THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 572
Chapter 11: REVEALING VIRTUE
At that time, the Great Bodhisattva Mañjuśrī rose from his seat, bowed at the feet of the Buddha, draped his robe over his left shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and addressed the Buddha:
“World-Honored One, through how many kalpas have these Great Bodhisattvas practiced the profound Prajñāpāramitā, and how many Buddhas have they made offerings to, that they are able to stand before the Tathāgata and praise your profound Prajñāpāramitā in the same way that the Celestial King praised it when he proclaimed it?”
The Buddha told the Great Bodhisattva Mañjuśrī:
“Good man, such a matter is inconceivable. If one has not cultivated various practices throughout countless hundreds of thousands of great kalpas and planted roots of virtue, one cannot hear of the merits and names of the profound Prajñāpāramitā.
Good man, the number of grains of sand in the Ganges River throughout the countless worlds in the ten directions can still be known, but how many kalpas these Great Bodhisattvas have spent practicing Prajñāpāramitā and how many Buddhas they have made offerings to cannot be known.
Good man, in the inconceivable past of immeasurable, boundless, countless kalpas, there was a Buddha who appeared in the world named Bahuśruta (Much-Hearing), complete with the ten titles of a Buddha. The name of that kalpa was Increasing Excellence, and the name of that buddha-land was Sunlight. The Tathāgata Bahuśruta taught the Great Bodhisattvas the pure Dharma gate, saying:
‘Good men, you should diligently cultivate wholesome dharmas without concern for your body or life.’
At that time, in that assembly, there was a Bodhisattva named Strength of Diligent Effort. He immediately rose from his seat, bowed at the Buddha’s feet, draped his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha:
‘World-Honored One, as the World-Honored One has said: “You should diligently practice wholesome dharmas without sparing your body or life.” According to my understanding of the Buddha’s words, it means that Great Bodhisattvas should be lazy and not cultivate wholesome dharmas in order to quickly attain the supreme enlightenment. Why is this so? If Bodhisattvas diligently cultivate all dharmas, they cannot remain in saṃsāra for a long time to bring benefit and happiness to sentient beings.
However, Great Bodhisattvas who practice the profound Prajñāpāramitā, having ended afflictions, remain in saṃsāra for a long time, and they certainly do not seek to quickly attain Nirvāṇa for themselves. They only do so for the benefit and happiness of sentient beings. Bodhisattvas take saṃsāra as joy and do not take Nirvāṇa as joy. Why? Because Great Bodhisattvas take the teaching and transforming of sentient beings as joy.
That is, according to what sentient beings desire, they skillfully employ expedient means and transmit Dharma gates to them, causing them to attain peace and happiness. If they diligently cultivate wholesome dharmas, their afflictions will quickly end, and they will be unable to bring benefit and happiness to all sentient beings. Therefore, Bodhisattvas contemplate that saṃsāra contains many sufferings and afflictions, arouse the mind of great compassion, do not abandon sentient beings, and accomplish their original vows.
World-Honored One, Great Bodhisattvas possess the power of skillful means to remain in saṃsāra for a long time, see immeasurable and boundless Tathāgatas, hear and receive immeasurable and boundless true Dharma, and teach and guide immeasurable and boundless sentient beings. Therefore, Bodhisattvas do not become weary of saṃsāra nor do they delight in Nirvāṇa because of this.
World-Honored One, when Great Bodhisattvas contemplate saṃsāra and give rise to aversion and fear, delighting in Nirvāṇa, they will fall into the non-path and will be unable to benefit and bring happiness to all sentient beings or fully understand the wondrous realm of the Tathāgata.
What is called the non-path? It is delighting in the Śrāvakas and Pratyekabuddhas and lacking the mind of great compassion toward sentient beings. Why? Because the path practiced by Śrāvakas and Pratyekabuddhas is not the path of Great Bodhisattvas. Why? Because Śrāvakas and Pratyekabuddhas fear saṃsāra and delight in Nirvāṇa. They cannot fully perfect merit and wisdom. For this reason, it is not the Bodhisattva path.’
At that time, the Buddha Bahuśruta praised Strength of Diligent Effort, saying:
“Excellent, excellent! As you have said, Great Bodhisattvas should cultivate the path they themselves practice and should not follow the non-path.”
At that time, Strength of Diligent Effort said:
“World-Honored One, what is meant by a Great Bodhisattva who has cultivated the path he himself practices?”
The Buddha Bahuśruta said:
“A Bodhisattva perfects all merit and wisdom. Because of the power of great compassion, he does not abandon sentient beings. He stays far away from Śrāvakas and Pratyekabuddhas. Having attained the patience with the non-arising of dharmas, he does not abandon the three realms. Without the expectation of growing roots of virtue, he skillfully practices all pāramitās.
Through the power of wisdom, without a discriminating mind, he grows roots of virtue and accomplishes inexhaustible wisdom and immeasurable merits. Although he knows that among all dharmas there is not a single dharma that can truly arise, he nevertheless skillfully manifests arising. Although he knows that sentient beings do not truly exist as sentient beings, he nevertheless skillfully teaches and transforms them.
