大寶積經

Bodhisattva Manjushri said, “Heavenly Son! Because one clearly understands the essential nature of the view of a self in the body, this is called the Buddha’s appearance in the world.

“Heavenly Son! Because one reveals the essential nature of ignorance, existence, and craving, this is called the Buddha’s appearance in the world.

“Because one clearly understands the essential nature of greed, anger, and delusion, this is called the Buddha’s appearance in the world.

“Heavenly Son! Revealing the equal essential nature of inverted views is called the Buddha’s appearance in the world.

“Heavenly Son! Clearly understanding the essential nature of all views and attachments is called the Buddha’s appearance in the world.

“Heavenly Son! Revealing the essential nature of the Dharma-realm in the skandhas, dhatus, and ayatanas is called the Buddha’s appearance in the world.

“Heavenly Son! The Buddha’s appearance in the world means that all dharmas are unborn. This is called expounding the Dharma of non-arising.

“In this Dharma of non-arising there is neither birth and death nor nirvana.”

The Heavenly Son said, “Venerable Manjushri! For the sake of sentient beings, one should teach the adornment of the unsurpassed path of true and right speech.

“Why is this?

“Venerable Manjushri! When the Buddhas appear in the world, there is nothing that increases.”

Bodhisattva Manjushri said, “Heavenly Son! One should recognize kindness and repay it.”

The Heavenly Son said, “Those who perform deeds should recognize and repay kindness.”

Bodhisattva Manjushri said, “Heavenly Son! Do you mean that the Tathagata performs deeds?”

The Heavenly Son said, “Venerable Manjushri! The Tathagata performs no deeds. All Buddha-Tathagatas have reached the unconditioned, and the unconditioned path performs no deeds.”

Bodhisattva Manjushri said, “Heavenly Son! Regarding what you call the unconditioned, is there no repayment of kindness, or is it not that kindness is not repaid?”

The Heavenly Son said, “Venerable Manjushri! Such a Dharma should not be taught to those who have newly aroused the aspiration. Why? Because if they hear this Dharma and become frightened, they will regress.”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva who has newly aroused the aspiration for unsurpassed bodhi becomes frightened and regresses, that person belongs among those who regress.”

The Heavenly Son said, “Venerable Manjushri! Why do you say this?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva who has newly aroused the aspiration for the path fears the stages of the shravakas and pratyekabuddhas, that bodhisattva regresses. If that bodhisattva is miserly, violates the precepts, is angry, indolent, distracted, or deluded, that bodhisattva abides on the stage of non-retrogression.”

The Heavenly Son said, “Venerable Manjushri! How does one abide?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva who has newly aroused the aspiration for the path abides in the equality of the Dharma-realm, this is called skillful abiding. Such a bodhisattva who has newly aroused the aspiration is called one who abides.”

The Heavenly Son said, “Venerable Manjushri! To what extent is one called a bodhisattva who has newly aroused the aspiration?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva who has newly aroused the aspiration cultivates emptiness, signlessness, and wishlessness, and understands that all dharmas neither arise nor cease, that one is called a bodhisattva who has newly aroused the aspiration.”

The Heavenly Son said, “Venerable Manjushri! What bodhisattva is called long-practicing?”

Bodhisattva Manjushri said, “Heavenly Son! All ordinary beings are called long-practicing because, while remaining in birth and death, they do not know its beginning.”

The Heavenly Son again asked, “Venerable Manjushri! What bodhisattva is called a long-practicing person?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva practices amid defiling desire yet does not dwell together with defiling desire, that one is called a long-practicing bodhisattva.

“A bodhisattva practices amid anger in order to liberate angry sentient beings, yet does not dwell together with anger; practices amid delusion in order to liberate deluded sentient beings, yet does not dwell together with delusion; and practices amid an equal measure of these afflictions in order to liberate sentient beings possessed of an equal measure of them, yet does not dwell together with those fetters. Such a one is called a long-practicing bodhisattva.

“Heavenly Son! If, in order to liberate sentient beings, a bodhisattva observes all characteristics yet does not discriminate the essential characteristics of the Dharma-realm, that one is called a long-practicing bodhisattva.”

The Heavenly Son said, “Venerable Manjushri! What bodhisattva is called one on the stage of non-retrogression?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva observes that all dharmas are neither harmful nor free from harm, and observes that the essential nature of the Dharma-realm is neither harmful nor free from harm, that one is called a non-retrogressing bodhisattva.

