大寶積經

XXII. THE TWENTY-SECOND ASSEMBLY: THE GREAT DIVINE TRANSFORMATIONS

Thus have I heard. At one time, the Buddha was dwelling in the kingdom of Shravasti, in Jeta Grove, Anathapindika’s Park, together with one thousand two hundred and fifty great bhikshus and eight thousand great bodhisattvas. The great bodhisattva Manjushri and the deva son Merchant Chief were both present in the Dharma assembly.

At that time, the deva son Merchant Chief bowed and addressed the Buddha: “World-Honored One! How many kinds of divine transformation does the Tathagata ordinarily employ to tame sentient beings?”

The Buddha said: “Deva son! The Tathagata employs three kinds of divine transformation to tame sentient beings: first, the preaching of the Dharma; second, instruction and admonition; and third, supernatural powers.

“What is called the Tathagata’s divine transformation of preaching the Dharma?

“With unobstructed great wisdom, the Tathagata sees the diverse mental activities of all sentient beings in future ages. He clearly sees and knows whether they have faith or lack faith in the Three Jewels, as well as the karmic causes and resulting retributions of each. As the Buddha has taught, if in the present life they create evil causes, they will fall into the evil destinies and receive retribution according to their karma, certainly and without error.

If sentient beings possess the causal conditions of wholesome karma and the power of vows, they will emerge from the evil destinies and be born among devas or humans, or attain liberation through the three vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle. However many kalpas they undergo suffering or experience happiness, when they will attain nirvana, how many Buddhas they will encounter—all such karmic matters are determined without error.

Or, through the causal conditions of wholesome karma and the power of vows, sentient beings may be born in the Realm of Desire, the Realm of Form, or the Formless Realm, and after however many kalpas attain liberation through those three vehicles. Through such practices, they will behold Buddhas, honor them, and make offerings to them. All superior, middling, and inferior wholesome and unwholesome karma—even that arising in a single thought—the Tathagata clearly knows, and then teaches them the Dharma.

This is called the divine transformation of preaching the Dharma.

“What is called the divine transformation of instruction and admonition?

“Deva son! He may instruct those who uphold the precepts in this way: ‘This should be done; this should not be done. This should be believed; this should not be believed.

This should be approached; this should not be approached. This Dharma is defiled; this Dharma is pure. Furthermore, this is the Dharma that gathers all merits; this is the provision for the wholesome path.

By practicing the path in this way, one attains the Shravaka Vehicle or the Pratyekabuddha Vehicle; by practicing the path in this way, one will attain the Great Vehicle. One must abandon what is contrary to Dharma and abide in accordance with Dharma. What the Buddha teaches is certain and without error.

This is karma leading to hell; this is karma leading to birth as an animal; this is karma leading to birth as a hungry ghost; this is karma leading to birth among humans or devas. One must abandon evil dharmas and cultivate wholesome dharmas. This is the noble path; one must train in this way.’ Those sentient beings journey among devas and humans and gradually enter nirvana.

Such instruction by the Buddha is never in vain. This is called the Tathagata’s divine transformation of instruction and admonition.

“What is called the divine transformation of supernatural powers?

“To tame arrogant sentient beings, he may manifest one body as many bodies, or many bodies as one body. He passes freely through mountains, cliffs, and walls without obstruction. From the upper part of his body he emits fire and from the lower part water; from the upper part he emits water and from the lower part fire. He enters the earth as though it were water and walks upon water as though it were land. With his hand he touches and strokes the sun and moon. He may manifest a body so immense that it reaches the Brahma Heaven, or even expands to cover the entire great trichiliocosm. According to what is appropriate, he displays such manifestations to tame sentient beings. This is called the Tathagata’s divine transformation of supernatural powers.”

The deva son Merchant Chief again asked: “Does the Tathagata possess any divine transformation surpassing these?”

The Buddha said: “Deva son! The Tathagata also possesses a supreme divine transformation.”

The Buddha told the great bodhisattva Manjushri: “Manjushri! You should expound the Tathagata’s supreme divine transformation, so that bodhisattvas may attain profound acceptance of the Dharma and vanquish the maras, and so that the Tathagata’s Dharma of bodhi may long remain in the world.”

Manjushri said: “World-Honored One! Suppose the Tathagata placed the waters of the four great oceans of the great trichiliocosm in the palm of his hand without disturbing the aquatic beings therein. Such a divine transformation would not yet be supreme.

“If, regarding all dharmas—which are inexpressible, nameless, signless, formless, soundless, inactive, uncreated, devoid of written words, free from conceptual proliferation and indication, apart from mind, mentation, and consciousness, beyond every path of speech, quiescent and luminously clear—the Tathagata nevertheless reveals them through language, while the entire world is unable to comprehend them and shramanas and brahmins become frightened upon hearing them, this is called the greatest divine transformation of all Buddhas.

