佛說阿闍世王經

Upper Fascicle

Thus have I heard: At one time, the Buddha was staying at Rajagriha, on Mount Gridhrakuta, together with an assembly of twelve thousand bhiksus and eighty-four thousand bodhisattvas. All honored one another. The bodhisattva-mahasattvas had all attained the dharanis, had all reached the state in which they were no longer governed by desire, and had all realized the Dharma of non-arising and thereby attained the Samadhi of Wisdom. They all knew the workings of the minds of sentient beings and taught them the Dharma according to their wishes, enabling each to attain what they sought. The Four Heavenly Kings, Lord Sakra, the Sakra devas and other devaputras, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans all came to the assembly.

At that time, Manjusri was on another side of the mountain and came to the assembly together with twenty-five eminent beings. Who were these twenty-five? They were all bodhisattvas, each bearing a name. They were: Nha Na Su Loi, Na La Dat Su Loi, Tam Ba Su Loi, Kiep Ba Dau Su Loi, Ba Dau Su Loi, Kiep Xa Nhan Da Lau Da La Ni, Da Lau La, Da Ba Ni La, Da Mau Ha Da Tu Ha Mat Su Ha Duy Ca Xa Cau La Gia Na Ca Xa Sa Ha Chat Dau Ba Tram Ma Gia Gia Ba Quat Tran Gia Tat, Hoa Ba Da Ba Chi Ban Cau Loi, Sa Kiet Mat Ma Ha, Nghe Lau Ky Phi Da Bien A Nan Da Thi Xoa Ba Chat Ky La Da A Nan Da A Lam Duy Ha La Ma Chi Tra Sa Mau Gia Chi Da A Du Dat Tat Hoa At. These were the names of all twenty-five eminent beings.

Four devaputras from the Tusita Heaven came to Manjusri’s dwelling, wishing to hear the Dharma. The names of these devaputras were: Sa Ma Da Cuu Toc Ma La, Vo Cau Toc Ma, Man Na La Kien Da Sa Ha, and Au Thuat Dam Duy Ha. These were the four devaputras. A small number of other devaputras also went to Manjusri, wishing to hear the Dharma. The devaputras and eminent beings all sat down. Each devaputra said that the Buddha was possessed of exceedingly great wisdom, without limit, inconceivable, immeasurable, and unfathomable; it could not be left to ordinary beings but must accord with the vows. They all said: “What skillful Dharma should be brought forth and illuminated so that one may reach limitless wisdom, even the Buddha’s omniscience, which is inconceivable?”

The Bodhisattva Wisdom-Crown said: “Never be satisfied with merit, yet seek nothing from any merit. By putting this into practice, one can reach limitless wisdom.”

The Bodhisattva Wisdom-Giving said: “When the mind is impartial and tranquil, it is joyful and gentle, naturally united with the Buddha’s teaching. It then firmly embraces the mind of Sarvajna and remains resolute in the Four Great Vows. By accomplishing this, one can reach limitless wisdom.”

The Bodhisattva Perfect Equality said: “The number of kalpas cannot be calculated. Those future kalpas are innumerable and cannot possibly be reckoned. Such is the great vow. Yet one does not become arrogant on account of that great vow. By accomplishing this, one can reach limitless wisdom.”

The Bodhisattva Perfect Conduct said: “By not thinking of one’s own peace, one can reach limitless wisdom. Why is this? Because one wishes to bring peace to all beings. By maintaining this mindfulness, even without seeking peace for oneself, one brings peace to all. By accomplishing this, one can reach limitless wisdom.”

The Bodhisattva Lotus Perfection said: “One who cannot subdue one’s own mind cannot subdue the minds of others. Only one who is able to subdue one’s own mind can subdue the minds of others. By accomplishing this, one can reach limitless wisdom.”

The Bodhisattva Lotus Perfect Conduct Kalpa said: “Those who pursue desires cannot deliver others from desire; only those who are not dependent upon desire can deliver others from desire. Whether that bodhisattva gains or does not gain, the mind remains unchanged. Whether encountering suffering or happiness, slander or praise, disgrace or honor, the bodhisattva remains unattached. Why is this? Because there is neither sorrow nor joy. By accomplishing this, one can reach limitless wisdom.”

The Bodhisattva Restraining and Guarding the Faculties said: “If one does not think of others but says, ‘I can create merit,’ then by acting in that way one cannot enter limitless wisdom. One must remain mindful even when alone and without companions. Why is this? Because one keeps all beings in mind. When others do not care for themselves, I must care for them. One must persevere continually, never permitting indolence, so as to guide all beings. By accomplishing this, one reaches limitless wisdom.”

The Bodhisattva Maintaining Conduct Like the Earth said: “It is like the earth: all grasses, trees, medicinal herbs, houses, cities, and walls depend upon the earth as their foundation and thereby stand firm. Yet the earth itself rests upon nothing. All look to it for their continued existence, and it does not regard this as a burden. A bodhisattva must likewise maintain the mind. One must be like the earth, guarding the mind without either joy or anger. One must enable each and every being to obtain a place upon that earth, without dwelling upon the thought or returning again to such thinking. Those who accomplish this can reach limitless wisdom.”

The Bodhisattva Precious Vow said: “One must maintain the mind steadfastly in a single station, never considering oneself inferior and never harboring a divided mind, even in dreams. Why is this? Because the mind is not set upon arhatship or pratyekabuddhahood. Those who accomplish this are like precious jewels and never depart from Sarvajna. Otherwise, the minds of beings would be lost. Regarding the precious mind, one must harbor no stinginess. All who follow this quest open the path of the Mahayana. Why is this? Because no-mind is equal to mind, and the wisdom of no-mind is equal to the wisdom of this mind, with neither increase nor decrease. That mind harbors no stinginess. By accomplishing this, one reaches limitless wisdom.”

The Bodhisattva Precious Seal Crown said: “Seeing beings undergoing birth and death in the five destinies is like seeing them fall into the sea. With the mind of Sarvajna, one compassionately remembers them and must extend one’s hand to lead them forth. Why is this?

For those without understanding, one makes understanding the guide. For those who cling greedily, one makes freedom from stinginess the guide. For those without wisdom or morality, one makes morality the guide.

For those who are angry, one makes patience the guide. For those who are indolent, one makes diligence the guide. For those whose thoughts are disordered, one makes one-pointedness the guide.

For those without wisdom, one makes wisdom the guide. For those without merit, one makes merit the guide. With merit leading the way, one imprints them with the Three Jewels.

What are the three?

– Causing all beings to be endowed with the wisdom of the Buddha’s teaching and to put it into practice.

– Personally understanding clearly that one’s precious body is merit.

– Being mindful that all dharmas are like empty space; therefore, this is foremost among the Dharma Jewel. These are the three.

Those who put this into practice can reach limitless wisdom.”

The Bodhisattva Lion’s Resolve said: “Having made this great vow, one is neither terrified nor afraid, neither retreats nor casts off one’s armor, and one’s hairs do not stand on end. Why is this? Because one sees nothing evil in samsara. Nor does one enter nirvana for its own sake. Dwelling impartially amid suffering and happiness, one does not give rise to a dualistic mind. By accomplishing this, one reaches limitless wisdom.”

The bodhisattva Lion’s Stride Beyond Fear said: “Those who are weak and fainthearted cannot attain this wisdom. This wisdom is the foundation of a great being. Why is this so?

Because a great being eliminates all evils, is free from flattery, and conducts himself with sincerity, neither arrogant nor subject to anger and delusion. A great being, grounded in this foundation, does not follow what is contrary to the Dharma. Why is this?

Because, acting with integrity and uprightness, he is neither lustful nor malicious. The foolish and benighted who lack this quality do not possess equality in body, speech, and mind. When one’s words are truthful, one does not betray one’s own intention, and one deeply honors what one intends to accomplish.

Why is this? Because, with perfect sincerity, one takes delight in the Dharma itself. By acting in accordance with the Dharma, one does not begrudge even one’s life.

Why is this? Because one is not attached to body or life, yet does not abandon anyone. In giving aid, one’s heart is free from miserliness, and one wishes the recipient to obtain that refuge.

One establishes the entrance to the right path, not a false path. For those who delight in entering it, one creates a treasury of precious jewels. For the sick, one becomes a physician.

For the fearful, one becomes a protector. For the weak and lowly, one establishes the ground of the Path. For those who enter false paths, one establishes the right path.

For those without wisdom, one produces wisdom. When everything is met with compliance and harmony, where could deep resentment arise in the heart? For the sake of liberating beings, a great being abides in the patient endurance of liberation.

The Dharma one receives is itself one’s dwelling place. Only by accomplishing this can one attain infinite wisdom.

The bodhisattva Purple-Gold Hue said: “One should regard one’s thoughts as being like empty space. Why is this? Because empty space pervades everywhere. Through vast loving-kindness, there is nowhere one does not shelter beings; one’s countenance is always joyful and one’s heart radiant. One’s mind does not abide in places of sensual pleasure. One’s giving of aid is like the heavens, which cover everything everywhere. One’s morality, patient endurance, diligence, single-minded concentration, and wisdom likewise shelter all beings. By accomplishing this, one can attain infinite wisdom.”

