文殊師利所說不思議佛境界經

Thus have I heard:

At one time the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove at Sravasti, together with a great assembly of one thousand bhiksus and ten thousand bodhisattvas. There were also devas of the Desire Realm, devas of the Form Realm, and devas of the Pure Abodes, surrounded by their retinues numbering countless hundreds of thousands, who respectfully made offerings and listened to the Buddha expound the Dharma.

At that time, the Buddha said to Bodhisattva Manjusri:

“Young Man! You possess eloquence and are well able to elucidate the Dharma. You should now proclaim the wondrous Dharma for the great assembly of bodhisattvas.”

Bodhisattva Manjusri then addressed the Buddha:

“World-Honored One! What Dharma does the Buddha now command me to expound?”

The Buddha said:

“Young Man! You should now clearly explain the realm of the Buddhas.”

Bodhisattva Manjusri said:

“World-Honored One! The realm of the Buddhas is not the realm of the eye, nor the realm of form; not the realm of the ear, nor the realm of sound; not the realm of the nose, nor the realm of fragrance; not the realm of the tongue, nor the realm of taste; not the realm of the body, nor the realm of touch; not the realm of the mind, nor the realm of dharmas. Where there are no such differentiated realms—that is precisely the realm of the Buddhas.

“World-Honored One! Good men and good women who wish to enter and awaken to the realm of the Buddhas cannot enter it directly; only through skillful means can they enter it.”

Bodhisattva Manjusri then addressed the Buddha:

“World-Honored One! In what realm did the Tathagata attain bodhi?”

The Buddha taught:

“Young Man! I attained bodhi in the realm of emptiness, because all views are equal. I attained bodhi in the realm of signlessness, because all characteristics are equal. I attained bodhi in the realm of wishlessness, because the three realms are equal. I attained bodhi in the realm of non-action, because all conditioned activities are equal.”

Bodhisattva Manjusri again addressed the Buddha:

“World-Honored One! What realm is the unconditioned?”

The Buddha taught:

“Young Man! The unconditioned is the inconceivable realm.”

Bodhisattva Manjusri said:

“World-Honored One! The inconceivable realm is the realm of the Buddhas. Why is this? Within the realm beyond thought and conception there are no written words. Because there are no written words, there is no exposition. Because there is no exposition, all discourse is cut off. Because discourse is cut off, it is the realm of the Buddhas.”

The World-Honored One then asked Bodhisattva Manjusri:

“Young Man! Where should the realm of the Buddhas be sought?”

Bodhisattva Manjusri replied:

“World-Honored One! The realm of the Buddhas should be sought within the afflictions of all sentient beings. Why is this? Truly and correctly understanding the afflictions of sentient beings is precisely the realm of the Buddhas. This correct understanding of sentient beings’ afflictions, which is the realm of the Buddhas, is not within the sphere of practice of any sravaka or pratyekabuddha.”

The World-Honored One again said to Bodhisattva

Manjusri:

“Young Man! If the realm of the Buddhas

is to be sought within the afflictions of all sentient beings, does the realm of the Buddhas come or go?”

Bodhisattva Manjusri replied:

“It does not, World-Honored One. The realm

of the Buddhas neither comes nor goes.”

The Buddha said:

“Young Man! If the realm of the Buddhas neither comes nor goes, why is it said, ‘If one truly and correctly understands the afflictions of sentient beings, that is precisely the realm of the Buddhas’?”

Bodhisattva Manjusri replied:

“World-Honored One! Just as the realm of the Buddhas neither comes nor goes, so too does the intrinsic nature of the afflictions neither come nor go.”

The Buddha asked:

“Young Man! What is called the intrinsic nature of the afflictions?”

Bodhisattva Manjusri replied:

“World-Honored One! The intrinsic nature of the realm of the Buddhas is precisely the intrinsic nature of the afflictions. World-Honored One! If the intrinsic nature of the realm of the Buddhas differed from that of the afflictions, the Tathagata would not be the One of Equal and Perfect Awakening. Because they do not differ, one who equally and perfectly awakens to all dharmas is called a Tathagata.”

