhisattva Manjushri to use his great spiritual powers to bring the alms bowl to this Dharma assembly and show it clearly to the assembly, thereby performing the Buddha’s work.”

At that time, the World-Honored One immediately said to Bodhisattva Manjushri:

“Manjushri! Do you know where that alms bowl has now come to rest? In what place is it?”

Bodhisattva Manjushri received the Buddha’s instruction, but thought to himself: “I should not leave this Dharma seat, depart from the Buddha’s assembly, or conceal myself elsewhere. Remaining here, I must retrieve that alms bowl and show it to the assembly.” Having thought thus, he immediately entered right concentration (samadhi). While in samadhi, he extended his right arm into the worlds below, passed through Buddha-realms, and came before each Buddha.

That wondrous arm uttered these words: “I now reverently bow to all the Buddhas. My teacher, Buddha Shakyamuni, inquires after the World-Honored One: Are you free from illness and affliction, at ease, and joyful in meditation?” After this inquiry was made, every pore of the arm emitted hundreds of thousands of rays of light. Within each ray appeared hundreds of thousands of lotus flowers, and upon every lotus sat a Tathagata.

Every Tathagata praised Buddha Shakyamuni. Each world quaked in six ways ⁽¹⁷⁾, and great radiance appeared, illuminating the entire Buddha-realm. Jeweled banners, canopies, and various adornments also appeared to perform the Buddha’s work.

This occurred in every Buddha-realm. After passing through seventy-two Buddha-realms, each as numerous as the sands of the Ganges, the arm reached the Buddha-realm of Light, where it uttered the same respectful greeting. It again emitted hundreds of thousands of rays of light.

Within each ray were hundreds of thousands of lotus flowers, and upon every lotus sat a Buddha. All those Buddhas praised the Tathagata Shakyamuni, while the rays of light shone upon one another and penetrated immeasurable distances.

At that time, within the Dharma assembly of Buddha King of Light, there was a bodhisattva named Banner of Light ⁽¹⁸⁾. Rising from his seat, he approached Tathagata King of Light and said:

“From where has this wondrous arm come? It manifests such signs by emitting light, and within that radiance lotus flowers appear. Upon those lotus flowers are Tathagatas, each of whom praises Buddha Shakyamuni. What is the meaning of these signs? I pray that the Buddha will instruct me!”

Tathagata King of Light said to Bodhisattva Banner of Light:

“Seventy-two Buddha-realms above this place, each as numerous as the sands of the Ganges, there is a world called Saha ⁽¹⁹⁾. In that world is a Buddha named Shakyamuni, the Worthy One, the Perfectly Enlightened One, who is now teaching the Dharma and transforming sentient beings. In that realm is a bodhisattva named Manjushri, replete with great merit and clothed in the inconceivable armor of diligence. Possessing the power of great wisdom, he has reached the other shore. While attending the Dharma assembly of Buddha Shakyamuni, that bodhisattva did not rise from his Dharma seat, but extended his right arm to retrieve that alms bowl. It is for this reason that these auspicious signs have appeared.”

At that time, Tathagata King of Light emitted a ray of light from between his eyebrows. It illuminated the seventy-two Buddha-realms above, each as numerous as the sands of the Ganges, and reached the Saha world, which it illuminated extensively. Through that light, the sentient beings of the Saha world experienced joy like that of a wheel-turning king ⁽²⁰⁾.

Those who practiced the bodhisattva path, when illuminated by that light, all attained realization and brought their own practices to perfection. The Great Bodhisattvas all attained the great samadhi called Sunlight. Those who practiced the shravaka path all attained the eight gateways of liberation ⁽²¹⁾.

Through the Tathagata’s light, the bodhisattvas in the Buddha-realm of King of Light were all able to see Buddha Shakyamuni in this Saha world, surrounded by Bodhisattva Manjushri and the assembly of shravakas, teaching the Dharma.

At that time, the Great Bodhisattva Banner of Light saw the evil karma and defilements of the sentient beings in this Saha world and felt compassion for them. He immediately said to Tathagata King of Light:

“World-Honored One! Through the Buddha’s light, I have seen that Saha world, filled throughout with impurity and evil. The Great Bodhisattvas born in that place are like lapis lazuli jewels lying in mire. Why is this so?”

