佛說須真天子經

Chapter 2: ANSWERS CONCERNING THE MEANING OF THE DHARMA

The devaputra Suciñtita questioned the Bodhisattva Mañjuśrī:

– The Tathāgata has, for my sake, expounded the section of Dharma comprising thirty-two matters. I beg the Bodhisattva to explain it once more, so that I may hear and understand it.

How does a Bodhisattva, with respect to the Mahāyāna, attain a mind that is ever trusting and never forgetful?

The Bodhisattva Mañjuśrī replied:

– By examining carefully for oneself in order to trust, and not by following the guidance of others.

How does a Bodhisattva accomplish firm and steadfast deeds?

– By subduing and renouncing the desires.

How does a Bodhisattva attain the most excellent merit and virtue?

– By clearly knowing that the Dharma-realm is unmoving.

How does a Bodhisattva attain unobstructed practices?

– By not being deluded by the sense-bases.

How does a Bodhisattva leave far behind ignorance and afflictions?

– By clearly knowing that the foundation of the Dharma-realm is wholly pure.

How does a Bodhisattva enter into valiant eloquence, leaving far behind all fears?

– By seeking out and discerning the dharmas without grasping at their forms and characteristics.

How does a Bodhisattva grasp the meaning that has been comprehended, and, relying upon it, preserve it?

– By clearly recognizing that the dharmas are inherently still and quiescent.

How does a Bodhisattva come to rely upon the profound and subtle Dharma?

– By knowing how to abide securely in the Dharma-realm.

How does a Bodhisattva come to accord with the teaching of the World-Honored One?

– By not being dependent upon sounds.

How does a Bodhisattva ever remain in harmony with the teaching?

– By attaining the gateways to liberation.

How does a Bodhisattva become free from faults?

– By being unmoved with respect to all the Dharma-gateways.

How does a Bodhisattva subdue the māras?

– By using the dharma of emptiness to penetrate craving and desire, and thereby seeking the Way.

How does a Bodhisattva attain a wisdom that none can equal?

– Having attained the Dharma of the Buddhas, he then wholly devotes himself to upholding and maintaining it.

How does a Bodhisattva remain undefiled by worldly dharmas?

– By acting in accordance with worldly dharmas while never being defiled by them.

How does a Bodhisattva attain profound practice?

– By having no fear whatsoever with respect to the dharma of emptiness.

How does a Bodhisattva come to recognize the source of skillful means?

– By clearly seeing the source of the six dusts.

How does a Bodhisattva reach the gateways to liberation?

– By expounding liberation through all the Dharma-gateways.

How does a Bodhisattva attain extraordinary means?

– By attaining Nirvāṇa within birth-and-death, and within Nirvāṇa clearly seeing the path of birth-and-death.

How does a Bodhisattva attain the means of causes and conditions by which he knows all deeds?

– By dwelling in countless lands and seeing all dharmas in each.

How does a Bodhisattva attain the means with respect to the precepts?

– By no longer being dependent upon any dharma.

How does a Bodhisattva attain skillful means?

– By according with the deeds of the world without leaving them, yet without being defiled by them.

How does a Bodhisattva attain wholesome vows?

– By realizing the wisdom of the Way.

How does a Bodhisattva attain the marvelous power of patience?

– From of old until now, within Nirvāṇa, he clearly recognizes all dharmas.

How does a Bodhisattva reach the shore of liberation?

– By recognizing all dharmas.

How does a Bodhisattva bring benefit to all sentient beings?

– By clearly recognizing that the Dharma-realm is inexhaustible.

How does a Bodhisattva become beloved by all?

– By clearly seeing that the realms of the Buddhas are without form and color.

How does a Bodhisattva become praised by all?

– By, with respect to the dharmas, not regarding "this is mine" or "this is not mine."

How does a Bodhisattva attain inexhaustible merit?

– By clearly recognizing that all dharmas are equal, like empty space.

How does a Bodhisattva attain a firm and fundamental Dharma?

– By recognizing that nothing can destroy the Dharma-realm.

How is a Bodhisattva regarded as one who is honored and noble?

– By recognizing all minds with no-mind.

How is a Bodhisattva regarded as a master?

– By, with respect to the dharmas, neither remembering nor thinking upon them, and yet not abandoning them.

