大寶積經

Bodhisattva Manjusri said, “Son of Heaven! Because the essential nature of the view of a self is clearly understood, this is called the Buddha’s appearance in the world.

Son of Heaven! Because the essential nature of ignorance, existence, and craving is revealed, this is called the Buddha’s appearance in the world.

Because the essential nature of greed, anger, and delusion is clearly understood, this is called the Buddha’s appearance in the world.

Son of Heaven! Revealing the equal essential nature of inverted views is called the Buddha’s appearance in the world.

Son of Heaven! Clearly understanding the essential nature of all views and attachments is called the Buddha’s appearance in the world.

Son of Heaven! Revealing the Dharma-realm nature of the skandhas, dhatus, and ayatanas is called the Buddha’s appearance in the world.

Son of Heaven! The Buddha’s appearance in the world means that all dharmas are unborn; this is called expounding the Dharma of non-arising.

That Dharma of non-arising has neither birth and death nor nirvana.”

The Son of Heaven said, “Venerable Manjusri! For the sake of sentient beings, one should proclaim and adorn the unsurpassed path of the true and correct Dharma.

“Why is this?

“Venerable Manjusri! When the Buddhas appear in the world, there is nothing that increases.”

Bodhisattva Manjusri said, “Son of Heaven! One should recognize and repay kindness.”

The Son of Heaven said, “One who has performed an act should know to repay kindness.”

Bodhisattva Manjusri said, “Son of Heaven! Do you maintain that the Tathagata performs any act?”

The Son of Heaven said, “Venerable Manjusri! The Tathagata performs no act. All Buddha-Tathagatas have reached the unconditioned, and the unconditioned path performs no act.”

Bodhisattva Manjusri said, “Son of Heaven! Regarding the unconditioned of which you speak, does it fail to repay kindness, or does it not fail to repay kindness?”

The Son of Heaven said, “Venerable Manjusri! Such a Dharma should not be spoken to those who have newly generated the aspiration. Why is this? If they hear this Dharma and become frightened, they will regress.”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva who has newly generated the aspiration for unsurpassed bodhi becomes frightened and regresses, that person belongs among those who regress.”

The Son of Heaven said, “Venerable Manjusri! Why do you say this?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva newly aspiring to the path fears the stages of the sravakas and pratyekabuddhas, he regresses. If he is miserly, breaks the precepts, is angry, indolent, distracted, or deluded, he abides on the stage of non-retrogression.”

The Son of Heaven said, “Venerable Manjusri! How does he abide?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva newly aspiring to the path abides in the equality of the Dharma realm, this is called skillful abiding. That bodhisattva who has newly generated the aspiration is said to abide.”

The Son of Heaven said, “Venerable Manjusri! To what extent is one called a bodhisattva who has newly generated the aspiration?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva who has newly generated the aspiration cultivates emptiness, signlessness, and wishlessness, and understands that all dharmas neither arise nor cease, he is called a bodhisattva who has newly generated the aspiration.”

The Son of Heaven said, “Venerable Manjusri! What kind of bodhisattva is called a long-practicing bodhisattva?”

Bodhisattva Manjusri said, “Son of Heaven! All ordinary beings are called long-practicing, because they dwell in samsara without knowing its beginning.”

The Son of Heaven again asked, “Venerable Manjusri! What kind of bodhisattva is called one who has long practiced?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva courses amid defiling desire yet does not dwell together with defiling desire, he is called a long-practicing bodhisattva.

“A bodhisattva courses amid anger to liberate angry sentient beings, yet does not dwell together with anger. He also courses amid delusion to liberate deluded sentient beings, yet does not dwell together with delusion. He also courses amid an equal mixture of afflictions to liberate sentient beings who possess that equal mixture, yet does not dwell together with those equally mixed fetters. Such a one is called a long-practicing bodhisattva.

“Son of Heaven! If, for the sake of liberating sentient beings, a bodhisattva observes all characteristics yet makes no discriminations concerning the nature and characteristics of the Dharma realm, he is called a long-practicing bodhisattva.”

The Son of Heaven said, “Venerable Manjusri! What kind of bodhisattva is called one who has attained non-retrogression?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva observes that all dharmas are neither afflicted nor unafflicted, and observes that the essential nature of the Dharma realm is neither afflicted nor unafflicted, he is called a non-retrogressing bodhisattva.