At that time, Tathagata King of Light said to Bodhisattva Banner of Light:

“Good man, do not speak thus. In our land, those who practice the bodhisattva path may cultivate meditation for ten kalpas, yet they do not equal a sentient being in that Saha world who gives rise to a single thought fully endowed with loving-kindness, compassion, sympathetic joy, and equanimity. Such a being can immediately acquire immeasurable merit and eliminate all severe afflictions and hindrances. Why is this? Because the sentient beings of the Saha world are exceptionally keen and resolute. Therefore, bodhisattvas are born in that realm because they wish to preserve and uphold the Buddhadharma. You should not now give rise to sorrow and lamentation!”

At that time, the assembly of bodhisattvas within the Dharma assembly of Buddha Shakyamuni, having been illuminated by that light, immediately said to the Buddha:

“World-Honored One! What causes this light to shine upon us in this way, filling us with great joy and enabling sentient beings who behold it to extinguish their afflictions?” Buddha Shakyamuni said to the bodhisattvas:

“Good men! Seventy-two Ganges-sands of Buddha-realms below this place ⁽²²⁾, there is a world called Light. In that world is a Buddha-Tathagata named King of Light, the Perfectly Enlightened One, who is now teaching the Dharma and transforming sentient beings. That Buddha emitted a great ray of light from between his eyebrows, illuminating this entire Saha world.” The bodhisattvas then said to the Buddha:

“World-Honored One! We now wish to behold the light of that world. We respectfully pray that King of Light and the bodhisattvas will use their spiritual powers ⁽²³⁾ to enable us to see it.”

At that time, beneath the feet of Śākyamuni Buddha appeared a thousand-spoked wheel-mark ⁽²⁴⁾. From within that wheel there issued a great light, illuminating downward through seventy-two worlds, as numerous as the sands of the Ganges rivers, and extending far and wide until it illumined the Buddha-land of Radiance. At that time, through the Buddha’s light, the assemblies of bodhisattvas all beheld the Buddha King of Radiance and the bodhisattvas there, and then attained the samādhi Dharma-gate called Lamp of Sumeru.

At that time, the light shone throughout every Buddha-land in the lower region, and those lands and this Sahā world could see one another without any obstruction. Thus, the worlds of the lower region, including the assemblies of bodhisattvas in the land of the Buddha King of Radiance, and the bodhisattvas in this Sahā world all saw one another and regarded one another with the utmost reverence. Just as the radiance of the sun dispels all darkness, enabling all beings to see one another, so it was with them.

At that time, each of those bodhisattvas aroused a mind of diligence and single-mindedly sought the great fruition.

At that time, the Bodhisattva Mañjuśrī extended his arm before the Tathagata King of Radiance. While abiding in midair and taking up the alms bowl, many great bodhisattvas from the Buddha-lands, together with innumerable hundreds of thousands of alms bowls, came to the Sahā world, whereupon all the luminous auspicious signs temporarily subsided. The Bodhisattva Mañjuśrī placed the alms bowl before Śākyamuni Buddha, suspended in midair. He then emerged from samādhi, rose from his seat, approached the Buddha, bowed at the feet of the Blessed One, and addressed the Buddha, saying:

“Blessed One, obeying the Buddha’s command, I went to the worlds of the lower region in search of the place where the alms bowl had fallen. I have now placed it in midair before the Buddha. May the Buddha accept it.”

The Blessed One silently accepted it. At that time, the bodhisattva assemblies from the worlds of the Buddhas in the lower region, who had followed the flying alms bowl, all came before Śākyamuni Buddha and reverently bowed at his feet. Each proclaimed the name of the Buddha from his own land. Among them, one Tathagata, Arhat, Perfectly Enlightened One, inquired whether the Blessed One had little illness and little affliction, whether he dwelt at ease in the bliss of meditation, and whether his strength was abundant. He also asked, “Do you grow weary in teaching and transforming sentient beings?” Having respectfully conveyed these greetings, they were comforted by the Blessed One and sat to one side.

At that time, the Blessed One said to Śāriputra:

“Now listen attentively. I shall explain to you the practices, vows, and fundamental causes of the Bodhisattva Mañjuśrī in a past life.”

