商主天子所問經

At that time, the Blessed One was dwelling on Mount Gridhrakuta, near the great city of Rajagriha, together with a complete assembly of one thousand two hundred and fifty bhiksus. There was also a congregation of great bodhisattvas, led by the Bodhisattva Maitreya and Manjusri, the Dharma Prince and great bodhisattva. Their number was beyond reckoning, and they had gathered in full at the Dharma assembly from Buddha lands throughout all directions.

At that time, the deva-son Merchant Chief, accompanied by innumerable devas and surrounded before and behind by an assembly numbering in the hundreds of thousands, went to where the Buddha was. They bowed their heads at his feet, circumambulated him three times to the right, and presented all kinds of offerings to the Tathagata. Wishing to hear the Dharma, they remained before the Blessed One and Manjusri, the Dharma Prince. The deva-son Merchant Chief then joined his palms, faced the Buddha, and said:

“Blessed One! I respectfully request Manjusri, the Dharma Prince, to expound the true Dharma. In this assembly today are deva-sons who long ago were taught and brought to accomplishment by the Bodhisattva Manjusri. If they can comprehend the wisdom and eloquence of the Bodhisattva Manjusri, they will arouse the aspiration for unsurpassed bodhi. Having aroused that aspiration, they will certainly become irreversible in the Buddha Dharma.”

The Buddha said to the Bodhisattva Manjusri:

“Good man! You should expound the essential teaching for the deva-son Merchant Chief and the other devas.”

At that time, the Bodhisattva Manjusri obeyed the Buddha’s instruction and said to the deva-son Merchant Chief:

“You should listen single-mindedly, receive this teaching, and remember it well. I shall distinguish and explain it clearly for you. Just as great bodhisattvas enter the wisdom of all-knowledge, penetrate all dharmas and reach the other shore, and swiftly perfect the six paramitas, so must they cultivate the wisdom of all-knowledge.

“Good man! The wisdoms of great bodhisattvas are: the wisdom that knows suffering; the wisdom that accomplishes liberation; the wisdom that knows the origin of suffering; the wisdom that cultivates roots of goodness; the wisdom that knows cessation; the wisdom that gives rise to transcendence; the wisdom that knows the path; the wisdom that knows what is not the path; the wisdom that knows causes; the wisdom that does not lose anything; the wisdom that knows results; the wisdom that gathers and realizes all conditions; the wisdom that accumulates and discerns; true wisdom; Buddha-wisdom; sovereign wisdom; the wisdom of dependent arising; the wisdom that reveals through analogies; the wisdom that knows the skandhas; the wisdom that eliminates the defilements of desire;

the wisdom that knows the realms; the wisdom that reveals the Dharma realm; the wisdom that knows the ayatanas; the wisdom that contemplates the absence of aggregates; the wisdom of generosity; the wisdom that does not exceed the proper time; the wisdom that knows moral discipline; the wisdom that brings those beings who do not observe moral discipline to accomplishment; the wisdom of patience; the wisdom of diligence; the wisdom that skillfully performs all tasks; the wisdom of meditative concentration; the wisdom that redirects meditation; the wisdom that knows wisdom; the wisdom of cognition; the wisdom of skillful means; the wisdom that brings sentient beings to complete accomplishment; the wisdom of loving-kindness; the wisdom that knows the vehicle of ordinary beings;

the wisdom of compassion; the wisdom that never wearies; the wisdom of sympathetic joy; the wisdom that joyfully delights in the Dharma; the wisdom of equanimity; the wisdom that accomplishes the dharmas of the Buddhas; the wisdom that guides sentient beings to liberation; the wisdom of observation; the wisdom that always practices reverently; the wisdom that establishes beings where there is no burial; the wisdom of right effort; the wisdom of right awakening; the wisdom of bases of spiritual power; the wisdom that contemplates all conditioned activities as uncreated; the wisdom that knows faith, faculties, and powers; the transcendent wisdom of all-knowledge; the wisdom of the faculty and power of diligence; the wisdom that is not oppressed by any affliction;

the wisdom of the faculty and power of mindfulness; the wisdom that never forgets any dharma; the wisdom of the faculty and power of samadhi; the wisdom of the equality of all dharmas; the wisdom of faculties and powers; the wisdom of the supreme faculties; the wisdom of the factors of bodhi; the wisdom that realizes the path; the wisdom that transcends all false paths; the wisdom that relies upon conditions; the wisdom that knows exhaustion; the wisdom that knows the inexhaustibility of roots of goodness; the wisdom of non-arising; the wisdom that attains the patience regarding the non-arising of dharmas; the wisdom of mindfulness of the Buddha; the wisdom that perfects one’s own person; the wisdom of mindfulness of the Dharma; the wisdom that turns the Dharma;

the wisdom of mindfulness of the Sangha; the wisdom that enters the equality of avaivartika; the wisdom of mindfulness of giving; the wisdom that does not abandon sentient beings; the wisdom of mindfulness of moral discipline; the wisdom that fulfills all vows; the wisdom of mindfulness of emptiness; the wisdom that commits no evil deeds; the wisdom that does not conceptualize any dharma; the wisdom that knows loving minds; perfect wisdom; the wisdom that fully carries out all deeds without weariness; the wisdom that knows the medicines suited to sentient beings; the wisdom of skillful means for practicing in accordance with the Dharma; the wisdom of what is possible and what is impossible; the wisdom that does not act where action is impossible; the wisdom of the ten powers;

