Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大寶積經

Chinese title:大寶積經

📖4,577 words · ~18 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

THE DHARMA ASSEMBLY OF MAÑJUŚRĪ’S UNIVERSAL GATE

TENTH ASSEMBLY

Thus have I heard. At one time, the Buddha was dwelling at Mount Gṛdhrakūṭa near the city of Rājagṛha, together with eight hundred great bhikshus and forty-two thousand great bodhisattvas.

At that time, a bodhisattva named Stainless Treasury, respectfully surrounded by ninety-two thousand bodhisattvas, arrived through the sky.

The Blessed One then told the great assembly: “These bodhisattvas were exhorted by the Tathagata Universal Flower of the world Pervasively Pure Conduct to come to this Sahā world so that they might hear me teach the Dharma Gate of Universal Entry into the Inconceivable. Other bodhisattvas will also come to assemble here.”

When the Blessed One had made this announcement, immeasurable and boundless multitudes of bodhisattvas from this realm and other realms came to Mount Gṛdhrakūṭa, bowed at the Buddha’s feet, and sat to one side.

Bodhisattva Stainless Treasury, holding in his hand a thousand-petaled lotus made of the seven treasures, approached the Tathagata, bowed with his head at the Buddha’s feet, and said: “Blessed One, the Tathagata Universal Flower of the world Pervasively Pure Conduct has sent me to present this precious flower to the Blessed One. He earnestly inquires whether the Blessed One has few illnesses and few afflictions, and whether he is healthy, strong, peaceful, and happy.”

After speaking, Bodhisattva Stainless Treasury rose into the sky and sat there cross-legged.

Bodhisattva Mañjuśrī rose from his seat, bared his right shoulder, knelt on his right knee, respectfully joined his palms, and said to the Buddha: “Blessed One, I recall that in the past I once heard the Buddha Universal Lamp teach the Dharma Gate of Universal Entry into the Inconceivable. At that time, I attained eight thousand four hundred koṭis of nayutas of samadhis and also came to know seventy-seven hundred thousand koṭis of nayutas of samadhis.

“Excellent, Blessed One! May the Blessed One take pity upon the bodhisattvas and teach this Dharma gate.”

The Buddha said: “Mañjuśrī, now listen attentively and reflect well. I shall explain it to you.”

Bodhisattva Mañjuśrī said: “Yes, Blessed One. I shall be glad to listen.”

The Buddha said: “Mañjuśrī, if bodhisattvas wish to study this Dharma, they must cultivate the various gates of samadhi. These are the samadhi of the characteristic of form; the samadhi of the characteristic of sound; the samadhi of the characteristic of odor; the samadhi of the characteristic of taste; the samadhi of the characteristic of touch; the samadhi of the mind-element; the samadhi of the characteristic of a man; the samadhi of the characteristic of a woman; the samadhi of the characteristic of a boy; the samadhi of the characteristic of a girl; the samadhi of the characteristic of a deva; the samadhi of the characteristic of a nāga; the samadhi of the characteristic of a yakṣa; the samadhi of the characteristic of a gandharva; the samadhi of the characteristic of an asura;

the samadhi of the characteristic of a garuḍa; the samadhi of the characteristic of a kiṃnara; the samadhi of the characteristic of a mahoraga; the samadhi of the characteristic of hell; the samadhi of the characteristic of an animal; the samadhi of the characteristic of the realm of Yama; the samadhi of the characteristic of greed; the samadhi of the characteristic of anger; the samadhi of the characteristic of delusion; the samadhi of unwholesome dharmas; the samadhi of wholesome dharmas; the samadhi of the conditioned; and the samadhi of the unconditioned.

“Mañjuśrī, if bodhisattvas skillfully penetrate these samadhis, they are studying and cultivating this Dharma.

“Mañjuśrī, what is the samadhi of the characteristic of form?

“Contemplate form as a mass of foam;It possesses no solidity.Because it cannot be grasped,This is called the samadhi of form.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of sound?

“Contemplate sound as an echo;Its nature cannot be apprehended.All dharmas are likewise:Without characteristics or distinctions.Clearly knowing that all are quiescent—This is called the samadhi of sound.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of odor?

