佛說須真天子經

Chapter 9: VERSES OF PRAISE

The deva Suviśuddha (Tu Chân) asked again:

– O Mahāsattva Mañjuśrī! How does a Bodhisattva attain skillful wisdom and freely enter the worldly realm to teach and transform sentient beings?

At that time, the Bodhisattva Mañjuśrī, for the sake of the deva Suviśuddha, spoke verses of praise:

In oneself the precepts are all complete,
Exhorting and praising those who keep the precepts;
The Buddhas' attainments all arise from the precepts—
This is called the mark of skillful means.

Believing in and understanding the various merits,
Encouraging them all in everyone,
Ever examining carefully to practice rightly according to the Way—
This is the mark of skillful means.

Having made offerings to countless myriads of Buddhas,
This is making offerings to the World-Honored Ones;
All thereby attaining the excellent marks of a Buddha—
This is called the mark of skillful means.

Wisdom and skillful expedient means,
Ever following one another in practice together,
Like a single cart drawn by two oxen,
Understanding the dharma broadly, none surpasses it.

Chapter 10: SPEAKING OF THE VARIOUS KINDS OF PATH

The deva Suviśuddha asked the Bodhisattva Mañjuśrī again:

– What is it that is called the path of cultivation?

Mañjuśrī replied:

– O deva! The place where I dwell is the path of cultivation.

– O Bodhisattva Mañjuśrī! What place is the place of the path of cultivation?

He replied:

– O deva! Tranquil stillness is the place of the path of cultivation. The deva asked:

– O Bodhisattva Mañjuśrī! What place is the mark of the path of cultivation?

Mañjuśrī replied:

– O deva! Empty space is the mark of the path of cultivation.

The deva asked:

– What place is the place where the path of cultivation comes to rest? Mañjuśrī replied:

– Empty space is the place where the path of cultivation comes to rest.

He asked:

– O Bodhisattva Mañjuśrī! By whom was the path of cultivation established? He replied:

– O deva! The path of cultivation is established from the dharmas.

He asked:

– O Bodhisattva Mañjuśrī! What place is the root of the path of cultivation?

He replied:

– O deva! Equality is the root of the path of cultivation.

He asked:

– O Bodhisattva Mañjuśrī! By upholding what dharma is it called the path of cultivation?

He replied:

– O deva! Upholding the dharma of no-self and the dharma of no-person is the path of cultivation.

He asked:

– O Bodhisattva Mañjuśrī! What place is equal to the path of cultivation?

He replied:

– O deva! Where there is no place of arising and no place of origination—that is the place equal to the path of cultivation.

He asked:

– O Bodhisattva Mañjuśrī! To what place does the path of cultivation go?

He replied:

– O deva! The path of cultivation goes to the mental activities within the minds of all sentient beings. Why is this? Because there is no place of going, nor any place of coming.

He asked:

– O Bodhisattva Mañjuśrī! From what place does the path of cultivation arise?

He replied:

– O deva! Great Compassion is the place from which the path of cultivation arises.

He asked:

– O Bodhisattva Mañjuśrī! Why is the mind of Great Compassion the place from which the path of cultivation arises?

He replied:

– O deva! Delivering and liberating all is called Great Compassion, and it is the place from which the path of cultivation arises.

He asked:

– O Bodhisattva Mañjuśrī! From what does the path of cultivation seek to attain liberation?

He replied:

– O deva! The path of cultivation seeks to attain liberation from within all craving and desire.

He asked:

– O Bodhisattva Mañjuśrī! How is it that from within craving and desire the path of cultivation can arise?

He replied:

– O deva! By practicing and purifying the eight right paths, the path of cultivation arises.

He asked:

– O Bodhisattva Mañjuśrī! Why is practicing the eight right paths joined together with craving and desire?

He replied:

– O deva! Indeed it is so: the eight right paths are all together with craving and desire. O deva! You should praise the purity of the path of cultivation, which eradicates all lust, anger, and delusion—this is called the Way.

Just as one practices craving and desire, the practice of the Way is likewise.

He asked:

– O Bodhisattva Mañjuśrī! Within that practice, how must one act in order to accord with the Way?

He replied:

– O deva! Within that practice, not being drawn along by craving and desire, not bound to birth and death, not grasping at Nirvāṇa—the practice of the path of cultivation ever accords with the Way.

