文殊師利所說不思議佛境界經

At that time, Bodhisattva Manjusri, having received the Buddha’s instruction, immediately entered the samadhi of spiritual powers, in which the mind is sovereign over all dharmas. Having entered this samadhi, he exercised his spiritual powers and manifested all the miraculous transformations described above. They appeared distinctly and radiantly, all present before the assembly, exactly as the Buddha had said, neither more nor less, so that no one in the assembly failed to see them.

When the great assembly witnessed these spiritual powers, they praised them as unprecedented and exclaimed in unison:

“Excellent! Excellent! The Buddhas, the Tathagatas, appear in the world for the sake of sentient beings. Only when such a great being, skilled in means, also appears in the world can such inconceivable spiritual powers be manifested!”

When Mara saw these various miraculous transformations, he rejoiced and leapt with delight. Bowing at the feet of Bodhisattva Manjusri, he joined his palms respectfully, faced the Tathagata, and said:

“The youth Manjusri is exceedingly rare, for he is able to manifest such inconceivable spiritual transformations. Who among those who hear of or behold them would not be astonished and filled with wonder? If any sentient being hears of this and is able to give rise to faith and acceptance, then even if there were as many maras as the sands of the Ganges wishing to harm that person, they would never be able to do so.

“Blessed One, I am Mara, and I constantly remain near the Buddha, watching and waiting for an opportunity, for my mind delights in troubling all sentient beings. If anyone diligently cultivates wholesome qualities, I use my supernatural might to obstruct that person.

“Blessed One, from this day forward I make this profound vow: wherever anyone propagates this Dharma gateway, throughout any country, city, town, or village within one hundred yojanas, I shall be present there to protect it. I shall be like a blind man, incapable of doing anything, and unable to give rise to a wish to harm those sentient beings. If I see anyone receiving, upholding, reading, reciting, contemplating, or explaining this sutra, I shall immediately give rise to reverence and provide that person with offerings.

“Blessed One! Our followers delight in creating difficulties for the Buddha-Dharma. If they see anyone cultivating wholesome dharmas, they inflict further oppression and obstruction, causing that person to retreat and fall away. Now, in order to put an end to such evil deeds, I shall proclaim this dharani.”

He then spoke the dharani:

“Ðát điệt tha A ma lê, Tỳ ma lê, Sĩ đá đáp tỳ, A yết bà nể thị đa thiết đốt lộ, thệ duệ, thệ da mạt để, thâu bà mạt để, Thiểm mê phiến để, A phổ mê, Phổ phổ mê, địa rị, A khế, mạc khế, khư khế, nhị lý la, A già mê, Phổ la, Phổ la phổ la, Th6u mê thâu thâu mê, địa rị, địa rị, A na bạt để, sĩ đá đáp tỳ, Ngật lý đa yết thê, Ngật lý đa tỳ đề, tỳ lô chiết đảm, Tát đạt ma Bà nổ câu, yết tả tô đát la ta 3đà lộ ca, A bạt la mục đa y bà tô lý da.”

“Blessed One! This dharani protects Dharma teachers and can make them courageous and diligent, with uninterrupted eloquence. No evil mara will be able to take advantage of them. It will also cause those maras to give rise to joy and to make offerings of clothing, bedding, food, drink, medicine, and all other necessities.

“Blessed One, if a good man or good woman receives and upholds this dharani continuously day and night, all devas, nagas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans will constantly protect that person, and no enemy will be able to cause harm.”

The Buddha said to Mara:

“Excellent! Excellent! By proclaiming this dharani, you have caused the six kinds of earthquakes throughout worlds as numerous as the immeasurable sands of the Ganges. King of Maras, you should know that your eloquence has been brought forth through the spiritual power of the youth Manjusri.”

When Bodhisattva Manjusri used his spiritual power to cause Mara Papiyan to proclaim this dharani, thirty thousand people in the assembly all generated the aspiration for anuttara-samyak-sambodhi.