“Furthermore, Son of Heaven! If a bodhisattva both regresses and does not regress, he is called a non-retrogressing bodhisattva.

“Why is this? Regression means regressing from the wholesome qualities of the desire realm.

“Furthermore, Son of Heaven! A bodhisattva regresses because he does not know and does not understand. Because he knows and understands, he engages in no contention; this is called non-retrogression. Why is this?

“He understands the nature of all dharmas. Because he understands the nature of all dharmas, he no longer regresses; this is called non-retrogression.

“He has no doubt concerning the Buddha-Dharma, does not merely believe the words of others, has left behind both right and wrong, possesses a pure initial aspiration without jealousy, remains unmoved, has wisdom that shines brightly, attains mastery over all dharmas, and clearly understands the Buddha-Dharma. Such a one is called a non-retrogressing bodhisattva.”

The Son of Heaven said, “Venerable Manjusri! What kind of bodhisattva is called one who has only one birth remaining?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva knows all forms of birth yet is himself unborn, and knows the births and deaths of all sentient beings; if amid all births he can skillfully expound the Dharma and teach sentient beings; if, wherever he is born, he neither grasps nor fails to grasp; if in all births he has left behind grasping at birth and death, neither passes away nor comes, neither ascends nor descends, because all dharmas are equal; if he also knows how causes and conditions combine and increase among all sentient beings; if body, speech, mind, and thought are all equal;

if all sentient beings have no realm yet abide in the realm, abide in the realm of the Buddhas, and enter the equality of the Dharma realm, so that he equally and clearly understands the minds of sentient beings; and if he skillfully knows the proper time to come and sit at the seat of awakening—this is called having only one birth remaining.

“Son of Heaven! What has been described above is called a bodhisattva who has only one birth remaining.”

The Son of Heaven Ratnakuta again asked, “Venerable Manjusri! What is meant by a bodhisattva who is unborn and also attains mastery over everything?”

Bodhisattva Manjusri said, “Son of Heaven! If a bodhisattva knows all karmic activities without arrogance, that bodhisattva is unborn and also attains mastery over everything.

“Furthermore, Son of Heaven! If a bodhisattva can relinquish everything and ultimately never retreats from the bodhi-mind he has generated, this is called being unborn. If he does not dwell together with the fetter of jealousy, this is called attaining mastery over everything.

“If a bodhisattva perfectly fulfills the dignified conduct and proper standards of the meritorious precepts, this is called being unborn. Not dwelling together with violations of the precepts is called attaining mastery over everything.

“If a bodhisattva’s mind never rejects any sentient being, this is called being unborn. Not dwelling together with the fetter of anger is called attaining mastery over everything.

“If a bodhisattva’s roots of goodness are firm and unshakable, this is called being unborn. Generating diligent, vigorous, and courageous effort amid the roots of goodness is called attaining mastery over everything.

“If a bodhisattva enters the various dhyanas and successive concentrations, this is called being unborn. Not becoming attached to the bliss of dhyana is called attaining mastery over everything.

“If a bodhisattva diligently seeks prajna-wisdom and studies without weariness, this is called being unborn.

“Not dwelling together with delusion is called attaining mastery over everything.

“If a bodhisattva harbors no angry vexation or contentiousness, this is called being unborn. Not dwelling together with angry vexation and contention is called attaining mastery over everything.

“If a bodhisattva speaks according to reality, this is called being unborn. If he abides according to reality, this is called being unborn. If he abides according to reality, this is called attaining mastery.

“If a bodhisattva is inwardly tranquil, this is called being unborn. If he is not defiled by external objects, this is called attaining mastery.

“If a bodhisattva can bring the aspiration for omniscience to ultimate completion, this is called being unborn. If he does not seek a lesser vehicle, this is called attaining mastery.

“If a bodhisattva discerns the deeds of Mara, this is called being unborn. If he subdues the deeds of Mara, this is called attaining mastery.

“If a bodhisattva attains the light of the world, this is called being unborn. If worldly dharmas do not defile him, this is called attaining mastery.

“If a bodhisattva does not oppose his place of abiding, this is called being unborn. If he does not follow what is contrived, this is called attaining mastery.

“If a bodhisattva has left behind arrogance and heedlessness, this is called being unborn. If he possesses wisdom and accomplishes noble bliss, this is called attaining mastery.

“If a bodhisattva never loses his original vow, this is called being unborn. If his original vow transcends the world, this is called attaining mastery.