“Though for hundreds of thousands of kalpasOne continually smells every kind of fragrance,Like the ocean receiving all streams,One would never be satisfied.If fragrance were truly existent,One should eventually be replete with it.It is merely a provisional name;In reality, it cannot be apprehended.The nose itself has no existence.Clearly knowing its nature is empty and quiescent—This is called the samadhi of odor.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of taste?

“What the tongue tastes and knows—Salty, sour, and every other flavor—All arise from various conditions;Their nature has no existence.If one can know in this wayThat they arise through the conjunction of causes and conditions,One knows the inconceivable meaning.This is called the samadhi of taste.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of touch?

“Touch is only a name;Its nature cannot be apprehended.Smoothness, softness, warmth, and other qualitiesAll arise from various conditions.If one can know the nature of touch,That it arises through the conjunction of causes and conditionsAnd ultimately has no existence—This is called the samadhi of touch.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of the mind-element?

“Even if throughout the great trichiliocosmImmeasurable sentient beingsSingle-mindedly searched together,The mind-element could not be apprehended.It is neither inside nor outside,Nor can it be cultivated.It is only through provisional namesThat it is said to possess characteristics.It is like an illusion,Without abiding or location.Clearly knowing its nature is empty—This is called the samadhi of mind.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a man?

“One considers oneself a manAnd sees another as a woman.Because of this mental discrimination,A mind of sensual desire arises.Yet desire has no existence,And the characteristic of mind cannot be apprehended.Because of deluded discrimination,One imagines this body to be male.Within it there is no real man;I say it is like a mirage.Knowing the male characteristic to be empty—This is called the samadhi of a man.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a woman?

“The four great elements provisionally constitute a woman;Within them there is no existent thing.The minds of ordinary beings are deludedAnd grasp her as real.A woman is like an illusion,But fools cannot understand.Because they deludedly perceive a female characteristic,Their minds give rise to attachment.It is like an illusory woman,Who is not a real woman;Yet ignorant people are deludedAnd consequently conceive sensual desire.Having clearly known this,One sees all women as without characteristics.All female characteristics are utterly quiescent—This is called the samadhi of a woman.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a boy?

“If a tree has neither roots nor branches,It cannot have flowers.Since it has no flowers,It also cannot produce fruit.Because there is no woman,There is no boy either.According to people’s discriminations,Such a name is provisionally established.Clearly knowing that the womanAnd the boy do not exist,And contemplating in this way—This is the samadhi of a boy.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a girl?

“When a palmyra tree has been cut down,It can never live again.What wise personWould seek fruit and seeds within it?If one clearly knowsThat all dharmas are unborn,One should not give rise to discriminationThat a girl is capable of giving birth.It is also like a scorched grain of rice,From which no rice shoot can grow.A girl is likewise—This is the samadhi of a girl.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a deva?

“Because the mind is purifiedAnd because of wholesome karma,One receives the excellent reward of the devas,A body upright, beautiful, and fair.Their palaces made of precious substancesWere not constructed,And lovely māndārava flowersWere planted by no one.Such inconceivable thingsAll arise through the power of wholesome karma.Every kind of appearance manifests,Pure as beryl.Such beautiful bodiesAnd all those palacesArise entirely from delusion—This is called the samadhi of a deva.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a nāga?

“One assumes the body of a nāgaBecause one did not cultivate patience.Raising clouds and pouring down great rain,One fills all Jambudvīpa.Neither from before nor afterward,Nor while abiding in between,Can the nāga pour down rainwaterThat then flows into the great ocean.Nāgas such as these,Imbued with differing dispositions,Give rise to various kinds of karma,Yet karma itself does not arise.None of it is true or real,Though fools consider it existent.Clearly knowing this—This is the samadhi of a nāga.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a yakṣa?

“The body of a great yakṣaArises from one’s own mind.Within it there is nothing real,Yet one deludedly gives rise to terror.Though there is no fearful mind,A frightened mind arises.By contemplating that dharmas are unreal,Without characteristics and unobtainable,Empty, nonexistent, and quiescent,The appearance of that yakṣa is revealed.Knowing it to be deluded in this way—This is the samadhi of a yakṣa.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a gandharva?