The World-Honored One again said to Bodhisattva Manjusri:

“Young Man! Can you understand the Dharma of equality in which the Tathagata abides?”

Bodhisattva Manjusri replied:

“World-Honored One! I have understood it.”

The Buddha said:

“Young Man! What is called the Dharma of equality in which the Tathagata abides?”

Bodhisattva Manjusri replied:

“World-Honored One! How can the place where all ordinary beings give rise to greed, anger, and delusion be precisely the Dharma of equality in which the Tathagata abides?”

Bodhisattva Manjusri continued:

“World-Honored One! All ordinary beings give rise to greed, anger, and delusion within the Dharma of emptiness, signlessness, and wishlessness. Therefore, the place where all ordinary beings give rise to greed, anger, and delusion is precisely the Dharma of equality in which the Tathagata abides.”

The Buddha asked:

“Young Man! Within emptiness, can there actually be dharmas of which it may be said that greed, anger, and delusion exist therein?”

Bodhisattva Manjusri replied:

“World-Honored One! Because emptiness exists, greed, anger, and delusion also exist.”

The Buddha said:

“Young Man! Why does emptiness exist? And why do greed, anger, and delusion exist?”

Bodhisattva Manjusri replied:

“World-Honored One! Emptiness exists because it is expressed through words; greed, anger, and delusion likewise exist because they are expressed through words. As the Buddha said to the bhiksus: ‘There is the unborn, the unarisen, the unmade, the unconditioned. It is not among those conditioned dharmas, yet neither is it nonexistent. If it did not exist, then escape from born, arisen, made, and conditioned activities would be impossible. Because it exists, escape can therefore be spoken of.’ So too here: if emptiness did not exist, there could be no escape from greed, anger, and delusion. Because emptiness exists, freedom from greed and the other afflictions can be spoken of.”

The Buddha said:

“Young Man! So it is, so it is! Just as you have said, greed, anger, delusion, and all other afflictions—there is none that is not within emptiness.”

Bodhisattva Manjusri again addressed the Buddha:

“World-Honored One! If practitioners abandon greed, anger, delusion, and the other afflictions in order to seek emptiness, you should know that they are not yet skilled in practice and cannot be called practitioners. Why is this? Because greed, anger, delusion, and all the afflictions are themselves emptiness.”

The World-Honored One again asked Bodhisattva Manjusri:

“Young Man! Have you abandoned greed, anger, and delusion, or have you not abandoned them?”

Bodhisattva Manjusri replied:

“World-Honored One! The nature of greed, anger, and delusion is itself equality. I constantly abide in such equality; therefore, with regard to greed, anger, and delusion, I have neither abandoned them nor failed to abandon them. World-Honored One! If any sramana or brahmin sees himself as having abandoned greed, anger, and delusion, that is a dualistic view. What is called a dualistic view? It is the view of annihilation and the view of permanence. Why is this? To see oneself as having abandoned greed, anger, and delusion is the view of annihilation. To see others as possessing greed, anger, and delusion is the view of permanence. World-Honored One! Such a person does not abide correctly. One who abides correctly should not regard oneself as superior and others as inferior.”

The World-Honored One again asked Bodhisattva Manjusri:

“Young Man! If this is so, where must one abide for it to be called correct abiding?”

Bodhisattva Manjusri replied:

“World-Honored One! In correct abiding, there is no place whatsoever in which one abides. To abide in non-abiding is called correct abiding.”

The Buddha asked:

“Young Man! Is abiding in the Right Path not correct abiding?”

Bodhisattva Manjusri replied:

“World-Honored One! If one abides in the Right Path, one abides in the conditioned. If one abides in the conditioned, one does not abide in the equality of Dharma-nature. Why is this? Because conditioned dharmas undergo arising and cessation.”

The World-Honored One again asked Bodhisattva Manjusri:

“Young Man! Is the unconditioned included among enumerated dharmas?”