“If a bodhisattva practices in accord with dependent arising, this is called being unborn. If he does not cling to dependently arisen dharmas, this is called attaining mastery.

“If a bodhisattva uses the knowledge of exhaustion to contemplate the emptiness of all dharmas, this is called being unborn. If he possesses all roots of goodness, this is called attaining mastery.

“If a bodhisattva, together with skillful wisdom, initiates deeds, generates great compassion, and diligently cultivates vigorous practices, this is called being unborn. If he can abide in the dharmas of liberation, this is called attaining mastery.

“If a bodhisattva is undefiled by all dharmas, this is called being unborn. If he cuts off all views yet expounds the Dharma to others, this is called attaining mastery.

“If a bodhisattva reflects skillfully and sees no dharmas, this is called being unborn. If he acquires powers yet does not realize all dharmas, this is called attaining mastery.

“If a bodhisattva contemplates the emptiness of the nature of all dharmas, this is called being unborn. If he never abandons any sentient being, this is called attaining mastery.

“If a bodhisattva does not abide in the three realms, this is called being unborn. If, for the sake of sentient beings, he does not enter nirvana, this is called attaining mastery.

“Furthermore, Son of Heaven! Wherever there is language, there is language of movement, language of false conception, language of attachment, and something that has arisen.

“Son of Heaven! In all dharmas there is no language, no activity, and no movement. There are no words of conceptual proliferation. Sentient beings are not abandoned, nor does one pass into cessation; there is nothing that can be expressed.

“Son of Heaven! If there is no expression, there are also no written characters and nothing expressed. If there is activity, expressions and written characters arise.

“Son of Heaven! For this reason, the bodhisattva practice cannot be described as exertion and cannot be conceived. This is called a mind of loving-kindness; this is called non-killing; among the noble ones, this is called mastery.”

When Bodhisattva Manjusri had finished teaching this Dharma, the Blessed One praised him, saying, “Excellent, excellent! Manjusri, you have skillfully explained unborn mastery for the bodhisattvas.

“Manjusri! If a bodhisattva practices this Dharma, he will be sovereign and unobstructed. That bodhisattva will swiftly receive from the Buddhas the prediction of the unsurpassed path.”

Upon hearing this Dharma, five hundred bodhisattvas in the great assembly attained acceptance of the non-arising of dharmas and immediately received from the Blessed One predictions of unsurpassed, true, and perfect awakening: each would become a Buddha with a particular name in a particular Buddha-land.

At that time, a Son of Heaven in the great assembly thought, “When will the Son of Heaven Ratnakuta attain unsurpassed awakening? What will his name be? What will his Buddha-land be like?”

Through the Buddha’s spiritual power, Ananda said, “Blessed One! When will the Son of Heaven Ratnakuta attain unsurpassed, true, and perfect awakening? What will his Buddha-land be like? After attaining Buddhahood, what will his name be?”

The Buddha said, “Ananda! After a hundred thousand kalpas, the Son of Heaven Ratnakuta will attain Buddhahood. He will be called the Tathagata Ratnavyuha in the east. His land will be called Ratnavyuha, and the kalpa will be called Ratnagata.

“Ananda! That land of Ratnavyuha will be prosperous, joyful, and exceedingly delightful, possessing many treasures and a vast population. It will have no calamities and no evil destinies.

“Ananda! In that Buddha-land there will be no tiles, stones, thorns, gravel, earth, mounds, mountains, or ravines. The ground will be level and made of three precious substances—Jambunada gold, vaidurya, and crystal—beautifully intermingled. A golden net will cover it from above.

“Ananda! Just like the Heaven of Delight in Emanations, its palaces, gardens, ponds, and garments will be abundant; so too will be the land of Ratnavyuha. In that land, even the terms ‘sravaka vehicle’ and ‘pratyekabuddha vehicle’ will not exist. There will be only bodhisattvas enjoying the bliss of the Dharma, entering adorned dhyana concentrations, and manifesting various spiritual powers for their own delight. There will be no pleasure other than the joy of Dharma and the bliss of dhyana. Therefore, that land will be called Ratnavyuha.

“That Buddha Ratnavyuha will live for six billion six hundred million years. There will be six billion six hundred million renunciant bodhisattvas, while the lay bodhisattvas will be immeasurable and boundless.

