大寶積經

Bodhisattva Lion’s Courageous Thunderous Roar said to Bodhisattva Manjusri: “Venerable One! You have fully perfected the ten bhumis and the ten powers of the Tathagata, and have perfected all Buddha-Dharmas. Why, then, have you not attained unsurpassed bodhi?”

Manjusri said: “Venerable One! No one who has already perfected all Buddha-Dharmas subsequently attains bodhi. Why is this? Because once they have been perfected, they should not be attained again.

– Venerable Manjusri! What does it mean to perfect all Buddha-Dharmas?

– Venerable Lion’s Courage! The perfection of Buddha-Dharmas is like the perfection of true suchness. The perfection of true suchness is like the perfection of empty space. Buddha-Dharmas, true suchness, and empty space are likewise nondual. You ask what it means to perfect all Buddha-Dharmas. Just as form is perfect, and just as feeling, perception, formations, and consciousness are perfect, so too are Buddha-Dharmas perfect.

– Venerable Manjusri! How are form and the rest perfect?

– Venerable Lion’s Courage! Is the form that you perceive permanent or impermanent?

– Venerable Manjusri! It is neither.

– Venerable Lion’s Courage! If a dharma is neither permanent nor impermanent, does it increase or diminish?

– Venerable Manjusri! It neither increases nor diminishes.

– Venerable Lion’s Courage! If a dharma neither increases nor diminishes, it is called perfect. What is perfection? If one does not clearly comprehend the dharmas, discrimination arises; if one clearly comprehends them, there is no discrimination. If there is no discrimination, there is neither increase nor diminution. If there is neither increase nor diminution, there is equality. To see form as equal is precisely the perfection of form. The perfection of feeling, perception, formations, consciousness, and all dharmas is likewise so.

Venerable Manjusri! Since you attained acceptance of the Dharma, you have not for even a single thought aspired to attain perfect awakening. Why, then, do you now exhort others to proceed toward bodhi?

– Venerable Lion’s Courage! In truth, I have never exhorted a single sentient being to proceed toward bodhi. Why is this? Because sentient beings have no inherent existence. Because the nature of sentient beings is itself free from all things. If sentient beings existed, I could cause them to proceed toward bodhi. Since sentient beings cannot be apprehended, there is no one to be exhorted. Why is this? Because there is equality without discrimination. Equality is not sought by means of equality, nor does anything arise. Therefore, it is always said that one should contemplate all formations: they come from nowhere and go nowhere. This is called equality; it is emptiness. Within emptiness, there is nothing to be sought.

– Venerable Lion’s Courage! You asked me why, since attaining acceptance, I have not had even a single thought that I would attain bodhi. Venerable One! Do you perceive such a thought, and would bodhi be attained by means of that thought?

– Venerable Manjusri! No. Why is this? Because thought is not form and therefore cannot be seen. Bodhi is likewise merely a conventional designation. Whether the designation “thought” or the designation “bodhi,” neither has any inherent existence.

– Venerable Lion’s Courage! When you say that I have not produced even a single thought of attaining bodhi, this is spoken with an implicit meaning. Why is this? Because thought has never arisen from the beginning and is therefore non-arising. Since it is non-arising, what could be attained and what could be realized?

– Venerable Manjusri! What is called equal realization and entry?

– Venerable Lion’s Courage! To remain unattached among all dharmas is called equal realization. “Entry into realization” means that this subtle wisdom neither arises nor ceases, is no different from true suchness, and is free from discrimination. This is called entry into realization. For one who practices with right view, within equality there is not a single dharma to be attained. Being free from the various natures and not clinging even to oneness—this is called entry into realization. If one personally realizes that all dharmas are signless, clearly understands that their characteristic is signlessness, and yet does not cling to body or mind, this is called perfect entry into realization.

– Venerable Manjusri! What is called attainment?

– Venerable Lion’s Courage! It is called attainment according to worldly convention. The attainment of the noble ones cannot be expressed in words. Why is this? Because the unsupported Dharma is free from verbal expression.

Furthermore, Venerable Lion’s Courage! To take non-attainment as attainment, while it is neither attainment nor non-attainment, is called attainment.”

Bodhisattva Lion’s Courageous Thunderous Roar said to the Buddha: “Blessed One! Please speak of the Buddha-land that Manjusri will attain.”

The Buddha instructed Lion’s Courage to ask Manjusri.

Bodhisattva Lion’s Courage said to Manjusri: “Venerable One! With what meritorious adornments will the Buddha-land you attain be adorned?”

