佛說未曾有正法經

At that time, the Blessed One Shakyamuni again said to Shariputra:

“You have now resolved to attain unsurpassed, perfect enlightenment and to practice the bodhisattva practices; you should not remain attached to the fruition of the shravaka. Why is this? Shariputra, all sentient beings remain in samsara (1), yet they do not give rise to fear and do not seek liberation without hesitation.

Therefore, bodhisattvas must arouse great diligence and, while within the paths of samsara, seek every means to teach and deliver them, causing sentient beings to fear the suffering of birth and death and transcend the three realms (2). If you delight only in the fruition of the shravaka, you cannot arouse the great bodhicitta (3) that delivers all sentient beings. Therefore, if any sentient being encounters one who possesses the bodhisattva mind and is exhorted by that person to arouse diligence, that being will immediately attain liberation from birth and death and will also continually resolve to attain unsurpassed, perfect enlightenment.

“Shariputra! In a past age, a Buddha appeared in the world named the Tathagata Complete in Merit, endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One. In that Buddha’s Dharma assembly were hundreds of kotis (4) of shravakas and eight thousand bodhisattvas. That Buddha had a lifespan of one hundred thousand years. Two shravakas were the foremost among the assembly. One, named Appearance, was foremost in wisdom. The second, named Swift Advance, was foremost in supernormal powers.

“At the proper time for the meal, the Tathagata Complete in Merit donned his robe, took up his alms bowl, and, accompanied by the great assembly, proceeded in due order toward a quarter of the royal city. That city was called Wondrous Sound. They went from house to house on alms round. When the Buddha entered the city, the shravaka foremost in wisdom stood to the Buddha’s right, while the shravaka foremost in supernormal powers stood to the Buddha’s left. The other shravakas all followed behind the Buddha, while the bodhisattvas proceeded in front. There were also the great Brahma heavenly kings, Shakra, lord of the gods, the Four Heavenly Kings who protect the world, and multitudes of devas. They circumambulated the Blessed One as he entered that royal city.

“At that time, three youths in the city, adorned with ornaments, stood beside the road, joyfully conversing with one another. From afar, the three youths saw the Blessed One, dignified with excellent marks, possessing immeasurable majesty and virtue, his radiant light shining like a golden mountain, and his majestic bearing like that of a Great Dragon King (5). Seeing him, their minds became joyful, reverent, and respectful. The first youth said:

“‘Do you see the Buddha, the Blessed One? Among all sentient beings he is the most honored and supreme, and his merit and virtue are inexhaustible. All in the heavens and among humankind revere him. Therefore, we should make offerings to him together, and we shall certainly obtain great blessed rewards.’

“After they had discussed this together, the first youth spoke this verse:

This Buddha is most honored among the assembly;

Gods and humans should make offerings to him.

We should now present offerings to him

And gain great, unfailing blessed rewards.

“Another youth then spoke this verse:

I have no incense or flowers to offer,

Nor any other precious things;

I have only this entire body and life,

Which should be relinquished as an offering to the Buddha, the Blessed One.

“At that time, the first youth immediately removed the pearl necklace (6) he wore, worth hundreds of thousands of taels of gold, and said to the other two youths:

I now take this precious ornament

And offer it to the Buddha, the Tathagata, the greatly wise and honored one.

May I, after presenting this offering,

Attain the unsurpassed, great accumulation of merit.

“When the other two youths saw this youth offer his treasure, each removed the jeweled necklace he was wearing and spoke this verse to him:

I offer this jeweled necklace

To the supremely victorious, perfectly enlightened and honored one.

Having made this offering with a sincere mind,

I vow to seek the Buddha’s true Dharma.

“The first youth, seeing that the other two had also offered their necklaces, asked them:

“‘You have created immeasurable merit and benefit. What reward do you seek within the Buddha-Dharma?’

“The second youth said:

“‘In the future, I wish to become the disciple attending at the Blessed One’s right and to be foremost in wisdom.’

“The third youth said:

“‘In the future, I vow to become the Buddha’s disciple, attend at his left, and be foremost in supernormal powers.’

“After the two youths had each stated his aspiration, they asked the first youth:

“‘You have skillfully guided us and acted as our good spiritual friend. What do you seek by making your offering?’

“He replied:

“‘My aspiration is to attain unsurpassed, perfect enlightenment, possess all wisdom, and emit radiant light so that all sentient beings who see it will arouse bodhicitta. As the lion king is surrounded by all beasts, so may I be equal and no different from the Buddha of today.’

