佛說菩薩行方便境界神通變化經

Upper Scroll

Thus have I heard. At one time, the Buddha was dwelling in the kingdom of Udyāna, beneath a Pāṇḍra tree in the garden of King Deva. There were many śāla trees, tāla trees, kanikāra trees, nyagrodha trees, bakula trees, and udumbara trees. There were also vārṣika flowers, dantika flowers, atimuktaka flowers, campaka flowers, aśoka trees, and pāṭala trees adorning that place. Springs, wells, ponds, lakes, streams, and swift-flowing, limpid rivers likewise adorned it. Blue, yellow, red, and white lotuses floated upon the waters. Geese, swans, kuṇāla birds, bhadrajīva birds, and other rare birds produced wondrous sounds; all at once they raised their varied songs, suffusing the trees and plants throughout the forest.

There was also an assembly of 1.2 billion bhikṣus. The Venerable Śāriputra, Maudgalyāyana, Mahākāśyapa, Aniruddha, Subhūti, Mahākātyāyana, Mahākapphiṇa, Revata, Bakkula, Nandī, Śreṇika, Nadīkāśyapa, Gayākāśyapa, Pūrṇa Maitrāyaṇīputra, Gavāṃpati, Nanda, Cūḍapanthaka, Dabba Mallaputta, Khadiravanika, Nanda, Mahākauṣṭhila, Rāhula, and the Venerable Ānanda, among others, were the foremost among those 1.2 billion. All had entered the practice of the Dharma realm and penetrated all dharmas.

In accordance with their nature, their practice was non-practice; relying upon nothing, they performed deeds that relied upon nothing. They had freed themselves from every binding attachment and entered the state of the Tathagata, where there are not many Dharma realms but only the single Dharma realm. They advanced toward every path of wisdom without regression; aspiring to attain all-knowledge, their minds never turned back.

Having realized wisdom, they had reached the other shore. Thereafter, they exhorted others to cultivate the realm of skillful means.

Mahāprajāpatī, Yaśodharā, and others were also assembled there together with eight hundred million bhikṣuṇīs. All had perfected the pure Dharma. All were excellent. They had drawn near to every path of wisdom. Through all their wholesome deeds, they had entered the state in which the nature of dharmas is nonexistent. They regarded all dharmas as having neither inherent nature nor characteristics. They themselves understood the true characteristic of dharmas to be no characteristic and had realized the wisdom of liberation through non-self. They accorded with sentient beings and therefore could readily tame them, constantly manifesting themselves for that purpose.

Also assembled were 7.2 billion great bodhisattvas, whose names were: Bodhisattva Great Power of the Sun, Bodhisattva Upholder of Great Power, Bodhisattva Great Transformation, Bodhisattva King of Great Transformations, Bodhisattva Great Advancement, Bodhisattva Great Diligent Advance, Bodhisattva Great Roar, Bodhisattva Mind of the Great Roar, Bodhisattva Lord of the Great Assembly, Bodhisattva Great Fragrant Assembly, Bodhisattva Great Moon, Bodhisattva Excellent Moon, Bodhisattva Moon of Merit, Bodhisattva Precious Moon, Bodhisattva Universally Illuminating Moon, Bodhisattva Stainless Dharma Moon, Bodhisattva Moonlight, Bodhisattva Moon of Wondrous Renown, Bodhisattva Radiant Moon, Bodhisattva Full Moon, Bodhisattva Brahmā Voice, Bodhisattva Brahmā Lord’s Thunderous Voice,

Bodhisattva Voice of the Earth, Bodhisattva Voice of the Dharma Realm, Bodhisattva Far-Reaching Voice That Subdues All Māras, Bodhisattva Wondrous Voice, Bodhisattva Universally Proclaiming Voice, Bodhisattva Voice Free from False Conception and Discrimination, Bodhisattva Voice of the Earth Wheel, Bodhisattva Voice Unhindered in All Things, Bodhisattva Universal Treasury, Bodhisattva Stainless Universal Treasury, Bodhisattva Treasury of Virtue, Bodhisattva Illuminating Treasury, Bodhisattva Precious Treasury, Bodhisattva Moon Treasury, Bodhisattva Sun Treasury, Bodhisattva Consciousness Treasury, Bodhisattva Lotus Treasury, Bodhisattva Treasury of Lotus Virtue, Bodhisattva Great Mind, Bodhisattva Beneficial Mind, Bodhisattva Wondrous Mind, Bodhisattva Excellent Mind,

Bodhisattva Supreme Mind, Bodhisattva Increasing Mind, Bodhisattva Boundless Mind, Bodhisattva Vast Mind, Bodhisattva Awakened Mind, Bodhisattva Inexhaustible Mind, Bodhisattva Lamp of Mount Sumeru, Bodhisattva Great Lamp, Bodhisattva Lamp of the Dharma Torch, Bodhisattva Lamp Illuminating All Directions, Bodhisattva Universal Lamp, Bodhisattva Lamp Dispelling All Darkness, Bodhisattva Lamp Illuminating All Paths, Bodhisattva Lamp of Singular Radiance, Bodhisattva Moon Lamp, Bodhisattva Sun Lamp, Bodhisattva Free from All Evil Paths, Bodhisattva Unsubdued by Māra, Bodhisattva Great One Unsubdued by Māra, Bodhisattva Majestic Virtue, Bodhisattva Unconquerable, Bodhisattva Immeasurable, Bodhisattva Majestic Virtue Awakening the Most Evil, Bodhisattva Mahāsthāmaprāpta,

Bodhisattva Avalokiteśvara, Bodhisattva Maitreya, and the youthful Mañjuśrī Bodhisattva Mahāsattva, among others.

