Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大寶積經

Chinese title:大寶積經

📖4,909 words · ~20 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

THE DHARMA ASSEMBLY OF MAÑJUŚRĪ'S UNIVERSAL GATEWAY

THE TENTH

Thus have I heard. At one time the Buddha was dwelling in the city of Rājagṛha, on Mount Gṛdhrakūṭa (Vulture Peak), in an assembly together with eight hundred great Bhikṣus and forty-two thousand great Bodhisattvas.

At that time there was a Bodhisattva named Vimala-garbha (Stainless Treasury) who, together with an assembly of ninety-two thousand Bodhisattvas, came from out of empty space surrounding him reverently.

The World-Honored One then said to the great assembly: "These Bodhisattvas were urged by the Tathāgata Samanta-kusuma (Universal Flower) in the world Vicitra-viśuddha-caryā (Diverse Pure Conduct) to come to this Sahā world in order to hear me expound the Dharma-gate of Universal Entry into the Inconceivable. Other Bodhisattvas shall also come to assemble here."

When the World-Honored One had finished this proclamation, the assemblies of Bodhisattvas, immeasurable and boundless, from other lands and from this land, all came to Mount Gṛdhrakūṭa, paid homage at the feet of the Buddha, and sat to one side.

The Bodhisattva Vimala-garbha, holding in his hands a seven-jeweled lotus flower of a thousand petals, came to the place of the Tathāgata, bowed his head and face at the feet of the Buddha, and said: "World-Honored One! The Tathāgata Samanta-kusuma in the world Vicitra-viśuddha-caryā has sent me to bring this jeweled flower to offer to the World-Honored One. He earnestly inquires after the World-Honored One: whether you are free from illness and free from affliction, whether you are well, healthy, and dwelling in peace and joy."

Having spoken thus, the Bodhisattva Vimala-garbha at once flew up into empty space and sat in the full lotus posture.

The Bodhisattva Mañjuśrī rose from his seat, bared his right shoulder, knelt upon his right knee, reverently joined his palms, and said to the Buddha: "World-Honored One! I recall that long ago I once heard the Buddha Samanta-dīpa (Universal Lamp) expound the Dharma-gate of Universal Entry into the Inconceivable. At that time I obtained eighty-four hundred koṭi nayuta samādhis, and furthermore came to know seventy-seven hundred thousand koṭi nayuta samādhis.

Excellent, World-Honored One! May the World-Honored One, out of compassion, for the sake of the Bodhisattvas, teach this Dharma-gate."

The Buddha said: "Mañjuśrī! Now listen attentively and reflect well, and I shall expound it for you."

The Bodhisattva Mañjuśrī said: "Yes! World-Honored One! I wish to hear it."

The Buddha taught: "Mañjuśrī! If Bodhisattvas wish to learn this Dharma, they must cultivate the various samādhis. These are: the samādhi of the mark of form, the samādhi of the mark of sound, the samādhi of the mark of smell, the samādhi of the mark of taste, the samādhi of the mark of touch, the samādhi of the mind-realm, the samādhi of the mark of the male, the samādhi of the mark of the female, the samādhi of the mark of the boy, the samādhi of the mark of the girl, the samādhi of the mark of the devas, the samādhi of the mark of the nāgas, the samādhi of the mark of the yakṣas, the samādhi of the mark of the gandharvas, the samādhi of the mark of the asuras, the samādhi of the mark of the garuḍas, the samādhi of the mark of the kiṃnaras, the samādhi of the mark of the mahoragas,

the samādhi of the mark of the hells, the samādhi of the mark of the animals, the samādhi of the realm of Yama, the samādhi of the mark of greed, the samādhi of the mark of hatred, the samādhi of the mark of delusion, the samādhi of unwholesome dharmas, the samādhi of wholesome dharmas, the samādhi of the conditioned, and the samādhi of the unconditioned.

Mañjuśrī! With regard to these samādhis, if the Bodhisattvas skillfully penetrate them, then they have already cultivated and learned this Dharma.

Mañjuśrī! What is called the samādhi of the mark of form?

Contemplate form as a mass of foam,It has no solid reality,Because it cannot be grasped and held—This is named the samādhi of form.

Again, Mañjuśrī! What is called the samādhi of the mark of sound?

Contemplate sound like an echo,Its nature is unobtainable;All dharmas are likewise so,Markless and without distinction.Know clearly they are all quiescent—This is named the samādhi of sound.

Again, Mañjuśrī! What is called the samādhi of the mark of smell?