Bodhisattva Manjusri said: “Venerable Lion’s Courage! If I were seeking bodhi, you could ask about the Buddha-land I shall attain.

– Venerable Manjusri! Do you not seek bodhi?

– Venerable Lion’s Courage! I do not seek it. Why is this? If there is something sought, there is defiled attachment. If there is defiled attachment, there is craving. If there is an object of craving, there is a place of birth. If there is birth, there is craving; and if there is craving, there can ultimately be no liberation. Therefore, I do not seek bodhi. Why is this? Because bodhi cannot be apprehended. Since it cannot be apprehended, it is not sought.

Yet you ask me what Buddha-land I shall attain. I cannot say. Why is this? Because if, before the Tathagata who possesses omniscient wisdom, I were to speak of the meritorious adornments of my own Buddha-land, I would become a bodhisattva praising my own merit.”

The Buddha said: “Manjusri! You may speak of the vows with which you will adorn your Buddha-land, so that, upon hearing them, the bodhisattvas may resolve to fulfill those vows.”

At that time, Manjusri obeyed the Buddha’s instruction. He immediately rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and said to the Buddha: “Blessed One! Relying now upon the Buddha’s spiritual power, I shall proclaim them. All who wish to seek great bodhi should listen attentively. Having heard these vows, they should cultivate and train in accordance with reality until they are perfectly fulfilled.”

When Bodhisattva Manjusri placed his right knee upon the ground, Buddha-lands as numerous as the sands of the Ganges throughout the ten directions shook in six ways.

Bodhisattva Manjusri said to the Buddha: “Blessed One! Since the distant past, for hundreds of thousands of kotis of nayutas of asamkhyeya kalpas, I have formed the following vow:

With my unobstructed divine eye, I see all the Buddhas, the Tathagatas, throughout immeasurable and boundless Buddha-lands. If there is even one who was not exhorted by me to resolve decisively upon bodhi and taught by me to cultivate the six paramitas until attaining unsurpassed bodhi, then I shall never attain bodhi. Only after I have certainly fulfilled this vow shall I attain unsurpassed bodhi.”

The bodhisattvas all thought: How many Tathagatas does Mañjuśrī behold with his unobstructed divine eye?

Knowing their thoughts, the Buddha said to Lion’s Courageous Valor Bodhisattva: “Good man! Suppose this entire great trichiliocosm were ground into fine dust. Could its particles be counted and their number known?”

“Blessed One! Their number could not be known.”

“Good man! With his unobstructed divine eye, Mañjuśrī beholds immeasurably more Buddhas in the east than even that number, and so it is in each of the other nine directions.”

Mañjuśrī Bodhisattva said to the Buddha: “Blessed One! I make this vow: I shall combine Buddha lands as numerous as the sands of the Ganges into a single Buddha land, adorned throughout with immeasurable, wondrous treasures. If it is not so, I shall never attain unsurpassed bodhi.

“Blessed One! I further vow that in my land there shall be a bodhi tree as vast as ten great trichiliocosms, and its light shall illuminate the entire land.

“Blessed One! I further vow that, after I sit at the seat of bodhi and attain unsurpassed bodhi, until I enter nirvana, throughout that entire period I shall never leave the seat of bodhi. I shall merely manifest transformation bodies throughout immeasurable and innumerable Buddha lands in the ten directions to teach the Dharma to sentient beings.

“Blessed One! I further vow that in my land even the designation ‘woman’ shall not exist. It shall be inhabited solely by bodhisattvas who have left behind the defilements of affliction and are fully endowed with pure conduct. At the moment of their birth, kāṣāya robes shall appear upon their bodies, and they shall be seated cross-legged. Bodhisattvas such as these shall fill my entire land. The designations ‘śrāvaka’ and ‘pratyekabuddha’ shall not exist there, except when the Tathagata manifests transformation bodies and travels throughout the ten directions to teach sentient beings the Dharma of the Three Vehicles.”

At that time, Lion’s Courageous Valor Thunderous Voice Bodhisattva said to the Buddha: “Blessed One! What will be Mañjuśrī’s name when he attains Buddhahood in the future?”

The Buddha said: “Good man! When Mañjuśrī attains Buddhahood, he will be called Samantadarśin, Universally Seen. Why will he be called Universally Seen? Because that Tathagata will cause himself to be seen everywhere throughout immeasurable hundreds of thousands of koṭis of nayutas of Buddha lands in the ten directions. Any sentient beings who see the Buddha Samantadarśin will assuredly attain unsurpassed bodhi.

