大寶積經

At that time, in the midst of the great assembly, the Blessed One praised the merchant-leader devaputra: “Excellent, excellent! It is just as you have said. Devaputra, if, upon hearing Mañjuśrī speak of spiritual transformations, you can clearly understand them, you will no longer fear any other spiritual transformations.

Why is this? The great terror of all the world is this: amid the perception of permanence, impermanence is taught; amid the perception of pleasure, suffering is taught; amid the perception of self, non-self is taught; amid the perception of purity, impurity is taught; amid the perception of existence, nonexistence is taught; amid views and attachments, emptiness is taught; amid the perception of tranquility, signlessness is taught; within the three realms, wishlessness is taught; and regarding self and what belongs to self, nonattachment is taught.

If one is not afraid amid these teachings, this is called abiding in right discipline. Why? Because if one becomes afraid, one cannot accept and uphold that Dharma.

This is attachment to self and what belongs to self. If there is no attachment, there is nowhere to abide.

“If there is nowhere to abide, there is no movement. If there is no movement, there is no coming or going. If there is no coming or going, there is nothing received.

If there is nothing received, there is nothing grasped. If there is nothing grasped, there is no inversion. If there is no inversion, there are no wrong views.

If there are no wrong views, there is no right faith. If there is no right faith, there is no right view. If there is no right view, there is no right concentration.

If there is no right concentration, there is no distracted mind. If there is no distracted mind, there is no abiding place. If there is no abiding place, there is no establishment.

If there is no establishment, there is no characteristic of consciousness. If there is no characteristic of consciousness, there is no conceptual thought. If there is no conceptual thought, there is nothing attained.

If there is nothing attained, there is no taking of objects. If there is no taking of objects, there is no discrimination. If there is no discrimination, neither self nor other is seen.

Because neither self nor other is seen, there is no continuity. Because there is no continuity, there is no affliction. Because there is no affliction, there is no cause of defilement.

Because there is no cause of defilement, luminosity is seen. Because luminosity is seen, wisdom is attained. Because wisdom is attained, a vast mind is attained.

Because a vast mind is attained, Māra finds no opportunity. Because Māra is vanquished, there are no obstructions. Because there are no obstructions, all the Buddha-Dharmas are realized directly in the present.

“Thus, Devaputra, to reveal, expound, and teach that all dharmas are unborn and uncreated is called proclaiming the great spiritual transformation.”

Venerable Śāriputra asked Mañjuśrī Bodhisattva: “According to what I have heard, do you teach everything by means of secret speech?”

Mañjuśrī Bodhisattva said: “Venerable One, all dharmas are provisionally designated and established through assemblages of written words. Written words are inexhaustible and are proclaimed according to beings’ inclinations; dharmas are without intrinsic nature and are explained according to what should be understood.

“Venerable One, the intrinsic nature of all dharmas is separate from accumulation and cannot be seen. They are proclaimed only in accordance with beings’ inclinations and as appropriate, yet all dharmas come from nowhere and go nowhere. They are neither in any direction nor apart from any direction; they neither unite nor disperse.

When expressed in words, all Buddha-Dharmas and all dharmas of sentient beings issue neither from the body nor from the mind; they arise through causes and conditions. Just as written words have no accumulation, the mind and mental factors likewise have no accumulation. Just as mind and mental factors have no accumulation, the obstructions of all defilements likewise have no accumulation.

If the obstructions of defilements have no accumulation, wisdom also has no accumulation. Therefore, both defilements and wisdom are relinquished, for neither defilements nor wisdom have any abiding place. This is called proclaiming the great spiritual transformation.”

The merchant-leader devaputra asked Mañjuśrī Bodhisattva: “What constitutes a bodhisattva’s wisdom?”

Mañjuśrī Bodhisattva said: “Devaputra, knowledge of suffering is a bodhisattva’s wisdom because the bodhisattva does not become weary of the skandhas. Knowledge of the origin of suffering is a bodhisattva’s wisdom because the bodhisattva accumulates roots of goodness. Knowledge of cessation is a bodhisattva’s wisdom because the bodhisattva manifests birth.

Knowledge of the path is a bodhisattva’s wisdom because the bodhisattva leaves the evil destinies. Knowledge of causes is a bodhisattva’s wisdom because the bodhisattva’s deeds are not destroyed. Knowledge of conditions is a bodhisattva’s wisdom because it ends birth and death.

Knowledge of the Buddha is a bodhisattva’s wisdom because it enables beings to realize and enter it. Knowledge of dependent arising is a bodhisattva’s wisdom because there is no attachment. Knowledge of the skandhas is a bodhisattva’s wisdom because it overcomes the Māra of the skandhas.

Knowledge of the dhatus is a bodhisattva’s wisdom because the Dharma-dhatu is equal. Knowledge of the ayatanas is a bodhisattva’s wisdom because one skillfully contemplates their lack of aggregation. Knowledge of generosity is a bodhisattva’s wisdom because generosity is not untimely.