The bodhisattva Raising Resolve Immediately Turns the Dharma Wheel said:

“When someone first raises the aspiration, he must not allow Mara to gain an opportunity, nor disappoint the intention of the Buddhas and heavenly spirits. To establish the mind firmly is to accord with turning the Dharma wheel. Why is this? Because the aspiration is aroused through a wholesome and excellent mind. Why is this? Because all dharmas have nowhere from which they arise. By accomplishing this, one can attain infinite wisdom.”

The bodhisattva Whose Natural Speech Universally Penetrates Everywhere said:

“One must uphold the mind so that there is nowhere it does not awaken. Why is this? Because all dharmas, naturally and originally, are entirely empty, and everything expressed in words is also empty. It is like empty space, which penetrates everywhere. A bodhisattva must likewise be so: the bodhisattva’s mind awakens to and enters everywhere; his actions accord with his words; and the bodhisattva’s wisdom comprehends every matter. Those who accomplish this can attain infinite wisdom.”

The bodhisattva Joyful and Unmoving said: “All sounds that exist are without any true utterance, and although all echoes may be heard, they cannot be apprehended. Knowing this, one neither takes anything as a cause for joy nor takes anything as a cause for sorrow or indolence. Why is this?

It is like Mount Tai, which remains unmoved even when assailed by every wind. Whether sounds are pleasant or unpleasant, the bodhisattva’s mind neither rejoices in them nor takes delight in them. Why is this?

Because it has no attachment. What is without attachment may be called the speech of the Buddha or another teaching of the Path; all such speech is utterly empty and possesses nothing. Seeing that all existing desires are conditioned, one sees that they all come to cessation.

Through the wisdom of exhaustion, one is free from arrogance. One who practices this Dharma will quickly reach Buddhahood.”

The bodhisattva Ocean Mind said:

“One’s mind should be like the ocean, a place that receives all things. Boundless wisdom is like the ocean receiving all streams and blending them into a single flavor. A bodhisattva gathers all that exists and unites it into a single Dharma.

Why is this? Because its wondrous function does not change in accordance with the existing transformations of the twelve links of dependent origination. Mindfulness of the Dharma body neither increases nor decreases, because all deeds are performed as merit.

The merit one creates is intended to cause all beings to obtain merit. This demonstrates that merit can never be exhausted. One must protect it, without attachment and without division.

Through the power of the mind, one disciplines the body. All that is attained and all that is created are equal, without difference. By accomplishing this, the wisdom arising from one’s mind becomes complete, and one can attain infinite wisdom.”

The bodhisattva Great Radiance said: “One must uphold the mind so that its wisdom shines like that of the Buddha. This is not the work of ordinary people. When a bodhisattva’s mind cultivates radiance, there is nowhere it does not illuminate. Why is this? Because he wishes to cause the world to understand that radiance is the Dharma. When his mind cultivates the radiance of generosity, there is nowhere it does not illuminate. When it cultivates the radiance of morality, there is nowhere it does not illuminate. When patient endurance, diligence, single-minded concentration, and wisdom all cultivate this radiance, there is nowhere it does not illuminate. By accomplishing these things, one can attain infinite wisdom.”

The bodhisattva Blazing Radiance said: “Take the merit and wisdom of the mind as illumination. When what is seen by the eye is purified, no evil remains. The same is true of the dharmas of sound, fragrance, taste, and touch.

Bring purity into the six faculties. What are these six? They are the eye, ear, nose, mouth, body, and mind.

When these are thus purified, joy is created everywhere, because they function through a pure mind. In everything one sees among people, one should wish for everyone to understand the Buddha-Dharma. Those who are unrighteous are so because they treat the Dharma carelessly and distort it.

They harass others to seize their fine possessions, without the slightest compassion. Once you have given something, do not regret it. By practicing this training, one can attain infinite wisdom.”

The bodhisattva King of Pleasing Intent said: “If anyone curses, humiliates, or beats you, do not become angry, but remain mindful only of the Dharma of patient endurance. Why should one remain mindful of the Dharma? Where is the cursing?

Where is the anger? The same inquiry applies to the one who strikes. Because inwardly there is emptiness and nothing to attain, while outwardly there is emptiness and nothing to doubt, one sees no self in one’s own body and sees no self in another.

Why is this? If someone uses hands or feet to oppress you, respond with joy. If someone wishes to take your head, let your heart rejoice many times over.

If someone forcibly takes cities, fortresses, or precious treasures, do not begrudge them. If someone asks for your wife and children, immediately comply and give them, without any other thought. If, upon beginning to recite this sutra, one obtains even a single chapter, one should rejoice.

One does not rejoice in the pleasures of a Wheel-Turning King. One teaches the Dharma to everyone without becoming negligent. One wishes that everyone might possess the joy of raising the bodhisattva aspiration, rather than becoming Brahma.

One aspires joyfully to behold the Buddha and does not covet the precious treasures of the trichiliocosm. By accomplishing this, one is never indolent. Through such joy, one can attain infinite wisdom.”

The Bodhisattva Seeing Without Limit said: To behold all things possessed without thinking, “These things are mine,” is in every case a purified Buddha-land. One does not conceive of existence or nonexistence; one sees the Buddhas without seeking an image of form. Why is this?

Because, through the Dharma-body, one sees the minds of all beings without seeking what belongs to them. Why is this? Because one’s faculty of vision has returned to purity.

Thus one attains the eye of the Way and perfects the supernormal powers. Through attaining the wisdom-eye, one immediately knows that possessions are not worthy of attachment; therefore one acquires the Buddha-eye and fulfills all eighteen distinctive qualities. Through attaining the Dharma-eye, one fulfills the ten powers.

Whoever actualizes the four great vows will immediately reach infinite wisdom.

The Bodhisattva Who Practices Without Limit said: Everything concerns what is created, just as Sarvajna is brought forth. Why is this? Because there is nowhere to abide; since there is nowhere to abide, one is mindful only of all dharmas. A bodhisattva who practices this does not grasp at favorable conditions. What does it mean to fall? One does not fall because of transgressions, nor does one fall because of the deeds of Mara. Why is this? Because one does not abandon the Dharma and does not violate what accords with Dharma; thereby one attains this state. By seeking deliverance from transgression, one gives rise to the deeds of Mara. Through this correspondence, one can reach infinite wisdom.

The Bodhisattva Who Teaches the Cessation of Craving and Intention said: Nothing that exists follows the person who receives it. Through acts of creation, one immediately becomes intent upon and reveres the maras. Through personal understanding, there is neither possession nor anywhere in which anything is again created. Knowing that there is no place, one nevertheless brings forth the five skandhas. Through understanding the five skandhas, there are no deeds of Mara. By transcending the realm of Mara, one establishes the Middle Way, which is nowhere obscured. Once one has crossed beyond it, nowhere remains obscured. A bodhisattva mahasattva who practices this can reach infinite wisdom.

The Bodhisattva Whose Arising Is Immediate Remorse said: The mind that creates what is contrary to Dharma and afterward repents of the offense, and the mind that acts in accordance with Dharma—these two minds are not different. Why is this? Because one must always single-mindedly practice goodness. Whatever my body does, I always wish it to bring benefit to others. Whatever my mouth or mind says or thinks, I likewise wish that no harm come to anyone. If one who is burdened by sorrow and distress causes the Dharma to become widespread, that sorrow and distress will cease. One who practices in this way is a bodhisattva mahasattva capable of reaching infinite wisdom.

The Bodhisattva Who Fulfills All Vows said:

Whatever exists, such as pure morality, ensures that one’s vows will be fulfilled. With pure morality, one does not again violate worldly conventions. Not violating worldly conventions accords with the thirty-seven fundamental factors of enlightenment, as encompassed in Sarvajna. Whoever properly applies pure morality does not transgress the thirty-seven factors. This is the practice of a bodhisattva mahasattva, leading to infinite wisdom.

The Divine Son Flower of Universal Equality said: Just as everyone who sees a flowering tree rejoices, so wherever all merits are created, there is no one who does not bow down and take refuge. It is like the Kovidara tree in the Heaven of the Thirty-Three: once its flowers bloom in full splendor, none of the devas fails to rejoice. Through the Dharma, the bodhisattva creates for all beings an eye like a flower, like a heavenly mani jewel without the slightest stain. When a bodhisattva is pure, the bodhisattva’s mind is likewise. Whoever accomplishes this can reach infinite wisdom.

The Divine Son Radiant Flower said: Just as the appearance of the sun dispels all darkness and makes every form clearly visible, so through wisdom the bodhisattva illuminates every place. When the darkness of those who are ignorant and deluded is completely dispelled, the range of their vision expands. Why is this? Because ultimately they must come into the light. Whoever dwells in darkness and beholds the light immediately gains the direct path of the Way. Because the bodhisattva abides upon the direct path of the Way, to those who have forgotten this path he reveals the course of the Way. In this manner, he can reach infinite wisdom.