“Although the Tathagata Samantadarśin has not yet attained Buddhahood, anyone who hears that name now, while I am present, or after I enter nirvana will likewise assuredly attain unsurpassed bodhi, except those who have already entered the stage of freedom from birth and those whose aspirations are narrow and inferior.”

Mañjuśrī again said to the Buddha: “Blessed One! I further vow that, just as in the land of Amitābha Buddha the joy of Dharma serves as food, so too in my land, whenever a newly born bodhisattva thinks of food, a bowl filled with food of a hundred flavors shall immediately appear in his right hand. He shall then think: ‘If I have not yet made offerings to the Buddhas of the ten directions and given alms to poor and suffering sentient beings, hungry ghosts, and others, satisfying them all, I certainly ought not to eat this food myself.’ As soon as he thinks this, he shall acquire the five superknowledges and fly unhindered to immeasurable and innumerable Buddha lands in the ten directions, where he shall make offerings to the Buddhas and assemblies of śrāvakas,

provide for poor and suffering sentient beings, and then teach them the Dharma so that they may be freed from craving.

Within a single thought, he shall return to his original place.

“Furthermore, Blessed One! I further vow that whenever newly born bodhisattvas in my land require clothing, all kinds of precious garments, pure, fine, suitable to wear, and conforming to the robes of śramaṇas, shall appear in their hands according to their wishes. They shall think: ‘If I have not yet made offerings to the Buddhas of the ten directions, I ought not to use these garments myself.’ Within a single thought, they shall travel to immeasurable Buddha lands throughout the ten directions, offer those precious garments to the Buddhas, and then return to their original place before using garments themselves.

“Furthermore, Blessed One! I further vow that whenever the bodhisattvas in my land acquire treasures or articles for their use, they shall first distribute them as offerings to the Buddhas and assemblies of śrāvakas. Only after making offerings everywhere shall they use those things themselves.

“My land shall also be free from the eight adversities and unwholesome dharmas. Since there shall be no offenses, there shall likewise be no prohibitory precepts, nor shall there be any torment or displeasing circumstance.”

Lion’s Courageous Valor Thunderous Voice Bodhisattva said to the Buddha: “Blessed One! What will that Buddha land be called?”

The Buddha said: “Good man! That land will be called Pure and Perfect Fulfillment Accumulated According to Vows.”

“Blessed One! In which direction is that Buddha land?”

“Good man! That Buddha land is in the south. This Sahā world is also contained within that Buddha land.”

Mañjuśrī again said to the Buddha: “Blessed One! I further vow that my land shall be formed from a boundless assemblage of wondrous treasures and adorned throughout with immeasurable maṇi jewels. Such maṇi jewels shall never before have existed in any of the worlds throughout the ten directions.

Even if one were to speak the names of these treasures for a koṭi of years, one could not exhaust them. If the bodhisattvas wish that the land be made of gold, they shall see it as gold. If they wish it to be made of silver, they shall see the land as silver, yet the vision of those who see it as gold shall suffer no diminution.

If they wish it to be made of crystal, vaiḍūrya, agate, red pearls, or immeasurable other kinds of treasure, each shall see it according to his own preference without any mutual obstruction. Even if they wish it to be made of sandalwood, agaru, red sandalwood, or other fragrant woods, each shall see it according to his own preference without any mutual obstruction.

“In that land, the light of the sun, moon, stars, jewels, lamps, or fire shall not be needed for illumination, for those bodhisattvas shall each illuminate a thousand koṭis of nayutas of lands with the light of their own bodies.

“In that land, the opening of flowers shall mark the day, and the closing of flowers shall mark the night. The seasons shall accord precisely with whatever the bodhisattvas desire, yet there shall be no cold, heat, aging, sickness, or death. Only when bodhisattvas wish to attain bodhi shall they pass into another world, dwell in Tuṣita Heaven until their lifespan there is fulfilled, descend to take birth, and attain Buddhahood.

In that land, no one shall enter nirvana. Hundreds of thousands of kinds of music shall sound in the sky. Although no visible forms of instruments appear, the music shall be heard.

That music shall not produce sounds that encourage craving or attachment; it shall proclaim only the Buddha, Dharma, and Sangha, the pāramitās, and the Dharma gates of the Bodhisattva Piṭaka. According to the understanding of each bodhisattva, all shall hear the wondrous Dharma.

“Whenever bodhisattvas wish to see the Buddha, whether they are walking in meditation, standing, or sitting, they shall immediately see, in accordance with their thoughts, the Tathagata Samantadarśin seated beneath the bodhi tree. If any bodhisattvas have doubts, merely seeing the Buddha Samantadarśin shall cause their doubts to vanish and their understanding of the Dharma and its meaning to become clear, without any explanation being required.”