Knowledge of moral discipline is a bodhisattva’s wisdom because it gathers in those who have broken moral discipline. Knowledge of patience is a bodhisattva’s wisdom because it protects sentient beings. Knowledge of diligence is a bodhisattva’s wisdom because it performs wholesome karma.

Knowledge of meditative concentration is a bodhisattva’s wisdom because it never departs from a concentrated mind. Knowledge of wisdom is a bodhisattva’s wisdom because it clearly knows all dharmas. Knowledge of skillful means is a bodhisattva’s wisdom because it brings sentient beings to maturity.

Knowledge of loving-kindness is a bodhisattva’s wisdom because it rescues beings in all realms. Knowledge of compassion is a bodhisattva’s wisdom because it never grows weary. Knowledge of sympathetic joy is a bodhisattva’s wisdom because it delights in the true Dharma.

Knowledge of equanimity is a bodhisattva’s wisdom because it perfects the Buddha-Dharmas. Knowledge of contemplation is a bodhisattva’s wisdom because it abides in the foundations of mindfulness. Knowledge of right effort is a bodhisattva’s wisdom because it accords with equality.

Knowledge of the bases of spiritual power is a bodhisattva’s wisdom because it is free from contrivance. Knowledge of the faculty and power of faith is a bodhisattva’s wisdom because it is free from all attachment. Knowledge of the faculty and power of diligence is a bodhisattva’s wisdom because it destroys all defilements.

Knowledge of the faculty and power of mindfulness is a bodhisattva’s wisdom because it does not lose right mindfulness. Knowledge of the faculty and power of concentration is a bodhisattva’s wisdom because all dharmas are equal. Knowledge of the faculty and power of wisdom is a bodhisattva’s wisdom because it knows beings’ faculties and dispositions.

Knowledge of the factors of enlightenment is a bodhisattva’s wisdom because awakening occurs spontaneously. Knowledge of the noble path is a bodhisattva’s wisdom because it rescues beings from the evil destinies. Knowledge of exhaustion is a bodhisattva’s wisdom because roots of goodness are inexhaustible.

Knowledge of non-arising is a bodhisattva’s wisdom because the bodhisattva attains the patient acceptance of the non-arising of dharmas. Knowledge through recollection of the Buddha is a bodhisattva’s wisdom because it perfects the cause of Buddhahood. Knowledge through recollection of the Dharma is a bodhisattva’s wisdom because it turns the Dharma wheel.

Knowledge through recollection of the Sangha is a bodhisattva’s wisdom because it enters the assembly of equality. Knowledge through recollection of relinquishment is a bodhisattva’s wisdom because it does not abandon any sentient being. Knowledge through recollection of moral discipline is a bodhisattva’s wisdom because it fulfills every vow.

Knowledge through recollection of devas is a bodhisattva’s wisdom because it is detached from everything. Knowledge of sentient beings’ faculties is a bodhisattva’s wisdom because it clearly knows the immeasurable. Knowledge of perfection is a bodhisattva’s wisdom because moral discipline is flawless.

Knowledge of sentient beings’ karma is a bodhisattva’s wisdom because it accords with reality. Knowledge of what is possible and impossible is a bodhisattva’s wisdom because it sees no fixed place. Knowledge of the ten powers is a bodhisattva’s wisdom because it gathers in śrāvakas and pratyekabuddhas.

Knowledge of the four fearlessnesses is a bodhisattva’s wisdom because it clearly knows what obstructs and what does not obstruct. Unobstructed knowledge of the past is a bodhisattva’s wisdom because it has no attachment. Unobstructed knowledge of the future is a bodhisattva’s wisdom because all dharmas have nowhere to arrive.

Unobstructed knowledge of the present is a bodhisattva’s wisdom because all dharmas have nowhere to abide. Knowledge of the immeasurable bodies assumed by all sentient beings is a bodhisattva’s wisdom because bodies arise from language. Knowledge of the distinctions among the voices and languages of all sentient beings is a bodhisattva’s wisdom because they arise from the mind.

Knowledge of the movements of all sentient beings’ minds is a bodhisattva’s wisdom because it can clearly comprehend them. Knowledge free from faults is a bodhisattva’s wisdom because it clearly knows the faults of all sentient beings. Knowledge free from agitation is a bodhisattva’s wisdom because it can end all disputes.

Knowledge of unerring mindfulness is a bodhisattva’s wisdom because it establishes sentient beings whose minds are distracted. Knowledge that gathers in sentient beings is a bodhisattva’s wisdom because it gathers in the indolent. Knowledge unique to a Buddha is a bodhisattva’s wisdom because it knows how to manifest transformation bodies.

Knowledge of great skillful means is a bodhisattva’s wisdom because it relies upon prajna.

“Devaputra, what has been explained above is called the wisdom of bodhisattvas. Through this wisdom, they will attain the Tathagata’s great unobstructed wisdom.”

The merchant-leader devaputra said: “Mañjuśrī, Great Bodhisattva, these forms of bodhisattva wisdom are truly rare and supreme within the three realms. They cannot be perfected through meager adornments. To be able to produce such wisdom is itself a great spiritual transformation.