Śāriputra received the teaching and sat listening. The Buddha said:

“Śāriputra, in the distant past, innumerable hundreds of thousands of koṭis of nayutas of kalpas ⁽²⁷⁾ ago, a Buddha named Tathagata Banner of Invincibility, Arhat, Perfectly Enlightened One, appeared in the world. That Buddha’s world was called Indestructible. It contained eighty-four thousand śrāvakas and twelve thousand bodhisattvas. That Buddha taught the Dharma of the Three Vehicles ⁽²⁸⁾ and instructed and transformed sentient beings. He likewise appeared in an evil age of the five turbidities ⁽²⁹⁾, and taught the bodhisattva assemblies the six pāramitās ⁽³⁰⁾.

“Śāriputra, at that time there was a bhikṣu named King of Wisdom, who was intelligent and discerning and skillful in expounding the essential teachings of the Dharma. Near midday, that bhikṣu put on his robe, took up his bowl, entered the royal city, and went from house to house on almsround. The city was called Vast and Great.

After obtaining sufficient food, he departed from the city and unexpectedly encountered a householder’s son named Pure Arm, who was sitting beside his loving mother. Seeing the bhikṣu pass by carrying his bowl, the boy approached him, wishing to ask for a little food and drink from the bowl. When the bhikṣu saw that the boy’s roots of goodness were mature and that he was a great vessel for the Dharma ⁽³¹⁾, he gladly took food from his bowl and gave it to him.

Having received the food, the boy’s Dharma-mind filled with joy, and he followed the Bhikṣu King of Wisdom to the dwelling place of the Tathagata Banner of Invincibility. The boy then approached the Buddha and bowed at the feet of the Blessed One. The Bhikṣu King of Wisdom gave all the food he had received on his almsround to the boy and instructed him:

“‘Offer this food to the Blessed One and the great assembly, and you shall obtain immeasurable merit and blessings.’

“Following the bhikṣu’s words, the boy took the food and offered it to the Blessed One, yet much food remained. He then offered it in turn to the great assembly. All the bodhisattvas and śrāvakas in the Dharma assembly received the food and were fully satisfied, yet food still remained.”

The Buddha said to Śāriputra:

“Having made his offerings, the boy Pure Arm was filled with joy. He then approached the Buddha and spoke this verse:

With precious food I have

Made offerings to the Buddha and the great assembly.

Now that my offerings are complete,

I shall surely obtain blessed rewards.

The offerings have proven inexhaustible,

And their merit likewise has no end.

Having made offerings to the Buddha,

I shall surely obtain boundless blessings.

I have taken precious food

And offered it to the Blessed One,

Increasing all roots of goodness,

So that they continue without end.

“Thus, with a single bowl of rice, he made offerings for seven days to the Tathagatas and the assemblies of śrāvakas and bodhisattvas. Through the Buddha’s awe-inspiring spiritual power, the food remained and was never exhausted. At that time, the Bhikṣu King of Wisdom said to the boy:

“‘Now that you have made offerings, you should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha for the rest of your life.’

“Following the bhikṣu’s instruction, he took refuge in the Buddha, Dharma, and Sangha. After taking refuge, his mind filled with joy, and he aroused the resolve for unsurpassed, perfect enlightenment ⁽³²⁾.

“At that time, Pure Arm’s parents went in search of their son and came to the Dharma assembly of the Tathagata Banner of the Invincible Dharma. Upon arriving, they bowed at the feet of the Blessed One and stood to one side. When the boy Pure Arm saw his parents arrive, his mind filled with joy. He respectfully greeted them and, in their presence, spoke this verse:

It is precious that my parents have come;

The Buddhas are exceedingly difficult to encounter.

I seek great ⁽³³⁾ enlightenment

For the sake of all sentient beings.

Contemplate everywhere the Buddha’s excellent marks,

And the beautiful light radiating from his body.

All those who possess wisdom

Should seek the fruit of bodhi.

I now seek to leave the household life ⁽³⁴⁾;

May my parents grant permission.

I take no delight in wealth or honor,

For a Buddha is exceedingly difficult to encounter!

“At that time, the boy’s parents spoke this verse for their son:

We permit you to leave the household life

And proceed toward unsurpassed bodhi.

Through the causes and conditions provided by you,

We too shall train in the same way.

The Buddha said to Śāriputra, “At that time, the boy Pure Arm was permitted by his parents to leave the household life. Thereafter, his parents developed faith in the Buddha-Dharma and likewise left the household life. They took refuge in the Buddha, Dharma, and Sangha, joyfully believing and accepting. At that time, another five hundred people together aroused the resolve for unsurpassed, perfect enlightenment. They all went before the Buddha and requested permission to leave the household life, and the Buddha accepted them all.”