He asked:

– O Bodhisattva Mañjuśrī! What is the practice of a Bodhisattva?

He replied:

– O deva! Toward the sixty-two kinds of views and clingings, the four kinds of inverted error, and the five kinds of hindrances, the practitioner is not governed by these—this is the practice of a Bodhisattva.

He asked:

– O Bodhisattva Mañjuśrī! How is this so?

He replied:

– O deva! The Bodhisattva uses skillful expedient means, entering everywhere in order to rescue and deliver all sentient beings. All that he seeks is grounded in the various perceptions of craving and desire and of the four inverted errors in order to seek attainment. Why is this? Because all arises from within these; therefore, in seeking attainment, he is altogether unattached to the perceiving subject and the perceived object, and craving and desire and the four inverted errors are likewise not clung to. It is not all perception, yet it is also all perception. Why is this? Because it is in order to rescue and deliver all the myriad species. Thus, O deva! You should know that the path of cultivation of a Bodhisattva seeks attainment within craving and desire.

The deva asked again:

– O Bodhisattva Mañjuśrī! Does the Bodhisattva not seek the Way through the three gates of liberation?

He replied:

– O deva! The Bodhisattva cannot accomplish the Way through "Emptiness," nor can he accomplish the Way through "No-marks" or "Wishlessness."

Why is this? Because therein there is no mind, intellect, or consciousness, and all thoughts are tranquil and still. It is because there is no mind, intellect, consciousness, or arising of thought that the Way is accomplished.

He asked:

– O Bodhisattva Mañjuśrī! Practicing in what manner is called the Way?

He replied:

– O deva! Delusion together with the Way are both equal. The Way together with delusion are equal; practicing this equality is called the equal Way. Right view is equal with wrong view, right mindfulness is equal with wrong mindfulness, right speech is equal with wrong speech, right livelihood is equal with wrong livelihood, right action is equal with wrong action, right expedient means is equal with wrong expedient means, right thought is equal with wrong thought, right concentration is equal with wrong concentration.

He asked:

– O Bodhisattva Mañjuśrī! How is right view equal with wrong view?

He replied:

– O deva! All is equal, just as empty space is everywhere equal with tranquil stillness.

He asked:

– O Bodhisattva Mañjuśrī! Is there any difference between empty space and tranquil stillness?

He replied:

– O deva! Is there really any difference between empty space that is not equal and empty space that is truly equal?

The deva said:

– Empty space that is not equal and empty space that is equal—truly there is no difference.

The Bodhisattva Mañjuśrī said:

– Indeed it is so, O deva! Empty space and tranquil stillness being equal are likewise so.

The deva asked again:

– O Bodhisattva Mañjuśrī! How is it that in expounding equality there is yet praise concerning difference?

– O deva! When all conceptions are severed, yet through what is fabricated arrogance arises, this leads to commendation and praise that contains difference. Suppose all conceptions are utterly severed; if through what is fabricated arrogance arises, then revealing the mark of that meaning is without difference. It is like the myriad rivers flowing throughout the world—there are four great rivers, each having its own name, yet alike they pour into the great ocean and merge into a single taste. Why is this? Because there is no difference. Thus, O deva! One who does not understand the dharma-realm clearly therefore supposes there is difference. One who understands the dharma-realm clearly therefore finds there is no difference.

– O Bodhisattva Mañjuśrī! Can that dharma-realm be seen and known?

– O deva! The dharma-realm cannot be seen and known. Why is this? Because it is the place where all dharmas converge and gather; therefore, with regard to the dharma-realm, one does not perceive any mark. When toward that dharma-realm one recollects and contemplates equality, then one attains wisdom throughout the three times. This is the place of the dharma-realm. Forsaking the mind of afflictions, without hesitation—this is perceiving the place. One who speaks confused and scattered words does not perceive that place.

O deva! By means of the formless images, all forms are seen. This form too is empty, equal like empty space. Thus, O deva! With regard to the dharma-realm, all is utterly pure, without the slightest defilement. Just as a bright mirror clearly reveals the features and appearances of forms, so the Bodhisattva sees all dharmas. These dharmas and the dharma-realm are all equal, pure like empty space.

