信力入印法門經

The Buddha said:

– Manjusri! What is the spontaneous wisdom of all Buddha-Tathagatas?

Manjusri! Suppose that throughout the ten directions there were worlds as numerous as the dust motes in more than fifty great oceans of worlds, innumerable hundreds of thousands of myriads of kotis of nayutas of worlds as numerous as dust motes. In all those worlds, in every world and every Jambudvipa, within each thought-moment, whenever the physical form of a Buddha was seen, all would see it simultaneously, neither earlier nor later. Yet the Buddha-Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way. The Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way, and they behold everything everywhere simultaneously. Why? Because they are in accord with the unique qualities of a Buddha.

Manjusri! Throughout the ten directions there are worlds as numerous as the dust motes in more than fifty great oceans of worlds, innumerable hundreds of thousands of myriads of kotis of nayutas of worlds as numerous as dust motes. In all those worlds, in every world and every Jambudvipa, within each thought-moment, the spontaneous wisdom of all Buddha-Tathagatas manifests spontaneously every kind of differing skill in accordance with the differing roots of virtue and differing practices of sentient beings.

Yet the Buddha-Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way. The Tathagatas make no distinctions, are free from discrimination, and spontaneously manifest these skills in this way. Why?

Because they are in accord with the unique qualities of a Buddha.

Manjusri! In the worlds of the ten directions, all oceans of worlds, all dwelling places, all worldly and supramundane attainments, and all such matters naturally appear before the eyes of the Buddha-Tathagatas. Why? Because they are in accord with the unique qualities of a Buddha.

Manjusri! It is as though the earth, resting upon the earth, sustains all the seeds of grasses, plants, forests, and so forth. The earth can nurture trees and bring their growth—whether tall or short, large or small—to completion. Yet the earth makes no distinctions and is free from discrimination; it occurs spontaneously in this way. The earth makes no distinctions, is free from discrimination, and spontaneously brings their growth—whether tall or short, large or small—to completion in this way. Why? Because it is in accord with its unique qualities.

Manjusri! In the same way, sustained by the Buddha-Tathagatas throughout the oceans of worlds in the ten directions, all the karma created by the non-Buddhist Nirgranthas and others, the karma arising from sentient beings’ roots of virtue, and worldly or supramundane karma grow and are brought to completion, whether broad or narrow, great or small. Yet the Buddha-Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way. The Tathagatas make no distinctions, are free from discrimination, and spontaneously bring all such growth—whether broad or narrow, great or small—to completion in this way. Why? Because they are in accord with the unique qualities of a Buddha.

Manjusri! Suppose someone were to enter a place where there is a medicinal herb capable of removing poisonous thorns. All those poisonous thorns would spontaneously fall away. Yet that place makes no distinctions and is free from discrimination; it occurs spontaneously in this way. It makes no distinctions and is free from discrimination; it occurs spontaneously in this way, and through the medicinal herb those poisonous thorns all fall away by themselves. Why? Because it is in accord with its unique qualities.

Manjusri! In the same way, all sentient beings... even if someone passes only briefly through a place where the Buddha-Tathagatas are fully understood, those sentient beings, by virtue of this cause, will shed all the fruits of craving, anger, and delusion. Yet the Buddha-Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way. They make no distinctions and are free from discrimination; it occurs spontaneously in this way, and the fruits of craving, anger, and delusion all fall away. Why? Because they are in accord with the unique qualities of a Buddha.

Manjusri! It is as though a sovereign wish-fulfilling jewel grants whatever sentient beings seek. Yet the sovereign wish-fulfilling jewel makes no distinctions and is free from discrimination; it occurs spontaneously in this way. It makes no distinctions and is free from discrimination; it occurs spontaneously in this way, and whatever anyone seeks is granted. Why? Because it is in accord with its unique qualities.

Manjusri! If humans, devas, great bodhisattvas, or others go before the Buddha-Tathagatas wishing to hear the Dharma, contemplate its meaning, and so forth, all those devas, humans, and others will hear the Dharma accordingly. Yet the Buddha-Tathagatas make no distinctions and are free from discrimination; it occurs spontaneously in this way. They make no distinctions and are free from discrimination; it occurs spontaneously in this way, and all hear the Dharma accordingly. Why? Because they are in accord with the unique qualities of a Buddha.