The Buddha said to Śāriputra:

– You should now understand that the bhikshu Wisdom King of that time was none other than the bodhisattva Manjushri of today, while the youth Pure Arm was I myself in my present body. Sariputra! Long ago in the past, when I was the son of an elder, it was through the bodhisattva Manjushri’s giving me an alms bowl that I was caused to arouse the mind of great bodhi. Furthermore, Sariputra! From the time I first aroused the mind of great bodhi until I perfectly attained the Dharma of the ten powers ⁽³⁵⁾, the four fearlessnesses ⁽³⁶⁾, all merits and virtues, and inexhaustible wisdom, it was entirely through the bodhisattva Manjushri’s inspiration, instruction, and guidance. Why is this? Because the mind I aroused was like empty space, without boundary or limit. Furthermore, Sariputra! Throughout the ten directions there have been immeasurable and innumerable Buddhas likewise named Shakyamuni who, like me, aroused the mind of bodhi in the presence of Manjushri. Furthermore, as for the Tishya Tathagatas of past ages, throughout immeasurable kalpas I praised those Tathagatas; and those Tathagatas, like me, also aroused the mind of the Way in the presence of the bodhisattva Manjushri, attained perfect and complete enlightenment, and turned the wondrous Dharma wheel ⁽³⁷⁾. Furthermore, Sariputra! There are those who practice the bodhisattva conduct. First dwelling in the Tushita Heaven ⁽³⁸⁾, they manifest the sign of descending to take birth and appear in the world; they are first born in a royal palace and later cultivate ascetic practices, until at last they sit at the bodhimanda ⁽³⁹⁾. All this comes through the teaching and guidance of the bodhisattva Manjushri. Sariputra! You should know that the bodhisattva Manjushri is the loving mother of all bodhisattvas, for he brings forth all bodhisattvas. Sariputra! All that I have spoken is true. You should understand the causes and conditions of former times in this way.

When the Buddha had spoken these words, all the Buddha lands throughout the ten directions manifested various jeweled canopies ⁽⁴⁰⁾, which came to make offerings to Manjushri. From each jeweled canopy streamed forth brilliant light that universally illuminated the Saha world. From within the jeweled canopies there also issued wondrous voices, saying: “What Shakyamuni Buddha has said is so, exactly so. In former times, he followed that Manjushri and aroused the mind of bodhi.”

At that time, in Shakyamuni Buddha’s Dharma assembly, the two hundred devas who had previously retreated from the mind of bodhi saw the Buddha, the Blessed One, and the bodhisattva Manjushri manifest such inconceivable deeds, and heard the Buddha speak of the original causes and conditions. Each of them thought: “The unsurpassed great Dharmas of the Buddhas are difficult to hear; how much more difficult is it to behold the exalted merits and virtues of the Buddha Tathagatas!

Today, before the Blessed Ones, we should abandon our former inferior resolve ⁽⁴¹⁾, arouse the mind of unsurpassed great bodhi, and resolutely proceed toward the fruit of unsurpassed great bodhi.” Having thought thus, they immediately aroused the firm and irreversible mind of unsurpassed, perfect, and complete enlightenment.

Notes:

1. Non-activity: Having no locus of action; that is, neither clinging nor grasping and rejecting. The mind is vast and open like empty space.

2. Pudgala: Translated in meaning as one who can at all times proceed toward the various realms of existence and take birth in those realms without ever becoming weary of them.

3. The skandha maras: The demonic obstacles within the five skandhas that cannot cause one to waver—namely, the form skandha, feeling skandha, perception skandha, formations skandha, and consciousness skandha.

4. Karmic retribution: Karma repays one with happiness or suffering according to whether one performed good or evil in a previous life. It is karma in the period when its recompense is received; that is, the fruit of karma or karmic retribution.

5. Sravaka: One who hears the Buddha teach the Dharma of the Four Truths, awakens to the Way, and attains arhatship.

6. Non-attachment: The mind neither clings nor becomes entangled anywhere, but is broad and open like empty space.

7. Mahasattva: A bodhisattva. Because bodhisattvas advance with great courage to save beings from suffering, they are called mahasattvas. The term is also sometimes used for a sravaka who fully possesses the bodhisattva conduct and the fruition of Buddhahood. A mahasattva is a person of great compassion and great power, who brings great benefit both to himself and to others, rescues beings from danger and suffering, and teaches and liberates sentient beings.