“They truly possess no characteristic;Their designation is provisionally fabricated.Knowing a characteristic to be no characteristic—This is the samadhi of a gandharva.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of an asura?

“One establishes the characteristic of an asura,Yet that characteristic was originally unborn.Because it is unborn, it is unceasing—This is the samadhi of an asura.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a garuḍa?

“Taking no body as a body,Its name is provisionally fabricated.Name and characteristic have no existence—This is the samadhi of a garuḍa.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a kiṃnara?

“Regarding an uncreated dharma as created,One calls it a kiṃnara.Knowing it to be unborn—This is the samadhi of a kiṃnara.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of a mahoraga?

“It is established conventionallyOn the basis of a name.Within it there is no dharma,Yet one deludedly gives rise to discrimination.Clearly knowing that discriminationHas no intrinsic nature,Because that characteristic is quiescent—This is the samadhi of a mahoraga.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of hell?

“Hell is empty and without characteristics;Its nature is utterly pure.There is no agent within it;It arises through one’s own discrimination.When I sat at the place of enlightenment,I knew this characteristic to be unborn.Because it is without characteristics and unborn,Its nature is like empty space.Its characteristics are all quiescent—This is the samadhi of hell.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of an animal?

“Like clouds manifesting shapes and colors,Within them there is nothing real,Yet they cause ignorant peopleTo become deluded about them.Among those animals,Beings assume various bodies,Like clouds in empty spaceDisplaying various colored images.Clearly knowing karma to be like an illusion,One does not give rise to delusion.Those characteristics are originally quiescent—This is the samadhi of an animal.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of the realm of Yama?

“Creating purely evil karmaAnd creating various mixed karmas,Beings circulate through Yama’s realmAnd undergo all kinds of suffering.In reality there is no realm of Yama,Nor anyone who circulates through it.Intrinsic nature is originally unborn;All sufferings resemble dream scenes.If one can contemplate in this way—This is the samadhi of the realm of Yama.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of greed?

“Greed arises from discrimination,Yet discrimination itself does not exist.It is unborn and without characteristics;Its dwelling place cannot be apprehended.The nature of greed is like empty space,Without any establishment.Ordinary beings deludedly discriminate,And therefore greedy defilement arises.The Dharma-nature is originally undefiled,Pure as empty space.Though one searches throughout the ten directions,Its nature cannot be apprehended.Not knowing the nature of emptiness,People see greed and become afraid.Where there is no fear, they produce fear;Where can they find peace and happiness?It is like a foolish personWho is terrified of empty space.Because of fear, he runs about,Seeking to avoid space and not see it.Yet empty space pervades everything;Where could he escape it?Because fools are deluded,They produce inverted discrimination.Greed originally has no intrinsic nature,Yet they deludedly give rise to a mind of renunciation.Like a person wishing to escape empty space,They can never get free from it.The nature of all dharmas is itself detached,Like nirvana.The Buddhas of the three timesKnow the nature of greed to be empty.Within that sphere,They have never departed.Those who fear greedContemplate and seek liberation.Yet the intrinsic nature of greedIs ultimately and perpetually pure.When I realized bodhi,I clearly penetrated the equality of all.If one clings to greed as existent,One will seek to abandon greed.Because of deluded discrimination,One speaks of abandoning greed.This itself is a discriminating mind;In reality there is nothing to abandon.Its nature cannot be apprehended,Nor is there anything to destroy.Within the equality of ultimate reality,There is no discrimination of liberation.If one is liberated from greed,One is also liberated from emptiness.Empty space and greedAre inexhaustible and without distinction.If anyone sees a distinction,The Buddha says that view must be abandoned.Greed truly has no arising;One deludedly gives rise to discrimination.The original nature of greed is empty;It possesses only a provisional name.One should not, because of a provisional name,Give rise to a mind of attachment.Knowing greed to be undefiledIs ultimate emptiness.It is not by destroying greedThat liberation is attained.The dharma of greed within the Buddha-DharmaIs equal and is itself nirvana.The wise should understand this.Having clearly known greed to be quiescent,They enter the realm of quiescence.This is called the samadhi of greed.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of anger?