“Furthermore, suppose the Tathagata placed the great trichiliocosm in his mouth without obstructing the four continents; the light of the sun and moon would not be concealed, everything would remain peacefully as before, and the sentient beings therein would not even know that their dwelling had been moved. Such a divine transformation would not yet be supreme.

“If, regarding all dharmas—which are inexpressible and devoid of written words, up to being apart from mind, mentation, and consciousness, beyond the path of speech, quiescent and luminously clear—the Tathagata nevertheless proclaims and reveals them through language, this is called the greatest divine transformation of all Buddhas.

“Furthermore, through supernatural power, the Tathagata’s unique body manifests various bodies according to sentient beings, causing them all to rejoice. Such a divine transformation would not yet be supreme.

“If the Tathagata, where there is no self, speaks of a self; where there is no sentient being, speaks of a sentient being; where there is no person, speaks of a person; where there is no living being, speaks of a living being; where there is no name, speaks of a name; where there are no form, feeling, perception, formations, or consciousness, speaks of form, feeling, perception, formations, and consciousness; where there are no ayatanas, speaks of ayatanas; and where there are no dhatus, speaks of dhatus—even though he says that the eye is empty, the eye itself does not say that it is empty; even though he says that form is empty, form itself does not say that it is empty; and though he says that eye-consciousness is empty, consciousness itself does not say that it is empty;

and so likewise through the emptiness of mind, mental objects, and mind-consciousness—the Tathagata teaches this Dharma that is nameless, signless, unmoving, unknowing, and speechless, thereby extinguishing every characteristic of arising and cessation.

This is the Tathagata’s greatest divine transformation.

“This divine transformation is not associated with the eye, form, or eye-consciousness, and likewise is not associated with mind, mental objects, or mind-consciousness.

“This divine transformation is not conjoined with body or mind. It is without activity or creation and is apart from all objects of cognition; the entire world cannot believe it. Why?

What is called the world is the five skandhas, to which ordinary beings falsely cling. Some say that the skandhas are permanent; others say that they are impermanent. Therefore, when worldly beings falsely declare the skandhas permanent and then hear that they are impermanent, they do not believe it.

They falsely regard the skandhas as blissful, and when they hear that they are suffering, they do not believe it. They falsely perceive a self, and when they hear of non-self, they do not believe it. They falsely perceive purity, and when they hear of impurity, they do not believe it.

They falsely perceive possessions of the self, and when they hear that there are no possessions of the self, they do not believe it. They falsely cling to the five skandhas as real, and when they hear that they are unreal, they do not believe it. Thus the Tathagata’s divine transformation transcends mental characteristics.

Because those who hear it neither delight in nor enjoy it, the entire world cannot believe it.

“Furthermore, because it transcends the domain of the eye faculty and is not a form-dharma, it is called a divine transformation. Likewise, because it transcends the domain of mind, is not a form-dharma, cannot be displayed, and is not an object knowable by cognition, it is called a divine transformation.

“Furthermore, emptiness, signlessness, and wishlessness are inexpressible, yet emptiness, signlessness, and wishlessness are spoken of. This is called a divine transformation.

“That which neither arises nor acts, has neither nature nor characteristics, is neither born nor extinguished, and is originally nirvana cannot be expressed in words; yet nirvana is spoken of. This is called a divine transformation.

“Furthermore, because giving is purified in the threefold sphere, it is called a divine transformation. This means being free from the characteristic of self, free from the characteristic of sentient beings, and not entertaining a conception of bodhi.

“Pure observance of the precepts is called a divine transformation, because the three karmas of body, speech, and mind have nothing they perform.

“Pure patience is called a divine transformation, because each instant disintegrates and perishes, leaving nothing to which one may cling.

“Pure diligence is called a divine transformation, because there is neither going nor coming, and body and mind are unmoving.

“Pure meditative concentration is called a divine transformation, because the mind relies upon nothing, and both inwardly and outwardly it is thus quiescent.

“Pure wisdom is called a divine transformation, because it illuminates all dharmas and severs every attachment to views.

“Furthermore, dharmas have no characteristic of escape, yet escape from dharmas is taught. This is called a divine transformation.

“Dharmas are without differentiation, yet written words are differentiated. This is called a divine transformation.

“Dharmas have no activity, yet cultivation and practice are spoken of. This is called a divine transformation.

“Dharmas neither come nor go, yet coming and going are spoken of. This is called a divine transformation.

“Though realization is entered through the one path, various stages of fruition are established. This is called a divine transformation.

“Within the single flavor of Dharma, three vehicles are distinguished. This is called a divine transformation.

“All Buddhas are but one Buddha, yet immeasurable Buddhas are spoken of. This is called a divine transformation.

“All Buddha lands are but one Buddha land, yet immeasurable Buddha lands are spoken of. This is called a divine transformation.

“Immeasurable sentient beings are one sentient being, yet immeasurable sentient beings are spoken of. This is called a divine transformation.

“All Buddha-Dharmas are but one Buddha-Dharma, yet immeasurable Buddha-Dharmas are spoken of. This is called a divine transformation.