“When teaching the Dharma to the bodhisattvas, the Tathagata Ratnavyuha will rise into the sky to a height of eight billion tala trees, sit cross-legged, and emit a thousand rays of light illuminating that land. Celestial flowers and celestial fragrances will rain down, and celestial music will sound. Each of these will produce a hundred thousand kinds of voices proclaiming the Dharma, audible throughout the land. He will teach the dharani called ‘The Inexhaustible Sovereign of Dharmas.’

“What is the dharani called ‘The Inexhaustible Sovereign of Dharmas’?

“All dharmas, with tranquility as their sovereign, reveal the tranquility of body, mind, and thought.

“All dharmas, with contemplative illumination as their sovereign, reveal discernment concerning all dharmas.

“All dharmas, with skillful reflection as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, with wholesome conduct as their sovereign, reveal that all dharmas capable of being performed shine with light.

“All dharmas, with the equal radiance of wisdom as their sovereign, reveal that dharmas neither increase nor decrease.

“All dharmas, with certainty as their sovereign, reveal the growth of dharmas.

“All dharmas, with wisdom as their sovereign, reveal that all dharmas are free from contention.

“All dharmas, with skillful contemplation as their sovereign, reveal that all dharmas are free from anger.

“All dharmas, with right mindfulness as their sovereign, reveal that all dharmas are not lost through forgetfulness.

“All dharmas, with guidance along the path as their sovereign, reveal the characteristics and meanings of all dharmas.

“All dharmas, with discerning wisdom as their sovereign, reveal the purified intention of all dharmas.

“All dharmas, with empty tranquility as their sovereign, reveal the dharmas that cut off all paths of views.

“All dharmas, with signlessness as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, with wishlessness as their sovereign, reveal the dharmas that cut off all paths.

“All dharmas, with non-action as their sovereign, reveal the dharmas that are apart from an agent.

“All dharmas, with non-emergence as their sovereign, reveal that all dharmas do not emerge.

“All dharmas, with non-arising as their sovereign, reveal that all dharmas are inexhaustible.

“All dharmas, with freedom from desire as their sovereign, reveal that all dharmas are free from error and confusion.

“All dharmas, with non-duality as their sovereign, reveal direct knowledge of all dharmas.

“All dharmas, with non-duality as their sovereign, reveal that all dharmas are free from duality.

“All dharmas, with non-reliance as their sovereign, reveal that all dharmas are unmoving.

“All dharmas, with the absence of sentient beings as their sovereign, reveal the equality of the dharmas of sentient beings.

“All dharmas, with tranquility as their sovereign, reveal that all dharmas are unchanging.

“All dharmas, with non-attainment as their sovereign, reveal that all dharmas are inactive.

“All dharmas, with no dwelling place as their sovereign, reveal that all dharmas are apart from any location.

“All dharmas, with non-fixation as their sovereign, reveal the absence of any dharma and the attainment of mastery.

“All dharmas, with causes and conditions as their sovereign, reveal that all dharmas are supreme.

“All dharmas, with courageous vigor as their sovereign, reveal that nothing surpasses any dharma.

“All dharmas, with faultlessness as their sovereign, reveal that all dharmas do not arise.

“All dharmas, with suchness as their sovereign, reveal that no dharma is other than suchness.

“All dharmas, with the true limit as their sovereign, reveal that all dharmas are indestructible.

“All dharmas, with Dharma-nature as their sovereign, reveal that all dharmas have a single flavor.

“All dharmas, with reality as their sovereign, reveal the equality of dharmas throughout the three times.

“All dharmas, with ineffability as their sovereign, reveal non-attachment to the words and discussions concerning all dharmas.

“All dharmas, with dhyana concentration as their sovereign, reveal the tranquility of all dharmas.

“All dharmas, with Dharma-nature as their sovereign, reveal that all dharmas are without causes.

“All dharmas, with bodhi as their sovereign, reveal the equality of all dharmas.

“Ananda! Before the Tathagata Ratnavyuha rises from his seat in the sky, he will expound to the bodhisattvas the dharani called ‘The Inexhaustible Sovereign of Dharmas.’ Through that sovereign dharani, immeasurable asamkhyeyas of great bodhisattvas in that realm will attain acceptance of dharmas.”

Ananda said, “Blessed One! This has never occurred before. The Tathagatas are spontaneous and uncontrived, yet attain unobstructed knowledge concerning the dharmas of the past, future, and present.”