He knows that all dharmas are free from inherent nature. He observes all Buddha realms as being like empty space, yet he skillfully adorns Buddha lands through expedient means. He knows that the Buddha’s Dharma body has no form or appearance, yet he skillfully manifests the marks of excellence and adornment.
According to whatever sentient beings desire, he skillfully gives them what they need. Although the body and mind of the Bodhisattva are always tranquil, he still teaches Dharma and transforms sentient beings. He also uses skillful means to stay away from noise and disturbances, cultivate meditative concentrations, and know that self-nature is empty. Thus, he is able to penetrate all profound wisdom.
Only then can he use skillful means to teach Dharma to others, without attaining the vehicle of the Śrāvakas or Pratyekabuddhas, and diligently seeks to attain the liberation fruit of the Tathāgata. He does not abandon all Bodhisattva practices.
Good man, this is called a Bodhisattva who has cultivated his own path.”
Mañjuśrī, at that time Strength of Diligent Effort followed the Tathāgata to hear teachings about the realm attained through the Bodhisattva’s practice, which had never been heard before. He immediately said to the Buddha Bahuśruta:
“World-Honored One, it is truly rare! As I understand the meaning of the Buddha’s words, a Bodhisattva who possesses skillful means observes all dharmas as the path itself, just as empty space contains all forms.
A Bodhisattva possessing such skillful means has a practiced path that encompasses all dharmas. It is like empty space: all grasses, trees, flowers, and fruits grow because of it. In the same way, these things neither defile nor purify empty space, nor do they cause it anger or joy.
This Great Bodhisattva possesses great skillful means, namely the profound Prajñāpāramitā, and therefore observes all dharmas as the path, including the dharmas of ordinary beings, the dharmas of Śrāvakas, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, and the dharmas of Tathāgatas.
Why? Because these Bodhisattvas have already penetrated them all. They are like a blazing fire: when it encounters grass and trees, it never retreats. These grasses and trees all support it and make the flames burn even more strongly.
These dharmas completely accord with the Bodhisattva path, and therefore are called the Bodhisattva path.
It is like vajra: its substance is firm and solid; a knife cannot cut it apart, fire cannot burn it, water cannot decay it, and poison cannot harm it. The skillful wisdom of this Bodhisattva cannot be destroyed by Śrāvakas, Pratyekabuddhas, external paths, or any afflictions.
It is like clear-water jewel medicine, which can make muddy water become clear. The profound Prajñāpāramitā of this Bodhisattva can cause all afflictions of sentient beings to become purified.
It is like the excellent medicine Wonderful Treasure Divine Pearl, which cannot coexist with poison and can eliminate all poisons. In the same way, a Bodhisattva practicing the skillful means of the profound Prajñāpāramitā does not dwell together with any afflictions and can destroy all afflictions.
For this reason, all existing dharmas are the path of this Great Bodhisattva.”
Mañjuśrī, when Strength of Diligent Effort spoke this Dharma, eighty thousand Bodhisattvas all generated the aspiration for supreme enlightenment. Two hundred Bodhisattvas attained the patience with the Dharma of non-arising.
Mañjuśrī, that Strength of Diligent Effort is none other than the Celestial King today.
At that time, Bodhisattva Mañjuśrī again addressed the Buddha:
“World-Honored One, how do Great Bodhisattvas practicing the profound Prajñāpāramitā attain firm strength and protect the true Dharma?”
The Buddha told Bodhisattva Mañjuśrī:
“Good man, a Great Bodhisattva who would rather abandon his body and life than abandon the true Dharma, who is humble toward all people and does not give rise to arrogance, who patiently endures humiliation from lowly people, gives delicious food to hungry and thirsty sentient beings, grants fearlessness to those in danger, properly treats the sick according to Dharma, gives abundant treasures to poor and needy sentient beings, repairs and adorns stupas and temples honoring Buddhas, conceals faults and promotes virtues, and brings peace and happiness to sorrowful sentient beings—such a Great Bodhisattva practicing the profound Prajñāpāramitā will attain firm strength and protect the true Dharma.”
Mañjuśrī again asked the Buddha:
“World-Honored One, how can Great Bodhisattvas practicing the profound Prajñāpāramitā tame their minds?”
The Buddha told Mañjuśrī:
“Good man, a Great Bodhisattva who practices the profound Prajñāpāramitā does not interfere in the affairs of others, reflects before acting, has a straightforward and gentle nature, stays far from flattery and deceit, does not become self-conceited, and whose mind is always gentle—such a Great Bodhisattva can tame the mind.”
Mañjuśrī again asked the Buddha:
“If a Great Bodhisattva practicing the profound Prajñāpāramitā can tame the mind, into what realm will he be born?”
The Buddha told Bodhisattva Mañjuśrī:
“Good man, if a Great Bodhisattva practicing the profound Prajñāpāramitā can tame the mind, he may be born among the gods or among humans. If born among the gods, he may become Śakra or Brahmā, the lord of the Sahā world. If born among humans, he may become a Wheel-Turning King or another king, or a wealthy elder or householder. Whether born among gods or humans, he will always encounter Buddhas.
A Great Bodhisattva who practices the profound Prajñāpāramitā and can tame the mind will be born into such realms.”
Mañjuśrī again asked the Buddha:
“World-Honored One, what Dharma does right faith lead to?”