“The Buddha said:

“Shariputra! As each of those three youths made his vow, eight thousand devas in the sky praised them with one voice: ‘Excellent! Most excellent! You have spoken these words well. You will certainly attain the supreme result you seek, without any doubt!’ Each of the three youths carried his jeweled necklace before the Buddha.

“At that time, the Buddha told Shariputra: When the Tathagata Complete in Merit saw the three youths approaching the Buddha with their jeweled necklaces, he said to the bhikshu Ocean Wisdom (7):

“‘Bhikshu! Do you see these three youths?’

“Ocean Wisdom said to the Buddha:

“‘Yes, I see them.’

“The Buddha said:

“‘Bhikshu! The aspiration in the mind of the first youth differs from those of the other two. He raises his feet and walks with sovereign, exceptional dignity, like a holy wheel-turning king (8); even hundreds of thousands of Brahmas and Shakras could not compare with him. He now comes before the Buddha to awaken the mind of the Way, aspiring to realize unsurpassed bodhi.’

“When the three youths reached the Buddha, each bowed with his head at the Buddha’s feet and presented his jeweled necklace to the Blessed One. The Buddha accepted them. The jeweled necklaces offered by those who had resolved upon the shravaka path remained before the Buddha. The jeweled necklace offered to the Buddha by the one who had aroused bodhicitta rose into the sky and transformed into a four-pillared jeweled pavilion, solemnly adorned on all four sides. Upon it sat Buddhas in the lotus posture (9), displaying excellent marks and adornments of immeasurable magnificence.

“At that time, the Tathagata Complete in Merit immediately entered great samadhi and universally contemplated the transformational manifestations of all Buddha-Tathagatas. From his face he emitted many rays of colored light: blue, yellow, red, white, rose, violet, azure, and green. Their radiance universally illuminated boundless worlds, reaching upward to the Brahma heavens and outshining the light of the sun and moon, which could scarcely appear. After shining forth, the light circumambulated him three times to the right and then reentered the crown of the Blessed One’s head.

“At that time, the bhikshu Ocean Wisdom came before the Buddha and said:

“‘Blessed One! For what cause and condition have you emitted this radiance? May the Blessed One instruct us so that we may understand.’

“The Buddha said to the bhikshu:

“‘Do you see the two youths who offered their jeweled necklaces and the pillars before the Buddha?’

“The bhikshu said to the Buddha: ‘Yes, I see them.’

“The Buddha said:

“‘Bhikshu! These two youths seek the fruition of the shravaka, delighting in personal realization of nirvana for their own benefit; they cannot arouse the great bodhicitta. Bhikshu! Observe the first youth, who offered his jeweled necklace above the Buddha and produced transformations in the sky. He seeks to realize unsurpassed bodhi for the benefit of all sentient beings. The other two youths delight only in wisdom and supernormal powers and cannot benefit beings universally; therefore, their offerings display no supreme signs. Know that the merit created by one who arouses the great bodhicitta is immeasurable. You should now abandon the shravaka mind and seek to realize unsurpassed, perfect enlightenment.’

“The Buddha said:

“Shariputra! The youth of the past who aroused the Mahayana mind was none other than I myself today. The one who delighted in wisdom was you, and the one who delighted in supernormal powers was Maudgalyayana. Although you shravakas have escaped samsara, you delight only in nirvana and ultimately bring no benefit to the multitude of beings. The impartial mind of the Buddhas is like space, boundless and inexhaustible. Their cultivated merit and virtues are immeasurable, surpassing the realms of shravakas and pratyekabuddhas. Shariputra! You should swiftly resolve to attain unsurpassed, perfect enlightenment.”

“At that time, Shariputra, Mahamaudgalyayana, Mahakashyapa, Anuruddha, Upali, Purna, Subhuti, and the other great shravakas said to the Buddha with different mouths but a single voice:

“‘Most excellent, Blessed One! You have skillfully guided us and caused us to arouse the great bodhicitta. Blessed One! Know that good men and good women who have planted roots of goodness and seek liberation should arouse a vast mind and practice vast vows. Such persons will behold hundreds of thousands of Buddhas and hear the true Dharma. Blessed One! From the past until now our wisdom has been narrow, and we have not dared to seek the Buddha’s boundless wisdom. But now, reproaching ourselves inwardly, we should arouse a vast mind.

“‘Suppose a person has committed unwholesome karma. If he does not repent, turn from evil, and follow what is good, he will have no means of escaping suffering and distress. We shravakas seek only our own benefit. Unless we abandon this inferior mind and seek the Buddha’s wisdom, we shall ultimately not escape the realm of nirvana without remainder. Again, it is like a person nearing death whose consciousness is confused and who can no longer attend to relatives and companions. If we seek nirvana only for our own benefit and have no mind to teach and deliver sentient beings, we are likewise.

