佛說須真天子經

Chapter 5: ON FEARLESSNESS

At that time, the deva-prince Xuzhen again asked Bodhisattva Manjushri:

– On what basis does a bodhisattva give rise to the mind of bodhi?

Bodhisattva Manjushri replied:

– Deva-prince! A bodhisattva gives rise to the mind of bodhi in reliance upon all desires.

– Why do you say this?

– Deva-prince! Amid sensual desire, a bodhisattva always engages in teaching and transforming beings in conjunction with desire, yet is not bound by sensual desire; thus he accomplishes the fruit of the path. If he did not accord with sensual desire, upon what condition could a bodhisattva rely to give rise to the mind of bodhi?

– Bodhisattva Manjushri! Upon what does the mind rely to abide firmly in the path?

– Deva-prince! It is by firmly maintaining the mind of bodhi amid the Dharma teachings of the Buddhas. Why is this?

Deva-prince! It is because the root of the mind of bodhi arises from the Dharma teachings of the Buddhas.

– Bodhisattva Manjushri! From where do the Dharma teachings of the Buddhas arise?

– Deva-prince! The Dharma teachings of the Buddhas are originally empty and have no place from which they arise. Why is this? Deva-prince! Just as space is originally empty, so from the fundamental emptiness of space arise all the Dharma teachings of the Buddhas.

– Bodhisattva Manjushri! Are all the Dharma teachings of the Buddhas exceedingly numerous? Can their number be known?

– Deva-prince! The Dharma teachings of the Buddhas are just like all dharmas. Why is this? Because the Tathagata has attained the most perfect and correct understanding of all dharmas.

Thus, Deva-prince, the number of the Dharma teachings of the Buddhas is the same as the number of all dharmas.

– Bodhisattva Manjushri! Why are lust, anger, and delusion Dharma teachings of the Buddhas?

– So it is, Deva-prince! Lust, anger, and delusion are precisely Dharma teachings of the Buddhas. Why is this? Because sensual desire is ignorance, and therefore the path must be used to teach, transform, and transmit the Dharma.

The deva-prince asked Bodhisattva Manjushri:

– By embracing the emptiness of all dharmas, will one attain Buddhahood?

– Deva-prince! All sentient beings will attain Buddhahood. Upon careful examination, it is indeed so; do not doubt it. Why is this? Deva-prince! Because all will attain the fruit of the Tathagata’s path.

– Bodhisattva Manjushri! Why will they all attain Buddhahood?

– Deva-prince! Because they have entered the way of emptiness and quiescence.

– Bodhisattva Manjushri! How can quiescence and emptiness be understood?

– Deva-prince! If one does not realize the emptiness of dharmas, through what could one attain awakening? The emptiness of dharmas has no counterpart; it is neither strong nor weak.

– Bodhisattva Manjushri! Did the Tathagata attain the fruit of the path because he fully comprehended the emptiness of dharmas?

– So it is, Deva-prince! It is exactly as you have said. The emptiness of dharmas is itself the path. The Buddha taught that clearly understanding the principle of emptiness is itself entering the path.

– Bodhisattva Manjushri! How does one practice in accordance with emptiness?

– Deva-prince! Not craving forms is practicing in accordance with emptiness. In the desire realm, one does not act in pursuit of sensory objects; one does not act in pursuit of fragrances, nor does one act in pursuit of the form realm or the formless realm. One does not act in pursuit of the body, nor does one act in pursuit of the mind. Why is this? Because non-action is action, and that too is emptiness.

– Bodhisattva Manjushri! Is the Tathagata’s non-action originally the practice of emptiness?

– Deva-prince! The emptiness of the Tathagata’s dharmas is also empty. That dharma cannot truly be found, and the same is true of the self. Acting where there is no place of action is the Tathagata’s practice.

– Bodhisattva Manjushri! Since nothing can truly be found, how can one practice?

– Deva-prince! Since nothing can truly be found, one practices in accordance with what cannot truly be found. One does not practice in accordance with another; even another cannot truly be found, and such practice also cannot truly be found.

– Bodhisattva Manjushri! If nothing can truly be found, what is there to retain?

– Deva-prince! Even while amid lust, to be free from lust is called “not truly found.” Amid lust, its “accumulation” cannot truly be found. Greed, anger, delusion, desire, and freedom from desire are all called “not truly found.” Not relying upon desire while amid desire is called “not truly found.” To abide in the practice of emptiness through the body as self and the possessions of self is called “not truly found.” Following that which cannot truly be found also cannot truly be found.

– Bodhisattva Manjushri! Why can that which is followed not truly be found?

– Deva-prince! Following quiescence is itself not truly found; it is empty, still, unborn, and without any place of arising. Quiescence is that which is followed and cannot truly be found.

– Bodhisattva Manjushri! Why is the place of activity called that which is followed?

– Deva-prince! Because there is nothing that can be destroyed, it is called that which is followed. Clearly knowing all dharmas as they truly are without being defiled is called following. Being immeasurable and equal to space is called following. Being free from pride and constantly illuminating everything is called following. Being neither many nor few is called following.