“Dharmas cannot be revealed, yet all dharmas are revealed. This is called a divine transformation.

“Dharmas are unattainable, yet they are cultivated and realized. This is called a divine transformation.”

At that time, the deva son Merchant Chief said to the great bodhisattva Manjushri: “As I understand the meaning of what you have taught, however many words are spoken concerning all dharmas, they are all called divine transformations.”

The great bodhisattva Manjushri said: “So it is. Although all words are spoken, in truth nothing is spoken. This is called a great divine transformation.”

When this Dharma was taught, twelve thousand deva sons generated the aspiration for unsurpassed bodhi, and five hundred bodhisattvas attained acceptance of the non-arising of dharmas.

The Venerable Shariputra said to the deva son Merchant Chief: “Having heard of this great divine transformation, are you not frightened?”

The deva son Merchant Chief replied: “I myself am a divine transformation; why should I be frightened?”

The Venerable Shariputra asked: “What hidden meaning do you have in speaking thus?”

The deva son Merchant Chief said: “All dharmas, whether wholesome or unwholesome, move while being unmoving. This is called a great divine transformation. Therefore, a person who performs wholesome karma is born in the heavens and possesses great majestic virtue. Such wholesome karma is inconceivable. The transmigration of all sentient beings through birth and death is also inconceivable. This is called a great divine transformation.

“As the Buddha has taught, there are four inconceivable domains: first, the inconceivable domain of karma; second, the inconceivable domain of nagas; third, the inconceivable domain of meditative concentration; and fourth, the inconceivable domain of the Buddhas. For this reason, all dharmas are said to be great divine transformations, and one should not be frightened.

“Venerable Shariputra! If the Tathagata teaches this great divine transformation, would the realm of space be frightened?”

The Venerable One replied: “No.”

The deva son said: “If space is not frightened, why do you ask whether I am frightened?”

The Venerable One said: “Are you, then, the same as space?”

The deva son said: “As the Buddha teaches, are inner emptiness and outer emptiness not space?”

The Venerable One replied: “So they are.”

The deva son said: “Therefore, all sentient beings have the nature of space.”

The Venerable One said: “Deva son! According to what you have said, before long you too will manifest such divine transformations. Why? Because transcending every domain is the great divine transformation.”

The Venerable Shariputra then addressed the Buddha: “World-Honored One! This deva son Merchant Chief must formerly have made offerings to many Buddha World-Honored Ones and to Manjushri, and thus has perfected such eloquence.”

The Buddha told the Venerable One: “Shariputra! So it is, just as you say. He was brought to maturity by Manjushri.

“Shariputra! Immeasurable kalpas ago, a Buddha named Equal-to-Sumeru Tathagata, Arhat, Perfectly Enlightened One appeared in the world. His land was called Peace and Happiness, and the kalpa was called Joy.

All the sentient beings of that land were fully endowed with peace and happiness, and not even the slightest sound of suffering or affliction existed there. That land was made of four precious substances—gold, silver, vaidurya, and crystal. The ground was as level as the palm of a hand, clean, soft, and gentle as celestial cloth.

There were no calamities. Devas and humans were abundant, peaceful, secure, numerous, and endowed with immeasurable happiness. It was therefore called the World of Peace and Happiness.

Within the Dharma of the Buddha Equal-to-Sumeru there were only bodhisattvas, who were diligent and courageous, bright in wisdom, and had attained the king of sutras dharani. Their eloquence was inexhaustible; they possessed skillful means and could discern and expound the Dharma. With supernatural powers and wisdom, they vanquished the hordes of Mara.

Their liberation was unobstructed, and they had perfected the highest acceptance. They skillfully knew the capacities of beings and prescribed medicine according to their illnesses. They possessed vast provisions of merit and wisdom and served as uninvited friends to sentient beings.

Through supernatural power, they traveled throughout the Buddha lands, entered the ocean of wisdom and practice, and abided in giving, morality, wisdom, and great learning. They possessed boundless roots of virtue, skillful means, and dedication of merit. They abided in the ten powers, the fearlessnesses, and all Buddha-Dharmas, and sported in samadhis, meditations, and liberations.

That Buddha, the World-Honored One, had such great bodhisattvas as his retinue.

“In that land of Peace and Happiness, there was at that time a wheel-turning king named Pure Adornment, who ruled the world through the true Dharma, governed the four continents, and possessed the seven treasures. That king had one thousand sons, all of whom had generated the aspiration for unsurpassed bodhi. King Pure Adornment and the members of his inner palace had also generated the aspiration for unsurpassed bodhi.

“The lifespan of the Tathagata Equal-to-Sumeru was seventy koti years.

“For a hundred thousand years, the king honored and made offerings to the Buddha Equal-to-Sumeru and the assembly of bodhisattvas, providing food, drink, clothing, and necessities. The king, his thousand sons, and all the members of his inner palace acquired pure faith and love for the true Dharma. They rejoiced and no longer entertained any divergent thought.