“‘Blessed One, know that the mind of unsurpassed, perfect enlightenment is like the great earth. All sentient beings in the world rely upon the earth for their dwelling and depend upon it for their livelihood. Likewise, all roots of goodness depend upon the mind of unsurpassed, perfect enlightenment in order to arise and grow.’

“At that time, ten thousand people in the Dharma assembly heard the Buddha explain the causes and conditions of this former-life account (10), and, after hearing Shariputra speak these words, they all resolved to attain unsurpassed, perfect enlightenment.

“At that time, the king of Magadha (11), properly attired and adorned, personally came before the Buddha. He bowed with his head at the Buddha’s feet, circumambulated him three times, and sat to one side. The king then joined his palms toward the Buddha and, reverently single-minded, said:

“‘Blessed One! On account of what do all sentient beings create karma? Upon what causes and conditions does the creation of karma abide?’

“The Buddha replied:

“‘Great King! The lives and lifespans of all sentient beings, including pudgalas (12), abide in the view of a self and body (13). Through inverted discrimination, and because of discrimination, they give rise to delusion and create karma. Because they create karma, they cannot attain liberation.’

“The king again asked:

“‘Blessed One! What is the root of the view of a self and body?’

“The Buddha taught:

“‘Ignorance is its root.’

“He again asked:

“‘What, then, is the root of ignorance?’

“The Buddha replied:

“‘Unwise attention is its root.’

“He again asked:

“‘What, in turn, is the root of unwise attention?’

“The Buddha replied:

“‘An unequal mind is its root.’

“He again asked:

“‘What is called an unequal mind?’

“The Buddha taught:

“‘From beginningless time until now, knowing things not as they truly are is called an unequal mind.’

“He again asked:

“‘What is called knowing things not as they truly are?’

“The Buddha taught:

“‘From beginningless time until now, all sentient beings have grasped at existence within emptiness. This is called knowing things not as they truly are.’

“He again asked:

“‘What is called grasping at existence within emptiness?’

“The Buddha replied:

“‘Discriminated dharmas are unborn and unreal, yet they are grasped as truly existent.’

“He again asked:

“‘If all dharmas are unborn, how can they now be spoken of?’

“The Buddha replied:

“‘Great King! Even my body is empty; there is no place from which Dharma is spoken.’

“He again asked the Blessed One:

“‘If the body does not exist, how does it act, and how does it abide?’

“The Buddha replied:

“‘Great King! Although actions are performed, one should not become attached to them.’

“He again asked:

“‘If one is unattached to these matters, how can one speak of them?’

“The Buddha said:

“‘To speak in accordance with reality without attachment to things is noble speech.’

“He again asked:

“‘What is called speech in accordance with reality? And why is it regarded as noble speech?’

“The Buddha said:

“‘Great King! Regarding all things, to be free from sensory objects and far removed from attachment is truthful speech; it is also called speech in accordance with reality. Speech in accordance with reality is the speech of noble ones. What noble ones proclaim is called skillful knowledge that all dharmas are originally unborn. One should abide accordingly and train accordingly.’

“At that time, after hearing the Buddha expound the true Dharma, the king of Magadha became joyful and said to the Buddha:

“‘Blessed One, this is truly rare! You have skillfully taught this Dharma, which indeed has never been heard before. The Buddha, the Blessed One, possesses uncontaminated wisdom (14) and therefore teaches the true Dharma universally for the benefit and happiness of all sentient beings. All sentient beings are bound by sinful karma, yet they are unable to hear and receive the Dharma and cultivate it. I am likewise.

“‘Blessed One, please be mindful of me. From the past until now, because I did not encounter a good spiritual friend and harbored an unwholesome mind, I too extensively created unwholesome karma. Therefore, I was unable to draw near the Blessed One and hear the true Dharma. Deep within my palace, I delighted only in amusements, eating, drinking, and banquets throughout the days and nights, never becoming weary of them or abandoning them. Therefore, I could not come before the Buddha to hear and study the true Dharma.

“‘Blessed One! I now repent and reproach myself for the grave evil karma I previously created. Day and night, I have never known peace or joy, but am like a convicted person who constantly gives rise to fear. The Blessed One, in his great compassion, is the common father of sentient beings. For those who have no refuge, he becomes a refuge. For those without clear vision, he becomes a guide. For sentient beings tormented by suffering, he brings peace and happiness. For those who have strayed, he points out the correct road. To those who are poor and destitute, he gives precious treasures. The Buddha’s mind is impartial and never weary; he universally brings benefit and happiness without distinguishing enemies from loved ones.