Manjusri! This is called a concise explanation of the unobstructed wisdom of the Buddha-Tathagatas. If it were explained extensively, it could not be exhausted even by speaking until the end of all kalpas in the future.

Manjusri! What is called the inconceivable realm of the Buddha-Tathagatas?

Manjusri! It means that, throughout all worlds in the ten directions, every dust mote in every world enters all oceans of worlds and all worlds as numerous as dust motes; likewise, this occurs in every world and every Jambudvipa.

Manjusri! The Buddha-Tathagatas possess diverse great oceans of meritorious adornments as numerous as the dust motes in more than fifty oceans of worlds—as numerous as the dust motes in innumerable hundreds of thousands of myriads of kotis of nayutas of great oceans. With innumerable different kinds of Dharma teachings, they manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of wisdom, merit, and adornments, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of paramitas, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of stages and grounds, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of dharanis, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of samadhis, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Likewise, their diverse great oceans of liberations, with innumerable different Dharma teachings and many different activities, manifest within every thought-moment without obstruction or differentiation, pervading the Dharma-realm and empty space, boundless, and continuing until the end of all kalpas in the future.

Thus, the great ocean of joyful eloquence, unobstructed in its many different kinds, contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean of many different kinds of peace and security contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean that causes beings to enter the many different kinds of bodhisattva conduct contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean of many different kinds of abiding upon the grounds contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean that causes beings to enter the many different kinds of Tathagata states contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean that causes entry into the many different ways of according with the mental conduct of sentient beings contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean that causes entry into the many different kinds of worlds contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Thus, the great ocean that causes entry into the many different kinds of kalpas contains innumerable different Dharma teachings and many different matters. It manifests within each thought without obstruction or difference, pervading the Dharma realm and empty space, boundless, and is maintained until the end of the number of kalpas in future ages.

Manjushri! The worlds of the ten directions—all worlds, the great ocean of worlds of the past, future, and present—are manifested by the Buddha Tathagatas in every pore, in each and every pore, at all times, without any distinction of before or after. Why is this? Because the Buddhas have attained the nondual age.

Manjushri! This is called a brief explanation of the inconceivable realm of the Buddha Tathagatas. If it were explained extensively, it could not be exhausted even to the end of the number of kalpas in future ages.

Manjushri! What is called the all-pervading vision of the Buddha Tathagatas?

Manjushri! It means that the Buddha Tathagatas, throughout all worlds in the ten directions, see sentient beings being born or dying, entering wholesome destinies or entering evil destinies. In this way, the Buddha Tathagatas see the mark upon the crown of the Tathagata’s head, see the mark of the Tathagata’s white curl of light, and see all such marks of the Tathagata. From a single mark, they see universally all the excellent marks of the Tathagata; within each mark of the Tathagata, they see all universally. Thus, from each and every pore of the Tathagata, they see all universally and simultaneously, without seeing anything before or after. They see sentient beings in all worlds being born or dying, entering wholesome destinies or entering evil destinies.

Manjushri! This is called a brief explanation of the all-pervading vision of the Buddha Tathagatas. If it were explained more extensively, it could not be exhausted even to the end of the number of kalpas in future ages.

Manjushri! What is called the designation of the Buddha Tathagatas?

Manjushri! It means that the Buddha Tathagatas, throughout all worlds in the ten directions, enter each world, each Jambudvipa, each mote of dust, all the dust motes of the worlds, and the ocean of all worlds. Thus, in each world and each Jambudvipa, within every thought, the Tathagata swiftly manifests before sentient beings as numerous as the dust motes in all worlds, without obstruction or difference, pervading the Dharma realm and empty space, boundless, able to teach and transform sentient beings, and sustaining this until the end of the number of kalpas in future ages. Why is this? Because the Tathagatas are in accord with the unique qualities.

In such swiftly reached lands, with such swift bodies, such swift vows, such swift realms, such swift wisdom, such swift spiritual powers, such swift strength, and all such swift phenomena, within each thought they swiftly manifest throughout all worlds as numerous as dust motes, without obstruction or difference, pervading the Dharma realm and empty space, boundless, able to teach and transform sentient beings, and sustaining this until the end of the number of kalpas in future ages. Why is this? Because they are in accord with the unique qualities.

Manjushri! This is called a brief explanation of the designation of the Buddha Tathagatas. If it were explained more extensively, it could not be exhausted even to the end of the number of kalpas in future ages.