“How can a bodhisattva become fully adorned with respect to this Dharma?”

Mañjuśrī Bodhisattva said: “Devaputra, if, upon hearing it taught that all sentient beings have been quiescent and extinguished from the beginning, one is not afraid, this is called a bodhisattva’s complete adornment.”

The devaputra said: “Mañjuśrī, what is called a bodhisattva?”

Mañjuśrī Bodhisattva said: “One who practices bodhi while abiding nowhere is called a bodhisattva.”

The devaputra said: “Mañjuśrī, what is a mahasattva?”

Mañjuśrī Bodhisattva said: “One who has passed beyond all conditioned activities and perfected great wisdom is a mahasattva.”

The devaputra said: “Mañjuśrī, who is called a supreme being?”

Mañjuśrī Bodhisattva said: “Through wisdom, such a one does not become attached to any dharma. Through the power of skillful means, such a one gathers in everyone. Therefore, such a one is called a supreme being.”

The devaputra said: “Mañjuśrī, who is called a pure being?”

Mañjuśrī Bodhisattva said: “Because such a one does not dwell together with the defilements, and because such a one arouses great diligence to remove sentient beings’ illness of defilement, such a one is called a pure being.”

The devaputra said: “Mañjuśrī, who is an utterly pure being?”

Mañjuśrī Bodhisattva said: “One who purely cultivates the factors of the path in order to liberate all sentient beings is called an utterly pure being.”

The devaputra said: “Mañjuśrī, how does a bodhisattva become a Guide of the World?”

Mañjuśrī Bodhisattva said: “One who can abide in and practice the path while bringing immeasurable and boundless sentient beings to maturity is called a Guide of the World.”

The devaputra said: “Mañjuśrī, how does a bodhisattva abide in discipline?”

Mañjuśrī Bodhisattva said: “One who can establish sentient beings needing discipline in ultimate discipline is called one who disciplines.”

The devaputra said: “Mañjuśrī, how does a bodhisattva attain heroic courage?”

Mañjuśrī Bodhisattva said: “One who can bring all sentient beings to maturity, crush the hostile Māras, and lead beings beyond birth and death is called heroically courageous.”

The devaputra said: “Mañjuśrī, how does a bodhisattva become difficult to obstruct or defeat?”

Mañjuśrī Bodhisattva said: “One who can fulfill former vows without seeking the realization of śrāvakas or pratyekabuddhas is called a bodhisattva difficult to obstruct or defeat.”

The devaputra said: “Mañjuśrī, how does one surpass everyone?”

Mañjuśrī Bodhisattva said: “One who uses wisdom and skillful means to safeguard the true Dharma, bring sentient beings to maturity, and become an object of reverence to all devas and humans is called supreme.”

The devaputra said: “Mañjuśrī, what is teaching the Dharma?”

Mañjuśrī Bodhisattva said: “To rely upon the Buddha’s words and destroy all wrong and heterodox doctrines is called teaching the Dharma.”

The devaputra said: “Mañjuśrī, what is teaching the discipline?”

Mañjuśrī Bodhisattva said: “To abide oneself in the moral discipline and be able to end sentient beings’ defilements and unwholesome karma is called teaching the discipline.”

The devaputra said: “Mañjuśrī, what is fully benefiting sentient beings?”

Mañjuśrī Bodhisattva said: “To dedicate to all beings every root of goodness one has accumulated is called fully benefiting sentient beings.”

The devaputra said: “Mañjuśrī, what is an upright mind?”

Mañjuśrī Bodhisattva said: “Not hating or becoming angry with sentient beings who are greedy, angry, deluded, deceitful, and crooked is called an upright mind.”

The devaputra said: “Mañjuśrī, what is freedom from deceit and crookedness?”

Mañjuśrī Bodhisattva said: “It is truthful speech.”

The devaputra said: “Mañjuśrī, what is freedom from deception?”

Mañjuśrī Bodhisattva said: “It is to speak only after careful reflection.”

The devaputra said: “Mañjuśrī, what is freedom from arrogance?”

Mañjuśrī Bodhisattva said: “It is not to exalt oneself above any sentient being.”

The devaputra said: “Mañjuśrī, what is great generosity?”

Mañjuśrī Bodhisattva said: “Even the hard-won accumulation leading to unsurpassed bodhi is given to sentient beings, to say nothing of worldly possessions. This is called great generosity.”

The devaputra said: “Mañjuśrī, what is perfect moral discipline?”

Mañjuśrī Bodhisattva said: “Not abandoning the mind of bodhi even at the cost of one’s life is called perfect moral discipline.”

The devaputra said: “Mañjuśrī, what is patience?”

Mañjuśrī Bodhisattva said: “Being able to endure oppression without oppressing others is called patience.”

The devaputra said: “Mañjuśrī, what is diligence?”

Mañjuśrī Bodhisattva said: “To discern all dharmas and find not even the slightest dharma that can be attained is called diligence.”

The devaputra said: “Mañjuśrī, what is meditative concentration?”