“‘Blessed One! I earnestly pray that you compassionately save and deliver us. When I reflect upon the offenses I formerly committed, I am constantly afraid, like one who has fallen into a deep pit and hopes only to be rescued. I fear falling into evil destinies. I beseech the Blessed One to protect and save me, completely eradicate those defilements of wrongdoing, and enable me to understand the true Dharma.’

“At that time, the Blessed One knew that the king of Magadha repented of the evil karma he had created throughout many lives and delighted in the armor of the extremely profound Mahayana Dharma. He thought to himself: ‘The bodhisattva Manjushri possesses eloquent wisdom and can expound the Dharma for sentient beings.’

“At that time, through the Buddha’s majestic power, the Venerable Shariputra knew the Buddha’s thought and immediately said to the king of Magadha:

“‘Great King, you should know that the bodhisattva Manjushri possesses immeasurable eloquence and boundless wisdom and skillfully teaches the essentials of the Dharma. He can certainly expound the true Dharma for the king, causing you to awaken and understand and obtain great peace and happiness. You should invite him to your palace and offer him a meal, thereby producing immeasurable benefit. Furthermore, this will enable all the people of Rajagriha to behold and venerate him, praise him, rejoice in seeing and hearing him, plant roots of goodness, and obtain supreme merit and virtue.’

“At that time, following the venerable one’s words, the king of Magadha immediately approached the bodhisattva Manjushri and said:

“‘May the bodhisattva, out of great compassion and sympathy for us, deign to enter the palace and accept a meal offering. I now earnestly pray that you compassionately accept our invitation.’

“At that time, the bodhisattva Manjushri said to the king:

“‘I accept the Great King’s invitation and shall fulfill your aspiration. Because the king has aroused a supreme mind, I have accepted your offering. Since you delight in hearing the Dharma, I shall expound it for you. Great King! I shall teach the Dharma for you so that you will not become attached to any dharma. I shall teach the Dharma for you so that you will harbor no delusive thoughts or doubts regarding any dharma. I shall teach the Dharma for you so that you will have no attachment to the three times regarding any dharma. I shall teach the Dharma for you so that you will not take the nirvana of shravakas and pratyekabuddhas as the mark of quiescence regarding any dharma.’

“The king said to Manjushri:

“‘Excellent! Most rare! May the bodhisattva have compassion for us and accept the offering together with the great assembly.’

“The bodhisattva Manjushri said:

“‘Great King! Set aside such words. When the king offers food, drink, and clothing to the great assembly and prepares offerings out of compassion, this should not be done for benefit or for merit. In discussing offerings, one should arouse a mind detached from existence with respect to dharmas: without fabrication, without the view of self, without sentient beings, without a life principle, and without conceptions of a pudgala; neither attached to one’s own characteristics nor attached to the characteristics of others. This is offering.

“‘One should contemplate all dharmas as without grasping, without skandhas, ayatanas, or dhatus, neither internal nor external, not grasping the three realms yet also not separable from the three realms; neither wholesome nor unwholesome, neither desired nor rejected, neither mundane nor supramundane, neither contaminated nor uncontaminated, neither conditioned nor unconditioned, neither possessing afflictions nor separate from afflictions, neither samsara nor quiescence. Only when it is thus can it be called true offering.’

“The king again said to Manjushri:

“‘May the bodhisattva compassionately benefit us and please accept our offering.’

“The bodhisattva Manjushri said:

“‘The Great King should seek no benefit and have no object of compassion. Such a mind is “without attachment” (15), unmoving, unchanging, neither praising nor disparaging, neither taking nor rejecting, seeking no benefit and having no object of compassion. Each dharma is equal, with nothing attainable. This is called accepting an offering. Great King! To attain this is called true benefit and happiness!’

“The king said to Manjushri:

“‘Dharma is originally without characteristics and also without activity. The offering I present should likewise be so.’

“Manjushri said:

“‘Its nature is empty and without characteristics, and it is also without activity. One who seeks the Dharma should be without conception, without aspiration, without action, without fabrication, yet also not inactive. Why is this? Great King! The intrinsic nature of all dharmas is originally unmoving and without fabrication. The intrinsic nature of sentient beings is originally empty, and the three kinds of karma have no activity. Great King, you should contemplate all karmic activities as wholly uncreated, because the intrinsic nature of all dharmas is understood to be originally empty.’