Even for a hundred thousand kalpasConstantly smelling all kinds of fragrance,Like the sea taking in all streamsYet never being filled to satiety—If that fragrance were real,It ought to fill one up completely.It is only a false designation,In truth it cannot be obtained.The nose too has nothing it possesses,Know clearly its nature is empty and still—This is named the samādhi of smell.

Again, Mañjuśrī! What is called the samādhi of the mark of taste?

That which the tongue knows by tasting—Salty, sour, all the various flavors—All arise from various conditions,Their nature has nothing it possesses.If one is able to know it thus,That through the union of causes and conditions they arise,One knows the inconceivable meaning—This is named the samādhi of taste.

Again, Mañjuśrī! What is called the samādhi of the mark of touch?

Touch has only a designation,Its nature is unobtainable.Smooth, slippery, warm—all these dharmasArise from various conditions.If one is able to know the nature of touch,That it arises through the union of causes and conditions,Ultimately it has nothing it possesses—This is named the samādhi of touch.

Again, Mañjuśrī! What is called the samādhi of the mark of the mind-realm?

Even were one to gather the entire Great Thousandfold WorldOf immeasurable sentient beings,And with a single mind together seek it out,The mind-realm is unobtainable.It dwells neither within nor without,Nor can it be cultivated.Only by using false designationsIs it said to have various marks.It is as if it were an illusory transformation,Without abode, without dwelling place.Know clearly its nature is empty—This is named the samādhi of mind.

Again, Mañjuśrī! What is called the samādhi of the mark of the male?

Taking oneself to be a male,Seeing that one to be a female,Through this discriminating mindArises the feeling of lustful desire.The mind of desire has nothing it possesses,The mind's mark is unobtainable.Because of deluded discriminationOne imagines the body to be male.Therein there is no real male—I say it is like a mirage.To know the mark of the male is empty—This is named the samādhi of the male.

Again, Mañjuśrī! What is called the samādhi of the mark of the female?

The four great elements falsely form the female,Therein there is nothing possessed.The mind of the ordinary worldling, deluded,Grasps it and takes it to be real.A woman is like an illusory transformation,The foolish person cannot know this.Because of falsely seeing the female markArises the mind of defiled attachment.Just as with an illusion-conjured womanWho is not truly a real woman,The one without wisdom, deluded,Gives rise to thoughts of lustful desire.When one knows clearly it is thus,All females are without mark,The marks of the female utterly cease—This is named the samādhi of the female.

Again, Mañjuśrī! What is called the samādhi of the mark of the boy?

Just as a tree without root or branchCan have no flowers,And because it has no flowersLikewise no fruit is born;Because there is no woman,The boy too does not exist.Following upon people's discriminationA false name like this is given.To know clearly that this womanAnd the boy do not exist,To observe it in such a way,Is the samādhi of the boy.

Again, Mañjuśrī! What is called the samādhi of the mark of the girl?

Just as when one fells a tāla treeIt can never live again—What wise and discerning personWould seek its fruit and seed therein?If anyone can clearly knowThat all dharmas are unborn,One should not give rise to the discriminationThat the girl is a producer.Again, like a scorched grain of riceWhose sprout can no longer grow,The girl is likewise so—This is the samādhi of the girl.

Again, Mañjuśrī! What is called the samādhi of the mark of the devas?

The nature of beings—a pure mind—And through various wholesome deeds,They receive the supreme reward of the heavens,Their bodies upright, fair, and beautiful.The palaces of precious jewelsAre not made by construction;The beautiful mandārava flowersLikewise are sown by no one.The inconceivable, thus,All comes from the power of wholesome deeds,Manifesting the various marksLike clear and pure lapis lazuli.Such fair and beautiful bodiesAnd all these palaces and the restAll arise from the false and unreal—This is named the samādhi of the devas.

Again, Mañjuśrī! What is called the samādhi of the mark of the nāgas?

They receive the body of the dragon kindBecause of not cultivating the practice of patience.They raise clouds and pour down great rainsFilling all of Jambudvīpa.Neither from a time before nor after,Nor dwelling in the middle interval,Yet they are able to pour down rainwaterThat again flows back to the great sea.The various nāgas, in such a way,Through habituation have differing natures,Giving rise to various kinds of karma,Yet karma too has no arising.None of it is truly real,Yet the foolish take it to exist.To be able to know it clearly thus—This is the samādhi of the nāgas.

Again, Mañjuśrī! What is the samādhi of the mark of the yakṣas?