They constantly remained before that Buddha, personally making offerings, drawing near to him, and hearing the Dharma. After a hundred thousand years, the thousand princes and the members of the inner palace perfected four right recollections: first, recollection of the Buddha and bodhisattvas; second, recollection of giving; third, recollection of morality; and fourth, never forgetting the aspiration for bodhi. Because they attained these four right recollections, day and night they constantly beheld the Buddha and bodhisattvas.

“Later, on one occasion, King Pure Adornment and the members of his inner palace came to the Buddha’s dwelling to hear the Dharma.

“The Tathagata Equal-to-Sumeru, wishing to teach and transform the bodhisattvas, manifested various divine transformations amid the great assembly.

“King Pure Adornment addressed the Buddha: ‘World-Honored One! Is there any divine transformation surpassing these?’

“The Tathagata Equal-to-Sumeru said:

“‘Great King! The Tathagata also possesses a supreme divine transformation. He clearly knows that the past has ceased, the present does not abide, and the future has not yet arisen; though there are no mental factors, he teaches the mind and mental factors of the three times.

Within the one flavor of Dharma, he teaches the three liberations. Within the realization of a single cessation, he teaches the four noble truths. He reveals emptiness, signlessness, and wishlessness to bring afflicted, inverted sentient beings to maturity, and teaches the signless and unconditioned to perfect bodhi.

Within neither grasping nor relinquishing, he teaches the paramita of giving. Within non-abiding and non-action, he teaches the paramita of morality. Where there is neither self nor dharma, he teaches the paramita of patience.

While body and mind are quiescent, he teaches the paramita of diligence. Within neither distraction nor restraint, he teaches the paramita of meditation. Apart from this shore and the other shore, he teaches the prajnaparamita.

Without any stirring of thought, he practices skillful means. Apart from characteristics and reliance, he cultivates loving-kindness. Through the Dharma of non-action, he cultivates compassion.

Because he is free from elation, he cultivates sympathetic joy. Through the non-abiding Dharma, he cultivates equanimity. Because there is nothing seen, he gives rise to the divine eye.

Because there is nothing heard, he gives rise to the divine ear. Without anything as an object of cognition, he gives rise to knowledge of the minds of others. Apart from the preceding limit, he gives rise to knowledge of former lives.

While body and mind are unmoving, he gives rise to the bases of supernatural power. Without abiding in any dharma, he cultivates the foundations of mindfulness. Because there is neither arising nor cessation, he cultivates the four right efforts.

What are not faculties he calls faculties; what are not powers he calls powers. Though all dharmas are quiescent, he teaches the factors of bodhi. Though all dharmas are undifferentiated, he teaches the eightfold noble path.

Without abiding in quiescence, he cultivates shamatha. Apart from the characteristics of dharmas, he cultivates vipashyana. Though originally quiescent and extinguished, he teaches nirvana.’

“When the Buddha Equal-to-Sumeru taught this Dharma of divine transformation to King Pure Adornment and the members of his inner palace, eighty-four thousand sentient beings generated the aspiration for unsurpassed bodhi. King Pure Adornment and his thousand princes attained acceptance of the non-arising of dharmas and, through the Buddha’s supernatural power, immediately spoke these verses of praise before him:

“Like Mount Sumeru,

“Shining over the great ocean,

“The Buddha’s majestic radiance

“Outshines the great assembly.

“Like the rising sun

“Dispelling all darkness,

“The Buddha’s urna mark

“Illuminates every world.

“Like the full moon,

“Its light brilliant and radiant,

“The Buddha is replete with merit;

“His wisdom-light shines everywhere.

“Just as a lotus flower

“Is unstained by mud and water,

“Though the Buddha dwells in the world,

“He is never defiled or attached.

“Like the lion king

“Roaring in the deep forest,

“The great Dharma King

“Roars within the nature of emptiness.

“Regarding all dharmas

“As neither existent nor nonexistent,

“He leads beings beyond extreme views—

“This is called the lion’s roar.

“Regarding all characteristics,

“Whether arising or ceasing,

“He teaches that there is neither arising nor cessation—

“This is called the lion’s roar.

“He distinguishes this shore

“Or teaches the other shore,

“Yet does not abide in any dharma—

“This is called the lion’s roar.

“He distinguishes the dual characteristics

“Of defilement and purity,

“Yet all dharmas are pure—

“This is called the lion’s roar.

“The activities of greed, anger, and delusion

“Arise from discrimination;

“Not giving rise to discrimination—

“This is called the lion’s roar.

“Within the dharmas of birth and death,

“Impermanence and non-self

“Arise from inversion—

“This is called the lion’s roar.

“Birth and death and nirvana

“Are originally quiescent;

“This is great bodhi—

“This is called the lion’s roar.

“Bound by attachment to views,

“Beings wander through the world;

“He reveals the nature of emptiness—

“This is called the lion’s roar.

