文殊師利所說不思議佛境界經

At that time, Bodhisattva Manjusri, having complied with the Buddha’s instruction, immediately entered the samadhi of spiritual powers, wherein the mind is sovereign over all dharmas. Having entered this samadhi, he brought forth the power of spiritual penetration and manifested all the miraculous transformations described above. They appeared distinctly and radiantly, all present before the assembly, exactly as the Buddha had said, with nothing added or omitted, so that everyone in the assembly could see them.

When the great assembly saw this spiritual power, they praised it as unprecedented and proclaimed in unison:

“Excellent! Excellent! The Buddhas, the Tathagatas, appear in the world for the sake of sentient beings. Only when such a greatly skillful mahasattva also appears in the world can such inconceivable spiritual power be manifested!”

At that time, the evil Mara, having witnessed these various miraculous transformations, rejoiced and leapt with delight. He bowed at the feet of Bodhisattva Manjusri, joined his palms respectfully, faced the Tathagata, and said:

“The Youth Manjusri is exceedingly rare, for he can manifest such inconceivable spiritual transformations. Who among those who hear or see them would not be astonished and doubtful? If any sentient being, upon hearing of this event, can give rise to faith and acceptance, then even if evil maras as numerous as the sands of the Ganges rivers wished to trouble that person, they would never be able to harm him.

“Blessed One, I am the evil Mara. I constantly remain near the Buddha, watching and waiting for an opportunity, for my mind delights in troubling all sentient beings. If anyone diligently cultivates goodness, I use my spiritual might to obstruct that person.

“Blessed One, from this day onward I make this profound vow: wherever anyone propagates this Dharma gateway, within one hundred yojanas of that country, city, town, or village, I shall remain there to protect it. I shall be like a blind man, incapable of doing anything, and shall be unable to give rise to any thought of troubling those sentient beings. If I see anyone receiving, retaining, reading, reciting, contemplating, or explaining this sutra, I shall immediately give rise to respect and shall provide offerings.

“Blessed One! My companions delight in creating difficulties for the Buddhadharma. If they see anyone cultivating wholesome dharmas, they intensify their oppression and obstruction, causing that person to retreat and fall away. Now, in order to eliminate such evil deeds, I shall pronounce this dharani.”

He then pronounced the mantra:

“Da die tha A ma le, Pi ma le, Shi da dap pi, A ye ba ne shi da she du lu, shi yue, shi da mo di, shou ba mo di, Shan mei shan di, A pu mei, Pu pu mei, di ri, A qi, mo qi, qu qi, er li la, A jia mei, Pu la, Pu la pu la, Shou mei shou shou mei, di ri, di ri, A na ba di, shi da dap pi, Yi li da ye xi, Yi li da pi di, pi lu zhe dan, Sa da ma Ba nu ju, ye zha su da la sa da lu jia, A ba la mu da yi ba su li da.”

“Blessed One! This dharani protects Dharma masters, enabling them to be courageous and diligent and to possess uninterrupted eloquence. None of the evil maras will be able to take advantage of them. It will also cause those maras to give rise to joy and to make offerings of clothing, bedding, food and drink, medicines, and all other necessities.

“Blessed One, if a good man or good woman receives and retains this mantra continuously, day and night, all devas, nagas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others will constantly protect that person, and no enemy will be able to cause harm.”

The Buddha said to Mara:

“Excellent! Excellent! Your pronouncement of this dharani has caused the six kinds of quaking throughout worlds as numerous as the sands of immeasurable Ganges rivers. King of Maras, you should know that your eloquence was produced through the spiritual power of the Youth Manjusri.”

When Bodhisattva Manjusri used his spiritual power to cause Mara Papiyan to pronounce this mantra, thirty thousand people in the assembly all generated the aspiration for anuttara-samyak-sambodhi.

After Bodhisattva Manjusri had completed these transformations, he withdrew his spiritual power and said to the Youth Good Victory:

“Deva son! I now wish to go to the Tusita Heaven. Go ahead and tell the heavenly assembly to gather.”

Having heard these words, the Youth Good Victory and his retinue circumambulated the Buddha, Bodhisattva Manjusri, and the great assembly to the right. They then vanished from the assembly and, in an instant, arrived at the heavenly palace. Having arrived, he announced throughout the heavenly assembly:

“You should know that Bodhisattva Mahasattva Manjusri, out of compassion for us, wishes to come here. All members of the heavenly assembly should abandon their heedless amusements and gather here together to hear the Dharma.”