These 7.2 billion bodhisattvas assembled together were all destined for only one more birth. They had realized dharanis, attained samādhis, acquired boundless eloquence in expounding the Dharma, gained unobstructed fearlessness, and perfected spiritual powers. They could travel back and forth through many Buddha lands.

Journeying by spiritual power, they were liberated in body and mind, and had overcome all obstructions to knowledge and vision. Wherever there was a world without a Buddha, they would manifest themselves there. They constantly turned the Dharma wheel without discrimination and delivered all sentient beings according to their capacities.

For their sake, they taught the Dharma—the unconditioned Dharma. Within the nature of dharmas, no movement arises, nor does the absence of movement arise. Any sentient beings who entered this land immediately reached the shore of awakening.

When teaching the Dharma, they spoke with a lion’s roar, subduing all destructive adherents of non-Buddhist paths and terrifying the māras. Such were the spiritual powers possessed by these bodhisattvas. Having abandoned thoughts of affection and anger, they attained impartiality like earth, water, wind, and fire. They entered all the secret domains of the Tathagata. For the sake of all sentient beings, they performed every deed of a Buddha. They constantly extolled and praised the Buddhas, safeguarded all future kalpas, and preserved the entire Dharma-nature of the Tathagatas. With the rain of Dharma, they proclaimed all merits and virtues without exhaustion. For the sake of the worlds, they fulfilled their original vows. They carried out the liberating work of the Tathagatas.

From the outset, they had resolved to cultivate the Great Vehicle. The eye of faith in their minds was pure and undefiled. They constantly encouraged offerings in support of the Buddha-work of the Tathagatas. They could produce unchanging adornments and always inclined toward loving-kindness. Such minds could neither be explained nor illustrated by analogy. Through their courageous resolve, they had transcended all doubts. They had been protected and sustained by the Buddhas of the past.

There were also many upāsakas and upāsikās from throughout the three-thousand-great-thousand world system, whose majestic virtue was incomparable. Lords of devas, lords of nāgas, lords of yakṣas, lords of gandharvas, lords of asuras, lords of rāhulas, lords of mahoragas, lords of kiṃnaras, and lords of humans and nonhumans all came with hundreds of thousands of their retinues and took their seats.

At that time, the Blessed One was surrounded by many hundreds of thousands in the great assembly. Seated upon the lion throne called Treasury of Virtue, he emitted radiant light that encircled the assembly. He was like Mount Sumeru rising from the great ocean and illuminating all the other mountains, its radiance ever enduring. At that time, from his lion throne the Blessed One tamed all devas and humans and illuminated them brilliantly with that light. It was like the pure radiance of the sun and moon on the night of the full moon. At that time, the Blessed One dwelt at ease, while the devas and humans were all illuminated with a pure radiance like the clear sky, without a single cloud to veil it. The sunlight spread forth like a net, shining into dark places and making them bright.

At that time, from the Lion Throne, the Blessed One had utterly subdued all devas and humans, and had also brought peace and security to Shakra, Brahma, and the guardians of the world, together with such rays of light. It was like a flame emitted from the summit of a lofty mountain in the darkness of midnight, shining with pure radiance. At that time, seated upon the Lion Throne, the Blessed One had subdued and brought peace to devas and humans.

His brilliant radiance was stainless, like the lord of the forest who has subdued all lesser beasts. At that time, from the Lion Throne, the Blessed One had subdued and brought peace to devas and humans, emitting light like a flawless eight-faceted wish-fulfilling vaidurya jewel. At that time, seated upon the Lion Throne, the Blessed One was dignified and wondrous, illuminating the ten directions like a wheel-turning king who subdues the four continents and wins over their beings.

At that time, from the Lion Throne, the Blessed One subdued and brought peace to devas and humans and to Shakra, Lord of the Devas, just as at the Place of Shakra’s Splendid Jeweled Necklace, within the Hall of Excellent Dharma, light was used to subdue the devas. At that time, from the Lion Throne, the Blessed One subdued and brought peace to devas and humans, while his light shone everywhere in purity. Then the Youth Manjushri, knowing the minds of the assembly and beholding the majestic, virtuous, and sovereign body of the Tathagata, thought: “What is this light?

The Blessed One is now seated upon the Lion Throne, and these rays are exceedingly pure and sublime. Many people are present in this assembly; I shall now ask the Tathagata about the meaning of this.”

At that time, the Youth Manjushri rose from his seat, arranged his robes, bared his right shoulder, bowed with his head to the ground, joined his palms toward the Buddha, and said:

The ten directions are illumined by light,

Subduing devas and humans;

The three realms likewise have no end,

And sentient beings cannot all be traversed.