“Furthermore, Heavenly Son! If a bodhisattva both regresses and does not regress, that one is called a non-retrogressing bodhisattva.

“Why is this? Regression means regressing from the wholesome qualities of the desire realm.

“Furthermore, Heavenly Son! A bodhisattva regresses because of not knowing and not understanding. Through knowing and understanding, there is no contention; this is called non-retrogression. Why?

“One understands the nature of all dharmas. Because I understand the nature of all dharmas, there is no further retrogression. This is called non-retrogression.

“One has no doubt concerning the Buddha-Dharma, does not rely on the words of others, abandons both right and wrong, has a pure original aspiration without jealousy, possesses unwavering and radiant wisdom, attains mastery over all dharmas, and clearly understands the Buddha-Dharma. This is called a non-retrogressing bodhisattva.”

The Heavenly Son said, “Venerable Manjushri! What bodhisattva is called one of a single birth?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva knows all births yet is not born; knows the birth and death of all sentient beings; is skillfully able, amid all births, to teach the Dharma and transform sentient beings; neither grasps nor fails to grasp any place of birth; and, in all births, is free from grasping at birth and death, neither going nor coming, neither ascending nor descending, because all dharmas are equal; if that bodhisattva also knows how causes and conditions combine to nurture all sentient beings; if body, speech, mind, and thought are all equal; if all sentient beings have no realm of their own, yet abide in the realm of the Buddhas;

and if, by entering the equality of the Dharma-realm, that bodhisattva equally and clearly understands the minds of sentient beings and skillfully knows the proper time to approach and sit at the seat of awakening—this is called one of a single birth.

“Heavenly Son! One such as described above is called a bodhisattva of a single birth.”

Heavenly Son Ratnakuta again asked, “Venerable Manjushri! What is meant by a bodhisattva who is unborn and also attains mastery over everything?”

Bodhisattva Manjushri said, “Heavenly Son! If a bodhisattva understands all conditioned karmic activities without arrogance, that bodhisattva is unborn and also attains mastery over everything.

“Furthermore, Heavenly Son! If a bodhisattva can relinquish everything and ultimately never retreat from the bodhi-mind already aroused, this is called being unborn. If that bodhisattva does not dwell together with the fetters of jealousy, this is called attaining mastery over everything.

“If a bodhisattva fully perfects proper deportment, the standards of Dharma, and the merits of moral discipline, this is called being unborn. Not dwelling together with violations of the precepts is called attaining mastery over everything.

“If a bodhisattva’s mind never turns away from any sentient being, this is called being unborn. Not dwelling together with the fetters of anger is called attaining mastery over everything.

“If a bodhisattva’s roots of goodness are firm and unshakable, this is called being unborn. Arousing diligent, vigorous, and courageous effort amid those roots of goodness is called attaining mastery over everything.

“If a bodhisattva enters the various dhyanas and the successive concentrations, this is called being unborn. Not becoming attached to the bliss of dhyana is called attaining mastery over everything.

“If a bodhisattva diligently and vigorously seeks prajna-wisdom and never wearies of learning, this is called being unborn.

“Not dwelling together with delusion is called attaining mastery over everything.

“If a bodhisattva does not become angrily distressed or engage in contention, this is called being unborn. Not dwelling together with angry distress and contentions is called attaining mastery over everything.

“If a bodhisattva speaks in accordance with reality, this is called being unborn. If one abides in accordance with reality, this is called being unborn. If one abides in accordance with reality, this is called attaining mastery.

“If a bodhisattva’s inner mind is tranquil, this is called being unborn. If one is not defiled by external objects, this is called attaining mastery.

“If a bodhisattva can bring the mind of omniscience to ultimate perfection, this is called being unborn. If one does not seek the lower vehicles, this is called attaining mastery.

“If a bodhisattva discerns the works of Mara, this is called being unborn. If one subdues the works of Mara, this is called attaining mastery.

“If a bodhisattva attains the light of the world, this is called being unborn. If worldly dharmas do not defile one, this is called attaining mastery.

“If a bodhisattva does not oppose the place in which one abides, this is called being unborn. If one does not follow whatever is done there, this is called attaining mastery.

“If a bodhisattva abandons all arrogance and heedlessness, this is called being unborn. If one possesses wisdom and perfects the joy of the noble ones, this is called attaining mastery.

“If a bodhisattva never loses the original vow, this is called being unborn. When the original vow transcends the world, this is called attaining mastery.