The Buddha told Bodhisattva Mañjuśrī:
“Right faith leads to true good friends.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does extensive learning lead to?”
The Buddha taught:
“Extensive learning leads to wondrous wisdom.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does giving lead to?”
The Buddha taught:
“Giving leads to great merit.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does pure morality lead to?”
The Buddha taught:
“Pure morality leads to fortunate realms.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does patience lead to?”
The Buddha taught:
“Patience leads to acceptance of all sentient beings.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does diligence lead to?”
The Buddha taught:
“Diligence leads to the accomplishment of all Buddha dharmas.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does meditative concentration lead to?”
The Buddha taught:
“Meditative concentration leads to freedom from all distraction and agitation.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does Prajñā lead to?”
The Buddha taught:
“Prajñā leads to freedom from all afflictions.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does hearing the Dharma lead to?”
The Buddha taught:
“Hearing the Dharma leads to freedom from all nets of doubt.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does proper questioning lead to?”
The Buddha taught:
“Proper questioning leads to wondrous and decisive wisdom regarding all dharmas.”
Mañjuśrī asked the Buddha:
“World-Honored One, what Dharma does dwelling in solitude lead to?”
The Buddha taught:
“Dwelling in solitude leads to supreme concentration and
O World-Honored One, what dharma does sound not lead to? The Buddha taught:
Sound does not lead to quiescence.
Mañjuśrī said to the Buddha:
World-Honored One, what dharma does right mindfulness lead to?
The Buddha taught:
Right mindfulness leads to Noble Vision.
Mañjuśrī said to the Buddha:
World-Honored One, what dharma does the separation of body and mind lead to?
The Buddha taught:
The separation of body and mind leads to all wondrous spiritual powers and meditative absorptions.
Mañjuśrī said to the Buddha:
World-Honored One, what dharma does the Noble Path lead to?
The Buddha taught:
The Noble Path leads to the Noble Fruits.
Mañjuśrī said to the Buddha:
World-Honored One, what dharma does superior understanding lead to?
The Buddha taught:
Superior understanding leads to the accomplishment of all liberations.
Mañjuśrī said to the Buddha:
World-Honored One, what dharma does the appearance of a Buddha in the world lead to? The ultimate?
The Buddha taught:
The appearance of a Buddha in the world leads to all the factors of Bodhi.
At that time, Supreme Victory said before the Buddha:
What is meant by the appearance of a Buddha in the world?
The Buddha taught:
Supreme Victory! It is like arousing the aspiration to seek the unsurpassed supreme enlightenment.
Supreme Victory said to the Buddha:
World-Honored One, what is arousing the aspiration to seek the unsurpassed supreme enlightenment?
The Buddha taught:
It is like the arising of great compassion.
Supreme Victory said to the Buddha:
World-Honored One, what is the arising of great compassion?
The Buddha taught:
It is not abandoning all sentient beings.
Supreme Victory said to the Buddha:
World-Honored One, what does it mean not to abandon all sentient beings?
The Buddha taught:
It should be like not abandoning the Three Jewels.
Supreme Victory said to the Buddha:
World-Honored One, who can not abandon the Three Jewels?
The Buddha taught:
All those who are free from afflictions.
At that time, Supreme Victory immediately said to the Buddha:
How wondrous, World-Honored One! How rare, Well-Gone One! The Buddhas’ profound, subtle, and mysterious teachings, although they speak of emptiness, non-arising, non-ceasing, and the primordial stillness from beginningless time, do not destroy the karmic results of wholesome and unwholesome actions, and are free from the views of annihilation and permanence.
World-Honored One, is there a case where some sentient beings hear this teaching yet do not believe and revere it, but instead give rise to a mind of slander?
The Buddha taught:
There are indeed such cases.
World-Honored One, these sentient beings, because they cultivated wholesome karma in past lives, were able to receive a human body. But because they associated with evil friends, they are unable to believe and revere this profound teaching and instead give rise to slander, thereby wasting the wholesome karma of the past.
The virtue and grace of the Buddhas are truly profound and weighty. Even if one were to offer one’s own blood and flesh to the Buddhas, it would still not be enough to repay them. Through the grace of the Buddha, today we increase our roots of goodness, attain great Dharma joy, abide in great freedom, and are respected by gods and humans.
World-Honored One, the great Bodhisattvas who practice the profound Prajñāpāramitā should know the Buddha’s kindness, draw near to virtuous friends, cultivate the conduct of the Buddha, and realize the Buddha’s Bodhi fruit.
When this Dharma was spoken, among the assembly there were twenty-five thousand Bodhisattvas who attained the patience of non-arising. Forty-five thousand beings among the gods and humans all generated the aspiration to seek unsurpassed supreme enlightenment. Twelve thousand groups of heavenly sons became free from dust and defilements and attained the pure Dharma eye.
Chapter 12: MANIFESTATION AND TRANSFORMATION
At that time, Bodhisattva Good Thought said to Supreme Victory Heavenly King:
Can the Buddha’s transformation body transform again?