After Bodhisattva Manjusri had completed these transformations, he withdrew his spiritual power and said to the youth Good Victory:

“Deva youth! I now wish to go to the Tusita Heaven. Go ahead of me and tell the devas to assemble.”

Having heard these words, the youth Good Victory and his retinue circumambulated the Buddha, Bodhisattva Manjusri, and the great assembly clockwise. They disappeared from the assembly and, in an instant, arrived at the celestial palace. Upon arriving there, he announced everywhere among the devas:

“You should know that Bodhisattva Mahasattva Manjusri, out of compassion for us, wishes to come here. All you devas should abandon your heedless amusements and gather here together to hear the Dharma.”

After saying this, the youth Good Victory established within the celestial palace an exceedingly vast, pure, splendid, and beautifully adorned Dharma assembly ground, fashioned from celestial wish-fulfilling jewels. From east to west it measured thirty-two thousand yojanas, and from south to north sixteen thousand yojanas. Within that assembly ground he also arranged immeasurable hundreds of thousands of lion seats. These seats were lofty and broad, adorned in various ways, and covered with precious celestial cloth.

When the youth Good Victory had finished adorning the assembly ground and the lion seats, he bowed, joined his palms, faced Bodhisattva Manjusri from afar, and said:

“I have gone to the celestial palace and completed all the preparations. May you now descend, for the time has come.”

Thereupon Bodhisattva Manjusri, together with twelve thousand bodhisattvas, fifteen hundred great sravakas, and immeasurable hundreds of thousands of devas, nagas, yaksas, gandharvas, and others, rose from their seats, bowed at the Buddha’s feet, and circumambulated him clockwise three times. They then disappeared from before the Tathagata and, in an instant, arrived in the Tusita Heaven. Entering the assembly ground, they sat upon the seats prepared for them.

At that time, the devas of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, and the assemblies of Brahma devas in the form realm informed one another:

“Bodhisattva Manjusri is now in the Tusita Heaven and wishes to expound the great Dharma. We should go there together to hear dharmas we have never heard before and to witness rare events.”

After they had spoken thus, immeasurable and innumerable hosts of devas from the desire realm and form realm all left their respective abodes and, in an instant, assembled in the Tusita celestial palace. Through the majestic spiritual power of Bodhisattva Manjusri, the assembly ground accommodated them all without obstruction.

The deva youth Good Victory then said to Bodhisattva Manjusri:

“Great being! This great assembly has now gathered. May you employ your eloquence to illuminate the teaching.”

Bodhisattva Manjusri then addressed all the devas:

“Good sirs! If bodhisattvas abide in four kinds of practice, they can accomplish all wholesome dharmas. What are these four? First, maintaining moral discipline. Second, cultivating meditation. Third, spiritual powers. Fourth, taming. If bodhisattvas maintain moral discipline, they accomplish great learning. If they cultivate meditation, they accomplish prajna. If they attain spiritual powers, they accomplish supreme knowledge. If they understand taming, they can accomplish a mind free from heedlessness. Therefore I say: ‘If bodhisattvas abide in these four practices, they can accomplish all wholesome dharmas.’

“Good sirs! You should know that moral discipline is purified through eight dharmas. What are the eight?

1/ Upright bodily conduct.

2/ Pure karma.

3/ A mind free from defilement.

4/ Firm and steadfast resolve.

5/ Sustaining oneself through right livelihood.

6/ Contentment with the dhutanga practices.

7/ Remaining far removed from all signs of deceit, hypocrisy, and falsehood.

8/ Never relinquishing the mind of bodhicitta.

“These are called the eight kinds of purity of moral discipline.

“Furthermore, good sirs! You should know that great learning is also purified through eight dharmas. What are the eight?

1/ Respectfully following one’s teachers and elders.

2/ Subduing pride.

3/ Diligently remembering, receiving, and retaining the teachings.

4/ Maintaining right mindfulness without confusion.