the wisdom that accords with the two vehicles; the wisdom of fearlessness; the wisdom that knows what obstructs and does not obstruct all dharmas; the wisdom that does not cling to a past body; the wisdom that does not abide in consciousness; the wisdom that does not cling to a future body; the wisdom that does not course through dharmas; the wisdom that does not cling to the present body; the wisdom that is unfixed and does not abide; the wisdom that knows the body to be supreme; the wisdom that knows sentient beings; the wisdom that enables them to attain liberation; the wisdom that knows karma to be of primary importance; the wisdom that distinguishes the voices of sentient beings; the wisdom that knows mind and intention to be of primary importance;

the wisdom that knows the arising of the mental activities of sentient beings; the wisdom that is free from error; the wisdom that recognizes the errors of sentient beings; the wisdom that knows what is liked and disliked; the wisdom that eliminates disputes; the wisdom that never loses right mindfulness; the wisdom that establishes beings whose minds are distracted; the wisdom that gathers all meditative concentrations; the wisdom that gathers those indolent sentient beings who do not practice the dharmas of the Buddhas; the wisdom that knows the proper time to teach and transform sentient beings; the wisdom of skillful means; and the wisdom of prajna.

“Deva-son! These are precisely the wisdoms of great bodhisattvas. Through such wisdoms, bodhisattvas attain the unobstructed wisdom of the Buddhas.”

At that time, the deva-son Merchant Chief said to the Bodhisattva Manjusri:

“How exceedingly rare, Bodhisattva Manjusri! The wisdom of great bodhisattvas is truly extraordinary within the three realms and cannot be accomplished through minor adornments.

“Bodhisattva Manjusri! Whoever gives rise to such wisdom possesses great spiritual powers.

“Bodhisattva Manjusri! How can a bodhisattva fully attain such adornment?”

He replied:

“When sentient beings hear the intrinsic nature of nirvana expounded, they are not afraid.”

“Bodhisattva Manjusri! For what reason is one called a bodhisattva?”

He replied:

“Deva-son! Because one abides in, enters, receives, and upholds the factors of bodhi, one is called a bodhisattva.”

“Bodhisattva Manjusri! For what reason is one called a great bodhisattva?”

He replied:

“Deva-son! Because one enters the Great Vehicle and is endowed with great wisdom, one is called a great bodhisattva.”

“Bodhisattva Manjusri! For what reason is one called a supreme bodhisattva?”

He replied:

“Deva-son! Because one enters the wisdom of dharmas, which cannot be attained through seeking, one is called a supreme bodhisattva.”

“Bodhisattva Manjusri! For what reason is one called a pure bodhisattva?”

He replied:

“Deva-son! Because one does not dwell together with the afflictions and arouses diligence to eliminate the afflictions of sentient beings, one is called a pure bodhisattva.”

“Bodhisattva Manjusri! For what reason is one called a completely pure bodhisattva?”

He replied:

“Deva-son! Because one causes sentient beings to practice the pure path, one is called a completely pure bodhisattva.”

“Bodhisattva Manjusri! For what reason is one called a Guide?”

He replied:

“Deva-son! Because, while abiding in this path, one can bring immeasurable and innumerable sentient beings to complete accomplishment, one is called a Guide.”

“Bodhisattva Manjusri! For what reason is one called a Teacher Who Tames?”

He replied:

“Deva-son! Because one ultimately tames sentient beings so that they are free from contention, one is called a Teacher Who Tames.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to perfect courage?”

He replied:

“O Son of the Devas! To subdue the hostile maras, pass beyond every kind of danger, and thereafter undertake the task of teaching and transforming sentient beings—this is called a bodhisattva’s perfection of courage.”

“Bodhisattva Manjushri, how does a bodhisattva bring joy to others?”

He replied:

“O Son of the Devas! First, he fulfills the vows he has made and does not rely upon the Two Vehicles. Such a bodhisattva brings joy to others.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to be called supreme?”

He replied:

“O Son of the Devas! Skillfully employing the expedient means of noble wisdom, he brings sentient beings to complete fulfillment and enables them to clearly embrace the true Dharma. Such a bodhisattva is called supreme.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to be called one who turns the Dharma wheel?”

He replied:

“O Son of the Devas! Relying upon the Buddhas, he comprehends all the words of sentient beings, yet nothing can cause him to turn away. Such a bodhisattva is called one who turns the Dharma wheel.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to transform and discipline beings?”

He replied:

“O Son of the Devas! A bodhisattva observes the precepts, abides in the precepts, and dispels the nets of doubt for sentient beings. Such a bodhisattva is called one who transforms and disciplines beings.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to realize the meaning of transformation?”

He replied:

“O Son of the Devas! He practices in accordance with what he has heard and is always truthful toward others. Such a bodhisattva is called one who realizes the meaning of transformation.”

“Bodhisattva Manjushri, how does a bodhisattva benefit sentient beings and bring them to complete fulfillment?”

He replied:

“O Son of the Devas! A bodhisattva cultivates wholesome dharmas and bestows them upon sentient beings. Such a bodhisattva is called one who accomplishes every benefit.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to manifest an upright mind?”

He replied:

“O Son of the Devas! If he knows that he has committed an offense and does not conceal it, such a bodhisattva is called one who manifests an upright mind.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to manifest a right mind?”

He replied:

“O Son of the Devas! If he does not harshly rebuke sentient beings who are afflicted by greed, anger, and delusion, such a bodhisattva is called one who possesses a right mind.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to be free from flattery?”

He replied:

“O Son of the Devas! When all his words and deeds are upright, such a bodhisattva is called one who is free from flattery.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva not to engage in deception?”

He replied:

“O Son of the Devas! When his words accord exactly with the thoughts in his mind, such a bodhisattva is called one who does not engage in deception.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva’s mind to be free from arrogance?”