Supreme Victory replied:
Thus the World-Honored One serves as the witness. The transformation body of the Buddha can further transform into countless, innumerable transformation Buddha bodies, with limitless forms and supernatural powers, in order to expound the Dharma and bring benefit and joy to sentient beings. Why is this so? Because the former vows of all Buddhas are pure, and therefore this can happen.
Bodhisattva Thiện Tư again asked:
“Great Heavenly King, you often skillfully expound profound Dharma. Since you say that the former vows of the Buddhas are pure, I humbly request that the Heavenly King invoke the Buddha’s spiritual power so that the profound Prajñāpāramitā may remain in the world for a long time and never become hidden or disappear.”
Tối Thắng replied:
“Thiện Tư, you should know that all Tathāgatas constantly protect and uphold the profound Prajñāpāramitā together. Why? Because the written words used to proclaim the profound Prajñāpāramitā have no beginning and no end, and never become hidden or disappear. The meaning revealed by those words also has no beginning and no end, and never becomes hidden or disappears. Therefore, the profound Prajñāpāramitā of all Buddhas also does not become hidden or disappear. Why? Because phenomena do not arise; if phenomena do not arise, then they also do not perish. This is the secret teaching of all Buddhas. Such a wondrous principle, whether the Tathāgata appears in the world or does not appear in the world, its nature and characteristics are peacefully complete, called suchness, also called the Dharma realm, and also called ultimate reality. Following causes and conditions without opposing them, this is the True Dharma. Its nature eternally abides and never becomes hidden or disappears.
Bodhisattva Thiện Tư again asked the Heavenly King:
“Who are those who constantly protect and uphold the True Dharma?”
Tối Thắng replied:
“Those who do not oppose any Dharma can protect and uphold the True Dharma. Why? Because they do not oppose correct principle and constantly remain free from disputes; therefore, they are called protectors of the True Dharma.”
Thiện Tư again asked:
“What is meant by not opposing correct principle and constantly remaining free from disputes, thus being called protectors of the True Dharma?”
Tối Thắng replied:
“If one follows words without opposing correct principle and constantly remains free from disputes, this is called protecting and upholding the True Dharma. Why? Because worldly ordinary beings are all attached to various views. Those who follow correct principle constantly speak of emptiness. Therefore, the world raises disputes with them.
These ordinary beings cherish the Dharma of existence. Those who follow correct principle regard the Dharma of existence as insignificant. The world says there are: permanence, bliss, self, and purity. Those who follow correct principle say: impermanence, suffering, no-self, and impurity. Therefore, the world raises disputes with them. These foolish ordinary beings follow the current of the world, while those who follow correct principle go against the current of the world. Therefore, the world raises disputes with them.
Worldly ordinary beings cling to the aggregates, sense fields, and elements. Those who follow correct principle completely have no attachment. Therefore, the world disputes with them. Ordinary beings follow the ways of the world and do not practice correct principle.
Those who follow correct principle are opposed to the world, and therefore they constantly remain without dispute; this is called protecting and upholding the True Dharma.”
Bodhisattva Thiện Tư again asked Tối Thắng:
“Then what is the object of holding onto today by the Heavenly King?”
Tối Thắng replied:
“Thiện Tư, you should know that I do not grasp the self, nor do I grasp Dharma.”
Thiện Tư again asked:
“Why do you not grasp or hold onto them?”
Tối Thắng replied:
“The self-nature of the self is separation; the self-nature of Dharma and sentient beings is also separation. These separations themselves cannot be grasped.
The self-nature of the past is separation; the self-nature of the future and present is also separation.
All these separations cannot be grasped.
The self-nature of the Buddhas is not separation; the self-nature of the Buddhas is not non-separation. The self-nature of the Buddha lands is not separation; the self-nature of the Buddha lands is not non-separation.
The self-nature of all phenomena is not separation; the self-nature of all phenomena is not non-separation. Thiện Tư, you should know that practicing in this way is called following correct principle. Without grasping and attachment, one can protect and uphold the True Dharma.”
At that time, Bodhisattva Thiện Tư praised Tối Thắng Heavenly King:
“Excellent, excellent! Great being, you are indeed one who can expound this profound Prajñāpāramitā, without grasping, without attachment, without words, extinguishing all conceptual elaborations and becoming free from discrimination and that which is discriminated.”
At that time, among the assembly there was a heavenly son named Hiền Đức. He rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee on the ground, and respectfully joined his palms before the Buddha, saying:
“World-Honored One, what Dharma is the non-discriminating state spoken of by Tối Thắng Heavenly King?”
The Buddha told Hiền Đức:
“Heavenly son, you should know that this absence of discrimination is precisely the Dharma of tranquility. Why? Because both the grasping subject and the grasped object cannot be obtained, they neither arise nor cease, and are free from self and what belongs to self. This is called the Dharma of non-discrimination. Any great Bodhisattva who contemplates in this way can protect and uphold the True Dharma, without seeing the Dharma being protected or the protector.”
When this Dharma was spoken, ten thousand bhikṣus attained liberation of mind, and two thousand heavenly sons became free from dust and defilements and gave rise to the pure Dharma eye.
At that time, Bodhisattva Thiện Tư asked Tối Thắng Heavenly King:
“What kind of eloquence can expound such profound Dharma?”