– Bodhisattva Manjushri! What does it mean not to understand the Dharma that should be followed?

– Deva-prince! Not knowing the Dharma that should be studied is called not understanding the Dharma that should be followed.

– Bodhisattva Manjushri! What is called understanding the Dharma that should be studied?

– Deva-prince! Knowing the Dharma that should be studied is itself understanding the Dharma that should be followed.

– Bodhisattva Manjushri! What is the characteristic of a mind that does not hold mistaken beliefs?

– Deva-prince! Unobstructed conduct is its characteristic.

– Bodhisattva Manjushri! If a bodhisattva’s mind does not hold mistaken beliefs, how can he fully repay the kindness of donor-benefactors?

– Deva-prince! When a bodhisattva’s mind does not hold mistaken beliefs, it is called the eye that clearly sees all dharmas, not relying upon the teachings of others in order to believe. A mind that does not hold mistaken beliefs also does not repay the kindness of benefactors. Why is this? Because from the beginning, all has always been pure.

– Bodhisattva Manjushri! What is meant by a bodhisattva who shaves his beard and hair yet refuses to enter the assembly and does not heed the teachings of others? What is such a person called? With what meaning does this accord?

– Deva-prince! A bodhisattva who shaves his beard and hair yet refuses to enter the assembly and does not follow the teachings of others is called the most exalted one in the world. Why is this? Deva-prince! Activity within the unconditioned Dharma is called the Sangha. A bodhisattva neither abides in the unconditioned nor abandons the unconditioned; therefore, he is called the most exalted one in the world.

– Bodhisattva Manjushri! If a bodhisattva were to abide solely in the unconditioned, what fault would there be?

– Deva-prince! If a bodhisattva were to abide solely in the unconditioned, he would bring no benefit to any sentient being and would fall into the shravaka vehicle, choosing cessation. That is the fault.

– Bodhisattva Manjushri! The unconditioned belongs to the eight liberations, while the conditioned belongs to ordinary beings. Is a bodhisattva who abides among ordinary beings regarded as the most exalted one in the world?

– Deva-prince! It is not so. Because a bodhisattva abides neither in the state of the unconditioned nor in the state of the conditioned, he is called the most exalted one in the world. Why is this? Because a bodhisattva gives rise to various practices to enter the conditioned, yet does not abide in the unconditioned Dharma and does not fabricate the unconditioned Dharma; therefore, he is called the most exalted one in the world. While abiding in the conditioned, he recognizes the domains of evil. While abiding in the unconditioned, he also recognizes the domains from which wisdom arises. Having recognized that conditioned dharmas can produce evil, he nevertheless abides amid them. Having recognized that unconditioned dharmas give rise to wisdom, he does not remain there.

O Devaputra! Suppose a man of abundant strength draws a bow, nocks an arrow, and shoots it into empty space. The arrow neither remains suspended in midair nor falls downward.

O Devaputra! Is this difficult?

He replied:

– It is exceedingly difficult.

– O Devaputra! What a bodhisattva does is even more difficult. Why? Because a bodhisattva abides within the conditioned without abandoning it, realizes the unconditioned without dwelling therein, and returns to the conditioned to aid all sentient beings.

– Venerable Bodhisattva Manjushri! Does a bodhisattva's fear arise from conditioned dharmas or from the unconditioned Dharma?

– O Devaputra! A bodhisattva's fear arises from two causes and conditions: from both the conditioned and the unconditioned. Why? Within the conditioned, the bodhisattva fears sensual desire; within the unconditioned, the bodhisattva fears the absence of desire.

– Venerable Bodhisattva Manjushri! It would seem that a bodhisattva has no sensual desire. Why, then, does the bodhisattva still have fear?

– O Devaputra! To dwell within the three realms without being bound by them is the fear; yet to have no connection with the three realms is to fall into the ranks of the shravakas.

– Venerable Bodhisattva Manjushri! How does a bodhisattva attain fearlessness?

– O Devaputra! While within the conditioned, a bodhisattva always acts in accordance with wisdom; through skillful wisdom, the bodhisattva does not fall into the unconditioned. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! For the sake of all sentient beings, a bodhisattva does not depart from the path of the conditioned; yet because the bodhisattva seeks to attain the Buddha-Dharma, the bodhisattva does not dwell in the path of the unconditioned. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! Through causes and conditions that produce merit and through giving, a bodhisattva remains connected with conditioned dharmas; because the bodhisattva seeks to attain the Buddha's wisdom, the bodhisattva does not fall into the unconditioned Dharma. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! When a bodhisattva abides in the conditioned, the bodhisattva is already firmly established in meditative concentration. Established in skillful wisdom, the bodhisattva emerges from meditative concentration to guide the myriad beings. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! By abiding in the bodhicitta, a bodhisattva brings forth merit; with a steadfast mind of great compassion, the bodhisattva aids all sentient beings. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! By dwelling in seclusion and tranquility, a bodhisattva knows the deeds of Mara and therefore uses skillful means to subdue every kind of demonic activity. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! A bodhisattva abides in great loving-kindness in order to expound the Dharma everywhere and abides in great compassion in order to practice every kind of giving. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! A bodhisattva abides in samsara to cultivate the root of nirvana. A bodhisattva abides in nirvana to perceive clearly the root of samsara. Thus does a bodhisattva attain fearlessness.