“The Tathagata, the Great Teacher,

“Manifests divine transformations;

“All are able to reveal the truth—

“This is called the lion’s roar.

“Amid all adverse and favorable conditions,

“One’s mind remains unshaken,

“Constantly abiding in equality—

“This is called concordant acceptance of the Dharma.

“One accords with the profound quiescent Dharma

“Formerly taught by the Buddha,

“Yet does not realize anything within it—

“This is called concordant acceptance of the Dharma.

“One remains far from every evil fault

“And increases all wholesome dharmas,

“Yet clings to nothing therein—

“This is called concordant acceptance of the Dharma.

“One speaks the sound that all dharmas are empty

“And speaks the sound of every view,

“Yet grasps neither of the two—

“This is called concordant acceptance of the Dharma.

“The sound of boundless Buddha-Dharmas

“And the sounds of the various afflictions—

“One does not discriminate among these sounds—

“This is called concordant acceptance of the Dharma.

“In giving, morality, and patience,

“In diligence, concentration, and wisdom,

“One practices in accordance with Dharma—

“This is called concordant acceptance of the Dharma.

“One does not abandon the aspiration for bodhi

“And contemplates all things with equality,

“Purifying the path to bodhi—

“This is called concordant acceptance of the Dharma.

“The Tathagata teaches according to his own intent

“And reveals all Buddha-Dharmas;

“Hearing the Dharma without doubt—

“This is called concordant acceptance of the Dharma.

“If I attain bodhi,

“I shall utter the great lion’s roar

“And proclaim this divine transformation

“Just as the Buddha teaches it now.

“In this unsurpassed,

“Inconceivable field of merit,

“I have planted the seed

“And shall never retreat.

“Even if the great earth disintegrates

“And all the great oceans dry up,

“The roots of virtue I have planted

“Shall never decline or be lost.

“Clearly knowing the minds of sentient beings,

“Whose nature is like empty space,

“I deeply plant the seed of bodhi

“And gain boundless merit.

“The aspiration I now cherish

“Is known only by the Buddha;

“No deva, human, or gandharva

“Is able to know it.

“Now I seek absolutely no

“Supreme and wondrous celestial reward;

“I shall attain wisdom

“Like the Buddha, the World-Honored One.

“For a hundred thousand years,

“I have drawn near and made offerings to the Buddha;

“To fulfill my vow for bodhi,

“I cultivate these boundless practices.

“Now I, my thousand sons,

“And the members of my inner palace

“Vow always to make offerings to the Buddha

“So as to bring bodhi to maturity.

“Today I have gained excellent benefit:

“I have clearly beheld the Buddhas,

“Heard this wondrous Dharma,

“And delighted in the path of bodhi.

“To delight in bodhi

“Is to delight in the Dharma;

“Because one has compassion for sentient beings,

“One does not abandon the Buddha Vehicle.”

“At that time, a bodhisattva in the assembly named Swift Dharma said to King Pure Adornment:

“‘Great King! You have neither accorded with the Tathagata’s divine transformation nor genuinely set forth toward unsurpassed bodhi. Why? Great King! That bodhi abides in the dharmadhatu. It neither comes nor goes, neither knows nor acts. It is neither form nor characteristic, neither grasping nor relinquishing. It is like a painting in empty space, without any contact, and its original nature is pure.

“‘Great King! That bodhi enters every place because all dharmas are equal. That bodhi is nondiscriminating because it is apart from all characteristics. That bodhi is quiescent because it puts an end to all characteristics. That bodhi is pure in nature because it is free from attachment. That bodhi is unmoving because it is without confusion. That bodhi is called equality of mind because nowhere does it arise. That bodhi is called the equality of sentient beings because they are originally unborn. That bodhi is called the birth of the unborn because dependent origination is without intrinsic nature. That bodhi cannot be revealed because it is apart from mind, mentation, and consciousness.

“‘Great King! That bodhi is without activity because it transcends every domain. That bodhi is without conceptual proliferation because it is free from the characteristics of investigation and thought. That bodhi is emptiness because its nature and characteristics are empty. That bodhi is signless because it is apart from all characteristics. That bodhi is wishless because it abides nowhere. That bodhi is uncreated because there is no karmic retribution. That bodhi is unconditioned because it is apart from the three characteristics.

“‘Great King! Such is the nature and character of bodhi. If one seeks or yearns for anything within this Dharma, one merely wearies oneself in vain, without benefit. Why? A bodhisattva should practice in accordance with the very nature of bodhi. One who can practice in this way is said to engage in right practice.’

“King Pure Adornment asked the bodhisattva Swift Dharma to instruct him in the bodhisattva’s right practice.

“The bodhisattva Swift Dharma said:

“‘Great King! Relinquishing all possessions is the bodhisattva’s right practice, because sentient beings are equal and undifferentiated. Training in the dhutanga practices and precepts is the bodhisattva’s right practice, because the nature of morality is equal and without activity.