Tối Thắng replied:
“Those who have eliminated all habitual afflictions and attained eloquence can speak this profound Dharma. Transcending the path of language, inconceivable, possessing wondrous wisdom of ultimate meaning—such eloquence can expound this profound Dharma.”
Bodhisattva Thiện Tư asked the heavenly son Hiền Đức:
“Why, within the Dharma of non-arising, is eloquence still used to speak?”
Heavenly son Hiền Đức replied to Thiện Tư:
“Any great Bodhisattva who does not abide in the Dharma of non-arising and non-ceasing does not use eloquence to speak profound Dharma. Why? Because they are free from conceptual elaboration, do not see the perceiver, do not see the object perceived, and the mind has nowhere to abide. Therefore, they can speak. They do not abide in self or Dharma, do not abide in this or that, but only abide in pure ultimate meaning; therefore, they can speak.”
Bodhisattva Thiện Tư then said to the Buddha:
“World-Honored One, truly marvelous! The heavenly son Hiền Đức is exceedingly rare. He alone can thoroughly understand profound Dharma and possess inexhaustible eloquence.”
The Buddha told Thiện Tư:
“The heavenly son Hiền Đức came from the world of Wonderful Joy, where the Buddha Bất Động resides, to this world of Endurance to hear the profound Prajñāpāramitā. You should know that the heavenly son Hiền Đức has cultivated all rare Dharma-door dhāraṇīs for countless hundreds of thousands of millions of kalpas. Even after expounding Dharma throughout many kalpas, he would still not reach exhaustion.”
Bodhisattva Thiện Tư again said to the Buddha:
“What are called all the rare Dharma-door dhāraṇīs?”
The Buddha taught:
“Thiện Tư, this rarity is called that all phenomena do not enter all Dharma-door dhāraṇīs. These Dharma-door dhāraṇīs transcend all written words; they cannot be entered through speech, cannot be measured by mind, and within inner and outer Dharma they cannot be grasped.
Thiện Tư, you should know that there is not even the slightest Dharma that can enter here. Therefore, they are called that all phenomena do not enter all Dharma-door dhāraṇīs. Why? This Dharma is equal, without high or low, without entering or exiting. Not a single word comes into it from outside, nor does any word come out from within. Not a single word abides within this Dharma, nor do words encounter one another. It does not discriminate Dharma from non-Dharma. These words, whether spoken or not spoken, neither decrease nor increase. From beginningless time until now, there has been no creation or destruction.
Just as words are like this, so is mind. Just as mind is like this, so are all phenomena. Why? Because Dharma is free from language and also free from conceptual thought and measurement. From beginningless time it neither arises nor ceases, and therefore it neither enters nor exits. For this reason it is called that all phenomena do not enter all Dharma-door dhāraṇīs. If a person thoroughly understands this Dharma-door, their eloquence will be inexhaustible. Why? Because the inexhaustible Dharma is thoroughly understood without interruption. If anyone can enter into space, then they have entered into all Dharma-door dhāraṇīs.
Thiện Tư, you should know that if a great Bodhisattva thoroughly understands all these Dharma-door dhāraṇīs, their mind becomes pure; their body and speech likewise become pure. Their actions accord with principle, their Prajñā becomes firm, and all armies of evil Māras cannot disturb them. All external paths dare not face them. All karmic afflictions cannot destroy them. Their physical strength becomes firm, their mind is free from fearfulness. Whenever they teach, their eloquence is inexhaustible, and they can proclaim the profound and wondrous doors of the noble truths.
Their wisdom and extensive learning are like the great ocean. They abide in tranquil concentration like Mount Sumeru. Among assemblies, they are fearless like the lion king. They are unstained by worldly Dharma, like a pure lotus flower. Their benefit of sentient beings is like the great earth. They cleanse impurities like a great river. They mature the world like blazing fires. They increase wholesome Dharma like a powerful wind. They bring coolness and joy like the gentle light of the moon. They constantly destroy darkness like the sunlight. They defeat the enemies of afflictions like a mighty warrior. They tame the nature of the mind like a great elephant king. They constantly roar the Dharma like a great dragon. They rain down Dharma everywhere like a great cloud. They are like a great physician who cures the sickness of afflictions, like a great king who skillfully governs the world. They are like the Four Heavenly Kings who protect sentient beings and uphold the True Dharma. They are like Śakra, Lord of the Gods, supreme in wealth among gods and humans. Their minds are自在 like the Great Brahmā King who freely governs the world of Endurance. Their bodies are unobstructed like Garuḍa. They guide sentient beings like the father of the world, constantly circulating the Dharma treasure. Like Vaiśravaṇa, they can produce various worldly treasures and are adorned with the merits of blessings and wisdom. Any sentient beings who see them receive benefit. They are praised by all Buddhas and World-Honored Ones, and the assemblies of gods, dragons, and others together protect and support them.
Thiện Tư, you should know that if great Bodhisattvas attain all these Dharma-door dhāraṇīs, they immediately gain freedom in benefiting sentient beings. Their skillful methods of teaching Dharma are inexhaustible, their minds never become weary, they do not care for gain or praise. Their giving of Dharma is equal, without stinginess or jealousy. They uphold pure precepts, and their three karmic activities are without faults.