Furthermore, O Devaputra! A bodhisattva causes arising within non-arising and is born within conditioned dharmas; the bodhisattva comprehends all dharmas, does not extol the five skandhas or the six sense objects, and sees them all as quiescent, so there is no object that is produced. Because what is quiescent neither arises nor increases, amid arising and increase the bodhisattva penetrates non-arising.

Knowing sensual desires, the bodhisattva is not defiled by them. The bodhisattva has surpassed both those beyond training and those still in training, does not follow the shravakas' path of liberation and regard it as wondrous, enters a human body without abandoning the Dharma-body, and, while within Mara's domain, manifests a body and practices throughout the Dharma realm. Diligently employing wisdom, the bodhisattva enters the unconditioned; employing skillful wisdom, the bodhisattva returns from the unconditioned to the conditioned.

Whether circumstances are favorable or unfavorable, the bodhisattva practices patience. The bodhisattva constantly recollects the Buddha's manifestations and longs to behold them, and no longer has doubts regarding the manifestations of the Dharma. Thus does a bodhisattva attain fearlessness.

Chapter 6: ABIDING IN THE PATH

At that time, Devaputra Suchan asked Bodhisattva Manjushri:

– How does a bodhisattva abide in the path?

– O Devaputra! A bodhisattva expounds the Dharma that extinguishes craving but does not seek realization by abiding in that extinction. A bodhisattva expounds the Dharma that extinguishes lust, anger, delusion, and all sensual desires but does not seek realization within that cessation. Therefore, O Devaputra, this is how a bodhisattva abides in the path.

Furthermore, O Devaputra! A bodhisattva expounds emptiness but does not seek realization by means of that Dharma of emptiness; expounds signlessness but does not seek realization by means of that Dharma; expounds wishlessness but does not seek realization by means of that Dharma; expounds the Dharma of non-conjunction but does not seek realization by means of that Dharma; expounds the Dharma of non-arising but does not seek realization by means of that Dharma; expounds that there is no place of arising but does not seek realization by means of that Dharma; expounds the immeasurable but does not seek realization by means of that Dharma; expounds the Dharma of freedom from craving but does not seek realization by means of that Dharma;

expounds the Dharma of freedom from an object of action but does not seek realization by means of that Dharma; and expounds the Dharma that extinguishes all phenomena but does not seek realization by means of that Dharma.

This is how a bodhisattva abides in the path.

Furthermore, O Devaputra! By not giving, a bodhisattva completely fulfills the perfection of giving. By not observing the precepts, a bodhisattva completely fulfills the perfection of moral discipline. By harboring anger, a bodhisattva completely fulfills the perfection of patience. With a slothful mind, a bodhisattva completely fulfills the perfection of diligence. With a distracted mind, a bodhisattva completely fulfills the perfection of meditative concentration. With a deluded mind, a bodhisattva completely fulfills the perfection of wisdom. Thus, O Devaputra, this is how a bodhisattva abides in the path.

– Venerable Bodhisattva Manjushri! Why is this said?

– O Devaputra! There are four kinds of non-giving. What are the four?

1. Not abandoning any sentient being.

2. Not abandoning any dharma.

3. Not departing from the bodhicitta.

4. Not departing from any merit.

These are the four dharmas of non-abandonment, which constitute the complete fulfillment of the perfection of giving.

O Devaputra! Thus, the observance of precepts is due to the mind not yet being subdued. Once the mind has been subdued, one relinquishes the precepts. Having relinquished the precepts, one emerges from darkness. Having emerged from darkness, one attains illumination. Having attained illumination, one attains equality. Having attained equality, one attains wisdom. Having attained wisdom, one attains the wisdom of liberation.

O Devaputra! Thus, by relinquishing the precepts, one completely fulfills the perfection of moral discipline. This is precisely when a bodhisattva demonstrates the censure of the Lesser Vehicle and the praise of the Great Vehicle. Having praised the Great Vehicle, the bodhisattva reaches the Great Vehicle and therefore completely fulfills the perfection of patience.

O Devaputra! Precisely because a bodhisattva is never deceptive in body, speech, or mind, the bodhisattva is not indolent; completely fulfilling that Dharma is the perfection of diligence.

O Devaputra! Even in a dream, a bodhisattva's mind neither recollects nor clings to the two extremes. Why? Because a bodhisattva takes no delight in the shravaka vehicle or the pratyekabuddha vehicle. Taking no delight in the two vehicles, the bodhisattva reaches the Great Vehicle. Having reached the Great Vehicle, the bodhisattva completely fulfills the perfection of meditation.