8. Gate of liberation: The gate of liberation. Only one who fully observes the precepts and whose body and mind have become pure can enter the gate of liberation.

9. Ultimate truth: The true Dharma realm. The term “ultimate truth” means a true and unerring doctrine or principle, in contrast to conventional truth. For example, the dharmas of the world are called conventional truth, whereas supramundane dharmas are called ultimate truth. The Dharma realm of ultimate truth is the supramundane world.

10. Mind of samadhi: That is, the mind in meditative concentration. The mind is always peaceful, at ease, and free from deluded and inverted thoughts.

11. Mahayana conduct: Practices cultivated according to the Mahayana: generosity, observance of the precepts, patience, diligence, meditative concentration, and the perfection of wisdom…

12. Samadhi mind: Samadhi, the practice of meditative concentration—the great concentration of an advanced practitioner of the Way. While absorbed in concentration, neither body nor mind wavers, and attention is directed solely toward a single object. At that time, deluded thoughts and wrong views cannot enter the mind of the practitioner abiding in great concentration.

13. Mahamaudgalyayana: A great sravaka and foremost disciple of the Buddha, praised as foremost in spiritual powers among the disciples.

14. Subhuti: A sravaka renowned for his thorough understanding and exposition of the principle of true emptiness.

15. Bodhisattva Maitreya: Maitreya Bodhisattva. His clan is Loving-kindness, the lineage of goodness and the lineage of the Buddhas; he is a Buddha for whom compassion is foremost. “Maitreya” is translated by meaning as “Loving One,” while its Sanskrit transliteration is Maitreya. In ancient times, this bodhisattva encountered a Buddha, aroused the resolve to cultivate the Way, and attained the samadhi of loving-kindness. He presently dwells in the inner court of the Tushita Heaven.

16. Prediction: Vyakarana. “Receiving” means to accept; “prediction” means a record or confirmation. To bestow a prediction is for a Buddha to declare that, in the future, a certain practitioner will become a particular Buddha in a particular place. This is called receiving a prediction.

17. Six kinds of quaking: These six occur upon the great earth, six ways in which the ground trembles.

1) Quaking (shaking)

2) Rising (surging upward)

3) Surging (erupting) – These first three kinds of quaking are transformations of physical form.

4) Trembling (resounding)

5) Roaring (bellowing)

6) Striking (crashing) – These latter three kinds of quaking are transformations of sound.

18. Banner of Light: A bodhisattva born during the time of the Buddha King of Radiant Light, who most effectively assisted that Buddha in proclaiming and propagating the true Dharma.

19. Saha: Meaning “Endurance.” It is a world filled with suffering, where practitioners must endure and patiently bear hardships. This is because the Saha realm is filled with defilement and evil that sentient beings must endure.

20. Wheel-Turning King: Cakravartin. A king who rules his people by means of the true Dharma, like one who sets a wheel rolling forward without allowing it to turn back. The king rides upon a goat-drawn chariot to subdue all under heaven.

21. Eight gates of liberation:

1) Inwardly possessing perceptions of form, one contemplates external forms and is liberated.

2) Inwardly possessing no perceptions of form, one contemplates external forms and is liberated.

3) Personally realizing pure liberation.

4) Liberation through the sphere of infinite space.

5) Liberation through the sphere of infinite consciousness.

6) Liberation through the sphere of nothingness.

7) Liberation through the sphere of neither perception nor non-perception.

8) Liberation through the sphere of the concentration of complete cessation.

22. Ganges sands: The sands of the Ganges River. This is a simile for an exceedingly great number, like the number of grains of sand in the Ganges. The Buddha often taught and guided beings in the region of the Ganges River; therefore, he used the sands of the Ganges as a simile to help people understand.

23. Supernormal powers: Rddhi. “Supernormal” means wondrous, inscrutable, and immeasurable. “Powers” means unobstructed, unhindered by anything, and freely functioning. Supernormal powers refer to the power of miraculous abilities; Iddhividdha, the ability to fly great distances in the blink of an eye. It is also called supernormal knowledge.

24. Wheel-mark patterns: The lines beneath the feet are exceedingly beautiful, resembling interwoven net-like patterns, perfectly rounded and luminous.