After the Youth Good Victory had spoken these words, he established within the heavenly palace a vast Dharma assembly ground, pure, magnificent, and beautiful, made of heavenly wish-fulfilling jewels. From east to west it extended thirty-two thousand yojanas, and from south to north sixteen thousand yojanas. Within that assembly ground he also arranged immeasurable hundreds of thousands of lion seats, lofty and spacious, adorned in various ways and covered with precious heavenly fabrics.

After the Youth Good Victory had adorned the assembly ground and the lion seats, he bowed, joined his palms, faced Bodhisattva Manjusri from afar, and said:

“I have gone to the heavenly palace and completed all preparations. May you now descend, for the time has come.”

Bodhisattva Manjusri, together with twelve thousand bodhisattvas, fifteen hundred great sravakas, and immeasurable hundreds of thousands of devas, nagas, yakshas, gandharvas, and others, then rose from their seats, bowed at the Buddha’s feet, circumambulated him three times to the right, and vanished from before the Tathagata. In an instant they arrived in the Tusita Heaven, entered the assembly ground, and sat upon the seats prepared for them.

At that time, the devas of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations, as well as the assemblies of Brahma devas in the form realm, informed one another:

“Bodhisattva Manjusri is now in the Tusita Heaven and wishes to teach the great Dharma. We should go there together to hear teachings we have never heard and to witness rare events.”

Having said this, immeasurable and innumerable assemblies of deva sons from the desire realm and the form realm came from their respective abodes and gathered at the Tusita heavenly palace in a single instant. Through the awe-inspiring spiritual power of Bodhisattva Manjusri, the assembly ground accommodated them all without obstruction.

The deva son Good Victory then said to Bodhisattva Manjusri:

“Mahasattva! This great assembly has now gathered. May you employ your eloquence to illuminate the teaching.”

Bodhisattva Manjusri then addressed the entire heavenly assembly:

“Worthy ones! If bodhisattvas abide in four kinds of practice, they can accomplish all wholesome dharmas. What are the four? First, observing the precepts; second, cultivating meditation; third, spiritual powers; and fourth, discipline. If a bodhisattva can observe the precepts, he accomplishes extensive learning. If he can cultivate meditation, he accomplishes prajna. If he attains spiritual powers, he accomplishes supreme knowledge. If he knows discipline, he can accomplish a mind free from heedlessness. Therefore I say: ‘Bodhisattvas who abide in these four practices can accomplish all wholesome dharmas.’

“Worthy ones! You should know that observance of the precepts is purified through the complete possession of eight dharmas. What are the eight?

1. Upright bodily conduct.

2. Complete purity of all actions.

3. A mind free from defilement.

4. Firm and steadfast resolve.

5. Sustaining one’s life through right livelihood.

6. Contentment in the dhuta practices.

7. Freedom from all false, deceitful, and unreal appearances.

8. Never relinquishing the mind of bodhi.

“These are called the eight purities of precept observance.

“Furthermore, worthy ones! You should know that extensive learning is also purified through eight dharmas. What are the eight?

1. Respectfully following one’s teachers and elders.

2. Subduing arrogance.

3. Diligently remembering, receiving, and retaining the teachings.

4. Maintaining right mindfulness without error.

5. Teaching and explaining the Dharma without weariness.

6. Neither becoming conceited nor boasting of one’s achievements.

7. Contemplating in accordance with principle.

8. Practicing in accordance with the teachings.

“These are the eight purities of extensive learning.

“Furthermore, worthy ones! You should know that meditative concentration is also purified through eight dharmas. What are the eight?

1. Constantly dwelling in secluded places and contemplating in tranquility.

2. Not gathering with others for idle discussion.

3. Having no craving or attachment toward external objects.

4. Relinquishing all splendor and finery in both body and mind.

5. Having few desires regarding food and drink.

6. Having no mind of entangling conditions.

7. Taking no delight in embellishing music or literary compositions.

8. Exhorting others so that they all attain the bliss of the noble ones.

“These are called the eight purities of meditative concentration.

“Furthermore, worthy ones! You should know that prajna is also purified through eight dharmas. What are the eight?