At that time, immeasurable hundreds of thousands of koṭis of nayutas of bodhisattvas in the assembly spoke with one voice:

– If anyone hears the name of the Buddha Universal Vision, that person will thereby attain the supreme benefit; how much more so one who is born in that land.

– If anyone hears this Dharma-gate of Manjusri’s prediction and hears the name Manjusri, that is called beholding all the Buddhas face to face.

The Buddha told the bodhisattvas: “It is indeed so. It is exactly as you have said. Good men, if someone upholds the names of hundreds of thousands of kotis of Buddhas, while another invokes the name of Bodhisattva Manjusri, the latter’s merit will be greater; how much more so if one invokes the name of the Buddha Universal Vision. Why is this? Because the benefit that those hundreds of thousands of kotis of nayutas of Buddhas bring to sentient beings does not equal the benefit Manjusri brings to them in a single kalpa.”

At that time, within the assembly, immeasurable hundreds of thousands of kotis of nayutas of devas, nagas, the eight classes of beings, humans, and nonhumans proclaimed in unison:

“Homage to Manjusri, the Youthful Bodhisattva.

Homage to the Tathagata Universal Vision, Worthy One, Perfectly Enlightened One.”

After they had proclaimed these words, eighty-four thousand kotis of nayutas of sentient beings aroused the aspiration for bodhi. The wholesome roots of immeasurable sentient beings matured, and they attained nonretrogression in the Three Vehicles.

Manjusri again addressed the Buddha: “World-Honored One! I have a further vow: just as I have beheld immeasurable and innumerable hundreds of thousands of kotis of nayutas of Buddha-World-Honored Ones, all the meritorious adornments of the Buddha-lands of those Buddhas shall be fully present in my single Buddha-land, except for the Two Vehicles and the five defilements.

“World-Honored One! Even if I myself were to describe the various meritorious adornments of that Buddha-land for kalpas as numerous as the sands of the Ganges, I could not exhaust them. Only the Buddha knows the full extent of my vows.”

The Buddha said: “So it is. Manjusri! Throughout the three times, the Tathagata’s knowledge and vision are limitless and unobstructed.”

At that time, some bodhisattvas in the great assembly thought: “Will the meritorious adornments of Manjusri’s Buddha-land equal those of the land of Amitabha Buddha?”

Knowing the thoughts of those bodhisattvas, the World-Honored One said to Bodhisattva Lion’s Courageous Valor: “Good man! Suppose someone divided a single hair into one hundred parts and used one part to take up a single drop of water from the great ocean. That single drop of seawater may be used as an analogy for the adornments of Amitabha Buddha’s land, while all the water in the great ocean may be used as an analogy for the adorned land of the Buddha Universal Vision—and even this falls short. Why is this? Because the adornments of the Buddha-land of the Tathagata Universal Vision are inconceivable.”

Bodhisattva Lion’s Courageous Valor and Thunderous Voice addressed the Buddha: “World-Honored One! Among the Buddhas of the three times, are there other lands possessing such adornments?”

The Buddha said: “There are. Good man! To the east of here, beyond worlds as numerous as the sands of more than a hundred kotis of Ganges Rivers, there is a Buddha-land named Abiding in the Supreme Vow. There is a Buddha there named Tathagata King of the Ocean of Universal Light, Ever-Abundant Merits. His lifespan is immeasurable and boundless, and he constantly teaches the Dharma to an assembly of bodhisattvas. The meritorious adornments of that land are identical to those of the land of the Tathagata Universal Vision.

“Good man! There are four bodhisattvas clad in the armor of inconceivable great vows who will assuredly fulfill those vows. They too will attain Buddha-lands adorned like the Buddha-land of the Tathagata Universal Vision.”

Bodhisattva Lion’s Courageous Valor and Thunderous Voice addressed the Buddha: “World-Honored One! Please state the names and dwelling places of those bodhisattvas. We also beseech you to reveal the land of the Tathagata King of the Ocean of Universal Light, Ever-Abundant Merits, so that this great assembly may gain abundant benefit. Why is this? If these bodhisattvas are able to see and hear of it, they will fulfill those great vows.”

The Buddha said: “Good man! Listen attentively, and I shall explain it to you. Good man! Of those four bodhisattvas, the first is named Banner of Light and dwells in the eastern Buddha-land of the Buddha Sorrowless Virtue. The next is named Supreme Wisdom and dwells in the southern Buddha-land of the Buddha King of Wisdom. The third is named Serene Faculties and dwells in the western land of the Buddha Accumulation of Wisdom. The fourth is named Wisdom of Vows and dwells in the northern land of the Buddha Narayana.”