The body of a great yakṣaArises from one's own mind.Therein there is no reality,Yet falsely arises terror.Although there is nothing fearful,Yet one gives rise to a fearful mind.Because one contemplates that dharmas are unreal,Markless and with nothing to be obtained,A place empty and quiescent—This manifesting of the yakṣa mark,To know it as false and unreal thus,Is the samādhi of the yakṣas.

Again, Mañjuśrī! What is the samādhi of the mark of the gandharvas?

They truly have no mark,A name falsely fabricated.To know the mark as no-markIs the samādhi of the gandharvas.

Again, Mañjuśrī! What is the samādhi of the mark of the asuras?

To fix and determine the mark of the asura—That mark is from the first unborn,And being unborn it is therefore unceasing—This is the samādhi of the asuras.

Again, Mañjuśrī! What is the samādhi of the mark of the garuḍas?

Taking the bodiless as a body,A name falsely fabricated,Name and mark having nothing possessed—This is the samādhi of the garuḍas.

Again, Mañjuśrī! What is the samādhi of the mark of the kiṃnaras?

The dharma of non-action taken as actionIs called kiṃnara.To know that it is unbornIs the samādhi of the kiṃnaras.

Again, Mañjuśrī! What is the samādhi of the mark of the mahoragas?

That, by means of names,Is established according to worldly convention.Therein there is no dharma,Yet falsely arises discrimination.To know clearly that this discriminationHas no self-nature it possesses,Because that mark is quiescent—This is the samādhi of the mahoragas.

Again, Mañjuśrī! What is the samādhi of the mark of the hells?

The hells are empty and markless,Their nature is utterly pure.Therein there is no doer,They arise from one's own discrimination.When I sat at the place of awakening,I knew this mark of non-arising:Because it is markless and unborn,Its nature is like empty space,Its marks are all quiescent—This is the samādhi of the hells.

Again, Mañjuśrī! What is the samādhi of the mark of the animals?

Like clouds manifesting forms and colors,Therein there is no reality,Causing people without wisdomTo give rise to delusion there.Among those animal kindsThey take on the various bodies,Like clouds in empty spaceManifesting various forms and images.To know clearly that karma is like an illusion,And not give rise to a deluded mind—That mark is from the first quiescent—This is the samādhi of the animals.

Again, Mañjuśrī! What is the samādhi of the mark of the realm of Yama?

Committing purely evil karmaAnd creating various mixed karma,One transmigrates through the realm of Yama,Receiving the various sufferings.In truth there is no realm of Yama,Nor is there one who transmigrates.Their self-nature is from the first unborn,The sufferings are like a dream-realm.If one is able to contemplate it thus,It is the samādhi of Yama's realm.

Again, Mañjuśrī! What is the samādhi of the mark of greed?

Greed arises from discrimination,And discrimination too does not exist.Being unborn it is also markless,Its dwelling place is unobtainable.The nature of greed is like empty space,Likewise it has no establishment.The ordinary worldling falsely discriminates,And thereby gives rise to greedy defilement.The nature of dharmas is from the first undefiled,Pure like empty space.Seeking throughout the ten directions,Its nature cannot be obtained.Because they do not know the nature of emptiness,Seeing greed they give rise to a mind of fear—Where there is nothing to fear, they give rise to fear.Where then can one find peace and joy?It is like a foolish personWho fears empty space,And out of fear runs aboutFleeing emptiness, not wishing to see it.Empty space pervades all things—What place could one separate from it?Because the foolish are deluded,They give rise to inverted discrimination.Greed from the first has no self-nature,Yet they falsely give rise to a mind of aversion and renunciation,Like a person who wishes to flee from emptinessBut can never escape from it.The nature of all dharmas is of itself apart,It is as it were Nirvāṇa.The Buddhas throughout the three timesKnow that the nature of greed is empty.Within that realmThey have never at any time abandoned or left it.Those who fear greed,Pondering and seeking liberation—The self-nature of greed being thus,Ultimately it is ever pure.When I realized Bodhi,I clearly penetrated that all is equal.If one grasps that greed exists,One will then abandon and flee from greed;Through false and unreal discriminationOne speaks of abandoning and fleeing from greed.This is a discriminating mind—In truth there is nothing to abandon.Its nature is unobtainable,Nor does it have extinction or destruction.Within the equality of true realityThere is no liberation as a discrimination.If one is liberated from greed,One is also liberated from emptiness.Empty space and greedAre inexhaustible and without distinction.If anyone sees a distinction,The Buddha says they must abandon and leave it.Greed truly has no arising,Falsely it gives rise to discrimination.That greed is in its fundamental nature empty,Having only a false designation.One should not, through the false name,Give rise to a mind of clinging attachment.Because one knows that greed is undefiled,It is then ultimately empty.It is not through extinguishing and destroying greedThat one attains liberation.The dharma of greed within the Buddha-Dharma,In its equality, is itself Nirvāṇa.The wise person should knowThat having clearly seen greed as quiescent,One enters the realm of quiescence—This is named the samādhi of greed.