Being free from the burning torment of anger is the bodhisattva’s right practice, because the nature of patience is equal and has no characteristic of mind. Being steadfast and courageous is the bodhisattva’s right practice, because diligence is equal and apart from mental activity. Samadhi and liberation are the bodhisattva’s right practice, because meditative concentration is equal and has no object.

The provisions of learning and wisdom are the bodhisattva’s right practice, because the nature of wisdom is equal and has nothing it recollects. Being born into the Brahma abodes is the bodhisattva’s right practice, because defilement and purity are equal and one is apart from both. Giving rise to supernatural powers is the bodhisattva’s right practice, because supernatural powers are equal and do not produce thought.

Possessing complete eloquence is the bodhisattva’s right practice, because Dharma and meaning are equal and apart from mental characteristics. Perfecting resolute understanding is the bodhisattva’s right practice, because the dharmadhatu is equal and unmoving. Cultivating the seven factors of awakening is the bodhisattva’s right practice, because contemplation is equal and free from indolence.

Employing the four means of gathering is the bodhisattva’s right practice, because all dharmas are equal in working together. Maintaining an impartial mind toward sentient beings is the bodhisattva’s right practice, because the nature of mind is equal and nondiscriminating. Adorning Buddha lands is the bodhisattva’s right practice, because purity is equal, like empty space.

The thirty-two marks are the bodhisattva’s right practice, because contemplating dharmas as signless enters equality. Purifying body, speech, and mind is the bodhisattva’s right practice, because one is apart from the three kinds of karma and their nature is equal. Rejoicing in sentient beings is the bodhisattva’s right practice, because all sentient beings are equal and without self.

Not becoming weary of birth and death is the bodhisattva’s right practice, because one clearly knows their dreamlike nature to be equal. Constantly cultivating wholesome karma is the bodhisattva’s right practice, because one knows karma to be equal and devoid of karmic retribution. Practicing steadfastly is the bodhisattva’s right practice, because one contemplates all dharmas as illusions.

Patiently enduring every suffering is the bodhisattva’s right practice, because one clearly knows that suffering is equal and does not arise. Drawing near to spiritual friends is the bodhisattva’s right practice, because one’s mind is equal toward friends and non-friends. Diligently cultivating the profound mind is the bodhisattva’s right practice, because karmic results are equal and nothing is sought.

Never tiring of extensive learning is the bodhisattva’s right practice, because teaching and hearing the Dharma are equal. Teaching the unmixed Dharma is the bodhisattva’s right practice, because one teaches the Dharma impartially and seeks nothing. Embracing the true Dharma

“is the bodhisattva’s right practice, because one equally brings all Buddha-Dharmas to maturity. Constantly seeking true wisdom is the bodhisattva’s right practice, because the nature of ultimate truth is equal. Humbling one’s own mind is the bodhisattva’s right practice, because one humbly maintains an impartial mind toward sentient beings. Universally gathering all wholesome merits is the bodhisattva’s right practice, because merit is equal and nothing is held in thought.’

“When King Pure Adornment heard this teaching on the bodhisattva’s right practice, he greatly rejoiced, became elated, and gave rise to delight. He immediately removed his garments and bodily ornaments and presented them to the bodhisattva Swift Dharma. The thousand princes likewise removed their bodily ornaments and presented them to the bodhisattva Swift Dharma, saying together: ‘May all sentient beings accomplish the bodhisattva practices and attain such eloquence. Today we are exceedingly joyful and have gained excellent benefit, for we have encountered this spiritual friend and can honor him and make offerings to him.’

“The bodhisattva Swift Dharma said to King Pure Adornment:

“‘The king’s offering is very inferior. You should know that there is a more excellent offering.’

“The bodhisattva Swift Dharma then spoke in verse:

“Suppose all beings throughout the great trichiliocosm

“Set forth toward bodhi,

“And throughout an entire kalpa

“Give away their sons and daughters;

“If one person arouses the mind of the path,

“Renounces the household life with pure faith,

“And follows the Buddha to train and practice,

“This merit surpasses the former merit.

“All Buddhas of the past

“And every Buddha of the future—

“None ever attained the Buddha path

“Without renouncing the household life.

“All Buddhas of the three times

“Praise the Dharma of renunciation;

“Those who delight in making offerings to the Buddha

“Should follow him into homelessness.

“Though one fill lands as numerous as Ganges sands

“With precious treasures and offer them to the Buddha,

“It cannot equal a single day

“Of renunciation and cultivation in quiescence.

“Such a person draws near to bodhi

“And vanquishes the armies of Mara.

“Renouncing the household life and remaining heedful,

“One’s wholesome dharmas continually increase.

“One’s roots of virtue are not wasted;

“One remains far from all afflictions,

“Abandons the burdens of household affairs,

“And accords with the path praised by the noble ones.

“Renunciation frees one from affliction,

“Dispels torment, and leaves the deeds of Mara;

“With liberated mind and undefiled conduct,

“Before long one realizes bodhi.”