He replied:

“O Son of the Devas! He always shows respect toward sentient beings and commits no evil deeds. Such a bodhisattva is called one whose mind is free from arrogance.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to be a great donor?”

He replied:

“O Son of the Devas! If he is able, for the sake of attaining the fruit of bodhi, to practice great relinquishment, how much more readily will he relinquish other things? Such a bodhisattva is called a great donor.”

“Bodhisattva Manjushri, how does a bodhisattva come to be called an observer of the precepts?”

He replied:

“O Son of the Devas! If he recognizes what constitutes a breach of the precepts and, even at the cost of his life, never abandons the mind of bodhi, such a bodhisattva is called an observer of the precepts.”

“Bodhisattva Manjushri, how does a bodhisattva perfect patience?”

He replied:

“O Son of the Devas! If, when subjected to oppression, he does not oppress others, such a bodhisattva is called one who has perfected patience.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva always to arouse diligence?”

He replied:

“O Son of the Devas! If he discerns all dharmas and finds that no dharma can be apprehended, such a bodhisattva is called one who arouses diligence.”

“Bodhisattva Manjushri, how does a bodhisattva come to be called one who abides in meditative concentration?”

He replied:

“O Son of the Devas! If he is able to return and manifest birth in the Desire Realm, such a bodhisattva is called one who abides in meditative concentration.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to perfect wisdom?”

He replied:

“O Son of the Devas! If, with wisdom, he relinquishes all fabrication, such a bodhisattva is called one who has perfected wisdom.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to practice loving-kindness?”

He replied:

“O Son of the Devas! If he is able to contemplate the realm of sentient beings as empty, such a bodhisattva is called one who practices loving-kindness.”

“Bodhisattva Manjushri, how does a bodhisattva practice compassion?”

He replied:

“O Son of the Devas! If he knows that all dharmas and bodhi are like empty space, yet does not relinquish diligence, such a bodhisattva is called one who has perfected compassion.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to practice sympathetic joy?”

He replied:

“O Son of the Devas! If he attains tranquility and quiescence, yet always delights in seeking the Dharma without ever becoming weary or satisfied, such a bodhisattva is called one who practices sympathetic joy.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to practice equanimity?”

He replied:

“O Son of the Devas! If he is not submerged in the world, yet practices within it to liberate the myriad beings, such a bodhisattva is able to practice equanimity.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain purity of body?”

He replied:

“O Son of the Devas! If, by means of a body that is like an illusion, he manifests a body of equality among sentient beings, such a bodhisattva is able to perfect purity of body.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain purity of speech?”

He replied:

“O Son of the Devas! If, with a full range of sounds, he is able to expound the true Dharma to sentient beings without error, such a bodhisattva is called one whose verbal karma is pure.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain purity of mind?”

He replied:

“O Son of the Devas! Knowing that all minds are the one mind, such a bodhisattva is called one who has attained purity of mind.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain the divine eye?”

He replied:

“O Son of the Devas! He sees forms while remaining apart from forms, and constantly contemplates forms while still remaining apart from forms. Such a bodhisattva is called one who has attained the divine eye.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain the divine ear?”

He replied:

“O Son of the Devas! If, upon hearing sounds, he contemplates them and remains apart from the characteristics of those sounds, such a bodhisattva is called one who has attained the divine ear.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to know the minds of others?”

He replied:

“O Son of the Devas! If he knows that the activities of mind continually flow according to arising and cessation, such a bodhisattva is called one who knows the minds of others.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to know former lives?”

He replied:

“O Son of the Devas! If, when recollecting the source, he knows it to be the limit of reality and does not perceive any increase, such a bodhisattva is called one who knows former lives.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain supernormal powers?”

He replied:

“O Son of the Devas! If he manifests all manner of illusory transformations without becoming attached or defiled in performing those illusory deeds, such a bodhisattva is called one who has attained supernormal powers.”

“Bodhisattva Manjushri, what does it mean for a bodhisattva to attain vastness?”

He replied:

“O Son of the Devas! If he is able to teach and transform boundless sentient beings, such a bodhisattva is called vast.”

“Bodhisattva Manjushri, how is a bodhisattva said to practice and teach independently?”

He replied:

“Son of the devas, if a bodhisattva does not abide in attachment together with the faculties and powers, that bodhisattva is said to practice and teach independently.”

“Bodhisattva Manjushri, how is a bodhisattva able to subdue and teach?”

He replied:

“Son of the devas, upon attaining the unmoving nature of all dharmas, without becoming angry, such a bodhisattva is said to be able to subdue and teach.”

“Bodhisattva Manjushri, how is a bodhisattva able to attain quiescence?”

He replied:

“Son of the devas, if, while amid the afflictions, a bodhisattva is not scorched by the various evil afflictions, but expounds the Dharma to eliminate the afflictions of sentient beings, that bodhisattva is said to have attained quiescence.”

“Bodhisattva Manjushri, how is a bodhisattva able to attain a mind of faith?”

He replied:

“Son of the devas, if, when the Buddha’s body is harmed, it cannot be destroyed, such a bodhisattva has attained a mind of faith.”

“Bodhisattva Manjushri, how does a bodhisattva employ skillful means?”

He replied:

“Son of the devas, if seeing the mind of bodhi is just like seeing all sentient beings, such a bodhisattva is said to employ skillful means.”