1. Skillfully knowing the skandhas.

2. Skillfully knowing the dhatus.

3. Skillfully knowing the ayatanas.

4. Skillfully knowing the faculties.

5. Skillfully knowing the three gates of liberation.

6. Forever cutting off every root of affliction.

7. Forever escaping all delusions, coverings, and bonds.

8. Forever remaining apart from every activity of erroneous views.

“These are called the eight purities of prajna.

“Furthermore, worthy ones! You should know that spiritual powers are also purified through eight dharmas. What are the eight?

1. Seeing all forms without obstruction.

2. Hearing all sounds without limitation.

3. Universally knowing the thoughts in sentient beings’ minds.

4. Recollecting former lives without obstruction or attachment.

5. Traveling by spiritual power throughout all Buddha lands.

6. Exhausting all outflows without missing the proper time.

7. Extensively cultivating wholesome roots while remaining free from distraction and agitation.

8. Just as when first making one’s vows, always acting as a good spiritual friend and extensively liberating sentient beings.

“These are called the eight purities of spiritual powers.

“Furthermore, worthy ones! You should know that knowledge is also purified through eight dharmas. What are the eight?

1. Knowledge of suffering, which fully knows the five skandhas.

2. Knowledge of accumulation, which forever eliminates all craving.

3. Knowledge of cessation, which contemplates dependent origination as ultimately unborn.

4. Knowledge of the path, which can realize the virtues of the conditioned and the unconditioned.

5. Knowledge of cause and effect, which knows that karma and its results never contradict one another.

6. Decisive knowledge, which clearly knows that there is no self, no sentient being, and so forth.

7. Knowledge of the three times, which skillfully distinguishes the cycles of past, present, and future.

8. Knowledge of all-knowledge, namely the prajnaparamita that penetrates everywhere without exception.

“These are called the eight purities of knowledge.

“Furthermore, worthy ones! You should know that discipline is also purified through eight dharmas. What are the eight?

1. Always being inwardly tranquil.

2. Outwardly guarding one’s conduct.

3. Not abandoning the three realms.

4. Following dependent origination.

5. Contemplating all dharmas as unborn in their intrinsic nature.

6. Contemplating all dharmas as having no agent.

7. Contemplating all dharmas as originally without self.

8. Ultimately giving rise to no affliction whatsoever.

“These are called the eight purities of discipline.

“Furthermore, worthy ones! You should know that freedom from heedlessness is also purified through eight dharmas. What are the eight?

1. Not defiling one’s observance of the precepts.

2. Constantly purifying extensive learning.

3. Accomplishing all concentrations.

4. Cultivating prajna.

5. Fully possessing spiritual powers.

6. Not becoming proud or haughty.

7. Bringing all disputes to an end.

8. Never retreating from wholesome dharmas.

“These are called the eight purities of freedom from heedlessness.

“Worthy ones! If bodhisattvas abide in freedom from heedlessness, they will not lose three kinds of bliss. What are the three? They are the bliss of the heavenly realms, the bliss of meditative concentration, and the bliss of nirvana.

“They will also be liberated from the three evil paths. What are the three? They are hell beings, animals, and hungry ghosts.

“They will also not be oppressed by three kinds of suffering. What are the three? They are the suffering of birth, the suffering of aging, and the suffering of death.

“They will also forever transcend three kinds of fear. What are the three? They are fear of losing one’s livelihood, fear of ill repute, and fear of the imposing presence of the assembly.

“They will also transcend the three kinds of existence. What are the three? They are existence in the desire realm, existence in the form realm, and existence in the formless realm.

“They will also cleanse away three kinds of defilement. What are the three? They are the defilements of craving, anger, and delusion.

“They will also perfect the three trainings. What are the three? They are training in precepts, training of the mind, and training in wisdom.

“They will also attain three kinds of purity. What are the three? They are purity of body, purity of speech, and purity of mind.

“They will also fully possess the three bases of merit. What are the three? They are the merit created by giving, the merit created by observing the precepts, and the merit created by cultivation.

“They will also be able to cultivate the three gates of liberation. What are the three? They are the gate of liberation through emptiness, the gate of liberation through signlessness, and the gate of liberation through wishlessness.

“They will also ensure that three lineages are never severed. What are the three? They are the lineage of the Buddha, the lineage of the Dharma, and the lineage of the Sangha.

“Worthy ones! The practice of freedom from heedlessness possesses such power; therefore, you should cultivate it together.

“Furthermore, worthy ones! When bodhisattvas practice the six paramitas, each is accompanied by three obstructions to what should be known. If they abide in freedom from heedlessness, they can swiftly eliminate them.