Manjushri! What is called the nonreliance and nondifferentiation of the Buddha Tathagatas?

Manjushri! It means that the Buddha Tathagatas are not differentiated with respect to this world, nor are they differentiated with respect to other worlds.

Manjushri! The Buddha Tathagatas do not rely upon this world, nor do they rely upon other worlds.

Manjushri! The Buddha Tathagatas are not differentiated with respect to this Jambudvipa, nor are they differentiated with respect to other Jambudvipas.

Manjushri! The Buddha Tathagatas do not rely upon this Jambudvipa, nor do they rely upon other Jambudvipas.

Manjushri! The Buddha Tathagatas are not differentiated with respect to this animal realm, nor are they differentiated with respect to other animal realms.

Manjushri! The Buddha Tathagatas are not differentiated with respect to this realm of hungry ghosts, nor are they differentiated with respect to other realms of hungry ghosts.

Manjushri! The Buddha Tathagatas do not rely upon this animal realm, nor do they rely upon other animal realms.

Manjushri! The Buddha Tathagatas are not differentiated within the Desire Realm so as to rely upon the Form Realm.

Manjushri! This is called a brief explanation of the nonreliance and nondifferentiation of the Buddha Tathagatas. If it were explained more extensively, it could not be exhausted even to the end of the number of kalpas in future ages.

Manjushri! What is called the unobstructed body of the Buddha Tathagatas?

Manjusri! This means that the Buddha-Tathagatas throughout the worlds of the ten directions—in all worlds, oceans of lands, and all dwelling places—accord with the minds of the boundless beings of the three times and with those beings who should be transformed and liberated. In each successive thought-moment, upon the crown marks of the Buddha-Tathagatas, they manifest the Dharma-marks of arising and cessation.

Those beings who should see and hear are enabled by the Buddhas to see, hear, and understand. Even the vastness of space may be seen, but they can never see the crown mark of a Tathagata. Likewise, the Tathagatas throughout the worlds of the ten directions—in all worlds, oceans of lands, and all dwelling places—accord with the minds of all boundless beings of the three times and with those beings who should be transformed and liberated.

In a single thought-moment, every excellent mark of a Tathagata, each and every excellent mark, all pores, and each and every pore manifest the Dharma-marks of arising and cessation. If there are beings who should see and hear, the Tathagata enables them to see, hear, and understand. Even the vastness of space may be seen, but the mark of a single pore of the Buddha-Tathagatas can never be seen.

Bodhisattvas, devas, or humans, according with the minds of beings and with those beings who can be transformed and liberated, should rely upon the Dharma-marks of arising and cessation to teach them the Dharma. If they have already given rise to faith, they should be caused to penetrate deeply into that Dharma.

Manjusri! If bodhisattvas, devas, or humans see the crown mark of a Tathagata emitting immeasurable oceans of merit, wisdom, and adornments, together with diverse teachings, then, having understood such Dharma, they expound it to beings, enabling them to hear, faithfully understand, and penetrate deeply into the Dharma.

Some beings understand innumerable different words of Dharma concerning the ocean of adorned wisdom and merit,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of paramitas,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of stages and abodes,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of dharanis,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of samadhis,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of liberations,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of joyful exposition and unobstructed eloquence,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of supernormal powers,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of arousing diligent effort,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean of attaining peace and security,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into the bodhisattva practices,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into the Tathagata,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into practices conforming to the minds of beings,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into worlds,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into kalpas,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into the three times,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into the exposition of the three times,

Some beings hear innumerable sounds of sublime words of Dharma concerning the ocean that causes entry into the tireless mind,

Some bodhisattvas, devas, or humans see the Buddha’s crown mark emitting innumerable oceans of nondiscriminating wisdom and diverse words of Dharma... Having understood such Dharma, they expound it to beings, enabling them to hear, faithfully understand, and penetrate deeply into the Dharma.

Thus, in each successive thought-moment, from every excellent mark, each and every excellent mark, all pores, and each and every pore; likewise, throughout the worlds of the ten directions, in all worlds and each individual world, in accordance with the minds of beings and with those beings who can be transformed and liberated, bodhisattvas, devas, and humans see the mark of a single pore of the Buddha-Tathagatas emitting innumerable different oceans of Dharma and diverse words of Dharma. Having understood such Dharma, they expound it to beings, enabling them to hear, faithfully understand, and penetrate deeply into the Dharma.