When Bodhisattva Manjushri expounded this Dharma, twelve thousand sentient beings in the great assembly generated the mind of bodhi, and five hundred bodhisattvas attained the patience regarding the non-arising of dharmas. At that time, the Blessed One praised Bodhisattva Manjushri:

“Manjushri, excellent, excellent! You have skillfully expounded this Dharma for the bodhisattvas. Thus it is, thus it is. You are able to expound such great merits for those excellent noble persons, and there are, moreover, immeasurable and innumerable other merits.”

At that time, the deva’s son Merchant Leader asked Bodhisattva Manjushri:

“Bodhisattva Manjushri, since the distant past, how many Buddhas have you made offerings to in order to attain such eloquence?”

He replied:

“Son of the devas, it is like the thought in the mind of an illusory person, which is free from every characteristic.”

“Bodhisattva Manjushri, an illusory person has no thinking mind; how much less that which is not an illusion!”

He replied:

“Son of the devas, the essential characteristics of all Buddha-Tathagatas are like this. Since those essential characteristics are thus, my offerings are also thus.”

“Bodhisattva Manjushri, for how long have you practiced the perfection of giving?”

He replied:

“Son of the devas, for as long as the Tathagata’s illusory manifestations.”

“Bodhisattva Manjushri, I have just asked how long you have practiced the perfection of giving. Why do you now answer in this way?”

He replied:

“Son of the devas, this cannot be answered, and therefore I have replied in this way.”

Manjushri said:

“Since the characteristic of an illusory manifestation is thus, how could it be answered how long I have practiced the perfection of giving?”

“Bodhisattva Manjushri, then should I think that you are miserly?”

He replied:

“Son of the devas, I truly am miserly.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, if the mind does not relinquish something, that is called miserliness.”

“Bodhisattva Manjushri, why is not relinquishing called miserliness?”

He replied:

“Son of the devas, I never relinquish the Buddha, Dharma, or Sangha, nor do I relinquish any sentient being. For this reason, I am called miserly.”

“If I carefully consider what you have said, then at present are you also one who breaks the precepts?”

He replied:

“Son of the devas, I too am one who breaks the precepts.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, would one who breaks the precepts not fall into the three evil destinies?”

He answered:

“It is just as the Buddha has taught.”

Manjushri said:

“Son of the devas, I am constantly mindful of entering the three evil destinies in order to bring sentient beings to complete fulfillment. For this reason, I am called one who breaks the precepts.”

“Bodhisattva Manjushri, surely you are not possessed of an angry mind?”

He replied:

“That is so, son of the devas.”

“For what reason do you say this?”

He replied:

“Is it not through an angry mind that all thoughts of attachment are severed?”

He answered:

“That is so!”

Manjushri said:

“Son of the devas, therefore I cherish no thought of attachment toward the various afflictions or toward the followers of the Two Vehicles. For this reason, I possess anger.”

“Bodhisattva Manjushri, do you now truly possess a mind of indolence?”

He replied:

“That is so!”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, an indolent person does not use body, speech, or mind to initiate and cultivate conditioned activities. I am now likewise: I neither abandon conditioned activities nor delight in them; I neither relinquish nor grasp them. For this reason, I am called indolent.”

“Bodhisattva Manjushri, do you truly possess a distracted mind?”

He replied:

“That is so!”

“For what reason do you say this?”

He replied:

“Son of the devas, an indolent person has no place in which to abide, and this may also be called a distracted mind.

“Son of the devas, within the realm of the noble ones, my mind has attained liberation. Because I bring all sentient beings to complete fulfillment, I have no place in which to

abide. For this reason, I am called distracted.”

“Bodhisattva Manjushri, as matters stand now, are you without wisdom?”

He replied:

“That is so, son of the devas.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, is it not because you lack wisdom that you do not fear samsara or the afflictions, but share in happiness with deluded sentient beings?”

He answered:

“That is so, Bodhisattva Manjushri!”

Manjushri further said:

“Amid samsara and its various afflictions, I have never felt fear. I abide in one place with deluded sentient beings and delight together with them. Because I bring them all to complete fulfillment, I am called one without wisdom.”

“Bodhisattva Manjushri, are you now not a field of merit for the world?”

He replied:

“I am indeed a field of merit that kills.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, that which should be killed is greed, anger, and delusion. If one can kill these, one is indeed a great field of merit.”

“Bodhisattva Manjushri, if sentient beings in the world hear the teachings you have expounded, will they become greatly afraid?”

He replied:

“Son of the devas, if they fear ultimate reality, then they will also become afraid of the world. Why? Because the entire world is not separate from ultimate reality but abides in ultimate reality.”

“Bodhisattva Manjushri, if someone disparages what you have taught, where will that person proceed?”

He replied:

“Son of the devas, that person will proceed toward nirvana.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, because all dharmas are not truly existent, words of disparagement are likewise not truly existent, and one may reach the noble ones’ path of liberation. Why? Because within the noble path there are no names, phrases, or words by which it can be expressed or indicated. If a person does not believe, that person cannot attain liberation.”

“Bodhisattva Manjushri, for what reason do you say this?”

He replied:

“Son of the devas, one who has already attained liberation cannot be liberated a second time.”

“Bodhisattva Manjusri, do those who slander the true Dharma not fall into hell?”

He replied:

“Divine Son, wherever there is liberation, all afflictions have ceased.”

“Bodhisattva Manjusri, are all the teachings expounded by bodhisattvas without support?”

He replied:

“Divine Son, emptiness, signlessness, and wishlessness are all beyond support.”

“Bodhisattva Manjusri, where should one who practices emptiness practice?”

He replied:

“Divine Son, to practice emptiness is to practice loving-kindness and compassion toward all sentient beings. Why is this so? Because one who practices emptiness does not forsake any sentient being.”