Mañjuśrī Bodhisattva said: “Not seeing the desire realm is called meditative concentration.”

The devaputra said: “Mañjuśrī, what is wisdom?”

Mañjuśrī Bodhisattva said: “The absence of discrimination is called wisdom.”

The devaputra said: “Mañjuśrī, what is abiding in loving-kindness?”

Mañjuśrī Bodhisattva said: “To contemplate the realm of sentient beings as empty and nonexistent is called abiding in loving-kindness.”

The devaputra said: “Mañjuśrī, what is abiding in compassion?”

Mañjuśrī Bodhisattva said: “To know that all dharmas are empty yet not abandon diligence is called abiding in compassion.”

The devaputra said: “Mañjuśrī, what is abiding in sympathetic joy?”

Mañjuśrī Bodhisattva said: “To abide in the great joy of quiescence and seek the Dharma without weariness is called abiding in sympathetic joy.”

The devaputra said: “Mañjuśrī, what is abiding in equanimity?”

Mañjuśrī Bodhisattva said: “Not being defiled by worldly dharmas while being able to rescue the world is called abiding in equanimity.”

The devaputra said: “Mañjuśrī, what is purity of body?”

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Mañjuśrī Bodhisattva said: “To assume bodies at will and manifest equally among all sentient beings is purity of body.”

The devaputra said: “Mañjuśrī, what is purity of speech?”

Mañjuśrī Bodhisattva said: “Whatever Dharma is taught is never in vain and can bring all sentient beings to fulfillment.”

The devaputra said: “Mañjuśrī, what is purity of mind?”

Mañjuśrī Bodhisattva said: “Whatever thoughts occur in the minds of all sentient beings, a bodhisattva can know them all clearly in a single thought.”

The devaputra said: “Mañjuśrī, what is the divine eye?”

Mañjuśrī Bodhisattva said: “It is the ability to see all forms and luminous appearances without attachment.”

The devaputra said: “Mañjuśrī, what is the divine ear?”

Mañjuśrī Bodhisattva said: “It is the ability to hear all sounds while remaining free from the characteristics of sound.”

The devaputra said: “Mañjuśrī, what is knowledge of others’ minds?”

Mañjuśrī Bodhisattva said: “It is clearly knowing the arising, ceasing, and continuous flow of minds.”

The devaputra said: “Mañjuśrī, what is knowledge of past lives?”

Mañjuśrī Bodhisattva said: “It is clearly knowing the past limit without moving from the limit of reality.”

The devaputra said: “Mañjuśrī, what are spiritual powers?”

Mañjuśrī Bodhisattva said: “It is to vanquish all Māras without being moved by the works of Māra.”

The devaputra said: “Mañjuśrī, what is discipline?”

Mañjuśrī Bodhisattva said: “It is the ability to discipline all those difficult to discipline.”

The devaputra said: “Mañjuśrī, what is guarding?”

Mañjuśrī Bodhisattva said: “It is not being disturbed by the faculties.”

The devaputra said: “Mañjuśrī, what is being well-tamed?”

Mañjuśrī Bodhisattva said: “It is to be unshaken by any dharma.”

The devaputra said: “Mañjuśrī, what is quiescence?”

Mañjuśrī Bodhisattva said: “It is to remain in the fire of defilements without being burned, and to liberate those afflicted by defilements by teaching them the Dharma.”

The devaputra said: “Mañjuśrī, what is pure faith?”

Mañjuśrī Bodhisattva said: “If one hears it said that the Buddha’s body is a dharma possessing the characteristics of form, one never accepts or believes this and is not disturbed or corrupted by it.”

The devaputra said: “Mañjuśrī, what is a bodhisattva’s skill in means?”

Mañjuśrī Bodhisattva said: “If, upon seeing that sentient beings possess the faults of defilement, one regards these as no different from unsurpassed bodhi, this is called a bodhisattva’s skill in means.”

When this Dharma was taught, twelve thousand sentient beings aroused the mind of unsurpassed bodhi, and five hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas.

The Blessed One praised him, saying: “Excellent, excellent! Mañjuśrī, you are well able to expound the bodhisattva conduct. This teaching encompasses the immeasurable merit of all bodhisattvas.”

The merchant-leader devaputra again asked Mañjuśrī: “How many Buddha-Blessed Ones did you formerly revere and make offerings to in order to acquire such eloquence?”

Mañjuśrī Bodhisattva said: “It is like an illusory person whose mental processes have ceased.”

The devaputra said: “Even the characteristics of sentient beings’ minds cannot be apprehended, much less could an illusory person have a mind that ceases.”

Mañjuśrī Bodhisattva said: “Such are the nature and characteristics of all Buddha-Tathagatas. In accordance with this Dharma, I make offerings to the Tathagatas.”

The devaputra said: “How long have you practiced the dana paramita?”

Mañjuśrī Bodhisattva said: “Suppose someone asked a conjured person created by the Buddha how long he had practiced the dana paramita. How would that conjured person answer?”

The devaputra said: “He could not answer.”

Mañjuśrī Bodhisattva said: “I am likewise. Why ask how long I have practiced it?”

