佛說阿闍世王經

Lower Fascicle

At that time, twenty-two thousand bodhisattvas raised their voices as one: “We wish to go together with Manjusri to attend the assembly.” Immediately, all those bodhisattvas joyfully set out with Manjusri and, in an instant, arrived at a certain place in the Saha world. They all sat down. This place was called the Inner Chamber, so called because it could accommodate them through the spiritual power of this bodhisattva.

After they had all been seated, Manjusri expounded a Dharma called Dharani. Manjusri said to the bodhisattvas:

“Whatever Dharma it cognizes is called Dharani; thus, it clearly comprehends all dharmas. The meaning of Dharani is that there is nothing sought. In what is done, there is no differentiation; what is kept in mind is complete at the proper time; what is known accords with wisdom. The Dharma of Dharani clearly knows the origins of all things. The speech of Dharani accords with truth; it preserves itself and does not fall away, for its function is to transform and elevate, enabling entry into all Dharma practices.

“Dharani is the source of the Path. It does not sever the lineage of the Buddhas; it is the source that upholds the Dharma and the fountainhead of the Sangha’s comprehensive retention. Regarding all dharmas, one does not fear the questions asked by others, but is able to know how to respond, facing them without retreating. Why is this? Because there is nothing to fear.

“When wishing to teach the devas, one instructs them all according to the wishes of the devas, enabling each of them to gain understanding. Likewise, dragons, yakshas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, Sakra, Brahma, and even all insects, birds, and beasts—one understands the intentions of each kind and teaches them all according to their wishes, enabling them to attain what they seek and clearly comprehend what is meritorious and what is not meritorious.

“One thoroughly knows the actions of all beings and establishes one’s mind like the earth. In the world, one is not swayed by the eight worldly concerns, and wherever merit may be created, one acts accordingly. One never departs from revealing and illuminating the Path, and, according to what people delight in, enables them all to receive its benefits. Wherever morality is made manifest, one causes all to abide in morality. That wisdom awakens everywhere and is honored by all; therefore, one does not regard this as wearisome or painful.

“When one’s mind does not differ from that Dharma, one should know it to be the foundation of one’s teaching and transformation. Continuing that work of teaching, one constantly gives the Dharma and never considers it sufficient. One expounds the Dharma without expecting to gain anything; thus, that Dharma does not sever the bodhisattva’s fundamental roots of goodness. Why is this? Because, through diligence, that resolve is nurtured and brought to maturity.

“One practices generosity without considering it sufficient, because it serves Sarvajna, all-knowing wisdom. One upholds morality without considering it sufficient. Why is this? Because one reveres all beings. One practices patience without considering it sufficient, because the Buddha-body is thereby restored. One applies diligence without considering it sufficient, because all merits are thereby gathered. One practices meditation without considering it sufficient, because there is nothing sought. One cultivates wisdom without ever becoming weary or satisfied. Why is this? Because there is nowhere mindfulness does not extend. Taking the Dharma as one’s sustenance, one relies upon it to sustain one’s life. In all things, one has no hesitation. Whoever is thus possesses Dharani.

“Dharani itself comprehensively retains all dharmas. Why is it called ‘retention’? Because it is emptiness, signlessness, wishlessness, desirelessness, without attachment and without anything seen.

Through this retention, there is no arising and no creating; it is the Dharma that constitutes this retention. It neither comes nor goes; neither abides nor becomes confused; neither arises nor perishes; there is nothing grasped and nothing retained. Regarding liberation, it does not conceive of liberation.

There is nowhere it abides, nor is there any abiding. There is neither self nor ego, neither living being nor person; there is neither attachment nor relinquishment, neither truth nor falsehood, nothing heard and nothing seen. Like empty space, it has no designation, nothing touched, and nothing felt.

Because it retains all dharmas, it is called Dharani.

“There is also a Dharani that retains all dharmas as illusions, like dreams, like mirages, like masses of foam upon water, like bubbles, and like magical transformations. Because it retains all dharmas in this way, it is called Dharani.

“There is also a Dharani that retains all dharmas through impermanence, or sees selflessness and is quiescent. All fundamental dharmas issue forth from this Dharani. Regarding dharmas, there is nothing disputed, nothing into which one falls, and nothing anticipated. Because it retains all these dharmas, it is called Dharani.

“It is like the earth, which supports everything everywhere without regarding that support as an urgent burden. The bodhisattva takes the attainment of Dharani as the foundation of everything. All the merit created throughout asamkhyeya kalpas can be gathered together and directed toward Sarvajna, all-knowing wisdom. The mind retains everything everywhere, yet neither releases anything nor regards this as troublesome. Why is this? Because the earth supports all things.

“The bodhisattva uses the attainment of Dharani to bring abundant benefit to all. Just as trees and all other things grow because of the earth, so the bodhisattva, through the attainment of Dharani, causes all meritorious dharmas to arise. It is also like the earth, which neither moves nor shakes and has neither liking nor aversion. It is also like the earth receiving all the rainwater without ever tiring of absorbing it.

“Because the bodhisattva has attained Dharani, even if all Buddhas, bodhisattvas, sravakas, and pratyekabuddhas were to question that bodhisattva about the Dharma to the very end, it would still not be too much. Even if the bodhisattva expounded every Dharma to the very end, it would still not be too much.

“It is also like the earth, which contains and nourishes seeds so that, when sufficient conditions are present, they all sprout. Because the bodhisattva has attained Dharani, the bodhisattva contains and nourishes all seeds of meritorious dharmas, preserving them over time. At the proper time, all those dharmas become fully assembled, until the bodhisattva sits beneath the Bodhi tree without ever departing from Sarvajna, all-knowing wisdom.

“A bodhisattva who has realized Dharani is as valiant as a general whom no one in the army fails to obey. Because the bodhisattva has attained Dharani, the bodhisattva sits beneath the Bodhi tree and subdues the hosts of Mara. Therefore, it is called Dharani.

“There is also a Dharani that grasps nothing among all dharmas. Why is this? Because regarding permanence and impermanence, pleasure and suffering, having a body and having no body, having a person and having no person, and permanence and non-permanence, it grasps none of these dharmas. Why is this? Because there is no dualistic mind.

“It is like the earth, which does not grasp empty space. Dharani grasps none of the dharmas; like empty space, it does not grasp anything possessed. Regarding all dharmas, Dharani does not grasp any Dharma, just as water does not retain impurities. Regarding all dharmas, Dharani does not grasp any Dharma. It is as though there were somewhere to arrive, yet there is no place at which one arrives, for Dharani does not grasp any place.

“That Dharani cannot be exhausted and has no end. Because it is immeasurable, there is nowhere it does not realize. Because there is nowhere it does not realize, its realm is empty. Dharani is identical with empty space.”

When the dharani was taught, all five hundred bodhisattvas attained the Dharma of dharani. Manjusri entered the “Second Night” and taught the Bodhisattva Treasury. There is no Dharma that does not proceed from it: whether a Dharma of merit or a Dharma devoid of merit, mundane or pertaining to the Path, culpable or blameless, conditioned by further existence or free from further existence, liberated or unliberated.

All are fully contained within this treasury. Why is this so? Because it is the function of all dharmas, and there is nowhere that attainment is absent.

It is like the trichiliocosm, which contains a hundred kotis of worlds, a hundred kotis of suns and moons, a hundred kotis of Mount Sumerus, and a hundred kotis of great oceans. All are contained within the trichiliocosm. Likewise, there is neither an ordinary Dharma nor a Dharma of the Path that is not contained within the Bodhisattva Treasury.

The Dharmas of the sravakas, the pratyekabuddhas, and the bodhisattvas are all contained within this treasury. Why is this so? Because it comprehensively retains all practices: it retains the sravakas, retains the pratyekabuddhas, and retains the bodhisattvas.

It is like the roots of a tree: when they penetrate deeply and are firmly planted in the earth, its trunk, boughs, branches, leaves, flowers, and fruits all flourish. There is nothing the Bodhisattva Treasury does not retain and nothing it does not bring to fulfillment. By retaining all Dharmas of merit, it retains the mind of sarvajñā, omniscience.

If the Bodhisattva Treasury is spoken of as a vessel, it is called a vessel that receives innumerable things. It is like the ocean, which contains every kind of water and receives precious treasures. Dragons, yakshas, gandharvas, kinnaras, and mahoragas dwell throughout and encircle this ocean, for the ocean brings forth every kind of treasure for all beings.

The causes and conditions of the Bodhisattva Treasury are likewise innumerable, just like those of the ocean. It receives innumerable precepts and is the abode of vision, hearing, samadhi, and wisdom. As a vessel, it leaves nothing within the field of vision unreceived; therefore, it is called the Bodhisattva Treasury.

It is also like one who, having been born there in the ocean, no longer drinks any other water. Why is this so? Because all are constituents of the ocean.

Whoever abides within this treasury is a constituent of that Dharma and does not remain outside the Path. Why is this so? Because it fully receives the Dharma-flavor of sarvajñā.

Therefore, it is called the Bodhisattva Treasury. This treasury is threefold. What are these three treasuries?

They are the Sravaka Treasury, the Pratyekabuddha Treasury, and the Bodhisattva Treasury.

The Sravaka Treasury is so called because its followers hear the Dharma from others. Why is this so? Because they hear the resonance of the Dharma of the treasury.

The Pratyekabuddha Treasury is so called because its followers contemplate the twelve links of dependent origination. Through the cessation of causes and conditions, they attain pratyekabuddhahood.

The Bodhisattva Treasury is the penetration of innumerable Dharmas, naturally leading to the attainment of Buddhahood, as well as to the attainments of the sravakas and pratyekabuddhas.

Those three treasuries lie beyond what is possessed by sravakas and pratyekabuddhas. When this Dharma is taught, each of those three treasuries accords with its respective practice. Why is this so? Because when this teaching is proclaimed, the sravakas, pratyekabuddhas, and bodhisattvas each attain realization of their respective practices; therefore, they are called the three treasuries. Whoever attains the Bodhisattva Dharma immediately attains all three treasuries. Why is this so? Because the sravakas and pratyekabuddhas are not separate from the Dharma of the Buddha.

There are also three treasuries of training. What are called the three treasuries? They are the training of the sravakas, the training of the pratyekabuddhas, and the training of the bodhisattvas.