What are the three? One does not oneself practice giving, does not wish others to give, and becomes angry with those who give. One does not oneself observe the precepts, does not wish others to observe them, and becomes angry with those who do.

One does not oneself practice patience, does not wish others to practice patience, and becomes angry with those who do. One is not oneself diligent, does not wish others to be diligent, and becomes angry with those who are. One does not oneself cultivate concentration, does not wish others to cultivate concentration, and becomes angry with those who do.

One does not oneself possess wisdom, does not wish others to possess wisdom, and becomes angry with those who do. Thus, as bodhisattvas practice the six perfections, each perfection has three distinct obstructions, but through freedom from heedlessness they are eliminated.

“Furthermore, worthy ones! The six paramitas practiced by bodhisattvas are each perfected through three dharmas, and all these dharmas arise through freedom from heedlessness. What are the three?

Giving has three: being able to relinquish everything, seeking no recompense, and dedicating the merit to bodhi. Observance of the precepts has three: receiving them with utmost reverence, guarding them without omission, and dedicating the merit to bodhi. Patience has three: gentleness and tolerance, protecting oneself and others, and dedicating the merit to bodhi.

Diligence has three: not abandoning the burden of goodness, entertaining no conception of past or future, and dedicating the merit to bodhi. Meditative concentration has three: universally entering all concentrations, not becoming entangled in conditions, and dedicating the merit to bodhi. Prajna has three: the light of wisdom illuminating universally, extinguishing all conceptual proliferation, and dedicating the merit to bodhi.

Thus, when bodhisattvas cultivate the six perfections, each perfection possesses three qualities through which it is perfected, and these grow through the practice of freedom from heedlessness.

“Furthermore, worthy ones! Because they are free from heedlessness, all bodhisattvas swiftly accomplish the thirty-seven factors of bodhi and other wholesome dharmas and realize the unsurpassed bodhi of the Buddhas. Why do they swiftly accomplish the factors of bodhi? Because, through freedom from heedlessness, bodhisattvas cultivate the four foundations of mindfulness and swiftly perfect them without undergoing arduous suffering.

“How do they cultivate them? They contemplate the body as having no existence; contemplate feelings as having no existence; contemplate the mind as having no existence; and contemplate dharmas as having no existence. They attain nothing whatsoever in any dharma. This is called cultivating the four foundations of mindfulness.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the four right efforts and swiftly perfect them. How do they cultivate them? Although bodhisattvas constantly contemplate all dharmas as originally unborn, formless, unarisen, without an agent, and like empty space, they collect their minds, abide rightly, and practice diligently so that evil and unwholesome dharmas not yet arisen will not arise.

Although they believe and understand that all dharmas are empty and have no existence, they collect their minds, abide rightly, and practice diligently so that wholesome dharmas not yet arisen will arise. Although they know that all dharmas are originally tranquil, they produce many wholesome dharmas and, wishing those already arisen to abide without decline and to increase still further, collect their minds, abide rightly, and practice diligently.

“Thus, although bodhisattvas constantly contemplate all dharmas as having neither action nor actor, their essence and characteristics being equal, and no smallest dharma among them being obtainable as either arising or ceasing, they nevertheless cultivate diligently and constantly without relinquishing their efforts. This is called cultivating the right efforts.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the four bases of spiritual power and swiftly perfect them. How do they cultivate them? Although all bodhisattvas have forever eliminated craving and desire, they never abandon wholesome dharmas and aspire always to cultivate wholesome conduct with body and mind.

Although they contemplate all dharmas as empty and unobtainable, they constantly practice diligence in order to transform and liberate sentient beings. Although they clearly know that mind and consciousness are like illusions and transformations, they never abandon the complete cultivation of the Buddha-dharmas and the attainment of perfect enlightenment. Although they know that all dharmas are unsupported, uncreated, and incapable of being grasped, they constantly contemplate in accordance with principle whatever they have heard.

This is called cultivating the bases of spiritual power.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the five faculties and swiftly perfect them. How do they cultivate them? Although bodhisattvas rely upon their own power to awaken and do not merely follow others, in order to teach sentient beings and enable them to understand clearly, they give rise to profound faith.

Although they entertain no notion of coming and no notion of going, they diligently cultivate all practices leading to all-knowledge. Although they neither think of nor recollect objective realms, they are neither forgetful nor deluded concerning them. Although they use the light of wisdom to understand all dharmas, they always remain in right concentration, tranquil and unmoving.