The Divine Son Flower of Celestial Fragrance said: Just as the fragrance of the mandārava flower is perceived everywhere—horizontally and vertically, above and below, throughout the four directions, extending forty miles in each direction—so the bodhisattva, through hearing of pure morality and samadhi and preserving wisdom, makes these his fragrance, which is perceived everywhere throughout the trichiliocosm. This fragrance heals innumerable sick people. Through hearing of that pure morality, samadhi, and wisdom, the bodhisattva abides herein and takes them as skillful means for reaching infinite wisdom.

The Divine Son Who Attains Through Faith and Dharma Practice said: One must abide in the Dharma and practice in accordance with the Dharma. This is because a bodhisattva who accords with the Dharma is never indolent, nor does he understand and then fail to remain mindful. In this way, he attains ten things: cultivating the six paramitas; employing the four immeasurable minds; the five phrases; the four means of embracing beings; collectively, the three liberations; patience; benefiting others; causing people to give rise to the aspiration for enlightenment; never abandoning them; employing upaya-kaushalya to instruct them; and retaining all essential teachings. His faith does not waver. These are the ten things. Whoever practices them can reach infinite wisdom.

Manjushri said to the venerable ones and the divine sons: A bodhisattva abides without having any place in which to abide. What is meant by having nowhere to abide? With regard to the three realms, one does not take the three realms as an object of cultivation.

Not cultivating them pertains to the internal; not seeking cultivation pertains to the external. Although beyond them, one does not abandon the disciples. Having no object of cultivation, one nevertheless does not lose the station of a pratyekabuddha.

Cultivation is called samsara. What is learned through cultivating samsara is called ignorance. Such cultivation is name; what is learned through cultivating name is form.

This cultivation is causes and conditions; what is learned through this cultivation is called having views. This cultivation is craving; what is learned through cultivating craving is called the root of existence. This cultivation is a self; what is learned through cultivating a self is called non-self.

Such cultivation is greed; what is learned through cultivating greed is none other than generosity. Such cultivation is called violating the precepts; what is learned through this is to observe morality without conceit. Such cultivation is called anger; what is learned through this is patience without arrogance.

Such cultivation is lack of diligence; what is learned through this is diligence without conceit. Such cultivation is called a distracted mind; what is learned through this is single-mindedness without conceit. Such cultivation is called ignorance; what is learned through this is wisdom without conceit.

Such cultivation is called lack of merit; what is learned through this is called performing meritorious deeds without conceit. Such cultivation is called worldly dharmas; what is learned through this is called the Dharma of the Way, without conceit. Such cultivation is called lack of liberation; what is learned through this is called attaining complete liberation without conceit.

Such cultivation is called having offenses; what is learned through this is freedom from offenses, also without conceit. Such cultivation is called having a remainder; what is learned through this is having no remainder whatsoever, also without conceit. The bodhisattva cultivates without anything to cultivate, protects all beings without attachment, and makes no divisions.

By accomplishing this, one immediately reaches infinite wisdom.

In all dharmas there is nothing to attain or realize. Why is this? Because there is neither anything to realize nor anything not to realize.

This omniscience thereby reaches omniscience. Having nothing to attain or realize is omniscience. The attainment of omniscience cannot be reckoned in terms of form.

The same is true of feeling, perception, formations, and consciousness. It does not arise from a dharma of wisdom, nor from a dharma devoid of wisdom. Nor is the giving of omniscience itself wisdom.

Why is this? Because giving is also not separate from omniscience. Moral discipline, patience, diligence, one-pointedness, and wisdom are likewise not wisdom.

Why is this? Because omniscience arises from wisdom. There is nowhere that omniscience does not penetrate and understand; yet it is neither past nor future nor present.

Why is this? Because it transcends the three periods of time. Such omniscience is not seen by the eye.

The same is true of the ear, nose, tongue, and mind. Why is this? Because it transcends all the realms.

Any man or woman who wishes to seek omniscience must abide in accordance with omniscience. How should one abide? To have no abiding in any dharma—this is the abiding of omniscience.

One should not think, “This dharma belongs to me.” To accomplish this is omniscience: all persons, dharmas, the Buddha-Dharma, and so forth are without distinction. This is omniscience. Those who seek to attain omniscience must contemplate the combination of the four great elements.

Why is this? Although it is called a body, one should not form conceptions about a body. Why is this?

Because it is not produced through causes and conditions. Whether there are dharmas of merit or no dharmas of merit, those who possess them and regard them as belonging to a self are mistaken, for none belong to a self. That self has nowhere arisen; and since it has nowhere arisen, it cannot be conceived or calculated.

Whatever is conceived or calculated is itself unborn; those who reveal or perceive this all discern that there is no arising. To know the unborn and the wisdom of non-arising, and to establish equality therein—this is omniscience (sarvajña).

When Manjushri expounded this Dharma teaching, two thousand heavenly beings attained the patience regarding dharmas that arise from nowhere, and twelve thousand people brought forth the mind of unsurpassed, equal enlightenment.

The Bodhisattva Lạc Bất Động said to Manjushri, “Let us go together to where the Buddha dwells and ask how a bodhisattva should abide.”

At that very moment, Manjushri transformed himself into a Tathagata seated in the midst of the assembly. Manjushri’s appearance and Dharma robes were just like those of Buddha Shakyamuni. Manjushri said to the Bodhisattva Ba Chì Bàn Câu Lợi, “To continue the matter you have raised, the Buddha is now here. You may ask him about a bodhisattva’s abiding.”

Not knowing that this was a magically manifested Buddha, the Bodhisattva Ba Chì Bàn Câu Lợi approached, knelt before him, and asked, “O Tathagata, if a bodhisattva has an abiding place, how should he abide?”

The manifested Buddha replied, “A bodhisattva should abide in the same way as the self that is constructed.”

He asked again, “What does it mean to abide as a Buddha abides?”

That Buddha replied, “It does not arise from giving, nor from moral discipline, patience, diligence, one-pointedness, or wisdom. It does not arise from the desire realm, the form realm, or the formless realm; nor from deeds of body, speech, or mind, because all courses of conduct are without attachment.”

That Buddha then asked Ba Chì Bàn Câu Lợi, “Does a magical manifestation arise from any course of conduct?”

The Bodhisattva immediately replied, “It does not arise from any course of conduct.”

That Buddha said, “Just as a magical manifestation does not arise from any course of conduct, so should a bodhisattva practice this conduct.”

The Bodhisattva Ba Chì Bàn Câu Lợi asked again, “If Manjushri is a Buddha, why would there be any need to manifest a Buddha?”

The Bodhisattva Manjushri replied, “Do you yourself know that all dharmas are like magical manifestations?”

The Bodhisattva answered, “Indeed, all dharmas are like magical transformations.”

Manjushri said, “Since you know that all dharmas are magical transformations, why do you ask about the magically manifested Tathagata?”

Manjushri said, “Virtuous one, you too are said to be a person magically manifested by the Buddhas.”

The Bodhisattva then asked Manjushri, “From where do Buddhas manifest?”

Manjushri replied, “The fundamental source of their manifestation is purity.”

The Bodhisattva asked, “Is it because of this that magical transformations occur?”

Manjushri replied, “Thus, a Buddha has no ‘I,’ no self, no person, no living being, and no life span. Nor does he abide in reliance upon Buddhahood, nor does he abide in reliance upon the state of an ordinary person.”

The Bodhisattva Ba Chì Bàn Câu Lợi again asked the manifested Buddha, “Where should one study this fundamental principle in order personally to attain Buddhahood?”

That Buddha said, “Having nothing to study is the bodhisattva’s training. Why is this? Because one does not think to oneself, ‘I wish to seek this’; neither does one seek it.

There is neither sorrow nor joy, neither condition nor place of transformation, neither anything seen nor any location, neither conception nor separate name, nor any form. There is nothing whatsoever to be sought. When a bodhisattva trains, he undertakes this training, for it is the training in equality.

Undertaking this training, there is nothing to which one clings and nothing that binds. Undertaking this training, there is no craving, anger, or delusion. Undertaking this training, there is nothing loved and nothing hated.

One who masters this training does not conceive of a self in undertaking it. This is the way to cultivate this training. One who masters this training does not fall into the evil destinies.”

That Buddha said, “If one has brought forth the resolve for anuttara-samyak-sambodhi and wishes to attain Buddhahood, one must undertake the training as I do.”

He asked again, “Where is this training of a Buddha to be learned?”

That Buddha replied, “There is neither the committing of offenses nor a falling into offenses; neither anything given nor anyone who receives; neither anything not received; neither the keeping of precepts nor any precepts; neither patience nor malice; neither diligence nor laziness; neither meditation nor a distracted mind; neither wisdom nor anything known; neither learning nor any place of learning; neither attainment nor anything attained; neither bodhisattva nor Buddha-Dharma; neither thinking that oneself has a body nor thinking that others have bodies.

In what is seen there is no conception: neither the conception of dharmas nor the conception of non-dharmas, nor a conception of neither perception nor non-perception.” That Buddha continued, “Having understood this clearly, a bodhisattva should initiate this training. Why is this? Because all dharmas are like illusions and magical transformations; this is their characteristic.

All dharmas are compounded. Why is this? Although their affairs are innumerably many, all thoughts of them are empty and possess nothing; their combination itself is emptiness.

