大寶積經

XXXIV. THE THIRTY-FOURTH DHARMA ASSEMBLY: BODHISATTVA TREASURE-FLOWER BLOSSOMING WITH MERIT

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with an assembly of one thousand two hundred and fifty great bhiksus, as well as an immeasurable assembly of great bodhisattvas.

At that time, within the Dharma assembly, Bodhisattva Treasure-Flower Blossoming with Merit rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, and said: “O Blessed One! I have a matter that I wish to ask the Blessed One. I pray that, out of compassion, you will permit me.”

The Buddha said: “Good man, you may ask. I shall explain it for you.”

Bodhisattva Flower of Merit said: “O Blessed One! In the worlds of the ten directions, are there Buddhas, Tathagatas, presently abiding, whose names, if upheld by good men or good women, will enable them swiftly to attain unsurpassed bodhi?”

The Buddha said: “Excellent, excellent, Flower of Merit! For the peace, happiness, and benefit of devas and humans in the world, and of sentient beings in future ages, you are able to ask the Tathagata about such a matter! Listen, listen, and reflect well upon it. I shall explain it for you.”

Bodhisattva Flower of Merit said: “Yes, O Blessed One. I shall gladly listen.”

The Buddha said: “Flower of Merit! In the east there is a world called Adorned with the Merit of All Dharmas. Its kalpa is called Universally Gathering All Benefits.

At present there is a Buddha there named Tathagata King of Majestic Virtue, Adorned with Treasures of Immeasurable Merit. His lifespan is innumerable, and his assembly is immeasurable and boundless, consisting entirely of pure great bodhisattvas. If a good man or good woman, with pure faith, upholds the name of that Buddha, that person can immediately eliminate the transgressions of sixty thousand kalpas of birth and death.

In the next life, that person will attain a dharani called Unobstructed Delight in Preaching. Whenever that person teaches the Dharma, the Buddhas, the Blessed Ones, throughout ten kotis of worlds will always bestow eloquence upon that person, enabling that person to attain fearlessness.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

That person will attain merits such as these,

And can also accomplish other supreme Dharmas,

Swiftly realizing the unsurpassed bodhi of Buddhahood.

– Furthermore, Flower of Merit! In the south there is a world called Adorned with Treasures of Merit. Its kalpa is called Vast Merit. At present there is a Buddha there named Tathagata King of Majestic Virtue, Supremely Adorned with Treasures of Merit. If a good man or good woman, with pure faith, upholds the name of that Buddha, then in the next life that person will attain a samadhi called Light of the Sun Disc Shining Everywhere. In accordance with that person’s vows, that person will be reborn in various Buddha lands and will also gather a Buddha land adorned with immeasurable merit. Having been born in that land, that person will possess the thirty marks and attain unobstructed eloquence. In the next life, that person will attain unsurpassed bodhi.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

In the next life that person will attain inconceivable samadhi,

Be adorned with the thirty marks,

And in one lifetime realize the fruit of bodhi.

– Furthermore, Flower of Merit! In the west there is a world called Dispelling All Gloom of Sorrow, and a dharani called Hundred Entwinements. The Blessed One spoke this verse:

“If anyone upholds that name,

Water, fire, blades, and poison cannot harm that person;

In the next life that person will receive birth by transformation

And accomplish the Hundred Entwinements dharani.

– Furthermore, Flower of Merit! In the north there is a world called Dispelling the Gloom of Defilements. Its kalpa is called Upholding Great Renown. At present there is a Buddha there named Tathagata Wisdom Accumulating Immeasurable Eloquence. If a good man or good woman, with pure faith, upholds the name of that Buddha, it is as though that person has served sixty kotis of nayutas of Buddhas. That person will attain a dharani called Pervading All Places and a dharani called Inexhaustible Treasury. Until attaining unsurpassed bodhi, that person will never fall into the three evil realms, but will always be reborn in the lands of the Buddhas, practice the bodhisattva path, and liberate immeasurable beings from the evil realms. That person will attain non-retrogression from unsurpassed bodhi.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

That person will attain boundless, immeasurable merit,

Will assuredly attain dharani,

And accomplish the fruit of unsurpassed bodhi.

– Furthermore, Flower of Merit! In the southeast there is a world called Adorned with the Supreme Wonders of Merit. Its kalpa is called Producing Merit. At present there is a Buddha there named Tathagata King of the Celestial Thunder-Roaring Voice. If a good man or good woman, with pure faith, upholds the name of that Buddha, then in the next life that person will attain the Buddha’s four fearlessnesses, four bases of spiritual power, great loving-kindness, great compassion, and eighteen exclusive qualities. That person’s land will be adorned with merit like the Land of Ultimate Bliss in the west. If a woman is able to uphold that name, in the next life she will attain the body of a man.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

That person attains supreme, inconceivable merit;

Such people will always behold immeasurable Buddhas,

And women will transform and attain the bodies of men.

– Furthermore, Flower of Merit! In the southwest there is a world called Immeasurable Adornment. Its kalpa is called Capable of Producing the Wondrous Dharma. At present there is a Buddha there named Tathagata Supreme Wondrous Form, Excellent Radiance. If a good man or good woman, with pure faith, upholds the name of that Buddha, it is as though that person has served ninety kotis of Buddhas, Tathagatas, and that person will attain a samadhi called Liberating All Sentient Beings. Why is it called Liberating All Sentient Beings? When a good man or good woman, relying upon this samadhi, teaches the Dharma, that person can enable the sentient beings throughout a great trichiliocosm to be liberated and to be born among devas or humans, where they will all attain peace and happiness. They will assuredly attain unsurpassed bodhi, just as the sentient beings in the land of Tathagata Pleasing to the Mind always enjoy peace and happiness.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

Wherever born, that person will always possess great majestic virtue;

The faculties, physical form, and strength will all be excellent,

And wisdom will be boundless and free from attachment.

– Furthermore, Flower of Merit! In the northwest there is a world called Free from Defilement. Its kalpa is called Vast Clan. At present there is a Buddha there named Tathagata King of Majestic Virtue, Radiant with Various Supreme Lights. If a good man or good woman, with pure faith, upholds the name of that Buddha, then in the next life that person will attain the dharani Adorned with Immeasurable Eloquence and will be able to uphold the Dharma taught by thirty kotis of Buddhas. That person will attain a land adorned with merit like the Land of Ultimate Bliss in the west.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

That person’s land will be like the land of Amitayus,

And that person will accomplish the extremely profound wisdom of the Dharma;

In one lifetime, that person will realize the bodhi of Buddhahood.