Although they constantly abide in the equality of dharma-nature, they eliminate defiling obstructions, discrimination, and conceptual proliferation. This is called cultivating the five faculties.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the five powers and swiftly perfect them. How do they cultivate them? When bodhisattvas cultivate the power of faith, no conceptual proliferation of non-Buddhist paths can sway them. When they cultivate the power of diligence, no evil mara can obstruct or destroy them. Because they cultivate the power of mindfulness, they do not fall into the stages of sravakas or pratyekabuddhas. Because they cultivate the power of concentration, they swiftly leave behind the five hindrances and afflictions. Because they cultivate the power of wisdom, they never grasp any perceived object. This is called cultivating the five powers.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the seven factors of awakening and swiftly perfect them. How do they cultivate them? Never forgetting any wholesome dharma is cultivation of the awakening factor of mindfulness.

Always delighting in contemplating dependent origination is cultivation of the awakening factor of investigation of dharmas. Never retreating while practicing the path to bodhi is cultivation of the awakening factor of diligence. Knowing that dharmas are inherently complete and seeking nothing is cultivation of the awakening factor of joy.

Remaining apart from agitation of body and mind is cultivation of the awakening factor of tranquility. Entering the liberations of emptiness, signlessness, and wishlessness is cultivation of the awakening factor of concentration. Abandoning the mind that gives rise to notions of training is cultivation of the awakening factor of equanimity.

This is called cultivating the seven factors of awakening.

“Furthermore, because they are free from heedlessness, bodhisattvas cultivate the Noble Eightfold Path and swiftly perfect it. How do they cultivate it? Remaining apart from the views of annihilation and permanence is called cultivating right view.

Remaining apart from thoughts of sensual desire, anger, and harm is called cultivating right intention. Remaining apart from unequal treatment of oneself and others is called cultivating right speech. Remaining apart from flattering, deceitful, false, and unreal thoughts is called cultivating right livelihood.

Abandoning actions that render body and mind timid and weak is called cultivating right action. Remaining apart from self-conceit and contempt for others is called cultivating right effort. Remaining apart from torpor and delusion is called cultivating right mindfulness.

Ending all discrimination is called cultivating right concentration. This is called cultivating the factors of the Noble Eightfold Path.

“Worthy ones! For the reasons I have explained above, I say that bodhisattvas should abide in freedom from heedlessness. They will thereby accomplish the thirty-seven factors of bodhi and all other wholesome dharmas and realize the unsurpassed bodhi of the Buddhas.

“Worthy ones! When bodhisattvas who are free from heedlessness have thus entered the factors of bodhi, they emerge from all the mire of birth and death. Having emerged from birth and death, they have no view whatsoever regarding any dharma. Because there is no view, there is nothing to be said. Because there is nothing to be said, they enter ultimate tranquility.

“What is called ultimate tranquility? Because no dharma is something created, it cannot be grasped. Because it cannot be grasped, there is no activity. Because there is no activity, nothing can be established. Because this is regarded as existence, one should know that it is precisely ultimate tranquility.”

When the Bodhisattva taught this Dharma, twelve thousand deva sons in the assembly became free from dust and defilement and attained the pure Dharma eye. The deva son Good Victory then again asked Bodhisattva Manjusri:

“Mahasattva! What is meant by cultivating the bodhisattva path?”

Bodhisattva Manjusri replied:

“Deva son! Although a bodhisattva does not abandon birth and death, he is not defiled by the evils of birth and death. Although he does not abide in the unconditioned, he constantly cultivates merit. Although he fully cultivates the six paramitas, he manifests the practices of sravakas and pratyekabuddhas. This is called cultivating the bodhisattva path.

“Furthermore, deva son, although a bodhisattva is pure in emptiness, he skillfully manifests various objects without grasping them. Although he is pure in signlessness, he skillfully enters all signs without becoming attached to them. Although he is pure in wishlessness, he skillfully journeys through the three realms without becoming attached to their objects.

Although he is pure in the unborn and unceasing, he skillfully speaks of birth and death without undergoing birth and death. Why is this? It is because the bodhisattva disciplines the mind.