Manjusri! This is called a brief explanation of the unobstructed bodies of the Buddha-Tathagatas. Were it explained extensively, it could not be fully expressed even to the end of all kalpas in future ages.

Manjusri! What is called the invisible crown mark of the Buddha-Tathagatas?

Manjusri! This means that beyond fifty worlds are Buddha-Tathagatas as numerous as the dust motes in oceans as numerous as dust motes, innumerable hundreds of thousands of myriads of kotis of nayutas of oceans of Buddha-Tathagatas, and assemblies of bodhisattvas and great bodhisattvas as numerous as dust motes.

Manjusri! Thus, beyond fifty worlds are ocean-worlds as numerous as the dust motes in oceans of worlds as numerous as dust motes, innumerable hundreds of thousands of myriads of kotis of nayutas of oceans of Buddha-Tathagatas, and assemblies of bodhisattvas and great bodhisattvas as numerous as dust motes.

Manjusri! Some bodhisattvas see the Tathagata’s body as one hundred yojanas tall,

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, forty, or one hundred yojanas tall...

Some bodhisattvas see the Tathagata’s body as one thousand yojanas tall,

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty thousand yojanas tall,

Some bodhisattvas, there within the great assembly, see the Tathagata’s body as one thousand yojanas tall,

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty thousand yojanas tall.

Thus, some bodhisattvas, there within the great assembly, see the Tathagata’s body as one thousand yojanas tall.

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty thousand yojanas tall.

Some bodhisattvas see the Tathagata’s body as one koti of yojanas tall.

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty kotis of yojanas tall.

Thus, some bodhisattvas see the Tathagata’s body as one thousand kotis of yojanas tall.

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty kotis of yojanas tall.

Some bodhisattvas see the Tathagata’s body as ten thousand kotis of yojanas tall.

Some bodhisattvas see the Tathagata’s body as ten, twenty, thirty, or forty thousand kotis of yojanas tall.

Throughout the worlds of the ten directions, in all ocean-regions of worlds, all Jambudvipas simultaneously see the Tathagata, without seeing him earlier or later.

Manjusri! Suppose a great bodhisattva abiding in the samadhi of inconceivable liberation were, in each successive thought-moment, to take the dust-mote worlds within fifty worlds as the measure of a single step and travel toward the worlds of the east. That bodhisattva would take one step. Passing beyond fifty worlds into ocean-worlds as numerous as dust motes, that bodhisattva would journey eastward, wishing to contemplate the crown mark of the Tathagata. Continuing onward in this way for kalpas as numerous as the dust motes in fifty oceans of worlds, that bodhisattva would arrive there and behold the Tathagata’s crown mark as being twice as high. Why is this? It is because the Tathagata accords with the unique qualities.

Manjusri! This is called a brief explanation of the Tathagata’s crown mark, which cannot be fully contemplated. Were it explained extensively, it could not be fully expressed even to the end of all kalpas in future ages.

Manjusri! What is called the Buddha-Tathagatas’ preservation of the bodhisattva practices for teaching and transforming beings?

Manjusri! This means that the worlds throughout the ten directions, as numerous as dust particles, are still few in comparison with the worlds in which the Buddha Tathagatas, exceeding even that number, teach and carry out their deeds upon every single dust particle of every single world.

Manjusri! This means that as many constituents as there are in the Tathagata’s body, so many bodhisattva practices are expounded. Thus, the crown-mark of the Tathagata cannot be seen. From every single one of all his marks, every single one of all his excellent characteristics, and every single one of all his pores, the Tathagata constantly emits innumerable great oceans of light throughout all worlds as numerous as dust particles.

He constantly emits innumerable great oceans of light adorned with merit throughout all worlds as numerous as dust particles.

He constantly emits innumerable great oceans of light adorned with the merit of wisdom.

He constantly emits innumerable great oceans of the light of the paramitas.

He constantly emits innumerable great oceans of the light of the stages and abodes.

He constantly emits innumerable great oceans of the light of dharanis.

He constantly emits innumerable great oceans of the light of liberation.

He constantly emits innumerable great oceans of the light of unobstructed, joyful eloquence in expounding the Dharma.