– Furthermore, Flower of Merit! In the northeast there is a world called Free from Sorrow. Its kalpa is called Adorned with Eloquence. At present there is a Buddha there named Tathagata Accumulating Bodhi for Innumerable Kalpas. If a good man or good woman, with pure faith, upholds the name of that Buddha, it is as though that person has made offerings to eighty kotis of Buddhas, Blessed Ones. In the next life, that person will fully possess sixty kinds of vocal eloquence.

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

That person’s boundless wisdom will reach the other shore;

It will be as though that person had made offerings to sixty kotis of Buddhas,

And in the next life that person will realize wondrous eloquence.

– Furthermore, Flower of Merit! Above there is a world called Majestic Virtue Adorned with Immeasurable Merit. Its kalpa is called Immeasurable Roaring Voice. At present there is a Buddha there named Tathagata Space-Roaring Voice, Pure and Wondrous Adornment, Illuminating Radiance.

If a good man or good woman, with pure faith, upholds the name of that Buddha, wherever that person is born, that person will belong to a noble family, be intelligent and wise, and thoroughly understand worldly literature and language. Whatever that person says will be trusted and accepted by others. Throughout the various stages, that person will fully possess the pure qualities of morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation; will possess knowledge of past lives; will attain the five superknowledges; and will also attain the Buddha’s eighteen exclusive qualities, swiftly accomplishing unsurpassed bodhi.”

The Blessed One spoke this verse:

“If anyone upholds that Buddha’s name,

Wherever born, that person will never be separated from the Buddhas

Fully endowed with the eight kinds of Brahma tones,

They shall swiftly realize unsurpassed bodhi.

“Furthermore, Virtue Flower! In the world below there is a world named Various Sounds, in a kalpa named Accumulation of Wisdom. At present there is a Buddha there named Radiant-Shining Light of the Majestic Virtue and Miraculous Transformations of All Dharma Gates Tathagata. If a good man or good woman, with pure faith, accepts and upholds that Buddha’s name, then in the next life that person will attain a dharani called Accomplishment of Perfect Awakening, will be able to accept and uphold the Dharma taught by ninety kotis of Buddha Tathagatas, and in a single lifetime will attain unsurpassed bodhi.”

The Blessed One then spoke this verse:

“Whoever accepts and upholds that Buddha’s name

Will attain the dharani of Perfect Awakening,

And be able to uphold the true Dharma of countless Buddhas;

In a single lifetime, that person will realize great bodhi.”

At that time, the bodhisattva Blossoming Flower of the Jewel of Virtue and the bodhisattva Sound of Eloquence of All Virtues attained the dharani gateway. Eighty thousand kotis of bodhisattvas attained irreversibility from unsurpassed bodhi, and three nayutas of devas and humans aroused the aspiration for unsurpassed bodhi.

When the Buddha had spoken this sutra, the bodhisattva Virtue Flower, the great assembly, and all the devas, humans, asuras, gandharvas, and others throughout the world heard the Buddha’s teaching. They all rejoiced greatly, faithfully accepted it, and respectfully practiced it.

XXXV. THE THIRTY-FIFTH DHARMA ASSEMBLY: THE DEVA SON GOOD VIRTUE

Thus have I heard. At one time, the Buddha was dwelling in the kingdom of Sravasti, in Anathapindika’s Park in the Jeta Grove, together with an assembly of one thousand great bhiksus. Ten thousand great bodhisattvas and the deva son Good Virtue were also present in the Dharma assembly.

At that time, the Blessed One said to the great bodhisattva Manjusri: “For the great assembly of devas and the bodhisattvas, you should expound the extremely profound domain of the Buddhas.”

The bodhisattva Manjusri said: “Yes, Blessed One! If good men or good women wish to know the domain of the Buddha, they should know that it is not the domain of the eyes, ears, nose, tongue, body, or mind, nor is it the domain of forms, sounds, odors, tastes, tactile objects, or dharmas.

“Blessed One! That which is beyond any domain is the domain of the Buddha. Therefore, what domain is the unsurpassed bodhi attained by the Buddha?”

The Buddha said: “It is the domain of emptiness, because all views are equal; the domain of signlessness, because all signs are equal; the domain of wishlessness, because the three realms are equal; the domain of nonaction, because action is equal; and the domain of the unconditioned, because the conditioned is equal.”

The bodhisattva Manjusri said: “Blessed One! What is the domain of the unconditioned?”

The Buddha said: “Freedom from thought is the domain of the unconditioned.”

The bodhisattva Manjusri said: “Blessed One! If the unconditioned and so forth constitute the domain of the Buddha, and it is freedom from thought, then on what basis can it be spoken of? Since there is no basis, there is nothing to be spoken; and since there is nothing to be spoken, it is inexpressible.

“Blessed One! The domain of the Buddhas cannot be expressed.”

The Buddha said: “Manjusri! Where should the domain of the Buddhas be sought?”

“Blessed One! It should be sought within the afflictions of all sentient beings. Why is this? The nature of sentient beings’ afflictions is unobtainable and is not known by sravakas or pratyekabuddhas. This is called the domain of the Buddhas.”

“Manjusri! Does the domain of the Buddha increase or decrease?”

“Blessed One! It neither increases nor decreases.”

“Manjusri! How does one clearly know the fundamental nature of beings’ afflictions?”

“Blessed One! Just as the domain of the Buddha neither increases nor decreases, the fundamental nature of afflictions likewise neither increases nor decreases.”

“Manjusri! What is the fundamental nature of afflictions?”

“Blessed One! The fundamental nature of afflictions is the fundamental nature of the domain of the Buddha. Blessed One! If the fundamental nature of afflictions were different from the domain of the Buddha, it could not be said that the Buddha abides in the nature of the equality of all dharmas. Because the nature of afflictions is the nature of the domain of the Buddha, it is said that the Buddha abides in the nature of equality.”

“Manjusri! In what equality do you see the Tathagata abiding?”

“Blessed One! As I understand it, the equality in which the active greed, anger, and delusion of sentient beings abide is where the Buddha abides.”