The devaputra said: “Do you abide in miserliness?”

Mañjuśrī Bodhisattva said: “Indeed I do.”

The devaputra said: “What do you mean?”

Mañjuśrī Bodhisattva said: “Because I neither relinquish the Buddha-Dharma nor abandon sentient beings, I am miserly.”

The devaputra said: “According to the meaning you have explained, do you also break moral discipline?”

Mañjuśrī Bodhisattva said: “Indeed I do. Those who break moral discipline fall into evil destinies. Because I enter the evil destinies to liberate suffering sentient beings, I am called one who breaks moral discipline.”

The devaputra said: “Do you arouse a harmful mind?”

Mañjuśrī Bodhisattva said: “Indeed I do. A harmful mind is said to be without affection. Because I have no affection for either the defilements or the Two Vehicles, this is called a harmful mind.”

The devaputra said: “Are you indolent?”

Mañjuśrī Bodhisattva said: “Indeed I am. I do not initiate the three kinds of karma of body, speech, and mind; I seek no advancement and neither grasp nor relinquish. Therefore, I am called indolent.”

The devaputra said: “Are you distracted?”

Mañjuśrī Bodhisattva said: “Indeed I am. A distracted person does not abide in mental liberation. Because I do not abide in liberation so that I may bring all sentient beings to maturity, I am said to have a distracted mind.”

The devaputra said: “Are you without wisdom?”

Mañjuśrī Bodhisattva said: “Indeed I am. Those without wisdom are like foolish, deluded people who do not fear birth and death. I am not afraid of birth and death; because I wish to bring foolish and deluded sentient beings to maturity, I engage in the same activities as they do. Therefore, I am called one without wisdom.”

The devaputra said: “You are worthy of receiving the offerings of the world.”

Mañjuśrī Bodhisattva said: “Toward all beings I arouse a mind of killing: I kill their greed, anger, and delusion. Therefore, I am worthy of the world’s offerings.”

The devaputra said: “What you have said will cause the entire world to be afraid.”

Mañjuśrī Bodhisattva said: “Devaputra, if the limit of reality is afraid, then the world is afraid. Why? Because the entire world is itself the limit of reality.”

The devaputra said: “If someone repudiates this teaching, where will that person go?”

Mañjuśrī Bodhisattva said: “That person will go to nirvana. Why? Because there are no written words in noble liberation; therefore, by demolishing verbal teachings, one reaches nirvana. For this reason, all dharmas have been liberated from the beginning, and there is no further liberation. Since they are already liberated, they are not liberated again.”

The devaputra said: “Would one who repudiates the true Dharma not fall into hell?”

Mañjuśrī Bodhisattva said: “If one is already liberated and has left all delusions and karma behind, how could one fall into hell?”

The devaputra said: “According to what you say, there is no one who can endorse it.”

Mañjuśrī Bodhisattva said: “Within emptiness, signlessness, and wishlessness, what is there to endorse?”

The devaputra said: “Where should one who practices the conduct of emptiness abide?”

Mañjuśrī Bodhisattva said: “One should abide in loving-kindness, because sentient beings are like illusions and transformations, intrinsically empty from the beginning.”

The devaputra said: “How does one clearly know the realm of sentient beings?”

Mañjuśrī Bodhisattva said: “By seeing that all sentient beings arise from causes and conditions and are neither annihilated nor permanent, one completely knows the realm of sentient beings.”

The devaputra said: “What does the realm of sentient beings mean?”

Mañjuśrī Bodhisattva said: “The realm of sentient beings is precisely the Dharma-dhatu.”

The devaputra said: “What is the Dharma-dhatu?”

Mañjuśrī Bodhisattva said: “The realm whose intrinsic nature is empty is called the Dharma-dhatu.”

The devaputra said: “What is called the realm of emptiness?”

Mañjuśrī Bodhisattva said: “That which transcends all realms is the realm of space.”

The devaputra said: “What is the realm of transcendence?”

Mañjuśrī Bodhisattva said: “It is the realm of the Buddha.”

The devaputra said: “What is called the realm of the Buddha?”

Mañjuśrī Bodhisattva said: “The eye-dhatu is the realm of the Buddha, yet the realm of the Buddha is not the eye, because eye and form are the objective realm of eye-consciousness.

“The ear-dhatu is the realm of the Buddha, yet the realm of the Buddha is not the ear, because ear and sound are the objective realm of ear-consciousness.

“And so forth through the mind-dhatu, which is the realm of the Buddha; yet the realm of the Buddha is not the mind, because mind and dharmas are the objective realm of mind-consciousness.

“The form-dhatu is the realm of the Buddha, yet the realm of the Buddha is not the realm of form.

“And so forth through the consciousness-dhatu, which is the realm of the Buddha; yet the realm of the Buddha is not the realm of consciousness.

“The dhatu of ignorance is the realm of the Buddha, yet the realm of the Buddha is not the realm of ignorance.

“And so forth through the dhatu of aging, illness, and death, which is the realm of the Buddha; yet the realm of the Buddha is not the realm of aging, illness, and death.