He constantly emits innumerable great oceans of the light of great vows.

He constantly emits innumerable great oceans of the light of attaining peace and security.

He constantly emits innumerable great oceans of light that enable beings to enter into the Tathagata.

He constantly emits innumerable great oceans of light that enable beings to enter into accord with the mental conduct of sentient beings.

He constantly emits innumerable great oceans of light that enable beings to enter into worlds.

He constantly emits innumerable great oceans of light that enable beings to enter into kalpas.

He constantly emits innumerable great oceans of light that enable beings to enter into the exposition of the three times.

He constantly emits innumerable great oceans of light that enable beings to enter into the mind that never wearies.

Manjusri! Thus, the Tathagata constantly emits innumerable great oceans of light, great oceans of undifferentiated wisdom, unobstructed and free from distinctions, pervading the Dharma realm and empty space without boundary or limit. For countless kalpas he sustains and teaches sentient beings without fear.

Manjusri! Such are the inconceivable deeds of the Buddha Tathagatas. Throughout the worlds of the ten directions and all the great oceans of worlds, whenever they bring to mind the great ocean of sentient beings, they teach them all simultaneously.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of adornments of merit and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of adornments of the merit of wisdom and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of paramitas and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of samadhis and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of liberations and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of unobstructed, joyful eloquence in expounding the Dharma and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of supernatural powers and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of great vows and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of arousing diligent vigor and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans of attaining peace and security and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans that enable them to enter into bodhisattva practices and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans that enable them to enter into the Tathagata and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans that enable them to enter into accord with the mental conduct of sentient beings and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans that enable them to enter into worlds and diverse expositions of wisdom.

For some oceans of sentient beings, the Buddhas teach them by means of innumerable, diverse great oceans that enable them to enter into kalpas and diverse expositions of wisdom.

Thus, some oceans of sentient beings are enabled by the Buddhas to enter into the three times.

Some oceans of sentient beings are enabled to enter into the exposition of the three times.

Some oceans of sentient beings are enabled to enter into the mind that never wearies.

Some oceans of sentient beings are enabled to enter into undifferentiated wisdom.

Some oceans of sentient beings are enabled to enter swiftly into wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the lands of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the Dharma of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the body of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the vows of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the realm of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the wisdom of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the supernatural powers of wisdom.

Some oceans of sentient beings are enabled to enter swiftly into the powers of wisdom.

Thus, the Buddhas constantly bring to mind the great ocean of sentient beings—all beings as numerous as dust particles—and, through all modes of wisdom as numerous as dust particles, teach them by means of innumerable, diverse expositions of wisdom.

Manjusri! This is called a brief explanation of the Buddha Tathagatas’ fearlessness in teaching sentient beings. If it were explained extensively, it could not be fully expressed even to the end of all kalpas in the future.

Manjusri! Suppose a good man or good woman, every day, were to provide and offer heavenly amrita and delicious food, as well as heavenly garments, bedding, and medicines, to sentient beings as numerous as dust particles throughout all worlds. Suppose they continued making such provisions and offerings for immeasurable, Ganges-sands-numbered oceans of world-kalpas, each containing kalpas as numerous as dust particles.

Manjusri! Suppose, moreover, that a good man or good woman were to support a single upasaka who has complete faith in the Three Jewels and observes the path of the ten wholesome karmas, thinking: “This person is studying the Buddha’s teaching and the precepts and practices,” and were to offer that person one meal for a single day. Manjusri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjusri! Suppose a good man or good woman, every day, were to provide and offer heavenly amrita and delicious food, as well as heavenly garments, bedding, and medicines, to upasakas as numerous as dust particles throughout all worlds, each of whom has complete faith in the Three Jewels and observes the path of the ten wholesome karmas. Suppose they continued making such provisions and offerings to them for immeasurable, Ganges-sands-numbered oceans of world-kalpas, each containing kalpas as numerous as dust particles.