“Manjusri! In what equality do sentient beings’ actively manifest three poisons and afflictions abide?”

“Blessed One! They abide in the equal nature of emptiness, signlessness, and wishlessness.”

“Manjusri! How can greed, anger, and delusion exist within that nature of emptiness?”

“Blessed One! Within that which exists, the existent nature of emptiness contains greed, anger, and delusion.”

“Manjusri! Within what existence is the nature of emptiness said to exist?”

“Blessed One! In written words and spoken language, the nature of emptiness is said to exist. Because the nature of emptiness exists, greed, anger, and delusion exist.

As the Buddha has said: ‘Bhiksus! There is the unborn, the unconditioned, the unmade, and the unarisen. If the unborn, the unconditioned, the unmade, and the unarisen did not exist, it would also be impossible to speak of the born, the conditioned, the made, and the arisen.

Therefore, bhiksus, because there is the unborn, the unconditioned, the unmade, and the unarisen, it is possible to speak of the born, the conditioned, the made, and the arisen.’ Blessed One! Likewise, if the nature of emptiness, signlessness, and wishlessness did not exist, then it would be impossible to speak of greed, anger, delusion, and all other attachments to views.”

“Manjusri! For this reason, as you have said, abiding in afflictions is abiding in the nature of emptiness.”

“Blessed One! If a practitioner seeks the nature of emptiness by separating it from afflictions, that practice is not in accord with truth. How could there be a nature of emptiness apart from afflictions? If one contemplates afflictions themselves as the nature of emptiness, this is right contemplation and practice.”

“Manjusri! Do you abide in afflictions, or do you depart from afflictions?”

“Blessed One! All afflictions are entirely equal. I rightly cultivate and practice such equality. Entering that equality, one neither departs from afflictions nor abides in afflictions.

“If any sramana or brahmin considers himself free from desire yet perceives the afflictions of others, he falls into two views: to say that afflictions exist is the view of permanence, and to say that afflictions do not exist is the view of annihilation.

“Blessed One! One who rightly cultivates and practices does not perceive the signs of self or other, existence or nonexistence. Why is this? Because that person clearly comprehends all dharmas.”

“Manjusri! On what does one rely in order to cultivate and practice rightly?”

“Blessed One! One who cultivates and practices rightly has nothing upon which to rely.”

“Manjusri! Does one not rely upon the path in order to cultivate and practice?”

“Blessed One! If one cultivates and practices with something upon which to rely, that practice is conditioned. If one practices what is conditioned, it is not equality, because it has not transcended arising, abiding, and cessation.”

“Manjusri! Is there any enumeration within the unconditioned?”

“Blessed One! If the unconditioned could be enumerated, it would be conditioned and would not be called unconditioned.”

“Manjusri! If noble ones realize the unconditioned, does that Dharma then exist beyond enumeration?”

“Blessed One! Because Dharma is beyond enumeration, noble ones transcend enumeration and are themselves beyond enumeration.”

“Manjusri! Have you realized the noble Dharma, or have you not realized it?”

“Blessed One! If one were to ask a magically created person, ‘Have you realized the noble Dharma, or have you not realized it?’ how would that person answer?”

“Manjusri! As for a magically created person, one cannot say that such a person has realized it or has not realized it.”

“Blessed One! Has the Buddha not taught that all dharmas are like magical creations?”

“Manjusri! It is indeed so.”

“Blessed One! If all dharmas are like magical creations, why ask whether I have realized the noble Dharma or have not realized it?”

“Manjusri! Within the three vehicles, what equality have you realized?”

“Blessed One! I have realized the equality of the Buddha realm.”

“Manjusri! Have you attained the domain of the Buddha?”

“Blessed One! If the Blessed One has attained it, then I too have attained it.”

Venerable Subhuti asked the bodhisattva Manjusri: “Has the Tathagata not attained the domain of the Buddha?”

Bodhisattva Manjushri said: “Venerable one, can anything be attained within the realm of the shravakas?”

Venerable Subhuti said: “Noble One, liberation is neither attained nor unattained.”

Bodhisattva Manjushri said: “Just so. The liberation of the Tathagata neither has a realm nor lacks a realm.”

Venerable Subhuti said: “You expound the Dharma without protecting bodhisattvas who have newly awakened the aspiration.”

Bodhisattva Manjushri said: “What do you think, Venerable one? Suppose a physician, wishing to protect a sick person, would not let him take medicine that was bitter, pungent, sour, and astringent. Would that be healing him or leaving him to die?”

Venerable Subhuti said: “That would be leaving him to suffer and die, not bestowing peace and happiness upon him.”

Bodhisattva Manjushri said: “So it is. If a Dharma teacher, wishing to protect listeners out of fear that they might become frightened, conceals such extremely profound meanings and expounds only a mixture of shallow words, phrases, and meanings, then he is handing beings over to the sufferings of birth, aging, illness, and death, rather than bestowing upon them the peace and bliss of nirvana.”

When this Dharma was spoken, five hundred bhikshus, without grasping at any dharma, exhausted the outflows and attained liberation of mind; eight thousand devas, freed from dust and separated from defilement, attained the pure Dharma-eye with respect to all dharmas; and seven hundred divine sons awakened the aspiration for unsurpassed bodhi and vowed: “In a future life, may we attain eloquence like that of Bodhisattva Manjushri.”

Venerable Subhuti asked Bodhisattva Manjushri: “Do you not teach the shravakas by means of the Dharma of the shravakas?”

Bodhisattva Manjushri said: “I ride upon the teachings of all the vehicles.”

Venerable Subhuti said: “Are you a shravaka, a pratyekabuddha, or one of Perfect Enlightenment?”

Bodhisattva Manjushri said: “I am a shravaka because my understanding does not arise in dependence upon the voice of another. I am a pratyekabuddha because I do not relinquish great compassion and fearlessness. I am one of Perfect Enlightenment because I do not relinquish my original vow.”

Venerable Subhuti asked: “How are you a shravaka?”

Bodhisattva Manjushri said: “Those beings have never heard the Dharma; because I enable them to hear it, I am a shravaka.”

Venerable Subhuti asked: “How are you a pratyekabuddha?”

Bodhisattva Manjushri said: “Because I enable beings to understand the dharma-dhatu, I am called a pratyekabuddha.”