Dharmas cannot be seen. Why is this? Because all dharmas are equal and have no particular distinctions.

All dharmas are quiescent. Why is this? Because they are beyond words and speech, and therefore have no location.

Why is this? Because all dharmas have nowhere arisen. One who has faith in this neither thinks about courses of conduct nor thinks about attaining and realizing liberation, nor does such a bodhisattva become arrogant.

If, upon hearing this training, one is neither alarmed, agitated, nor afraid, one is then called a bodhisattva. It is like empty space, which does not fear fire, wind, rain, smoke, clouds, thunder, or lightning. Why is this?

Because this Dharma is empty. A bodhisattva should be likewise, entirely without fear. Because the bodhisattva’s mind is like empty space, he can subdue the maras, attain Buddhahood, and render assistance to all beings.” When that manifested Buddha had spoken these words, he disappeared.

The Bodhisattva Ba Chì Bàn Câu Lợi asked Manjushri, “Is the Tathagata now someone before whom questions may be presented?”

Manjusri then replied: “The place from which one comes is the place of which one speaks; the place of which one speaks is the place from which one comes.”

Bodhisattva Ba Chi Ban Cau Loi said to Manjusri: “That conjured manifestation has nowhere from which it comes and nowhere to which it goes. How, then, can it be said to come from there?”

Manjusri replied: “Just as a conjured manifestation comes by no path and goes by no path, so too are all dharmas: they have nowhere from which they come and nowhere to which they go.”

Ba Chi Ban Cau Loi again asked: “Where is the abiding place of these dharmas?”

Manjusri replied: “Their natural abiding is the abiding place of these dharmas.”

He again asked: “What among all abiding places is the abiding place of those dharmas?”

“The place of what one creates is the place of those dharmas,” Manjusri replied.

He again asked: “Since dharmas have no place of creation, are they without offense?”

Manjusri said: “So it is. Dharmas have no place of creation and are without offense. Those dharmas likewise have no creation and produce no offense; all existent dharmas enter and realize the Dharma-body.”

The bodhisattva then asked Manjusri: “If there is neither creation nor offense, why are people said to follow what they have created?”

Manjusri said: “Upon careful examination, just as your question itself has no place of creation and no offense, so too is this person’s dharma the Dharma-body. It likewise has no creation and no offense. What is created, what is received, and these matters are all alike.”

Bodhisattva Ba Chi Ban Cau Loi again asked: “Are these three matters equal to one another?”

Manjusri said: “Because the Tathagata is equality, the three matters provisionally abide in equality.”

He again asked: “The Tathagata is without action, without offense, and without attainment. How, then, are these three matters conditions for one another?”

Manjusri said: “The Tathagata is without action, without offense, and without attainment. That action, that offense, and that attainment are three matters alike and are therefore equal. Because that offense has passed, no offense is seen; nor does the offense depart when the future arrives. Thus does the Tathagata teach.”

At that time, at the place where Shakyamuni Buddha was dwelling, Venerable Shariputra, Ananda, and all the venerable bhikshus, relying upon the Buddha’s spiritual might, all heard Manjusri teach the Dharma.

Shariputra said: “Excellent! Excellent! The Noble One’s deed moves beings everywhere through the Dharma without departing from the Dharma-body. Among the wise who hear this teaching, there is no one who does not arouse the aspiration.”

The Buddha taught: “As expressed in these words, when carefully examined, the bodhisattva learns without there being anything learned. What is presented as equality contains no difference. Just as whatever seed is planted produces its corresponding fruit, what those bodhisattvas must all learn is wisdom. Thus, what has been discussed is indeed wisdom.”

The Buddha said to Shariputra: “Through what you have learned, you yourself arrive at this wisdom.”

Bodhisattva Light on the Crown said to the Buddha:

“What do the shravakas learn? What do the bodhisattvas learn?”

The Buddha taught: “Because it is limited and encumbered by attachments, it is the learning of disciples. Being without limit and without doubt is the learning of bodhisattvas. The learning of shravakas is narrow, and their wisdom is slight. The learning of bodhisattvas is vast. What they know is inexhaustible, and nothing obstructs what they expound.”

Bodhisattva Wisdom Light said to the Buddha: “Only the Tathagata could produce such a response, causing Manjusri’s entire assembly to come to this mountain. Why is this? Because those on the other side of the mountain have enabled the entire assembly to receive perfect teachings. Why is this? Because Manjusri’s teaching is profound, subtle, and wondrous. Those who wish to hear it each receive precisely what they wish to hear.” The Buddha then spiritually moved Manjusri, who immediately came before the Buddha together with the twenty-five Noble Ones and the devas. They bowed before the Buddha and stood to one side.

Bodhisattva Wisdom Light asked Manjusri:

“The Buddha is here among us. For what reason was Manjusri permitted to teach the Dharma elsewhere?”

Manjusri said: “The reason I did not remain here in Jambudvipa was that our supremely revered Buddha could not sanction that matter. What I discussed might accord with the Tathagata’s intent, or it might not accord with his intent. Therefore, I remained on the other side of the mountain.”

That bodhisattva asked: “What Dharma teaching can embody the Tathagata’s intent?”

Manjusri replied: “The Buddha himself knows that Dharma.”

He again asked: “Even so, may Manjusri’s intent and the Buddha’s intent be brought together to elucidate the matter?”

Manjusri said: “Whatever little I know, that I should teach.”

He then asked: “What words should be taught?”

Manjusri said: “To expound the place of Dharma without differentiation—like the Tathagata, like the original limit beyond discussion, like the abiding of Dharma, and like the teaching of Dharma—this is the Tathagata’s intent. It has nowhere to abide, nowhere to be severed, no conditions, nothing conditioned, no increase, and no decrease. To express this teaching is not to lose the Tathagata’s intent. With regard to the body, there is likewise no fault; one does not cause others to have faults, does not lose the Dharma, does not lose samsara, and does not lose nirvana. To express this teaching is likewise not to lose the Tathagata’s intent.”

The Buddha taught: “Excellent! Excellent! What Manjusri has taught indeed accords with the Tathagata’s intent. Why is this? Because it is neither excessive nor deficient, and within it there is perfect accord with non-conceptualization. Why is this? Because Manjusri continuously teaches such matters through samadhi. He does not see any dharma as increasing or decreasing. The words expounded by Manjusri do not lose the Tathagata’s intent.”

When these words of instruction were spoken, eight hundred devas all attained the patient acceptance of the non-arising of dharmas.

At that time, there were also two hundred devas in the assembly who had previously aroused the aspiration for bodhi but had not yet made it firm and were all on the verge of falling away. Each reflected upon the Buddhadharma but had not reached its consummation, thinking that it was difficult to attain Buddhahood: “We shall not train among the ranks of bodhisattvas. We shall instead become arhats or pratyekabuddhas and enter parinirvana.” The Buddha knew that all these people were capable of becoming bodhisattvas, though their minds had turned amid desire.

The Buddha then conjured a householder carrying an alms bowl filled with foods of a hundred flavors. He came to where the Buddha was dwelling, bowed before him, and offered the bowl to the Buddha, saying: “May you compassionately accept it.” The Buddha accepted the bowl. Manjusri then rose from his seat, joined his palms, and said to the Buddha: “Although you partake of this food, you should remember the former kindness.”

Shariputra thought: “To what former status of the Buddha does Manjusri refer when he says that the Buddha should remember an old kindness?” He then asked the Buddha:

“What merit did Manjusri formerly possess that he bestowed upon the Tathagata?”

The Buddha taught: “Wait a little! I shall now resolve this doubt of yours.” The Buddha then took the bowl and set it upon the ground. The bowl immediately disappeared into the earth and passed through Buddha lands directly below, descending beyond seventy-two kshetras as numerous as the sands beside the Ganges River. There was a kshetra named Au Ha Sa—in the language of India it is called Au Sa Ha, while in Chinese it means Luminous Opening of Tranquility. The Buddha of that land was named Do Ty La Da, which in Chinese means King of Light. The bowl now remained suspended in empty space within that Buddha land, with no one holding it. As the bowl passed through the Buddha lands, the attendants of the Buddhas in each land asked their Buddha: “From where has this bowl come?”

The Buddhas said: “Above is a land called Saha, whose Buddha is named Shakyamuni. The bowl has come from that Buddha. Why is this so? It is to rescue and protect the bodhisattva’s fallen mind, moving him through a miraculous transformation.”

The Buddha told Shariputra: “Go and find the bowl and bring it back.”

Shariputra immediately complied. Through the Buddha’s majestic spiritual power, he employed his own power of wisdom, entered ten thousand samadhis, and passed through ten thousand Buddha lands, yet he neither saw nor found the bowl. Emerging from samadhi, he said to the Buddha: “I searched for the bowl but did not see where it was and could not obtain it.”

The Buddha said: “Desist.”

The Buddha then summoned Mahamaudgalyayana and told him: “Go and find the bowl and bring it back.”

Maudgalyayana immediately complied. Through the Buddha’s majestic spiritual power, he relied upon his own power of spiritual mastery, entered eight thousand samadhis, and passed through eight thousand Buddha lands, yet nowhere could he find or obtain it. Maudgalyayana then emerged from samadhi and said to the Buddha: “I searched for the bowl but did not see where it was and could not obtain it.”