Manjusri! Or suppose a good man or good woman were to support a single bhiksu and offer him one meal for a single day. Manjusri! The merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward bhikshus as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those bhikshus for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose instead that good men or good women were to support a single faith-follower, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward faith-followers as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those faith-followers for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a single Dharma-follower, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward Dharma-followers as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those Dharma-followers for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support one of the eight classes of noble persons, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward persons belonging to any one of the eight classes and as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those persons for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a person progressing toward the fruit of stream-entry, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward persons progressing toward the fruit of stream-entry and as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those progressing toward the fruit of stream-entry for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose instead that good men or good women were to support a single stream-enterer, even to the extent of offering that person one meal on a single day. The merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward stream-enterers as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those stream-enterers for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges. Manjushri! Suppose good men or good women were to support a person progressing toward the fruit of once-returning, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward persons progressing toward the fruit of once-returning and as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those progressing toward the fruit of once-returning for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a single once-returner, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward once-returners as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those once-returners for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a person progressing toward the fruit of non-returning, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward persons progressing toward the fruit of non-returning and as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those progressing toward the fruit of non-returning for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a single non-returner, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward non-returners as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those non-returners for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a person progressing toward the fruit of arhatship, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward arhats as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those arhats for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjushri! Suppose good men or good women were to support a single pratyekabuddha, even to the extent of offering that person one meal on a single day. Manjushri, the merit of this would surpass the former merit by an immeasurable and incalculable amount.

Manjushri! Suppose good men and good women, toward pratyekabuddhas as numerous as the dust motes in all worlds, were daily to offer and present heavenly ambrosia and exquisite foods, as well as heavenly robes, bedding, and medicines, and were thus to make offerings to those pratyekabuddhas for as many kalpas as there are dust motes throughout immeasurable world-oceans numbering as many as the sands of the Ganges.

Manjusri! Suppose good men and good women see a painted image of the Buddha on a wall or in a scripture case. Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

How much more so if they join their palms or offer a single flower to an image of the Buddha; or if they offer a stick of incense, powdered incense, anointing incense, or light a single lamp. Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose good men and good women, before the Buddhas, the Tathagatas, and the Sangha of sravakas throughout worlds as numerous as the sands of one Ganges River, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable, boundless, and innumerable oceans of worlds, for kalpas as numerous as the sands of the Ganges and the motes of dust.

Manjusri! Suppose good men and good women protect one who has attained an upright mind, rides the goat cart, and practices the bodhisattva path, nurturing any one root of goodness capable of fostering the seed of Buddhahood, and even offer that bodhisattva a single meal of coarse food each day. Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose good men and good women, toward those who practice the bodhisattva path while riding the goat cart throughout all worlds as numerous as motes of dust, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable oceans of worlds as numerous as the sands of the Ganges, for kalpas as numerous as motes of dust.

Manjusri! Suppose good men and good women protect one who practices as a bodhisattva while riding the elephant cart, nurturing any one root of goodness capable of fostering the seed of Buddhahood, and even offer that person a single meal each day. Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

Manjusri! Or suppose good men and good women, toward those who practice the bodhisattva path while riding the elephant cart throughout all worlds as numerous as motes of dust, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable oceans of worlds as numerous as the sands of the Ganges, for kalpas as numerous as motes of dust.

Manjusri! Suppose good men and good women protect one who practices the bodhisattva path while riding the sun-and-moon cart and nurtures roots of goodness that are seeds of Buddhahood, and even offer that person a single meal for one day. Manjusri, this merit surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose good men and good women, toward those who practice the bodhisattva path while riding the sun-and-moon cart throughout all worlds as numerous as motes of dust, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable oceans of worlds as numerous as the sands of the Ganges, for kalpas as numerous as motes of dust.

Manjusri! Suppose good men and good women protect one who practices the bodhisattva path of the sravaka vehicle, and even offer that person a single meal for one day.

Manjusri! Suppose good men and good women, toward those who practice the bodhisattva path of the sravaka vehicle throughout all worlds as numerous as motes of dust, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable oceans of worlds as numerous as the sands of the Ganges, for kalpas as numerous as motes of dust.

Manjusri! Suppose good men and good women protect one who practices the bodhisattva path by means of the Tathagata’s supernormal powers, and even offer that person a single meal each day.

Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose good men and good women, toward those who practice the bodhisattva path by means of the Tathagata’s supernormal powers throughout all worlds as numerous as motes of dust, daily make offerings of heavenly nectar and delicious foods, as well as heavenly garments, bedding, and medicines, continuing in this manner to make offerings to them throughout immeasurable oceans of worlds as numerous as the sands of the Ganges, for kalpas as numerous as motes of dust.