“The desire realm is the realm of the Buddha because it is without the characteristic of greed.

“The form realm is the realm of the Buddha because it is not the counteraction of greed.

“The formless realm is the realm of the Buddha because it is not devoid of clear seeing.

“The unconditioned realm is the realm of the Buddha because it has no dual characteristics.

“The conditioned realm is the realm of the Buddha because it has none of the three characteristics.

“Devaputra, this is called the realm of the Buddha. Such a realm enters and encompasses all realms, whether finite or infinite.

“Because bodhisattvas skillfully enter this realm, they continually move through every worldly realm while transcending the realm of Māra. Bodhisattvas clearly know, in accordance with reality, that the realm of the Buddha and the realm of Māra are quiescent and equal. This is called the great spiritual transformation.

“Furthermore, bodhisattvas do not abide in equality, but use the Dharma of equality to bring sentient beings to maturity.

“What are equality and inequality? The intrinsic nature of all dharmas is empty and quiescent. Clearly knowing this is called abiding in equality. Being unable to enter the empty and quiescent nature of dharmas is called inequality.

“Bodhisattvas bring such unequal sentient beings to maturity, yet they do not abide in inequality.

“All dharmas are equal in signlessness, equal in wishlessness, equal in non-creation, equal in non-arising, equal in non-cessation, equal in freedom from defilement, equal in quiescence, equal in the absence of intrinsic nature, equal in cessation, and equal in nirvana. Those sentient beings do not know such equality of dharmas. Bodhisattvas bring such sentient beings to maturity, yet they do not abide in equality.

“Therefore, neither abiding in equality nor departing from equality is called bodhisattva conduct.”

The merchant-leader devaputra asked Mañjuśrī Bodhisattva: “Please teach me the bodhisattva practices.”

Mañjuśrī Bodhisattva said: “Bodhisattva conduct is inconceivable.”

The devaputra said: “What is inconceivable bodhisattva conduct?”

Mañjuśrī Bodhisattva said: “The conduct of greed is bodhisattva conduct because greed is inconceivable. The conduct of anger is bodhisattva conduct because anger is inconceivable. The conduct of delusion is bodhisattva conduct because delusion is inconceivable.

Freedom from miserliness is bodhisattva conduct because there is no perception of giving. Not breaking moral discipline is bodhisattva conduct because one does not grasp the characteristics of moral discipline. Freedom from anger and harm is bodhisattva conduct because there is no characteristic of patience.

Freedom from indolence is bodhisattva conduct because one is free from the conception of diligence. Freedom from distraction is bodhisattva conduct because one does not abide in concentration. Freedom from delusion is bodhisattva conduct because one does not give rise to the perception of wisdom.

Freedom from defilements is bodhisattva conduct because there is nothing to abandon. Freedom from craving is bodhisattva conduct because one is free from the characteristic of a body. Compassionate concern is bodhisattva conduct because one abandons the possessive affection of women.

Freedom from defilement is bodhisattva conduct because one censures the five desires. Freedom from what is contrary to Dharma is bodhisattva conduct because one accumulates roots of goodness. Freedom from stinginess is bodhisattva conduct because one relinquishes body and life.

Ending all evils is bodhisattva conduct because there is no affliction. Nonattachment is bodhisattva conduct because one is free from love and aversion. Indestructibility is bodhisattva conduct because one correctly contemplates the defilements.

Fearlessness is bodhisattva conduct because one enters boundless birth and death. Great diligence is bodhisattva conduct because one bears the burden of all sentient beings. Irreversibility is bodhisattva conduct because one fulfills former vows.

The conduct of the jewels is bodhisattva conduct because one gathers in the Three Jewels. All practices are bodhisattva conduct because one diligently cultivates the dharmas that aid the path. Non-obstruction is bodhisattva conduct because one is free from the two extremes.

Blamelessness is bodhisattva conduct because one is praised by the wise. Steadfastness of mind is bodhisattva conduct because one is mindful of all sentient beings. Non-discrimination is bodhisattva conduct because one regards everyone equally.

Being a good and noble person is bodhisattva conduct because one bears the burden without weariness. Heroic courage is bodhisattva conduct because one destroys all defilements. Firmness is bodhisattva conduct because one does not abandon one’s work halfway.

Supreme transcendence is bodhisattva conduct because one is diligent without retreating. Harmony is bodhisattva conduct because one does not oppose one’s companions. Joyfulness is bodhisattva conduct because one causes evildoers to become joyful.

Faith and delight are bodhisattva conduct because one rejoices upon seeing the Buddha, hearing the Dharma, and serving teachers. The vajra helmet and armor are bodhisattva conduct because one does not violate the disciplinary rules. Adorning Buddha lands is bodhisattva conduct because one purifies one’s own mind.

Transcending everything is bodhisattva conduct because one enters the Supreme Vehicle. Knowing and repaying kindness is bodhisattva conduct because one does not sever the lineage of the Buddhas.

“Wisdom and skillful means are bodhisattva conduct because their gathering-in never ceases.”