5/ Tirelessly expounding and explaining the Dharma.

6/ Not being arrogant or boasting of one’s achievements.

7/ Contemplating in accordance with reason.

8/ Practicing in accordance with the teaching.

“These are the eight kinds of purity of great learning.

“Furthermore, good sirs! You should know that meditative concentration is also purified through eight dharmas. What are the eight?

1/ Constantly dwelling in a secluded and tranquil place for contemplation.

2/ Not gathering with others for idle conversation.

3/ Having no craving or attachment toward external objects.

4/ Relinquishing all splendor and luxury in both body and mind.

5/ Having few desires regarding food and drink.

6/ Having no mentally grasping involvement.

7/ Taking no delight in embellishing music or literary compositions.

8/ Exhorting others so that they may all attain the bliss of the noble ones.

“These are called the eight kinds of purity of meditative concentration.

“Furthermore, good sirs! You should know that prajna is also purified through eight dharmas. What are the eight?

1/ Skillfully knowing the skandhas.

2/ Skillfully knowing the dhatus.

3/ Skillfully knowing the ayatanas.

4/ Skillfully knowing the faculties.

5/ Skillfully knowing the three gates of liberation.

6/ Forever severing all roots of affliction.

7/ Forever escaping all delusions that obstruct and bind.

8/ Forever remaining far removed from all activities of views.

“These are called the eight kinds of purity of prajna.

“Furthermore, good sirs! You should know that spiritual powers are also purified through eight dharmas. What are the eight?

1/ Seeing all forms without obstruction.

2/ Hearing all sounds without limitation.

3/ Universally knowing the thoughts in the minds of sentient beings.

4/ Recollecting former lives without obstruction or attachment.

5/ Traveling by spiritual power throughout all Buddha lands.

6/ Exhausting all outflows without missing the proper time.

7/ Extensively cultivating wholesome roots while remaining free from distraction and agitation.

8/ Just as when first making one’s vows, always acting as a spiritual friend and extensively liberating sentient beings.

“These are called the eight kinds of purity of spiritual powers.

“Furthermore, good sirs! You should know that knowledge is also purified through eight dharmas. What are the eight?

1/ Knowledge of suffering, which fully knows the five skandhas.

2/ Knowledge of the origin of suffering, which forever eliminates all craving.

3/ Knowledge of cessation, which contemplates dependent origination as ultimately unborn.

4/ Knowledge of the path, which can realize the virtues of the conditioned and the unconditioned.

5/ Knowledge of cause and effect, which knows that karma and its deeds do not contradict one another.

6/ Decisive knowledge that clearly knows there is no self, no sentient being, and so forth.

7/ Knowledge of the three times, which skillfully distinguishes the cycles of past, present, and future.

8/ Knowledge of omniscience, namely the prajnaparamita that penetrates everywhere without exception.

“These are called the eight kinds of purity of knowledge.

“Furthermore, good sirs! You should know that taming is also purified through eight dharmas. What are the eight?

1/ Always being inwardly tranquil.

2/ Outwardly guarding one’s conduct.

3/ Not abandoning the three realms.

4/ Conforming with dependent origination.

5/ Contemplating all dharmas as unborn in their intrinsic nature.

6/ Contemplating all dharmas as having no agent.

7/ Contemplating all dharmas as originally without self.

8/ Ultimately never giving rise to any affliction.

“These are called the eight kinds of purity attained through taming.

“Furthermore, good sirs! You should know that heedfulness is also purified through eight dharmas. What are the eight?

1/ Not defiling one’s moral conduct.

2/ Constantly purifying great learning.

3/ Accomplishing the concentrations.

4/ Cultivating prajna.

5/ Perfecting spiritual powers.

6/ Not exalting oneself.

7/ Bringing all disputes to an end.

8/ Never retreating from wholesome dharmas.

“These are called the eight kinds of purity of heedfulness.