As from the summit of Mount Sumeru

Light shines everywhere upon all,

Subduing all the other mountains

And radiating powerfully to every place,

So too is the Buddha’s majestic virtue:

Knowing all, he appears in the world,

Subduing all sentient beings

And constantly shedding light upon them.

Like the moon in empty space,

Shining with the virtues of the heavenly moon,

Complete and perfectly full,

It subdues all classes of beings.

Throughout the ten directions it is likewise so;

Disciples gather all around,

And by means of the moonlight

He illuminates all devas and humans.

Like the radiance of the sun,

Which shines upon everything,

So too are all people

Subdued without exception.

Like a fire upon a mountain,

Spreading its light at midnight,

Know that such radiance

Is emitted by the Tamer.

Like the lord of lions,

Who subdues beasts through majestic virtue,

So too are the non-Buddhist teachers

Subdued by his radiant light.

Like a wheel-turning king among humans,

Whose majestic virtue subdues the world,

So too does the Blessed One

Subdue the entire world.

Within the Heaven of the Thirty-Three,

He subdues all the devas;

None can be compared with him,

Who shines upon and subdues all beings.

After the Youth Manjushri had finished praising the Buddha in verse, he joined his palms and addressed the Buddha:

“I pray, Blessed One, now proclaim for this assembly the sutra on the bodhisattva’s practice of skillful means within the sphere of spiritual powers and transformations, so that sentient beings who hear this sutra may put it into practice and arouse the aspiration for unsurpassed, complete, perfect enlightenment; so that others too may advance excellently, arouse the aspiration for unsurpassed bodhi, and increase the sphere of unsurpassed bodhi. Sentient beings afflicted by indolence will give rise to joyful minds. Sentient beings who have fallen into wretched states will attain peace and security, and all other sentient beings will arouse the resolve to cultivate the path, fully adorning themselves with the wisdom of the Tathagata.”

After Manjushri had made this request, the Buddha said to Manjushri:

“What the Tathagata, the Worthy One, the Perfectly Enlightened One, is now to explain is difficult to comprehend. For what causes and conditions is it spoken? Through what conditions does one enter it?

It is truly difficult to know, difficult to understand, difficult to fathom, difficult to teach, and difficult to use in liberating beings. Devas and humans whose conduct has been corrupted, and those who have broken the precepts, cannot understand its explanation. Inferior sentient beings likewise cannot understand it; those whose faculty of faith has been ruined find it difficult to understand.

Those under the influence of evil spiritual friends also cannot understand it, nor can those who rely only upon intellectual knowledge. Because they do not know, they are not protected and sustained by the Buddhas and cannot listen and follow, much less interpret its meaning. There is no possibility of this, except when such people are protected and sustained by the Buddhas.”

At that time, the Buddha spoke this verse:

Manjushri, listen as I speak;

You have asked about your doubt.

Those of low capacity find it hard to practice

And do not know this Dharma-nature.

They do not understand the Buddha’s radiance;

Such people are difficult for the Tamer to liberate.

If there are those who hear the Dharma

Yet harbor no reverence in their minds,

Who rely upon evil spiritual friends

And depart from good spiritual friends,

Then even if they hear this Dharma,

They will certainly not give rise to faith.

Their narrow minds do not develop;

They possess no lofty aspiration.

Inferior people without faith,

Having heard it, give rise to no joy.

Out of compassion, the Buddha does not teach them,

Lest harm befall these beings.

Because they have no faith in the Dharma,

Throughout the long night they gain no benefit.

At that time, the Youth Manjushri addressed the Buddha:

“Revered Blessed One, everyone in this assembly is pure. In the past they performed wholesome deeds: they made offerings to the Buddhas of the past and to good spiritual friends, preserved the faculty of faith, and reverently honored the supramundane Dharmas of liberation. Their minds are pure, and they hear, understand, and practice accordingly. All such sentient beings have now gathered here and wish to know, hear, and understand this Dharma. Excellent, Blessed One! We pray that you teach them the Dharma, thereby protecting and benefiting sentient beings.”

He further spoke this verse:

Many sentient beings seek the Dharmas

And have clearly understood the meaning of this Dharma-nature.

They cultivated the path before the Buddhas of the past;

Therefore, may the Tamer now teach the Dharma.

All sit together in reverence,

As the Protector of the World appears within the world.

The Tamer manifests for their sake

And, for their awakening, teaches this supreme meaning.

To benefit and guide the bodhisattvas,

And for humankind, open the treasury of Dharma.

After Manjushri had made this request, the Buddha praised him, saying, “Excellent! Excellent, Manjushri! Since you now ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about this meaning, Manjushri, you should understand all practices of the Dharma and harbor no doubts concerning them. You should employ understanding, wisdom, and skillful means. Manjushri, do this for the benefit of many sentient beings. Manjushri, bring forth brilliant light for the bodhisattvas of the future. Manjushri, listen attentively! Keep this well in mind! I shall now proclaim the Sutra on the Bodhisattva’s Practice of Skillful Means within the Sphere of Spiritual Powers and Transformations.”