The Buddha said, “Ananda! I shall now explain to you how the Buddha-Tathagatas are spontaneous and uncontrived, yet attain unobstructed knowledge concerning the dharmas of the past, future, and present.”

Ananda said to the Son of Heaven Ratnakuta, “Son of Heaven! You have gained great and excellent benefit. The Tathagata has given you a prediction of the unsurpassed path.”

The Son of Heaven Ratnakuta said, “Venerable Ananda! Since no dharma exists, no prediction is declared. Why is this?

Form is not a bodhisattva, and no prediction is given to form. Feeling, perception, formations, and consciousness are not bodhisattvas, and no prediction is given to feeling, perception, formations, or consciousness. The earth dhatu is not a bodhisattva, and no prediction is given to the earth dhatu.

The water, fire, and wind dhatus are not bodhisattvas, and no prediction is given to the water, fire, or wind dhatus. The eye is not a bodhisattva, and no prediction is given to the eye. The ear, nose, tongue, body, and mind are not bodhisattvas, and no prediction is given to the ear, nose, tongue, body, or mind.

Name-and-form is not a bodhisattva, and no prediction is given to name-and-form. The past, future, and present are not bodhisattvas, and no prediction is given to the equality of the three times. The view of a person is not a bodhisattva, and no prediction is given to the view of a person.

Arising and cessation are not bodhisattvas, and no prediction is given to arising and cessation.

“Venerable Ananda! The term ‘bodhisattva’ is a provisional name and a phrase of tranquility. If a dharma is ultimately tranquil, there is no prediction.

“Venerable Ananda! To speak of prediction is to encompass all words by which the Dharma has been taught.

“Venerable Ananda! Nor is there any dharma—internal or external, wholesome or unwholesome, conditioned or unconditioned—that a bodhisattva can grasp and afterward receive a prediction.

“Venerable Ananda! A bodhisattva’s prediction is this: that all dharmas belong to nothing is called prediction; that no dharma is grasped is called prediction; that all dharmas have no location is called prediction; that all dharmas have no dwelling is called prediction; that all dharmas have no dwelling is called prediction; that all dharmas have no arising is called prediction; and that all dharmas are free from false conception is called prediction.

“Venerable Ananda! It is in this manner that a bodhisattva is given a prediction.”

The Blessed One praised him, saying, “Excellent, excellent! Son of Heaven! A bodhisattva who penetrates these dharmas can speak of prediction in this way, just as the Buddha-Blessed Ones proclaim predictions of unsurpassed bodhi.”

As this Dharma was being taught, Mara Papiyan and his retinue came together to the Buddha, stood to one side, and said, “Blessed One! For what reason do you speak only of predictions for bodhisattvas and not of predictions for sravakas?”

The Buddha replied, “Papiyan! Predictions are spoken for bodhisattvas because the devas and people throughout the great trichiliocosm all hear of and know those bodhisattvas. Sravakas are not known among devas and humans; therefore, predictions are not spoken for sravakas.

“When predictions for bodhisattvas are spoken, many sentient beings generate the aspiration for bodhi; therefore, predictions are spoken for bodhisattvas. If predictions for sravakas were spoken, bodhisattvas would regress; therefore, predictions are not spoken for sravakas.”

Bodhisattva Manjusri then said to Papiyan, “Papiyan! For what reason have you come to this assembly today?”

Papiyan said, “Venerable Manjusri! The Buddha-Blessed One proclaimed a prediction of the unsurpassed path for the Son of Heaven Ratnakuta, saying that he would become the Buddha named Tathagata Ratnavyuha, yet gave no prediction to a sravaka. This caused the palaces, towers, railings, jeweled trees, gardens, and groves in my realm to strike against one another and produce voices saying, ‘The Tathagata Sakyamuni has given the Son of Heaven Ratnakuta a prediction of the unsurpassed path.’ I also heard a voice say, ‘Papiyan! Go now to that great assembly. Do not allow another predicted bodhisattva to be born in your palace.’”

Bodhisattva Manjusri said, “Papiyan! Are you not pleased now that predictions for bodhisattvas have been proclaimed?”

Mara said, “Venerable Bodhisattva Manjusri! I am truly displeased. If predictions of arhatship were given to all sentient beings in Jambudvipa, I would feel no distress. Yet if even one bodhisattva alone were predicted to attain unsurpassed bodhi, I would be so distressed that I could not speak. Why is this? When a bodhisattva is given a prediction of unsurpassed bodhi, my palaces grow completely dark and lose their radiance. That bodhisattva will later use the Dharma of the Three Vehicles to rescue immeasurable asamkhyeyas of sentient beings from the three realms. For this reason, I am afflicted by boundless sorrow.”