The Buddha told Subhuti to go and bring back the bowl. Subhuti immediately entered twelve thousand samadhis and passed through twelve thousand Buddha lands, yet he too could neither find nor obtain it. He then emerged from samadhi and said to the Buddha: “I searched for the bowl but did not see where it was; there was no way to obtain it.”

At that time, five hundred venerable bhikshus each employed their spiritual powers to search for the bowl, but they too could neither find nor obtain it.

Subhuti rose from his seat and said to Maitreya Bodhisattva: “Virtuous and greatly gifted one, you are a bodhisattva in your final birth, presently destined to become the future Buddha. We searched for the bowl but could not obtain it. We beseech you, Bodhisattva, to search for it.”

Maitreya Bodhisattva replied: “Even if it is true, as you say, that I am in my final birth before Buddhahood, at present I still cannot equal Manjushri, who brings forth samadhis and the names of samadhis. Listen carefully to what I say: When I become a Buddha, even if there were as many Manjushris as the sands of the Ganges, they would still be unable to know the action of my walking—the raising and lowering of my feet. Yet at present, I truly cannot compare with him. It would be better to ask Manjushri to search for the bowl.”

Subhuti then said to the Buddha: “We beseech the Tathagata to have Manjushri search for the bowl.”

The Buddha immediately told Manjushri to go and bring back the bowl. Manjushri silently accepted the instruction. Having accepted the command, he gathered his thoughts and sat calmly where he was, neither leaving the Buddha nor departing from the assembly, yet from there he was able to reach the place where the bowl was.

Manjushri immediately employed samadhi to reach everywhere. While remaining in the assembly, he pointed one hand toward the ground and extended the other downward, passing into the various Buddha lands. The Buddhas in those realms all received Manjushri with every courtesy.

Throughout the lower direction, there was nowhere that the voice proclaiming the Way could not be heard; it conveyed greetings from Shakyamuni Buddha. From every pore on Manjushri’s arm streamed hundreds of thousands of kotis of rays of light. Within each ray were hundreds of thousands of kotis of lotus flowers.

Upon every lotus sat a bodhisattva. Every one of those bodhisattvas praised Shakyamuni Buddha. Every realm through which he passed quaked in six ways for the sake of the bodhisattvas.

Those lands were adorned with banners and canopies fluttering aloft. Wherever he went, Manjushri touched the feet of all the Buddhas with his right hand and conveyed the greetings of Shakyamuni Buddha. Passing through seventy-two realms, each as numerous as the sands of the Ganges, he reached the land called Luminous Openness and Tranquility and came before the Buddha Tu Pi La Da.

He bowed before that Buddha and conveyed the greetings of Shakyamuni Buddha. From every pore on Manjushri’s arm streamed hundreds of thousands of kotis of rays of light and appeared hundreds of thousands of kotis of lotus flowers. Upon every lotus sat a bodhisattva.

All those bodhisattvas praised the merit and virtue of Shakyamuni Buddha. The light of the bodhisattvas and the light of the Buddha Tu Pi La Da did not mingle with one another. Within every ray of light appeared the Buddha King of Radiant Light, attended at his side by a person of supremely dignified bearing.

A bodhisattva named Honored Radiance asked the Buddha Tu Pi La Da:

“Whose arm is this, and why is it so beautiful? Every pore upon it is a radiant lotus flower. Where is the place in which the bodhisattvas praise the merit and virtue of that Buddha?”

The Buddha Tu Pi La Da said: “Above us, beyond seventy-two realms, each as numerous as the sands of the Ganges, is a land called Saha. The Buddha there is named Shakyamuni Buddha. At present, before him is a bodhisattva named Manjushri, whose vows are inconceivable and whose wisdom cannot be fully fathomed anywhere. To maintain an unbroken succession, Manjushri is seated before Shakyamuni Buddha at the place of the bowl and has extended his arm all the way here.” The bodhisattvas of that realm all had the same thought, and together they said to the Buddha Tu Pi La Da: “As a thirsty person longs for water to drink, so do we yearn to see Shakyamuni Buddha, Manjushri, and the Saha land.”

The Buddha Tu Pi La Da then emitted light from the mark between his eyebrows. It shone through seventy-two realms, each as numerous as the sands of the Ganges, until it reached the Saha land, which was fully revealed for the bodhisattvas to see. Whoever saw that emitted light became peaceful and secure, and their bodies became like those of cakravartin kings. Any ordinary bhikshu who had attained stream-entry, or anyone who had escaped the three evil destinies and possessed meditative concentration, then attained arhatship. Any bodhisattva touched by that light attained the Sunlight Samadhi.

From their own land, the bodhisattvas of the Buddha Tu Pi La Da’s realm all saw this world, its shravakas, and its bodhisattvas. When they saw the land of this world, tears streamed down their faces, and they said:

“If pure vaidurya and mani jewels were to fall into such filthy mud, it would truly be lamentable. Why is this so? Because the bodhisattvas of the Saha land are like vaidurya; that they should be born in such a world is truly lamentable.” The Buddha Tu Pi La Da told the Bodhisattva Ba Ky Dau: “You do not understand the bodhisattvas there and therefore must not speak about them.

Why is this so? Ten kalpas of practicing meditation in my land cannot equal the merit of a person in that Buddha land practicing loving-kindness from early morning until noon. The merit there surpasses that of this realm many times over.

Although the bodhisattvas of that world possess knowledge of past lives, when they practice the Dharma, even if their meditation lasts but a moment, all their lesser transgressions are extinguished.”

The bodhisattvas in Saha all asked the Buddha: “From where has this light come, causing all our bodies to become peaceful and secure?”

Shakyamuni Buddha then said: “Below us, beyond seventy-two realms, each as numerous as the sands of the Ganges, is a land called Au Ha Sa. Its Buddha is named Tu Pi La Da. He has emitted light from the radiant mark between his eyebrows.”

The bodhisattvas all said to the Buddha: “We wish to hear of and behold the land of Au Ha Sa and the Tathagata Tu Pi La Da.”

At that time, Shakyamuni emitted light from beneath his feet. It shone downward through seventy-two realms, each as numerous as the sands of the Ganges, until the realm of Au Ha Sa and the Buddha Tu Pi La Da were finally revealed in their entirety. When the bodhisattvas in the realm of Au Ha Sa saw the light of Shakyamuni Buddha enter their bodies, they all fully attained the Ma Pi De Samadhi. (“Samadhi” is the term used in India; in the Chinese language, its name is understood as “Sumeru Radiance.”) The bodhisattvas in the Saha world saw that Buddha and his land with their own eyes, just as people standing upon the earth can all see the heavens, the moon, and the stars at night.

The lower direction clearly saw this world, just as this world clearly saw the lower direction—the Au Ha Sa realm of the Buddha Tu Pi La Da.

Mañjuśrī reached out with his right hand, took hold of that alms bowl, and, together with innumerable koṭis of nayutas—fully one hundred thousand bodhisattvas—returned to the upper region. In each buddha-land through which they passed, every hair and lotus there gradually dimmed and vanished. The recovered bowl rested securely in his hand. In the midst of the assembly, Mañjuśrī rose from his seat, paid homage to the Buddha, and presented the bowl to him. The Buddha accepted it. All the bodhisattvas from the upper and lower regions paid homage. Each bodhisattva invoked the name of his own Buddha in expressing gratitude to Śākyamuni Buddha. At that moment, the Tathagata directed each bodhisattva to return to his seat. All the bodhisattvas obeyed him and sat down, each in his own place.

The Buddha said to Śāriputra: “Regarding the connection about which you have doubts, Mañjuśrī should be called upon to answer the question that has been raised.

“Now, for your sake, I shall explain the matter clearly. In the past, incalculable asaṃkhyeya kalpas ago, there was a Buddha named Heroic and Invincible. That buddha-land was called Impermanence.

At that time, there were eighty-four thousand śrāvakas and twelve thousand bodhisattvas, all gathered together in the assembly. That Buddha taught the Dharma for the three paths. The Buddha said: When the Tathagata Heroic and Invincible appeared as a Buddha in an age of the five evils, there was a bhikṣu named King of Wisdom, who was thoroughly illuminated in the scriptural Dharma.

Carrying his bowl, he entered the kingdom of Duy Trí to seek alms and received rice of a hundred flavors and many exquisite foods. At that time, there was a noble child named King Free from Defilement, who was being tended and raised by a wet nurse and was standing outside the city gate. From afar, the child saw the bhikṣu who was learned in the scriptures.

With resolute mind, he ran forward and embraced the bhikṣu’s feet. Delighted to have reached his feet, he asked for some of the fine food. The bhikṣu immediately gave him a honey cake, and the child ate it at once.

Having tasted its delicious flavor, the child followed closely behind the bhikṣu and no longer remembered his wet nurse. In this way, they came to the dwelling place of the Buddha Heroic and Invincible. The child immediately paid homage to the Buddha and sat to one side.