Manjushri said, “So be it, Blessed One. We are listening attentively.”

The Buddha further said: “Good son! If anyone perfects the twelve hundred million meritorious qualities, that good man or good woman should arouse the aspiration to attain unsurpassed bodhi. What are the twelve?

Pure understanding, free from all defilements. A compassionate nature from which purity arises. A mind devoted to practicing the unconditioned Dharma.

Adorning wholesome deeds and making such goodness endure. Through reverently making offerings to all Buddhas, perfecting pure qualities. Committing no transgressions through bodily, verbal, or mental karma, and remaining far removed from evil paths.

Shunning evil spiritual friends and drawing near to good spiritual friends. Speaking and acting in accordance with the Dharma, without deceit. Understanding all dharmas and not craving delicious food.

Protecting the Tathagatas and remaining far removed from demonic hindrances. Constantly giving rise to great compassion for all sentient beings. Never abandoning any sentient being.

Letting no attachment arise in the mind. Possessing the power of causes and conditions that adorn merit.

“Good son! This is called perfecting the twelve meritorious qualities. Good men and good women!

You should arouse the aspiration to attain unsurpassed, complete, perfect enlightenment. With a mind intent upon benefiting beings, you can bring joy to them. With a mind of loving concern, you do no evil.

A compassionate mind cherishes and pities all sentient beings. A mind of great loving-kindness brings an end to all evil paths. A pure, stainless mind seeks nothing superfluous.

A mind free from craving is separated from all fetters and outflows. A pure mind causes one’s nature to become purified. A mind like an illusion clings to nothing.

A mind possessing nothing is free from possessions. A steadfast mind is unmoving. A non-retrogressing mind attains all dharmas.

One who delivers all sentient beings possesses a mind that acts in this way.”

At that time, the Blessed One spoke these verses:

If a child of the Buddha can cultivate,

Pure in all dharmas, with a mind complete,

Bearing loving-kindness and compassion for all beings,

Such gentleness itself is the mind of bodhi.

First, one leaves evil spiritual friends far behind;

Thereafter, one draws near to good spiritual friends.

Vowing to encourage progress toward the fruit of bodhi,

One brings forth understanding of the mind of bodhi.

One never gives rise to weariness,

But practices in accordance with the teachings.

With a mind like vajra that never retreats,

In this way one brings forth the mind of bodhi.

For the sake of sentient beings, one gives rise to loving-kindness,

So that sentient beings may dwell in peace and happiness,

And be free from every affliction and suffering;

In this way one brings forth the mind of bodhi.

The wise seek nothing superfluous;

They contemplate awakening as merit.

Their minds are pure, undefiled, and free from craving;

Such is always the mind of bodhi.

Free from things and free from craving,

Its nature is like a flash of lightning.

Apart from all things, it bears no characteristics;

Thus did the Buddha describe the mind of bodhi.

Far removed from every evil,

Undefiled and luminous like empty space,

It cannot be perceived through any words or meanings;

Therefore, the mind of bodhi is said to be pure.

The root of awakening surpasses all dharmas,

And is also like a sacred mantra.

It further purifies all the faculties;

Through this, the merits of a Buddha are attained.

The Buddha said to Manjushri: “When a bodhisattva abides securely and perceives twelve merits, the bodhisattva is encouraged to cultivate the dana paramita. What are the twelve? Seeing the path to bodhi as peaceful and fitting, one is encouraged to practice giving.

Seeing wealthy households, one is encouraged to give. Seeing agreeable companions, one is encouraged to practice giving. Seeing freedom from defilements, one is encouraged to practice giving.

Seeing that the mind of giving is complete, one is encouraged to cultivate it. Seeing the gate to the realm of hungry ghosts closed, one is encouraged to practice giving. Seeing that abundant wealth is sought to be made secure, one is encouraged to practice giving.

Seeing all forms of mastery fully attained, one is encouraged to practice giving. Seeing that cultivation brings about joyful relinquishment, one is encouraged to practice giving. Seeing that one is becoming perfect in giving, one is encouraged to practice giving.

Seeing that one accords with the Tathagata’s teachings, one is encouraged to practice giving.

“All such acts of giving are dedicated to unsurpassed, complete, perfect enlightenment. Good son! This is called the bodhisattva’s perceiving twelve merits and therefore being encouraged to practice giving.”

At that time, the Blessed One spoke these verses:

Giving seeks the incomparable wisdom of omniscience;

Hands, feet, eyes, head, sinews, and bones—

Without regard for inner or outer, all are relinquished,

And afterward one does not covet or hoard abundant merit.

One shall become wondrous and supremely noble.

For the awakening I have brought forth, I abandon craving;

Mastery is attained precisely through giving,

Which all Buddhas praise.

With wisdom I perceive these merits;

I now cultivate the relinquishment of everything.

“Furthermore, good sons! If a bodhisattva perceives twelve merits such as these, the bodhisattva should be encouraged to cultivate the sila paramita. What are the twelve?

Seeing that I am protecting, preserving, and perfecting all precepts, I am encouraged to practice observance of the precepts. Seeing that I am proceeding toward the path of awakening, I should be encouraged to practice the precepts. Seeing that I am casting off all bonds, I am encouraged to practice observance of the precepts.