When Mañjuśrī Bodhisattva taught these bodhisattva practices, five hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas.

The merchant-leader devaputra said: “Excellent! Mañjuśrī, you have skillfully taught this bodhisattva conduct. If bodhisattvas can practice in this way, they have already received the Tathagata’s prediction.”

The Buddha said: “So it is. Devaputra, formerly, when I attained this bodhisattva conduct, Dīpaṃkara Buddha bestowed a prediction upon me, and at that time I attained the patient acceptance of the non-arising of dharmas. This is called the Tathagata’s greatest spiritual transformation. Only one who has long perfected pure karma can cultivate this bodhisattva conduct.”

The merchant-leader devaputra asked: “Blessed One, what is called non-arising? How does one attain this non-arising?”

The Buddha said: “Devaputra, non-arising does not mean that arising existed first and was afterward declared nonexistent; rather, because there has intrinsically been no arising from the beginning, it is called non-arising. Non-production does not mean that production existed first and was afterward declared nonexistent; rather, because there has intrinsically been no production from the beginning, it is called non-production.

Signlessness does not mean that characteristics existed first and were afterward declared nonexistent; rather, because there have intrinsically been no characteristics from the beginning, it is called signlessness. Non-creation does not mean that creation existed first and was afterward declared nonexistent; rather, because there has intrinsically been no creation from the beginning, it is called non-creation. Emptiness does not mean that sentient beings existed first and were afterward declared nonexistent; rather, because the nature of sentient beings is empty, it is said to be emptiness.

Clearly knowing in this way that there is neither arising nor cessation and that originally there is nothing to which one may be attached is called non-arising.

“To accept that all sentient beings and all lands have been unborn from the beginning is called the patient acceptance of non-arising.

“To accept that all śrāvakas and pratyekabuddhas have been unborn from the beginning is called the patient acceptance of non-arising.

“To accept that all bodhisattvas and all Buddhas have been unborn from the beginning is called the patient acceptance of non-arising.

“To accept that all dharmas have been unborn from the beginning is called the patient acceptance of non-arising.

“Devaputra, because dharmas do not arise, they are empty from kshana to kshana. Because each kshana is empty, this is called signlessness. Because each kshana is signless, form is empty in every kshana.

Because form is empty in every kshana, feeling, perception, formations, and consciousness are empty in every kshana. Because consciousness is empty in every kshana, the dhatus are empty in every kshana. Because the dhatus are empty in every kshana, the ayatanas are empty in every kshana.

If every kshana is empty, there is nothing whatsoever. Because there is nothing whatsoever, there is nothing defiled. Because there is nothing defiled, intrinsic nature is detached.

Because intrinsic nature is detached, all dharmas are said to have been quiescent from the beginning. Being able to accept and enter such equality is called attaining the patient acceptance of non-arising and receiving the prediction of bodhi. One who attains this patient acceptance of non-arising has nothing to attain.

“What is called having something to attain?

“To see that the dual characteristics of self and what belongs to self can be attained is called having something to attain. To see that the dual characteristics of sentient being and living being, one who is nourished, self, and person can be attained is called having something to attain.

“What is called having nothing to attain?

“To see the intrinsic nature of self and what belongs to self and clearly know that they are nondual is called having nothing to attain and perfecting the patient acceptance of non-arising.

“Devaputra, when a bodhisattva cultivates this acceptance for countless kalpas, this is called the Tathagata’s greatest spiritual transformation.”

When the Buddha taught this acceptance, the entire three-thousandfold great-thousandfold world system shook in six ways. A great radiance universally illuminated all worlds. Hundreds of thousands of musical instruments sounded without being played, and beautiful flowers rained down from the sky. Forty-two thousand sentient beings aroused the mind of unsurpassed bodhi, and ninety thousand bodhisattvas attained the acquiescent acceptance of dharmas. Through the Buddha’s spiritual power, this Sahā world became just as it had been when Dīpaṃkara Buddha entered the city of Lotus Flower.

At that time, the Blessed One smiled. Immeasurable hundreds of thousands of colored rays issued from the Buddha’s mouth, universally illuminating immeasurable and boundless worlds and reaching as high as the Brahmā heavens, eclipsing even the light of the sun and moon. Those rays returned, circled the Buddha three times, and entered the crown of his head.

Venerable Ānanda rose, bared his right shoulder, placed his right knee upon the ground, joined his palms reverently, and addressed the Buddha in verse:

“I ask the Adorned One,

Whose radiance none can equal,

Who destroys the darkness of defilements:

Why do you smile?

I ask the One of Ten Powers,

Who vanquishes the hostile Māras

And subdues all heretics:

Why do you smile?

The Tathagata’s form is wondrous,

Complete with the thirty-two marks,

Revered throughout the ten directions:

Why do you smile?

Ocean of knowledge, tree of wisdom,

Who guides all living beings,

Whose great merit is boundless:

Why do you smile?

Your noble renown pervades the three times;

Free from impurities, you attained the three knowledges

And crossed through the three liberations:

Why do you smile?