O Devaputra! All dharmas are obscure, like grass, trees, walls, partitions, tiles, and stones. Such obscurity, through long-established perception, comes to signify baseness and delusion. Therefore, the root of the obscurity of all dharmas must be awakened to through wisdom. When wisdom is complete upon the path, the perfection of wisdom has been completely fulfilled.

O Son of Heaven! Such accordant conduct is the bodhisattva's abiding in the path.

Furthermore, O Son of Heaven! The bodhisattva does not abandon the path of birth and death, nor does he seek the course of nirvana. With regard to nirvana, he does not sever anything; with regard to birth and death, he creates nothing. He also has no abiding place. He enters the false path in order to establish the true path. This is the bodhisattva's abiding in the path.

Furthermore, O Son of Heaven! The bodhisattva aids all sentient beings in order to seek and attain all dharmas, yet he apprehends neither any sentient being nor any dharma. Why is this? Because he does not abandon the bodhisattva's path of practice and transformation, and whatever he expounds is always truthful and effective. This is the bodhisattva's abiding in the path.

Furthermore, O Son of Heaven! The bodhisattva clearly knows that the paths cultivated by the two vehicles do not aspire to the attainment of unsurpassed bodhi. He clearly knows that on the bodhisattva's path of cultivation, all faculties must be complete and all merits perfected; only thereafter does he teach and transform sentient beings in accordance with their capacities. This is the bodhisattva's abiding in the path.

Furthermore, O Son of Heaven! Whatever accordant deeds the bodhisattva performs amid birth and death are all undertaken for the sake of beings in birth and death, yet he does not undergo the karmic recompense of birth and death. The bodhisattva engages with both body and mind, yet remains undefiled. All his meritorious deeds are performed in fulfillment of his vows; he does not perceive them as existent, nor does he regress from the path. Why is this? Because he has fully accomplished all things. This is the bodhisattva's abiding in the path.

Furthermore, O Son of Heaven! The bodhisattva, while upon the path, seeks to attain the path but does not choose extinction. This is the bodhisattva's abiding in the path.

The Son of Heaven again asked:

– Bodhisattva Manjusri, how does a bodhisattva, while upon the path, still seek the path?

– O Son of Heaven! Because of birth and death, it is called the path. The bodhisattva seeks to attain the path in order to liberate sentient beings, yet all are devoid of true existence; there is nothing sought and no one liberated.

– Bodhisattva Manjusri, when all sentient beings in the world have entered the path, is that the practice of a bodhisattva?

– O Son of Heaven! It is so. When all people in the world have entered the path, this is called the practice of a bodhisattva. Why is this? O Son of Heaven! Although the bodhisattva practices in the world, he is not defiled by worldly dharmas. While conforming to sensual desire, he manifests freedom from desire; yet because he does not cling to freedom from desire, he manifests within birth and death. He knows that all dharmas are neither born nor extinguished and that there is no desirable attainment; yet with regard to what is undesirable, he does not seek realization. He maintains the five skandhas and the six sense objects, while remaining apart from the five skandhas and the six sense objects. They are not objects cognized by a self; knowing clearly how the five skandhas and six sense objects are maintained, he therefore expounds the Dharma for all sentient beings. The five skandhas and six sense objects are all empty, devoid of true existence, and cannot be cognized. Having recognized that they are devoid of true existence, he attains meditative liberation, samadhi, and samapatti; gathering them into a single unity, he then attains the bases of spiritual power. Once his mind abides firmly, he can enter universally into the minds of all sentient beings. That mind is never obstructed by delight in the deeds of Mara. The bodhisattva is not defiled by the deeds of Mara and does not abandon the realm of the Buddha. Within the realm of Mara, he practices and transforms beings in accordance with whatever is done. With regard to dhatus and ayatanas, he is neither shaken nor caused to regress. In the human realm, he gives and aids all beings. This is the bodhisattva's diligent practice of worldly dharmas.

Chapter 7: THE BODHISATTVA'S PRACTICE

At that time, the Son of Heaven Suchandra again asked Bodhisattva Manjusri:

– What is the bodhisattva's diligent practice? Please expound it for us.

Manjusri replied:

– O Son of Heaven! Having no object of practice is itself the practice in which profound, pure reverence has been securely established; this is the bodhisattva's practice. It suffers no diminution with regard to whatever appears to exist. In stillness, the intention acts in accord; keeping the mind upon the path is the practice of non-forgetfulness.

An impartial mind is the practice of generosity. A gentle and harmonious mind is the practice of moral discipline. A tranquil mind is the practice of patience. A mind free from indolence is the practice of diligence. Stillness of body and mind is the practice of meditation. Practicing within the dharmadhatu without attachment or defilement is the practice of wisdom.

A mind free from partiality is the practice of loving-kindness. Not abandoning any sentient being is the practice of great compassion. Regarding sensual desire as devoid of self and all that is done as empty is the practice of sympathetic joy. Being serene and free from thought is called the practice of equanimity.