“Because of delusive causes and conditions,A mind of anger arises.Where there is no self, one grasps a self;And because of harsh words,One gives rise to exceedingly fierce anger,As though struck by a poisonous barb.Sound and angerUltimately have no existence.As drilling wood produces fireOnly by relying on the power of conditions,If conditions do not converge,Fire cannot arise.Displeasing soundsUltimately have no existence.Knowing the nature of sound to be empty,Anger no longer arises.Anger is not located in sound,Nor is it within the body.It arises through the conjunction of causes and conditions;Apart from conditions it cannot arise.As milk serving as a causeCombines with conditions to produce curds and cream,The intrinsic nature of anger does not ariseBut depends upon harsh words.Fools cannot understand thisAnd burn themselves with torment.One should know it in this way:Ultimately it has no existence.The nature of anger is originally quiescentAnd exists only as a provisional name.Anger itself is ultimate reality,For it arises in dependence upon suchness.Clearly knowing it like the dharmadhatu—This is called the samadhi of anger.

“Furthermore, Mañjuśrī, what is the samadhi of the characteristic of delusion?

“The essence and nature of ignorance are empty;It originally never arises.Within it there is not the slightest dharmaThat can be called delusion.Ordinary beings, where there is no delusion,Deludedly give rise to a mind of delusion;Where there is no attachment, they produce attachment,As though tying a knot in empty space.How strange are fools!They do what should not be done.All dharmas have no existence;They arise through defiled discrimination.It is like wishing to seize empty spaceAnd place it in a single location:Even throughout thousands of millions of kalpas,It could never be accumulated.Since time without beginning, foolsThroughout inconceivable kalpasHave deludedly tied knots of ignorance,Yet these have not increased in the slightest.As when a person takes hold of empty space,It never increases or decreases;Though delusion is amassed for many kalpas,It likewise neither increases nor decreases.It is also like a bellowsDrawing in limitless wind.Fools deluded by sensual pleasureAre never satisfied.Yet delusion has no existence,No root and no dwelling place.Because its root does not exist,There is also no delusion to exhaust.Because delusion is inexhaustible,Its boundary cannot be apprehended.Therefore, all sentient beingsCannot be exhausted by me.Even if in a single dayI delivered the great trichiliocosm,Causing all sentient beings within itTo enter nirvana,And throughout inconceivable,Immeasurable thousands of millions of kalpasDelivered beings every day in this manner,The realm of sentient beings would not be exhausted.The realm of delusion and the realm of sentient beingsAre both without characteristics.They are all like illusions;Therefore they cannot be exhausted.The nature of delusion and Buddha-natureAre equal, without distinction.If one discriminates concerning the Buddha,That person abides in delusion.Delusion and omniscience—The nature of each cannot be apprehended.Yet all those sentient beingsAre equal with delusion.Sentient beings are inconceivable;Delusion too is inconceivable.Because they are inconceivable,One should not give rise to discrimination.A mind thinking in this wayCannot be apprehended through examination;Delusion too cannot be measured,For it has no boundary.Since it has no boundary,From where could it arise?Because its intrinsic nature is unborn,Its characteristic also cannot be apprehended.Knowing delusion to have no characteristic,Contemplate the Buddha in the same way.One should know in this mannerThat all dharmas are nondual.The nature of delusion is originally quiescentAnd exists only as a provisional name.When I realized bodhi,I also clearly understood the equality of delusion.Contemplating in this way—This is called the samadhi of delusion.

“Furthermore, Mañjuśrī, what is the samadhi of unwholesome dharmas?

“Knowing greed, anger, and delusion,All the afflictions,And however many modes of conduct they possess,To be delusive and unreal;Contemplating in this way—This is the samadhi of the unwholesome.

“Furthermore, Mañjuśrī, what is the samadhi of wholesome dharmas?

“You should knowThat those who delight in goodnessHave differing thoughts,Yet all accord in a single practice.By means of the one characteristic of escape,One clearly knows them all;Because all are quiescent,This is called the samadhi of the wholesome.

“Furthermore, Mañjuśrī, what is the samadhi of the conditioned?