“Bodhisattva Manjusri, how does a bodhisattva reach the utmost boundary of sentient beings?”

He replied:

“Divine Son, if one clearly sees that all dharmas arise through causes and conditions and does not fall into either of the two extremes of eternalism and annihilationism, then, by virtue of this, one is called a bodhisattva who has reached the utmost boundary of sentient beings.”

“Bodhisattva Manjusri, what realm is the realm of sentient beings?”

He replied:

“Divine Son, the Dharma-realm is the realm of sentient beings.”

“Bodhisattva Manjusri, what kind of realm is the Dharma-realm?”

He replied:

“Divine Son, the realm of the nature of empty space is the Dharma-realm.”

“Bodhisattva Manjusri, what realm is that realm of empty space?”

He replied:

“Divine Son, that which transcends all realms is the realm of empty space.”

“Bodhisattva Manjusri, what kind of realm is the realm of the Buddhas?”

He replied:

“Divine Son, the realm of the eye is the realm of the Buddha, yet that realm of the Buddha is not the realm of eye-consciousness.

The realm of the ear is the realm of the Buddha, yet that realm of the Buddha is not the realm of ear-consciousness.

The realm of the nose is the realm of the Buddha, yet that realm of the Buddha is not the realm of nose-consciousness.

The realm of the tongue is the realm of the Buddha, yet that realm of the Buddha is not the realm of tongue-consciousness.

The realm of the body is the realm of the Buddha, yet that realm of the Buddha is not the realm of body-consciousness.

The realm of the mind is the realm of the Buddha, yet that realm of the Buddha is not the realm of mind-consciousness.

The realm of form is the realm of the Buddha, yet that realm of the Buddha is not the realm of form.

The realm of feeling is the realm of the Buddha, yet that realm of the Buddha is not the realm of feeling.

The realm of perception is the realm of the Buddha, yet that realm of the Buddha is not the realm of contemplation.

The realm of formations is the realm of the Buddha, yet that realm of the Buddha is not the realm of fabrication.

The realm of consciousnesses is the realm of the Buddha, yet that realm of the Buddha is not the realm of cognition.

The realm of ignorance is the realm of the Buddha, yet that realm of the Buddha is not the realm of causes and conditions; and so forth, up to the realm of aging and death, which is the realm of the Buddha, yet that realm of the Buddha is not any of those realms.

The realm of activity driven by desire is the realm of the Buddha, yet that realm of the Buddha is not the realm of activity driven by desire.

The realm of the form realm is the realm of the Buddha, yet that realm of the Buddha is not the realm of activity pertaining to form.

The realm of the formless realm is the realm of the Buddha, yet that realm of the Buddha is not the realm of views.

The realm of conditioned dharmas is the realm of the Buddha, yet that realm of the Buddha is not either of the two realms.

The realm of unconditioned dharmas is the realm of the Buddha, yet that realm of the Buddha is not apart from the realm of the three characteristics.

Divine Son, this is the realm of the Buddhas: the realm that is present, the realm that enters into all things, and the boundless realm are the realm of the Buddha.

Divine Son, after a great bodhisattva enters this realm, he carries out transformative practices and brings benefit. Nor does he arise within the realms of any sentient beings. Within the realm of Mara, the bodhisattva should discern clearly. The realm of Mara and the realm of the Buddha are equal, nondual, and not divided into separate realms.

Divine Son, this is precisely the spiritual power of a bodhisattva’s great wisdom. If he can transcend the realm of equality, he employs that realm of equality to bring all sentient beings to accomplishment.

Divine Son, what therein is equality, and what is inequality?

Because all dharmas are quiescent and equal, this is called equality. If a bodhisattva does not enter the quiescence and equality of dharmas, he abides in inequality. If a bodhisattva has completely accomplished those dharmas of equality, he remains unmoved within emptiness.

Because all dharmas are signless, this is called equality. If a bodhisattva does not enter the signlessness and equality of dharmas, he abides in inequality. If a bodhisattva has accomplished those dharmas of equality, he remains unmoved within signlessness.

Because all dharmas are wishless, this is called equality. If a bodhisattva does not enter the wishlessness and equality of dharmas, he abides in inequality. Once a bodhisattva has completely accomplished those dharmas of equality, he also remains unmoved within wishlessness.

Because all dharmas are non-active, they are equal. If a bodhisattva does not enter the non-activity and equality of dharmas, he abides in inequality. Once a bodhisattva has completely accomplished those dharmas of equality, he also remains unchanged within non-activity.

All dharmas neither arise nor come into being and are equal; therefore, this is called equality. Being free from desire and practicing equality in solitude is called equality, for there is nothing that can be extinguished.

Because nirvana is equality, this is called equality. If a bodhisattva does not enter that path of equality, he still abides in inequality. Once a bodhisattva has completely accomplished those dharmas of equality, he also remains unmoved within nirvana.

Divine Son, when a bodhisattva enters and practices equality and inequality in this manner, this is called practicing the bodhisattva conduct.”

At that time, the Divine Son Merchant Chief again asked Bodhisattva Manjusri:

“Bodhisattva Manjusri, concerning what you have taught today, what is the conduct of a bodhisattva?”

Manjusri replied:

“Divine Son, the conduct of a bodhisattva is inconceivable.”

“Bodhisattva Manjusri, how is the conduct of a bodhisattva inconceivable?”

He replied:

“Divine Son, desire and craving are inconceivable, and the conduct of a bodhisattva is not apart from conduct involving desire and craving. Conduct following anger is inconceivable, and the conduct of a bodhisattva is not apart from conduct involving anger. Conduct following delusion is inconceivable; therefore, the bodhisattva’s conduct also follows wisdom.”