“If a bodhisattva practices in accord with dependent arising, this is called being unborn. Not clinging to dependently arisen dharmas is called attaining mastery.

“If a bodhisattva uses the knowledge of exhaustion to contemplate the emptiness of all dharmas, this is called being unborn. If one is replete with roots of goodness, this is called attaining mastery.

“If a bodhisattva, together with skillful wisdom, initiates deeds, arouses great compassion, and diligently cultivates vigorous practices, this is called being unborn. If one can abide in the liberations of the dharmas, this is called attaining mastery.

“If a bodhisattva is undefiled by any dharma, this is called being unborn. If one cuts off all views and attachments yet teaches the Dharma to others, this is called attaining mastery.

“If a bodhisattva contemplates skillfully and sees no dharmas, this is called being unborn. If one attains the powers yet does not realize all dharmas as a personal attainment, this is called attaining mastery.

“If a bodhisattva contemplates the emptiness of the nature of all dharmas, this is called being unborn. If one does not abandon any sentient being, this is called attaining mastery.

“If a bodhisattva does not abide in the three realms, this is called being unborn. If, for the sake of sentient beings, one does not enter nirvana, this is called attaining mastery.

“Furthermore, Heavenly Son! Wherever there is speech, there is agitated speech, deluded conceptual speech, attached speech, and arising activity.

“Heavenly Son! In all dharmas there is no speech, no activity, and no movement; there are no frivolous discourses. Yet sentient beings are not abandoned, nor does one enter extinction. There is nothing that can be expressed in words.

“Heavenly Son! If there is no verbal expression, there are also no written characters and nothing spoken. If there is activity, then verbal expression and written characters arise.

“Heavenly Son! For this reason, the bodhisattva practice cannot be described as requiring effort, nor can it be conceived. This is called the mind of loving-kindness; this is called non-killing; and among the noble ones, this is called mastery.”

After Bodhisattva Manjushri had taught this Dharma, the Blessed One praised him, saying, “Excellent, excellent! Manjushri, you have skillfully taught the bodhisattvas unborn mastery.

“Manjushri! If a bodhisattva practices such a Dharma, that bodhisattva will possess unrestricted mastery and will quickly receive from the Buddhas a prediction of unsurpassed awakening.”

When this Dharma was taught, five hundred bodhisattvas in the great assembly attained the patient acceptance of the non-arising of dharmas. They immediately received from the Blessed One predictions of true and perfect unsurpassed awakening: each would become a Buddha with a certain name in a certain Buddha-land.

At that time, a Heavenly Son in the great assembly thought, “When will Heavenly Son Ratnakuta attain unsurpassed awakening? What will his name be, and what will his Buddha-land be like?”

Through the Buddha’s spiritual power, Ananda addressed him, saying, “Blessed One! When will this Heavenly Son Ratnakuta attain true and perfect unsurpassed awakening? What will his Buddha-land be like, and what will his name be after attaining Buddhahood?”

The Buddha declared, “Ananda! After a hundred thousand kalpas, Heavenly Son Ratnakuta will attain Buddhahood in the east, with the name Tathagata Jeweled Adornment. His land will be called Jeweled Adornment, and the kalpa will be called Jewel Advent.

“Ananda! That land of Jeweled Adornment will be prosperous, joyful, and most delightful. It will possess abundant treasures and a great population, and it will have neither calamities nor evil destinies.

“Ananda! In that Buddha-land there will be no tiles, stones, thorns, sand, soil, hills, mountains, or ravines. The ground will be level and made of three kinds of jewels: jambunada gold, vaidurya, and crystal, intermingled in a most delightful manner. A golden net will cover it from above.

“Ananda! Just as the Heaven of Enjoying Emanations abounds in palaces, gardens, ponds, and garments, so too will the land of Jeweled Adornment. In that land there will be no terms ‘shravaka vehicle’ or ‘pratyekabuddha vehicle.’ There will be only bodhisattvas enjoying the bliss of Dharma, entering the adornments of dhyana and concentration, and manifesting various spiritual powers for their own delight. There will be no pleasure other than the joy of Dharma and the bliss of dhyana. Therefore, that land will be called Jeweled Adornment.

“That Buddha Jeweled Adornment will have a lifespan of six billion six hundred million years. There will be six billion six hundred million renunciant bodhisattvas, while the householder bodhisattvas will be measureless and boundless.