Their patience is pure, free from anger and irritation. Their diligence is pure, accomplishing all endeavors. Their meditation is pure, skillfully disciplining the mind. Their wisdom of Prajñā is pure, forever free from doubt.”
Sufficiently possessing the four Immeasurables, just as the Great Brahma King constantly cultivates and practices various samādhis and attainments, skillfully entering and exiting them with freedom, surpassing all worldly beings, cultivating the causes of Great Enlightenment and fully possessing merit and wisdom, receiving the anointing of the coronation seat and attaining great freedom.
When the Buddha expounded this Dhāraṇī gateway, among the assembly there were sixty-four thousand Bodhisattvas who attained non-retrogression, and thirty thousand Bodhisattvas who attained the patience of non-arising. Twenty thousand heavenly and human beings became free from dust and defilements and gave rise to pure Dharma eyes. Infinite, boundless heavenly and human beings… all generated the aspiration to seek the supreme Enlightenment.
**Chapter 13: DHĀRAṆĪ**
At that time, the Great Bodhisattva Mañjuśrī immediately rose from his seat, bowed at the Buddha’s feet, draped his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and addressed the Buddha:
“World-Honored One, the Tathāgata has said: If all Great Bodhisattvas attain the Dharma of non-entry and all Dharma-gate Dhāraṇīs, they will accomplish immeasurable and boundless merits and virtues.”
The Buddha told Bodhisattva Mañjuśrī:
“Good son, such merits and virtues, even if the Tathāgata were to speak of them for hundreds or thousands of years, would still not be exhausted.”
At that time, among the assembly there was a Bodhisattva named Tranquil Wisdom, who said to the Great Bodhisattva Mañjuśrī:
“If a Great Bodhisattva realizes all Dharma-gate Dhāraṇīs in this way, he will be praised by the World-Honored Buddha. Such a Bodhisattva gains great benefit; whether practicing for himself or transforming others, all efforts will not be in vain.”
Then Bodhisattva Mañjuśrī said to Bodhisattva Tranquil Wisdom:
“Good son, within the ultimate truth there is no dharma worthy of praise, because there is no form and no characteristic. That which has neither form nor characteristics—what is there to praise? Since there is nothing worthy of praise, what is there to rejoice in?”
At that time, Tranquil Wisdom again said:
“I have heard in the sūtras that the Tathāgata said: The self-nature of all dharmas has no self and no belonging to self; it cannot be made joyful nor can it be made angry. This equality of dharmas is what Bodhisattvas should learn. It is like the great earth that relies upon the circulation of water; if one digs a pond or well, one obtains water for use. Those who do not dig have no means by which water appears. The realm of the equal wisdom of the sages is likewise spread throughout all dharmas. If one diligently cultivates Prajñā, one will realize it; if one does not cultivate, how can one realize it? Therefore, Bodhisattvas seeking supreme Enlightenment should not be lazy.
“If one diligently practices with vigor as explained here, the equal nature of Dharma will manifest before one’s eyes. It is like a person born blind who cannot see forms. Likewise, afflictions have made sentient beings blind, so they cannot see the equality of Dharma. It is like a person with eyes who, without external light, cannot completely see existing forms.
“Likewise, a practitioner may possess wisdom, but without good spiritual companions, cannot see the Dharma. But like one who possesses the divine eye and does not rely on external light yet can still see forms, so too a Bodhisattva who enters the stream of Dharma naturally advances superiorly.
“It is like in the world, a fetus gradually grows within the womb without seeing itself grow. Likewise, Bodhisattvas who diligently practice with vigor gradually increase their practices; although they do not see it themselves, they accomplish all Buddha-dharmas.
“It is like the Snow Mountain where medicinal trees bear fruit, while the trunks, branches, and leaves do not wither or break. Likewise, Bodhisattvas who diligently cultivate vigor, whatever superior practices they attain do not retreat or disappear.
“It is like a Wheel-Turning King appearing in the world with all seven treasures. Likewise, a Bodhisattva who gives rise to the Bodhi mind possesses the seven Dharma treasures, called Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, Prajñā, and Skillful Means.
“It is like a Wheel-Turning King traveling throughout the four continents, having an equal mind toward all sentient beings. Likewise, a Bodhisattva uses the four methods of attraction to benefit sentient beings with a mind that is always equal.
“It is like a Wheel-Turning King, wherever he is, there is no dispute or litigation. Likewise, a Bodhisattva teaching the Dharma as it truly is has no arguments.
“It is like when the three-thousand-great-thousand world system is first formed, the wondrous supreme mountain and the great ocean immediately appear. Likewise, when a Bodhisattva first gives rise to the aspiration for supreme Enlightenment, Prajñā and the mind of great compassion immediately arise.
“It is like when the sun rises, the high mountain peaks receive the light first. Bodhisattvas are likewise: if they obtain the torch of Prajñā, those Bodhisattvas with supreme practices and mature faculties will receive the light first.
“It is like the great earth that can support all grasses, trees, flowers, fruits, medicines, and all things equally. Likewise, a Bodhisattva who realizes all these Dharma-gate Dhāraṇīs has an equal mind toward all sentient beings.”