25. Samadhi: Samadhi, the great meditative concentration of advanced practitioners of the Way. While in concentration, body and mind remain unmoved, focused solely upon one object. Deluded thoughts and wrong views cannot enter the mind of one who cultivates great concentration. Upon attaining the state of samadhi, one enters the pure Dharma-body.

26. Nayuta: Navuta, a large number used in India. This number may equal ten thousand kotis, or ten million.

27. Koti-nayuta: A large number: ten million or more.

28. Three Vehicles: Triyana, three conveyances used for transport: the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle.

29. Five Turbidities: The five forms of impurity in this Saha world: the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of lifespan.

30. Six Paramitas: Ce-paramita: the six paramita practices. The Six Perfections are six foundations of great practice capable of carrying people from the shore of delusion to the shore of awakening, from birth and death to nirvana, and from the state of an ordinary being to Buddhahood.

31. Great Dharma vessel: A great instrument for practicing the Way; a person of great spiritual and moral capacity. Just as an alms bowl can contain an entire meal for a monk, a Dharma vessel has the capacity to receive the Buddha’s Dharma-gates, and so forth.

32. Unsurpassed Perfect and Complete Awakening: Anuttara-Samyak-Sambodhi. Buddhahood. It is the fruit of the supreme Way realized by the Buddha when he entered great meditative concentration beneath the bodhi tree.

33. Great awakening: To comprehend ultimate truth and unfold true wisdom. Those who attain Unsurpassed Perfect and Complete Awakening are called greatly Awakened Ones.

34. Going forth: Leaving the worldly home to undertake religious cultivation. Going forth has three meanings:

1) Going forth from the home of the dusty world

2) Going forth from the home of the three realms

3) Going forth from the home of ignorance.

35. Ten Powers: Dasabala: ten powers of wisdom;

1) The power of wisdom that knows what is possible and what is impossible

2) The power of wisdom that knows the karmic retributions of the three times

3) The power of wisdom that knows all meditative concentrations and liberations

4) The power of wisdom that knows the mental dispositions of sentient beings

5) The power of wisdom that knows the various kinds of understanding

6) The power of wisdom that knows the various realms

7) The power of wisdom that knows all paths leading to their destinations

8) The unobstructed power of wisdom of the divine eye

9) The undefiled power of wisdom that knows past lives

10) The power of wisdom that knows the permanent eradication of habitual tendencies

36. Four Fearlessnesses: Four qualities of courage and fearlessness. Possessing these four fearless qualities makes it easy to teach and transform sentient beings, because one’s heart is unafraid:

1) Fearlessness arising from omniscience

2) Fearlessness arising from the exhaustion of all outflows

3) Fearlessness in teaching the obstacles to the Way

4) Fearlessness in teaching the path that brings suffering to an end.

37. Turning the wondrous Dharma wheel: Dhammachakkappavattam. Turning the wheel of the True Dharma means teaching the Dharma to liberate sentient beings. “May the Dharma wheel turn perpetually and the mind of wisdom unfold” means that the wheel of the True Dharma continually turns, causing the mind to become luminous and clear.

38. Tusita Heaven: Tushitadeva, the heavenly palace of Tusita in the higher realm. At present, many bodhisattvas dwell in Tusita Heaven. Before descending into the world to become Buddhas, they all reside in Tusita Heaven. They are called bodhisattvas who are Successors to Buddhahood, or bodhisattvas who are One Birth Away from Buddhahood. They have mastery of supernormal powers, constantly travel about to teach and save sentient beings, and journey through the Pure Lands of the Buddhas.

39. Sitting at the place of awakening: Bodhimandala, sitting at a place where the Dharma is taught and sutras are expounded. The term “place of awakening” is commonly used for the following places:

1) A place where the Buddha is enshrined, namely the main shrine hall of each monastery.

2) A place where sutras are recited daily

3) A place where monastics expound and transmit the Way

4) A pure place where a monastic cultivates, practices meditation, and enters meditative concentration

40. Jeweled canopy: A precious parasol or canopy used as an offering to the Buddha or bodhisattvas, or held above venerable senior monks. Such a canopy is sometimes made from the seven precious substances.

41. Inferior mind: A base and narrow mind, concerned only with selfish interests and seeking benefit solely for oneself without considering anyone else; hence it is called an inferior mind.