The training of the sravakas is limited in its application, for it illuminates only themselves.

In the training of the pratyekabuddhas, there is no vast compassion within its meaning.

In the Bodhisattva Dharma, realization of the Dharma-body cannot be measured, because its function is vast compassion.

The sravakas neither train in the work of the pratyekabuddhas nor understand the work of the pratyekabuddhas.

The pratyekabuddhas neither train in the work of the bodhisattvas nor understand the work of the bodhisattvas.

Bodhisattvas, however, know the training of the sravakas but take no delight in it. They seek nothing within it, nor do they seek liberation therein. They also know the training of the pratyekabuddhas but take no delight in it. They do not seek liberation therein, but they know the training of the bodhisattvas. They delight in their own training and themselves cultivate that joy. They must attain liberation through this cause, instructing and demonstrating it to the sravakas and teaching and transforming them through bodhisattva conduct. The same applies to the pratyekabuddhas in relation to this bodhisattva. Therefore, it is called the Bodhisattva Treasury.

It is like using a vessel to hold lapis lazuli. Through the presence of the lapis lazuli, that vessel also takes on the color of lapis lazuli. Because bodhisattvas attain realization of the treasury, their vision of all dharmas is never separate from the Buddha.

Because bodhisattvas attain the treasury, every Dharma they perceive is perceived within the Buddha-Dharma. Bodhisattvas train in all dharmas; there is nothing in which they do not train. Why is this so?

Because there is no difference in what they perceive: they realize all dharmas just as the Buddha realizes them. The words and letters of that Bodhisattva Treasury used for teaching and transformation are innumerable and immeasurable. Why is this so?

Because they neither increase nor diminish. They are an inconceivable radiance whose light shines into every darkness. What they bring forth is compassionate, and their benefit and well-being know no end.

Upon attaining sarvajñā, there is nowhere that is not clearly awakened to. Whoever trains in this training truly trains, and all such persons realize the treasury; thus, they immediately realize and enter Mahayana. Mahayana is limitless wisdom.

Those who have realized and those who have not yet realized attain it through that wisdom.

At that time, after Manjusri had expounded the matter of the treasury for the bodhisattvas, he again expounded, in those three places, the adamantine practice of the wheel of avaivartika wisdom. When he expounded this matter, all those in the assembly who heard it attained realization of that matter, yet that wheel itself had no place wherein it revolved. When avaivartika wisdom operates, there is nothing sought; the bodhisattva's mind makes no distinctions regarding anything whatsoever.

Why is this? Because one does not conceive of good or evil, but studies the Dharma with a mind of equality. One beholds the Buddha-realms and likewise beholds their equality, without attachment to what is good or bad in them, for all Buddhas are equal and without difference.

There is nowhere that wheel does not roll throughout. Why is this? Because it does not destroy the Dharma-body; therefore, it is called the Dharma-wheel of avaivartika wisdom.

This Dharma-wheel is nowhere cut off. Why is this? Because there is no dualistic mind.

This Dharma-wheel is the place of seeing suchness as it truly is. Why? Because it is through the Dharma-wheel that one reaches Buddhahood; hence it is called the Dharma-wheel of avaivartika wisdom.

All who follow the Dharma-wheel of avaivartika wisdom transcend all conceptions. All who have faith in that wheel will attain realization equal to the Buddha-fruit, because they do not employ duality. From the one matter, they emerge into liberation.

The Tathagata is the causal basis; emerging into that liberation, there is signlessness and no further conception. Therefore, those dharmas that involve conception contain no liberation. Why?

Because that liberation is nondual. Why is this? Because there is no body, speech, or mind.

Why is this? Because that liberation likewise does not arise from body, speech, or mind, and thus it is called liberation. One who makes this a reality follows it oneself and does not follow others; therefore, it is called the Dharma-wheel of avaivartika wisdom.

This Dharma-wheel does not turn form. Why is this? Because form is naturally so.

Feeling, perception, formations, and consciousness likewise do not revolve. Why is this? Because consciousness is naturally so.

All dharmas likewise do not revolve. Why is this? Because the Dharma-body does not turn dharmas; therefore, this is called the Dharma-wheel of avaivartika wisdom.

The realization of this Dharma-wheel has no bounds. Why is this? Because it is never cut off.

This Dharma-wheel has nowhere that it abides, nor is it severed. Why is this? Because that Dharma-wheel has no gate.

Why is this? Because there is no dualistic mind. The wheel of ultimate truth likewise does not revolve.

Why is this? Because it cannot be explained. This Dharma-wheel likewise cannot be comprehended.

Why is this? If even the sound of the Dharma-wheel does not exist, how could its appearance be seen? Therefore, because the Dharma-wheel of truth is empty, one can reach that liberation and can never turn back.

Like empty space, there is nowhere it is not present. Why? Because it penetrates everywhere.

Fundamentally, emptiness is the function of liberation. The Dharma-wheel of avaivartika wisdom can also go and can also proceed. What is meant by going, and what is meant by proceeding?

It is like a diamond awl that can pierce jade and precious gems. Why is it said that this awl can be used to pierce those dharmas? Because it is like using an awl of empty space to pierce all things.

For this reason, it is said that this Dharma is free of all conception; therefore, it is adamantine. Why is this? Because it pierces through everything that is sought.

Wishlessness is like a diamond drill that pierces those places not yet liberated and causes them to attain liberation. The Dharma-body is like a diamond; it liberates all places of distraction according to the principle of empty space. The Tathagata is like a diamond, piercing through all that has no possession; that liberation is like a diamond, transcending everything that is not liberation.

Nirvana is the clear vision that all dharmas are naturally so. When Manjusri expounded this Dharma-wheel of avaivartika wisdom for the bodhisattvas, the bodhisattvas all attained the La ti cau tuc Samadhi (in Chinese, called the Flower of Radiance). After attaining this Samadhi, every pore of those bodhisattvas' bodies emitted hundreds of thousands of kotis of rays of light.

Within each ray of light, hundreds of thousands of kotis of seated Buddhas could be seen. Each of all those Buddhas went to another direction, traveling wherever beings sought the Buddha-path in order to teach and transform them.

Early that morning, King Ajatashatru sent a messenger to Manjusri's dwelling, saying, "Out of compassion, may the bodhisattva take heed of the time and deign to come together with the venerable ones."

At that time, Mahakasyapa and five hundred bhiksus all wished to enter the city to beg for alms. Having gone only halfway, they thought it was still early and turned back. On their return, Mahakasyapa and the bhiksus passed by the place where Manjusri was awaiting the invitation. When they arrived, they all stood outside the gate. Manjusri asked Mahakasyapa, "It is still early. Where do you wish to go?"

"We wish to go begging for alms," Mahakasyapa replied.

Manjusri then said to Mahakasyapa, "Today, you and I shall beg for alms together."

Mahakasyapa said, "The observance of propriety is itself sufficient as an offering. Why is this? Because we go there for the Dharma, not for food."

Manjusri said to Mahakasyapa and the bhiksus, "If it is for the Dharma, then all should assemble there, and they should also partake of the meal. Why is this? Because the Dharma manifested there will not be lost, nor will partaking of that meal cause it to be lost. Unite the two as one."

Mahakasyapa said, "We must always practice patience. We do not go for the meal, but only to hear the Dharma. Why is this? Because both are profound dharmas and always accompany such hearing." Mahakasyapa then asked in reply, "Today, shall we attend the assembly together with the great bodhisattvas and partake of the meal?"

Manjusri said, "At the place where the meal is offered, those people neither escape birth and death nor enter and realize nirvana; they neither transcend desire nor attain realization through the path. At that place of the meal offering, there is neither increase nor decrease; regarding all dharmas, there is neither anything grasped nor anything relinquished."

Mahakasyapa said, "Whoever makes this offering—their giving is without limit?"

Manjusri said, "Yes. Accept the invitation to that place."

Manjusri reflected to himself: “Now I must enter the city. If what is manifested is to be actualized, it must bring about a response like that of the Buddha.” As soon as this thought arose, he attained the Samadhi in Which There Is Nothing That Is Not Moved. At the same time, the saha world became level and smooth like a mirror.

All hills, mounds, mountains, and fields disappeared. There was nowhere that the light radiating from Manjusri did not reach. In the tormenting Avici hells, all those sufferings were removed, and everyone became peaceful and secure.

In this land, during that time, no one had lust, anger, or delusion; nor did anyone harbor jealousy, pride, or arrogance, or give rise to such thoughts. At that time, everyone possessed a loving heart. Their countenances changed toward one another, and upon seeing one another, they regarded each other as father or mother.

Meanwhile, the earth quaked in six ways. The devas of the desire realm and the devas of the form realm made offerings to Manjusri with a hundred kinds of music. Celestial flowers also rained down and fell all over Manjusri, and the rain of flowers followed Manjusri wherever he went, until he came to rest.

Thus he reached the city gate, which was adorned with utmost magnificence, extending even into every lane and alley. Many kinds of flowers were woven together in crossing garlands, making both sides of the road exceedingly beautiful, while especially renowned flowers were scattered evenly over the ground wherever Manjusri would pass. Above that space were curtains, canopies, and parasols made of the finest precious substances.

This road was six zhang and three chi wide, with railings running along both sides. Trees made of precious flowers were arranged in rows at intervals along the two sides of the road. Jeweled cords were tied from tree to tree, connecting them in succession.

Each of these trees emitted fragrance in all four directions, and its perfume could still be perceived from forty li away. Between every two trees, a pond appeared through transformation. The banks surrounding each pond were made of various precious substances, displaying a distinctive elegance, and were embellished and adorned with vaidurya.

The sand in the ponds was entirely gold. The pond water possessed eight qualities, and all kinds of flowers grew from these ponds. In the midst of the ponds were teal, geese, mandarin ducks, and other birds, chasing one another in play.

Beneath each tree, roots rose straight upward, supporting stands whose leaves were made of various jewels. Upon each stand was placed an incense burner fashioned from precious treasures, in which renowned incense was burned. Beside every stand were one hundred beautiful women, each originally born from a lotus blossom, holding aloft renowned sandalwood incense.

When Manjusri manifested that samadhi, its majestic spiritual power produced transformations everywhere.

Manjusri rose from his seat, adjusted his robes, and said to Mahakasyapa: “You go ahead, and I shall follow behind. Why is this? Out of respect for one advanced in years who has also become a sramana, you should therefore walk in front.”