Through his spiritual powers, the World-Honored One revealed the Buddha-land of the Tathagata King of the Ocean of Universal Light, Ever-Abundant Merits. The entire great assembly saw that Buddha, the assembly of bodhisattvas, and the meritorious adornments of that world, which they had never before seen or heard of. All those adornments were inconceivable, adorned throughout with immeasurable hundreds of thousands of kotis of nayutas of intermingled jeweled continents.

Even if one were to describe their merits for an entire kalpa, one could not exhaust them. The great assembly saw everything clearly, as though viewing an amalaka fruit in the palm of the hand. The bodies of the bodhisattvas in that land were forty-two thousand yojanas tall.

The Buddha’s body was eighty-four thousand yojanas tall, and his radiance shone everywhere like a mountain of Jambunada gold. Perfectly endowed with vast meritorious adornments, he sat beneath the bodhi tree, respectfully surrounded by bodhisattvas. He manifested hundreds of thousands of kotis of transformations that traveled throughout the worlds of the ten directions to teach the Dharma to sentient beings.

The Buddha asked the bodhisattvas: “Good men! Do you see the adornments of that Buddha-land and its assembly of bodhisattvas?”

The great assembly addressed the Buddha in unison: “Yes, we have seen them. World-Honored One! We shall train in the bodhisattva practices cultivated by Manjusri, and we too shall accomplish such an adorned Buddha-land.”

The World-Honored One joyfully smiled. From his mouth, he emitted many-colored rays of light that illuminated immeasurable and boundless worlds. After shining upon them, the rays returned, circled the Buddha three times, and entered the crown of his head.

Bodhisattva Maitreya addressed the Buddha: “World-Honored One! What is the cause and condition for your manifestation of this smile?”

The Buddha told Bodhisattva Maitreya: “Within this great assembly are eighty-four thousand bodhisattvas who have seen the adornments of that Buddha-land. Although they had already aroused the aspiration, they now wish to accomplish such Buddha-lands. Yet among them are sixteen virtuous great beings endowed with especially sublime aspirations who have aroused the great resolve. They will fulfill vows like the great vows of Manjusri. The other bodhisattvas will also swiftly attain unsurpassed bodhi and will acquire Buddha-lands adorned like the land of Amitabha Buddha.

“Maitreya, you should know that the more sublime the aspirations of bodhisattvas, the greater their accomplishments. Those whose aspirations are sublime declare: ‘I shall accomplish, as Manjusri does, the adornment of a Buddha-land.’”

Even those of lesser aspiration may nevertheless give rise to faith and speak such words. By the verbal karma of uttering them, they can completely cast off sixty kotis of hundreds of thousands of nayutas of kalpas of wandering through birth and death, and can also perfectly fulfill the five paramitas.”

At that time, Maitreya Bodhisattva saw, in the banners of light in the four directions, four great bodhisattvas, each seated within a radiant pavilion of lapis lazuli. Surrounded by hundreds of thousands of kotis of devas, who rained down flowers and played music, they manifested great miraculous transformations, shook the great earth, and came to this realm.

Maitreya Bodhisattva then asked the Buddha about this matter.

The Buddha said, “Good man! Because those four bodhisattvas wish to see me, the Tathagatas in the four directions have each caused them to come here.”

Those four bodhisattvas arrived, bowed their heads at the Buddha’s feet, and sat to one side. Their radiance illuminated this entire great assembly.

The Buddha told the bodhisattvas, “Great assembly! The aspirations and inclinations of these four good, great men are all inconceivable. You should honor them and inquire of them concerning the essentials of the Dharma. Among bodhisattvas, the vows of these four bodhisattvas are supremely excellent.

“If any good man or good woman sees these four bodhisattvas, that person will assuredly attain unsurpassed bodhi, completely cast off twenty kotis of kalpas of wandering through birth and death, and perfectly fulfill the five paramitas. If any woman hears the names of these bodhisattvas, she will quickly be freed from a woman’s body.”

The Buddha withdrew his spiritual power, and that realm suddenly ceased to appear.

Manjusri said, “Blessed One! All dharmas are like illusions. Why is this so? Just as an illusionist conjures appearances that vanish and reappear, so too do dharmas arise and cease. Yet that arising and ceasing is itself non-arising and non-ceasing. Because it is non-arising and non-ceasing, it is equality. A bodhisattva who cultivates this equality can realize unsurpassed bodhi.”