“When teaching the Dharma to the bodhisattvas, Tathagata Jeweled Adornment will rise into the sky to a height of eight billion tala trees, sit cross-legged, and emit a thousand rays of light that illuminate that land. Celestial flowers and celestial fragrances will rain down, and celestial music will sound. Each kind of music will produce a hundred thousand voices teaching the Dharma, audible throughout the entire land. He will teach the dharani called the Inexhaustible Sovereign of Dharmas.

“What is the dharani called the Inexhaustible Sovereign of Dharmas?

“All dharmas, having tranquility as their sovereign, reveal tranquility of body, mind, and thought.

“All dharmas, having contemplation as their sovereign, reveal discernment of all dharmas.

“All dharmas, having skillful reflection as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, having wholesome conduct as their sovereign, reveal the radiant light of all practicable dharmas.

“All dharmas, having the impartial illumination of wisdom as their sovereign, reveal that dharmas neither increase nor diminish.

“All dharmas, having certainty as their sovereign, reveal the growth of dharmas.

“All dharmas, having wisdom as their sovereign, reveal that all dharmas are free from contention.

“All dharmas, having skillful contemplation as their sovereign, reveal that all dharmas are free from anger.

“All dharmas, having right mindfulness as their sovereign, reveal that all dharmas are not forgotten.

“All dharmas, having guidance along the path as their sovereign, reveal the characteristics and meanings of all dharmas.

“All dharmas, having discerning wisdom as their sovereign, reveal that all dharmas purify the mind.

“All dharmas, having empty tranquility as their sovereign, reveal the dharmas that cut off the paths of views.

“All dharmas, having signlessness as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, having wishlessness as their sovereign, reveal the dharmas that cut off all paths.

“All dharmas, having non-action as their sovereign, reveal that dharmas are free from an agent.

“All dharmas, having non-emergence as their sovereign, reveal the non-emergence of all dharmas.

“All dharmas, having non-arising as their sovereign, reveal the inexhaustibility of all dharmas.

“All dharmas, having freedom from desire as their sovereign, reveal that all dharmas are free from error and confusion.

“All dharmas, having non-duality as their sovereign, reveal present wisdom concerning all dharmas.

“All dharmas, having non-duality as their sovereign, reveal that all dharmas are free from duality.

“All dharmas, having non-reliance as their sovereign, reveal that all dharmas are unmoving.

“All dharmas, having no sentient being as their sovereign, reveal the equality of the dharmas of sentient beings.

“All dharmas, having tranquility as their sovereign, reveal that all dharmas are unchanging.

“All dharmas, having non-attainment as their sovereign, reveal that all dharmas are without activity.

“All dharmas, having no dwelling as their sovereign, reveal that all dharmas are free from any location.

“All dharmas, having no fixed determination as their sovereign, reveal that no dharma exists and that mastery is attained.

“All dharmas, having causes and conditions as their sovereign, reveal that all dharmas are supreme.

“All dharmas, having courageous vigor as their sovereign, reveal that no dharma surpasses them.

“All dharmas, having freedom from fault as their sovereign, reveal that all dharmas do not arise.

“All dharmas, having suchness as their sovereign, reveal that no dharma is other than suchness.

“All dharmas, having the true limit as their sovereign, reveal that all dharmas are indestructible.

“All dharmas, having the Dharma-nature as their sovereign, reveal that all dharmas have a single flavor.

“All dharmas, having reality as their sovereign, reveal the equality of dharmas throughout the three times.

“All dharmas, having the inexpressible as their sovereign, reveal non-attachment to all verbal discussions concerning dharmas.

“All dharmas, having dhyana and concentration as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, having the Dharma-nature as their sovereign, reveal that all dharmas are without a self.

“All dharmas, having bodhi as their sovereign, reveal the equality of all dharmas.

“Ananda! Before Tathagata Jeweled Adornment rises from his seat in the sky, he will expound for the bodhisattvas the dharani called the Inexhaustible Sovereign of Dharmas. Through that sovereign dharani, measureless asamkhyeyas of great bodhisattvas in that realm will attain patient acceptance of dharmas.”

Ananda addressed the Buddha, saying, “Blessed One! This is unprecedented. The Tathagatas, spontaneous and unconditioned, attain unobstructed wisdom concerning the dharmas of the past, future, and present.”

The Buddha declared, “Ananda! I shall now explain to you how the Buddha-Tathagatas, spontaneous and unconditioned, attain unobstructed wisdom concerning the dharmas of the past, future, and present.”