Again, Mañjuśrī! What is the samādhi of the mark of hatred?

Through false and unreal causes and conditionsArises the mind of anger and rage.Where there is no self, grasping a self,And because of harsh, coarse words,One gives rise to a mind of hatred too strong,As though it were dumb poison.Sound and anger,Ultimately have nothing they possess.Like drilling wood to make fire,Which must rely on the power of various conditions—If the conditions are not in union,Then the fire cannot be produced.A sound unpleasing to the mindUltimately has nothing it possesses.To know that the nature of sound is empty,Then hatred too no longer arises.Hatred dwells not in the sound,Nor does it dwell within the body.It arises through the union of causes and conditions;Apart from conditions it cannot arise.Just as, with milk as the cause and condition,In union it produces curds—The self-nature of hatred does not arise,But because of harsh, coarse wordsThe foolish person cannot know,And the burning heat scorches itself.One should know it in this way:Ultimately it has nothing it possesses.The nature of hatred is from the first quiescent,Having only a false designation.Anger and rage are themselves true reality,For relying on suchness they arise.To know clearly it is like the Dharma-realm—This is called the samādhi of hatred.

Again, Mañjuśrī! What is the samādhi of the mark of delusion?

Ignorance, in its essential nature, is empty,From the first of itself unarisen.Therein there is not the least dharmaOf which one could say "this is delusion."The ordinary worldling, within non-delusion,Falsely gives rise to a mind of delusion;Within non-attachment gives rise to attachment,As though tying knots in empty space.How strange are the foolish ones!What should not be done, they do.All dharmas have no existence,They arise through defiled discrimination.It is like wishing to take empty spaceAnd settle it in a single place—Even through a thousand myriad kalpasIt can never be gathered together.The foolish, from time without beginning,Through inconceivable kalpasHave falsely given rise to the knot of delusion,Yet it has not increased in the slightest part.Just as one taking hold of empty spaceCan never make it increase or decrease,The accumulated delusion of many kalpasLikewise neither increases nor decreases.Again, like that bellowsDrawing wind without limit,Delusion deluded by desire and pleasureIs never at any time satisfied.That delusion has nothing it possesses,Without root, without dwelling place.Because the root is not something existent,Nor is there delusion to be exhausted.Because delusion is inexhaustible,Its limit cannot be obtained.Therefore all sentient beings—I cannot make them exhausted.Even were I, in a single day,To liberate the Great Thousandfold World,However many sentient beings there are,Causing them all to enter Nirvāṇa,Passing through inconceivable,Immeasurable thousand myriad kalpas,Day after day liberating them thus,The realm of sentient beings is not exhausted.The realm of delusion and the realm of sentient beings—Both are without mark,They are all like illusory transformations,And so cannot be made exhausted.The nature of delusion and the Buddha-natureAre equal, without difference.If one discriminates with regard to the Buddha,That person dwells in delusion.Delusion and omniscience—Their natures are both unobtainable.Yet those sentient beingsAre all equal with delusion.Sentient beings are inconceivable,Delusion too is inconceivable.Because it is inconceivable,One should not give rise to discrimination.A mind that ponders in this way,Reckoning, cannot obtain it.Delusion too cannot be reckoned,Because it has no limit.Since it has no limit,From where could it arise?Because its self-nature is unborn,Its mark too cannot be obtained.To know that delusion has no mark,Contemplate the Buddha likewise.One should know it in this way:All dharmas are non-dual.The nature of delusion is from the first quiescent,Having only a false designation.When I realized Bodhi,I also clearly saw delusion as equal.To be able to observe it thusIs called the samādhi of delusion.

Again, Mañjuśrī! What is the samādhi of the unwholesome?

To know that this greed, hatred, and delusion,And all the afflictions,Whatever active marks they have,Are false and unreal, not truly real.To be able to observe it thusIs the samādhi of the unwholesome.

Again, Mañjuśrī! What is the samādhi of wholesome dharmas?