At that time, the Buddha praised Tranquil Wisdom:
“Excellent, excellent! As you have said, if Great Bodhisattvas attain such Dhāraṇīs, then whatever words they speak—even a single sentence or a single word—are all words of the Buddha. The words spoken are all free from form, sound, fragrance, taste, touch, and dharmas. Why? Because the Dharma spoken here is not worldly; therefore, it is inexhaustible and can make all body and mind light and comfortable.
“Even if they were to speak before hundreds of thousands of Buddhas, they would not become fearful. Why? Because this Great Bodhisattva is blessed and empowered by the Buddha and the mind has no attachment; that is, it does not cling to self, does not cling to sentient beings, and does not cling to dharmas.
“Therefore, they realize pure suchness, the pure Dharma realm, and pure ultimate reality; they attain inexhaustible Dharma, inexhaustible words, and inexhaustible eloquence. At that very moment, supreme joy arises because they attain wondrous wisdom, wondrous knowledge, and no longer have the net of doubt.”
When the Buddha spoke this Dhāraṇī gateway, eight thousand Bodhisattvas fully attained the Dharma of non-entry into all such Dharma-gate Dhāraṇīs. Another twelve thousand Bodhisattvas attained non-retrogression, and five thousand Bodhisattvas attained the patience of non-arising. Sixteen thousand heavenly sons became free from dust and defilements and gained pure Dharma eyes. Infinite and boundless sentient beings all generated the aspiration for supreme Enlightenment.
At that time, the Buddha told Tranquil Wisdom:
“This Dhāraṇī can conquer Māras, defeat non-Buddhist paths, destroy those who hate the Dharma, light the lamp of Prajñā, extinguish the fire of afflictions, support those who teach the Dharma and lead them to Nirvāṇa, discipline the inner mind, skillfully transform sentient beings, and maintain dignified conduct so that those who see them rejoice.
“For those practicing the true path, it teaches Dharma equally, observes the faculties and capacities of sentient beings according to reality, and transmits the Dharma at the proper time—not before and not after.”
When the Buddha spoke such merits and virtues, throughout the three-thousand-great-thousand world system, all oceans, the supreme wondrous mountains, the lands, and other mountains… all trembled. At that time, the heavens rained down flowers of Wondrous Sound, Great Wondrous Sound, Wondrous Auspicious Signs, Great Wondrous Auspicious Signs, blue lotuses, golden lotuses, red lotuses, white lotuses, and ka-mạt-la flowers. In the sky, the devas played various kinds of music.
The World-Honored One again told Tranquil Wisdom:
“Good son, in the inconceivable past, countless, boundless, immeasurable eons ago, there was a Buddha who appeared in the world named Jewel Moon, complete with the ten titles. His land was called Indestructible, and the eon was called Destruction Dispersion. His disciples among the Śrāvakas numbered thirty-two billion, and his Bodhisattva disciples were immeasurable and boundless.
“However, that Tathāgata previously did not practice austerities or subdue Māras before attaining Bodhi.
“At that time, among that assembly there was a Bodhisattva named Jewel Merit, possessing wondrous eloquence and able to teach various kinds of Dharma to sentient beings. At that time, the assembly requested that the Tathāgata not enter Nirvāṇa and remain in the world for a long time.
“Jewel Merit told the great assembly:
“‘The Buddhas, the World-Honored Ones, neither arise nor cease. Why should one request them not to enter Nirvāṇa? If empty space itself entered Nirvāṇa, then the Tathāgata could enter Great Nirvāṇa. If suchness, the Dharma realm, ultimate reality, or inconceivable realms entered Nirvāṇa, then the Tathāgata could enter Great Nirvāṇa.
“‘Why? Because the Dharma of the Tathāgata is neither created nor destroyed, neither defiled nor pure, neither worldly nor supramundane, neither conditioned nor unconditioned, neither eternal nor subject to cessation.
“‘Even if one mouth had ten tongues, and each tongue produced one hundred tongues, and each of those tongues produced one thousand tongues, still one could not explain that the Tathāgata exists or is destroyed, nor could one explain whether there is permanence or cessation.
“‘Why then does the great assembly request that the Tathāgata not enter Nirvāṇa and remain in the world for a long time?’”
When Jewel Merit spoke this Dharma, eighty-six thousand Bodhisattvas attained non-retrogression. Seven thousand Great Bodhisattvas attained all the Dharma-gate Dhāraṇīs: the Boundless Merit Dhāraṇī, Pleasing Dhāraṇī, Unobstructed Dhāraṇī, Joyful Dhāraṇī, Great Compassion Dhāraṇī, Moon-Loving Dhāraṇī, Moonlight Dhāraṇī, Sun-Loving Dhāraṇī, Sunlight Dhāraṇī, Supreme Wondrous Mountain Dhāraṇī, Deep and Vast Ocean Dhāraṇī, and King of Jewel Merit Dhāraṇī. Thirty-six thousand heavenly and human beings became free from dust and defilements and gained pure Dharma eyes.
The World-Honored One again told Tranquil Wisdom:
“Jewel Merit in the past is you today. Because of this cause, you are able to explain the various merits and virtues of all these Dharma-gate Dhāraṇīs.”