Bodhisattva Manjusri replied:

“World-Honored One! The unconditioned is not an enumerated dharma. World-Honored One! If the unconditioned were a dharma falling within numerical categories, then the conditioned would not be the unconditioned.”

The Buddha said:

“Young Man! All sages attain the unconditioned Dharma; are they then without number?”

Bodhisattva Manjusri replied:

“World-Honored One! The sages do not realize an enumerated dharma; rather, they have attained liberation from all enumerated dharmas.”

The World-Honored One again asked Bodhisattva Manjusri:

“Young Man! Have you accomplished the noble Dharma, or have you accomplished what is not the noble Dharma?”

Bodhisattva Manjusri replied:

“World-Honored One! I have accomplished neither the noble Dharma nor what is not the noble Dharma. World-Honored One! Suppose there were a magically conjured person. Would that person have accomplished the noble Dharma or what is not the noble Dharma?”

The Buddha replied:

“Young Man! It cannot be said that a magically conjured person has accomplished the noble Dharma, nor can it be said that he has accomplished what is not the noble Dharma.”

Bodhisattva Manjusri said:

“World-Honored One! Did the Buddha not say, ‘All dharmas are like magical illusions’?”

The Buddha said:

“Yes.”

Bodhisattva Manjusri said:

“World-Honored One! All dharmas have the characteristics of magical illusions. I too am thus. How then can it be said that I have accomplished the noble Dharma or what is not the noble Dharma?”

The World-Honored One again said to Bodhisattva Manjusri:

“Young Man! If this is so, what have you attained?”

Bodhisattva Manjusri replied:

“World-Honored One! I have attained the Tathagata’s equal realm devoid of intrinsic nature.”

The Buddha said:

“Young Man! Have you attained the realm of the Buddhas?”

Bodhisattva Manjusri replied:

“If the World-Honored One has anything attained within the realm of the Buddhas, then I too have attained the realm of the Buddhas.”

The elder Subhuti then asked Bodhisattva Manjusri:

“Great Being! Has the Tathagata not attained the realm of the Buddhas?”

Bodhisattva Manjusri replied:

“Venerable One! Have you attained the realm of the sravakas?”

Subhuti replied:

“Great Being! The liberated mind of a noble one has no realm; therefore, I now have no realm that can be attained.”

Bodhisattva Manjusri said:

“Venerable One! The Buddha is also thus. His mind is liberated and has no realm, so how can it be said that the Buddha has anything attained?”

Subhuti said:

“Great Being! Could your present exposition of the Dharma fail to protect the minds of beginners?”

Bodhisattva Manjusri replied:

“Venerable One! I shall now ask you a question; answer as you see fit. Suppose a good physician wished to treat a patient. To protect the patient’s feelings, he withheld medicines of pungent, sour, salty, or bitter taste that were appropriate for the illness. Could he thereby cure the patient and bring him well-being?”

He replied:

“He could not.”

Bodhisattva Manjusri said:

“Venerable One! So too is it here. If, in order to protect a student’s mind, a Dharma teacher conceals the profound Dharma and does not expound it, but merely follows that student’s wishes and teaches only shallow meanings, it is utterly impossible for that student thereby to escape the suffering of birth and death and reach the bliss of nirvana.”

When the Bodhisattva expounded this Dharma, five hundred bhiksus in the assembly permanently ended all outflows and their minds attained liberation. Eight hundred devas became free from dust and defilement and attained the pure Dharma-eye. Another seven hundred devas, upon hearing his eloquence, gave rise to profound faith and delight. They all aroused the aspiration for anuttara-samyak-sambodhi.

Subhuti again asked Bodhisattva Manjusri:

“Great Being! Do you also give rise to faith and understanding concerning the Sravaka Vehicle? And do you use the Dharma of this vehicle to deliver sentient beings?”

Bodhisattva Manjusri said:

“Venerable One! I give rise to faith and understanding concerning every vehicle. Venerable One! I understand and have faith in the Sravaka Vehicle; I also understand and have faith in the Pratyekabuddha Vehicle; and I also understand and have faith in the Samyaksambuddha Vehicle.”