“The king said:

“‘Since karmic activities are created, why are they called empty?’

“Manjushri replied:

“‘Great King! Past dharmas have ceased, future dharmas have not yet arrived, and present dharmas have nowhere to arise. Conditioned activities are likewise. Therefore, they do not abide in the three times, for all are impermanent. Dharmas neither increase nor decrease. Great King! You should understand all activities in this way.’

“The king said:

“‘Are the noble path and afflictions, these two dharmas, equal?’

“Manjushri replied:

“‘These two dharmas are equal, neither increasing nor decreasing. Great King! When the radiance of the sun arises, can it unite with darkness?’

“The king replied:

“‘It cannot. When the sunlight arises, all darkness is dispelled.’

“Manjushri said:

“‘When the sunlight arises, to where does the darkness return?’

“The king said:

“‘Then that darkness has no abiding place.’

“Manjushri said:

“‘Afflictions and the noble path are likewise. These two do not await one another, neither increase nor decrease, and abide nowhere while abiding everywhere. Great King! If afflictions are equal, the noble path is also equal. Because these two are equal, all dharmas are equal. Great King, you should know that the nature of afflictions is empty and has no abiding place. Because of afflictions, the noble path is attained; because the noble path is attained, afflictions do not return. Therefore, these two characteristics neither increase nor decrease and are not different.’

“The king asked:

“‘From where do afflictions and the noble path arise?’

“Manjushri replied:

“‘They arise from the mind. If the mind does not arise, afflictions do not arise again; if afflictions do not arise, the noble path does not arise. Therefore, know that afflictions should be contemplated in this way. The noble path should also be contemplated in this way. Having contemplated thus, the mind has “nothing attainable” (16).’

“The king said:

“‘Does the Dharma of the noble path return to nirvana?’

“Manjushri said:

“‘It does not! Dharmas neither go nor come; nirvana is likewise.’

“The king said:

“‘How should the noble path abide?’

“Manjushri replied:

“‘The noble path should abide in suchness.’

“The king asked:

“‘Does one who attains the noble path not abide in morality, samadhi, and wisdom?’

“Manjushri replied:

“‘All dharmas are without activity and without characteristics, apart from all conceptual proliferation. If there are morality, samadhi, and wisdom, that is conceptual proliferation; where there are activity and characteristics, one should not abide in that way. One who abides in this way neither abides nor fails to abide. The noble path is likewise.’

“The king said:

“‘Can good men and good women who practice the bodhi conduct attain the noble path?’

“The bodhisattva said:

“‘Those who practice bodhi have not even the slightest dharma that can be attained. The path of bodhi is neither suffering nor happiness, neither self nor non-self, neither permanent nor impermanent, neither pure nor impure. It does not weary of samsara or delight in realizing nirvana. Therefore, no dharma can be attained. The Dharma of the noble path also cannot be attained.’

“The king again said to the bodhisattva Manjushri:

“‘Most excellent, Great Being! This is truly rare. You have skillfully taught the essentials of the Dharma, and I believe and understand them all. Nevertheless, with sincere reverence I have prepared an offering and shall present food and drink to the great assembly. Bodhisattva, please accept my invitation today!’

“Manjushri said:

“‘The meal is “without anything done” (17), and the gift is “without anything received” (18). Giver and recipient are neither two nor different. Since the king is sincere, I shall accept the Great King’s offering.’

“At that time, the Blessed One said to the bodhisattva Manjushri:

“‘Now is the proper time. Accept the king’s invitation, for this will bring great benefit to many people.’

“The bodhisattva Manjushri said before the Buddha:

“‘I now obey the Buddha’s holy instruction and accept the king’s invitation. I shall accept the offering together with the great assembly.’

“At that time, when the king of Magadha knew that the bodhisattva Manjushri had accepted his invitation, his mind became joyful and he attained great peace. He reverently bowed to the Blessed One, the bodhisattva Manjushri, and the great assembly. He then went to the Venerable Shariputra and asked him:

“‘The bodhisattva Manjushri will soon come to receive my offering. How many bodhisattvas will accompany him?’

“Shariputra replied:

“‘Five hundred great bodhisattvas will accompany him to the king’s gathering.’

“The king of Magadha then returned ahead of them to the royal palace. He adorned the spacious main hall and commanded messengers of every rank to keep their bodies and minds pure. He prepared every kind of superior food and drink, arranged magnificent banners and jeweled canopies, scattered wondrous flowers, burned fragrant incense, and lavishly adorned five hundred seats with pearl necklaces. He further issued orders throughout the royal city to repair and clean the roads, scatter flowers, and burn incense, so that there would be no dust or filth and the roads would be splendid.