How is a Bodhisattva able to understand the dharmas clearly?

– By recognizing that the dharmas are without anything to lean upon, without anything to rely upon, without coming and without going. Therefore, O devaputra, the Bodhisattva understands the dharmas clearly.

When the Bodhisattva Mañjuśrī had thus clearly expounded these matters, eighty thousand Bodhisattvas realized the Dharma of the Patience of the Non-Arising of Phenomena. The World-Honored One praised the Bodhisattva Mañjuśrī:

– Excellent, excellent! As you have explained and distinguished the dharmas, it is truly fitting.

Chapter 3: ON THE MATURING OF THE DHARMA

At that time, the devaputra Suciñtita again questioned the Bodhisattva Mañjuśrī:

– O Benevolent One! Is the Dharma about which I inquire ripe and mature?

– Toward the insatiable greed and craving of the world, the mind should leave it far behind and contemplate the profound Dharma — this is to penetrate the mature nature of the dharmas. According to what you have asked, I have given my answer; how then could there be any "mature Dharma"?

O devaputra! The Dharma is neither ripe nor mature. Why? Because the Dharma is without form or characteristic.

The Dharma cannot be grasped. Why? Because the sight of the eye does not reach to the ultimate subtlety.

The Dharma has no maker. Why? Because there is no arising.

The Dharma has no path to travel. Why? Because it is without self and without anything belonging to a self.

All dharmas are equal. Why? Because all dharmas are entirely like empty space.

The Dharma cannot be attained. Why? Because it admits no opposite.

The Dharma is ever-abiding: it neither comes nor goes, neither speaks nor utters, neither praises nor blames; it is apart from all praise and blame, without embellishment, without adornment, neither ugly nor coarse, without leaking, without flowing, without addition, without taking in. Why? Because it transcends all the paths and ranges of the māras.

The Dharma neither nourishes nor grows. Why? Because it is far removed from all arising and ceasing.

The Dharma has no place and no abode. Why? Because it is bound up with the Dharma-realm.

The Dharma is without any fear. Why? Because it is not deluded.

The Dharma cuts off all delight. Why? Because it is far removed from all arrogance.

The Dharma puts an end to all haughtiness. Why? Because it ever rests upon stillness and quiescence.

The Dharma ever rests upon stillness and quiescence. Why? Because it is apart from all thoughts and recollections.

The Dharma cuts off all thoughts. Why? Because it has subdued the heterodox paths.

The Dharma is without any realm of saṃsāra. Why? Because it has abandoned lust, anger, and delusion.

The Dharma is Emptiness. Why? Because from of old it is inherently pure.

The Dharma is Signless. Why? Because it has no sound and no name.

The Dharma is Wishless. Why? Because it is not established by consciousness.

The Dharma has no establishing. Why? Because it has no realm.

The Dharma has nothing on which to rely. Why? Because it has no opposite.

The Dharma is unmoving. Why? Because it ever abides firm and steadfast.

The Dharma is without self. Why? Because the Dharma is unceasing.

The Dharma is without person. Why? Because from of old it has no place of birth.

The Dharma is impermanent. Why? Because it has no place from which to rise up.

The Dharma has no object that is roused up. Why? Because it is ever bound up with having no place of origination.

The Dharma has no place of arising. Why? Because it cuts off all thought of suffering.

The Dharma is without thought. Why? Because it is far removed from all characteristics.

Thus, O devaputra! This is the meaning of the maturity of the Dharma.

The devaputra again questioned the Bodhisattva Mañjuśrī:

– The Dharma does not truly exist, nor has it any essential point; why then, O Benevolent One, do you speak of the meaning of the mature Dharma?

He replied:

– Excellent, excellent! As you have said, it is no different: the Dharma's having nothing to possess is precisely the meaning of maturity. Why? Because there is no action of body, speech, or mind. This is the maturity of the Dharma. Why is this, O devaputra? Because the Dharma neither arises nor ceases; where there is arising and ceasing, then body and mind are at variance — that is, the mind acts at the wrong time.

The devaputra again asked:

– How can one know that the mind acts at the wrong time?