King of Physicians, who destroys birth and death,

Whose feet possess the wheel marks,

Whose vajra body is indestructible:

Why do you smile?

Who can perfect this acceptance?

Who cultivates this pure conduct,

Resolutely seeking the merit of Buddhahood,

For whom the Blessed One now smiles?

When the Guide manifests a smile,

There must surely be a cause and condition.

Excellent! Proclaim your Brahmā voice

And cause the great assembly to rejoice.”

The Buddha told Venerable Ānanda: “When I taught this Dharma gateway, thirty-two thousand sentient beings aroused the mind of unsurpassed bodhi, and thirty-two thousand bodhisattvas attained the patient acceptance of non-arising.

“Ānanda, do you see the merchant-leader devaputra?”

“Blessed One, I see him.”

“Ānanda, this merchant-leader devaputra has previously made offerings to countless Buddhas and encouraged immeasurable sentient beings to abide in unsurpassed bodhi.

“After three hundred asamkhya kalpas, this merchant-leader devaputra will attain unsurpassed bodhi and be named Tathagata King of Merit and Radiance, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. His land will be named Pure, and the kalpa will be named Stainless. That realm will be composed entirely of the seven precious substances.

Its ground will be level and have roads with eight terraces, over which jeweled nets of many kinds will be spread as adornments. In that realm, the names ‘śrāvaka,’ ‘pratyekabuddha,’ and ‘heretic’ will not exist. There will be no works of Māra that destroy the true Dharma, nor will there be the eight adversities, anything contrary to Dharma, or even the sound of suffering.

According to the wishes in their minds, the sentient beings of that realm will naturally obtain food and drink, clothing, precious objects, and amusements like those of the Heaven of Mastery over Others’ Emanations. Their bodies will be golden and complete with the thirty-two marks, and they will all abide in unsurpassed bodhi. Therefore, that world will be called Pure.

“Buddha King of Merit and Radiance will live for forty minor kalpas. Within his Buddha-Dharma there will be six hundred and twenty million bodhisattvas who, through the power of their vows, will enter nirvana following that Buddha.

“Ānanda, any bodhisattvas who arouse the mind of unsurpassed bodhi and attain this patient acceptance of non-arising will all be born in the Pure World, where Tathagata King of Merit and Radiance will bestow upon them predictions of unsurpassed bodhi.”

At that time, in the Dharma assembly there was a devaputra named Contemplation. He scattered heavenly māndārava flowers over the Buddha and said: “When Tathagata King of Merit and Radiance attains unsurpassed enlightenment, I shall be born in the Pure World and become a wheel-turning king. I shall make offerings to and serve that Buddha and the assembly of bodhisattvas, and I shall receive the prediction that I will succeed him as a Buddha and realize unsurpassed bodhi.”

The Buddha told Venerable Ānanda: “In the Dharma of Tathagata King of Merit and Radiance, the devaputra Contemplation will become a wheel-turning king named Excellent Vision. He will reverently present immeasurable offerings to that Buddha, fully perfect the dharmas that aid bodhi, and become a Buddha in that world named Tathagata Universal Radiance, Worthy One, Perfectly Enlightened One.

“Ānanda, after King Excellent Vision installs his eldest son as successor to the throne, he will renounce the household life and cultivate the path under that Buddha. As that Buddha is about to enter nirvana, he will predict that Bodhisattva Excellent Vision will next attain unsurpassed bodhi.”

At that time, Venerable Śāriputra said to the merchant-leader devaputra: “The Tathagata has bestowed upon you a prediction of bodhi.”

The devaputra said: “Venerable One, it is as though the Buddha conjured a person and then bestowed a prediction upon him; I am likewise. Just as the nature of true suchness neither increases nor diminishes, the Blessed One’s prediction likewise neither increases nor diminishes anything.”

The Buddha told Venerable Ānanda: “Ānanda, you must accept and uphold such a Dharma gateway and extensively expound it to others, bringing benefit and happiness to immeasurable sentient beings and gathering in bodhisattvas of the future.”

Venerable Ānanda said to the Buddha: “I have reverently received it. What shall it be called, and how should it be upheld?”

The Buddha said: “Ānanda, this sutra is called the Sutra of the Proclamation of the Great Spiritual Transformation. It is also called Mañjuśrī’s Teaching of Secret Speech, and it is also called the Sutra of the Questions of the Merchant-Leader. You should accept and uphold it under these names.

“Ānanda, if good men or good women can faithfully accept, read, recite, and extensively teach this sutra, they will have encompassed all merit.”

When the Buddha had finished teaching this sutra, the wise and long-lived Ānanda and the assembly of bhikshus, the merchant-leader devaputra and immeasurable, boundless asamkhyas and nayutas of devaputras, Mañjuśrī Bodhisattva and the immeasurable and countless assembly of great bodhisattvas who had come and gathered from worlds throughout the ten directions, together with all the devas, humans, asuras, and other beings of the world, rejoiced upon hearing the Buddha’s teaching, received it with faith, and respectfully practiced it.