Practicing without jealousy is the practice of a bodhisattva, yet without thinking of generosity. Practicing free from the breaking of precepts is the practice of a bodhisattva, yet without thinking of the practice of moral discipline. Practicing without anger is the practice of a bodhisattva, yet without thinking of the practice of patience. Practicing without indolence is the practice of a bodhisattva, yet without thinking of the practice of diligence. Practicing without distraction is the practice of a bodhisattva, yet without thinking of the practice of meditative concentration. Practicing without lack of wisdom is the practice of a bodhisattva, yet without thinking of the practice of wisdom.

Practicing in accordance with non-harming is the practice of a bodhisattva, yet without thinking of the practice of abandoning afflictions.

Practicing without loving-kindness is the practice of a bodhisattva, because one gives away all inner possessions.

Practicing without compassion is the practice of a bodhisattva, because one gives away one’s wife and children, male and female.

Practicing without delight is the practice of a bodhisattva, because one does not weary of the workings of sensual desires.

Practicing constant freedom from anger is the practice of a bodhisattva, because one accumulates roots of virtue.

Practicing without relinquishment is the practice of a bodhisattva, because one relinquishes one’s body and life.

Practicing without attachment or regret is the practice of a bodhisattva, because one relinquishes all love and hatred.

Practicing without fear is the practice of a bodhisattva, because one does not associate with the practices of affliction, birth, and death.

Undertaking the great responsibility is the practice of a bodhisattva, because one bears great responsibility for all sentient beings.

Practicing without feeling oppressed is the practice of a bodhisattva, because since time immemorial one has vowed to save sentient beings.

Practicing without regret is the practice of a bodhisattva, because one neither regrets nor turns back.

Practicing what is supreme is the practice of a bodhisattva, because everything is unsurpassed and supremely excellent.

Practicing while clad in vajra armor is the practice of a bodhisattva, because the vows one skillfully establishes are always fulfilled.

Practicing in accordance with the quiescence of one’s own mind is the practice of a bodhisattva, because the minds of all sentient beings are quiescent.

Practicing without fault is the practice of a bodhisattva, because the karma one creates is faultless.

Practicing without giving rise to discrimination is the practice of a bodhisattva, because the minds of all sentient beings are equal.

Practicing courageously is the practice of a bodhisattva, because one subdues the many kinds of hostile enemies.

Practicing without admixture is the practice of a bodhisattva, because one accords with companions in meditative concentration.

Practicing joyfully is the practice of a bodhisattva, because in regard to all evil deeds one causes joy to arise.

Practicing with the utmost joy is the practice of a bodhisattva, because one always rejoices in seeing the Buddha, hearing the Dharma, and serving the Sangha.

Practicing adornment is the practice of a bodhisattva, because one adorns the Buddha-land through body, speech, and mind.

Practicing so as not to be subdued is the practice of a bodhisattva, because all beneficial assistance is equal.

Practicing without disparagement is the practice of a bodhisattva, because one is praised by the wise.

Practicing without oppression is the practice of a bodhisattva, because one correctly contemplates the afflictions.

Practicing in accordance with virtuous noble persons is the practice of a bodhisattva, because one shoulders the heavy responsibility in order to attain liberation.

Practicing for the benefit of others is the practice of a bodhisattva, because one is always diligent, steadfast, neither indolent nor retreating.

Practicing in accordance with the Dharma is the practice of a bodhisattva, because one skillfully cultivates the factors conducive to the Way.

Practicing gratitude and repaying kindness is the practice of a bodhisattva, because one does not sever the lineage of the Buddhas.

Practicing in accordance with precious things is the practice of a bodhisattva, because one always praises teachings concerning the Three Jewels.

Practicing in accordance with wisdom and skillful means is the practice of a bodhisattva, because one does not abandon the methods of gathering in sentient beings.

When this practice of the bodhisattva was taught, five hundred bodhisattvas entered the practice of the bodhisattva and attained the patient acceptance of the non-arising of dharmas.

At that time, the merchant-leader deva once again addressed Bodhisattva Manjusri:

“Bodhisattva Manjusri, you have indeed skillfully expounded the practices of bodhisattvas. Any bodhisattvas who do not depart from these practices will receive a prediction from the Buddha.”

The Buddha then said to the merchant-leader deva:

“So it is, so it is, precisely as you have said! Deva, in the distant past the Tathagata did not depart from these practices. Therefore, Dipankara Buddha bestowed upon me the prediction that I would accomplish unsurpassed, complete, perfect enlightenment. At that time, I attained the patient acceptance of the non-arising of dharmas.

“Deva, this is the practice of the great wisdom and supernormal powers of the Buddhas and bodhisattvas.”

The merchant-leader deva said to the Buddha:

“World-Honored One, what is non-arising? With regard to the inner and outer aspects of which dharmas is it said that non-arising is attained?”

The Buddha replied:

“Deva, non-arising means that fundamentally there is no arising. The characteristic of ultimate exhaustion is precisely the meaning of non-arising. Since that characteristic did not arise before, it also does not arise afterward; and within non-arising there is fundamentally no place of arising.

Since this non-arising formerly had no place of arising, neither does it afterward have any place of arising. This is because its intrinsic nature has always been without any place from which it could arise. For this reason, since there was formerly no place of arising, afterward there is likewise no place where anything can arise.

This is because its intrinsic nature has always been without any place from which it could arise. Since this non-arising could not formerly be produced, it also cannot afterward be produced, because its intrinsic nature has always been incapable of being produced. Since this non-arising formerly did not exist, it likewise does not exist afterward; ultimately, it does not exist.