“Good sirs! If bodhisattvas abide in heedfulness, they do not lose three kinds of happiness. What are the three? They are the happiness of the heavenly realms, the happiness of meditative concentration, and the happiness of nirvana.

“They also gain liberation from the three evil destinies. What are the three? They are hell, the animal realm, and the realm of hungry ghosts.

“They are also not oppressed by three kinds of suffering. What are the three? They are the suffering of birth, the suffering of old age, and the suffering of death.

“They also forever remain far removed from three kinds of fear. What are the three? They are fear of being unable to sustain life, fear of an evil reputation, and fear of the majestic authority of an assembly.

“They also transcend the three kinds of existence. What are the three? They are existence in the desire realm, existence in the form realm, and existence in the formless realm.

“They also cleanse away three kinds of defilement. What are the three? They are the defilements of craving, anger, and delusion.

“They also perfect the three trainings. What are the three? They are training in moral discipline, training of the mind, and training in wisdom.

“They also attain three kinds of purity. What are the three? They are purity of body, purity of speech, and purity of mind.

“They also fully accomplish three bases of merit. What are the three? They are the merit made through giving, the merit made through moral discipline, and the merit made through cultivation.

“They can also cultivate the three gates of liberation. What are the three? They are the gate of liberation of emptiness, the gate of liberation of signlessness, and the gate of liberation of wishlessness.

“They also ensure that three lineages will never be severed. What are the three? They are the lineage of the Buddha, the lineage of the Dharma, and the lineage of the Sangha.

“Good sirs! The practice of heedfulness possesses such power. Therefore, you should cultivate it together.

“Furthermore, good sirs! As bodhisattvas practice the six paramitas, each paramita has three distinct obstructions to what is to be known. If they abide in heedfulness, they can quickly eliminate them.

What are the three? Not giving oneself, not wishing others to give, and becoming angry with those who give. Not maintaining moral discipline oneself, not wishing others to maintain moral discipline, and becoming angry with those who maintain it.

Not practicing patience oneself, not wishing others to practice patience, and becoming angry with those who practice patience. Not being diligent oneself, not wishing others to be diligent, and becoming angry with those who are diligent. Not cultivating concentration oneself, not wishing others to cultivate concentration, and becoming angry with those who cultivate concentration.

Not possessing wisdom oneself, not wishing others to possess wisdom, and becoming angry with those who possess wisdom. Thus, as bodhisattvas practice the six perfections, each perfection has three distinct obstructions, but these are eliminated through heedfulness.

“Furthermore, good sirs! Each of the six paramitas practiced by bodhisattvas is brought to complete fulfillment through three dharmas, and all these dharmas arise through heedfulness. What are the three?

Giving has three: being able to relinquish everything, seeking no reward, and dedicating the merit to bodhi. Moral discipline has three: receiving it with utmost reverence, guarding it without omission, and dedicating the merit to bodhi. Patience has three: being gentle and tolerant, protecting oneself and others, and dedicating the merit to bodhi.

Diligence has three: not laying down the burden of goodness, entertaining no conception of past or future, and dedicating the merit to bodhi. Meditative concentration has three: universally entering all concentrations, not becoming involved in grasping, and dedicating the merit to bodhi. Prajna has three: the radiance of knowledge illuminating everywhere, extinguishing all conceptual proliferation, and dedicating the merit to bodhi.

This is called the bodhisattva’s cultivation of the six perfections, each of which possesses three qualities that can bring the Dharma to complete fulfillment and that grow through the practice of heedfulness.

“Furthermore, good sirs! Through heedfulness, all bodhisattvas swiftly accomplish the thirty-seven factors of bodhi and other wholesome dharmas, and realize the unsurpassed bodhi of the Buddhas. Why do they swiftly accomplish the factors of bodhi? It is because, through heedfulness, bodhisattvas cultivate the four foundations of mindfulness and quickly perfect them without undergoing arduous suffering.