He replied:

– O devaputra! Where there is a body, there is the bondage of the six dusts, and so one grasps at permanence — this is to know that the mind acts at the wrong time. To know the Dharma yet to seek after names is to grasp at sounds and echoes and to follow the deviant path — this is the mind acting at the wrong time. To know the Dharma and the Saṅgha yet to grasp at the fruits of attainment — this is to know that the mind acts at the wrong time. To know that the root of craving is produced by deviant conceptions — this is to know that the mind acts at the wrong time. To know the precepts yet to be far from stillness and quiescence — this is to know that the mind acts at the wrong time. To cut off the three evil destinies in order to escape, and to attain the merit of the gods and humans — this is to know that the mind acts at the wrong time. With a mind not yet tamed, to wish to practice giving — this is to know that the mind acts at the wrong time. With a mind not yet still, to wish to uphold the precepts — this is to know that the mind acts at the wrong time. With a mind still leaning upon something, to wish to practice patience — this is the mind acting at the wrong time. With a mind not yet pure, to wish to practice vigor — this is to know that the mind acts at the wrong time. With many recollections and delights, to forget meditative concentration — this is to know that the mind acts at the wrong time. With self-importance and haughtiness, to seek wisdom — this is to know that the mind acts at the wrong time. While still grasping at what belongs to a self, to wish to practice the conduct of Loving-kindness — this is the mind acting at the wrong time. With a wavering resolve, to wish to practice the conduct of Compassion — this is to know that the mind acts at the wrong time. Having fallen into the attainment of the four fruits, to wish to practice the conduct of Joy — this is to know that the mind acts at the wrong time. Grasping at the existence of a body, to wish to practice the conduct of Equanimity — this is to know that the mind acts at the wrong time. With the body not receiving or making contact, yet the mind wishing to recollect the dharmas without ceasing — this is to know that the mind acts at the wrong time. Clearly knowing the arising and ceasing of dharmas, yet not severing it — this is to know that the mind acts at the wrong time. With body and mind leaning upon each other, not in correspondence with the bases of spiritual power — this is to know that the mind acts at the wrong time. Using the six dusts to rely upon the five Faculties — this is to know that the mind acts at the wrong time. Using the strength of speculative views to rely upon the five Powers — this is to know that the mind acts at the wrong time. Not recognizing the slandering of the factors of Enlightenment — this is to know that the mind acts at the wrong time. Recollecting craving and greed, not in correspondence with the eightfold Noble Path — this is to know that the mind acts at the wrong time. With respect to the knowledge of Suffering, to harbor doubt — this is to know that the mind acts at the wrong time. With respect to the Origin, still to harbor doubt — this is to know that the mind acts at the wrong time. With respect to Cessation, to harbor doubt — this is to know that the mind acts at the wrong time. While still in the worldly realm, to wish to merge into the Way — this is to know that the mind acts at the wrong time. Thus, O devaputra! To guard a pure mind and yet to be ever clinging — know that this is the mind acting at the wrong time.

– How is it known that the mind acts at the right time?

He replied:

– O devaputra! When the mind is equal, like empty space — this is to know that the mind acts at the right time.

Again he asked:

– How is the mind like empty space?

He replied:

– Just as empty space is without mind, so too is that mind. This is the mind being equal, like empty space.

He asked:

– Who is able to believe that the mind is equal, like empty space?

He replied:

– O devaputra! One who grasps at self and other does not believe it.

The devaputra again asked:

– What is it to grasp at self and what belongs to a self?

He replied:

– The mind is equal, like empty space, yet one wishes to increase it and to surpass that mind.

Again he asked:

– What is it to increase and to surpass?

He replied:

– One who grasps at permanence wishes to surpass that mind. One who grasps at impermanence also wishes to surpass that mind. One who grasps at suffering wishes to surpass that mind. One who grasps at pleasure wishes to surpass that mind. One who grasps at sorrow wishes to surpass that mind. One who does not grasp at sorrow also wishes to surpass that mind. One who grasps at the existence of a body wishes to surpass that mind. One who grasps at the non-existence of a body also wishes to surpass that mind. One who grasps at Emptiness, the Signless, and the Wishless also wishes to surpass that mind. All dharmas are illusions and dreams, like the moon reflected in water, like an echo. By such similes as these, one wishes to surpass that mind.