“At that time, when the people in the city heard that the bodhisattva Manjushri would enter the royal palace to accept the king’s offering, they all became joyful and longingly reverent. Each carried incense and flowers and stood waiting on both sides of the road to welcome the bodhisattva.

“During that evening, the bodhisattva Manjushri thought: ‘Tomorrow, at the king’s invitation, I shall attend the gathering, but very few bodhisattvas will accompany me. I should now visit the Buddha lands and invite multitudes of bodhisattvas to accompany me to the royal palace and adorn this supreme assembly. If I teach the Dharma for the king, those bodhisattvas will serve as witnesses.’

“Having thought thus, he disappeared from his dwelling. In the space of a moment, he traveled eastward across eighty thousand Buddha lands to a world named Constant Sound. The Buddha of that land was named the Tathagata Auspicious Sound, Worthy One, Perfectly Enlightened One. He was then teaching the Dharma, expounding the Mahayana Dharma for the bodhisattvas. All the bodhisattvas there had attained non-retrogression (19). In that Buddha land were seven kinds of precious trees laden with many flowers and fruits. Their branches constantly emitted wondrous voices praising the voices of the Buddhas, praising the sound of the true Dharma, and praising the voices of non-retrogressing bodhisattvas. It was therefore called the world Constant Sound.

“After the bodhisattva Manjushri arrived there, he approached the Tathagata Auspicious Sound, bowed with his head at the Buddha’s feet, and said:

“‘I have come here from the Saha world because I accepted an invitation from the king of Magadha to receive a meal offering in his royal palace. Because there are too few bodhisattvas, I have come to invite the great, supreme bodhisattvas to accompany me to the royal palace and accept that offering, thereby enabling all sentient beings to gain great merit. May the Blessed One instruct the bodhisattvas to accept my invitation.’

“At that time, the Tathagata Auspicious Sound said to eighty thousand great bodhisattvas:

“‘Good men! The bodhisattva Manjushri has now come to invite you to the Saha world to attend a gathering in the palace of the king of Magadha and receive an offering of food and drink. You should go, for this too is the work of a Buddha.’

“At that time, the bodhisattvas received the Blessed One’s instruction and resolved to obey it. The bodhisattva Manjushri then bowed in gratitude and took leave of the Tathagata Auspicious Sound. Together with the eighty thousand great bodhisattvas, he disappeared and immediately returned to the Saha world and his own dwelling.

“At that time, when the bodhisattva Manjushri and the multitude of bodhisattvas were seated together, he said to them:

“‘I possess a Dharma gateway called the great dharani (20). I shall now analyze and expound it for you Great Beings. What is called the Dharma gateway of dharani?

One who delights in realizing and attaining this Dharma gateway of dharani should abide with right mindfulness and an undistracted mind, leave behind anger and delusion, possess wisdom penetrating all dharmas, practice the Tathagata’s path, attain the gateway of eloquence, abide in the signless, enter all dharmas, and acquire the wisdom-gateway of dharani. Such a person continues the noble path and is able to uphold the Three Jewels.

Whenever he speaks, he is unobstructed and skillfully understands all the languages of sentient beings. If there is debate or questioning, he can analyze matters in every way, and his mind is fearless in a great assembly.

“‘Wherever there are devas (21), nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and nonhumans, even Shakra and the Brahma kings, and down to different classes (22) of animals with their various sounds and languages, he can accord with all their forms of speech and teach the Dharma for them. He skillfully knows whether the faculties of sentient beings are sharp or dull and, according to each kind, understands their purified faculties.

Free from wrong views, he abides impartially in the Dharma gateway of dharani and does not become attached to the eight favorable and adverse worldly conditions. He perfects all supramundane wholesome dharmas. For sentient beings, he explains the causes, conditions, fruits, and results of their karmic conduct, enabling them to attain vast peace and happiness.

“‘His wisdom penetrates all matters. He can enable sentient beings to cast off their burdens so that their minds are free from sorrow. He clearly knows the intrinsic nature of dharmas and, according to beings’ capacities, expounds the true Dharma as medicine suited to their mental illnesses, causing them to arouse diligence and obtain wholesome benefits.

The bodhisattva gives rise to joy without seeking reward. Whatever roots of goodness he possesses, he dedicates them all to omniscience. Seeking omniscience (23), he universally benefits and brings happiness to all sentient beings.