Mahakasyapa then said: “Among those who follow that Dharma, there is neither before nor after, nor is precedence determined by calculating age.”

Manjusri said: “What, then, should be called honoring an elder?”

Mahakasyapa replied: “Wisdom is worthy of honor. Possessing immeasurable learning is called being worthy of honor. Bringing one’s own undertaking to fulfillment is worthy of honor. Fully knowing the conduct of all beings is worthy of honor.”

Mahakasyapa further said: “Manjusri possesses wisdom, complete learning, fulfills his own undertaking, and clearly understands the conduct of all beings. Therefore, he should be the one worthy of honor.” Mahakasyapa further said: “Even judged by age, Manjusri is also a senior and one worthy of honor. He should therefore walk in front, and I shall gladly follow behind.

I now wish to offer an analogy to clarify this; I ask only that you listen. It is like a lion cub: its courage, vigor, and strength are not equal to those of a full-grown lion. Yet although it is small, because it bears the scent of the great lion, when birds and beasts detect that lion’s scent, which of them is not terrified?

It is also like a great elephant with six tusks, sixty years of age. Suppose someone fashioned a rope from cured hide to bind that great elephant together with a strap made from the hide of a lion cub. When the great elephant detected the scent of that strap, it would lower its head and flee into the mountains.

Although a bodhisattva who has aroused the aspiration has not yet perfected his power, that power is nevertheless unlike the power possessed by sravakas and pratyekabuddhas. Among the hosts of maras, there is none that does not recoil in alarm and become afraid. When that lion cub sees a great creature, it lets out a roar, having an occasion to display its might; its heart is neither startled nor hastily frightened.

Why is this? Because it becomes all the more delighted. In the same way, when a bodhisattva encounters the Buddha and there is a deed for the bodhisattva to perform, the bodhisattva’s heart is neither startled nor hastily frightened.

Why is this? Because the bodhisattva becomes all the more joyful. If I am now mistaken, it should likewise be understood in this way.”

Sariputra said: “If one wishes to compare who is worthy of honor, whether a sravaka or a pratyekabuddha, the mind that arouses that aspiration must be the bodhisattva mind; this is what is worthy of reverence. Why is this? Because whatever such a person seeks arises from the bodhisattva mind.”

Mahakasyapa said: “Therefore, Manjusri is worthy of honor. He should always walk in front, and we shall follow behind.”

Manjusri then walked in front. The bodhisattvas followed after him, and behind them came the accompanying sravakas, as they set out upon the road. The heavens rained down flowers, the earth quaked in six ways, and the devas in the sky made music for their delight.

At that time, light filled every place as they came to Rajagrha, though the assembly had not yet entered the city gate. King Ajatasatru heard in advance that Manjusri was coming, followed by as many as twenty-three thousand five hundred bodhisattvas, together with five hundred bhiksus who were also coming to attend the assembly. The king thought to himself: “I have ordered preparations sufficient for only five hundred people.

What should I do now? Where can they all be seated?” At that time, a deva king named Resting Mind, together with an honored attendant named Vajra Frequency and their entire retinue, arrived and appeared before Ajatasatru, saying: “Do not be alarmed. Do not be afraid.

Do not regard this as difficult.”

The king then asked: “What should be done so that this need not be regarded as difficult?”

They replied: “Manjusri has perfected the immeasurable wisdom of upaya-kausalya and has come endowed with the merit of radiant light. Through the meritorious power of his spiritual abilities, a single bowl of food belonging to Manjusri could feed all the people throughout the trichiliocosm, so that everyone would eat and drink and be fully satisfied, while that food would never be exhausted. What are these twenty-three thousand people that they should cause concern? Therefore, do not regard this as difficult. Why is this? Because at present everything is excellent and wholly complete. Manjusri’s merit is exceedingly vast and sublime; therefore, it can never be exhausted.”

At that time, King Ajatashatru was filled with great joy. His heart was wholly uplifted and delighted, and his happiness multiplied as he arranged everything. The King then led the musicians, took up incense and flowers, and personally went out to welcome Manjushri…

He invited the entire assembly into the palace. At that time, among the bodhisattvas was a bodhisattva named Universally Manifest, All-Seeing. Manjushri conferred upon him the samadhi called A-lau-nau-da and instructed him to adorn and put in order the place of assembly so that it could accommodate all who had come.

The bodhisattva accepted the instruction. At that very moment, when the bodhisattva looked in the four directions, everything had already been completely arranged. Also within the assembly was a bodhisattva named Dharma-Come, whom Manjushri commanded to provide sufficient couches and seats.

The bodhisattva immediately accepted the instruction, and in the time of a single finger-snap, thirty-three thousand couches and seats appeared. They were spread with brocades, gauzes, and silks of innumerable colors, renowned for the extraordinary beauty of Tu Ky, wholly unlike the ordinary colors of worldly things.

Manjushri, the bodhisattvas, and all the shravakas each took their seats. King Ajatashatru came before Manjushri and said: “The offerings I have prepared are far too few. I beg you to wait a short while so that I may fully arrange offerings for all of you.”

Manjushri said: “The food that has been prepared will be sufficient by itself. Do not be concerned.”

The Heavenly King Vaishravana, together with his household and accompanying servants, came to pay homage, all reverently attending on either side. Shakra Devendra himself, together with his chief consort named Shuya and the heavenly maidens, all held precious incense and scattered it as an offering over Manjushri, the bodhisattvas, and the Sangha of bhikshus. Those bodhisattvas were neither moved nor affected by the heavenly maidens, the music, or the flowers and incense.

Brahma transformed himself into an exceedingly handsome and dignified young brahmin, holding a fan as he stood to Manjushri’s right and attended upon him. The sons of Brahma all stood reverently in attendance. The bodhisattvas and the Sangha of bhikshus stood to Manjushri’s left, holding fans and attending upon him.

The Dragon King Anavatapta remained in the sky above the assembly, unseen by them, holding strings of pearls that hung down like banners. Water possessing eight qualities descended from the strings of pearls. Whenever water was needed for what was being done, they took this water.

Before each of Manjushri, the bodhisattvas, and the Sangha of bhikshus, a pearl hung down, and the water flowing from the pearls brought them auspiciousness.

King Ajatashatru then thought: “The bodhisattvas who have come to attend this assembly have brought no bowls. What vessels will they use to eat?”

Manjushri knew the King’s thought and said: “Bodhisattvas do not carry bowls among their traveling requisites. When they arrive at a place of eating and recollect their bowls, the bowls come by themselves from their respective lands into the bodhisattvas’ hands.”

King Ajatashatru asked Manjushri: “From which land have all these bodhisattvas come? What is that Buddha’s name, Manjushri?”

Manjushri said: “That land is named Sa-da-duy-cu-tra. Its Buddha is called Duy-thu-da-thi-loi. From that realm, moved by loving-kindness, the bodhisattvas have come here to partake of the meal. Why is this? Because they have long wished to hear the Dharma and to listen to the doubts harbored in the benevolent one’s heart.”

The bodhisattvas recollected their bowls. At that very moment, the bowls flew up and went in ordered ranks to Anavatapta, where they filled themselves with water from the lake and cleansed themselves. Beautiful dragon maidens all rose from beneath the lake, took the twenty-three thousand bowls, and brought them to the bodhisattvas from the land of Cu-tra, placing a bowl into the hands of each one. Ajatashatru stood attending upon Manjushri. Manjushri then instructed Ajatashatru to distribute the rice and other foods. Having received the instruction, Ajatashatru went to distribute them, yet the food did not diminish and remained as before. Ajatashatru then said:

“The food has been distributed evenly everywhere, with no place lacking, yet it still remains as before.”

Manjushri asked: “Has the food been exhausted?”

The King replied: “It has not been exhausted.”

“It has not yet been exhausted because the King still harbors doubt,” Manjushri said.

After the bodhisattvas had finished eating, they took their bowls and cast them into the air. The bowls remained suspended in ordered rows, neither falling to the ground nor moving.

Ajatashatru again asked: “Why do these bowls remain suspended? Upon what do they rest?”

Manjushri said: “These bowls abide in the same place where the King’s doubt abides.”

Ajatashatru again asked: “Do these bowls then have no abiding place, neither standing upon the earth nor resting upon any support, and possessing no location?”

Manjushri said: “It is the same with the King’s doubt. The dharmas have no place where they firmly abide; likewise, the bowls have no place where they firmly abide and no place where they fall.”

When the meal was finished, Ajatashatru took a chair and sat before Manjushri, saying: “Please resolve my doubt.”

Manjushri said: “Even Buddhas as numerous as the sands of the Ganges could not explain this doubt to you.”

Ajatashatru was now terrified and fell from his chair to the ground, like a great tree collapsing when the earth gives way.

Mahakashyapa said to Ajatashatru: “Do not be terrified; do not be afraid. Why is this? Manjushri has realized the wondrous upaya-kaushalya, and therefore he spoke those words. The King may calmly ask about the matter.”

Ajatashatru then asked: “What is the meaning of the statement that Buddhas as numerous as the sands of the Ganges could not explain my doubt?”

Manjushri said: “Benevolent one, did you say that the Buddha can be seen through the causes and conditions of the mind?”

The King replied: “Not by means of the mind, because the mind arises?”

“Can the Buddha be seen?”

The King said: “He cannot.”

“Because the mind directs, can one meet the Buddha through the mind?”

The King said: “One cannot.”

“Samsara and liberation are two things. Can one grasp these two things and thereby become a Buddha?”

The King said: “One cannot.”

“Is there a Dharma that gives instruction, upon which one may rely?”

The King said: “There is not.”

“Can anyone who produces such a Dharma always be one who definitively establishes what is spoken?”

The King said: “One cannot.”

“Therefore, I have resolved the King’s doubt. Buddhas as numerous as the sands of the Ganges could not explain that doubt. Why is this? Suppose someone were to say, ‘I can become the dust and defilement of empty space.’ Could the self be like that?”

The King said: “It could not.”

“Or suppose someone were to say, ‘I can drive away the dust and defilement of empty space.’ Could it be driven away?”

The King said: “It could never be driven away.”