Although he clearly knows that all dharmas are empty and have no existence, sentient beings give rise to attachment to views concerning objective realms, and because of this attachment their afflictions increase. Wishing to enable sentient beings to eliminate these attachments to views, the bodhisattva teaches the Dharma and enables them to know that all objective realms are empty. What has been said regarding emptiness, signlessness, and wishlessness also applies to the unborn and unceasing.

This is called cultivating the practices of the bodhisattva path.

“Furthermore, deva son! Going and returning are called cultivation of the bodhisattva path. What are going and returning?

Contemplating the minds and inclinations of sentient beings is called going; teaching the Dharma according to their inclinations is called returning. Entering samadhi oneself is called going; enabling sentient beings to attain samadhi is called returning. Practicing the noble path oneself is called going; teaching and transforming all ordinary beings is called returning.

Attaining the patient acceptance of the non-arising of dharmas oneself is called going; enabling sentient beings all to attain this acceptance is called returning. Using skillful means to escape birth and death oneself is called going; enabling sentient beings all to attain liberation is called returning. Delighting in tranquility is called going; constantly remaining amid birth and death to teach sentient beings is called returning.

Diligently contemplating the practices of going and returning oneself is called going; teaching such Dharma to sentient beings is called returning. Cultivating the liberations of emptiness, signlessness, and wishlessness is called going; teaching the Dharma to enable sentient beings to eliminate the three kinds of discursive thought is called returning. Making firm vows is called going; rescuing sentient beings in accordance with those vows is called returning.

Generating the mind of bodhi and vowing to sit at the place of enlightenment is called going; fully cultivating all practices that bodhisattvas should perform is called returning. This is called the bodhisattva’s path of going and returning.”

When the Bodhisattva taught this Dharma, five hundred bodhisattvas in the assembly all attained the patient acceptance of the non-arising of dharmas. The deva son Good Victory then again asked Bodhisattva Manjusri:

“Mahasattva! I have heard of the world called Light of All Virtues. Where is this world? What is the name of the Buddha now teaching the Dharma there?”

Bodhisattva Manjusri replied:

“Deva son! Above this world, beyond Buddha lands as numerous as the sands of twenty-five Ganges rivers, is a world named Light of All Virtues. The Buddha there is named Universally Manifest Tathagata, Arhat, Samyak-sambuddha, and he is now expounding the true Dharma in that land.”

The deva son Good Victory said:

“Mahasattva! My mind wishes to see that world and its Tathagata. May you compassionately enable me to see them.”

Bodhisattva Manjusri then entered a samadhi called Stainless Light. From his body he emitted innumerable rays of light. These rays passed upward through Buddha lands as numerous as the sands of twelve Ganges rivers and reached the world called Light of All Virtues. Innumerable colors of light universally illuminated that land. When the bodhisattvas there saw this radiance, they experienced something unprecedented. Joining their palms respectfully, they asked the Universally Manifest Tathagata:

“Blessed One, from where has this light come?”

The Universally Manifest Buddha replied:

“Good men! Below this world, beyond Buddha lands as numerous as the sands of twelve Ganges rivers, is a world named Saha. A Buddha named Sakyamuni Tathagata, Arhat, Samyak-sambuddha, is now teaching the Dharma there. He has a bodhisattva named Manjusri who abides in non-retrogression and has entered the samadhi called Stainless Light. From that bodhisattva’s body issue innumerable rays of light, extending throughout immeasurable asamkhyeyas of worlds in the ten directions and universally illuminating every world. That is why this light now appears.”

Those bodhisattvas again said:

“Blessed One! We all now wish to see Buddha Sakyamuni and Bodhisattva Manjusri in the Saha world.”

The Universally Manifest Tathagata then emitted a great ray of light from the thousand-spoked wheel marks on the soles of his feet. That exceedingly bright radiance shone downward through Buddha lands as numerous as the sands of twelve Ganges rivers, entered the Saha world, and completely illuminated it.

Through the Buddha’s radiance, all those bodhisattvas saw Buddha Sakyamuni, the bodhisattvas, and the others in the Saha world. The bodhisattvas in the Saha world also saw the Universally Manifest Tathagata and the assembly of bodhisattvas in that land.

The Universally Manifest Tathagata then said to the bodhisattvas:

“In the Saha world, the Buddha is constantly teaching the Great Dharma. Who among you can go there to hear and retain that Dharma?”

In the assembly was a bodhisattva named Bearer of the Torch of Wisdom. He rose from his seat and said to the Blessed One:

“I now wish to rely upon the Buddha’s spiritual power and go to the Saha world. May the Tathagata compassionately permit me to do so.”