Ananda said to Heavenly Son Ratnakuta, “Heavenly Son! You have attained great benefit and goodness. The Tathagata has given you a prediction of unsurpassed awakening.”

Heavenly Son Ratnakuta said, “Venerable Ananda! Since no dharma exists, no prediction is spoken. Why?

Form is not a bodhisattva, and no prediction is spoken for form. Feeling, perception, formations, and consciousness are not bodhisattvas, and no prediction is spoken for feeling, perception, formations, or consciousness. The earth dhatu is not a bodhisattva, and no prediction is spoken for the earth dhatu.

The water, fire, and wind dhatus are not bodhisattvas, and no prediction is spoken for the water, fire, or wind dhatus. The eye is not a bodhisattva, and no prediction is spoken for the eye. The ear, nose, tongue, body, and mind are not bodhisattvas, and no prediction is spoken for the ear, nose, tongue, body, or mind.

Name-and-form is not a bodhisattva, and no prediction is spoken for name-and-form. The past, future, and present are not bodhisattvas, and no prediction is spoken for the equality of the three times. The view of a person is not a bodhisattva, and no prediction is spoken for the view of a person.

Arising and cessation are not bodhisattvas, and no prediction is spoken for arising and cessation.

“Venerable Ananda! The term ‘bodhisattva’ is a provisional designation and a phrase of tranquility. If a dharma is ultimately tranquil, there is no prediction.

“Venerable Ananda! To speak of a prediction is to gather and encompass all words through which the Dharma has been taught.

“Venerable Ananda! Nor is there any dharma—internal or external, wholesome or unwholesome, conditioned or unconditioned—that a bodhisattva can grasp and for which a prediction may subsequently be given.

“Venerable Ananda! A bodhisattva’s prediction means that all dharmas have no owner; this is called a prediction. All dharmas are not grasped; this is called a prediction. All dharmas have no location; this is called a prediction. All dharmas have no dwelling; this is called a prediction. All dharmas have no dwelling; this is called a prediction. All dharmas have no arising; this is called a prediction. All dharmas are free from deluded conception; this is called a prediction.

“Venerable Ananda! A bodhisattva’s prediction is spoken of in this way.”

The Blessed One praised him, saying, “Excellent, excellent! Heavenly Son! When a bodhisattva penetrates these dharmas, that bodhisattva can speak of prediction in this way, just as the Buddha-Blessed Ones proclaim predictions of unsurpassed bodhi.”

When this Dharma was taught, Mara Papiyan and his retinue came together to where the Buddha was, stood to one side, and said, “Blessed One! For what reason do you speak only of predictions for bodhisattvas and not of predictions for shravakas?”

The Buddha replied, “Papiyan! Because bodhisattvas are heard of and known by the devas and people throughout the great trichiliocosm, predictions for bodhisattvas are spoken. Shravakas are not heard of and known by devas and humans, and therefore predictions for shravakas are not spoken.

“When predictions for bodhisattvas are spoken, many sentient beings arouse the bodhi-mind; therefore, predictions for bodhisattvas are spoken. If predictions for shravakas were spoken, bodhisattvas would regress; therefore, predictions for shravakas are not spoken.”

Bodhisattva Manjushri then said to Papiyan, “Why have you now come to this assembly?”

Papiyan said, “Venerable Manjushri! The Buddha, the Blessed One, proclaimed a prediction of unsurpassed awakening for Heavenly Son Ratnakuta, saying that he would become a Buddha named Tathagata Jeweled Adornment, yet he gave no prediction to a shravaka. Consequently, the palaces, towers, balustrades, jeweled trees, gardens, and groves in my realm shook and struck against one another, producing voices that said, ‘Shakyamuni Tathagata has given Heavenly Son Ratnakuta a prediction of unsurpassed awakening.’ I also heard a voice say, ‘Papiyan! Go now to that great assembly, lest more bodhisattvas who have received predictions be born into your palace.’”

Bodhisattva Manjushri said, “Papiyan! Are you displeased that a prediction has been proclaimed for a bodhisattva?”

Mara said, “Bodhisattva Manjushri! I am indeed displeased. If predictions of arhatship were given to all sentient beings in Jambudvipa, I would not grieve; but if even one bodhisattva alone were given a prediction of unsurpassed bodhi, my grief would be beyond words. Why? When a prediction of unsurpassed bodhi is proclaimed for a bodhisattva, my palace becomes utterly dark and loses its radiance. That bodhisattva will then use the Dharma of the three vehicles to rescue measureless asamkhyeyas of sentient beings from the three realms. For this reason, my sorrow is boundless.”