“You should knowThat all conditioned dharmasAre not things that have been created,Nor can they be measured.I clearly know all formations:Their nature does not accumulate.All are entirely quiescent—This is called the samadhi of the conditioned.

“Furthermore, Mañjuśrī, what is the samadhi of the unconditioned?

“The nature of the unconditioned is quiescent;Within it there is no attachment,Nor is there any escape.It is only a provisional name.Because sentient beings are attached,That name is spoken.Clearly knowing it in this way—This is the samadhi of the unconditioned.”

When the Blessed One spoke these inconceivable and wondrous verses, ninety-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. Thirty-six thousand bhikshus exhausted their afflictions and attained liberation of mind. Seventy-two hundred thousand koṭis of nayutas of devas, six thousand bhikshunis, one million eight hundred thousand upāsakas, and two thousand two hundred upāsikās all aroused the aspiration for unsurpassed bodhi.

Bodhisattva Mañjuśrī again said: “Blessed One, may the Blessed One expound for the bodhisattvas the names of the various gates of samadhi. May those who hear them possess keen faculties and attain luminous wisdom concerning all dharmas, so that they are not overcome by sentient beings holding wrong views. May they also attain the four unobstructed eloquences; know various written characters from a single written character and a single written character from various written characters; skillfully teach the Dharma to sentient beings with boundless eloquence; attain the profound acceptance of dharmas; and in a single instant know all formations, each of which in turn possesses boundless modes, all of which they clearly understand.”

The Buddha said: “Mañjuśrī, there is a samadhi called Boundless Freedom from Defilement. If a bodhisattva attains this samadhi, all pure forms become manifest.

“There is a samadhi called Fearsome Countenance. A bodhisattva who attains this samadhi possesses great majestic radiance that outshines the sun and moon.

“There is a samadhi called Emanating Blazing Light. A bodhisattva who attains this samadhi outshines the radiance of all Śakras and Brahmās.

“There is a samadhi called Escape. A bodhisattva who attains this samadhi causes sentient beings to escape all greed, anger, and delusion.

“There is a samadhi called Unobstructed Light. A bodhisattva who attains this samadhi can illuminate all Buddha lands.

“There is a samadhi called Never Forgetting. A bodhisattva who attains this samadhi can retain the teachings spoken by the Buddhas and can also expound the meaning of the Buddha-Dharma to others.

“There is a samadhi called Thunderous Sound. A bodhisattva who attains this samadhi can skillfully manifest all sounds of speech, reaching as high as the Brahmā Heaven.

“There is a samadhi called Joy and Delight. A bodhisattva who attains this samadhi can cause sentient beings to be fully endowed with joy and delight.

“There is a samadhi called Insatiable Joy. Whoever sees or hears a bodhisattva who attains this samadhi is never satiated.

“There is a samadhi called the Inconceivable Merit of Single-Minded Concentration on One Object. A bodhisattva who attains this samadhi can display every kind of spiritual transformation.

“There is a samadhi called Understanding the Languages of All Sentient Beings. A bodhisattva who attains this samadhi can skillfully proclaim every language. Within one letter he speaks all letters, and he knows all letters to be the same as one letter.

“There is a samadhi called Surpassing All Kings of Dharanis. A bodhisattva who attains this samadhi clearly and skillfully understands all dharanis.

“There is a samadhi called Adornment with All Eloquence. A bodhisattva who attains this samadhi can skillfully distinguish all written characters and every kind of spoken sound.

“There is a samadhi called Accumulating All Wholesome Dharmas. A bodhisattva who attains this samadhi can cause sentient beings to hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of śrāvakas, the sound of pratyekabuddhas, the sound of bodhisattvas, and the sound of the paramitas. While the bodhisattva abides in this samadhi, he causes sentient beings to hear those sounds without interruption.”

Bodhisattva Mañjuśrī said: “May the Blessed One empower me to attain unobstructed eloquence so that I may speak of the extraordinary merits of this Dharma gate.”

The Buddha said: “Excellent, excellent! You may do as you wish.”