Seeing that I am leaving the evil paths far behind, I should be encouraged to practice observance of the precepts. Seeing that I am eliminating every evil path, I am encouraged to practice observance of the precepts. Seeing that I am causing body, speech, and mind not to create karma, I should be encouraged to practice observance of the precepts.

Seeing that I am acting for the sake of wisdom, I should be encouraged to practice observance of the precepts. Seeing that I am training in heedfulness, I am encouraged to practice observance of the precepts. Seeing that I am bestowing fearlessness upon all sentient beings, I should be encouraged to practice observance of the precepts.

Seeing that I am attaining the precepts of body, speech, and mind, I should be encouraged to practice observance of the precepts. Seeing that I am attaining mastery over all dharmas, I am encouraged to practice observance of the precepts.

“Good son! This is called the bodhisattva’s perceiving twelve merits and therefore being encouraged to practice observance of the precepts. The merit of these precepts is dedicated to omniscience.”

At that time, the Blessed One spoke these verses:

I now can release all bonds;

I am closing every gate of evil.

I am contemplating the wondrous meanings;

I now guard the precepts as an ox cherishes its tail.

I now teach in accordance with the Buddha;

I am now praised for wisdom.

I now protect and uphold them, never departing;

I abide in the merit of the precepts.

My body and speech now attain non-action;

I remain mindful of this practice.

I now can guard body, speech, and mind;

I shall never again return to the evil paths.

Those who are heedful receive praise;

This encompasses all wholesome karma.

I can constantly abide in this place,

Far removed from every form of negligence.

I am practicing the sila paramita;

I am perfecting all Buddha-Dharmas.

I now purify the Tathagata’s precepts;

The precepts surpass everything.

One need not hope for this merit;

If one seeks liberation in this way,

Guarding the precepts as an ox cherishes its tail,

One shall attain every merit.

“Furthermore, good sons! A bodhisattva recollects these twelve matters and cultivates patient endurance. What are the twelve?

With regard to all conditioned activities, one must cultivate patience concerning dharmas. Not apprehending precepts, one must cultivate patience. Not apprehending sentient beings, one must cultivate patience.

Not apprehending others, one must cultivate patience. To be ultimately free from anger, one must cultivate patience. To completely sever all bonds, one must cultivate patience.

To be free from greed and anger, one must cultivate patience. To perfect the excellent marks, one must cultivate patience. Wishing to be born in the Brahma Heaven, one must cultivate patience.

To depart from here and be born there, one must cultivate patience. Wishing to attain wisdom, one must cultivate patience. Wishing to subdue all maras, one must cultivate patience.

Wishing to behold the many bodies of the Tathagata, one must cultivate patience.

“If one can practice patience in this way, it will certainly be dedicated to omniscience. Good son! This is called the bodhisattva’s perceiving twelve matters and cultivating patient endurance.” At that time, the Blessed One spoke these verses:

This Dharma is not nonexistent;

Yet sentient beings cannot be found.

Through clearly understanding this Dharma,

One abides securely in the merit of patience.

Moreover, they remain far removed from the two extremes;

Neither self nor others give rise to anger.

The wise cultivate the power of patience,

And their loving-kindness is thereby revealed.

Ultimately, there is no anger;

Advancing in the cultivation of patience, they have no anxiety.

Their understanding reaches the ultimate end;

Cultivating patience, they remain far from the fetters.

Adorned in form with excellent marks,

They are born within the Brahma palace.

Advancing ever closer to the power of patience,

They delight in contemplating the excellence of patience.

No power equals the power of patience;

Even the power of Mara cannot prevail.

All virtues will be attained;

Therefore, cultivate patience.

Moreover, good men! A bodhisattva has another twelve kinds of adornment for cultivating diligence. What are these twelve adornments?

Understanding all the Buddha-Dharmas, one exhorts others to cultivate and advance toward the place of adornment. Going to all Buddha lands, one exhorts others to cultivate and advance toward the place of adornment. Providing offerings to all Tathagatas, one exhorts others to cultivate and advance toward the place of adornment.

Teaching and transforming all sentient beings, one exhorts them to cultivate and advance toward the place of adornment. Establishing all sentient beings securely within the Buddha-Dharma, one encourages them to cultivate and advance toward the place of adornment. If there are sentient beings shrouded in ignorance, one also encourages them to advance toward the place of adornment.

Bestowing the Buddha's wisdom upon sentient beings, one encourages them to cultivate and advance toward the place of adornment. Purifying all Buddha lands, one encourages others to cultivate and advance toward the place of adornment. Until the final kalpas, one practices the bodhisattva conduct without weariness and encourages others to cultivate the adornments.

Wishing, in no more time than the space of a fingernail, to reach a Buddha world, one encourages others to cultivate and advance toward the place of adornment. In all Buddha worlds, one attains the unsurpassed Way and turns the wondrous Dharma wheel, encouraging others to cultivate and advance toward the place of adornment.

Good men! These are called the bodhisattva's twelve kinds of adornment for encouraging diligent cultivation. At that time, the Blessed One again spoke this verse:

With unsurpassed courageous diligence, never indolent,

The Buddha's children advance toward bodhi.