Manjushri said: “All the dharmas of the Buddha are like empty space. Why is this? Because the root of those dharmas is liberation, yet neither the dharmas as originally existent nor any liberation can be seen. Therefore, I say: The King’s doubt is not something that Buddhas as numerous as the sands of the Ganges could express.”

Manjusri further said: “The Tathagata does not apprehend mind either within or without; where, then, could doubt arise? Why is this? Because all dharmas are originally liberated. Why is this? Because doubt still exists.”

Manjusri continued: “That root of liberation, being nonexistent, is inseparably joined with empty space. Because dharmas are originally without possession, this is called liberation. It is also not self-existent, has no place of attainment, and is nowhere seen.

Whether dharmas possess or do not possess, because there is no place where dharmas are seen, there is nothing that can be seen. When dharmas are said to be silent, this means that their characteristics cannot be known. Dharmas are beyond conception; having transcended self-existence, they therefore surpass all measurement.

Because these dharmas are called the Dharma that cuts off birth and death, dharmas have no abode. Because it is said that there is no aspiration, dharmas are without aspiration. Because it is said that there is no birth and death, dharmas are equal and have no attachment.

Because they are said to be pure, all dharmas are pure. Because they are said to be originally pure both within and without, dharmas have no duality. Because they are said to have no companion, dharmas have no companion.

Because they are called one mind, dharmas are one mind. Because they are called liberation, dharmas have no end. Because they are called having nothing to sever, dharmas have no boundary.

Because they are called immeasurable, the measure of dharmas cannot be discerned. Because they are called the place where distinctions are made, dharmas call that place where distinctions are made the quest for wisdom. Because they are said to be incapable of abiding securely, dharmas are impermanent.

Because they are called nondual mind, all dharmas abide securely. Because they are called transcendent purity, all dharmas are definitively established. Because they are called having nothing to seek, they are not self-existent dharmas.

Because the body cannot be apprehended, dharmas are free from doubt. Because they are called inwardly quiescent—how contemptible are dharmas! Because they are said to be beyond examination, dharmas are quiescent.

Because they are called serene, dharmas are without self. Because they are said to have no possession of self, dharmas do not remain. Because they are called liberation, dharmas have no place where they gather and turn upward.

Because they are called non-recollection, all dharmas are wholly trusted. Because there is nowhere to which attachment clings and all severance has ceased, dharmas are of one taste. Because they are called release, dharmas are peaceful and secure.

Because they are called devoid of form, dharmas are signless. Because they are called having nothing for which to hope, dharmas are all empty. Because they transcend all seeking and expectation, dharmas are without aspiration.

Because they are called the three realms, dharmas serve to cut off the three realms. Because they are called nonattachment to the past, future, and present, all dharmas are like nirvana. This is called bringing forth what has not arisen.”

Manjusri said to Ajatashatru: “That which has nowhere arisen and no arising—can it then be purified?”

The king replied: “It cannot.”

Manjusri said: “The Buddha knows that all dharmas are like nirvana; therefore, the king’s doubt cannot be liberated. Why is this? Because one must look directly upon all dharmas.

Having seen all dharmas, there is nothing to grasp and nothing to relinquish, nor is there any place among dharmas at which to remain. Since dharmas have nowhere to remain, they are peaceful. Once peaceful, there is no longer any doubt.

Once there is no longer any doubt, there is nothing that is made. When there is nothing that is made, this is called having no master. Within this absence of a master, one must cultivate that acceptance.

Why is this? Because one does not employ dharmas to conceive a self; therefore, acceptance of dharmas cannot be fabricated. To say, ‘This is possible,’ or, ‘This is impossible’—dharmas have no activity, nothing made, and no place of activity; therefore, they are nirvana.

Whoever believes this takes equality as liberation, with neither increase nor decrease. Dharmas are originally nonexistent and therefore have no activity; if activity could occur, it too would originally be nonexistent. This original nonexistence is both right and wrong, yet it is also neither right nor wrong; therefore, original nonexistence has no distinctions.

Once one has faith that there are no distinctions, all doubts are utterly gone.

“The eye is neither defiled nor pure. Because that eye is self-existent, it is originally nonexistent. Because its original nonexistence is not self-existent, it is called the eye.

The ear, nose, tongue, body, and mind are likewise neither defiled nor pure. Because that mind is self-existent, it is originally nonexistent. Because its original nonexistence is not self-existent, it is called mind.

Form, too, is originally nonexistent, and that original nonexistence is not self-existent. Form, feeling, perception, formations of birth and death, and consciousness are neither defiled nor pure. That consciousness is self-existent and originally nonexistent, yet its original nonexistence is not self-existent; therefore, it is called consciousness.

All dharmas are neither defiled nor pure. Dharmas are self-existent and originally nonexistent, yet their original nonexistence is not self-existent; therefore, they are called dharmas.

“That mind, moreover, cannot be seen, and form cannot be grasped. Why is this? Because they are like an illusion, which cannot be said to be employed internally, nor can it be said to be employed externally.

Why is this? Because they are originally pure and therefore have no defilement. That original mind is not something to be received, increased, diminished, troubled, or grieved over.

One who hears this Dharma has no doubt. Because one conceives as different what was originally differentiated, defilement arises. One should know that it is originally differentiated, yet one conceives distinctions.

If one does not do so, no one can cause such distinctions to exist. The king need not think about this. It is like a person who says, ‘I can defile empty space with smoke, clouds, dust, or sand.’ By doing so, could I defile empty space?”

The king replied: “You could not.”

Manjusri said: “That mind is originally pure, and lust, anger, and delusion do not reach it. Why, then, is it said to be like empty space, in which five things appear: first, ash; second, dust; third, smoke; fourth, mist; and fifth, clouds? Although all five can be seen, one cannot say that empty space produces defilement. It is like a person saying, ‘This possession of mine creates what is not my possession,’ and thus lust, anger, and delusion arise.

“If the initial mind does not produce defilement, neither does it produce doubt. Why is this? If the initial mind performs an activity, it cannot guard against the subsequent mind. If the subsequent mind performs an activity, it does not obstruct the preceding mind. The present mind, too, has no abode. The wise swiftly discern what is made and entertain no seeking or expectation. Because there is no seeking or expectation, this is the characteristic of purity. Since all dharmas are undefiled, there is nowhere that is not luminous. There is no place of arising and no abode. Where there is no abode, a Buddha-land arises. When a Buddha-land arises, it is called the dharmas. Because they are the dharmas, the land of Dharma arises; therefore, that arising cannot be expressed.

“For the wise, dharmas have no liberation, yet they take Dharma as the liberation of all doubts. Because there is no possession and no Dharma that delivers, doubt belongs to the Dharma-body. Therefore, what is called the Dharma-body nowhere fails to penetrate and realize all dharmas, yet one does not see that the Dharma-body has any place of realization. Why is this? Because all dharmas are the Dharma-body. Just as all dharmas are equal, so too is the Dharma-body equal. Therefore, the Dharma-body is called the place of realization.”

When this Dharma was expounded, King Ajatashatru attained the joyful acceptance born of faith in the Dharma. The king was delighted, inspired, and joyful, and immediately exclaimed: “Excellent! Excellent! My doubt has been dispelled.”

Manjusri replied: “This is an exceedingly great doubt. Regarding the exposition of all dharmas, fundamentally it does not exist. How, then, could anything be attained from doubt? From where should doubt be heard?”

King Ajatashatru then said: “Through your great kindness, I have received this humble instruction. Now, even if my life should end, I need not fear that I will fail to attain nirvana.”

Manjushri said: “What the King seeks has no root. Why is this? Because the root of all dharmas is nirvana, and therefore there is nowhere that they arise.”

King Ajatashatru then rose from his seat and took a renowned, wondrously beautiful woolen robe worth hundreds of thousands of kotis. The King held the robe and wrapped it around Manjushri’s body. At that moment, Manjushri’s body disappeared.

The woolen robe remained suspended in empty space at the same place. Only Manjushri’s voice could be heard, but his form could not be seen anywhere. From that voice, Manjushri was heard to say: “If the King wishes to see Manjushri’s body, he must himself behold doubt.

Not only must he behold doubt, but he must also behold all dharmas. Act in accordance with what is seen.” Again, Manjushri’s voice was heard from empty space, saying: “Wherever the King sees something, offer this woolen robe there.” Manjushri then sat upon his seat. There was a bodhisattva named Attainment of the Supreme Vow.

Ajatashatru again wished to take this bolt of woolen cloth and offer it to the bodhisattva. The Bodhisattva Attainment of the Supreme Vow said: “The King seeks release from doubt in order to attain nirvana, but I do not accept offerings from within such seeking. Still less do I accept anything possessed by an ordinary person.

Why is this? Ordinary people say that within the assembly there are laypeople and hearers of the teaching; therefore, I do not accept the offering. Nor do I accept from seeking arhatship or pratyekabuddhahood, nor do I accept from the Dharma of the Tathagata.

One neither approaches that Dharma nor separates from that Dharma. If I were to accept this object, the giver of the offering would have no dualistic mind, and the receiver of the offering would likewise have no dualistic mind. Therefore, such acceptance is called an offense against liberation.”

The King then wished to place the woolen robe upon that bodhisattva, but suddenly the bodhisattva disappeared, and no one knew where he was. Only the bodhisattva’s voice could be heard; his form could not be seen. He instructed: “Offer the cloth wherever a body appears.” The bodhisattva then sat upon his seat. Next came the Bodhisattva Beholding All Illusions.

As before, King Ajatashatru took the woolen robe and offered it to the bodhisattva. The Bodhisattva Beholding All Illusions said: “If there is any comparison whereby another person is regarded as possessing a self, I will not accept this object. Nor do I accept from any place of defilement or deficiency, nor do I attain liberation from there and accept the object from that place. I accept this object neither from a concentrated mind nor from a distracted mind. I accept it neither from wisdom nor from the absence of wisdom.”

Ajatashatru then tossed the woolen robe onto the sitting platform. The bodhisattva immediately disappeared. Again, the bodhisattva’s voice was heard, but his form could not be seen.

He instructed: “Offer the cloth to whoever appears.” The bodhisattva then sat upon his seat. There was a bodhisattva named Not Beholding Illusion Until Nirvana. King Ajatashatru lifted the cloth in his hands and approached that elder.