“How do they cultivate them? They contemplate the body as having no existent basis; contemplate feelings as having no existent basis; contemplate the mind as having no existent basis; and contemplate dharmas as having no existent basis. In regard to all dharmas, there is nothing whatsoever to attain. This is called cultivating the four foundations of mindfulness.

“Furthermore, through heedfulness, bodhisattvas cultivate the four right efforts and quickly perfect them. How do they cultivate them? Although bodhisattvas constantly contemplate all dharmas as originally unborn, formless, unarisen, without an agent, and like empty space, they collect the mind, establish it rightly, and diligently apply effort so that evil and unwholesome dharmas not yet arisen will not arise.

Although they faithfully understand all dharmas to be empty and nonexistent, they collect the mind, establish it rightly, and diligently apply effort so that wholesome dharmas not yet arisen may arise. Although they know all dharmas to be originally tranquil, they extensively generate wholesome dharmas, collect the mind, establish it rightly, and diligently apply effort so that wholesome dharmas that have arisen may abide without retreating and may increase ever further.

“Thus, although bodhisattvas constantly contemplate all dharmas as having nothing done and no doer, with their essence and characteristics equal, and with not even the slightest dharma therein that can be attained as either arising or ceasing, they nevertheless constantly and diligently cultivate without relinquishing their practice. This is called cultivating the right efforts.

“Furthermore, through heedfulness, bodhisattvas cultivate the four bases of spiritual power and quickly perfect them. How do they cultivate them? Although all bodhisattvas have forever eliminated craving and desire, they never abandon wholesome dharmas and aspire to cultivate wholesome conduct constantly with body and mind.

Although they contemplate all dharmas as empty and unattainable, they constantly practice diligently in order to transform and liberate sentient beings. Although they clearly know that the mind and consciousness are like illusions and magical transformations, they never relinquish their practice, but perfect all Buddha-Dharmas and accomplish right awakening. Although they know all dharmas to be unsupported, uncreated, and impossible to grasp, they always contemplate in accordance with reason whatever teachings they hear.

This is called cultivating the bases of spiritual power.

“Furthermore, through heedfulness, bodhisattvas cultivate the five faculties and quickly perfect them. How do they cultivate them? Although bodhisattvas rely upon their own power for awakening and do not merely follow others, in order to teach sentient beings and enable them to understand clearly, they generate profound faith.

Although they entertain neither the conception of coming nor the conception of going, they diligently cultivate all practices leading to omniscience. Although they neither think of nor recollect objects, they are neither forgetful nor deluded concerning them. Although they use the light of wisdom to understand all dharmas clearly, they always abide in right concentration, tranquil and unmoving.

Although they constantly abide in the equality of the Dharma-nature, they eliminate defiling obstructions and discriminative conceptual proliferation. This is called cultivating the five faculties.

“Furthermore, through heedfulness, bodhisattvas cultivate the five powers and quickly perfect them. How do they cultivate them? When bodhisattvas cultivate the power of faith, no conceptual proliferation of non-Buddhist paths can sway them. When they cultivate the power of diligence, no evil mara can obstruct or destroy their practice. By cultivating the power of mindfulness, they do not fall to the stages of sravakas or pratyekabuddhas. By cultivating the power of concentration, they quickly leave behind the afflictions of the five hindrances. By cultivating the power of wisdom, they forever cease grasping at all perceived objects. This is called cultivating the five powers.

“Furthermore, through heedfulness, bodhisattvas cultivate the seven factors of awakening and quickly perfect them. How do they cultivate them? They never forget any wholesome dharma; this is cultivating the awakening factor of mindfulness.

They constantly delight in contemplating dependent origination; this is cultivating the awakening factor of investigation of dharmas. While practicing the path to bodhi, they never retreat; this is cultivating the awakening factor of diligence. They know that the Dharma is inherently complete and seek nothing; this is cultivating the awakening factor of joy.