Not aspiring to birth among gods or humans is the practice of meditation. Clearly knowing all phenomena is the practice of the wisdom of suffering. Regarding the skandhas as illusions and recognizing dependent origination, the various kinds of ignorance, formations, and so forth, is the practice of the wisdom of cessation. Discerning quiescent extinction is the practice of the wisdom of the path. Not delighting in accumulation is the practice of wisdom that creates causes. Clearly knowing tranquility is the practice of wisdom concerning conditions.

Always being decisive regarding meaning and principle is the practice of integration. Meaning that does not cling to any place and that brings all language to an end is the practice of relying upon the Dharma. The indestructibility of the dharmadhatu is the practice of relying upon quiescent extinction. The unreality of name and form is the practice of dependent recompense. Regarding all dharmas as sounds and echoes is the practice of relying upon meaning. Manifesting all the excellent marks is the practice of relying upon the wisdom-body. A body adorned with all the excellent marks is the practice of relying upon moral discipline.

Knowing the minds of others is the practice of the divine eye. Purifying transgressions is the practice of the divine ear. Profound purity of moral discipline is the practice of knowing the minds of others. The elimination of transgressions is the practice of knowing former lives. Discerning the three evil destinies is the practice of spiritual power.

A mind that has attained mastery is the steadfast practice. An indestructible mind is the essential practice. A mind that neither moves nor wavers is the practice of secure establishment. A mind without alarm or fear is the practice of equanimity.

A mind ever mindful and dependent upon nothing is the practice of being like empty space. Observing and knowing all things is the practice of being like an illusion. The mark of adornment is the practice of being like a dream. The excellent mark upon the soles of the feet is the practice of luminosity. The mark of non-accumulation is the practice of being like an image. The mark of nonattachment is the practice of being like an echo. The mark of definitive meaning is the practice of being like a mirage.

The mark of awakening is the practice of emptiness. The mark of discerning the body is the practice of signlessness. The mark of discerning the mind is the practice of wishlessness. The mark of discerning the three realms is the practice of non-encounter. The mark of discerning mutual encounters is the practice of subduing Mara. The constant interrelation of mind, mentation, and consciousness is the practice of ensuring that the enduring Three Jewels are never severed. All growth is the mark of practice. O Son of Heaven! When the mind always practices and transforms beings in this way, this is the practice upon the bodhisattva's path of cultivation.

Chapter 8: DISCERNMENT

At that time, the Son of Heaven Suchandra asked Bodhisattva Manjusri:

– When a bodhisattva abides in the path and follows this practice, has he surpassed the sravakas and pratyekabuddhas?

Bodhisattva Manjusri replied:

– Indeed, O Son of Heaven! It is just as you have said. The practice of a bodhisattva truly surpasses that of the sravakas and pratyekabuddhas. Why is this? Because he does not believe in or cling to anything attained; neither does he grasp any dharma, nor does he practice according to the eight stages. He does not cling to the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of pratyekabuddhahood. Nor does he cling to the Tathagata, to perfect enlightenment, or to the Blessed One.

Thus, O Devaputra! If one does not conceive of that and does not grasp at the notion that this is a bodhisattva, then one is indeed a bodhisattva. Since there are no worldly dharmas, there are no dharmas of lust, anger, delusion, birth and death, or nirvana. If one does not conceive of that and does not grasp at the notion that this is a bodhisattva, then one is indeed a bodhisattva.

The Devaputra again asked:

– Bodhisattva Manjusri, why is this said? Through what causes and conditions does a bodhisattva gain realization and attain the Dharma of nirvana?

Manjusri replied:

– O Devaputra! A bodhisattva faithfully understands that all dharmas are entirely quiescent; amid desires, the bodhisattva neither craves nor clings and does not place faith in other paths. Why is this? Because the bodhisattva has faith only in the six paramitas and, having faith in them, accepts and upholds them in order to liberate all who are bound. The bodhisattva constantly seeks to attain wisdom, has no fear amid birth and death, and has no dread of nirvana. This is how a bodhisattva understands the essential Dharma.

The Devaputra asked:

– Bodhisattva Manjusri, how is a bodhisattva able to accept the true Dharma?

Manjusri replied:

– O Devaputra! A bodhisattva accepts and upholds all the dharmas taught by the Buddhas and is not swept away by worldly dharmas. The bodhisattva takes the Dharma of the Path alone as the principle of life, abides firmly in the meaning of the Dharma, and does not abide in sensual desire. Thus, the bodhisattva attains the wondrous power of the teaching, rather than worldly power; gains the meaning of the teaching and does not delight in worldly meanings; reveres the teaching and does not revere worldly dharmas; relies upon the Dharma and not upon persons; speaks in accordance with the true Dharma and does not utter words contrary to the Dharma; abides in what accords with the true Dharma and does not abide in what is contrary to it. Through the Dharma, the bodhisattva acquires penetrating and accurate understanding without obstruction, clearly knows all dharmas, attains dharani, remembers without forgetting, uses the seven precious treasures to bring all endeavors to fulfillment, and, relying upon all dharmas, comes to abide in mastery of the Dharma.