Standing before the worthy one, he offered the cloth. This bodhisattva said: “If one remains attached to oneself or to others, I will not accept this object. One who is unattached to the five skandhas, the four great elements, and the six ayatanas is also unattached to the Buddha, unattached to the Dharma, and unattached to the Sangha.

Why is this? Because all dharmas have nowhere to which they are attached.”

King Ajatashatru then took the woolen robe and was about to place it upon the bodhisattva. At that very moment, the bodhisattva disappeared. Only his voice could be heard; his form could not be seen anywhere.

He instructed: “Offer the woolen cloth to whoever appears.” He then sat upon his seat. Next came a bodhisattva named Si Ha Mat. Ajatashatru immediately took the robe and presented it as an offering.

This bodhisattva said: “I will accept this object only from one who does not hold his head high. You have now aroused the bodhisattva mind and uphold the mind as a bodhisattva does. Your mind is like all dharmas and is equal to the dharmas of the Buddha.

There is nowhere it grasps and nowhere it rejects. Regarding all dharmas, there is neither doubt nor the absence of doubt. It does not conceive that dharmas possess a self, nor does it conceive that dharmas have any place of release.

Only when this thought is present will I accept that object.”

King Ajatashatru then took the robe and placed it upon the bodhisattva. At that very moment, the bodhisattva’s form disappeared. Only his voice was heard, instructing: “Offer the robe to whoever appears.” The bodhisattva then sat upon his seat.

Next came a bodhisattva named Kusuma Samadhi. Ajatashatru held the robe and wished to present it as an offering. This bodhisattva said: “If the King possesses such samadhi and no longer has any doubt, only then will I accept that object.

When the King’s samadhi fully knows that all dharmas have nowhere from which they are released, only then will I accept that object.” King Ajatashatru then took the robe and placed it upon this bodhisattva. At that very moment, the bodhisattva disappeared. Only his voice was heard, saying: “Offer the robe to whoever appears.” The bodhisattva then sat upon his seat.

Next came a bodhisattva named Immeasurable Vigor, who said: “All sounds resound of themselves, yet they cannot be apprehended. I will accept this object only from one who can realize this.”

King Ajatashatru again took the robe, rose, and placed it upon this bodhisattva. At once, the bodhisattva disappeared. Only his voice was heard, saying: “Offer the robe to whoever appears.” He then sat upon his seat. Next came a bodhisattva named Free from the Defilement of What Is Done. Ajatashatru wished to take the robe and place it upon that bodhisattva. This bodhisattva said: “Offer it to one who does not think of a self or a body, who does not think that any person proceeds from attachment to self, and who does not think there must be any benefit. I will accept this object only from one who does not think in this way.”

The King again took the robe and placed it upon that bodhisattva. At that very moment, the bodhisattva disappeared. Only his voice was heard, saying: “Offer the robe to whoever appears.” He then sat upon his seat. Next came a bodhisattva named Dhamma Viguhvanaraya. Ajatashatru again took the robe and presented it to him as an offering. This bodhisattva said: “If one manifests as a shravaka yet does not enter parinirvana, manifests as a pratyekabuddha yet does not enter parinirvana, neither abides in samsara nor proceeds to nirvana, then I will accept this offered object.”

King Ajatashatru then took the robe and placed it upon that bodhisattva. Suddenly, the bodhisattva disappeared, and only his voice was heard, saying: “Offer the robe to whoever appears.” In this way, one bodhisattva after another received Ajatashatru’s offering of the robe. At that very moment, each disappeared, and the couches, chairs, and seats likewise all vanished. Again, the bodhisattva’s voice was heard, saying: “Offer the robe to whoever appears.”

Ajatashatru said to Mahakashyapa: “I have heard from the Buddha of your extraordinary virtue and kindness. I now offer you this robe. Venerable Sir, please accept it.”

Mahakashyapa said: “How could I dare accept it? Why is this? Because my lust, anger, and delusion have not yet been exhausted, I cannot accept it.

Nor have I abandoned my lack of clarity, separated from evil, or departed from the perception of suffering. I neither accumulate nor relinquish; I am not a guide, nor do I take exhaustion as realization. I possess no mindfulness of the path, do not see the Tathagata, do not hear the Dharma, and do not belong among the Sangha of bhikshus.

I have not generated wisdom, do not possess the pure Dharma-eye, and do not act by allowing consciousness to abide anywhere. Whoever offers this object to me will not be able to increase his merit, nor will he be able to attain the state of liberation.” Mahakashyapa said: “If the benevolent one directs his mind as I do, only then will I accept it.”

King Ajatashatru hastened to take the robe and place it upon Kasyapa, but at that very moment the venerable one vanished from sight. Only his voice was heard saying, “Whoever appears, offer the robe to that person.” The king then took the robe and offered it in succession to the bhiksus. In this way, each bhiksu vanished in turn, until all five hundred of them had disappeared. Only the bhiksus’ voices were heard saying, “Whoever appears, offer the robe to that person.”

King Ajatashatru was confronted with a matter upon which he had to ponder for a long time: “Where have all the bodhisattvas and the bhiksu Sangha gone? To whom should I offer this robe?” The king returned and presented it to the foremost queen in the palace, but she too vanished from sight. At that moment, King Ajatashatru attained samadhi.

He saw no forms; he saw neither his mother nor any man, neither boys nor girls, neither walls nor ramparts, neither trees nor plants, neither houses nor moats. The king then had another thought: what are called self, body, forms, and consciousness had all ceased. He again heard his own voice saying, “Whatever one sees, one must personally behold one’s own doubt.

Just as one sees one’s doubt, so too must one see all dharmas. One must realize the vision that sees nowhere; one must realize the vision in which there is no place from which this Dharma is seen. This itself is seeing the Dharma.

Whoever possesses such vision, give the robe to that person.”

The king awakened to the absence of any place from which to see. He then took that robe and intended to turn it back and put it upon himself, but he could not see his own body either. Mind, thought, and consciousness no longer had any object to remember or contemplate. Since there was no longer any such object, this was called liberation from concepts and liberation from doubt. He then emerged from samadhi and saw the assembly of bodhisattvas, the bhiksu Sangha, the officials, and everything that had previously been there, all appearing just as before. Ajatashatru again addressed Manjusri: “The members of the assembly were right here. Why was I unable to see them?”

Manjusri said, “Just as your doubt was present amid this assembly, did you see the assembly?” Manjusri asked again.

Ajatashatru said, “What is meant by seeing? As I saw my doubt, so did I see the assembly.”

Manjusri asked again, “Did you see the assembly?”

Ajatashatru replied, “I saw it. Just as I saw my doubt, so did I see the assembly.”

Manjusri asked again, “How did you see your doubt?”

Ajatashatru said, “Not seeing the assembly was what belonged to me. Yet this doubt could not be seen anywhere, either within or without.”

Manjusri asked, “Have you heard the Buddha teach that whoever commits a heinous offense must enter the hell of Niraya?”

The king said, “I have heard it.”

Manjusri said again, “Does the king himself know whether he must enter hell?”

Ajatashatru asked in return, “When that Buddha attained Buddhahood, was there any dharma by which he ascended to heaven or entered Niraya? Was there any peace to which he had to proceed in order to reach nirvana?”

Manjusri said, “There was not.”

The king said, “Therefore, I know that all dharmas are empty. Why is this so? Niraya is empty, and the heavenly realms and peace are also empty.

There is nowhere in which dharmas can be ruined or destroyed; therefore, one realizes and enters the Dharma-body. That Dharma-body is neither in heaven nor in the human realm, neither in Niraya nor among animals or hungry ghosts. One who commits a heinous offense is likewise never apart from the Dharma-body, and the body by which that offense is committed is entirely that which is realized through the Dharma-body…

The root of all heinous offenses is the root of all dharmas. Just as the past and future neither come nor go, so too all dharmas neither come nor go. Knowing this, one neither enters Niraya nor ascends to heaven, nor does one enter nirvana.”

Manjusri asked again, “The Buddha taught that heinous offenses exist. Why do you now say that they do not exist?”

The king replied, “I do not contradict the Buddha’s teaching.”

Manjusri said, “Why does the king say so?”

The king replied, “No-self is the Buddha’s teaching. When this teaching is carefully examined, because there is no self, there is no person at all; there is no one who commits an offense and no one who undergoes its retribution.”

Manjusri asked again, “Has the king been freed from doubt?”

The king replied, “I was freed from it in the past, and I shall also be freed from it hereafter.”

Manjusri said, “Has the king’s doubt been exhausted?”

The king replied, “It was exhausted long ago.”

Manjusri asked again, “Why, then, is it said within this assembly that the king has committed a heinous offense, yet that offense is not liberated here?”

The king replied, “Because of reverence for the Dharma and firmly grasping a self, one knows no heinous offense. It is like bodhisattvas who, having attained patience, take up all evil.”

The bodhisattva Jnanamati Supranidhana Nakindralya said to Ajatashatru, “All heinous offenses have been purified through attaining this patience.”

The king said, “Because all dharmas are pure and without the slightest stain, this Dharma likewise cannot be defiled. Why is this so? The path of liberation bears no trace of impurity. By entering the path of the great heinous offenses, one neither casts aside samsara nor perceives nirvana. Why is this so? The path of liberation cannot be reached as though it were something that could be approached.”

When these words were spoken, King Ajatashatru swiftly attained the patience of faith. At that very moment, thirty-two people before Manjusri all aroused the aspiration for anuttara-samyak-sambodhi. Five hundred lesser deities all attained the path of stream-entry.

The people of Rajagrha crowded densely around the palace gates, wishing to see Manjusri teach the Dharma. Manjusri then pressed his great toe against the ground, whereupon the palace walls and the earth all became lapis lazuli. Everyone outside could see the bodhisattvas and the bhiksu Sangha within the palace.

Those whose vision was clear personally beheld the form of Manjusri. At that time, everything displayed there was perfectly clear, and all listened to Manjusri’s teaching of the Dharma. Eighty-four thousand people attained the path of stream-entry.

Another five hundred people aroused the aspiration for anuttara-samyak-sambodhi. After Manjusri had taught the Dharma to the king, the ministers within the palace, and all the people, causing each of them to attain peace, he rose from his seat and, together with the bodhisattvas and the bhiksu Sangha attending the assembly, proceeded through the palace gate.

King Ajatashatru and the officials of the palace all went beyond the city gate to see them off. There they saw a man beneath a tree crying out loudly, “I myself killed my mother! This man must be liberated.”