Manjusri! Suppose good men and good women personally transcribe this Dharma gate or cause others to transcribe it. Manjusri, the merit of this surpasses the former by immeasurable and innumerable amounts.

Manjusri! I likewise speak in the same manner concerning offenses arising from unwholesome karma. You should understand this well.

Manjusri! Thus, practitioners riding the goat cart, the elephant cart, or the sun-and-moon cart, bodhisattvas of the sravaka vehicle endowed with supernormal powers, and even those in the animal realm should all be caused to give rise to roots of goodness. If a man or woman gives rise to even a slight thought of anger, causing the countenance to change, or even obstructs a single root of goodness in one who is in the animal realm,

Manjusri, this offense surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose men and women gouge out the eyes of all beings throughout all worlds in the ten directions, worlds as numerous as motes of dust, and plunder all their possessions.

Manjusri! Or suppose good men and good women give rise to contempt toward a single bodhisattva and revile and humiliate that bodhisattva. Manjusri, this offense surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose a man or woman, for some minor reason, treats a single bodhisattva with contempt and reviles and humiliates that bodhisattva. This man or woman will fall into the great Wailing Hell. Their body will be five hundred yojanas in size, whether large or small, and will have five hundred heads. Each head will have five hundred mouths, each mouth will have five hundred tongues, and upon each tongue will be five hundred plows that plow that person’s tongue.

Manjusri! Or suppose men and women use knives and clubs to cut down, beat, and kill all the beings dwelling in the trichiliocosm and plunder all their property and wealth.

Manjusri! Or suppose a man or woman gives rise to contempt and an angry thought toward a bodhisattva. Manjusri, this offense surpasses the former by immeasurable and innumerable amounts.

Manjusri! Suppose men and women give rise to evil thoughts and do not engender the intention to bring peace and security to beings. Throughout all worlds as numerous as the sands of the Ganges, in every world and every Jambudvipa, they utterly kill all the arhats as numerous as the sands of the Ganges and all the Buddhas, the Tathagatas, as numerous as the sands of the Ganges. They destroy everything, utterly obliterating the stupas and shrines made of the seven treasures, the railings made of the seven treasures, and the jeweled banners, pennants, and canopies.

Manjusri! Furthermore, suppose men and women, for even the slightest reason, give rise to contempt and anger toward a Mahayana bodhisattva and revile that bodhisattva. Manjusri, this offense surpasses the former by immeasurable and innumerable amounts. Why is this? It is because the Buddhas arise from bodhisattvas, and through bodhisattvas the seed of the Buddhas, the Tathagatas, remains unbroken. Anyone who slanders a bodhisattva is called one who slanders the Buddha’s Dharma. Why is this? It is because bodhisattvas are not different from the Dharma, and the bodhisattvas are themselves the Dharma.

Manjusri! Suppose men and women, with minds of anger, bind all beings throughout all worlds in the ten directions and cast them into the dark hells.

Manjusri! Suppose a man or woman becomes angry with a bodhisattva, even turning away and facing elsewhere so as not to look at that bodhisattva. Manjusri, that person's offense is immeasurably and incalculably greater than the foregoing.

Manjusri! Suppose a man or woman in Jambudvipa plunders all the wealth and property of all sentient beings.

Manjusri! Suppose another man or woman, with a mind of anger, reviles and humiliates a bodhisattva, whether that bodhisattva is good or bad. Manjusri, that person's offense is immeasurably and incalculably greater than the foregoing.

Manjusri! It is as though Mount Sumeru, king of mountains, shines more brilliantly than all other mountains. To surpass means to be higher rather than lower, broader rather than narrower.

Manjusri! In the same way, a bodhisattva who has faith in this Dharma-gate is supreme and preeminent among all the bodhisattvas throughout the worlds of the ten directions, worlds as numerous as motes of dust. Why is this? If a bodhisattva has faith in this Dharma-gate, that faith is the source from which arise the merit and all the roots of goodness otherwise gained by cultivating the five paramitas throughout incalculable kalpas. The merit of one who has faith in this Dharma-gate is supreme. “Preeminent” means high rather than low, broad rather than narrow.

Manjusri! Suppose a good man or good woman causes bodhisattvas throughout the worlds of the ten directions, as numerous as motes of dust, to arouse the aspiration for bodhi.