Bodhisattva Manjusri said, “Papiyan! You should return now. You have no power to obstruct those who have perfected skillful means, fully accomplished the practice of prajnaparamita, and ultimately proceed toward unsurpassed bodhi. Why is this?

“Those bodhisattvas have already escaped Mara’s bonds, perfected the ultimate practice, and skillfully know the means of practicing prajnaparamita.”

At that time, the Buddha’s spiritual power caused Mara Papiyan to ask Bodhisattva Manjusri:

“Venerable Manjusri! How does a bodhisattva cultivate the ultimate practice, skillfully know means, and practice prajnaparamita?”

Bodhisattva Manjusri said, “Papiyan! If a bodhisattva has left behind all minor and partial practices, he is called a bodhisattva who has accomplished the ultimate practice.

“If he sees that all fetters and deeds of Mara can benefit the unsurpassed path, he is called a bodhisattva skilled in means.

“If he does not accompany any fetter, he is called a bodhisattva who practices prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva, intending to rescue sentient beings completely, adorns himself with the great adornment, he is called a bodhisattva whose mental practice is ultimate. If he gathers sentient beings through the four means of attraction, he is called a bodhisattva skilled in means. If he ultimately contemplates the essential nature of all sentient beings as tranquil and extinguished, he is called a bodhisattva who practices prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva can relinquish and give away all possessions, internal and external, while bringing his bodhi-mind to complete and ultimate fulfillment, he is called a bodhisattva whose mental practice is ultimate. If, for the sake of all sentient beings, a bodhisattva generates the intention to be a recipient, he is called a bodhisattva who skillfully understands means. If a bodhisattva knows the petitioner and recipient according to the true limit and practices equality, he is called a bodhisattva who practices prajnaparamita.

“Furthermore, Papiyan! If a bodhisattva never regresses from wholesome dharmas from the time he first generates the aspiration, he is called a bodhisattva who ultimately practices the bodhi-mind. If a bodhisattva, without being compelled by others, can relinquish his own benefit, he is called a bodhisattva skilled in means. If a bodhisattva remembers the meaning and does not fixate upon written words, he is called a bodhisattva who practices prajnaparamita.

“Furthermore, Papiyan! If he never rejects any petitioner who comes to him, he is called a bodhisattva whose mental practice is ultimate. If a bodhisattva gathers all roots of goodness and dedicates them toward omniscience, he is called a bodhisattva skilled in means. A bodhisattva who skillfully knows the essential nature of all dharmas is called a bodhisattva who practices prajnaparamita.”

The Son of Heaven Ratnakuta then said to Bodhisattva Manjusri, “This Mara Papiyan and his retinue should be taken into your belly through spiritual power. If left as they are, they may obstruct good men and good women who are proceeding toward the Mahayana.”

Bodhisattva Manjusri said to the Son of Heaven, “It is not as you say: Papiyan should not be taken into a bodhisattva’s belly.

“Furthermore, Son of Heaven! You have retained the adornment of the Buddha’s marks and enjoy the foremost bliss. Have Mara Papiyan sit upon the lion throne and, through the Buddha’s spiritual power, know how to teach the Dharma like a Buddha.”

Hearing these words, Papiyan became frightened and wished to hide his body and leave the great assembly, but he could not disappear, for Bodhisattva Manjusri’s spiritual power held him there and transformed Mara Papiyan into the bodily appearance of a Buddha seated upon a lion throne. The entire great assembly knew that he was Mara Papiyan.

Bodhisattva Manjusri asked, “Papiyan! Have you now attained the path of the Buddhas, since you have acquired a Buddha-body and are seated upon a lion throne?”

Through Bodhisattva Manjusri’s spiritual power, Mara Papiyan said, “Venerable Bodhisattva Manjusri! Even the Blessed One does not attain the path of bodhi; how much less could I attain it?

“Why is this? Bodhi is the characteristic of repaying kindness. It is not attained through freedom from desire, nor is it attained through liberation.