The bhikṣu Jñānarāja gave the child the bowl of food he had received while begging and told him to offer it to the Buddha Heroic and Invincible. The child accepted the bowl and presented it to the Tathagata. When that Buddha received food from the bowl, the bowl remained full.

The bowl of food offered by the child always remained as it had been. This food was then distributed among all eighty-four thousand bhikṣus and twelve thousand bodhisattvas. They were all fully satisfied, yet the food offered by the child still remained as before.

By his spiritual power, the Buddha caused the child to rejoice. The child humbly attributed this to his own merit—that is, to his wholehearted faith. His faith remained constantly directed toward the Buddha, and he praised that Buddha by offering him the bowl of food.

For this reason, the bowl remained full, and the food offered did not diminish. Although it was distributed among all the bhikṣus and bodhisattvas, the bowl still remained full of food. Thus it should be known that reverence for the Buddha never exhausts one’s aspirations but instead increases and benefits them.

By making offerings to that Buddha, one’s merit becomes weightier and continues to increase. The Buddha said to Śāriputra: Because of this single bowl of food offered by the child, the food did not diminish for seven days but remained full as before. That Buddha Aparājitadhvaja instructed and guided the child, who took refuge in the Buddha, the Dharma, and the bhikṣu Sangha.

He bestowed the Five Precepts upon him, instructed him to repent of his transgressions, and encouraged him to cultivate merit, whereupon the child aroused the aspiration for anuttara-samyak-saṃbodhi.

“The child’s parents searched everywhere for their son and eventually arrived at the Buddha’s dwelling. They paid homage before the Buddha and asked to remain there. When the child saw his parents again, he bowed before them and said: ‘I have now awakened to the Dharma of the bodhisattva, and I shall devote all my former vows to arousing this aspiration anew. Why is this? Because it is difficult to encounter a Buddha. Through this teaching, Father and Mother will behold the Buddha’s form and his excellent marks. The Buddha’s wisdom extends everywhere without exception, and his path is the path of deliverance. I pray that I may become a śramaṇa. Why is this? Because it is difficult to gather in the same assembly as the Tathagata.’

“His parents then said: ‘Excellent! Excellent! We shall comply with your wish and rejoice in this aspiration of yours, as well as in all your vows. We too shall arouse the aspiration. Following your practice of the Dharma, we shall now relinquish all our lands and homes and, following your example, become śramaṇas.’

The Buddha said to Śāriputra: “The words of this child caused his parents and five hundred people to arouse the aspiration for anuttara-samyak-saṃbodhi. They all dwelt in the presence of the Buddha Aparājitadhvaja and became śramaṇas.

The Buddha said to Śāriputra: “Concerning your doubts: the bhikṣu Jñānarāja was Mañjuśrī; the noble child of that time, the son of Vimalahṛdaya, was I myself. Mañjuśrī shared food with me, enabling me to create that merit and arouse the aspiration. This very root of merit was the cause of my aspiration for anuttara-samyak-saṃbodhi.

The Buddha said to Śāriputra: “If you wish to understand this matter, know that the Buddha’s Ten Powers, the Four Fearlessnesses, and that inconceivable wisdom all originated with Mañjuśrī. Why is this? Because that aspiration is the foundation.

The Buddha further said to Śāriputra: “As with my own person, throughout an incalculable succession of asaṃkhyeya buddha-lands, all the Buddhas originated with Mañjuśrī. There are Buddhas bearing the name Śākyamuni Buddha, and their number is thus beyond measure. There is also a Buddha named Tiṣya, another named Śikhin, another named Dīpaṃkara, and another named Vipaśyin…”

The Buddha told Śāriputra: “Even if one sat reciting the names of these Buddhas from kalpa to kalpa, one would never reach the end. They all originated with Mañjuśrī. At present, some are turning the Dharma wheel; some are entering parinirvana; some are practicing the bodhisattva path; some dwell in Tuṣita Heaven; some are in the womb; some are being born; some are leaving home to seek buddhahood; some are seated beneath the tree; and some are attaining buddhahood.… They cannot all be described. The Buddha told Śāriputra: Mañjuśrī is the father and mother of the bodhisattvas.… This is precisely the pāramitā. As to the question of why the Tathagata has been established, everything I have attained is due to Mañjuśrī’s kindness. Therefore, I am indebted to Mañjuśrī.”

Those two hundred devas then thought to themselves: “Since accomplishment can arise through training in the Dharmas, we too can train in them. Why is this? Because the present Śākyamuni Buddha aroused the aspiration through Mañjuśrī and thereby personally attained buddhahood. Why, then, should we be indolent?” When they applied this thought, their minds became steadfast, and they all attained the mind of complete faith in anuttara-samyak-saṃbodhi.

Mañjuśrī manifested a transformation with his hand and retrieved the bowl, stirring beings everywhere. This is called training to the very source. From this buddha-land down through the lower regions, innumerable beings all aroused the aspiration for anuttara-samyak-saṃbodhi. The Buddhas of the ten directions now all presented precious treasures and canopies of flowers as Dharma offerings, covering the lands of the three-thousand-great-thousand world system. From those jeweled flower canopies, the Buddha’s voice could be heard distinctly, like the voice of Śākyamuni Buddha. All this was brought about by the awe-inspiring power of Mañjuśrī.

The Buddha said to Sariputra: “Any man or woman who wishes swiftly to attain parinirvana must arouse the mind of anuttara-samyak-sambodhi. Why is this? There are those who fear birth and death yet are unable to arouse the mind of anuttara-samyak-sambodhi. If they seek the path of a sravaka, wish to become arhats, and desire soon to attain parinirvana, they must put this teaching into practice. Throughout the round of birth and death, I have always seen that bodhisattvas who were diligent therein became Buddhas.

“Why is this? In the past, incalculable asamkhya kalpas ago, there was a Buddha named Universal Deliverance, whose lifespan was ten thousand years and who had ten billion disciples. There was a bhiksu named None Can Surpass, whose wisdom was exceedingly lofty.

There was also a bhiksu named Attainer of the Great Vow, whose spiritual powers were likewise exceedingly great. At that time, the Tathagata, magnificently adorned in his robes and carrying his alms bowl, entered a certain kingdom together with the complete assembly of bhiksus. That land was commonly known as the Kingdom of Alms-Seeking.

The bhiksu endowed with perfect wisdom walked to the Buddha’s right, while the bhiksu endowed with spiritual powers walked to the Buddha’s left. Behind the Buddha, attending upon him, walked a bhiksu named Huizhi. Eight thousand bodhisattvas went before them to lead the way.

Within that procession, some appeared like Sakra, Lord of the Devas; some wore the garments of devaputras; some resembled devas; and some resembled the Four Heavenly Kings. All were keen and intelligent, and they directed people to prepare the roads for the Tathagata’s passage.

The Buddha said to Sariputra: “As the Buddha was about to enter the capital of that kingdom, he took a shortcut through the marketplace. There were three children of noble families, all still young, handsomely adorned and dressed in exceedingly beautiful garments, sitting together at play. One of the three children saw from afar the Buddha approaching, accompanied by bhiksus and bodhisattvas whose radiance was exceedingly brilliant. The child called to his two companions and pointed into the distance, showing them that the Tathagata was coming. The radiance surrounding the beautiful procession was incomparable. The other two children exclaimed, ‘We have seen the Buddha!’

“The child who had first seen the Buddha said, ‘He is foremost among all beings, supreme and without equal. We should make an offering to him together. Why is this? Because the merit of making offerings is immeasurable.’

“The other two children immediately replied, ‘We have neither incense nor flowers. What can we offer?’

“The first child removed the strand of white pearls he was wearing, held it in his hand, and said to his two young companions:

“‘Since these white pearls can be offered to the Buddha’s wisdom when we encounter the Tathagata, we need not cling to them.’

“Following their companion’s example, the other two children took the white pearls wound around their heads and held them in their hands. All three rejoiced and told one another that they should go to where the Buddha was, as though they had succeeded in crossing a river. Why was this? Because their minds were pure and their aspirations were alike. The first child then asked his two companions, ‘What do you wish to seek through this merit?’

“One child said, ‘May I become like the bhiksu walking to the Buddha’s right.’

“The other said, ‘May I become like the bhiksu endowed with spiritual powers walking to the Buddha’s left.’

“After those two children had voiced their vows, they asked their companion:

“‘What vow do you make?’

“Their companion immediately replied:

“‘I wish to become like the Buddha, whose radiance is beyond compare, and, like a lion walking alone, always to have a great multitude following me.’ When the child spoke these words, eight thousand devaputras in the sky said with one voice, ‘Excellent! Excellent! If your vow is fulfilled, the entire world will receive your beneficence.’

“The three children took one another by the hand and approached the Buddha. That Tathagata called to his attendant, Sagara, saying, ‘Do you see these three children who have just brought white pearls? The child walking in the middle is joyful at heart and advances diligently. Whenever he raises one foot, the offenses of one hundred kalpas recede; whenever he sets one foot down, a hundred Jiajia Weila are added thereafter. Calculated in this way, as his offenses disappear, his merit also increases accordingly, until he becomes equal to Brahma. The merit gained from raising a single foot is the merit of encountering the Buddha one hundred times.’