Though passing through countless Buddha lands without end,

Wherever they go, they never grow weary.

To liberate sentient beings, they diligently strive;

Throughout hundreds of thousands of kotis of kalpas, amid suffering and joy,

They constantly urge the diligent and exhort the indolent,

Bestowing every joy upon sentient beings.

I vow to cultivate purity in every Buddha land

And fully comprehend all the Buddha-Dharmas.

Within the worlds, I shall become the wheel,

Transforming many kotis of sentient beings.

In a single thought, the mind reaches awakening,

So that all sentient beings may be tamed.

The Buddha's children always cross to the other shore,

Manifesting adorned bodies for the sake of sentient beings.

Moreover, good men! A bodhisattva practices twelve forms of meditative concentration. What are these twelve?

Eliminating all afflictive defilements so that ultimately they never arise again. Abiding in a pure mind, without dependence upon objects. Relying upon that which has no support.

Remaining far removed from the desire realm, the form realm, and the formless realm. Transcending the world. Using the power of concentration to subdue both sages and ordinary beings.

Causing the mind free of self to increase. Thereafter, through meditative concentration, discerning the various kinds of dhyana. Acting without possession and remaining free from recollective thought.

Acting without boundaries and being able to reach the boundary of dhyana-samadhi. This is concentration; this is quiescent cessation. Training the mind, yet not being unknowing.

Practicing purity and guarding the faculties. The sphere of skillful means is the bodhisattva's cultivation of dhyana: neither abandoning nor destroying, neither wisdom nor conceit, neither seeing, loving, nor thinking of anything.

This is called the bodhisattva's subduing of all practitioners of dhyana. Good men! These are the twelve practices of meditative concentration seen by the bodhisattva. At that time, the Blessed One again spoke these words:

This meditative concentration is supremely excellent,

And is to be practiced by bodhisattvas.

It exhausts all the fetters,

So that ultimately they never arise.

They concentrate upon cultivating silent dhyana,

Not practicing in pursuit of objects.

If the mind abides nowhere,

They encourage it to remain in concentration.

Their cultivation does not depend solely upon dhyana;

There, they rely upon nothing.

Regarding the desire, form, and formless realms,

Their contemplation is unobstructed.

This is world-transcending dhyana;

Herein, bodhi is fully known.

Therefore, all of this

Is not merely the concentration of sages.

Practicing the various kinds of dhyana,

They shall attain mastery.

This is called the dhyana of relinquishment,

Though born within the desire realm.

It increases wholesome deeds;

The wise cultivate dhyana.

This is the dhyana of a mind free of self,

Taught for the sake of bodhisattvas.

Its practices are immeasurable and boundless;

They cultivate the supreme dhyana.

This is but a small portion of dhyana,

Which illuminates and subdues.

Fully endowed with wisdom and skillful means,

They cultivate the dhyana proclaimed with a great voice.

They realize neither of the two,

But turn toward the practice of purity.

Moreover, they depend upon nothing,

Nor do they abide in any object.

Wise practitioners of dhyana

Remain far removed from all forms and characteristics.

Performing such deeds,

The wise practitioners of dhyana

Are as self-mastered as pratyekabuddhas;

Therefore, it is called non-action.

Good men! A bodhisattva performs twelve practices for entering prajnaparamita. What are these twelve?

Having completed what must be done, one is obstructed by nothing. One becomes a bright torch that illuminates and dispels all the fetters. One sends forth wisdom and departs from ignorance.

One causes ignorance to vanish and benefits everyone. One tears apart the net of craving and becomes like vajra, as though shattering a mountain. One becomes sunlight that shines upon and breaks through muddy places.

One becomes a great fire that burns up the trees. One becomes a precious mani jewel, free from delusion. This is non-practice, for there is no thing whatsoever.

It is signless practice, for there is no characteristic whatsoever. It is unobstructed practice, for it transcends the three realms.

Good man! These are the twelve practices performed by a bodhisattva to enter prajnaparamita. At that time, the Blessed One immediately spoke this verse:

This wisdom surpasses the world;

Its radiance illuminates dark places.

Its blazing fire is truly pure,

Shining upon all the fetters.

That wisdom extinguishes ignorance

And knows how to destroy craving.

It shatters all the fetters,

Like the Lord of the Gods' vajra mace,

Which destroys the asuras

And gathers in all the hosts of maras.

It illuminates the places of darkness;

That wisdom shines like a lamp.

As the heavens shine upon the damp earth,

That wisdom is like the sun.

It carries beings across to the other shore,

Like a boat crossing the waters.

It cuts down the tree of ignorance,

As a knife cuts through a tree.

It attains complete freedom from delusion,

And is utterly devoid of the nature and characteristics of things.

It always remains apart from the faculties,

Relying upon none of the paths.

It can destroy doubts and delusions

And skillfully expound all teachings.

Thus it has no fear of samsara

And reveals the realm of nirvana.

This wisdom tames the world

And manifests the mark of freedom from delusion.

Established through the bodhisattva's wisdom,

One leaves darkness far behind and attains awakening.