Venerable Subhuti asked: “How are you one of Perfect Enlightenment?”

Bodhisattva Manjushri said: “All dharmas are equal within the dharma-dhatu. Because I clearly know this to be so, I am one of Perfect Enlightenment.”

Venerable Subhuti asked: “In which stage do you definitely abide?”

Bodhisattva Manjushri said: “I abide in all stages.”

Venerable Subhuti asked: “Do you also abide in the stage of ordinary beings?”

Manjushri said: “I also definitely abide in the stage of ordinary beings.”

Venerable Subhuti asked: “What hidden intent causes you to speak in this way?”

Bodhisattva Manjushri said: “I speak in this way because all dharmas are equal in their intrinsic nature.”

Venerable Subhuti asked: “If all dharmas are equal in their intrinsic nature, then where are the various stages established—this being the stage of a shravaka, this the stage of a pratyekabuddha, and this the stage of a bodhisattva or a Buddha?”

Bodhisattva Manjushri said: “It is like speaking within the realm of space throughout the ten directions and saying, ‘This is the space of the east; this is the space of the south, west, and north; and this is the space of the four intermediate directions, above, and below.’ Although one speaks of such distinctions among the directions of space, there are no differences within space itself. Therefore, Venerable one, the characteristics of the various stages are established provisionally within the ultimate emptiness of all dharmas, yet there are no differences within the nature of emptiness.”

Venerable Subhuti asked: “Have you already realized and entered the certainty that transcends the arising of conditioned existence?”

Bodhisattva Manjushri said: “I have realized and entered it, yet I have also emerged from it.”

Venerable Subhuti asked: “How can you have realized and entered it, yet still emerge from it?”

Bodhisattva Manjushri said: “Venerable one, you should know that this is the skillful wisdom of a bodhisattva: having truly realized and entered the certainty that transcends the arising of conditioned existence, he skillfully emerges from it. It is as if there were a man highly skilled in archery who had an enemy whom he intended to kill. This archer also had a dearly beloved son.

At that time, the son was in the wilderness, and the archer mistook him for his enemy and released an arrow. The son cried out, and with supernatural speed the archer rushed to his side and caught the arrow. So it is: in order to tame shravakas and pratyekabuddhas, a bodhisattva enters the state of certainty and then emerges from it, without falling into the stage of a shravaka or the stage of a pratyekabuddha.

For this reason, it is called the stage of a Buddha.”

Venerable Subhuti asked: “How does a bodhisattva attain that stage?”

Bodhisattva Manjushri said: “If bodhisattvas abide in all stages while abiding nowhere, they attain this stage. If they can expound all stages without abiding in inferior stages, they attain this stage. If they cultivate in order to exhaust the afflictions of all beings while knowing that the dharma-dhatu is inexhaustible; if, though abiding in the unconditioned, they practice within the conditioned; if they regard samsara as their own garden and do not seek nirvana, they attain this stage.

If they bring all their aspirations to fulfillment, attain acceptance of non-self, and mature beings, they attain this stage. If they possess the wisdom of a Buddha yet do not give rise to anger toward the ignorant, they attain this stage. If, for those seeking the Dharma, they turn the Dharma wheel, yet practice without making distinctions within the dharma-dhatu, they attain this stage.

“Furthermore, if a bodhisattva vanquishes the hostile maras while manifesting as the four maras, he attains this stage.”

Venerable Subhuti said: “Such bodhisattva conduct is extremely difficult for the entire world to believe.”

Bodhisattva Manjushri said: “It is just as the Venerable one has said: such bodhisattva conduct transcends worldly dharmas.”

Venerable Subhuti said: “Please explain to me this transcendence of the world.”

Bodhisattva Manjushri said: “What is called the world refers to the five skandhas. Among these skandhas, form has the nature of a mass of foam; feeling has the nature of a water bubble; perception has the nature of a mirage; formations have the nature of a plantain tree; and consciousness has the nature of an illusion. Thus one should know that the original nature of the world is like a mass of foam, a water bubble, a mirage, a plantain tree, and an illusion.

Within it, there is no skandha and no name ‘skandha’; there is no being and no name ‘being’; there is neither a world nor anything that transcends the world. If one correctly knows the five skandhas in this way, this is called supreme understanding. If one has correct and supreme understanding, one is originally liberated.

If one is originally liberated, one does not cling to worldly dharmas. If one does not cling to worldly dharmas, one transcends the world.

“- Furthermore, Venerable Subhuti, the original nature of the five skandhas is empty. If their original nature is empty, there is neither self nor what belongs to self. If there is neither self nor what belongs to self, there is nonduality. If originally there is nonduality, there is neither grasping nor rejecting. Because there is neither grasping nor rejecting, there is no attachment. Because there is no attachment, one transcends the world.

“- Furthermore, Venerable Subhuti, these five skandhas belong to causes and conditions. If they belong to causes and conditions, they do not belong to a self or a being. If they do not belong to a self or a being, they have no master. What has no master is not appropriated; what is not appropriated gives rise to no contention. Freedom from contentious discourse is the Dharma of the shramana, like a hand drawing in empty space without touching anything. By cultivating the equal nature of emptiness in this way, one transcends the world.

“- Furthermore, Venerable Subhuti, when the five skandhas and the dharma-dhatu alike enter the dharma-dhatu, there is no dhatu. If there is no dhatu, there are no dhatus of earth, water, fire, or wind; no self, being, life principle, or person; no realms of desire, form, or formlessness; and no realms of the conditioned or unconditioned, samsara or nirvana. Having entered this realm, one remains together with the world yet abides nowhere. If one abides nowhere, one transcends the world.”

When this Dharma transcending the world was spoken, two hundred bhikshus, no longer accepting any conditioned dharma and having attained liberation of mind through the exhaustion of the outflows, together removed their uttarasanga robes and draped them over Bodhisattva Manjusri, proclaiming in unison: “If anyone does not believe in and understand this Dharma gate, that person has neither anything attained nor anything realized.”

Venerable Subhuti asked the bhikshus: “Elders! Have you attained or realized even a little?”

The bhikshus replied: “Those possessed of overweening pride may say that they have attainment and realization. In the Dharma of a śramana free from overweening pride, there is neither attainment nor realization. Where could they give rise to a thought and declare, ‘I have attained thus; I have realized thus’? If they give rise to such a thought herein, it is the work of Mara.”