Bodhisattva Mañjuśrī again said: “Blessed One, if a bodhisattva accepts, upholds, reads, and recites this Dharma gate without doubt, one should know that in this very body the person will attain four kinds of eloquence: swift eloquence, vast eloquence, profound eloquence, and inexhaustible eloquence. His mind will constantly protect and remain mindful of sentient beings in accordance with their practice. Whenever anyone is about to regress or fall into ruin, he can awaken that person and prevent such regression or ruin.”

The Blessed One praised him: “Excellent, excellent! Mañjuśrī, you can skillfully distinguish this meaning. Just as one who gives acquires the reward of great wealth, and one who upholds the moral precepts is certain to be born in heaven, one who can accept and uphold this sutra will attain eloquence in the present life—this certainly is not false.

“Just as the sunlight, when it shines forth, dispels darkness, and just as a bodhisattva seated at the seat of enlightenment is certain to attain Perfect Enlightenment without doubt, one who accepts, upholds, reads, and recites this sutra will attain eloquence in the present life in the same way.

“Mañjuśrī, if anyone in the present life wishes to seek eloquence, that person should faithfully delight in, accept, uphold, read, and recite this sutra, and extensively explain it to others without giving rise to doubt.”

Bodhisattva Stainless Treasury then said: “Blessed One, after the Buddha enters nirvana, if bodhisattvas accept, uphold, read, and recite this Dharma gate without doubt and extensively expound it to others, I shall embrace and support them and further increase their eloquence.”

At that time, Pāpīyān, the King of Māras, distressed and sorrowful, came weeping to the Buddha and said: “In the past, when the Tathagata attained unsurpassed bodhi, I was already distressed. Today the Tathagata has again taught this Dharma gate, increasing my suffering as though I had been struck by a poisoned arrow. If sentient beings hear this sutra, they will certainly become irreversible from unsurpassed bodhi and enter parinirvana, leaving my realm empty.

“The Tathagata, Arhat, Perfectly Enlightened One can cause all suffering sentient beings to attain peace and happiness. May the Tathagata take pity upon me and refrain from protecting and remaining mindful of this sutra, so that I may be at ease and free from sorrow.”

The Blessed One told Pāpīyān: “Do not harbor sorrow and distress. I do not protect this Dharma gate, nor do sentient beings enter nirvana.”

When the heavenly Māra Pāpīyān heard these words, he rejoiced, was freed from grief, and immediately disappeared.

Bodhisattva Mañjuśrī came forward and asked: “What hidden intent does the Blessed One have in telling Pāpīyān today that the Buddha does not protect this Dharma gate?”

The Buddha said: “Mañjuśrī, it is through nonprotection that this Dharma gate is protected. Therefore I spoke to Pāpīyān in that way. All dharmas are equal in ultimate reality, return to suchness, are identical with the dharmadhatu, and transcend all speech. Because their characteristic is nonduality, there is no protection.

“Through these truthful words of mine, devoid of falsehood, this sutra can be widely circulated throughout Jambudvīpa.”

Having spoken this teaching, the Blessed One said to Ānanda: “Ānanda, this sutra is called the Dharma Gate of Universal Entry into the Inconceivable.

“Whoever can accept and uphold this sutra accepts and upholds the eighty-four thousand Dharma gates. These two kinds of acceptance and upholding are identical, without distinction. Why is this? Because only after penetrating this sutra was I able to expound the eighty-four thousand Dharma gates to sentient beings.

“Therefore, Ānanda, you must skillfully preserve, read, recite, and circulate this Dharma gate. Do not allow it to be forgotten.”

When the Buddha had spoken this sutra, Bodhisattva Mañjuśrī, Bodhisattva Stainless Treasury, Venerable Ānanda, and all the devas, humans, asuras, and others in the worlds who were present in the assembly heard the Buddha’s teaching. They all rejoiced greatly, faithfully accepted it, and respectfully practiced it.

The Dharma Assembly of Mañjuśrī’s Universal Gate

Tenth Assembly

END

🌏Why is this sūtra summarized by Inti AI?

The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.

Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN quarantined on 2026-07-06: previous bodyEn was short INTI-AI quote-widget noise, not a source English body. · EN: AI translation from Vietnamese source, awaiting source English

Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.

←Previous大寶積經 Next大寶積經→

🕯️ Light a candle