In the six paramitas, all practices of deliverance are accomplished. The perfection of giving is dedicated to the wisdom of all modes. The perfection of morality is dedicated to sentient beings, so that they may attain peace and happiness.

Through the perfection of patience, he attains the excellent marks of a Buddha and becomes fully adorned. Through the perfection of diligence, he accomplishes all roots of goodness. Through the perfection of meditative concentration, he attains accord with all dharmas and becomes sovereign and unobstructed.

Through the perfection of wisdom, he penetrates all things, gains mastery over all dharmas, and is free from faults.

“‘Good men! Such is the Dharma gateway of dharani. Having attained this Dharma gateway, nothing is forgotten, for dharani can comprehensively uphold all wisdom.

“‘Furthermore, good men! The Dharma gateway of dharani can also receive and retain all dharmas. This means clearly knowing all dharmas to be empty, signless, wishless, unmoving, and uncreated; far removed from discrimination; neither arising nor ceasing, neither annihilated nor permanent, neither existent nor nonexistent, neither coming nor going, neither produced nor destroyed, neither gathered nor dispersed, neither possessing a nature nor lacking a nature, neither conceived nor unconceived, and free from all conceptual proliferation and dualistic opposition. There is no self, person, sentient being, life principle, or pudgala; no grasping or relinquishing; neither seeing, hearing, perceiving, nor knowing. This is called “retaining all dharmas.”

“‘Furthermore, good men! The Dharma gateway of dharani retains all dharmas whose intrinsic nature is empty, like a dream, a bubble, a mirage, space, and so forth. It can also retain all dharmas as suffering, empty, impermanent, non-self, quiescent, and so forth. Their intrinsic nature is uncreated, neither pleasant nor painful, neither attained nor realized.

“‘Furthermore, the Dharma gateway of dharani is like the earth, which can support the world. Great and small alike are sustained and protected by it, and it never grows weary. A great bodhisattva who attains the Dharma gateway of dharani is likewise. He universally arouses bodhicitta for the sake of sentient beings and gathers roots of goodness without allowing them to be lost. Even after passing through innumerable kalpas, he never becomes indolent or retrogresses, even momentarily.

“‘Furthermore, just as the earth nourishes the myriad things, a bodhisattva who attains dharani teaches and benefits all sentient beings. Just as the great earth produces grasses and trees and nurtures sentient beings, a bodhisattva who attains dharani constantly gives rise to all wholesome dharmas and benefits sentient beings. Just as the great earth neither increases nor decreases, supports the myriad things, and is neither high nor low, the mind of a bodhisattva who attains dharani is likewise: it neither increases nor decreases, supports sentient beings, and conceives of neither enemies nor loved ones.

“‘Just as the great earth receives rain and dew without ever becoming satiated, a bodhisattva who attains dharani delights in hearing and receiving teachings in the Dharma assemblies of Buddhas and bodhisattvas without ever becoming satiated. Just as the great earth preserves all seeds, allowing them to grow in due season without ever ceasing, a bodhisattva who attains dharani can preserve all seeds of wholesome Dharma, allowing them to grow in due season without ceasing.

“‘Furthermore, such a bodhisattva is like a valiant hero in the world whose powerful might can subdue the armies of Mara. A bodhisattva who attains dharani possesses great diligence, supernormal powers, majesty, and virtue, and can subdue the armies of Mara.

“‘Furthermore, good men, you should know that the intrinsic nature of all dharmas neither forgets nor retains any recollection of whether something is permanent or impermanent, suffering or pleasant, pure or impure, self or non-self, sentient or nonsentient, possessed of a lifespan or without a lifespan, a pudgala or not a pudgala, and so forth. The Dharma gateway of dharani is likewise. It retains no such recollection, because all dharmas are free from the two characteristics, and there is nothing forgotten.

“‘Furthermore, good men, the Dharma gateway of dharani is like space, which supports the great earth without conceiving of “that which is supported” (24). Dharani retains all dharmas without conceiving of “that which is retained.”

“‘It is also like sunlight illuminating all phenomena. Dharani can contemplate and illuminate all dharmas.

“‘It is also like sentient beings, who preserve all the seeds of affliction without ever losing them. The Dharma gateway of dharani constantly preserves all things without losing them.

“‘It is also like the mind-wheel and mindfulness of the Buddhas and bodhisattvas, which can transform the minds and intentions of all sentient beings without possessing the characteristic of an agent that transforms. The Dharma gateway of dharani retains all dharmas without possessing the characteristic of an agent that retains.

“‘Good men! The various analogies explained above are inexhaustible; dharmas are inexhaustible, and the Dharma gateway of dharani is also inexhaustible, for it is immeasurable and boundless like space.’