O Devaputra! Therefore, a bodhisattva must wholeheartedly uphold the essential true Dharma.

The Devaputra asked:

– Great Being Manjusri, how does a bodhisattva attain eight things?

Manjusri replied:

– O Devaputra! A bodhisattva emerges from the eight wrong paths and, through pure merit, practices the Noble Eightfold Path. Because the bodhisattva's vows are fulfilled, the bodhisattva enters the Path and enables all people in the world who are amid the eight difficulties to abide in the Path. Those beings who are not amid the eight difficulties are enabled to obtain male bodies. The bodhisattva is ever mindful of the eight awakenings, constantly vows to arouse the mind of bodhi without ever abandoning it, and attains the eight meditative liberations. These are the eight things attained by a bodhisattva.

The Devaputra asked:

– Bodhisattva Manjusri, how does a bodhisattva attain the fruit of stream-entry?

Manjusri replied:

– O Devaputra! A bodhisattva sees that all people are being swept along by the current of birth and death into the great ocean. The bodhisattva, being powerful, travels against the current, cuts off the stream of birth and death, does not forsake the original vow, and eliminates the three evil paths. The bodhisattva enables all sentient beings to attain a place of peace and security, removes all doubt concerning the truth, abides in the treasury of the Buddha's Dharma, transcends the course of ordinary beings, stands firmly in the Buddha-Dharma, clearly knows the shore of birth and death, and proceeds toward the gateway to nirvana. In all worlds, the bodhisattva is foremost in profundity, constantly establishes the resolve to practice the path of liberation, directs everyone toward the Dharma of the Path, and is able to enter the bodhimanda. Contemplating the present, the bodhisattva instructs and guides everyone to leave birth and death far behind; amid conditioned dharmas, the bodhisattva reveals and praises the unconditioned Dharma and rejoices together with those who have attained non-retrogression. This is how a bodhisattva attains the fruit of stream-entry.

The Devaputra asked:

– Great Being Manjusri, how does a bodhisattva attain the fruit of once-returning?

Manjusri replied:

– O Devaputra! A bodhisattva knows all dharmas of the future that have not yet arisen, enters birth and death to rescue all beings, and expounds the Dharma to lead them to awakening. The bodhisattva clings neither to conditioned dharmas nor to unconditioned dharmas, perceiving neither coming nor going. Although manifesting coming, the bodhisattva has completely ended craving; although manifesting going, the bodhisattva ultimately performs no fabrication. In coming, the bodhisattva does not depart from the true Dharma; in coming, the bodhisattva does not follow the enticements of Mara; in coming, the bodhisattva proceeds directly to the bodhimanda; in going, the bodhisattva manifests the preservation of the Buddha's teachings. Relying upon the true Dharma, the bodhisattva rescues all sentient beings, enabling them to cross the abyss of birth and death, and firmly attains the dharmas of supernormal powers, which nothing can destroy. This is how a bodhisattva attains the fruit of once-returning.

The Devaputra asked:

– Great Being Manjusri, how does a bodhisattva attain the fruit of non-returning?

Manjusri replied:

– O Devaputra! All that a bodhisattva cognizes advances toward realization, unobscured by the skandhas and not falling into inverted views. Within that advancement, there is neither coming nor going. In advancing in that direction, the bodhisattva does not follow what is contrary to the Dharma, but teaches beings to end all fear; is free from craving, anger, and delusion; and always excels in every work of transformation. The bodhisattva perfects the Buddha-dharmas; the merits of past and present are equal and undifferentiated; and, because all endeavors have been completed, the bodhisattva receives a prediction of awakening. Wherever something can be done but has not been done, wherever mastery has not been attained, and wherever sentient beings have not yet reached the Path, the bodhisattva uses wisdom to liberate them. The light of awakening does not come from another. This is how a bodhisattva attains the fruit of non-returning.

The Devaputra asked:

– Great Being Manjusri, how does a bodhisattva attain the fruit of arhatship?

Manjusri replied:

– O Devaputra! A bodhisattva relinquishes all possessions, subdues craving, and expounds the Dharma for all sentient beings. For those filled with anger, the bodhisattva uses the Dharma to teach, transform, and subdue them, enabling them to eliminate every evil manifestation. For those who are deluded, the bodhisattva instructs them through the Dharma and enables them to abide in the principle of emptiness and to behold all dharmas. The bodhisattva always diligently cultivates the Dharma of the Buddhas, and the mind takes no delight in worldly dharmas. All gatherings are impermanent. In making offerings, the bodhisattva is supreme, like a lotus flower unstained by mud. Because all dharmas are without self, the bodhisattva neither appropriates them nor regards them as truly existent. Ever mindful of this, the bodhisattva accepts and upholds all dharmas, uses wisdom to discern the principle of emptiness, and enables people to establish their resolve in accordance with their inclinations. All vows made in previous lives are completely fulfilled. The bodhisattva's resolve is steadfast and does not depend upon others; receiving all good and harsh words with joy, the bodhisattva remains ever resolute in bringing about transformation so as to liberate all sentient beings. This is how a bodhisattva attains the fruit of arhatship.