Since this non-arising formerly did not enter the realm of samsara, it likewise does not afterward become bound by samsara, because its fundamental nature is empty. Since this non-arising was formerly signless, unable to be expressed and unable to be indicated, afterward it likewise has no characteristic that can be expressed or indicated. Thus, all dharmas are fundamentally without characteristics.

Those who understand this do not give rise to a mind that repudiates that realization. For this reason, it is called non-arising.”

The deva asked:

“What is called patient acceptance?”

“Such non-arising is accepted in this way by all sentient beings; therefore, it is called patient acceptance. Such non-arising is accepted in this way throughout all realms; therefore, it is called patient acceptance. Such non-arising can be accepted by all those who are in training, those beyond training, and pratyekabuddhas; therefore, it is called patient acceptance. Such non-arising can be accepted with regard to all Buddha-dharmas, all practices of bodhisattvas, and all Buddhas; therefore, it is called patient acceptance. Such non-arising can be accepted with regard to all dharmas; therefore, it is called patient acceptance.

“Yet why is ‘nonexistence’ called nonexistence?

“Because it is the nonexistence of nonexistence, it is called nonexistence. Because it is the emptiness of emptiness, it is called nonexistence. Because it is the signlessness of signlessness, it is called nonexistence.

Since emptiness, signlessness, and the absence of characteristics are nonexistence, if a dharma is nonexistent, it does not arise through the convergence of conditions. If it does not arise through the convergence of conditions, it is free from desire. If it is free from desire, it is true nature.

If it is true nature, it is called the absence of intrinsic nature. All dharmas are nonexistent, do not arise through the convergence of conditions, and are free from falsity. If one accepts all dharmas in this way, this is called patient acceptance; yet that patient acceptance is also empty.

Because patient acceptance is empty and because there is thus equality in the absence of self, the bodhisattva will receive the prediction of attaining the patient acceptance of the non-arising of dharmas. Such acceptance of dharmas also cannot be cognized or apprehended.

“Within this, what is meant by apprehension? If either a self or patient acceptance—both of them—is apprehended, this is called apprehension. If sentient beings, a lifespan, a person who is nurtured, or patient acceptance are cognized, this is called apprehension.”

What does it mean to have no attainment with regard to patience and to realize the true ground of intrinsic nature? With respect to the true nature of patience, in accordance with that meaning, one grasps neither subject nor object; when both are directly realized, this is called non-attainment. Briefly speaking, regarding the skandhas, dhatus, and ayatanas, knowing the intrinsic nature of all existing dharmas is called emptiness of nature. If it is emptiness of nature, then it is unconditioned, like the nature of the unconditioned. Whatever is conditioned is likewise of that nature. If, within intrinsic nature, one sees neither subject nor object, such realization and knowledge are called non-attainment.

O Son of the Devas! If a great bodhisattva is able to practice this patience, then over asamkhyeya kalpas he will fully accomplish all such forms of patience. This is the bodhisattva’s practice of great wisdom and spiritual powers.

When this Dharma of patience was expounded, the entire three-thousand-great-thousand world-system manifested all six kinds of trembling. Light shone throughout the world; hundreds of thousands of kinds of music sounded of themselves without being played; and innumerable kinds of flowers rained down from the sky. Forty thousand beings aroused the aspiration for bodhi and sought unsurpassed perfect enlightenment, while ninety-six thousand beings attained the patience of accord with the Dharma. Through the Buddha’s spiritual power and the wondrous power of the Dharma, this entire world was made to appear just as it had long ago, when Dipankara Buddha entered the City of Lotus Flowers.

Thereupon, the Blessed One smiled. In accordance with the way of all Buddhas, light of immeasurable hundreds of thousands of colors streamed forth from the golden mouth of the Buddha, the Blessed One—blue, yellow, red, white, purple, crystal, and other hues. It illuminated immeasurable and boundless worlds, shining everywhere; then it returned, circled the Blessed One three times, and entered the Buddha’s ushnisha.

At that time, Venerable Ananda rose from his seat, adjusted his robes, knelt with one knee upon the ground, faced the Buddha, joined his palms respectfully in accordance with the Dharma, and asked:

I ask the Blessed One, the One of great virtue;

I ask the Buddha, adorned with radiant light;

I ask the One who has ended the afflictions:

Why does the Muni now reveal a smile?

I ask the Buddha, subduer of other paths;

I ask the Blessed One, vanquisher of the maras;

I ask the Blessed One, endowed with the Ten Powers:

Why does the Muni now reveal a smile?

I ask the Blessed One, supreme in form,

Adorned with the thirty-two excellent marks,

Who skillfully brings about great rejoicing:

Why does the Blessed One now smile?

I ask the Ocean of Wisdom, the Tree of Awakening,

Who attained wisdom and teaches the world,

Manifesting boundless Dharmas of wisdom:

Why does the Blessed One now smile?

Your name is renowned throughout the three realms;

You increase the Three Knowledges and remove the three defilements;

You attained the Three Liberations, Lord of the three realms—

Surely there is a reason for your smile today?

The excellent physician who eradicates birth and death,

Whose fingers and toes bear wheels and precious webs,

Whose vajra body surpasses Narayana—

The Muni teaches and emits radiant light.

Who now abides in pure conduct?

Who now possesses all forms of patience?

Who will have faith in the virtues of the Buddhas?

For this reason, the Muni now smiles.

None can equal the body of the Blessed One;

The Teacher skillfully displays radiant light.

Excellent indeed! May the Blessed One explain,

So that beings who hear may rejoice.