Subhuti asked:

“Great Being! Are you, then, a sravaka, a pratyekabuddha, or a samyaksambuddha?”

Bodhisattva Manjusri said:

“Venerable One! Although I am a sravaka, I do not hear from another. Although I am a pratyekabuddha, I do not abandon the mind of great compassion or unobstructed wisdom. Although I have attained perfect awakening, I have never ceased performing all that must be done.”

Subhuti again asked:

“Great Being! Why are you a sravaka?”

He replied:

“I constantly expound to all sentient beings Dharmas they have never heard; therefore, I am a sravaka.”

He asked again:

“Why are you a pratyekabuddha?”

He replied:

“I can clearly understand that all dharmas arise through conditions; therefore, I am a pratyekabuddha.”

He asked again:

“Why are you a samyaksambuddha?”

He replied:

“I constantly awaken to the equality of the essential nature and characteristics of all dharmas; therefore, I am a samyaksambuddha.” Subhuti then asked again:

“Great Being! On which stage do you definitively abide: the stage of a sravaka, the stage of a pratyekabuddha, or the stage of a Buddha?”

Bodhisattva Manjusri replied:

“Venerable One! You should know that I definitively abide on every stage.”

Subhuti asked:

“Great Being! Can you also definitively abide on the stage of ordinary beings?”

He replied:

“Yes. Why is this? All dharmas and sentient beings are by nature established in the position of true certainty. I constantly abide in this true position. Therefore, I say that I definitively abide on the stage of ordinary beings.”

Subhuti again asked:

“If all dharmas and sentient beings are established in the position of true certainty, why are distinctions among stages established, saying, ‘This is the stage of ordinary beings; this is the stage of sravakas; this is the stage of pratyekabuddhas; and this is the stage of Buddhas’?”

Bodhisattva Manjusri replied:

“Venerable One! By way of analogy, because the world employs verbal designations, the ten directions are established within empty space. Thus it is said, ‘This is the east; this is the south,’ and so forth, through ‘This is above; this is below.’ Although empty space has no distinctions, the directions are distinguished in this way. So too is it here. The Buddha-Tathagata knows that all dharmas are definitively established in the true position, yet through skillful means he establishes the various stages, saying, ‘This is the stage of ordinary beings; this is the stage of sravakas; this is the stage of pratyekabuddhas; this is the stage of Buddhas.’ Although the true position has no distinctions, the stages are differentiated.”

Subhuti then again asked Bodhisattva Manjusri:

“Great Being! Have you entered the true position?”

Bodhisattva Manjusri replied:

“Venerable One! Although I have entered it, I have also not entered it.”

Subhuti asked:

“Great Being! How have you entered and yet not entered?”

Bodhisattva Manjusri replied:

“Venerable One, you should know that this is the bodhisattva’s skillful wisdom. I shall now give you an analogy. Those who possess wisdom gain understanding through analogies.

Venerable One! Suppose there were an archer of unsurpassed skill. He had an only son whom he dearly loved.

He also had a bitter enemy whose name his ears could not bear to hear and whom his eyes could not bear to see. On one occasion, his son left the house to wander about and stood beside a road in a distant place. Seeing him from afar, the father mistook him for his enemy, drew his bow, fitted an arrow, aimed, and shot.

Only when the arrow had been released did he realize that it was his son. Weeping, he immediately ran with all his speed to catch the arrow. Before the arrow reached its target, he seized it.

The archer is an analogy for the bodhisattva. The son is an analogy for sentient beings. The enemy is an analogy for the afflictions.

The arrow is an analogy for noble wisdom. Venerable One, you should know that bodhisattva-mahasattvas use prajnaparamita to contemplate all dharmas as unborn and established in the true position. Through great compassion and skillful means, they do not actualize the ultimate limit of reality.

They do not remain on the stages of the sravakas or pratyekabuddhas, but vow to guide and transform all sentient beings and lead them to the stage of Buddhahood.”