The Devaputra asked:

– Great Being Manjusri, how does a bodhisattva enter the ranks of the sravakas?

Manjusri replied:

– O Son of the Devas! When a bodhisattva expounds the Dharma for those who have not yet heard it, this is the practice of a shravaka. Those who have no faith in the Shravaka Vehicle are caused to have faith. To those attached to dharmas, he explains the Dharma of non-arising and non-origination, enabling those who have not heard it to hear. To those who rely upon causes and conditions, he explains the principle of no self and no person, enabling them to comprehend and cultivate it. Within the Dharma of “emptiness,” he teaches the vast nature of the Buddha-Dharma; the essential Dharma thus established is like empty space. He enables those who hear the Dharma always to practice diligently without obstruction, not to follow the teachings of others, but personally to cultivate meditative concentration. He clearly comprehends all sounds of the past, future, and present. Having severed every basis for the creation of karma, he is complete in merit, attains inexhaustible illustrations of the meaning of the Dharma, and knows all the intentions and actions of all sentient beings. With wisdom he manifests, guides, and benefits them, teaching the Dharma according to their inclinations, enabling them to understand thoroughly, abandon all arrogance, and constantly act in accordance with their original vows. This is how a bodhisattva can enter the ranks of the shravakas.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva attain the fruition of a pratyekabuddha?

Manjushri replied:

– O Son of the Devas! A bodhisattva attains skillful means concerning causes and conditions and knows that dharmas have no self, no person, no lifespan, no living being, and no sovereign master, yet he adorns himself with them. Dharmas are false and unreal, dependent upon nothing; the characteristics of causes and conditions and their analogies are likewise so. Clearly perceiving causes and conditions, he takes the Path as his life. In relation to the teachings, he remains constantly joined with the paramitas and with every attainment; by practicing the four benefactions, he severs all arrogance—this is the wondrous functioning of spiritual powers. Knowing that dharmas arise through causes and conditions, he does not cling to annihilation and does not believe that karma comes from elsewhere. He awakens to the impartial Path; what he believes, sees, and understands does not contradict his own resolve. He does not follow the merits of lesser dharmas but establishes the Great Dharma, relying upon causes and conditions to practice all dharmas. This is how a bodhisattva attains the fruition of a pratyekabuddha.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva attain the fruition of Buddhahood?

Manjushri replied:

– O Son of the Devas! A bodhisattva understands that all dharmas are originally quiescent and knows that none truly exist. He clearly knows the evil deeds of devas and humans, and because his mind is set upon liberating beings, he relinquishes peace and happiness for himself. Why is this? Because the bodhisattva understands every wisdom, personally and clearly knows wisdom, understands that desires are empty, and that his own body is also empty. In a single thought-moment he attains awakening and is thereafter not shaken by anything else, while manifesting innumerable deeds such as those described above. This is how a bodhisattva attains the fruition of Buddhahood.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva attain the fruition of the Tathagata?

Manjushri replied:

– O Son of the Devas! A bodhisattva attains it by means of the path of the Tathagata. Suchness is true and never lost. Suchness is establishment; Suchness is generosity; Suchness is observance of the precepts; Suchness is patience; Suchness is diligence; Suchness is meditative concentration; Suchness is wisdom; Suchness is skillful means; Suchness is penetrating wisdom. Suchness is a person and is not a person; manifesting as a person, one establishes practices and cultivates them, severs birth and death, surpasses all within every practice, transcends every fear, and reaches the shore of awakening. Regarding that which is crossed over, there is no farther shore, nor does one abide at the farther shore; even regarding this shore, one does not abide at this shore. Because the nature has been pure from the beginning, one transcends the two realms, leaves darkness far behind, clearly perceives equality, and, with regard to darkness and light, passes beyond the realm of darkness. The Tathagata comes from nowhere; having eliminated every defilement, he returns nowhere. This is how a bodhisattva attains the fruition of the Tathagata.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva attain the fruition of the World-Honored One and completely end the realm of birth and death?

Manjushri replied:

– O Son of the Devas! A bodhisattva extinguishes all craving and desire and transcends birth and death in the three realms. Where there is existence, he manifests nonexistence; he saves the myriad beings and subdues the maras. He leaves far behind all delightful places to which one may easily become attached, enabling beings to lay down their heavy burdens and depart from those places forever. He sees everywhere the sources from which good and evil arise. Having abandoned delightful places and sensual lust, he cultivates the dharmas of meditative concentration with a gentle mind and remains united with observance of the precepts. Seeing every evil place, he is not attached. He enters all bodies and knows every form and characteristic. Within birth and death he guides beings, practices generosity, and creates every kind of merit. He always delights in making offerings, extending throughout the three realms without ever becoming weary or abandoning this work, and is revered by all beings throughout the three realms. This is how a bodhisattva attains the fruition of the World-Honored One.