If one takes the Dharma to have a location, then one is able to increase lust, anger, and delusion, and yet wishes to surpass that mind. To manifestly display all manner of praises of Nirvāṇa, and yet to wish to surpass that mind — thus, O devaputra! This is one who grasps at self and what belongs to a self.

The devaputra again asked:

– How does one attain freedom from anger and freedom from greed?

He replied:

– Having departed from birth-and-death and abiding in Nirvāṇa, one then returns to the world to eradicate the cravings and desires while acting and transforming, pure and undefiled; dwelling in cessation, yet never wholly extinguished. With respect to arising, one has never had any place of arising. With respect to all forms and sounds, one does not take them as obstructions. To extinguish in this way is to have liberation from the aggregations. Once the aggregations have been liberated, one transcends all dharmas. In this way, that merit is such that none can surpass it, and the matter cannot be fully set forth. This is to attain freedom from anger and freedom from greed.

When this Dharma was being expounded, thirty-two thousand devaputras attained the pure Dharma-eye, five thousand bhikṣus attained liberation of mind, and twelve thousand Bodhisattvas attained the marvelous power of patience.

Chapter 4: ON THE ŚRĀVAKAS

At that time, the devaputra Suciñtita said to the great disciples of the Buddha:

– O venerable ones! If you have any doubts, you should inquire of the Bodhisattva Mañjuśrī.

The Elder Mahākāśyapa thereupon came forward and questioned the Bodhisattva Mañjuśrī:

– How does a Bodhisattva practice the concentrations of liberation in their true nature?

He replied:

– A Bodhisattva, with respect to the dhyāna dharmas such as the eight concentrations of liberation, the four dhyānas concerning emptiness, and the dhyāna free of anger — all such dhyānas he regards as inherently empty. This is the dhyāna of the Bodhisattva.

He asked:

– Why do you say it is so?

He replied:

– O Venerable Kāśyapa! The body is inherently empty; it establishes nothing within the three realms. Having clearly known the place from which craving and desire arise, one resolutely abandons them. Therefore, knowing that the body is inherently empty, the three realms have nothing established within them, and toward desire there are no longer any deluded conceptions — this is to have clearly understood the principle of emptiness and to establish dhyāna upon it. Thus, O Venerable Kāśyapa! What has just been mentioned — the eight concentrations of liberation, the inherently empty dhyāna, and the dhyāna free of anger — are all the dhyāna of the Bodhisattva.

At that point the Venerable Kāśyapa fell silent.

The worthy Śāriputra then asked:

– How does a Bodhisattva attain unobstructed wisdom?

He replied:

– A Bodhisattva, toward all that obstructs, is without anger; toward all that hinders, is without attachment; and toward all cravings and desires, he clearly sees and knows them yet does not leave them far behind. Why? Because his aim is to rescue and aid all sentient beings; therefore the Bodhisattva attains unobstructed wisdom.

The worthy Mahāmaudgalyāyana then asked:

– How does a Bodhisattva attain the bases of spiritual power?

He replied:

– O Worthy Maudgalyāyana! A Bodhisattva, with respect to the unconditioned dharma, does not grasp at any receiving, yet he liberates, delivers, and tames all. The Bodhisattva does not, with respect to conditioned dharmas, grasp at any receiving. Why? Because his aim is to protect and uphold all sentient beings; therefore the Bodhisattva attains the great bases of spiritual power.

The Elder Subhūti asked:

– How does a Bodhisattva come to know the dharma-practice of others?

He replied:

– O Elder Subhūti! A Bodhisattva, with respect to all the dharma-practices of others, wholly recognizes them clearly; his mind toward the matters of the Way knows no weariness; he ever delights in meditative concentration, never deeming it enough, and ever manifests himself in order to act and transform. This is the Bodhisattva's knowing the dharma-practice of others.

The worthy Pūrṇa Maitrāyaṇīputra then asked:

– How does a Bodhisattva gather together all the meanings in order to expound luminous wisdom?