“Moreover, bodhi has the characteristic of the unconditioned. Because one attains the characteristic of the unconditioned and clearly knows the characteristic of emptiness, it is called bodhi, for it is not by means of emptiness that one clearly knows emptiness. Clearly knowing the characteristic of signlessness is called bodhi, for it is not by means of signlessness that one clearly knows the characteristic of signlessness.

Clearly knowing the characteristic of wishlessness is called bodhi, for it is not by means of wishlessness that one knows the characteristic of wishlessness. Clearly knowing the essential nature of the Dharma realm is called bodhi, for it is not by means of essential nature that one knows essential nature. Clearly knowing the undiscriminated characteristic of true suchness is called bodhi, for it is not by means of suchness that one knows suchness.

Clearly knowing abiding in the true limit is called bodhi, for it is not by means of abiding in the true limit that one knows abiding in the true limit. Clearly knowing the essential nature to be without self, person, sentient being, or life principle is called bodhi, for there is no knower.

“Venerable Manjusri! If a bodhisattva hears the characteristic of bodhi taught in this way and, having heard it, can remain without discrimination regarding the essential nature of all dharmas, he is called a Buddha.”

When Mara Papiyan used the Buddha’s eloquence to teach this Dharma, five hundred bodhisattvas attained acceptance of the non-arising of dharmas.

At that time, Sariputra said to Bodhisattva Manjusri, “Venerable Manjusri! This has truly never occurred before! Through your spiritual power, you caused Mara Papiyan to manifest a Buddha-body complete with the excellent marks, sit upon a lion throne, and expound this extremely profound Dharma.”

Bodhisattva Manjusri said, “Venerable Sariputra! All grasses, trees, forests, and shrubs, although mindless, can be made to assume the bodily appearance of a Tathagata, and all can be made to expound the Dharma.

“I can also cause Venerable Sariputra to assume a Buddha-body complete with the excellent marks and to teach the Dharma with the Buddha’s eloquence.”

Sariputra thought, “I should disappear from this great assembly. Otherwise, Bodhisattva Manjusri may cause me to assume a Buddha-body complete with the excellent marks in order to make sport of me, thereby giving me a reputation for impersonating the Blessed One.”

Because Bodhisattva Manjusri’s spiritual power held him there, Sariputra wished to disappear but could not.

Bodhisattva Manjusri knew Sariputra’s thought and immediately transformed him into a Buddha-body complete with the excellent marks, seated upon a lion throne. The entire great assembly saw and knew this.

Bodhisattva Manjusri said to Sariputra, “Venerable One! You should engage Mara Papiyan in discourse, as one Buddha engages another Buddha in discourse.”

Sariputra, then bearing a Buddha-body, asked Mara Papiyan, who was also bearing a Buddha-body, “Papiyan! What is the essential nature of bodhi?”

Papiyan said, “Clearly knowing the equality of all dharmas is the essential nature of bodhi. Clearly knowing the two dharmas is the essential nature of bodhi. The contemplation of omniscience is the essential nature of bodhi. It is neither a nature nor not a nature, neither practice nor non-practice; it has forever ended all practices and non-practices. It is neither the path nor not the path. This is called the bodhi of the Buddha-Blessed Ones.”

Papiyan asked Sariputra, “Sariputra! Where do the Buddha-Tathagatas abide?”

Sariputra said, “They abide in the equality of birth and death; they abide in the unmoving nirvana; they abide in the nature of reality of all views and attachments; they abide in the fetters of all sentient beings; they abide in the root of all dharmas; and they abide in the two dharmas, conditioned and unconditioned. Yet in every such abiding they do not abide, because there is no abiding.

“Papiyan! The Buddha-Tathagatas abide in this way.”

Sariputra asked Papiyan, “Where should bodhi be sought?”

Papiyan said, “Venerable Sariputra! Bodhi should be sought from the root of the view of a self. Bodhi should be sought from ignorance, existence, and craving. Bodhi should be sought from inverted views and fetters. Bodhi should be sought from obstructions and hindrances.”

Sariputra said, “Papiyan! For what reason do you say this?”

Papiyan replied, “Venerable Sariputra! Clearly knowing these dharmas according to reality is called bodhi.”

As this Dharma was being taught, eight hundred bhiksus exhausted all afflictions and attained undefiled minds.

Because they trusted the words of Sariputra and Mara Papiyan, thirty-two thousand Sons of Heaven generated the aspiration for unsurpassed bodhi.

To discipline the Sons of Heaven, Bodhisattva Manjusri had caused Mara Papiyan and Sariputra to assume Buddha-bodies complete with the excellent marks.