– Venerable Manjushri! How does a bodhisattva attain the fruition of Perfect, Complete Awakening?

Manjushri replied:

– O Son of the Devas! A bodhisattva is impartial toward both the five heinous offenses and the mind of the right path; therefore, he awakens equally to them all. He is impartial toward cognition and the four inversions, impartial toward the obstructions of the skandhas and hindrances, and impartial toward the undifferentiated Path; therefore, he awakens equally to them all. He is impartial toward sensual desire, anger, delusion, and the various desires, and is also impartial toward the Path; therefore, he awakens equally to them all. He is impartial toward the dharmas of ordinary beings, dharmas appropriate for cultivation, dharmas inappropriate for cultivation, the dharmas of pratyekabuddhas, and the dharmas of bodhisattvas, regarding them all equally in relation to the Path; therefore, he awakens equally to them all. This is how a bodhisattva attains the fruition of Perfect, Complete Awakening.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva attain the fruition of the World-Honored One?

Manjushri replied:

– O Son of the Devas! A bodhisattva teaches the people of the world, enabling them to abandon every kind of greed, anger, and delusion and to produce merit. For their sake he turns the Dharma wheel and enables all who hear the teaching to uphold it. He clearly reveals what is contrary to the Dharma and teaches them the Dharma of liberation and the Dharma of loving-kindness and compassion. He teaches throughout the trichiliocosm. His Dharma is honored by all people in the world. He serves as a refuge for all sentient beings, a bright lamp for every kind of being, the supreme light among all lights, and the foremost quiescence among all forms of quiescence. He enables all beings to extinguish every conceptual attachment and completely eliminate all doubts concerning the true Dharma. He nurtures and assists them, causing every kind of merit to increase. Wheel-Turning Kings, the Four Heavenly Kings, Shakra Devendra, and Brahma Kings all bow to him in reverence. Though despised by fools, he never harbors resentment; though praised by the wise, he takes no delight in it. His mind is always impartial, like empty space. The World-Honored One is the Most Excellent One in the world. This is how a bodhisattva attains the fruition of the World-Honored One.

– Venerable Manjushri! How does a bodhisattva enter the dharmas of ordinary beings?

Manjushri replied:

– O Son of the Devas! In relation to the conduct of all people, a bodhisattva uses skillful means to manifest in ways that accord with them, while clearly understanding and remaining undefiled and unattached. Thus, the bodhisattva enters the dharmas of ordinary beings.

The Son of the Devas asked:

– Venerable Manjushri! How does a bodhisattva enter the dharma of sensual desire?

Manjusri replied:

“O Son of Heaven! A bodhisattva is ever vigilant, devoting the full strength of his mind to attaining the Buddha-Dharma. He constantly aspires with utmost earnestness to perfect his own body as the body of the Tathagata, directing a mind of loving-kindness toward all sentient beings and bestowing gifts without anger. Therefore, the bodhisattva enters the dharma of desire.”

The Son of Heaven asked:

“Great Being Manjusri! How does a bodhisattva enter the dharma of anger?”

Manjusri replied:

“O Son of Heaven! Within a single matter, a bodhisattva perceives all eighteen matters. He regards the Two Vehicles as merely skillful means, manifests desire within conditioned dharmas, yet remains mentally unattached and undefiled amid desire. Why is this? It is in order to teach and transform all sentient beings. Therefore, the bodhisattva enters the dharma of anger.”

The Son of Heaven asked:

“Great Being Manjusri! How does a bodhisattva enter the dharma of ignorance?”

Manjusri replied:

“O Son of Heaven! The absence of right understanding is called ignorance. With regard to the dhatu of all dharmas, samadhi, and wisdom, one neither knows nor understands, neither practices nor creates, and neither abandons them. Therefore, the bodhisattva enters the dharma of ignorance in order to teach and transform those who are ignorant.”

The Son of Heaven asked:

“Great Being Manjusri! How does a bodhisattva enter the dharma of birth and death?”

Manjusri replied:

“O Son of Heaven! A bodhisattva remains entirely unmoved amid birth and death. Why is this? Because he seeks to attain the Buddha Way, he abides firmly and unwaveringly, and none of the maras can disturb him at will. He is no longer attached to any conditioned activity. He regards birth and death with the same equality as the Buddha-Dharma. He takes no delight in lesser dharmas but earnestly seeks the Great Dharma and ever abides therein. Therefore, the bodhisattva enters the dharma of birth and death.”

The Son of Heaven asked:

“Great Being Manjusri! How does a bodhisattva enter the dharma of nirvana?”

Manjusri replied:

“O Son of Heaven! In accordance with worldly customs, a bodhisattva manifests the path to nirvana. Clearly knowing the origin of all dharmas, he extinguishes them. While carrying out his liberative activity within nirvana, he does not abide in nirvana; and because he carries out his liberative activity within nirvana, he does not abandon nirvana. Therefore, the bodhisattva enters the dharma of nirvana.”