“When the bodhisattva Manjushri expounded this wondrous Dharma, five hundred great bodhisattvas in the Dharma assembly realized the Great Dharani.

Notes:

1. Samsara: Samsara. “Samsara” signifies a wheel turning in circles and returning again. From beginningless time until now, sentient beings have continually revolved through birth and death in the six destinies, rolling back and forth, now descending and then ascending, now ascending and then descending, like a wheel that rolls endlessly without ever stopping.

2. The three realms: the desire realm, the form realm, and the formless realm.

3. Great bodhicitta: Maha Bodhi Citta is the Buddha-mind, the mind of complete awakening, the mind willing to endure hardship and suffering to deliver all sentient beings. Great bodhicitta is a boundless altruistic heart.

4. Koti: As a numerical unit, one koti is ten million (10,000,000).

5. Great Dragon King: Maha naga radya: A great king of the nagas who ordinarily dwells in an underwater palace beneath the sea, though sometimes he is above the water. He possesses supernormal powers and stores many treasures.

6. Pearl necklace: Keyura; collier de perles, de diamants. A necklace made of precious jewels. It is an ornament worn around the neck, chest, or head by the nobility of India. Bodhisattvas and heavenly maidens also adorn themselves with pearl necklaces. Certain serpent kings and dragon kings also wear pearl necklaces.

7. Bhikshu: Bhiksu; moine. A male monastic who has received the complete precepts is called a bhikshu. A female is called a bhikshuni.

8. Holy wheel-turning king: Cakravartin. A king who governs the people according to the true Dharma, like one who turns a wheel so that it rolls forward and does not turn back. The king rides in a chariot to subdue the world.

9. Lotus posture: Utkutukasana, the Buddha’s manner of sitting with the legs crossed. There is the auspicious sitting posture and another called the Mara-subduing posture.

10. Former-life account: Itivrtaka. These are deeds and experiences of the Buddha in his former lives, recounted by the Buddha himself.

11. Magadha: Also called Ma Kiet Da, translated in meaning as “Without Anger or Harm.” It was a country of India situated along the southern right bank, with Rajagriha (Rajagaha) as its capital. Among the kings of Magadha were Mahapadma, the father of King Bimbisara, who once served the Buddha; and Ajatashatru, King Bimbisara’s son, who committed the offenses of usurping the throne and killing his father.

12. Pudgala: Pudgala. One who can continually proceed toward and assume the various destinies without becoming weary of them.

13. View of a self and body: The belief that a self exists and the view that a body exists. It takes one’s body and mind, which are a temporary conjunction of the five skandhas, to possess a fixed and permanent identity.

14. Uncontaminated wisdom: That is, uncontaminated insight, wisdom that has escaped defiled afflictions and is free and sovereign—the wisdom of noble ones such as arhats, pratyekabuddhas, and Buddhas.

15. Without attachment: Not clinging to anything, with nothing whatsoever to which one may cling. One personally realizes that all dharmas are originally empty and that everything is like space; therefore, one does not see oneself as having attained or possessed anything.

16. Nothing attainable: As explained above in note 15.

17. Without anything done: No place of action, no fabrication, no seeking, and no contrived creation; there is no agent capable of giving.

18. Without anything received: There is nowhere that a gift is received, no one who accepts it, and no receiving or acceptance.

19. Non-retrogression: Avaivartika. Not turning back. It is abbreviated as non-retrogression. In the cultivation of merit, roots of goodness, and wisdom, one advances day by day without falling back or losing what has been gained.

20. Great dharani: Maha dharani. It comprehensively retains without loss and restrains evil from arising: it preserves everything completely, allowing not even the smallest wholesome deed to be lost and not even the smallest evil to arise. When a bodhisattva who practices dharani, or a virtuous practitioner, takes morality, samadhi, and wisdom as the essence and cultivates in reliance upon them, that person possesses the merit and virtue of the great dharani.

21. All devas, nagas, and so forth: These are the eight classes—deva, naga, yaksa, gandharva, asura, garuda, kinnara, and mahoraga.

22. Different class: Prthagjana, a kind of being born differently from ordinary animals (?).

23. Omniscience: The wisdom that knows all things, namely, the wisdom of a Buddha. In the sutras, the Buddha is often praised as the Omniscient One. Those who follow the Buddha and hear the true Dharma will ultimately and certainly attain omniscience.

24. That which is retained: The full expression is “without conceiving of that which is retained,” meaning that there is no dharma that is not gathered in and retained.