You should all knowThat those who delight in the wholesome,Their mindful intentions all differing,Are all the same in one practice.By means of one mark of deliveranceOne knows clearly all of them,Because they are all quiescent—This is called the samādhi of the wholesome.

Again, Mañjuśrī! What is the samādhi of the conditioned?

You should all knowThat all conditioned dharmasAre not something created,Nor can they be measured.I know clearly the formations,Their nature does not accumulate,All of them are quiescent—This is called the samādhi of the conditioned.

Again, Mañjuśrī! What is the samādhi of the unconditioned?

The nature of the unconditioned is quiescent,Therein there is nothing attached to,Nor again is there any deliverance,Having only a false designation.Because sentient beings cling and attach,This designation is spoken;To be able to know it clearly thusIs the samādhi of the unconditioned."

When the World-Honored One spoke these inconceivable and wondrously subtle verses, ninety-two thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti). Thirty-six thousand Bhikṣus, exhausting all afflictions, attained liberation of mind. Seventy-some hundred thousand koṭi nayuta devas, six thousand Bhikṣuṇīs, one million eight hundred thousand upāsakas, and two thousand two hundred upāsikās all gave rise to the mind of supreme, unsurpassed Bodhi.

The Bodhisattva Mañjuśrī again said: "World-Honored One! May the World-Honored One, for the sake of the Bodhisattvas, set forth the names of the various samādhis, so that those who hear them, their faculties penetrating and sharp, may attain bright wisdom with regard to all dharmas, not be subdued by sentient beings of wrong views, and also that they may realize the four unobstructed eloquences—within a single word knowing the various words, and within the various words knowing them all;

and that, again using boundless eloquence and skillfully expounding the Dharma to sentient beings, they may also realize the most profound forbearance of the Dharma, and in a single instant know all formations, and that within all those formations each formation again has boundless active marks, all of which they may clearly know."

The Buddha taught: "Mañjuśrī! There is a samādhi named Boundless Freedom from Defilement. If a Bodhisattva obtains this samādhi, he can manifest all forms purely.

There is a samādhi named Awe-Inspiring Countenance. The Bodhisattva who obtains this samādhi has great majestic radiance that outshines and eclipses the sun and moon.

There is a samādhi named Emitting Blazing Light. The Bodhisattva who obtains this samādhi can outshine and eclipse the light of all Śakras and Brahmās.

There is a samādhi named Deliverance. The Bodhisattva who obtains this samādhi causes sentient beings to be delivered from all greed, hatred, and delusion.

There is a samādhi named Unobstructed Light. The Bodhisattva who obtains this samādhi can illuminate all Buddha-lands.

There is a samādhi named Non-Forgetfulness. The Bodhisattva who obtains this samādhi can receive and uphold the teaching Dharma spoken by all Buddhas, and can also expound the meaning of the Buddha-Dharma for others.

There is a samādhi named Thunder Sound. The Bodhisattva who obtains this samādhi can skillfully reveal all vocal sounds, reaching up to the Brahmā Heaven.

There is a samādhi named Joy and Delight. The Bodhisattva who obtains this samādhi can cause sentient beings to be filled with joy and delight.

There is a samādhi named Joy Without Satiety. As for the Bodhisattva who obtains this samādhi, whoever sees or hears him is never satiated.

There is a samādhi named Single-Focus Merit Beyond Thought. The Bodhisattva who obtains this samādhi can manifest all spiritual transformations.

There is a samādhi named Understanding the Languages of All Sentient Beings. The Bodhisattva who obtains this samādhi can skillfully proclaim all languages. Within a single word he speaks all words, and knows that all words are the same as one word.

There is a samādhi named Surpassing All Dhāraṇī Kings. The Bodhisattva who obtains this samādhi can skillfully and clearly know the various dhāraṇīs.

There is a samādhi named Adornment of All Eloquence. The Bodhisattva who obtains this samādhi can skillfully discriminate all written words and the various vocal sounds.

There is a samādhi named Accumulating All Wholesome Dharmas. The Bodhisattva who obtains this samādhi can cause sentient beings all to hear the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha, the sound of the Śrāvakas, the sound of the Pratyekabuddhas, the sound of the Bodhisattvas, and the sound of the pāramitās. When the Bodhisattva abides in such a samādhi, he causes sentient beings to hear these sounds without interruption."

The Bodhisattva Mañjuśrī said: "May the World-Honored One bless me so that I may attain unobstructed eloquence to speak of the surpassing merit of this Dharma-gate."