Wisdom Supreme Bodhisattva said, “Venerable Manjusri! How is this bodhi realized?”

Manjusri Bodhisattva said, “This bodhi is neither something that can be attained, nor something that can be destroyed, nor something in which one can abide.”

Wisdom Supreme Bodhisattva said, “Yet this bodhi is not attained through abiding, nor is it attained through non-abiding. Why? Because the Dharma-nature has originally never arisen. It is not something that has existed, nor something that will exist, nor something that can be falsely fabricated. Therefore, it cannot be attained.”

Manjusri asked the bodhisattvas, “What is meant by ‘teaching the Dharma gateway of the single characteristic’?”

Maitreya Bodhisattva said, “If a person neither sees the skandhas, dhatus, and ayatanas, nor does not see them; makes no distinctions; and sees neither their combination nor their dispersal—this is called ‘teaching the Dharma gateway of the single characteristic.’”

Lion’s Courageous Thunderous Voice Bodhisattva said, “If one does not give rise to such various distinctions as, ‘This is the Dharma of ordinary beings; this is the Dharma of the Two Vehicles,’ then one does not contravene the Dharma-nature. Entering the meaning of the single characteristic through such non-discrimination means the absence of characteristics. This is called ‘teaching the Dharma gateway of the single characteristic.’”

Joyful Vision Bodhisattva said, “If a person practices in accordance with true suchness yet does not give rise to the perception of true suchness, and makes no distinctions regarding this profound principle, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Unobstructed Eloquence Bodhisattva said, “If one can reach the ultimate end of all dharmas and also teach that Dharma to others, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Good Reflection Bodhisattva said, “If one uses the conceivable to enter the inconceivable, yet the inconceivable itself is also unobtainable, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Wondrous Freedom from Defilement Bodhisattva said, “If one is not tainted by any characteristic, yet is neither tainted nor untainted; neither opposes nor accords with anything; is not deluded; is neither one nor two, nor manifold; and neither grasps nor rejects—this is called ‘teaching the Dharma gateway of the single characteristic.’”

Sagara Bodhisattva said, “If one can enter the profound Dharma, as difficult to enter as the ocean, yet makes no distinctions regarding that Dharma, and although teaching it to others, entertains no conception of teaching the Dharma, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Moon Supreme Bodhisattva said, “If one’s mind conducts itself equally toward all sentient beings, like the full moon, without entertaining the conception of sentient beings, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Freedom from the Darkness of Sorrow Bodhisattva said, “What does it mean to extract the arrow of sorrow and suffering from sentient beings? The self and what belongs to the self are the roots of their suffering. If one can abide in the equality of self and what belongs to the self, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Without Objective Support Bodhisattva said, “If one does not grasp at the desire realm, the form realm, the formless realm, the Dharma of the sravakas, the Dharma of the pratyekabuddhas, or the Dharma of the Buddhas, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Universal Vision Bodhisattva said, “When teaching the Dharma, one should teach the Dharma of equality, namely, the equality of the nature of emptiness, while entertaining neither the conception of emptiness nor the conception of equality. This is called ‘teaching the Dharma gateway of the single characteristic.’”

Purifying the Three Spheres Bodhisattva said, “When teaching the Dharma, one must purify the three spheres: the sentient beings being taught and the self are unobtainable; one does not discriminate oneself as the Dharma teacher; and one does not abide in or cling to the Dharma being taught. Teaching the Dharma in this way is called ‘teaching the Dharma gateway of the single characteristic.’”

Accomplishment of Practice Bodhisattva said, “If one can teach that, with respect to all dharmas, one should cultivate the practice of equality, and that what is known in accordance with reality should not be taught through written words, because all dharmas are free from verbal expression, this is called ‘teaching the Dharma gateway of the single characteristic.’”

Profound Practice Bodhisattva said, “If one can teach the Dharma with a thorough understanding of the profundity of all dharmas, while seeing neither the one who teaches, nor what is taught, nor the one who hears, this is called ‘teaching the Dharma gateway of the single characteristic.’”

When this Dharma gateway of the single characteristic was taught, thirty-seven kotis of bodhisattvas attained the patient acceptance of the non-arising of dharmas. Eighty-four thousand nayutas of hundreds of thousands of sentient beings generated the aspiration for unsurpassed bodhi. Seven thousand bhiksus, no longer appropriating any dharma and having exhausted all outflows, attained liberation of mind. Ninety-six nayutas of devas and humans attained the pure Dharma-eye with regard to all dharmas.