Manjusri conjured a man who came to the assembly together with his father and mother. The parents said, “This is the right path; you may follow and practice this right path.” The son—the conjured man—said, “This is not the right path.” After he had spoken thus three times, the son disputed the matter with his parents. Becoming enraged, the son turned upon them and killed both his father and mother.

The man who had earlier cried out that he had killed his mother saw this man kill both his parents. He approached him, sobbing and weeping loudly, and confided in the conjured man who had killed both his parents: “What I did was contrary to the Dharma; I bear the enmity of having killed a parent.” The man who had killed only his mother thought to himself, “I killed only my mother! This man, however, killed both his father and mother; his offense is exceedingly grave.

If he can still acknowledge himself as a son, then I remain merely a lowly and contemptible son.”

The magically created man said to the man who had killed only his mother: “If we are not to remain as we are, let us go to the place where the Buddha dwells. Though the Buddha has no refuge to which He turns, He receives us when we take refuge; though He is not a place of protection, He performs the work of protecting. We must follow the Buddha’s teaching and dare not transgress it.” The magically created man then set out, and the man who had killed his mother followed behind him.

“Whatever Dharma that man receives, I too shall receive in the same way.” Nevertheless, he still lamented with the others and went along weeping with them. When they reached the place where the Buddha dwelt, they bowed before the Buddha and stood there. He then personally declared: “I acted contrary to the Dharma and mistakenly killed my father and mother!”

The Buddha said: “Excellent! Excellent! Your words, from beginning to end, are utterly sincere. Why is this? Because you do not conceal the offense of killing your father and mother, but have come before the Tathagata and openly disclosed such an act.” The Buddha said: “Do not be terrified; do not be afraid. Follow my teaching.”

The magically created man said: “As the Buddha teaches, may the Blessed One compassionately protect and sustain us.”

The Buddha said: “Turn back and examine for yourself the Dharma of the mind. Clearly observe the mind that apprehends the past, future, and present. With what kind of apprehending mind did you kill your father and mother?” The Buddha then taught further: “The past mind has already ceased and come utterly to an end.

Neither can one see where the offense is, nor can one see where the offense presently abides. The future mind cannot be expressed. Why is this?

Because it has not yet arisen, has not yet come into being, and therefore does not exist. There is no perception and no thought. The present mind likewise has no abiding place.

When the mind gives rise to a thought, it ceases; it does not gather anywhere, nor can one know where it goes or whence it comes. Nor can one know it as blue, red, white, yellow, or black. That mind cannot be seen and has no form; moreover, it cannot be grasped and has no companion, being like a magical illusion.

It cannot be seen within the body, outside the body, or in between.” The Buddha said: “That mind cannot be seen as arising from craving, nor can it be seen as arising from hatred or anger. Even if one sees that mind in a dream, whether it acts or has nowhere to act, the mind has nowhere to give and nowhere to receive. Since that mind is originally pure, it has neither stain nor defilement, nor is there any mind to be purified.” The Buddha further said: “That mind is neither in this interval nor in that interval.

It is like a magical illusion and cannot be grasped. Why is this? Because it has no companion.

One who knows thus does not form the perception that this is real; does not conceive of self or non-self; does not conceive that there is anything seen; and does not conceive that there is any place of abiding. All dharmas are quiescent and have no arising or creation. Whoever has faith in this will not again undergo the evil destinies.

Why is this? Because there is nowhere for stains or defilements to abide. That dharma of mind has no place of birth and no place of attachment.”

The magically created man then said: “Excellent! Excellent! The Tathagata has Himself attained Buddhahood through the Dharma-body. Now, through the Buddha’s teaching, I understand: once faith has arisen, there is no doubt, no commission of offenses, and no undergoing of offenses; where there is no birth, there is no cessation. In accordance with all dharmas, I joyfully vow to become a śramaṇa.”

The Buddha said: “Let it be according to your vow.”

At that very moment, the magically created man became a śramaṇa. He immediately addressed the Buddha: “The offense I committed was killing my father and mother. I have now been liberated and attained arhatship. I now wish to enter parinirvana.”

The Buddha said: “Let it be according to your heart’s desire.”

This magically created bhikshu rose into the air twenty trượng above the ground and entered nirvana in midair. Fire issued from his body and consumed it.

When the man who had killed his mother saw that this man had entered nirvana and heard the Tathagata’s teaching in full, he thought: “That man’s deed was exceedingly heinous, yet he has now become a śramaṇa, attained deliverance, and entered nirvana. I too may still escape my offense. Why should I not take refuge in the Buddha myself, so that I too may reach such a state?” He then bowed before the Buddha and personally declared: “My deed was contrary to the Dharma: I myself killed my mother. I now bring this body and take refuge in the Buddha.”

The Buddha said: “Excellent! Excellent! The words of your disclosure are utterly sincere and without duplicity.

As you have stated, you recognize the Tathagata’s teaching concerning offenses that have been committed and do not conceal them. Furthermore, in contemplating the Dharma of mind, consider the past mind, the future mind, and the present mind: where is the mind that killed your mother? The past mind has already vanished completely.

It is neither outside nor inside, and it has no location. The future mind cannot be expressed; it has not yet arisen, has not yet come into being, has no perception, and has no object of perception. The present mind likewise has no abiding place.

When the mind arises, it perishes; it does not gather anywhere. One cannot see any place to which it goes, nor can one see any place whence it comes. That mind is neither blue, red, yellow, white, nor black.

That mind has no form and cannot be seen or grasped; neither can it be heard. Why is this? Because it has no sound.

It cannot be retained and has no companion, being like an illusion. It cannot be seen outside the body; nothing of it can be found within; and it has no place in between. That mind has no stain, no evil, and no doubt.

That mind has no place of creating and no object created; nowhere does it give, and nowhere does it obtain. Because that mind is originally pure, it has neither a speck of defilement nor purity. That mind is not there; though said to be there, it is not there.

That mind is like empty space: it cannot be retained and has no companion. A wise person who does not entertain this perception should neither create bondage nor create purity, neither create something that is seen nor create any place. There is no place in which it abides, nor is there anything at all.

Freed from attachment, the mind is liberated; therefore, it is nowhere obstructed and does not arise in an evil destination. Why is this? Because that dharma of mind has no attachment, nowhere to go and gather, and does not abide in any station within samsara.” At that time, in every pore of the body of the man who had killed his mother there appeared a fiery aperture of the hells.

From all these pores there issued pain beyond description. He then spoke these words of supplication: “I now take refuge in the Tathagata. Please compassionately protect and sustain me, and cause me to attain peace and security.”

The Buddha then placed His golden hand upon the head of the man who had killed his mother. At that very moment, the fires were extinguished and his painful afflictions vanished. The man immediately knelt before the Buddha and vowed to become a śramaṇa.

The Buddha said: “Let it be according to your wish.” At that moment, he became a śramaṇa.

The Tathagata expounded the Dharma of the Four Noble Truths to him. At that very moment, he attained the Dharma-eye and penetrated that matter, thereby attaining arhatship. He then addressed the Buddha: “I now wish to enter nirvana.”

The Buddha said: “Let it be according to your wish.” The śramaṇa rose into the air one hundred and forty trượng above the ground. There, fire issued from his body, turned back, and consumed it. Devas and hundreds of thousands of millions of people all flew there to make offerings.

Sariputra addressed the Buddha: “The Tathagata is indeed supremely worthy of reverence. Why is this? Because He manifested evil in order to bring about liberation. No one can comprehend this except the Buddha alone, or Manjushri and the bodhisattvas who have deeply realized the Four Great Vows; only they can understand this event. Apart from them, even those at the stage of arhat or pratyekabuddha would find it difficult to comprehend the meaning of this event. How, then, could ordinary people’s conduct ever enable them to understand it fully?”

The Buddha said to Sariputra: “The Tathagata declares that the patient acceptance attained by that worthy bodhisattva is neither the stage of an arhat or pratyekabuddha nor a practice pursued by ordinary people. Why is this? It is as though a person acted in one place yet obtained the requisite result elsewhere. Likewise, those who recognize the evil they have committed and know that they ought to enter the hells, but who receive my instruction, will not enter the hells; they may attain nirvana. Yet those who believe that they themselves are bound to enter nirvana—I know that they must enter the hells. Why is this? Because they do not thoroughly understand the conduct of beings.” The Buddha said to Sariputra: “Have you seen a person who killed his mother attain parinirvana?”

Sariputra replied: “I have seen it.”

The Buddha said: “This was because that person had fully made offerings to five hundred Buddhas. Before each Buddha in succession, he heard the Dharma and purified his mind. Why is this?

Because, having now once again heard this Dharma, he attained parinirvana. Whoever comprehends the profound Dharma realizes its subtle wonder, rejoices with exultation, and has no fear in his heart. Whether one has been deluded by an evil teacher or one’s mind has not been fully prepared, if one clearly understands the offense one has committed, one shall be liberated.

Whoever originally possesses pure faith in the Dharma will not fall into an evil destiny. Why is this? Because that person is no longer obstructed.” At that time, Manjusri, together with the bodhisattvas, Mahakasyapa, the Sangha of bhiksus, King Ajatasatru, his ministers, and his officials, came to the place where the Buddha was dwelling.

Sariputra asked Ajatasatru: “Now that you have heard the Dharma concerning your doubts, do you understand it?”

The king immediately replied: “I have heard and understood it.”

“What is meant by hearing? When the Dharma concerning doubt is taught, there is nothing attained and nothing not attained, nothing grasped and nothing relinquished. Having heard that Dharma, from this time onward there is no longer any defilement.”

Then Sariputra asked the Buddha: “How much of Ajatasatru’s offense remains?”

The Buddha said: “Through the Dharma Ajatasatru has heard, his remaining offense is now like a mustard seed, though formerly it was as heavy as Mount Sumeru.”

Sariputra asked the Buddha: “Must King Ajatasatru enter the hells?”

The Buddha said: “It will be like a son of the gods from the Trayastrimsa Heaven who dons a garment called the Adornment of All Jewels, descends here, and then returns again to the Trayastrimsa Heaven. Ajatasatru likewise will adorn his body with garments and precious jewels, like that son of the gods descending from above. Although he will enter a hell—a hell named Pindola—he will experience no suffering there and, like that son of the gods, will then return to his former abode.”