“As soon as these words were spoken, the three children arrived. Before the Tathagata, they paid homage and each tossed his white pearls toward the Buddha. The pearls tossed by the two children who had aroused the mind of a sravaka rose only as high as the Buddha’s shoulders. The white pearls tossed by the child who had aroused the mind of anuttara-samyak-sambodhi rose above the Buddha’s head and, in midair, transformed into a jeweled floral canopy whose interwoven ornaments filled the sky and covered all four directions. Beneath it was a couch, and the Tathagata sat upon that couch.

“At that moment, the Buddha smiled. Sagara immediately asked the Buddha:

“‘The Tathagata has smiled. I understand that there must be a reason. I beseech you to explain it.’

“The Buddha said:

“‘Do you see the two children who aroused the mind of a sravaka? Why did they do so? Because they both feared birth and death, they did not arouse the bodhisattva mind. Why is this? Because they wished swiftly to attain parinirvana.’

“The attendant asked, ‘What of the remaining child?’

“The Buddha replied, ‘The child walking in the middle will later himself attain Buddhahood. As for the other two children, because they chose to become sravakas, one will be preeminent in wisdom, while the other will likewise be preeminent in spiritual powers.’”

Buddha Sakyamuni asked Sariputra: “Do you know who the child walking in the middle was?”

Sariputra replied: “I do not know.”

The Buddha said: “He was none other than I myself.

“Do you know who the child on the right was?”

Sariputra replied: “I do not know.”

“The child on the right at that time was you, Sariputra, and the child on the left was Maudgalyayana.” The Buddha said to Sariputra:

“You formerly feared birth and death and did not arouse the bodhisattva mind, but wished swiftly to attain parinirvana. Look carefully at the child who aroused the mind of anuttara-samyak-sambodhi: I have now myself attained Buddhahood, whereas you, because you did not depart from my Dharma and became sravakas, have attained liberation.”

The Buddha further said to Sariputra: “Whoever wishes swiftly to attain nirvana must arouse the resolve to seek Buddhahood as I did. This is called swift because one does not bypass sarvajnana. Why is this? Because it is unobstructed; because its stage has a distinctive function; because its efficacy is inexhaustible; because it employs the mind of anuttara-samyak-sambodhi; because nothing can equal it; because it possesses distinctive excellence; and because it surpasses all sravakas and pratyekabuddhas. Whoever wishes to arouse the resolve to seek Buddhahood immediately attains the mind of sarvajnana.”

Likewise, when this chapter of the Mahayana was expounded, ten thousand people all aroused the mind of anuttara-samyak-sambodhi. All those bhiksus—Sariputra, Mahamaudgalyayana, Ananda, Hanbi, Mahakasyapa, Mouyue Nantouye, Hezhi Nanli Fentu Toutuo, Subhuti, and others—placed their heads and faces at the Buddha’s feet and said with one voice:

Any man or woman who wishes to seek the Way must reverently arouse the aspiration. Why is this? Because although the Buddha has expounded hundreds of thousands of teachings for us, we were unable to arouse the bodhi mind; therefore, we regret having become arhats.

We are unlike those who have committed the five heinous offenses: because they may attain liberation from those offenses, they can still arouse the aspiration for anuttara-samyak-sambodhi. But now we have taken up what is of no benefit. Why is this?

Simply because the seed of Buddhahood has been burned away. Only one who has become like an inanimate object is incapable of sustaining the mind of a bodhisattva. Why is this?

It is like a dead person, who can no longer be of any benefit to the living. We have now escaped from that which is without benefit. Above the heavens and beneath them, all beings with two legs or four legs depend upon the earth for their continued existence.

If anyone arouses the aspiration for anuttara-samyak-sambodhi, that person is one to whom devas and humans alike are indebted.

At that time, King Ajatashatru rode in a four-horse chariot, accompanied by all his ministers, out of the city to the place where the Buddha was dwelling. The king bowed before the Buddha, then stood and addressed him:

“World-Honored One, through what causes and conditions do people commit offenses?”

The Buddha told Ajatashatru: “Because they abide in the notions of self, person, and ego, they consequently commit offenses. Because they crave the body and act on account of the body, offenses dwell within the body and cannot be separated from it.”

King Ajatashatru asked: “Where does the root that supports craving and attachment lie?”

The Buddha taught: “Lack of understanding is the root.”

The king then asked: “What is the source of lack of understanding?”

The Buddha taught: “Fabrications together with divergent thoughts—these are precisely its cause.”

The king again asked: “What supports divergent thoughts?”

The Buddha taught: “The body is fundamentally not the same as what is fabricated; this is called that which supports them.”

The king again asked: “If they are fundamentally different, why is it called that which supports divergent thoughts?”

The Buddha taught: “Because what is manifested is like an illusion and cannot be possessed, it is different.”

The king again asked: “Who is the one who conjures the transformation?”

The Buddha taught: “Because there is no creator, it is a transformation.”

The king again asked: “If there is no place of arising and nothing that can be possessed, how should it be reckoned?”

The Buddha taught: “Because its functioning has no place of arising and nothing that can be possessed, it cannot be reckoned.”

The king again asked: “From what causes and conditions does doubt arise?”

The Buddha taught: “Because there is no basis upon which it can rest.”

“What is meant by having no basis?” the king asked.

The Buddha taught: “Whatever is spoken and whatever is heard become grounds for doubt. This is called that which has no basis.”

The king again asked: “Where is this Way? Wherein lies faith?”

The Buddha taught: “Freedom from lust, anger, and delusion—this is the Way.”

“Wherein lies this faith?” the king asked.

The Buddha taught: “The fundamental nature of all dharmas cannot be demonstrated, yet that mind does not differ from it; therefore, it is faith.”

King Ajatashatru then said: “Excellent! Excellent! According to what the Tathagata has taught, why do people not believe that they themselves create their deeds?

I listened to the words of an evil man and ordered a subordinate minister to kill my own father. I was driven by craving for the advantages of the kingdom, by craving for wealth and treasure, by craving for the advantage of ruling the people, and by craving for a lofty and honored position. Thus I commanded a subordinate minister to murder my father.

Attached to this body, beset by doubt, and utterly alone, I cannot free myself from these bonds. Whether drinking or eating, or dwelling amid amusement and indulgence; whether in the royal hall, listening to and examining the affairs of state; whether in the palace amid the five kinds of sensual pleasure; or whether alone with every comfort fully provided—I remain with it day and night and never forget. Food and drink cannot be digested; this body cannot even lie down to rest, and my countenance shows no joy.

At such times, my mind is constantly consumed by fear, knowing that I cannot escape the hell of Niraya; therefore, I have come to explain my plight. If one is blind, one must rely upon the Buddha’s grace to obtain clear sight. If one is submerged in water, one relies upon the Buddha to emerge.

For those afflicted by suffering and pain, the Buddha is the one who brings peace and security. For those who are terrified, the Buddha is the one who protects them. For those who are poor and destitute, the Buddha can create precious treasures.

For those who have lost the path, the Buddha can show them the Way. The Buddha’s compassion is so great that he never considers such work excessively burdensome. He is impartial toward all, steadfastly deepens his compassion, constantly endures hardship, and joyfully never abandons anyone.

Now my body is overwhelmed by fear, sorrow, and grief; only the Buddha can grant me protection, remove danger, and bring me peace. I am powerless to save myself; I humbly beseech the Buddha to rescue me. Having nowhere to return for refuge, I humbly beseech you to accept me and become my refuge.

I am like one without eyes who longs to obtain eyes with which to see, or like a cripple who yearns to stand firmly. I am now destined to enter the Avici hell and even the great hell of Niraya; I beg that I may be spared from entering them. I reverently implore the Tathagata to explain and resolve my doubts so that my heart may be released, so that even at death I shall have no further uncertainty, and so that my grave offenses may thereby be lightened.”

The Buddha reflected that the matters spoken of by King Ajatashatru were exceedingly profound and subtle. This illness could not be cured by anyone other than the Buddha and Manjushri. Through the Buddha’s spiritual power, Shariputra said to Ajatashatru: “If you wish to resolve your doubts, tomorrow morning prepare a meal and invite Manjushri and the others to your palace to receive your offerings. All your officials and attendants will thereby obtain merit, and even the various peoples of the land of Rajagriha, through this meritorious virtue, will be able to cultivate merit for themselves.” King Ajatashatru then addressed Manjushri:

“Out of your compassionate regard, please bestow upon me this great favor. Tomorrow morning, I beg the bodhisattva to honor my palace with your presence and partake of the offered meal.”

Manjushri replied: “When there is completeness, that itself may be called an offering.” Manjushri further said: “The Buddhadharma is not for the sake of food and clothing!”

Ajatashatru then asked: “What, then, should I offer?”

Manjushri replied: “If you have penetrated the subtle and wondrous truth, then ultimately that offering has no place of defilement, no place of attachment, no place of doubt, no place of difficulty, no place of fear, and not a single place of alarm. Such an offering is attained through compassion.” Manjushri again told Ajatashatru: “In contemplating all dharmas, do not conceive of existence, nor conceive of nonexistence; through this, compassion is attained.