Subhuti then again asked Bodhisattva Manjusri:

“Great Being! Which bodhisattvas are able to practice this conduct?”

Bodhisattva Manjusri replied:

“Venerable One! Bodhisattvas who manifest worldly activities without being defiled by worldly dharmas; who appear to conform to the world without giving rise to views concerning dharmas; who, although cutting off the afflictions of all sentient beings, diligently and vigorously enter the Dharma-realm without perceiving any characteristic of exhaustion; who neither abide in the conditioned nor attain the unconditioned; who, though dwelling in birth and death, are as if strolling through a garden; who, though their original vows remain unfulfilled, do not seek quickly to realize unsurpassed nirvana; who, though deeply knowing non-self, constantly guide and transform sentient beings;

who, though contemplating the intrinsic nature of dharmas as like empty space, diligently cultivate merit and purify Buddha-lands; and who, though entering the Dharma-realm and seeing the equality of dharmas, do not abandon diligence because they seek to adorn a Buddha’s body, speech, and mind—only bodhisattvas endowed with such conduct are able to practice it.”

Subhuti again addressed Bodhisattva Manjusri:

“Great Being! The bodhisattva conduct that you now describe is not a Dharma that worldly beings can believe and accept.”

Bodhisattva Manjusri replied:

“Venerable One! I now speak of the conduct whereby bodhisattvas understand worldly dharmas and attain liberation because I wish sentient beings to leave the world forever.”

Subhuti asked:

“Great Being! What are worldly dharmas, and what is liberation from them?”

Bodhisattva Manjusri replied:

“Venerable One! Worldly dharmas are the five skandhas. What are the five? They are the form skandha, feeling skandha, perception skandha, formations skandha, and consciousness skandha. These skandhas are thus: form is like a mass of foam; feeling is like a water bubble; perception is like a mirage; formations are like a plantain trunk; and consciousness is like a magical illusion. Therefore, within them there is neither a world nor any skandhas, extending even to such verbal designations and names. If one understands in this way, one’s mind will not become distracted. If the mind is not distracted, it will not be defiled by worldly dharmas. Not being defiled by worldly dharmas is liberation from worldly dharmas.

“Furthermore, Venerable One! The nature of the dharmas of the five skandhas is originally empty. Because their nature is empty, there is no duality. Because there is no duality, there is neither self nor what belongs to self. Because there is neither self nor what belongs to self, there is nothing to grasp. Freedom from grasping and attachment is liberation from worldly dharmas.

“Furthermore, Venerable One! Since the dharmas of the five skandhas exist through causes and conditions, they possess no power. Because they possess no power, they have no master. Because they have no master, there is neither self nor what belongs to self. Because there is neither self nor what belongs to self, there is no appropriation. Because there is no appropriation, there is no attachment or contention. Because there is no attachment or contention, there is no disputation. Because there is no disputation, this is the Dharma of a sramana. The Dharma of a sramana is to know that all dharmas are like echoes in empty space. Whoever clearly understands all dharmas as echoes in empty space is liberated from worldly dharmas.

“Furthermore, Venerable One! The dharmas of these five skandhas are identical with the Dharma-realm. The Dharma-realm is not a realm.

Within that which is not a realm, there is no eye-dhatu, form-dhatu, or eye-consciousness-dhatu; no ear-dhatu, sound-dhatu, or ear-consciousness-dhatu; no nose-dhatu, fragrance-dhatu, or nose-consciousness-dhatu; no tongue-dhatu, taste-dhatu, or tongue-consciousness-dhatu; no body-dhatu, touch-dhatu, or body-consciousness-dhatu; and no mind-dhatu, dharma-dhatu, or mind-consciousness-dhatu. Within it there is also no earth-dhatu, water-dhatu, fire-dhatu, wind-dhatu, space-dhatu, or consciousness-dhatu.

There is also no Desire Realm, Form Realm, or Formless Realm. There is also no conditioned realm or unconditioned realm, no self, person, sentient being, living being, and so forth.