He replied:

– O Worthy Pūrṇa! A Bodhisattva clearly reveals all faculties and dispositions; according to the delights of sentient beings he expounds the virtues, clearly revealing the meanings of impermanence, suffering, emptiness, and non-self, causing them to come to know these things. He also expounds the birth-and-death of a hundred thousand countless kalpas, and by the meaning that is in accord with the Dharma he instructs them, transmitting and bestowing it everywhere, not letting it perish, causing all to attain such wisdom. This is called the Bodhisattva's gathering together all the meanings and clearly expounding the wisdom of the Dharma.

The worthy Revata then asked:

– How does a Bodhisattva ever delight in meditative concentration?

He replied:

– O Worthy Revata! A Bodhisattva cultivates meditative concentration and wholly recognizes clearly all dharmas. Toward those whose minds are scattered and distracted he gives rise to great Compassion, causing them to arouse countless practices, to practice according to dhyāna, and to attain ease and joy. This is the Bodhisattva's attainment of the dhyāna dharma.

The worthy Upāli asked:

– How is a Bodhisattva able to uphold and maintain the treasury of the teaching?

He replied:

– O Worthy Upāli! A Bodhisattva wholly recognizes that the treasury of the teaching is profound; from of old until now, Nirvāṇa is realized by leaving behind craving and desire. In accord with the treasury of the teaching he delivers and transforms, transmitting and bestowing it upon all sentient beings. Because he wishes them to come to know that Dharma, he clearly reveals craving and desire, and within craving and desire causes them to arouse the mind of Enlightenment. This is the Bodhisattva's attaining the profound and subtle treasury of the Dharma.

The worthy Aniruddha then asked:

– How does a Bodhisattva attain the divine eye that sees through all things?

He replied:

– O Worthy Aniruddha! A Bodhisattva, toward all forms in the ten directions, sees through them clearly; for those who have attachments to forms he, for their sake, manifests the dharmas without ever being greedily attached, causing them to come to the Dharma of the Way and to attain liberation. This is the Bodhisattva's attainment of the divine eye that sees through all things.

The worthy Vakkula then asked:

– How does a Bodhisattva attain faculties that are still and tranquil?

He replied:

– O Worthy Vakkula! A Bodhisattva, toward all realms, sees them as the realm of the Buddha; and within the realm of the Buddha he sees that those other realms do not truly exist. Therefore the Bodhisattva attains faculties that are still and tranquil.

The worthy Aṅgulimāla asked:

– How does a Bodhisattva attain faculties that are penetrating and sharp?

He replied:

– O Worthy Aṅgulimāla! A Bodhisattva sees all that is contrary, repugnant, and evil as the Dharma of the Way — this is the Bodhisattva's attainment of faculties that are penetrating and sharp.

The worthy Mahākātyāyana then asked:

– How is a Bodhisattva able to distinguish and recognize the skillful means of the sūtras?

He replied:

– O Worthy Kātyāyana! A Bodhisattva attains the four Unobstructed Analytical Knowledges. What are the four?

1. Meaning.

2. Dharma.

3. Sequence.

4. Response.

These are the four Unobstructed Eloquences. With a single verse, throughout a hundred thousand kalpas, he distinguishes and expounds the teaching for the sake of all sentient beings. Such teaching and transformation is ever bound up with the unconditioned dharma, undefiled; being already pure, it then no longer regresses. The Bodhisattva, in teaching and transforming, is unmoved with respect to all the Dharma-realms, and is able to undertake all that is received. This is the Bodhisattva's distinguishing and clearly knowing the skillful means of the sūtras.

The worthy Mahākauṣṭhila then asked:

– How does a Bodhisattva attain the four kinds of unobstructed eloquence?

He replied:

– O Worthy Mahākauṣṭhila! A Bodhisattva, with respect to the still and quiescent Dharma, having attained that meaning, then transmits, bestows, teaches, and transforms by it. Because he abides in the Dharma, he uses the Dharma to teach, transform, transmit, and bestow. Toward his deeds being ever joyful and without anger, he uses sequence to teach, transform, and instruct. Following influences that cannot be retained, he uses response to teach, transform, transmit, and bestow. This is the Bodhisattva's attainment of the four unobstructed eloquences.

The worthy Rāhula then asked:

– How does a Bodhisattva attain pure precepts and discipline?

He replied:

– O Worthy Rāhula! A Bodhisattva uses the meditative concentration of pure precepts to relinquish all violations of the precepts, and thereby teaches and transforms all sentient beings. This is how a Bodhisattva is able to attain pure precepts and discipline.