Sariputra said to the Buddha: “Excellent indeed! Although Ajatasatru committed such an offense, it has been wondrously lightened.”

The Buddha said to Sariputra: “Do you understand anything about this king?”

He immediately replied: “I do not.”

“This King Ajatasatru has made offerings to 7.3 billion Buddhas and has always heard the profound and wondrous Dharma from each of those Buddhas. The king’s mind has never departed from the aspiration for anuttara-samyak-sambodhi.” The Buddha again asked Sariputra: “Do you see Manjusri?”

He immediately replied: “I see him.”

“Ajatasatru’s aspiration for anuttara-samyak-sambodhi arose from his original connection with Manjusri. In the exceedingly distant past, there was a Buddha named Peaceful Awakening, during a kalpa called Stainless. In that kalpa, three trillion people, all exhorted by Manjusri, turned the Dharma wheel.” The Buddha said to Sariputra: “Buddhas as numerous as the sands of the Ganges taught the Dharma to Ajatasatru, yet they could not resolve Ajatasatru’s doubts.

Why is this? Because the aspiration he first generated through Manjusri had to become the basis from which those doubts could be understood. Life after life, Ajatasatru has always followed Manjusri and heard the profound and wondrous Dharma from him.” The Buddha said: “Whatever a bodhisattva did in former times, if one is a bodhisattva, one must take one’s original aspiration from the past as the cause through which understanding is attained.

Although Ajatasatru will now enter the hells, he will afterward be reborn in a heaven above, five hundred and forty-five worlds distant from this world. That realm is called Vivi Vivi, which in Chinese means Majestically Pure. The Buddha of that realm is named Radanaketu, which in Chinese means Newly Excellent.

That Buddha will also be in complete accord with Manjusri. Those in that realm who wish to hear and understand the teachings must attain the patient acceptance of the non-arising of dharmas.

“When Maitreya becomes a Buddha here, Ajatasatru will be reborn from that realm into this land. At that time, Ajatasatru will be called Bodhisattva Agakhucina. On account of these causes and conditions, Buddha Maitreya will teach the Dharma to the bodhisattvas.

The Dharma taught will be neither excessively long nor short, but moderate and impartial. At that time, he will speak concerning Agakhucina: ‘In the past, during the time of Buddha Sakyamuni, there was a king named Ajatasatru who followed the words of an evil person and killed his own father. Ajatasatru heard the teachings from Manjusri and, after hearing them, joyfully attained faithful acceptance.

The offense committed by the king was extinguished at that very moment.’ When Buddha Maitreya teaches this Dharma, eight thousand bodhisattvas will all attain the patient acceptance of the non-arising of dharmas.

“After a further eight asamkhya kalpas, Agakhucina, while practicing the bodhisattva path, will teach and transform beings and purify his own realm. Those who follow him, hear the Dharma, and cultivate the path—whether they become sravakas, pratyekabuddhas, or follow the bodhisattva Dharma—will no longer have any stain or defilement, and none will encounter any obstruction. All will become illumined in wisdom and will have no doubts.

“As previously stated, after eight asamkhya kalpas, King Ajatasatru will attain Buddhahood. That kalpa will be called Thoa Viet Tan Da Bien, which in Chinese means Joyful to Behold, and the realm will be called A Gia Van, which in Chinese means Medicine King. Among the people of that realm, none who fall ill will fail to recover swiftly.

The Tathagata of that time will be named Visuddhavisaya, which in Chinese means Purity of All His Steps. His lifespan will be four minor kalpas. At that time, there will be seven hundred thousand sravakas, all of whom will gain understanding through wisdom and know the Eight Dhyana Vimus.

There will also be 1.2 billion bodhisattvas, all of whom will fully penetrate the various wisdoms and thoroughly understand upayakausalya. After that Buddha enters nirvana, his Dharma will endure for hundreds of millions of years before coming to an end. In that realm, even at the time of death, no one will have any doubts.

After their lives end, they will not be reborn in the eight evil destinies. Why is this? Because, through hearing the profound and wondrous Dharma from the Buddha, they will no longer be bound by turbid defilements.”

The Buddha said to Sariputra: “One must not slight others. Why is this? Because by slighting others, one commits offenses.” The Buddha said: “I know what people have done, yet they themselves do not know it; how much less could they know the realm toward which they are bound! Only a Buddha knows this.”

From among the assembly, Sariputra said: “This matter is subtle and can be known only by those of keen faculties.” He then declared: “From this time onward, I shall never again dare to open my mouth and speak of this person’s offenses or that person’s merit. Why is this? Because the conduct of beings is inconceivable.” Thus, through what the Buddha had taught concerning Ajatasatru, the matter was revealed. At that time, twelve thousand sons of the gods all generated the aspiration for anuttara-samyak-sambodhi. All those sons of the gods made this common vow: “When Visuddhavisaya becomes a Buddha, may we be born in that realm.” The Buddha bestowed predictions upon them all, declaring that when that Buddha appeared in that realm, they would go there and dwell.

King Ajatashatru had an eight-year-old son named Chandana Shri. At that very moment, the child removed the precious ornaments he was wearing and scattered them toward the Buddha, saying: “Through this aspiration for anuttara-samyak-sambodhi, when Duy Thủ Đà Duy Sa Da becomes a Buddha, I vow to become a cakravartin. After that Buddha enters parinirvana, I vow to succeed him and become a Buddha.” Thereupon, all the precious objects he had scattered were transformed into seven-jeweled adornments suspended crosswise in the sky, arranged evenly and perfectly in every direction.

Amid those seven-jeweled adornments was a seat furnished with countless kinds of gems and precious pearls. Its silken fabrics, brocades, and curtains were likewise adorned. The Buddha sat upon that seat.

At that time, the Buddha smiled, and rays of light of innumerable colors issued from his mouth, reaching throughout the ten directions. They then returned, circled the Buddha three times, and entered through the crown of his head.

Ananda rose from his seat and addressed the Buddha: “The Tathagata does not smile without purpose. What is the meaning of this?” Ananda then praised the Buddha, saying: “Your wisdom is exceedingly sublime and entirely unobstructed. You know the conduct of all beings and, according to their aspirations, reveal and guide the way so that each may attain what they seek.

In heaven and beneath heaven, this uniquely honored station belongs to you alone. Your smile must have a cause; therefore, I humbly ask to hear it. If all the beings throughout the ten directions were to stand before you and each ask hundreds of thousands of kotis of questions, they would surely receive satisfying answers without the slightest difficulty.

To what matter does this smile pertain? I pray to hear the Buddha’s teaching. The past has passed, and the future and present unfold, yet the Buddha sees all things completely and without obstruction.

To what matter does this smile pertain? I pray that you resolve this doubt.

“The Buddha’s light surpasses even the radiance of the sun and moon and outshines Shakra and Brahma. It causes all the mountains of Già Ca Hòa to dissolve, enabling everyone to behold the Buddha’s light clearly. Those who clearly behold the Buddha’s light will surely no longer be obstructed anywhere. Why is this? Because the Buddha is utterly without any trace of defilement. To what matter does this smile pertain? I humbly pray that you elucidate it.”

The Buddha told Ananda: “This Chandana Shri has made offerings to me and aroused the aspiration for anuttara-samyak-sambodhi. Gradually, when Duy Thủ Đà Duy Sa Da becomes a Buddha, he will be born in that Buddha’s land. He will become a cakravartin and will bring his household, servants, and attendants with him to make offerings to that Buddha and his Sangha of bhikshus, until in the end nothing remains.

After that Buddha enters parinirvana, this child will subsequently follow that Buddha and become a cakravartin. When his life ends, he will ascend to Tushita Heaven. After his lifespan in Tushita is exhausted, he will descend and again be born in that Buddha’s land, where he will himself attain Buddhahood with the name Chandana Ky Tôn.

All that he possesses will be no different from that of the preceding Buddha. The Buddha’s lifespan will accord with his pleasure, and the lifespans of the shravakas and bodhisattvas will likewise accord with their pleasure.”

Thereupon, at Ajatashatru’s dwelling, all the other bodhisattvas said: “If Manjushri is present within the range of sight and hearing, it is just as though the Buddha were present, transcending space and time. Why is this? Because Manjushri’s deeds are no different from those of the Buddha.

Those bodhisattvas exist precisely because of Manjushri’s instruction; there is no difference whatsoever. Why is this? Because they are not born in evil destinies, do not fear the hosts of Mara, do not fear offenses, and are not stained anywhere.

Whether in a walled city, commandery, kingdom, district, village, or settlement, if anyone studies this Dharma, upholds this sutra, reflects upon and recites it, or copies it in writing, one should regard such a person as no different from the Buddha. Wherever this Dharma is heard within the range of sight and hearing, one should think: ‘This very place is the Buddha’s abode.’”

The Buddha told the bodhisattvas: “Upon careful consideration, it is indeed exactly as Ananda has said. Why is this? In the past, innumerable asamkhya kalpas ago, there was a Buddha named Dipankara, who gave me the prediction that I would fulfill the aspiration for anuttara-samyak-sambodhi and attain Buddhahood. I spread my hair upon the ground and invited the Tathagata to tread upon it. It was precisely because of this that I received the prediction: ‘After the passage of asamkhya kalpas, you will become a Buddha named Shakyamuni.’

“At that time, Buddha Dipankara said to the Sangha of bhikshus: ‘Where was this prediction received? It was not merely because his feet trod upon the hair spread over the ground. Why is this? Because this is a place of the most profound reverence. All devas and human beings should join together to perform a deed here. Who among you will erect a stupa at this place?’

“At that very moment, eight billion devas all thought, ‘We shall erect the stupa.’ There was then a kalavartin named Hữu Đà Điều. Hữu Đà Điều immediately said: ‘I wish to erect a stupa here.’ At once, he constructed a stupa made of the seven treasures, magnificently and exquisitely adorned. After the stupa had been completed, the kalavartin went to the abode of Dipankara and said: ‘The construction of the stupa has been completed. May I ask the Tathagata what merit is gained from erecting this stupa?’