When this was accomplished, Bodhisattva Manjusri withdrew his spiritual power, and Sariputra and Mara Papiyan returned to their original bodies.

At that time, a thousand bodhisattvas came through the sky from Buddha-lands in the four directions. They approached the Buddha, bowed at his feet, circumambulated him clockwise, stood to one side, and said, “Blessed One! We heard the Sutra of the Undiscriminated Essential Nature of the Dharma Realm being taught, and therefore came here to protect the true Dharma. We will receive, retain, and safeguard this sutra, read and recite it fluently, and explain it to others in order to preserve the true Dharma.”

Ananda said, “Blessed One! From where have these bodhisattvas come?”

The Buddha said, “Ananda! These bodhisattvas have each assembled from the lands of various Buddhas. They were all taught and transformed by Bodhisattva Manjusri, who frequently taught them the Sutra of the Undiscriminated Essential Nature of the Dharma Realm in order to enlighten them. To repay their debt of gratitude to this sutra, these bodhisattvas have come here. They have also come to behold, reverence, and circumambulate the Tathagata; to bow to and make offerings to Bodhisattva Manjusri; and, at the same time, to vow to protect this sutra. For these reasons, those bodhisattvas have come here.

“Ananda! After I enter nirvana, these bodhisattvas will extensively propagate and protect this true Dharma in Jambudvipa.

“Ananda! In the presence of a hundred thousand Buddhas, these bodhisattvas have formed the courageous resolve to uphold and protect the true Dharma.”

At that time, Sakra, Brahma, and the guardian heavenly kings in the great assembly said to the Buddha, “Blessed One! Wherever there are good men or good women, here or elsewhere, who uphold the true Dharma, we will protect, provide for, and serve them so that they suffer no distress.”

The Buddha praised Sakra, Brahma, and the guardian heavenly kings, saying, “Excellent, excellent! You can courageously protect those who cherish and safeguard the true Dharma. This itself is making offerings to the Buddhas of the past, future, and present and cherishing and safeguarding the true Dharma.”

The Buddha told Bodhisattva Manjusri, “Manjusri! Receive and retain this sutra so that it may be widely propagated in Jambudvipa during the latter age to come.”

Bodhisattva Manjusri said, “Blessed One! When the conflagration arises, space is neither retained nor burned.

“Blessed One! Just as the essential nature of space is, so too are all these dharmas. These dharmas neither arise nor cease. If dharmas neither arise nor cease, they are also retained. Since the essential nature of all dharmas does not retain anything, retaining all dharmas is likewise in accordance with the essential nature of dharmas.”

Bodhisattva Manjusri said to the Buddha, “May the Blessed One retain this sutra so that good men and good women may plant roots of goodness. Those who make offerings to the Dharma will delight in this sutra.

“Blessed One! Thus should this sutra be retained: in order to discipline arrogance and hostility, so that no one can obstruct it, and so that in the future it will be widely propagated throughout Jambudvipa.”

At that time, the Blessed One emitted light from his body, illuminating the entire great trichiliocosm and turning it golden. He then told Bodhisattva Manjusri, “Manjusri! Just as the Tathagata’s light shines everywhere, so too does this sutra. Good men and good women whose mental conduct is unobstructed and complete in the Buddha-Dharma will hold this sutra in their hands.”

The Buddha again told Ananda, “Ananda! Receive and retain this sutra, read and recite it fluently, and explain it to others. By doing so, you make offerings to all Buddha-Tathagatas of the past, future, and present.”

Ananda said, “Blessed One! What is the name of this sutra, and how should we retain it?”

The Buddha said, “Ananda! This Dharma sutra is called The Undiscriminated Essential Nature of the Dharma Realm. It is also called The Questions of the Son of Heaven Ratnakuta, and it is also called That Which Was Taught by Bodhisattva Manjusri. You should skillfully receive and retain it under these names.”

When the Buddha had taught this sutra, Venerable Ananda, Bodhisattva Manjusri, the Son of Heaven Ratnakuta, the bodhisattvas who had come from the various Buddha-lands, together with devas, humans, asuras, and all the world, rejoiced greatly, reverently accepted it, and practiced accordingly.

DHARMA ASSEMBLY ON THE UNDISCRIMINATED ESSENTIAL NATURE OF THE DHARMA REALM

EIGHTH

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