They remain far removed from agitation of body and mind; this is cultivating the awakening factor of tranquility. They enter the liberations of emptiness, signlessness, and wishlessness; this is cultivating the awakening factor of concentration. They relinquish the mind that gives rise to notions of training; this is cultivating the awakening factor of equanimity.

This is called cultivating the seven factors of awakening.

“Furthermore, through heedfulness, bodhisattvas cultivate the Noble Eightfold Path and quickly perfect it. How do they cultivate it? Remaining far removed from the views of annihilationism and eternalism is called cultivating right view.

Remaining free from thoughts of sensual desire, anger, and harm is called cultivating right intention. Remaining free from inequality between oneself and others is called cultivating right speech. Remaining free from notions of flattery, hypocrisy, and falsehood is called cultivating right livelihood.

Abandoning actions born of physical and mental timidity is called cultivating right action. Remaining free from self-conceit and contempt for others is called cultivating right effort. Remaining free from torpor and delusion is called cultivating right mindfulness.

Completely ending all discrimination is called cultivating right concentration. This is called cultivating the factors of the Noble Eightfold Path.

“Good sirs! For the reasons I have explained above, I say that bodhisattvas should abide in heedfulness, thereby accomplishing the thirty-seven factors of bodhi and all other wholesome dharmas, and realizing the unsurpassed bodhi of the Buddhas.

“Good sirs! Once heedful bodhisattvas have entered the factors of bodhi in this way, they emerge from all the stagnant mire of samsara. Having emerged from samsara, they hold absolutely no view concerning any dharma. Because there is no view, there is nothing to be said. Because there is nothing to be said, they enter ultimate tranquility.

“What is called ultimate tranquility? Because all dharmas are not created, they cannot be grasped. Because they cannot be grasped, they have no function. Because they have no function, they cannot be established. Knowing them to be precisely thus is ultimate tranquility.”

When the Bodhisattva expounded this Dharma, twelve thousand deva youths in the assembly became free from dust and defilement and attained the pure Dharma eye. The deva youth Good Victory then again asked Bodhisattva Manjusri:

“Great being! What is called practicing the bodhisattva path?”

Bodhisattva Manjusri replied:

“Deva youth! Although bodhisattvas do not abandon samsara, they are not defiled by the evils of samsara. Although they do not abide in the unconditioned, they constantly cultivate merit. Although they fully practice the six paramitas, they manifest the practices of sravakas and pratyekabuddhas. This is called practicing the bodhisattva path.

“Furthermore, deva youth, although bodhisattvas are pure with regard to emptiness, they skillfully manifest objects without grasping them. Although they are pure with regard to signlessness, they skillfully enter all signs without becoming attached to signs. Although they are pure with regard to wishlessness, they skillfully act within the three realms without becoming attached to their objects.

Although they are pure with regard to non-arising and non-ceasing, they skillfully speak of samsara without undergoing samsara. Why is this? It is because bodhisattvas have tamed their minds.

Although they clearly know all dharmas to be empty and nonexistent, sentient beings give rise to attachments to views regarding objects, and because of these attachments to views, their afflictions increase. Wishing to enable sentient beings to eliminate their attachments to views, bodhisattvas expound the Dharma and enable them to know that all objects are empty. What has been said concerning emptiness, signlessness, and wishlessness also applies to non-arising and non-ceasing.

This is called practicing the bodhisattva path.

“Furthermore, deva youth! Going and returning are called cultivating the bodhisattva path. What is meant by going and returning?

Contemplating the inclinations and desires in the minds of sentient beings is called going; teaching the Dharma in accordance with their inclinations is called returning. Entering samadhi oneself is called going; enabling sentient beings to attain samadhi is called returning. Practicing the noble path oneself is called going; teaching and transforming all ordinary beings is called returning.

Attaining the patient acceptance of the non-arising of dharmas oneself is called going; enabling sentient beings all to attain this patient acceptance is called returning. Using skillful means to escape samsara oneself is called going; enabling sentient beings all to attain liberation is called returning. Delighting in tranquility is called going; constantly remaining in samsara to teach and transform sentient beings is called returning.