The Buddha said: "Excellent, excellent! According to your wish and vow."

The Bodhisattva Mañjuśrī again said: "World-Honored One! If there is a Bodhisattva who, with regard to this Dharma-gate, receives, upholds, reads, and recites it without doubt or perplexity, then one should know that this person, within his present body, attains four kinds of eloquence: namely, swift eloquence, vast and great eloquence, most profound eloquence, and inexhaustible eloquence. His mind constantly protects and is mindful of sentient beings according to their practices. Whoever is about to regress and fall into ruin, he is able to awaken them all, so that they do not regress and decline."

The World-Honored One praised: "Excellent, excellent! Mañjuśrī is able skillfully to discriminate this meaning. Just as a person who practices giving obtains the reward of great wealth, and a person who upholds the prohibitive precepts is decidedly born in the heavens, a person who is able to receive and uphold this scripture attains, in the present life, eloquence that is decidedly not false.

Just as the light of the sun shining forth dispels darkness, and just as a Bodhisattva seated on the throne of Bodhi attaining Perfect, Right Enlightenment is decidedly beyond doubt, the person who receives, upholds, reads, and recites this scripture attains eloquence in the present life likewise.

Mañjuśrī! If there is a person who, in the present life, wishes to seek eloquence, then with regard to this scripture he must believe in, delight in, receive, uphold, read, and recite it, and for the sake of others expound it widely; let him not give rise to doubt or perplexity."

At that time the Bodhisattva Vimala-garbha said: "World-Honored One! After the Buddha enters Nirvāṇa, with regard to this Dharma-gate, if there are Bodhisattvas who, with minds free of doubt and perplexity, receive, uphold, read, recite, and expound it widely for others, then I shall grant them further eloquence."

At that time Māra Pāpīyān, sorrowful and afflicted, shedding tears, came to the place of the Buddha and said: "Long ago, when the Tathāgata realized supreme, unsurpassed Bodhi, I was already sorrowful. Today the Tathāgata again expounds this Dharma-gate, and my affliction increases all the more, as though I had been struck by a poisoned arrow. If sentient beings hear this scripture, they will decidedly not regress from supreme, unsurpassed Bodhi but will reach Nirvāṇa, causing my world to become empty and void.

The Tathāgata, Worthy of Offerings, of Perfect Right Enlightenment, can cause all suffering sentient beings to attain peace and joy. May the Tathāgata, out of compassion, not bless and protect this scripture, so that I may be at ease and free from sorrow and suffering."

The World-Honored One said to Pāpīyān: "Do not harbor a mind of sorrow and suffering. With regard to this Dharma-gate, I shall not bless it. Sentient beings, too, shall not reach Nirvāṇa."

When the heavenly Māra Pāpīyān heard these words, he rejoiced, his sorrow and worry ended, and he at once vanished.

The Bodhisattva Mañjuśrī stepped forward and said: "What hidden intention does the World-Honored One have, that he today told Pāpīyān that the Buddha will not bless this Dharma-gate?"

The Buddha declared: "Mañjuśrī! It is by means of non-blessing that I bless this Dharma-gate; for this reason I spoke to Pāpīyān thus. Because all dharmas, in their equality and true reality, all return to suchness, the same as the Dharma-realm, apart from all verbal expressions—because their mark is non-dual, there is no blessing.

Through my words of sincere truth, free of falsehood, such as these, I can cause this scripture to circulate widely in Jambudvīpa."

Having declared this, the World-Honored One said to the venerable Ānanda: "Ānanda! This scripture is named The Dharma-Gate of Universal Entry into the Inconceivable.

If anyone is able to receive and uphold this scripture, it is to receive and uphold the eighty-four thousand Dharma-gates; these two kinds of receiving and upholding are the same, without difference. Why is this so? Because it is by penetrating this scripture that I am then able, for the sake of sentient beings, to expound the eighty-four thousand Dharma-gates.

Therefore, Ānanda! You must skillfully protect, uphold, read, recite, and circulate this Dharma-gate; do not let it be forgotten and lost."

When the Buddha had spoken this scripture, the Bodhisattva Mañjuśrī, the Bodhisattva Vimala-garbha, the venerable Ānanda, and the worldly devas, humans, asuras, and so forth—all the assemblies, hearing what the Buddha taught, were greatly delighted, and faithfully received and reverently practiced it.

The Dharma Assembly of Mañjuśrī's Universal Gateway

The Tenth

THE END

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