Do not contemplate the mind of the past, the mind of the future, or the mind of the present; contemplate this very thought so that compassion may be further increased. You should not direct your recollection toward any particular place in order to see everything, nor should you deliberately fabricate such a thought; in this way, compassion may be further increased.”

King Ajatashatru again addressed Manjushri: “According to what the bodhisattva has said, is there no difference at all in what the Dharma conveys? I humbly beseech you, out of even greater compassion for me, to accept my invitation.”

Manjusri further said, “Enough! As for that path, it does not arise from such things as drinking or eating. Nor should the King conceive of a self, an ego, a living being, a life span, or a person, for such non-conception strengthens loving-kindness.

If the mind grasps nothing and takes nothing as its object; if it apprehends neither the four great elements, nor the five skandhas, nor the six sense faculties; if it clings to none of the three realms; if it abides neither in merit nor in the thought of non-merit; if it abides neither in the mundane nor in the path, neither in transgression nor in freedom from transgression, neither in continuance nor in cessation, neither in liberation nor in non-liberation, neither in samsara nor in nirvana—practicing in this way strengthens loving-kindness.”

King Ajatasatru again addressed Manjusri: “Having heard this Dharma, my ardor has redoubled and my heart is even more inspired. Therefore, I wish to invite the bodhisattva so that, through this Dharma, I may attain peace and security.”

Manjusri replied: “You seek to obtain an object of conditions and wish to attain peace and security; yet where there are no conditions, there is no security to be attained. Why is this? The cause of that Dharma has no object of conditions and no security; it neither conceives of that Dharma nor becomes arrogant. Because there is no object of thought whatsoever, there are conditions, and therefore there is security. Here there is no malice, nor will any calamity arise afterward. If calamity subsequently arises, that is insecurity. From the beginningless past throughout all time there has been no difference; only this is security.”

Ajatasatru again asked: “What Dharma is spoken of as being without differentiation, whereby security may be attained?”

Manjusri said: “If non-action is empty, and there is no capacity that performs actions, then there are no characteristics, no vows, no action, and no actor. Whoever conceives of a self, of something done, or of something not done thereby creates distinctions. Not seeking anything and taking neither body, speech, nor mind as an object—this is action. Why is this? Because there is no characteristic of birth and death. Therefore, if the dharmas have anything taken as their object, one should know that they all have no object whatsoever.”

Ajatasatru again asked: “What is called birth and death, and no birth and death?”

Manjusri immediately replied: “Do not conceive that the past has come to an end; do not conceive that the future has not yet arrived; and do not conceive of the present while contemplating impermanence. With regard to all dharmas, do not conceive of any increase or decrease. When birth and death are realized in this way, there is no longer birth and death.”

Ajatasatru again asked: “If one has not yet attained liberation, how can one accord with the path?”

Manjusri said: “Do you know whether the light of the sun and moon can unite with darkness?”

Ajatasatru replied: “They cannot unite. Why is this? When the sun appears, all darkness is dispelled.”

Manjusri again asked: “Does the King know from where darkness comes?”

The King replied: “It is impossible to know from where it originates.”

Manjusri said: “So it is at the time when wisdom of the path arises. Just as, when the sun rises, one cannot know where the darkness has gone, so too, at that time, one cannot know where the darkness of non-liberation abides.” Manjusri further said: “The path is identical with ‘not yet liberated,’ and ‘not yet liberated’ is identical with the path. Why is this? Because both are utterly empty, and because ‘not yet liberated’ and the path are equal. All dharmas are equal. Whoever knows this understands that ‘not yet liberated’ is itself the path. Why is this? Because when one seeks non-liberation, its location cannot be known; therefore, it is called the path. Since what is sought has no liberation that can be seen, this is the path.”

Ajatasatru again asked: “Why is it said that non-liberation is the path?” Manjusri taught: “With regard to non-liberation, this itself is the path.”

“Not actualizing it—that is the path,” Manjusri said.

Ajatasatru again asked: “How should that path be studied?”

Manjusri immediately replied: “Just as one studies all dharmas.”

Ajatasatru again asked: “If it is through studying all dharmas, do the dharmas then have a location?”

Manjusri said: “By studying such a study, one cannot arrive at the path.”

Ajatasatru again asked: “Through that study, should one arrive at nirvana?”

Manjusri said: “Is there then some dharma that comes from nirvana, saying, ‘I have returned from nirvana’?”

Ajatasatru replied: “There is neither going nor coming.”

Manjusri said to Ajatasatru: “One who studies the path knows that it has no location; therefore, that is the path.”

Ajatasatru again asked: “Where should one abide in the path in order to study this study?”

Manjusri immediately replied: “Abiding nowhere—this is studying the path.”

Ajatasatru again asked: “In studying that path, does one not abide in the study of pure precepts, samadhi, and wisdom?”

Manjusri immediately replied: “On that path, one does not take the precepts as an object, does not seek samadhi, and does not arrogantly abide in wisdom.” Manjusri said to Ajatasatru: “Suppose one could take the precepts as an object, seek samadhi, and become arrogant in wisdom. In doing so, would there be any place in which to abide?”

Ajatasatru replied: “There would be no place.”

Manjusri said: “Therefore, one should know that the path has no place in which to abide.”

Ajatasatru again asked: “How should men and women personally come face-to-face with the path?”

Manjusri said: “Those who wish to study the path do not perceive dharmas as permanent or impermanent; do not perceive dharmas as liberated or not liberated; do not perceive dharmas as peaceful or painful; do not perceive dharmas as a self or as persons; and do not perceive dharmas as passing from birth and death into nirvana. To study the path in this way is to come face-to-face with the path.”

King Ajatasatru then said: “Excellent! Excellent! It is just as Bodhisattva Manjusri has taught. I humbly beseech Manjusri to accept my invitation. Why is this? So that the solitary doubt within me may be dispelled. Deep within me, thoughts have ripened that all dharmas are without self, without ego, without a living being, and without a life span, yet I still harbor this solitary doubt.”

Manjusri said: “What does not exist cannot be made to exist. Because it does not exist, there is neither liberation nor any place of non-liberation. Who speaks of a self that can be liberated from a self? Since there is no liberation, there is neither being liberated nor any place of liberation. Why is this? Because all dharmas are liberated from it.”

The Buddha instructed Manjusri to accept King Ajatasatru’s invitation, for it would benefit innumerable people.

Manjusri said: “I accept the Tathagata’s instruction. Why is this? Because I must not act contrary to his teaching.”

Ajatasatru was greatly elated and joyful. He immediately rose from his seat, bowed to the Buddha, the bhiksus, and Manjusri, and then departed. As he was leaving, Ajatasatru asked Sariputra: “How many people are there in Manjusri’s retinue?”

Sariputra replied: “Five hundred people have all been invited to partake of the meal at the royal palace.”

The King then followed the road back to the city. He immediately commanded his chief minister to have a hundred delicacies prepared. That very day, he ordered the royal hall to be adorned.

Banners, canopies, curtains, and flowered parasols were arranged there for the reception. Flowers were scattered throughout the palace grounds, and renowned incense was burned everywhere. Five hundred elevated seats were set in place, each spread with precious gems fashioned in every manner, their colors beautiful beyond measure.

The women of the inner palace assembled, all adorning themselves from head to foot with fragrant flowers. An order was issued that the city, its outer walls, all crossroads, marketplaces, and villages be swept and cleansed, with incense and flowers placed along both sides of the roads. Beside the roads, curtains, banners, and pennants were erected, lending an air of solemn majesty.

At the gate of every village, paired flowered arches were raised in welcome. The people were commanded that, early the next morning, everyone was to line the roads to welcome, receive, and make offerings.

At the beginning of the first watch of the night, Manjushri reflected: “If I appear at the place of the invited assembly accompanied by only a few, no one will be moved. It would be better to go to another realm and invite the bodhisattvas to come there. Then, when they arrive in response to the invitation, all will hear the Dharma I expound.” As soon as this thought arose, in the time it takes to extend an arm, Manjushri vanished from that place and journeyed eastward, passing through eighty-two thousand Buddha-realms.

There was a realm called Ever Renowned. The Buddha there was named Pure-Handed One. At present, its assembly of bodhisattvas followed no divergent path, and in that realm the Dharma wheel of non-retrogression was constantly turned.

Every tree growing upon the land of that realm was made of precious substances, and its flowers, leaves, and fruits displayed innumerable colors. Whenever the wind blew through those trees, only the sound of the Buddha, the sound of the Dharma, and the sound of the non-retrogressing Sangha could be heard. Because the sounds of the Three Jewels were constantly heard there, that Buddha’s realm was called Sa-da-duy-cu-tra.

When Manjushri arrived there, he paid homage to the Buddha and addressed the Tathagata Pure-Handed One, saying: “For the sake of my invitation, I ask that you instruct all the bodhisattvas to travel to the Saha realm, to the kingdom of King Ajatashatru, and attend the offering meal.”

The Buddha then said to the bodhisattvas: “Whoever wishes to go may joyfully attend the assembly.”

The Sutra Spoken by the Buddha on King Ajatashatru.

— End of the First Fascicle —