At that time, Lion’s Courageous Thunderous Voice Bodhisattva said to the Buddha, “Blessed One! How long will it be before Manjusri Bodhisattva attains unsurpassed bodhi? What will be the lifespan of that Buddha, and how numerous will his assembly of bodhisattvas be?”

The Buddha told him to ask Manjusri Bodhisattva.

Lion’s Courageous Thunderous Voice Bodhisattva asked Manjusri Bodhisattva, “Venerable One! When will you attain unsurpassed bodhi?”

Manjusri said, “Good man! Only when the realm of space assumes a physical body shall I attain unsurpassed bodhi. If an illusory person attains bodhi, then shall I attain it. If an arhat whose outflows have been exhausted is a bodhisattva, then shall I attain it. When dreams, echoes, shadows, and conjured persons attain bodhi, then shall I attain it. If the moon shines and makes day, and the sun shines and makes night, then shall I attain unsurpassed bodhi. Venerable Lion Courageous! Your question should be put to one who seeks bodhi.”

Lion Courageous Bodhisattva said, “Do you not seek bodhi?”

Manjusri Bodhisattva said, “There is no seeking. Why? Because Manjusri is bodhi, and bodhi is Manjusri. Why? Because Manjusri is merely a name, and bodhi is likewise merely a name. That name is also detached and unconditioned, and therefore is empty. That nature of emptiness is itself bodhi.”

The Buddha asked Lion Courageous, “Good man! Have you heard and seen the assemblies of sravakas and bodhisattvas of Amitabha Tathagata?

“World-Honored One! I have seen and heard them.”

“Good man! How numerous are they?”

“World-Honored One! Their number cannot be conceived or calculated.”

“Good man! According to the system of measurement in the land of Magadha, take one hu of sesame seeds and let a single seed represent all the sravakas and bodhisattvas in Amitabha Buddha’s land. Let all the seeds remaining represent the number of bodhisattvas who will be present when Manjusri attains bodhi; yet even that number will be exceeded.

“Good man! If the number of kalpas equal to the dust particles in a great trichiliocosm were compared with the number of kalpas in the lifespan of Universal Vision Tathagata, it would not equal even one hundredth, one thousandth, one hundred-thousandth, or one hundred-thousand-koṭith thereof; no calculation or analogy could suffice. You should know that the lifespan of Universal Vision Tathagata is beyond calculation and without limit.

“Suppose one person ground a great trichiliocosm into fine dust, and a second and a third person likewise each ground a great trichiliocosm into fine dust. Then suppose another person carried these dust particles eastward, passing through as many worlds as there were dust particles before depositing one particle; then, after again passing through that many worlds, deposited another particle. In this sequence he continued traveling and depositing particles until all the dust particles were exhausted. In each of the other nine directions there was likewise a person who traveled and deposited particles in this manner until all the dust particles were exhausted. Good men! Could the number of worlds traversed throughout the ten directions be known?”

“World-Honored One! It could not be known.”

“Good men! Take all the worlds traversed by those persons, whether or not a dust particle was deposited in them, and grind them all into fine dust. Could the number of those dust particles be known by calculation?”

“World-Honored One! It could not be known. If anyone attempted to calculate it, his mind would become confused, and he would be unable to know it.”

“Good men! All Buddhas, the Tathagatas, know clearly and completely the number of those dust particles. Even if their number were exceeded, the Tathagata would still know it clearly.”

Maitreya Bodhisattva addressed the Buddha, saying, “World-Honored One! In seeking such great wisdom, bodhisattvas would never abandon it, even if they had to remain in the hells and undergo suffering for immeasurable koṭis of kalpas.”

The Buddha said, “So it is. It is just as Maitreya has said. Who could fail to delight in such great wisdom? Only those who are inferior and those who are indolent.”

When the Buddha spoke of this wisdom, ten thousand people aroused the aspiration for bodhi.

The Buddha told Lion Courageous Thunderous Voice Bodhisattva, “Good man! Suppose all the worlds throughout the ten directions traversed by those travelers were entirely reduced to fine dust. For as many kalpas as there are those dust particles, Manjusri will practice the bodhisattva path. Why? Because Manjusri’s great vows are inconceivable, his course of practice is also inconceivable, his lifespan after attaining bodhi will also be inconceivable, and his assembly of bodhisattvas will also be inconceivable.”

Lion Courageous Thunderous Voice Bodhisattva addressed the Buddha, saying, “World-Honored One! Manjusri’s course of cultivation is exceedingly great, and his vows are likewise exceedingly vast, for he can pass through that many dust-particle kalpas without becoming weary.”