Bodhisattva Manjushri said, “Papiyan! You should simply return. You have no power to obstruct one who has perfected skillful means, fully accomplished the practice of prajnaparamita, and proceeds ultimately toward unsurpassed bodhi. Why?

“Those bodhisattvas have escaped the bonds of Mara, perfected the ultimate practice, and skillfully understand the means of practicing prajnaparamita.”

At that time, through the Buddha’s spiritual power, Mara Papiyan asked Bodhisattva Manjushri:

“Venerable Manjushri! How does a bodhisattva cultivate the ultimate practice, skillfully understand means, and practice prajnaparamita?”

Bodhisattva Manjushri said, “Papiyan! If a bodhisattva abandons all small and partial practices, that one is called a bodhisattva who has perfected the ultimate practice.

“If one sees that all fetters and works of Mara can benefit unsurpassed awakening, that one is called a bodhisattva who skillfully understands means.

“Not proceeding together with any fetter is called a bodhisattva’s practice of prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva, intending to rescue sentient beings completely, adorns oneself with the great adornment, this is called the bodhisattva’s ultimate mental practice. If one gathers sentient beings through the four means of attraction, this is called a bodhisattva’s skillful understanding of means. If one ultimately contemplates the essential nature of all sentient beings as quiescent and extinct, this is called the bodhisattva’s practice of prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva can relinquish and give away all inner and outer possessions while bringing the bodhi-mind to complete perfection, this is called the bodhisattva’s ultimate mental practice. If a bodhisattva arouses the resolve to serve as a recipient for the sake of all sentient beings, this is called the bodhisattva’s skillful understanding of means. If a bodhisattva knows that the petitioner and the recipient accord with the true limit and practices the conduct of equality, this is called the bodhisattva’s practice of prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva never regresses from wholesome dharmas from the moment of first arousing the aspiration, this is called the bodhisattva’s ultimate practice of the bodhi-mind. If a bodhisattva, without being compelled by others, can relinquish personal benefit, this is called the bodhisattva’s skillful understanding of means. If a bodhisattva is mindful of meaning rather than written words, this is called the bodhisattva’s practice of prajnaparamita.

“Furthermore, Papiyan! If, upon seeing petitioners approach, one never turns them away, this is called the bodhisattva’s ultimate mental practice. If a bodhisattva gathers all roots of goodness and dedicates them to omniscience, this is called the bodhisattva’s skillful understanding of means. A bodhisattva’s skillful understanding of the essential nature of all dharmas is called the bodhisattva’s practice of prajnaparamita.”

Heavenly Son Ratnakuta then said to Bodhisattva Manjushri, “You should use spiritual power to take Mara Papiyan and his retinue into your belly. If they are left as they are, they may obstruct good men and good women who aspire to the Mahayana.”

Bodhisattva Manjushri said to the Heavenly Son, “It is not as you say, that Papiyan should be taken into a bodhisattva’s belly.

“Furthermore, Heavenly Son! You have assumed the Buddha’s adorned form and enjoy the foremost bliss. Now cause Mara Papiyan to sit upon the lion throne and, through the Buddha’s spiritual power, to know how to teach the Dharma as a Buddha does.”

Hearing these words, Papiyan became frightened and wished to conceal himself and leave the great assembly, but he could not disappear, for Bodhisattva Manjushri’s spiritual power held him there. Manjushri caused Mara Papiyan to assume the Buddha’s bodily appearance and sit upon the lion throne. The entire great assembly knew and saw that he was Mara Papiyan.

Bodhisattva Manjushri asked, “Papiyan! Have you now attained the path of the Buddhas, that you have acquired a Buddha’s body and sit upon the lion throne?”

Through Bodhisattva Manjushri’s spiritual power, Mara Papiyan said, “Bodhisattva Manjushri! Even the Blessed One has not attained the path of bodhi; how could I have attained it?

“Why? Bodhi is the characteristic of repaying kindness. It is not attained through freedom from desire, nor through liberation and orientation toward the path.

“Furthermore, bodhi has the characteristic of the unconditioned. Because one realizes the characteristic of the unconditioned and clearly understands the characteristic of emptiness, this is called bodhi; yet it is not by means of emptiness that emptiness is clearly understood. Clearly understanding the characteristic of signlessness is called bodhi; yet it is not by means of signlessness that the characteristic of signlessness is clearly understood.