“After hearing these verses, the king abandoned all attachment to sovereign rank and sensual desires and immediately addressed the Buddha:

“‘World-Honored One! I wish to renounce the household life and receive the precepts within the Buddha’s wholesome Dharma and discipline.’

“The Tathagata Equal-to-Sumeru said:

“‘Great King! Renunciation is free from calamity, and I constantly encourage it. Attachment to the household life is not approved by the Buddha. As the king still has attachment to his royal position, I shall teach you how to abide in accordance with Dharma.’

“King Pure Adornment asked his thousand princes: ‘Which of you can succeed me and preserve the royal domain?’

“The princes all replied: ‘We delight in renunciation. We ask our royal father to permit us.’

“The king said: ‘If all of you renounce the household life, who will nurture the people of these four continents? Whichever of you possesses steadfast great compassion should become king and cause all sentient beings to abide in wholesome Dharma.’

“Among the thousand princes, one named Mindful of Great Compassion replied to his royal father in verse:

“Royal Father, within the Buddha-Dharma

“You have gained abundant wholesome merit.

“I ask to assume the royal throne

“And shall likewise train in this way.

“I shall always cultivate the pure life

“And keep the eight precepts throughout my life.

“I shall never drink intoxicants

“Nor anoint or adorn myself with perfumes and flowers.

“My body shall relinquish ornaments;

“I shall neither sit nor lie upon a golden throne.

“My feet shall not wear golden shoes,

“Nor shall my head bear a precious crown.

“I shall not wear beautiful garments

“Nor watch musical entertainments.

“I shall not gaze upon exotic birds or beasts

“Nor draw near to palace women.

“I shall travel throughout the four continents

“And proclaim and implement the ten wholesome paths.

“I shall rebuke the faults of household life

“And praise the Dharma of renunciation.

“I shall abandon sovereign pride

“And draw near to the Buddha, Dharma, and Sangha.

“I shall not abandon the aspiration for bodhi

“And shall constantly become disenchanted with the three realms.

“Through giving, kind speech, beneficial conduct,

“And cooperation, I shall gather sentient beings,

“Universally causing those in the Great Vehicle

“All to be brought to maturity.

“Day and night, throughout all six periods,

“I shall go to the Buddha’s dwelling

“To hear the true Dharma

“And make offerings to the Tathagata.”

“The Tathagata Equal-to-Sumeru praised Prince Mindful of Great Compassion:

“‘Excellent, excellent, good man! Because you perceive the equality of dharmas, you abide in great compassion and have true faith in renunciation. Among lay bodhisattvas, you are supreme and do not differ in merit from those who have renounced the household life.’

“King Pure Adornment immediately appointed Mindful of Great Compassion to succeed to the throne. He then renounced the household life under the Buddha together with the other nine hundred and ninety-nine princes. After they had renounced the household life, the Tathagata Equal-to-Sumeru taught them this Dharma of divine transformation. Before long, they attained the five supernatural powers, mastery of mindfulness, dharani, great learning, and wisdom.

“On the full-moon day, Mindful of Great Compassion received the consecration and ascended the throne. He then proclaimed this Dharma and taught all sentient beings throughout the four continents. Ninety-two koti sentient beings generated the aspiration for unsurpassed bodhi, renounced the household life under the Buddha, cultivated and abided in the Great Vehicle, and attained non-retrogression.

“Shariputra! Observe how this Dharma possesses immeasurable merit and brings all the roots of virtue of sentient beings to maturity.

“Shariputra! King Pure Adornment of that former time is now this deva son Merchant Chief. The bodhisattva Swift Dharma is now the great bodhisattva Manjushri. Those thousand princes are now the thousand Buddhas of the Auspicious Kalpa. Prince Mindful of Great Compassion is none other than I myself.

“Shariputra! Because those bodhisattvas possessed a profound mind, practiced rightly, and were heedful, they attained unsurpassed bodhi.”

When the Buddha taught this Dharma concerning their former practice, thirty-two thousand deva sons generated the aspiration for unsurpassed bodhi.

The Venerable Shariputra said to the bodhisattva Manjushri: “You and the deva son Merchant Chief have long cultivated the pure life, made offerings to many Buddhas, and planted roots of virtue.”

The great bodhisattva Manjushri said: “Venerable One! What is called the pure life is the eightfold noble path, which is conditioned. I am unconditioned; therefore, I have not long cultivated the pure life.

What is called the pure life involves activity. I have no activity; therefore, I have not long cultivated the pure life. Moreover, the pure life is called duality.

I am without duality; therefore, I have not long cultivated the pure life. Moreover, the pure life is called the extinguishing of afflictions. I have no afflictions and nothing to extinguish; therefore, I have not long cultivated the pure life.

The pure life is spoken of because beings pursue the five sensual desires. I have never engaged in the five sensual desires; therefore, I have not long cultivated the pure life. Transcending the path of Mara is called the pure life.