Manjusri! Suppose another good man or good woman has faith in this Dharma-gate as a supramundane Dharma. Manjusri, that person's merit is immeasurably and incalculably greater than the foregoing.

Manjusri! Suppose a good man or good woman causes all sentient beings to have faith in this Dharma-gate and causes them to arouse the aspiration for bodhi.

Manjusri! Suppose another good man or good woman has faith in this Dharma-gate and, having gained faith, copies it and teaches others to copy it; or personally recites it and teaches others to recite it; or even copies it, reverently believes in it, places it in a scripture case, accepts and retains it, makes offerings to it, lights lamps, and offers fragrant flowers, powdered incense, anointing incense, and garlands to this Dharma-gate. Manjusri, that person's merit is immeasurably and incalculably greater than the foregoing.

Manjusri! Suppose a good man or good woman causes the sentient beings throughout all worlds to have faith in the path of the sravakas. Those sentient beings abide in the path of the sravakas; all wheel-turning sage-kings are established in roots of goodness; and all sublime roots of goodness that lead to rebirth in the heavens arise—and then this person causes all those roots of goodness to be utterly destroyed.

Manjusri! Suppose another person obstructs a single root of goodness belonging to one great bodhisattva. Manjusri, this person's offense is immeasurably and incalculably greater than the foregoing, how much more so if that person becomes angry with, reviles, and humiliates the bodhisattva.

Manjusri! Suppose a man or woman destroys and burns stupas and shrines of the Buddhas as numerous as the sands of the Ganges.

Manjusri! Suppose another man or woman gives rise to anger toward a bodhisattva or a sentient being who has faith in the Mahayana, and reviles and humiliates that being. Manjusri, this person's offense is immeasurably and incalculably greater than the foregoing. Why is this? Because the Buddhas arise from bodhisattvas, and only because there are Buddhas are there stupas and shrines. Because of the Buddhas, there are devas and human beings throughout all worlds.

Therefore, to make offerings to the bodhisattvas is to make offerings to the Buddhas of the three times. To humiliate a bodhisattva is to humiliate the Buddhas of the three times.

Manjusri! If a good man or good woman wishes to make unsurpassed offerings to the Buddha Tathagatas, that person should make offerings to the bodhisattvas.

Manjusri! Suppose that in a city, town, village, or other settlement there are a hundred million, a thousand million, a hundred thousand million, or immeasurable, boundless, and incalculable bodhisattvas who have no faith in this Dharma-gate. Those bodhisattvas encounter troubles from kings, troubles arising from karma, floods, perils, fires, and bandits.

Yet in that city, town, or village there is one bodhisattva who has faith in this Dharma-gate. Because of this, although the other bodhisattvas possess incalculable karmic offenses, they are completely freed from all such calamities. Moreover, this bodhisattva dwelling in that city, town, or village encounters no calamity from kings, no calamity arising from karma, no flood, no peril, no fire, no bandits, and no calamity caused by evil sentient beings who do not believe in the teachings.

For any bodhisattva who has faith in this Dharma-gate, all the offenses accumulated throughout incalculable kalpas that would otherwise cause rebirth in the hells, among animals, or among hungry ghosts are now extinguished. Even the indescribably grave evil karma accumulated by that bodhisattva throughout incalculable kalpas, which would lead to the Avici hell, is extinguished in the present body. All suffering and calamities are brought to an end.

Even the exceedingly grave evil karma that would cause that bodhisattva to remain in the Avici hell for ten, twenty, or thirty kalpas is entirely extinguished. Why is this? It is because of the accumulation of such abundant, great merit.

Manjusri! It is like a vast pond one hundred yojanas across, whose water possesses the eight excellent qualities. Suppose someone casts a small quantity of poison into the pond, or even casts in a thousand catties of poison; the water of the pond still does not become poisonous. Why is this? Because the pond contains an immense volume of water.

Manjusri! In the same way, although one may possess immeasurable and boundless evil karma that would cause one to fall into the hells, among hungry ghosts, or among animals for an entire kalpa, it is nevertheless extinguished. Why is this? Because through faith in this Dharma-gate one acquires immeasurable and boundless great merit.

When the Buddha had finished teaching this Dharma-gate, the great bodhisattvas who had come from throughout the worlds of the ten directions, the assembly gathered at the great congregation, and the devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others, having heard the Buddha's teaching, rejoiced, reverently accepted it, and practiced accordingly.