Manjusri Bodhisattva said, “So it is. It is just as you have said. Venerable sir! Does the realm of space think that days, nights, seasons, months, years, numbers of kalpas, and so forth have passed?”

“Venerable Manjusri! It does not.”

“Venerable Lion Courageous! So it is. If someone clearly knows that all dharmas are identical to space, that subtle wisdom makes no distinctions and does not conceive that days, nights, seasons, months, years, numbers of kalpas, and so forth have passed. Why? Because that subtle wisdom forms no conception regarding any dharma.

“Good man! Just as the realm of space has neither weariness nor thoughts of affliction, why is this so? Even after kalpas as numerous as the sands of the Ganges have passed, the realm of space neither arises nor perishes and cannot be destroyed. Why? Because nothing whatsoever can be apprehended in the realm of space.

“Good man! If a bodhisattva clearly knows that all dharmas have no existence whatsoever, he likewise has thoughts of affliction, weariness, and so forth.

“Good man! The designation ‘space’ likewise experiences neither burning, destruction, affliction, nor weariness; it neither moves nor trembles, is neither born nor ages, and neither comes nor goes. The name ‘Manjusri’ is likewise free from affliction, weariness, and so forth. Why? Because names are by nature detached.”

When this Dharma was spoken, the Four Heavenly Kings, Sakra, Lord of the Devas, Brahma, and the celestial princes of great majestic virtue proclaimed in unison, “Sentient beings who hear this Dharma gateway gain great benefit; how much more so those who accept, uphold, read, and recite it. You should know that they acquire exceedingly vast roots of goodness.

“World-Honored One! We shall accept, uphold, read, and recite this Dharma gateway, and shall extensively proclaim and disseminate it, because we wish to protect and preserve this most profound Dharma.”

Lion Courageous addressed the Buddha, saying, “World-Honored One! If someone hears this Dharma gateway, accepts, upholds, reads, recites, and contemplates it, and arouses the aspiration to adorn a buddha-land with merit in this way, how much merit will that person acquire?”

The Buddha said: “Good man! With unobstructed vision, the Tathagata sees all Buddhas and their Buddha-lands. Suppose a bodhisattva were to fill those Buddha-lands with the seven precious substances and offer them to each and every Tathagata until the end of the future, enabling this bodhisattva to abide in pure precepts and to attain a mind of equality toward all sentient beings.

Suppose, furthermore, that another bodhisattva were to receive, uphold, read, and recite this Dharma gate of the meritorious adornment of Buddha-lands, and could also arouse the resolve to follow what Mañjuśrī has practiced and take seven steps. If these latter two merits were compared with the foregoing merit of offering the seven precious substances, the former merit would not equal even one hundredth of them; indeed, no analogy or numerical calculation could express the difference.”

Maitreya Bodhisattva said to the Buddha: “Blessed One! What is the name of this Dharma gate, and how should we receive and uphold it?”

The Buddha said: “This Dharma gate is called The Play of the Buddhas; it is also called The Ultimate Fulfillment of All Vows; it is also called Mañjuśrī’s Meritorious Adornment of Buddha-Lands; it is also called Causing Bodhisattvas Who Have Aroused the Bodhi Mind to Rejoice; and it is also called The Prediction Bestowed upon Mañjuśrī. Thus should it be received and upheld.”

At that time, the bodhisattvas who had come from the ten directions, wishing to make offerings to this Dharma gate, caused various kinds of flowers to rain down and praised it, saying: “Rare indeed, Blessed One! Rare indeed, Blessed One! We have been able to hear this inconceivable Dharma gate of Mañjuśrī’s magnificently adorned lion’s roar.”

After saying these words, the bodhisattvas all returned to their native lands.

When this Dharma was taught, bodhisattvas as numerous as the sands of the Ganges attained non-retrogression, and the roots of goodness of immeasurable sentient beings came to maturity.

At that time, Mañjuśrī entered the samadhi called The Bodhisattva’s Manifestation of Illusory, Universally Illuminating Light. After entering this samadhi, he enabled the entire assembly to see all the Tathagatas throughout the immeasurable and boundless Buddha-lands of the ten directions. Before each Tathagata was a Mañjuśrī Bodhisattva, expounding the meritorious adornments of his own Buddha-land. Having witnessed this, the assembly regarded Mañjuśrī’s supreme great vows as exceedingly rare.

After the Buddha had spoken this sutra, all the bodhisattvas, bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, and the other beings of the eight classes, humans and nonhumans—the entire great assembly—heard what the Buddha had said, rejoiced greatly, faithfully accepted it, and reverently practiced it.