Good man! These are the twelve spheres revealed by the bodhisattva through skillful means. What are these twelve?

Good man! A bodhisattva reaches the sphere of nirvana, yet through skillful means reveals the sphere of samsara. Reaching the sphere of purity, the bodhisattva through skillful means manifests in bustling places.

Reaching the sphere of dhyana, the bodhisattva through skillful means manifests as a courtesan within the inner palace. Reaching the sphere of non-action, the bodhisattva through skillful means reveals spheres in which actions are performed. Reaching the sphere of non-arising, the bodhisattva through skillful means reveals the sphere of samsara.

Having departed from the four spheres of Mara, the bodhisattva through skillful means manifests the subjugation of the maras in order to reach the sphere of the sages. Through skillful means, the bodhisattva manifests being close to the sphere of those who are not sages. Having departed from the worldly sphere, the bodhisattva through skillful means reveals the worldly sphere.

Having attained the sphere of wisdom, the bodhisattva through skillful means reveals the sphere of ordinary beings. Clearly seeing the sphere of ultimate reality, the bodhisattva through skillful means manifests not falling into the sphere of the sravakas or the sphere of the pratyekabuddhas. Having attained the signless Dharma realm, the bodhisattva through skillful means manifests a body adorned with the excellent marks.

In order to teach and liberate sentient beings, the bodhisattva enters the sphere of the Buddhas, yet through skillful means reveals the sphere of Mara.

Good men! These are called the twelve spheres known and seen in the bodhisattva's manifestations through skillful means. At that time, the Blessed One spoke this verse:

Such is the sphere of skillful means

By which bodhisattvas remain among sentient beings.

Abiding within that sphere,

They manifest every sphere.

Having realized the sphere of nirvana,

Through skillful means, they manifest the conditioned.

Again they reach this realm,

Nondual and undefiled;

They realize the place of peace,

Yet through skillful means appear amid clamor.

To neither do they cling,

Nor are they attached to deeds;

They manifest the body of a woman,

Enjoying food and drink within the palace,

Yet still remain pure and serene.

Protecting beings through the virtue of skillful means,

They do not retreat from meditative concentration,

Yet through skillful means appear distracted.

Whatever they encounter, they patiently endure;

This is manifested through wisdom in skillful means.

Nor do they show reverence,

Yet they neither conceptualize nor engage in frivolous discourse,

Nor do they conceptualize any realm;

This is manifested through wisdom in skillful means.

Neither arising nor dying,

Within the beautiful Dharma of non-arising,

They manifest within birth and death;

Their wisdom in skillful means is valiant.

They have gone beyond the realm of Mara

And abide in the majestic virtue of the Buddha,

Yet they manifest the realm of Mara;

Such is the skillful means of the Buddha’s children.

Having reached the summit of noble merit,

Through skillful means they act as ordinary beings

And accord with the capacities and wisdom of sentient beings.

Their wisdom in skillful means performs transformations;

All dharmas are inexhaustible.

Knowing that their root has always been empty,

They do not seek cessation;

Such is what skillful means can accomplish.

All dharmas are markless;

Having attained the state where even emptiness does not exist,

For the sake of liberating sentient beings,

They manifest these excellent marks.

Such is the realm of skillful means

Of the Buddha’s children of great majestic virtue.

While dwelling peacefully as Buddha’s children,

They manifest many transformations.

Good men! You should now know that the Tathagata’s skillful means bring twelve kinds of merit to fulfillment. Having diligently cultivated and refined a Buddha-land so as to accomplish the true path, he manifests in an age defiled by the defilement of the kalpa, the defilement of sentient beings, the defilement of views, the defilement of afflictions, and the defilement of lifespan.

He reveals distinctions among the vehicles; manifests a Buddha-land in a place of impurity; and reveals different sentient beings and different teachings of the Dharma. He manifests the differences among sentient beings, the differences among their disputes, and the deeds of demons and spirits; yet all these are nothing but the Tathagata’s skillful means. When the Buddha had spoken these words, the Youth Manjusri addressed the Buddha:

“World-Honored One, you have spoken of twelve kinds of merit by which the refinement of a Buddha-land is accomplished. Through these merits, the World-Honored Ones adorn their lands and attain unsurpassed, right, and perfect enlightenment. Manjusri has now brought Buddha-lands to maturity, having refined them throughout many kalpas until they were fully accomplished, without abandoning these merits of refinement.

Wherever the World-Honored Ones attain unsurpassed, right, and perfect enlightenment, that is called the refinement of a Buddha-land. When this refinement is fully accomplished, without departing from or losing these practices of the Dharma, it is called the refinement of a Buddha-land. There is also the refinement through which sentient beings are brought to accomplishment.

Nor is a Buddha-land refined through ignorance of the Dharma. The field of merit is also refined and brought to accomplishment; this is called excellent, wondrous purity. This too is called the refinement of a Buddha-land.

Sentient beings are also brought to accomplishment within the Buddha-land without delay. This is called the refinement of a Buddha-land. There is also the refinement through which the various schools are brought to complete accomplishment and one transcends all schools.