Diligently contemplating the practice of going and returning oneself is called going; expounding such a Dharma for sentient beings is called returning. Cultivating the liberations of emptiness, signlessness, and wishlessness is called going; expounding the Dharma so that sentient beings may eliminate the three kinds of discursive thought is called returning. Making a firm vow is called going; rescuing sentient beings in accordance with that vow is called returning.

Generating bodhicitta and vowing to sit at the seat of awakening is called going; fully cultivating all the practices that bodhisattvas should perform is called returning. This is called the bodhisattva’s path of going and returning.”

When the Bodhisattva expounded this Dharma, five hundred bodhisattvas in the assembly all attained the patient acceptance of the non-arising of dharmas. The deva youth Good Victory then again asked Bodhisattva Manjusri:

“Great being! I have heard of the world named Light of All Virtues. Where is that world? What is the name of the Buddha who is now expounding the Dharma there?”

Bodhisattva Manjusri replied:

“Deva youth! Twenty-five Ganges-sands Buddha lands above this world is a world named Light of All Virtues. The Buddha there is named Universally Manifest Tathagata, Arhat, Samyak-sambuddha, and he is expounding the true Dharma in that land.”

The deva youth Good Victory said:

“Great being! My mind wishes to behold that world and its Tathagata. I pray that, out of compassion, you will enable me to see them.”

Bodhisattva Manjusri then entered a samadhi called Stainless Light. From his body he emitted innumerable rays of light. These rays passed upward through twelve Ganges-sands Buddha lands and reached the world Light of All Virtues. Innumerable colors of light universally illuminated that land. When the bodhisattvas there saw this radiance, they experienced something unprecedented. Joining their palms respectfully, they addressed the Tathagata Universally Manifest:

“Blessed One, from where does this light now shine?”

The Buddha Universally Manifest replied:

“Good men! Twelve Ganges-sands Buddha lands below this world is a world named Saha. Its Buddha is Sakyamuni Tathagata, Arhat, Samyak-sambuddha, who is now expounding the Dharma. He has a bodhisattva named Manjusri, who abides in non-retrogression and has entered the samadhi called Stainless Light. From his body he emits innumerable rays of light that reach immeasurable asamkhya worlds throughout the ten directions, universally illuminating each world. That is why this light is now present.”

Those bodhisattvas again said:

“Blessed One! We now all wish to behold Buddha Sakyamuni and Bodhisattva Manjusri in the Saha world.”

Thereupon the Tathagata Universally Manifest emitted a great ray of light from the thousand-spoked wheel mark on the sole of his foot. That radiance was exceedingly brilliant and shone downward through twelve Ganges-sands Buddha lands, entering the Saha world and universally illuminating everything there.

Through the Buddha’s radiance, all those bodhisattvas beheld Buddha Sakyamuni and the bodhisattvas and others in the Saha world. The bodhisattvas in the Saha world also beheld the Tathagata Universally Manifest and the assembly of bodhisattvas in that world.

The Tathagata Universally Manifest then said to the bodhisattvas:

“In the Saha world, the Buddha constantly proclaims the Great Dharma. Who among you can go there to hear and receive this Dharma?”

In the assembly was a bodhisattva named Upholder of the Torch of Wisdom. He rose from his seat and said to the Blessed One:

“I now wish to rely upon the Buddha’s spiritual power to travel to the Saha world. I pray that the Tathagata will compassionately grant permission.”

The Tathagata Universally Manifest said:

“Good man! The time has now come. Go quickly to that land.”