When Venerable Ananda had finished speaking these verses, the Buddha said:

“Ananda! When the Tathagata expounded this Dharma scripture, the foundation of all scriptures, seventy-two thousand beings in the assembly aroused the aspiration to seek unsurpassed perfect enlightenment. Moreover, thirty-two thousand bodhisattvas attained the patience of the non-arising of dharmas.

“Ananda! Do you see this Son of the Devas, Merchant Chief?”

“Blessed One, I see him.”

The Buddha again told Venerable Ananda:

“This Son of the Devas, Merchant Chief, has in the past made offerings to innumerable Buddhas. He attended and honored them, diligently sought learning, inquired about the meaning of the teachings, entreated them to teach, and further encouraged immeasurable beings to practice the path to unsurpassed bodhi, enabling them to abide in the appropriate state.

“Ananda! After two asamkhyeya kalpas, this Son of the Devas, Merchant Chief, will attain unsurpassed bodhi. He will be named Buddha Radiant King of Merit and will possess the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, appearing in the world. That Buddha’s world will be called Purity, and the kalpa will be called Stainless.

“Ananda! That world of Purity will be composed of the seven treasures. That Buddha-land will be as level as the palm of a hand, and eight layers of jeweled nets will adorn it, hanging down everywhere.

In that Buddha-land there will be no names for the followers of the Two Vehicles, nor will there be adherents of other paths or maras. There will be no one who commits the five heinous offenses and no one who disparages the Buddha’s true Dharma. That Buddha-land will be free from the eight difficult conditions.

Whatever food and drink beings desire in their minds will immediately appear, and no sounds concerning breaches of the precepts or any sufferings and afflictions will be heard. The beings in that world will enjoy blessed rewards and happiness like those in the Heaven of Mastery over Others’ Transformations. Their bodies will be the color of pure gold, they will possess the thirty-two excellent marks, and most will abide in the path to unsurpassed bodhi.

Therefore, that land will be called Purity. The lifespan of Buddha Radiant King of Merit will be one thousand and forty kalpas. Through the power of their vows, the bodhisattvas in that Buddha-land will relinquish their lifespans during that period whenever they wish.

That Tathagata will have an assembly of six billion two hundred million great bodhisattvas.

“Ananda! All the bodhisattvas who now arouse the aspiration to seek unsurpassed bodhi and attain the patience of the non-arising of dharmas will be reborn in that land of Purity. Moreover, Tathagata Radiant King of Merit will bestow upon them predictions of their attainment of unsurpassed perfect enlightenment.”

At that time, in the assembly there was a son of the devas named Contemplative Repose. He scattered heavenly mandarava flowers over the Buddha and said:

“Blessed One! When Buddha Radiant King of Merit attains unsurpassed bodhi, I vow to become a holy wheel-turning king in that world of Purity, constantly making offerings to that Buddha and the bodhisattvas. I vow that, after the lifetime of that Buddha, I will attain unsurpassed bodhi.”

Thereupon, the Blessed One told Venerable Ananda:

“Ananda! When Buddha Radiant King of Merit realizes the enlightenment of bodhi, this Son of the Devas, Contemplative Repose, will become a holy wheel-turning king in that world named Excellent Vision. With immeasurable, boundless, and innumerable offerings, he will make offerings to that Buddha and perfectly fulfill the dharmas that support bodhi. After that Buddha, this son of the devas will appear in the world and attain unsurpassed perfect enlightenment. He will be named Buddha Universal Radiance and will possess the ten epithets.

“Ananda! After King Excellent Vision has performed the consecration ceremony for the crown prince, he will remain for a time within that Buddha’s teaching, then relinquish the throne, leave the household life, and train in the path. When that Tathagata is about to enter nirvana, he will bestow a prediction upon that bodhisattva, saying: ‘After my lifetime, this Bodhisattva Excellent Vision will next attain unsurpassed bodhi.’”

At that time, Venerable Shariputra asked the Son of the Devas, Merchant Chief:

“Son of the Devas! Has the Tathagata bestowed a prediction upon you?”

“Venerable Shariputra! The Buddha’s bestowal of a prediction upon me is like the Tathagata creating a magically manifested person and bestowing upon him a Dharma prediction. Suchness is now just so; suchness in the future will also be just so, and in the present it is likewise, for suchness neither increases nor diminishes.”

The Blessed One again told Venerable Ananda:

“Ānanda! You have received this Dharma. You should uphold it, expound it, read and recite it, and diligently cultivate it further. You should explain it extensively for others, thereby bringing them abundant benefit and happiness. You should also widely receive and preserve it for the benefit and happiness of the great bodhisattvas of the present and future.”

At that time, Venerable Ānanda addressed the Buddha:

“Blessed One! I have received this sutra. Blessed One! What is the name of this sutra? How should we uphold it?”

The Buddha told Venerable Ānanda:

“This sutra is called The Upadeśa on Spiritual Powers; you should uphold it accordingly. This sutra is also called That Which Was Taught by Mañjuśrī, the Youthful Bodhisattva; you should uphold it accordingly. It is also called The Questions of the Divine Son Merchant Chief; you should receive and uphold it accordingly.”

After the Buddha had expounded this sutra, Venerable Ānanda and the other bhikshus; the divine son Merchant Chief and immeasurable, boundless, innumerable multitudes, extending to hundreds of millions of other divine sons; Bodhisattva Mañjuśrī and immeasurable asaṃkhyeyas of other bodhisattvas who had assembled from innumerable worlds throughout the ten directions; the great bodhisattvas; and all the eight classes of beings—devas, nāgas, yakshas, gandharvas, humans and nonhumans, asuras, and others—having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.