Venerable Subhuti asked: “Elders! According to your understanding, what have you attained and what have you realized that you speak in this way?”

The bhikshus said: “Only the Blessed One and Manjusri know what we have attained and realized. Venerable Sir! According to our understanding, if one does not clearly comprehend the characteristic of suffering, the characteristic of its origination, the characteristic of its cessation, and the characteristic of the path, yet says, ‘This suffering must be understood by me,’ that is overweening pride.

To say, ‘Its origination must be abandoned, its cessation must be realized, and the path must be cultivated,’ is likewise entirely overweening pride. Not clearly comprehending the characteristics of suffering, origination, cessation, and the path, they nevertheless say, ‘I have understood suffering, I have abandoned its origination, I have realized its cessation, and I have cultivated the path.’ All of this is overweening pride.

“What is the characteristic of suffering? It is the characteristic of non-arising. The characteristics of origination, cessation, and the path are likewise so.

“If it is the characteristic of non-arising, then it is without characteristics. Within it there is nothing to be attained—not the slightest suffering to be understood, origination to be abandoned, cessation to be realized, or path to be cultivated. If one hears the meaning of the noble truths explained herein and is neither alarmed nor afraid, one is not possessed of overweening pride. But if one is alarmed or afraid, that is overweening pride.”

The Blessed One praised the bhikshus: “Excellent, excellent! Subhuti! During the age of the true Dharma of Kasyapa Buddha, these bhikshus heard Manjusri expound this exceedingly profound Dharma. Because they cultivated this exceedingly profound Dharma in the past, upon hearing it now they immediately accord with it and quickly comprehend it. In my Dharma, in due succession, all who hear this exceedingly profound Dharma and are able to believe in and understand it will enter the assembly of Maitreya Buddha’s Dharma.”

At that time, Devaputra Good Virtue said to Bodhisattva Manjusri: “You constantly teach the Dharma in Jambudvipa. We now invite you to come to the Tusita Palace. The devaputras there have also long planted vast roots of virtue; upon hearing the Dharma, they will attain clear understanding. Because they delight in pleasure, they are unable to come to the Buddha to hear the Dharma and thus lose its benefits.”

Bodhisattva Manjusri immediately manifested a miraculous transformation, causing Devaputra Good Virtue and the entire assembly each to believe that they had entered the Tusita celestial palace. They saw its groves, palaces, and towers, adorned with magnificent jewels. The jeweled terraces rose tier upon tier, reaching twenty stories in height and breadth. Jeweled nets, canopies, and celestial flowers covered every place. Wondrous birds flew about, singing in harmony. In the sky, celestial maidens scattered mandarava flowers, sang praises, sported, and rejoiced.

Seeing this, Devaputra Good Virtue said to Bodhisattva Manjusri: “It is exceedingly rare, Venerable One! How have we arrived at the Tusita celestial palace so swiftly and beheld these towers and devas? May you teach the Dharma for them.”

Venerable Subhuti told Devaputra Good Virtue: “You have not departed from the Dharma assembly and gone elsewhere. Manjusri has created this transformation, causing you to see yourself entering the Tusita celestial palace.”

Devaputra Good Virtue said to the Buddha: “Blessed One! It is exceedingly rare that, through the wondrous transformations of his samadhi and supernormal powers, Manjusri has caused this entire great assembly to enter the Tusita celestial palace in a single instant.”

The Buddha said: “Devaputra Good Virtue! You have not truly seen Manjusri’s supernormal powers and miraculous transformations. As I know him, if Manjusri wished to gather the meritorious adornments of Buddha lands as numerous as the sands of the Ganges into a single Buddha land, he could immediately manifest it.

Or with the tip of one finger, he could lift Buddha lands as numerous as the sands of the Ganges, carry them beyond Buddha lands as numerous as the sands of the Ganges in the upper direction, and place them in empty space. Or he could place the waters of all the great oceans throughout the Buddha lands into a single pore, yet the aquatic creatures would feel no confinement, and each would see itself as never having left the ocean.

Or he could place all the Mount Sumerus throughout the worlds into a single mustard seed, yet the devas dwelling upon those Mount Sumerus would each believe themselves still to be in their original palaces. Or he could place all sentient beings of the five destinies throughout the worlds in the palm of his hand and cause them to enjoy exquisite jeweled necessities like those of the realm Adorned with Every Delight. Or he could place all the masses of fire throughout the worlds into a single tuft of tūla cotton.

Or with a single pore, he could cover all the suns and moons throughout the worlds. Whatever ought to be done, he is capable of doing.”

At that time, the evil Mara transformed himself into a bhikshu and said: “Blessed One!

“We wish to see Manjusri personally perform these miraculous transformations. What need is there to proclaim such false words, which the beings of the world will find difficult to believe?”

The Blessed One told Bodhisattva Manjusri: “You should manifest miraculous transformations before this assembly.”

Without leaving his seat, Manjusri entered the samadhi called Sovereignty of Mind Adorned by All Dharmas and immediately displayed miraculous transformations exactly as the Buddha had described.

Mara, the assembly, and Devaputra Good Virtue all beheld them. The great assembly praised this unprecedented event and said in unison: “Excellent, excellent! Because the Buddha has appeared, there is such a true being in the world to expound this exceedingly profound Dharma gate and manifest these miraculous transformations.”

Through the spiritual might of Bodhisattva Manjusri, the evil Mara said: “Blessed One! It is exceedingly rare that Manjusri possesses such supernormal powers. This assembly is likewise exceedingly rare, for they are able to believe in and understand Manjusri’s miraculous transformations.

Blessed One! Even evil Maras as numerous as the sands of the Ganges could not hinder these good men and good women who believe and understand. I myself am the evil Mara Papiyan, ever seeking opportunities to harm the Buddha and disturb sentient beings.

From this time onward, I make this vow: wherever this Dharma gate circulates and there are people who believe in, understand, delight in, uphold, read, recite, and expound it, I shall not enter within one hundred yojanas in any of the four directions around that place.

“Blessed One! Yet among my retinue are some who wish to destroy the Tathagata’s Dharma, and so they cause the thoughts of practitioners to become distracted. To subdue them, I shall pronounce a dharani mantra. If good men or good women copy, read, recite, or explain this Dharma gate to others, the celestial Maras shall bestow wholesome benefit upon them, causing those who teach the Dharma to be joyful in body and mind and diligent in cultivation. They shall also grant them unobstructed eloquence and dharani, attend upon them, and provide clothing, food and drink, bedding, and medicines, allowing them to lack nothing.”