“Thus, all are nonexistent and definitively unobtainable. Whoever enters this profound meaning of equality and accords with there being nothing that enters is liberated from worldly dharmas.”

When the Bodhisattva expounded this Dharma, two hundred bhiksus in the assembly permanently ended all outflows, and their minds attained liberation. They all removed the robes they were wearing and offered them to Bodhisattva Manjusri, saying:

“If sentient beings hear this subtle and profound Dharma, they should give rise to faith and acceptance. If they do not give rise to faith yet seek realization, they can never attain it.”

The elder Subhuti then said to the bhiksus:

“What have you attained, and what have you realized?”

The bhiksus replied:

“Venerable One! Neither attainment nor realization is the Dharma of a sramana. Why is this? If there is anything attained, the mind immediately becomes agitated. If there is anything realized, one becomes arrogant and conceited. If there is agitation, arrogance, and conceit, one immediately falls into the works of Mara. If anyone declares, ‘I have attained’ or ‘I have realized,’ you should know that this person possesses overweening pride.”

The Buddha taught:

“Bhiksus! Do you understand the meaning of overweening pride?”

The bhiksus replied:

“World-Honored One! In our understanding, if someone says, ‘I am able to know suffering,’ that person does not know the characteristic of suffering yet declares, ‘I know.’ If he says, ‘I am able to abandon its origin, realize its cessation, and cultivate the path,’ that person does not know the characteristics of origin, cessation, and the path. Even if he says, ‘I am able to cultivate the path,’ you should know that this person possesses overweening pride.

Why is this? The characteristic of suffering is precisely the characteristic of non-arising. The characteristics of origin, cessation, and the path are precisely the characteristic of non-arising.

The characteristic of non-arising is non-characteristic, the characteristic of equality. This is the characteristic of liberation that the sages attain regarding all dharmas. Within it there is no knowing suffering, abandoning its origin, realizing its cessation, or cultivating the path.

One can realize such characteristics. If any sentient being hears the meaning that all dharmas are equal and becomes frightened, you should know that this person possesses overweening pride.”

The World-Honored One then said:

“Excellent! Excellent, bhiksus! It is so, it is so, just as you have said! Subhuti, you should know that during the time of Kasyapa Buddha in the past, these bhiksus followed the youth Manjusri and heard such profound Dharma. Because they heard the Dharma, they swiftly attained supernormal powers. Now, hearing the Dharma again, they accord with it and do not oppose it. Subhuti! If anyone else within my Dharma follows this meaning and gives rise to faith and understanding, that person will see Maitreya Buddha in a future life. Those who have not yet aroused the Mahayana mind will attain liberation from the three realms. Those who have already aroused the Mahayana mind will attain the stage of patient acceptance.”

At that time, the deva youth Susrestha addressed Bodhisattva Manjusri:

“Great Being! You constantly expound the Dharma to sentient beings in Jambudvipa. Now, in Tusita Heaven, there are devas who in past lives encountered countless Buddhas, made offerings to them, honored them, and planted roots of goodness. Yet because they were reborn in the heavens, they are attached to sense objects and cannot come to this Dharma assembly to hear the Dharma. The roots of goodness they planted in the past are now diminishing. If they could receive your instruction and guidance, those roots would certainly grow again. I beseech you, Great Being, to visit the heavenly palace briefly and extensively proclaim the essentials of the Dharma to those devas.”

Bodhisattva Manjusri then used the power of his supernormal abilities, and the very place where they stood suddenly became the palace of Tusita Heaven, complete in every respect and lacking nothing. The youth Susrestha and all the devas and humans in the assembly believed that they were in Tusita Heaven. They saw that heavenly realm fully adorned in every way, with gardens, groves, ponds, and rows of trees; palaces, towers, ridgepoles, and interlocking eaves; carved pillars joined to the floors; sculpted windows set within the halls; bracket sets supporting paired columns; and many tiers of short pillars above the crossbeams.

Small precious stones were spread everywhere, and platforms made of jeweled trees were beautifully adorned. Those platforms were very small, having only seven, eight, or nine stories, or as many as twenty stories high. Everywhere upon each platform were stairways.