The worthy Ānanda asked:

– How does a Bodhisattva attain vast and far-reaching understanding?

He replied:

– O Worthy Ānanda! A Bodhisattva, toward all the teachings of the Buddhas, ever delights to listen and to comprehend; having heard them, he then upholds and maintains them in accord with their meaning, taking what he has heard to instruct and propagate. This is the Bodhisattva's attainment of vast and far-reaching understanding.

At that time the great disciples of the Buddha were all joyful and fell silent.

The devaputra Suciñtita said to the great disciples of the Buddha:

– The dharmas that the Bodhisattva Mañjuśrī has expounded — how have you, venerable ones, comprehended them?

– We are still unable to know clearly even a single dharma, how much less to comprehend so many dharmas as these!

– O venerable ones! There are so many bodies, each one differing from the others, but the meaning of the Way is only one.

The great disciples said:

– It is like water held in the hoofprint of an ox: such is the understanding of us, the disciples. It is like the hub of a wheel pressed down into the surface of the ground, and the water held in that spot: such alone is our understanding. Compared to the water in the great ocean, boundless and shoreless, fathomlessly deep and without bottom — with respect to the knowledge of the Śrāvakas and Pratyekabuddhas, the Bodhisattva is supreme.

– Excellent, excellent! The sincere words of you venerable ones manifest humility.

The Bodhisattva Mañjuśrī said:

– It is so, O devaputra! The words of the disciples of the Buddha are not at all arrogant, but serve only to praise the Bodhisattvas; examined carefully, it is truly so.

The devaputra asked the Bodhisattva Mañjuśrī:

– O Benevolent One! Why do you say it is so?

– O devaputra! In this way the Śrāvakas and Pratyekabuddhas rely upon the power of their own self-confidence in order to leave arrogance far behind, whereas the Bodhisattva far surpasses these two classes above. The Bodhisattva is ever bound up with the Dharma of the Buddha — this is precisely the valiant course of practice of the Bodhisattva.

– Is the self-confidence of the Bodhisattva a wish that others should praise him?

– O devaputra! In this way the Bodhisattva aims to guide all sentient beings.

O devaputra! It is indeed so!

– Why is it held to be so?

– O devaputra! In this way the Bodhisattva uses skillful means to praise the Buddha-vehicle and to disparage the Śrāvaka-vehicle; within the great assembly he manifests himself, cultivates, and expounds the Dharma to teach and transform. Because he wishes sentient beings to arouse the mind of Enlightenment, he does not wish them to give rise to a narrow and limited mind. Why? Because if one turns toward a narrow and limited dharma, the lineage of the Buddha will be lost; therefore, in teaching and transforming all sentient beings, he should have them leave it far behind, not wishing that anyone should delight in such a narrow and limited dharma.

O devaputra! In this way he wishes that all sentient beings should arouse the Bodhisattva-mind and seek the Dharma of the Mahāyāna.

– In attaining it thus, is there then no fault?

– O devaputra! In praising the various jewels — maṇi, lapis lazuli, and crystal — clear, bright, and without stain or defilement, is there any fault?

The devaputra said:

– There is no fault.

– O devaputra! In this way, when the Bodhisattva praises the Dharma of the Mahāyāna and disparages the Dharma of the Śrāvakas, there is likewise no adding or diminishing. O devaputra! It is like the son of an elder praising the merit and virtue of a Wheel-Turning Sage King and disparaging the destitute and lowly people within the realm — how could this not be permissible?

– It is all permissible. O Bodhisattva Mañjuśrī! Is it indeed as you have said?

– It is so, O devaputra! The Bodhisattva praises the Dharma of the Mahāyāna and disparages the Dharma of the Śrāvakas without thereby being harmed.

At that time, the World-Honored One praised the Bodhisattva Mañjuśrī:

– Excellent, excellent! It is exactly as the Bodhisattva has stated; it is most fitting. Why?

O Mañjuśrī! To praise the Dharma of the Mahāyāna and to disparage the Dharma of the Śrāvakas is to disparage all the vehicles; and the reason it is so is that from the Dharma of the Mahāyāna are born all the other vehicles.