Bodhisattva Upholder of the Torch of Wisdom, together with one billion bodhisattvas, bowed their heads at the feet of the Tathagata Universally Manifest, joined their palms respectfully, and circumambulated him clockwise seven times. They then disappeared from that land and, in the time it takes a strong man to bend and extend his arm, arrived at the Tusita celestial palace in the Saha world. They came to rest within the pavilion before the assembly of Bodhisattva Manjusri. Bowing their heads, joining their palms, and paying homage at Bodhisattva Manjusri’s feet, they said:

“Great being! You emitted light that reached our land. Our Blessed One, the Tathagata Universally Manifest, Arhat, Samyak-sambuddha, permitted us to come to this world to meet you, pay homage to you, behold you, and hear your Dharma.”

The deva youths of the desire realm and form realm, together with the bodhisattvas who had come from that land, all exclaimed:

“Excellent! Excellent! Inconceivable! Exceedingly rare! Exceedingly rare! Only the great being Manjusri, with his skillful means, possesses such miraculous spiritual transformations. Through the power of samadhi, he emitted this light and caused it to reach that world above, enabling these bodhisattvas to arrive here so swiftly.”

Bodhisattva Manjusri then extensively proclaimed the wondrous Dharma for the great assembly. Seventy-two nayutas of deva youths in the assembly generated profound faith and understanding and aroused the aspiration for anuttara-samyak-sambodhi.

When Bodhisattva Manjusri had completed his work in the Tusita celestial palace, he, together with the bodhisattvas, Sakra, Brahma, the Four Heavenly Kings, immeasurable devas, and the bodhisattvas who had come from the land Light of All Virtues, disappeared from the celestial palace without leaving their seats. In a single thought-moment they arrived before the Buddha. They all rose from their seats, bowed at the Buddha’s feet, joined their palms respectfully, and circumambulated him clockwise seven times. After circumambulating the Buddha, Bodhisattva Upholder of the Torch of Wisdom and the one billion bodhisattvas approached the Buddha and said:

“Blessed One! The Tathagata Universally Manifest sends his greetings and asks whether your body is strong and healthy, whether you have little illness and little trouble, and whether you dwell in peace and happiness.”

The Blessed One consoled and inquired after the bodhisattvas in accordance with the Dharma. He then surveyed the entire newly arrived assembly, invited everyone to sit, and extensively expounded the Dharma, causing them all to rejoice.

The Blessed One then said to the great assembly:

“You should know that the youth Manjusri and Bodhisattva Upholder of the Torch of Wisdom manifested these miraculous spiritual transformations in order to bring immeasurable sentient beings to maturity. These two great beings are able to accomplish various skillful means, comprehend profound principles, and possess wisdom and eloquence. For immeasurable asamkhya kalpas they have performed the work of Buddhas, and they appear in the world for the sake of sentient beings. If any sentient being beholds these two bodhisattvas, you should know that such a being immediately attains mastery of the six faculties and will never enter the domain of evil maras.”

Bodhisattva Upholder of the Torch of Wisdom and the newly arrived assembly of bodhisattvas, having entered this land, beheld the Blessed One and heard the Dharma, thereby realizing the patient acceptance of the non-arising of dharmas. Having attained this patient acceptance, they circumambulated the Buddha clockwise and respectfully bowed at his feet.

At that very moment, the trichiliocosm quaked. These bodhisattvas disappeared from before the Buddha and, in an instant, returned to their native land.

The Blessed One then said to the elder Ananda:

“You should receive and uphold this Dharma gateway and expound it widely to others.”

Venerable Ananda said:

“Blessed One! What is the name of this Dharma gateway, and how should it be upheld?”

The Buddha said:

“This Dharma gateway is called ‘The Sutra Spoken by Manjusri on the Inconceivable State of the Buddha.’ You should receive and uphold it under this name.”

When the Buddha had finished expounding this sutra, the deva youth Good Victory, the elder Ananda, and all the devas, humans, asuras, gandharvas, and others in the world rejoiced exceedingly, faithfully accepted it, and respectfully practiced it.

THE SUTRA SPOKEN BY MANJUSRI

ON THE INCONCEIVABLE STATE OF THE BUDDHA

Lower Fascicle—End.