I presently abide within the path of Mara; therefore, I have not long cultivated the pure life. Perfecting wholesome dharmas is called the pure life. I attain neither good nor evil; therefore, I have not long cultivated the pure life.

Abiding in the stage of certainty of shravakas and pratyekabuddhas is called the pure life. I have nothing to realize; therefore, I have not long cultivated the pure life. Cultivating the path to nirvana is called the pure life.

I have no aspiration for nirvana; therefore, I have not long cultivated the pure life.

“Furthermore, Venerable Shariputra! You say that I have made offerings to many Buddhas. Do you think the Tathagata can be offered to? Why? The Tathagata is not form and cannot be seen, so how could offerings be made to him? The Tathagata is not feeling, for he has ended all feelings. The Tathagata is not perception, for he is apart from all fetters. The Tathagata is not formations, for he is ultimately without action. The Tathagata is not consciousness, for he has transcended mind and mentation. How, then, could offerings be made to the Tathagata?

“Moreover, the Tathagata courses in the nature of emptiness and is not the dhatu of eye or form. The Tathagata abides at the limit of signlessness and is not the dhatu of ear or sound. The Tathagata is apart from duality and is not the dhatu of nose or scent. The Tathagata has no knowable characteristic and is not the dhatu of tongue or taste. The Tathagata has no obstructive characteristic and is not the dhatu of body or touch. The Tathagata enters equality and is not the dhatu of mind or mental objects. How, then, could offerings be made to the Tathagata?

“Moreover, the Tathagata is called the dharmadhatu and suchness. He enters the reality-limit, abides in great emptiness, does not stir from original nature, puts an end to conceptual proliferation, has nothing as an object of cognition, does not abide in consciousness, does not depend upon the three realms, and abides in neither this world nor the next. He is eternally quiescent and utterly pure, apart from body, speech, and mind, without shape or characteristic, beyond disparagement and praise, without outflows or faults, like empty space and all-pervasive. How, then, could offerings be made to the Tathagata?

“Furthermore, Venerable One! You spoke of planting roots of virtue. Such roots of virtue are not the root of the view of a body, nor the root of greed or anger, nor inversion.

They do not abide as the root of the five skandhas, six ayatanas, or seven consciousnesses. They are not the root of the eight wrong paths, nine vexations, or ten unwholesome courses of karma. Such roots of virtue are not the root of the training in morality, the training in mind, or the training in wisdom.

They are not the root of the path of right progress, nor the root of knowledge and liberation, nor the root of the four truths and six supernatural powers, nor the root of the nine successive concentrations and ten qualities beyond training, nor the root of the five faculties, five powers, seven factors of bodhi, and eightfold noble path. Moreover, such roots of virtue are not the root of fetters, nor the root of obstructions, nor the root of remorse, nor the root of views of arising and cessation, annihilationism and eternalism, self, person, sentient being, or living being.

They are not the root of the mara of the skandhas, the mara of afflictions, the mara of death, or the deva mara. They are not the root of false thought, nor of ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow and affliction. They are not the root of the Realms of Desire, Form, or Formlessness.

They are not the root of giving, morality, patience, diligence, meditative concentration, or wisdom. They are not the root of loving-kindness, compassion, sympathetic joy, or equanimity. They are not the root of what shravakas and pratyekabuddhas realize.

“Regarding the bodhisattva’s roots of virtue: they are the root of the mind of omniscience that abides nowhere; the root that is created neither by oneself nor by another; the root of patience and discipline; the root of adorning body, speech, and mind; the root of great loving-kindness and great compassion; the root of bringing all sentient beings to maturity; the root of embracing all dharmas; the root of bringing all Buddha-Dharmas to maturity; the root of ensuring that the lineage of the Three Jewels is never severed; the root of relinquishing all possessions without seeking karmic reward; the root of accumulating wholesome dharmas without seeking the stations of Shakra or Brahma; the root of arousing great diligence without delighting in the Lesser Vehicle;

the root of cultivating meditative concentration without becoming intoxicated by it; the root of practicing wisdom through having nothing to grasp or abandon; the root of entering all practices to cultivate skillful means; the root of possessing the ten powers and four fearlessnesses; the root of attaining dharani and unobstructed eloquence; the root of attaining supernatural powers and purifying Buddha lands; and the root of sitting at the place of bodhi and turning the Dharma wheel.”

When the bodhisattva Manjushri expounded these three definitive meanings, the entire great assembly exclaimed, “Excellent!” They scattered various beautiful flowers over the World-Honored One and the bodhisattva Manjushri, and said:

“If Manjushri were absent from a Buddha realm, the Buddha would not appear in the world. Without Manjushri, the vast roots of virtue of all sentient beings could not be brought to maturity. Whoever hears the Dharma gateway taught by Manjushri without becoming frightened will leave far behind every obstructive deed of Mara and attain the pure radiance of this Great Vehicle.”