Papiyan then pronounced the mantra:

“Ðát diệt tha, a mạt lệ, tì mạt lệ, thế đa đê, a yết tì, thị đa thiết đỗ rô, thệ duệ đỗ dã thiệt đê, bộ đa thiệt đê già mễ lệ, phiến đê, tô phổ đê, phổ phổ tế, địa rị tô khê, vị để, khả nghệ, mễ tẩy lễ, ương củ lệ bạt lệ, hô lô hốt lê, sách hê, thâu thú mễ đề địa rị, a na phiệt đê để để sử tra nệ, khất lợi đa rị đê, khất rị đa phí đê, phì lô giá đô phí để mạn đát ra bột trì na đà lộ ca, á bạt la mục đa ế phạ tô rị gia.”

“Blessed One! If good men and good women single-mindedly receive and uphold this dharani, their minds will not become distracted, and they will always be protected by devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas. No evil spirit will be able to harm them.”

When Mara Papiyan uttered this mantra, the great trichiliocosm shook in six ways.

The Blessed One praised Mara Papiyan: “Excellent, excellent, Papiyan! You should know that your eloquence belongs to the sphere of Mañjuśrī’s spiritual powers.”

When Bodhisattva Mañjuśrī manifested his spiritual powers and Mara Papiyan uttered the mantra, thirty-two thousand devas brought forth the aspiration for unsurpassed bodhi.

Bodhisattva Mañjuśrī then withdrew his spiritual powers, causing the great assembly to see themselves as before.

Bodhisattva Mañjuśrī said to the deva Good Virtue, “Go to Tuṣita Heaven and announce throughout the deva assembly that I shall come there.”

The deva Good Virtue and his retinue bowed at the feet of the Buddha, the bodhisattvas, the śrāvakas, and the great assembly, and then suddenly disappeared. In an instant they arrived at the palace of Tuṣita Heaven and proclaimed throughout the deva assembly: “Devas, you should know that Bodhisattva Mañjuśrī, out of compassion for the deva assembly, wishes to come here. You should relinquish sensual pleasures, abandon pride, and listen to the Dharma with reverence, respect, and obedience.”

The deva Good Virtue adorned the Dharma assembly in accordance with the Dharma and then, joining his palms, entreated: “Venerable Mañjuśrī! The time has now come.”

Bodhisattva Mañjuśrī, together with ten thousand bodhisattvas, five hundred great śrāvakas, and the devas, nagas, and the eight classes of beings, bowed at the feet of the Buddha and disappeared. They then appeared in the palace of Tuṣita Heaven and took their seats in order within the Dharma assembly. Everyone heard the devas of the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, Yāma Heaven, Tuṣita Heaven, the Heaven of Delight in Emanations, the Heaven of Mastery over Others’ Emanations, the heavens of Mara’s hosts, the Brahmā heavens, and onward to the Heaven of the Summit of Existence proclaiming to one another: “Bodhisattva Mañjuśrī is now in the palace of Tuṣita Heaven and is about to expound the Dharma.” Upon hearing this proclamation,

countless hundreds of thousands of devas came and assembled together, so that even all the palaces of the desire-realm heavens could not contain them.

Through Bodhisattva Mañjuśrī’s spiritual power, however, the devas each perceived the space to be vast and unobstructed, without hindering one another.

The deva Good Virtue said to Bodhisattva Mañjuśrī: “The great assembly has now fully gathered. Venerable One, please expound the Dharma for them.”

Bodhisattva Mañjuśrī said to the deva Good Virtue: “There are four qualities through which a bodhisattva, abiding in heedfulness, can embrace all the Buddha-Dharmas: first, abiding in moral discipline while possessing extensive learning; second, abiding in meditative concentration while practicing wisdom; third, abiding in spiritual powers while giving rise to great knowledge; and fourth, abiding in quiescence while constantly contemplating.

– Deva, there are eight qualities that lead into moral discipline: purity of body, purity of speech, purity of mind, purity of view, purity of the virtues of the dhuta practices, purity of livelihood, purity through abandoning all deceptive appearances and the pursuit of gain through gain, and purity through never relinquishing the aspiration for omniscience. These are the eight qualities that lead into moral discipline.

There are also eight qualities that lead into extensive learning: reverence, humility, arousing diligence, never losing right mindfulness, receiving and retaining the Dharma immediately upon hearing it, skillfully contemplating it in one’s mind, teaching others the Dharma one has heard, and neither praising oneself nor disparaging others. These are the eight qualities that lead into extensive learning.

There are also eight qualities that lead into meditative concentration: quiescence, dwelling in an araṇya, abandoning clamor, remaining undefiled by objects of perception, ease of body and mind, focusing the mind upon the object of concentration, cutting off all perceptions of sound, reducing food and drink to only what is sufficient to sustain the body, and not appropriating the bliss of the noble ones. These are the eight qualities that lead into meditative concentration.

There are also eight qualities that lead into wisdom: skillfulness concerning the skandhas, skillfulness concerning the dhatus, skillfulness concerning the ayatanas, skillfulness concerning the conditions of dependent origination, skillfulness concerning the truths, skillfulness concerning the three times, skillfulness concerning all vehicles, and skillfulness concerning all Buddha-Dharmas. These are the eight qualities that lead into wisdom.

There are also eight qualities that lead into spiritual powers: the divine eye, through which one sees without obstruction; the divine ear, through which one hears without obstruction; knowledge of others’ minds, through which one observes the minds of all sentient beings; knowledge of past lives, through which one remembers former existences; spiritual mastery, through which one manifests all spiritual transformations; knowledge of the exhaustion of outflows, through which all the outflows of sentient beings are completely exhausted; neither abiding in afflictions nor grasping at liberation, because of the power of skillful means; and not entering nirvana by relying upon the liberation of the śrāvakas. These are the eight qualities that lead into spiritual powers.

There are also eight qualities that lead into knowledge: knowledge of suffering, knowledge of its origin, knowledge of its cessation, knowledge of the path, knowledge of causes, knowledge of conditions, worldly knowledge, and omniscience. These are the eight qualities that lead into knowledge.