The Universally Manifest Tathagata said:

“Good man! The time has now come. Go quickly to that land.”

Bodhisattva Bearer of the Torch of Wisdom, together with one billion bodhisattvas, bowed their heads at the feet of the Universally Manifest Tathagata, joined their palms respectfully, circumambulated him seven times to the right, and vanished from that land. In the brief time it takes a strong man to bend and extend his arm, they arrived at the Tusita heavenly palace in the Saha world. Having settled gracefully within the pavilion before Bodhisattva Manjusri’s assembly, they bowed their heads, joined their palms, paid homage at the feet of Bodhisattva Manjusri, and said:

“Mahasattva! You emitted light that reached our land. Our Blessed One, the Universally Manifest Tathagata, Arhat, Samyak-sambuddha, permitted us to come to this world to meet you, pay homage to you, behold you reverently, and hear your Dharma.”

The deva sons of the desire and form realms and the bodhisattvas who had come from that land then all said:

“Excellent! Excellent! Inconceivable! Exceedingly rare! Exceedingly rare! Only the Mahasattva Manjusri, with his mastery of skillful means, possesses such miraculous spiritual transformations. By the power of samadhi, he emitted this light, which reached that world above and caused these bodhisattvas to arrive here so swiftly.”

Bodhisattva Manjusri then extensively proclaimed the wondrous Dharma for the great assembly. Seventy-two nayutas of deva sons in the assembly gave rise to profound faith and understanding and generated the aspiration for anuttara-samyak-sambodhi.

When Bodhisattva Manjusri had completed his work in the Tusita heavenly palace, he, together with the bodhisattvas, Sakra, Brahma, the Four Heavenly Kings, immeasurable devas, and the bodhisattvas who had come from the land called Light of All Virtues, vanished from the heavenly palace without leaving their seats. In a single thought-moment they arrived before the Buddha. They all rose from their seats, bowed at the Buddha’s feet, joined their palms respectfully, and circumambulated him seven times to the right. After circumambulating the Buddha, Bodhisattva Bearer of the Torch of Wisdom and the one billion bodhisattvas came before him and said:

“Blessed One! The Universally Manifest Tathagata sends his greetings and asks whether your body is strong and healthy, whether you have little illness and little distress, and whether you dwell in peace and happiness.”

The Blessed One consoled and greeted the bodhisattvas in accordance with the Dharma. He then surveyed the newly arrived great assembly, asked everyone to sit, and extensively taught the Dharma, causing all to rejoice.

The Blessed One then said to the great assembly:

“You should know that the Youth Manjusri and Bodhisattva Bearer of the Torch of Wisdom manifested these miraculous spiritual transformations because they wished to bring immeasurable sentient beings to maturity. These two noble beings can accomplish all kinds of skillful means, penetrate profound principles, and possess wisdom and eloquence. Throughout immeasurable asamkhyeyas of kalpas, they have performed the work of Buddhas and have been born in the world for the sake of sentient beings. If any sentient being sees these two bodhisattvas, you should know that person will immediately attain mastery of the six faculties and never again enter Mara’s domain.”

Bodhisattva Bearer of the Torch of Wisdom and the newly arrived assembly of bodhisattvas saw the Blessed One in this land and, by hearing the Dharma, attained the patient acceptance of the non-arising of dharmas. Having attained this acceptance, they circumambulated the Buddha to the right and bowed reverently at his feet.

At that very moment, the trichiliocosm quaked. These bodhisattvas vanished from before the Buddha and, in an instant, returned to their own land.

The Blessed One then said to the elder Ananda:

“You should receive and retain this Dharma gateway and expound it widely to others.”

Venerable Ananda said:

“Blessed One! What is the name of this Dharma gateway, and how should it be received and retained?”

The Buddha said:

“This Dharma gateway is called ‘The Sutra Spoken by Manjusri on the Inconceivable Realm of the Buddha.’ It should be received and retained under this name.”

When the Buddha had spoken this sutra, the deva son Good Victory, the elder Ananda, and all the devas, humans, asuras, gandharvas, and others in the world rejoiced exceedingly, faithfully accepted it, and respectfully practiced it.

THE SUTRA SPOKEN BY MANJUSRI

ON THE INCONCEIVABLE REALM OF THE BUDDHA

End of the Second Fascicle.