“Dipankara said: ‘If a bodhisattva erects a stupa at the place where he has attained the Dharma-patience that is perfect like a wheel, then, extending downward to the very limits of the earth, all devas, ghosts, and spirits will take the soil of that place as an offering, regarding it as no different from the sharira. Thus, the place where the bodhisattva received the prediction and certainly attained the Dharma-patience that is perfect like a wheel will be filled within with the seven treasures and will rise above as far as the Heaven of the Thirty-Three, preserving the Buddha’s gift. The merit of erecting this stupa surpasses even this.’

“That Buddha said: ‘Just as I have given the prediction to the manava that he shall in the future become Buddha Shakyamuni, so have you erected this stupa. Through the cause of that merit, you shall receive a prediction from Buddha Shakyamuni that, after the passage of asamkhya kalpas, you too will attain Buddhahood.’”

The Buddha asked the assembly: “Do you know who the kalavartin Hữu Đà Điều of that time was?”

No one in the assembly knew.

The Buddha then taught: “Now, here in this assembly, that kalavartin is the one named Tác La Nhất Da Xà.” At that very moment, the Tathagata gave Tát La Nhất Da Xà this prediction: “You will become a Buddha named Tu Đà Phiến, which in Chinese means ‘Definitive Vision.’”

The Buddha further taught: “If bhikshus, bhikshunis, upasakas, or upasikas write out this sutra, contemplate it, read it, or recite it, and then explain it to others, the realm of Dharma there will be as round as a wheel, filled with particles of dust, extending downward to the furthest boundary of the earth and upward to the Heaven of the Thirty-Three. Suppose a wise person took each of those particles of dust and offered it to a stupa. Why is this? Because through this Dharma, bodhisattvas attain patience.”

The Buddha taught: “Suppose a man or woman filled three thousand great-thousand Buddha-realms with the seven treasures and gave them away three times each day, applying the mind solely to this deed of generosity, and continued making such offerings for a hundred kalpas, a thousand kalpas, or even a hundred thousand kalpas. Yet if anyone contemplates, reads, or recites the Chapter on Ajatashatru; reveres or venerates it; or contemplates, reads, and recites it, and then expounds the sutra for everyone so that they may clearly understand the wisdom contained therein—even those who merely direct their faithful minds toward this sutra are no different—the merit arising from this surpasses the merit and virtue of the aforementioned acts of generosity.

“Suppose a man or woman maintained pure precepts for a hundred kalpas. If one hears this entire Dharma and gives rise to faith, joy, and gladness, the merit arising from maintaining pure precepts is surpassed by the merit and virtue described above.

“Even if one were beaten, struck, reviled, and abused for a hundred kalpas, yet never gave rise to anger, this would be patience. If anyone hears this Dharma and directs faith toward the practice of patience, the merit arising from that patience is as described above.

“Suppose for a hundred kalpas one practiced diligence, respectfully serving everyone without considering it hardship and without cherishing body or life. If anyone hears and believes this Dharma and enables others to understand clearly the matters contained in this sutra, the merit arising from such diligence is as described above.

“Suppose one personally guarded and cultivated meditation for a hundred kalpas. This does not equal using this Dharma to teach and transform others; the merit arising from guarding and cultivating meditation is surpassed as described above.

“Suppose one cultivated wisdom for a hundred kalpas. If one hears this Dharma and clearly understands that the mind is originally pure, the merit and virtue arising therefrom are as described above.”

All the bodhisattvas addressed the Buddha: “We shall all reverently practice accordingly, with the aim of proceeding to the various Buddha-lands. We shall use the Dharma to teach and transform people.”

The Buddha said to the bodhisattvas: “Wherever you arrive, reverently practice according to the teachings of the Dharma. All the deeds of bodhisattvas are no different from those of a Buddha. Why is this? Because through this Dharma, all the works of a Buddha are fully understood.”

All the bodhisattvas in the assembly made offerings of flowers, scattering them over the Tathagata throughout the three thousand great-thousand world-system. Each bodhisattva personally proclaimed the utmost reverence for this Dharma: “The Dharma expounded by Buddha Shakyamuni must long abide in Jambudvipa and bring illumination.”

“Manjushri shall always abide for a long time. Why is this? Because he must constantly attend to and listen to the profound and wondrous Dharma.” The bodhisattvas said: “We would cast down these lowly bodies to repay that kindness.”

The Buddha taught: “If a woman or man hears this Dharma from someone, one could not repay that person’s kindness even by offering one’s body. If you wish to see the Tathagata, look upon that man or woman who has heard this realm of Dharma, and make offerings to that person as though making offerings to the Buddha. Whoever has faith in this Dharma should be regarded as though one were seeing the Buddha.”

The bodhisattvas rose from their seats and bowed to Buddha Shakyamuni. In an instant, the bodhisattvas could no longer be seen there. Each returned to their own realm. Through this Dharma, they entered their respective lands and enabled everyone to gain complete understanding and proclaim this wisdom. Countless beings heard this Dharma, and they all brought forth the aspiration for anuttara-samyak-sambodhi.

The Buddha said to Bodhisattva Maitreya: “Having received this Dharma, you must contemplate, read, and recite it, and extensively proclaim its meaning for everyone. You must increase your compassion for all beings in the heavens, beneath the heavens, and everywhere.”

Bodhisattva Maitreya addressed the Buddha: “In the past, in the presence of many Buddhas, I heard this Dharma. I upheld, read, recited, and contemplated it. Now that I have heard this Dharma once more, I shall likewise expound it extensively for everyone. Although the Tathagata will enter parinirvana and I will thereafter dwell in the Tushita Heaven, if any woman or man wishes to study this Dharma, I shall encourage, assist, and protect them. In the final age to come, when all Dharma is approaching extinction, if anyone hears this Dharma and possesses this sutra, know that such a person is under my protection. If any mara within the path seeks to destroy them, I shall protect them and prevent the mara from exercising its power over them.”

The Buddha said to Shakra, Lord of the Devas: “You must preserve this sutra, silently read and recite it, and resolve all doubts. If the asuras mobilize their armies and seek to attack the Lord of the Devas, you must recollect this sutra; then, when victory is attained, the armies of the asuras will immediately be driven back.”

The Buddha further taught: “If this sutra is revered in any commandery, kingdom, district, settlement, hill, or mound, you must go there and protect it. If anyone encounters trouble with government officials or must appear before them, that person should recollect this sutra. When traveling among bandits, one should recollect this sutra. If one is arrested and bound as a bandit, one should recollect this sutra. If one is in a desolate wilderness, one should recollect this sutra. If one encounters an enemy, or if one and an enemy confront each other with mutual satisfaction, one should recollect this sutra. Whoever possesses sincere devotion toward this Dharma will find nothing that does not proceed favorably.”

The Buddha taught Ananda: “Preserve this sutra, contemplate it, read it, and recite it; then expound this Dharma so that everyone may understand it. If any man or woman hears this Dharma from you, that person will immediately be free of doubt. When all doubts have been completely exhausted, there will no longer be any concealment of offenses, any concealment concerning birth and death, or any departure from the protection of the Dharma while upon the path.

They will not follow anyone who practices a false path. Throughout their lives they will never encounter the affairs of mara. Why is this?

Because of the wondrous efficacy of hearing this Dharma. Those who have committed heinous offenses, upon hearing this Dharma and giving rise to faith, joy, and gladness, will cease committing such offenses and will no longer incur the guilt of heinous transgression.”

Mahakashyapa addressed the Buddha: “I have realized and understood this Dharma because Manjushri expounded it in Ajatashatru’s dining palace, thereby dispelling the effects of his heinous deeds. At that time, joy, faith, and patience all arose from the resolution of doubt. Now, as I expound this Dharma, those who have committed heinous offenses will, through this patience in the Dharma, all attain liberation, just as Ajatashatru did.”

At that moment, Mahakashyapa further said: “All people are originally pure, yet they themselves turn against the notion of ‘mine’ and ‘not mine.’ They do not know their own originally pure foundation. They take their own purity and swiftly create offenses for themselves, so liberation is no more, as Ajatashatru came to understand. This is due to people’s ignorance: through their rebellious conduct, they turn backward and destroy themselves. For this reason, they undergo toil and suffering and immediately enter the hells.”

Mahakashyapa said: “Whoever reveres this Dharma with faith and joy, we shall bear witness that they will not fall into the evil destinies.”

The Buddha taught: “As you have stated, the minds of all Buddhas and bodhisattvas are entirely pure.”

Ananda again addressed the Buddha: “I beseech the Tathagata to enable people in future ages to encounter this Dharma.”

At that time, from the marks of the Tathagata’s body, light streamed forth and illuminated innumerable Buddha-realms. City walls and trees all emitted sounds proclaiming that this Dharma must be thus. Why is this? Even when a kalpa ends and fire blazes forth, those who are destined to hear it will assemble again to hear this Dharma. Those who are destined to hear this Dharma, even if assembled within the ocean, will return and hear this Dharma.”

The Buddha said to Ananda: “Just as the sounds issuing from a city, its walls, trees, and vegetation can be heard, so should this be understood according to the Buddha’s teaching. Whoever has cultivated merit and practiced the Mahayana will, in a future life, return and be able to hear this Dharma.

When this sutra was expounded, ninety-six thousand devas and humans attained realization of the path of stream-entry. Seventy-eight thousand people all aroused the aspiration for anuttara-samyak-sambodhi. Two thousand bodhisattvas attained the joyful acceptance of the Dharma of non-arising.

Eight thousand people attained the path of arhatship. This trichiliocosm shook in six ways. All darkness was penetrated and dispelled, and everything became radiant.

The divine sons of the desire realm and the divine sons of the form realm made offerings to the Buddha with many kinds of music. They scattered celestial flowers and celestial incense over the Buddha and proclaimed together: “What is called the Dharma wheel has been turned anew by those who have heard this Dharma.” When the followers of other paths heard this Dharma, they immediately came to understand it; thus, when they were thereby subdued, the bodhisattvas bestowed confirmation upon them.

Those who received this confirmation then proceeded to the foot of the Buddha-tree. In the Buddha’s exposition of this sutra, King Ajatashatru, the bodhisattvas, and Manjushri were the principal figures. The shravakas Shariputra, Mahamaudgalyayana, Ananda, and others were the supporting figures.

Having heard the Buddha expound the sutra, the devas, gandharvas, and all the people bowed with their heads and faces at the Buddha’s feet and departed.

The Sutra Spoken by the Buddha on Ajatashatru.

— End of the Second Fascicle —