This is called the refinement of a Buddha-land. There is also the refinement that accomplishes a wondrous ground in which nothing creates an obstruction. This is called the refinement of a Buddha-land.

When the refinement of the wondrous ground is accomplished, everything is encompassed within the practice of the Dharma of the path. This is called the refinement of a Buddha-land. There is the refinement of merit that is brought to accomplishment, free from even the slightest flattery or deceit.

This is called the refinement of a Buddha-land. There is the refinement in which mind and its objects are brought to accomplishment. This is called the purity of the nature of sentient beings.

This is called the refinement of a Buddha-land. There is also the refinement through which noble ones are brought to accomplishment, so that the field of merit is not absent. This is called the refinement of a Buddha-land.

There is also the refinement through which the place of enlightenment is brought to accomplishment, having long since arrived before the Buddha upon that ground.”

“Manjusri! These are called the twelve kinds of merit that accomplish the refinement of a Buddha-land. Through all of these, the Buddha-Tathagatas attain the unsurpassed state of noble awakening. Manjusri! You should know that here I do not establish sravakas or pratyekabuddhas. Why is this? Because the Tathagata has abandoned all differentiating marks. Manjusri! If the Tathagata wished some sentient beings to enter the Great Vehicle and wished others to remain in the Lesser Vehicle, this would render the Tathagata’s mind impure and unequal; it would still harbor attachment, discriminating affection, divergent thoughts, and partiality.

“Manjusri! Whenever I teach the Dharma to sentient beings, it is directed solely toward awakening and the Great Vehicle, entering omniscience and attaining omniscience. This is the true meaning. No other vehicle abides herein.”

Manjusri addressed the Buddha: “World-Honored One! If no other vehicle abides herein, why does the Tathagata teach the Dharma to sentient beings by speaking of three vehicles? This is the Sravaka Vehicle; this is the Pratyekabuddha Vehicle; and this is the Great Vehicle.”

The Buddha said: “Manjusri! A vehicle is a means of bringing beings to a place of rest. For the sake of their peace and security, the Tathagata establishes resting places according to what they have seen and heard; yet no vehicle truly abides in any single place.

Nor is there any mark that brings peace and security or establishes a resting place. The Tathagata establishes such places to bring peace and security to people. When those with few adornments are brought to rest in relation to those with many adornments, this is called the vehicle of the undifferentiated Dharma realm.

Manjusri! The Tathagata has taught the unobstructed Dharma gateway, leading beings stage by stage to a resting place. Manjusri!

It is just as a beginner proceeds from an initial teacher to a subsequent teacher. There are many different skillful means; according to what the disciples wish to learn, the teacher employs the wisdom of skillful means, manifesting many different methods to exhort and instruct them. This is the single wisdom of expedient means.

“Manjusri! The Tathagata, the World-Honored One, is likewise. I am the teacher of skillful means and possess all wisdom; therefore, I speak of three kinds. Manjusri! Just as a small flame can continue burning for many kalpas, so too, Manjusri, is this wisdom. It gradually increases until the great wisdom of the Tathagata is realized. Its luminous wisdom burns away all the bonds of sentient beings.

“Manjusri! Mount Sumeru, king of mountains, makes no distinctions. If any sentient beings go there, they all take on the same color—the color of gold. Manjusri! The unsurpassed wisdom of the Tathagata is like Mount Sumeru. In the same way, it makes no distinctions. If one contemplates the Dharma-nature of the Tathagata, it likewise has a single color, namely omniscience. Manjusri! Suppose a great mani jewel of azure color is present somewhere. Within its sphere appear many kinds of colored light and many different forms. Yet through the majestic power of the mani jewel, everything is made one color—the color azure.

“Manjusri! The Tathagata’s immeasurable azure radiance is likewise. If any sentient beings come into contact with the Tathagata’s light, they all acquire one color—the single color of wisdom. Manjusri! It is like the great ocean: although water flows into it through many inlets, once it has entered, it has only one flavor, the flavor of salt, and remains together as one. Manjusri! That great ocean is like the wisdom of the Tathagata. Many kinds of waters flow into it—the sravakas, pratyekabuddhas, and bodhisattvas—but once they have entered, they all share a single flavor. It is solely the One Vehicle, in which no distinctions remain.”

Manjusri! This is skillful means! Know that the Tathagata is secure and free from falsehood. Names alone are used to distinguish and guide, serving as resting places; yet in truth, once beings have entered the Dharma of the Tathagata, they abide in peace. All that the Tathagata has manifested, from beginning to end, enters into the Buddha-Dharma. Whether adorned with few or many adornments, all abide in the Buddha-Dharma. This is the Tathagata’s skillful wisdom. When he appears in the world, he manifests many different kinds of transformations, yet there is only one meaning, one vehicle, and no second.

Manjusri! In every Buddha-land, if there are followers of non-Buddhist paths who have gone forth, the Tathagata will appear among them, manifest skillful means, protect them, and guide them. Why is this? Manjusri! It is because the Tathagata is able to subdue those contrary teachings, for the Tathagata is entirely unobstructed.

(The Sutra Spoken by the Buddha on the Bodhisattva’s Practice of Skillful Means — Upper Fascicle)