On all of them were heavenly maidens in the prime of youth, beautiful in appearance, with soft hands and feet, broad foreheads, long eyebrows, and clear, pure faces and eyes. They were like golden nets and constantly emitted light; they were also like lotus flowers free from every speck of dust. They spoke with smiling faces, walked and stood gracefully, moved in accord with dignified conduct, and observed proper decorum.

Like the full moon, they delighted all who beheld them. They played konghou harps, zithers, vertical flutes, transverse flutes, bells, and drums, or sang songs whose notes harmonized with the rhythm. Beautiful female performers stood in rows and danced together throughout the courtyards.

All such things suddenly appeared in full.

When the youth Susrestha saw his palace and retinue enjoying themselves in this way, doubt arose in his mind, and he addressed Bodhisattva Manjusri:

“How extraordinary, Great Being! How were you able to bring me and this great assembly here in the space of a single instant?”

The elder Subhuti then said to the youth Susrestha:

“Deva! At first, I too believed that the entire great assembly had come to the palace of Tusita Heaven. But now I know that we have never moved from where we were, nor has there ever been any journey together to that heavenly realm. Everything we have seen has been manifested through Bodhisattva Manjusri’s supernormal power of samadhi.”

The youth Susrestha then addressed the Buddha:

“World-Honored One! Bodhisattva Manjusri is exceedingly rare. Through the inconceivable supernormal power of samadhi, he has caused this assembly, without leaving its original place, to believe that it has arrived in Tusita Heaven.”

The Buddha said:

“Deva! You know only a small portion of the transformative supernormal powers of the bodhisattva youth Manjusri. I know that his supernormal powers are immeasurable.

“Deva! Through Bodhisattva Manjusri’s supernormal power, even if Buddha-lands as numerous as the sands of the Ganges were all magnificently adorned, each different from the others, he could cause all of them to appear distinctly within a single Buddha-land. He could also gather Buddha-lands as numerous as the sands of the Ganges into one place like a bundle of rice seedlings and carry them upward without difficulty.

He could also take the great oceans in Buddha-lands as numerous as the sands of the Ganges and place them upon the tip of a single hair, while causing the sentient beings within them neither to know nor perceive it and without their being touched or disturbed. If there were Mount Sumerus, kings of mountains, he could place all those mountains within a single mountain. He could then place that mountain within a mustard seed, while causing all the devas standing upon it neither to know nor perceive it and without obstruction.

“He could also place within his right palm the sentient beings of the five destinies from Buddha-lands as numerous as the sands of the Ganges. He could then take all the musical instruments within those lands and give them all to each sentient being, equally and without distinction. He could also take Buddha-lands as numerous as the sands of the Ganges when, at the end of a kalpa, they were consumed by fire, and make all those immense flames appear as only a single lamp flame, while the fires themselves remained unchanged.

“Furthermore, he could gather with a single hair all the light of all the moons and suns within Buddha-lands as numerous as the sands of the Ganges, causing their radiance to be obscured and no longer appear.

“Deva! Even if I were to speak for one kalpa or more than one kalpa about the transformative supernormal powers of the youth Manjusri’s samadhi, I could not exhaust them.”

At that time, Mara Papiyan transformed himself into the form of a bhiksu, sat to one side within the assembly, and addressed the Buddha:

“World-Honored One! Having now heard of the supernormal powers of the youth Manjusri, I cannot believe and accept them. I beseech the World-Honored One to command him to manifest his supernormal powers before me, so that I may see them.”

The World-Honored One knew that this was the Evil Mara transformed into a bhiksu. Wishing to cause the assembly’s roots of goodness to increase, he said to Bodhisattva Manjusri:

“You should manifest your supernormal powers so that immeasurable sentient beings within this assembly may all obtain wholesome benefit.”

THE SUTRA SPOKEN BY MANJUSRI ON THE INCONCEIVABLE REALM OF THE BUDDHA

End of the First Fascicle