There are also eight qualities that lead into quiescence: inner quiescence, outer quiescence, the quiescence of craving, the quiescence of grasping, the quiescence of existence, the quiescence of birth, the quiescence of all afflictions, and the quiescence of the three realms. These are the eight qualities that lead into quiescence.

There are also eight qualities that lead into contemplation: moral discipline, learning, meditative concentration, wisdom, spiritual powers, knowledge, quiescent cessation, and heedfulness. These are the eight qualities that lead into contemplation.

– Deva, because bodhisattvas abide in these four qualities and remain heedful, they will attain all the bodhi of the Buddhas and all the factors conducive to bodhi. Therefore, they should abide in reliance upon this heedfulness.

When devas rely upon heedfulness, three kinds of happiness will never diminish: heavenly happiness, the happiness of meditative concentration, and the happiness of nirvana.

When devas abide in reliance upon heedfulness, they also become free from three kinds of suffering: the suffering of suffering, the suffering of conditioned formations, and the suffering of change. They also transcend three kinds of fear: hell beings, animals, and hungry ghosts. They also transcend the three modes of existence: existence in the desire realm, existence in the form realm, and existence in the formless realm.

They also become free from the three defilements: the defilement of greed, the defilement of anger, and the defilement of delusion. They will also perfect the three higher trainings: higher moral discipline, higher mind, and higher wisdom. They will also constantly make offerings to the Three Jewels: the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha.

They will also become free from the three kinds of obstacles to each pāramitā: being miserly oneself, resenting those who practice giving, and following those who are miserly; violating the precepts oneself, resenting those who uphold the precepts, and following those who violate the precepts; being angry oneself, resenting those who practice patience, and following those who are angry; being indolent oneself, resenting those who practice diligence, and following those who are indolent; being distracted oneself, resenting those who practice meditative concentration, and following those who are distracted; and lacking wisdom oneself, resenting those who possess wisdom, and following those who lack wisdom.

– Furthermore, Deva, one who abides in reliance upon heedfulness will obtain three kinds of supportive companions for each pāramitā: increasing generosity, seeking no reward, and dedicating the merit to bodhi; increasing moral discipline, not seeking rebirth in the heavens, and dedicating the merit to bodhi; increasing patience, harboring no intention to harm any sentient being, and dedicating the merit to bodhi; increasing diligence, tirelessly planting roots of goodness, and dedicating the merit to bodhi; increasing meditative concentration, keeping the mind free from distraction, and dedicating the merit to bodhi; and increasing wisdom, constantly cultivating wholesome karma, and dedicating the merit to bodhi.

– Devas! Abiding in the Dharma of heedfulness increases all wholesome qualities and is approved by the Buddha.

Furthermore, since all dharmas are like empty space, these four right efforts should constantly be contemplated:

Because the nature of dharmas is uncreated, one arouses diligence so that unwholesome qualities not yet arisen will not arise.

Because the nature of dharmas is pure, one arouses diligence to eliminate unwholesome qualities that have already arisen.

Because the nature of dharmas is quiescent, one arouses diligence to cause wholesome qualities not yet arisen to arise.

Because the nature of dharmas is without location or activity, one arouses diligence so that wholesome qualities already arisen will abide and not be lost.

These are the four right efforts of a bodhisattva, approved and confirmed by the Buddha.”

– Again, O Sons of the Devas! The Dharma-nature is equal, unborn, and undying. Because one relies upon this Dharma-nature in which nothing is apprehended, one does not commit any evil; because one accords with the Dharma-nature, one diligently cultivates all good. To cultivate in this way is to have nothing cultivated.

Furthermore, neither grasping nor relinquishing any dharma—this is called right effort.

Again, O Sons of the Devas! One should contemplate the Four Foundations of Mindfulness: there is no abiding place for the body, no abiding place for feelings, no abiding place for the mind, and no abiding place for dharmas; there is no place of abiding and nothing established. This is called the foundations of mindfulness.

One should also contemplate the Four Bases of Spiritual Power: first, body and mind are not indolent, because one delights in and aspires to cultivate wholesome dharmas; second, one arouses diligence and puts an end to craving and desire in order to bring sentient beings to maturity; third, because all dharmas are unobtainable, one realizes the qualities of the Buddhas; fourth, because the mind is like an illusion and dharmas have no basis, one transcends all grasping and attachment.

One should also contemplate the Five Faculties: first, the faculty of faith, because one resolutely abides in all dharmas and takes it as foremost; second, the faculty of diligence, because one universally cultivates all practices in order to accomplish the Buddha-body; third, the faculty of mindfulness, because one fully possesses all dharmas, the mind is well tamed and pliant, and nothing is forgotten; fourth, the faculty of concentration, because one remains far removed from objects of attachment and does not succumb to torpor or sleepiness; fifth, the faculty of wisdom, because one decisively discerns all dharmas, with right contemplation present before one, without following others.

One should also contemplate the Five Powers. Abiding in the nature of all dharmas in this way, one cannot be obstructed by any affliction; hence they are called powers.

Abiding in these powers, one then attains the supreme Dharma and knows things truly as they are, neither as different nor as identical; hence these are called factors of awakening.

If one understands all dharmas in accordance with their nature, progressively cultivates by means of this path of practice, penetrates the mysteries, and remains unmoved amid dharmas, this is called the Noble Path.

– O Sons of the Devas! Therefore, one should cultivate the thirty-seven dharmas that are factors of bodhi in this way, surpassing all practices, free from every obstruction, with wisdom luminous and ultimate quiescence.

What is called ultimate quiescence? It means that all dharmas neither arise nor cease. Because they do not cease, there is no action; because there is no action, neither is there non-action. There is no reception, no recipient, and no conceptual designation. This is called ultimate quiescence."

When Bodhisattva Manjushri taught this Dharma, twelve thousand Sons of the Devas attained the pure Dharma-eye with respect to all dharmas.

Son of the Devas Good Virtue asked Bodhisattva Manjushri, "How does a bodhisattva cultivate the path?"

Bodhisattva Manjushri said, "O Son of the Devas! If a bodhisattva does not abandon samsara, yet causes sentient beings to enter nirvana, and does not abandon craving and grasping, yet delivers sentient beings and causes them to stand upon the Noble Path, this is called a bodhisattva’s cultivation of the path.