Clearly understanding the characteristic of wishlessness is called bodhi; yet it is not by means of wishlessness that the characteristic of wishlessness is understood. Clearly understanding the essential nature of the Dharma-realm is called bodhi; yet it is not by means of essential nature that essential nature is understood. Clearly understanding the undiscriminated characteristic of true suchness is called bodhi; yet it is not by means of suchness that suchness is understood.

Clearly understanding abiding in the true limit is called bodhi; yet it is not by means of abiding in the true limit that abiding in the true limit is understood. Clearly understanding the essential nature as without self, person, sentient being, or life span is called bodhi, because there is no knower.

“Venerable Manjushri! If a bodhisattva hears this explanation of the characteristic of bodhi and, having heard it, can remain without discrimination regarding the essential nature of all dharmas, that one is called a Buddha.”

When Mara Papiyan used the Buddha’s eloquence to teach this Dharma, five hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas.

At that time, Shariputra said to Bodhisattva Manjushri, “Venerable Manjushri! This is truly unprecedented! Through your spiritual power, you caused Mara Papiyan to manifest a Buddha’s body replete with the excellent marks, sit upon the lion throne, and teach this profound Dharma.”

Bodhisattva Manjushri said, “Venerable Shariputra! All grasses, trees, forests, and thickets, though without minds, can be made to assume the Tathagata’s bodily appearance, and all can be made to teach the Dharma.

“I can also cause Venerable Shariputra to assume a Buddha’s body replete with the excellent marks and teach the Dharma with the Buddha’s eloquence.”

Shariputra thought, “I should conceal myself and leave this great assembly. Otherwise, Bodhisattva Manjushri may cause me to assume a Buddha’s body replete with the excellent marks in order to make sport of me, thus giving me the reputation of impersonating the Blessed One.”

Because Bodhisattva Manjushri’s spiritual power held him there, Shariputra wished to disappear but could not.

Bodhisattva Manjushri knew Shariputra’s thought and immediately transformed him into a Buddha’s body replete with the excellent marks, seated upon the lion throne. The entire great assembly saw and knew this.

Bodhisattva Manjushri said to Shariputra, “Venerable One! You should engage Mara Papiyan in discussion, as one Buddha discusses the Dharma with another Buddha.”

Shariputra, bearing a Buddha’s body, asked Mara Papiyan, who also bore a Buddha’s body, “Papiyan! What is the essential nature of bodhi?”

Papiyan said, “Clearly understanding the equality of all dharmas is the essential nature of bodhi. Clearly understanding the two dharmas is the essential nature of bodhi. The contemplation of omniscience is the essential nature of bodhi. It is neither without essential nature, nor practice, nor non-practice. It forever cuts off all practice and non-practice. It is neither the path nor not the path. This is called the bodhi of the Buddha-Blessed Ones.”

Papiyan asked Shariputra, “Shariputra! Where do the Buddha-Tathagatas abide?”

Shariputra said, “They abide in the equality of birth and death; abide in the immovability of nirvana; abide in the true nature of all views and attachments; abide in the fetters of all sentient beings; abide in the root of all dharmas; and abide in the two dharmas, the conditioned and the unconditioned. Yet in every abiding they do not abide, because there is no abiding.

“Papiyan! The Buddha-Tathagatas abide in this way.”

Shariputra asked Papiyan, “Where should bodhi be sought?”

Papiyan said, “Venerable Shariputra! Bodhi should be sought in the root of the view of a self in the body. Bodhi should be sought in ignorance, existence, and craving. Bodhi should be sought in inverted views, fetters, and afflictions. Bodhi should be sought in obstructions and coverings.”

Shariputra said, “Papiyan! For what reason do you speak in this way?”

Papiyan replied, “Venerable Shariputra! Clearly understanding these dharmas in accordance with reality is called bodhi.”

When this Dharma was taught, eight hundred bhikshus exhausted all afflictions and attained undefiled minds.

Because they believed the words of Shariputra and Mara Papiyan, thirty-two thousand Heavenly Sons aroused the aspiration for unsurpassed bodhi.

In order to train the Heavenly Sons, Bodhisattva Manjushri caused Mara Papiyan and Shariputra to assume Buddha-bodies replete with the excellent marks.

When this was accomplished, Bodhisattva Manjushri withdrew his spiritual power, and Shariputra and Mara Papiyan returned to their original bodies.