– O Bodhisattva Mañjuśrī! How does a Bodhisattva attain the wisdom of eloquence?

– O deva! The Bodhisattva uses wisdom to contemplate the body as empty, without interruption. In the various places of perception he manifests his own body, and for the sake of all people he expounds the dharma of impermanence, causing them to depart from the clinging to this body. This is the Bodhisattva attaining the wisdom of eloquence, perceiving all that exists as empty, and that with regard to all there is nothing truly existent.

– O Bodhisattva Mañjuśrī! How does a Bodhisattva distinguish the dharmas?

– O deva! Perceiving that wherever there is a body, there is no body—that it is tranquil and still, without difference. Thus does the Bodhisattva distinguish the dharmas.

– O Bodhisattva Mañjuśrī! How is a Bodhisattva honored with the title of Master Guide?

– O deva! The Bodhisattva, with regard to the dharma, neither abides, nor yet does he not abide.

O deva! In this way, the Bodhisattva is honored with the title of Master Guide.

– O Bodhisattva Mañjuśrī! How does a Bodhisattva know one thing and thereby comprehend countless things?

– O deva! The Bodhisattva, in the place of no conception, is never moved or stirred. Therefore, the Bodhisattva knows one thing and thereby comprehends countless things.

– O Bodhisattva Mañjuśrī! Can the Bodhisattva manifest and enter into the three dharmas? These three dharmas are: equality in the right dharma, entering into what is not the right dharma, and entering into the wrong dharma.

– O deva! With regard to the right dharma, the Bodhisattva enters into the Buddha-dharma; with regard to what is not the right dharma, he enters into the fruits of the Śrāvaka and the Pratyekabuddha; with regard to the wrong dharma, he enters into it in order to rescue and deliver sentient beings.

– O Bodhisattva Mañjuśrī! Can the Bodhisattva abide in the place of stillness, and can he also abide in the place of disorder and disturbance?

– O deva! The Bodhisattva must abide in the place of stillness.

– O Bodhisattva Mañjuśrī! On what grounds do you say this? Why then enter into the place of disorder and disturbance?

– O deva! Because of the place of disorder and disturbance, he manifests abiding there in order to teach and transform sentient beings, causing them to attain stillness. Why is this? Because of his love for all the species.

O deva! Because the liberation of the Śrāvakas is for themselves alone, they thereby reach the place of stillness, whereas the Bodhisattva does not manifest into that any longer. Wherever there is disorder and disturbance, it is because the Way has not yet been attained; therefore the Bodhisattva must manifest in that place in order to transform and deliver them.

– O Bodhisattva Mañjuśrī! Now, has your reverence attained stillness, or is there still disorder and disturbance?

– O deva! I have no disorder and disturbance, and I also have no stillness.

– O Bodhisattva Mañjuśrī! Why do you say this?

– O deva! I have no place that I have reached, nor any place of realization; therefore I am not still with regard to stillness, neither for a moment nor for a time, but ever relying upon birth and death to cultivate.

– O Bodhisattva Mañjuśrī! Is the expounding of this dharma in order to subdue the realm of māra?

– O deva! Indeed it is so, just as your reverence has said: The expounding of this dharma is in order to subdue the realms of the māras. Why is this? O deva! Expounding the dharma in this way is to not depart from the five aggregates, nor to abandon craving and desire, nor to give rise to discrimination and clinging to the path of liberation, in order to subdue the heterodox ones. Why is this? O deva! Because all the practices of the heterodox ones are not in accord with the above. It is in order to stand firm in the right dharma. It is in order to attain the clear and bright wisdom that turns the dharma-wheel. It is in order to sever all the kinds of views and clingings.

– O Bodhisattva Mañjuśrī! In expounding this dharma, how many people perceive the dharma of the world?

– O deva! Because there is no world, there is no darkness. This is what is fabricated by the dharma of the world.

– O Bodhisattva Mañjuśrī! That people of the world should comprehend this dharma and attain liberation—is this not very rare to encounter?

– O deva! It is one who is not weary of the bondage of the world who therefore believes this dharma to be liberation.

– O Bodhisattva Mañjuśrī! What is being weary of the bondage of the world?