Furthermore, one who cultivates the path skillfully abides in the purity of the nature of emptiness. Why is this? With a quiescent mind, a bodhisattva sees that the intrinsic nature of all dharmas is pure. Then, for sentient beings who abide in latent tendencies, cling to views, and lack skillful means, he expounds that the intrinsic nature of all dharmas is empty. Why? Because those sentient beings give rise to clinging views within the emptiness of intrinsic nature.

This bodhisattva employs signlessness, wishlessness, and the intrinsic non-arising of all dharmas. Because ordinary beings have long been accustomed to the arising and cessation of afflictions and cling to views concerning them, he causes them to have faith and delight in this non-arising, while also remaining unmoved amid arising and cessation. This is called a bodhisattva’s cultivation of the path.

– O Son of the Devas! One should behold the path by which a bodhisattva goes and comes.

– Venerable Manjushri! What is the path by which a bodhisattva goes and comes?

– O Son of the Devas! Bodhisattvas go in order to realize bodhi and come in order to teach the Dharma as appropriate. They go in order to attain the dhyanas, samadhis, and liberations, and come in order to manifest birth in the desire realm. They go in order to enter the Noble Path, and come in order to bring sentient beings to maturity through great compassion. They go in order to attain the patient acceptance of the non-arising of dharmas, and come in order to patiently accept sentient beings. They go toward emancipation from all dharmas, and come in order to deliver sentient beings. They go through steadfast vows, and come through the absence of intrinsic nature in those vows. They go through the three gates of liberation, and come through taking birth. They go to the bodhimanda, and come in order to establish sentient beings in bodhi. This is called the path by which a bodhisattva goes and comes."

– When this bodhisattva path was taught, five hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas.

– Son of the Devas Good Virtue asked, "Venerable Manjushri! We have heard of a world called Light of All Merits. Where is that world, and which Tathagata is presently teaching the Dharma there?"

Bodhisattva Manjushri said, "O Son of the Devas! That world called Light of All Merits lies in the upper direction, beyond Buddha-lands as numerous as the sands of twelve Ganges Rivers. Tathagata Samantabhadra teaches the Dharma there."

The Sons of the Devas said in unison, "We wish to behold that world and Tathagata Samantabhadra."

Bodhisattva Manjushri then entered the Samadhi of Adornment with Light. Through the power of that samadhi, he emitted a great light that passed through worlds as numerous as the sands of twelve Ganges Rivers and universally illuminated the world Light of All Merits. The bodhisattvas there asked about the cause of that light.

Tathagata Samantabhadra told them, "In the lower direction, beyond Buddha-lands as numerous as the sands of twelve Ganges Rivers, there is a world called Saha. A Buddha named Shakyamuni Tathagata, Worthy One, Perfectly Enlightened One, is presently teaching the Dharma there. In that world is a bodhisattva named Manjushri, who has entered the Samadhi of Adornment with Light and emitted a great light that universally illuminates immeasurable Buddha-lands throughout the ten directions.

That light has reached this place."

The bodhisattvas addressed Tathagata Samantabhadra, saying, "We wish to behold Buddha Shakyamuni and Bodhisattva Manjushri." Tathagata Samantabhadra then emitted a great light that illuminated worlds as numerous as the sands of twelve Ganges Rivers in the lower direction, reaching the Saha world and enabling all those bodhisattvas to see clearly the Buddha and the assembly in this world.

Tathagata Samantabhadra asked the bodhisattvas, "Who is able to go to that Saha world?"

Mahabodhisattva Upholder of the Dharma Torch said, "I am able to go."

Tathagata Samantabhadra said, "Now is the proper time."

Mahabodhisattva Upholder of the Dharma Torch, together with one billion bodhisattvas, disappeared from that place and appeared in the Tushita Heaven palace, emitting a great light that universally illuminated the world.

The entire assembly of devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, Shakra, Brahma, the guardian devas, Sons of the Devas, shravakas, and bodhisattvas experienced something unprecedented and said in unison, "The bodhisattvas’ play of spiritual powers is exceedingly rare."

Because of that light, the assembly beheld the world Light of All Merits and Tathagata Samantabhadra. The adornments of that land could not be fully described even over the course of an entire kalpa.

While Bodhisattva Manjushri was manifesting these miraculous transformations, seven nayutas of Sons of the Devas generated the aspiration for unsurpassed bodhi.

Bodhisattva Upholder of the Dharma Torch said to Bodhisattva Manjushri, "We should go together to pay homage to the Blessed One Shakyamuni."

At that time, after Bodhisattva Manjushri had delivered all the Sons of the Devas who were ready to be delivered, he went together with Bodhisattva Upholder of the Dharma Torch and the great assembly to the Buddha. Having bowed at the Buddha’s feet, they stood to one side.

Upholder of the Dharma Torch addressed the Buddha, saying, "Blessed One! Tathagata Samantabhadra asks whether the Blessed One has little illness and little affliction, whether his daily activities are light and easeful, and whether he dwells and practices in peace and happiness?"

The Buddha addressed the assembly, saying: “Great assembly! The spiritual powers and transformations, wisdom and radiance, maturation of sentient beings, and service to the Buddhas of Manjusri and Upholder of the Dharma Torch are such that no bodhisattva can know the limits of the profound wisdom and skillful means of these two noble beings. Good men, you should emulate the spiritual powers and wisdom, the service to the Buddhas, and the maturation of sentient beings practiced by Manjusri, Upholder of the Dharma Torch, and the great bodhisattvas. For innumerable kalpas, these noble beings have journeyed from one Buddha-land to another, constantly performing the work of the Buddhas.

Any sentient being who enters the realm of these noble beings will never again fall into the realm of Mara in the future.”

The Blessed One said to the Venerable Ananda: “Ananda! Preserve and uphold this Dharma gate well, so that the lineage of the Three Jewels may not be severed.”

At that time, the bodhisattva Upholder of the Dharma Torch rose from the Dharma assembly and, together with his retinue, returned to his native land.

When the Buddha had spoken this sutra, the devas’ son Good Virtue, the elder Ananda, and all beings throughout the worlds—including devas, nagas, and the eight classes of beings—heard the Buddha’s teaching. They all rejoiced greatly, accepted it in faith, and respectfully put it into practice.