At that time, a thousand bodhisattvas from Buddha-lands in the four directions arrived through the sky at the Buddha’s dwelling. They bowed their heads at the Buddha’s feet, circumambulated him to the right, stood to one side, and addressed the Buddha, saying, “Blessed One! We heard the Sutra on the Undiscriminated Essential Nature of the Dharma-Realm and have therefore come here to protect the true Dharma. We shall receive, uphold, and protect this sutra, read and recite it until thoroughly familiar, and expound it to others in order to preserve the true Dharma.”

Ananda addressed the Buddha, saying, “Blessed One! From where have these bodhisattvas come?”

The Buddha declared, “Ananda! These bodhisattvas have each assembled from the lands of various Buddhas. They were all taught and transformed by Bodhisattva Manjushri, who frequently taught them the Sutra on the Undiscriminated Essential Nature of the Dharma-Realm in order to enlighten and transform them. To repay the kindness of this sutra, these bodhisattvas have come here to behold, venerate, and circumambulate the Tathagata. They also wish to worship and make offerings to Bodhisattva Manjushri, while vowing to protect this sutra. For these reasons, the bodhisattvas have come here.

“Ananda! After I enter nirvana, these bodhisattvas will widely propagate and protect this true Dharma here in Jambudvipa.

“Ananda! In the presence of hundreds of thousands of Buddhas, these bodhisattvas established the courageous resolve to preserve the true Dharma.”

At that time, Shakra, Brahma, and the Four Heavenly Kings who protect the world were in the great assembly. They addressed the Buddha, saying, “Blessed One! Whether here or elsewhere, wherever good men or good women preserve the true Dharma, we shall protect, support, and serve them so that they suffer no distress.”

The Buddha praised Shakra, Brahma, and the Four Heavenly Kings who protect the world, saying, “Excellent, excellent! You can courageously protect those who cherish and preserve the true Dharma. This itself is making offerings to the Buddhas of the past, future, and present and cherishing and protecting the true Dharma.”

The Buddha told Bodhisattva Manjushri, “Manjushri! Receive and uphold this sutra so that it may be widely propagated in Jambudvipa during the final age to come.”

Bodhisattva Manjushri said, “Blessed One! When the conflagration arises, space neither receives and upholds it nor is burned by it.

“Blessed One! Just as the essential nature of space is, so too are all these dharmas. These dharmas neither arise nor cease. If dharmas neither arise nor cease, they are thereby upheld. Since the essential nature of all dharmas does not uphold anything, receiving and upholding the dharmas is likewise in accordance with the essential nature of dharmas.”

Bodhisattva Manjushri addressed the Buddha, saying, “May the Blessed One receive and uphold this sutra so that good men and good women may plant roots of goodness. Those who make offerings to the Dharma will delight in this sutra.

“Blessed One! Thus should this sutra be received and upheld. Because it subdues arrogance and enmity, no one will be able to obstruct it, and in the future it will be widely propagated throughout Jambudvipa.”

At that time, the Blessed One emitted light from his body, illuminating the entire great trichiliocosm and turning it golden. He then told Bodhisattva Manjushri, “Manjushri! Just as the Tathagata’s radiant light shines everywhere, so too does this sutra. Good men and good women whose mental conduct is unobstructed and who are complete in the Buddha-Dharma will hold this sutra in their hands.”

The Buddha again told Ananda, “Ananda! Receive and uphold this sutra, read and recite it until thoroughly familiar, and expound it to others. By doing so, you make offerings to the Buddha-Tathagatas of the past, future, and present.”

Ananda addressed the Buddha, saying, “Blessed One! What is the name of this sutra, and how should we receive and uphold it?”

The Buddha declared, “Ananda! This Dharma sutra is called The Undiscriminated Essential Nature of the Dharma-Realm. It is also called Questions of Heavenly Son Ratnakuta, and also called That Which Was Taught by Bodhisattva Manjushri. You should skillfully receive and uphold it under these names.”

After the Buddha had spoken this sutra, Venerable Ananda, Bodhisattva Manjushri, Heavenly Son Ratnakuta, the bodhisattvas who had come from the various Buddha-lands, together with devas, humans, asuras, and all the worlds, rejoiced greatly, received it with reverence, and faithfully practiced it.

THE DHARMA ASSEMBLY ON THE UNDISCRIMINATED ESSENTIAL NATURE OF THE DHARMA-REALM

EIGHTH

END