– O deva! Departing far from lust, anger, and delusion, forsaking craving and desire, perceiving suffering and seeking liberation—this is being weary of the bondage of the world.

– O Bodhisattva Mañjuśrī! Who is it that is not weary of the bondage of the world?

– O deva! One who is equal toward lust, anger, and delusion; equal toward craving and desire; equal toward liberation. This is one who is not weary of the bondage of the world.

In the midst of empty space there rained down heavenly flowers and the fragrance of candana. The devas also brought garments filled with all manner of fragrant flowers and scattered them over the Buddha and the Bodhisattva Mañjuśrī, and they played music and sang in praise as offerings to the Buddha. Hundreds of thousands of myriads of devas, with gentle and pleasing sounds, praised the Buddha. In the midst of empty space, they adjusted their garments, their joy increasing manifold, considering it the greatest of good fortune to have been able to comprehend this dharma.

At that time, all the people in the assembly, seeing this transformation, used fragrant flowers and garments and scattered them over the Buddha and the Bodhisattva Mañjuśrī, and together they said:

– O World-Honored One! One who hears this dharma yet does not believe and understand it will not encounter a Buddha. One who supposes that this dharma is not the teaching of the Buddha is not one who has gone forth and received the great precepts. One who does not delight in reciting it, and moreover does not believe and take joy in it, is not a śramaṇa who cultivates pure conduct. The sort of person who does not believe that dharma has not the four virtues, nor any renown. Why is this? Because in their minds there is still hesitation and fear. One who hears that dharma is a great Bodhisattva possessed of faith, complete in the supreme merits of a Bodhisattva, for he has severed birth and death and brought to cessation the evil destinies. In the past, present, and future, in the presence of the Buddhas, the World-Honored Ones, he has upheld this dharma, abiding firm and steadfast, and through hearing that dharma he has attained liberation. Whoever upholds, recites, and for the sake of all sentient beings explains this meaning—that one is a keeper of the precepts, pure and complete, who has encountered a Buddha; one who turns the dharma-wheel; a śramaṇa who cultivates pure conduct; one who has gone forth and received the great precepts; one who has realized attainment; one who has renown.

At that time, the World-Honored One, in the midst of the assembly, praised them:

– Excellent, excellent!

The Buddha said to the Bodhisattva Maitreya:

– You should recite and uphold this dharma, and expound it widely for all sentient beings.

When this sūtra was expounded, sixty-two nayutas of people departed far from all the defilements of affliction and attained the pure Dharma-eye. Eight thousand bhikṣus severed all the contaminants, and their minds were liberated. Thirty thousand Bodhisattvas gave rise to the bodhi-mind, seeking the fruit of Unsurpassed Perfect Enlightenment, and fifty thousand Bodhisattvas attained the dharma of the Patience of the Non-arising of Dharmas.

The Buddha said to the Bodhisattva Maitreya:

– When your reverence attains Buddhahood, all the Bodhisattvas, together with those in this assembly, will all uphold that dharma together. Those who hear and uphold this profound and sublime sūtra—the Bodhisattva Maitreya will bestow upon them the prediction of attainment.

The World-Honored One then said to the Worthy One Ānanda:

– You should write down, uphold, and recite this dharma, and expound it widely for all sentient beings.

The Worthy One Ānanda said to the Buddha:

– I will uphold it.

Then he asked the Buddha:

– What is this sūtra called, and how should it be upheld?

The Buddha said:

– This sūtra is called The Inquiry of the Deva Suviśuddha; it is also called The Answers of the Bodhisattva Mañjuśrī; it is also called The Severing of All Doubts Concerning the Dharmas; it is also called Wisdom and Expedient Means Both Entering Universally into the Dharma of All Buddhas. You should distinguish it, illuminate it, transmit it to others, and remember it well so that they may uphold it.

When this dharma was expounded, the innumerable buddha-lands beyond reckoning throughout the three-thousand-great-thousandfold world-system all manifested the six kinds of quaking in full.

When the Buddha had finished speaking this sūtra, the Bodhisattva Mañjuśrī, the deva Suviśuddha, the Bodhisattva Maitreya, the Worthy One Ānanda, and the great assembly, the devas, humans, the various hosts of gandharvas, asuras, and their retinues, all rejoiced greatly, made obeisance before the Buddha, and withdrew.