At that time, the Great Bodhisattva Mañjuśrī spoke verses:
“Dhāraṇī like a good medicine
Can cure the illnesses of delusion,
Like heavenly ambrosia,
Those who drink it are always peaceful and joyful.”
At that time, the Great Bodhisattva King of Merit Flower also spoke verses:
“Dhāraṇī has no words,
Words reveal Dhāraṇī.
Through great Prajñā and great compassion,
The wordless becomes expressed through speech.”
At that time, the San-tu-shi-da Heavenly King immediately rose from his seat, bowed at the Buddha’s feet, wore his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“The merits and virtues of all Buddhas are inconceivable; what the Buddha teaches is inconceivable. The Great Bodhisattvas who have practiced supreme conduct and taught wondrous Dharma are inconceivable. We, through deeply planted roots of virtue from previous lives, have encountered the Tathāgata and heard such profound wondrous Dharma. Therefore, we offer immeasurable fine heavenly fragrances and flowers, scattering them before the Tathāgata as offerings.”
At that time, the Buddha told that Heavenly King:
“Heavenly King, you should know that those who make offerings to the Buddhas, the World-Honored Ones, must cultivate three things:
“First, give rise to the Bodhi mind.
Second, protect and uphold the True Dharma.
Third, practice according to the Dharma.
“Heavenly King, you should know that those who can cultivate and learn these three things are truly called those who make offerings to the Buddha. Even if the Tathāgata remained in the world for one eon and spoke of the merits gained from such offerings, they could not be exhausted.
“Therefore, Heavenly King, if someone wishes to make offerings to the Buddha, the World-Honored One, and possesses these three things, this is called true offering.
“Heavenly King, you should know that if there is someone who upholds the Buddha even through only one four-line verse, then that person is upholding the supreme Enlightenment realized by the Buddhas of the past, present, and future.
“Why? Because the supreme Enlightenment realized by the Buddhas, the World-Honored Ones, arises from Dharma. One who makes offerings to Dharma is called one who truly makes offerings; it is the foremost and greatest of all offerings, and offerings of material wealth cannot compare.
“Heavenly King, you should know that I remember in the past, countless, immeasurable, inconceivable eons ago, when I diligently practiced the Bodhisattva path, I heard devas in the sky speak this verse:
‘The two who abandon the kings of thieves,
The great treasure cannot be invaded.
For hundreds of thousands of millions of eons, Dharma is difficult to hear;
When heard, if not preserved or taught,
The great Bodhi mind protects True Dharma.
Practicing according to Dharma, the mind is tranquil.
Benefiting oneself and others with an equal mind—
This is called true offering to the Buddha.’
“Heavenly King, you should know that in the past, when I first heard this verse, I immediately taught it to others. At that time, eight thousand sentient beings simultaneously generated the aspiration for supreme Enlightenment.
“Therefore, Heavenly King, offering through Dharma is the supreme and foremost offering. Why? Because the supreme Enlightenment of all Buddhas arises from Dharma.”
Chapter 14: EXHORTATION (1)
At that time, Bodhisattva Mañjuśrī rose from his seat, bowed at the Buddha’s feet, wore his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, the Tathāgata has spoken of the profound Prajñā-pāramitā. In the future age, when the True Dharma is about to disappear and during the transitional period, will there be sentient beings who can believe and accept it? If good sons and good daughters hear this sūtra, believe in it, accept it, and do not slander it, what merits and virtues will such people obtain?”
The Buddha told Bodhisattva Mañjuśrī:
Good man, in the future age, when the True Dharma is about to perish, during the transitional period, there will be virtuous men and virtuous women who have previously cultivated Pure Conduct, Meditation, and Prajñā in the presence of countless, boundless Buddhas. If they are true disciples of the Buddha and are able to believe in this sutra, the merit they attain cannot be measured. All superior wholesome dharmas arise from Prajñā. If there is someone who can believe and accept it without slandering it, I will now, for your sake, briefly give an example.
Mañjuśrī, this continent of Jambudvīpa has a circumference of seven thousand yojanas; it is broad in the north and narrow in the south, shaped like a cart, and the faces of the people dwelling there are likewise. Suppose this Jambudvīpa were entirely filled with Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, like forests of rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty spaces between them. There are virtuous men and virtuous women who, throughout the lifespans of those noble assemblies, whether long or short, offer with pure minds the most excellent worldly goods, such as food, drink, clothing, bedding, and medicine, making offerings to them. After those noble assemblies enter Nirvana, they collect their relics, build stupas, adorn them, and make offerings. Or they fill the entire Jambudvīpa with the seven treasures and extend them up to the Brahmā Heaven, then offer all those seven treasures to each individual noble assembly. For an entire month of thirty days, they continuously make offerings day and night without interruption.
Mañjuśrī, what do you think? Because of this cause and condition, do these virtuous men and virtuous women obtain much merit?
Mañjuśrī immediately replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said to Bodhisattva Mañjuśrī:
“If virtuous men and virtuous women constantly believe in and accept this sutra without slandering it, the merit they receive will be one hundred thousand times, even infinitely more, greater than the merit from the previous acts of giving.”
Mañjuśrī, in the Eastern Victorious Body Continent, with a circumference of eight thousand yojanas, its shape is like a half-moon, and the faces of the people there are also like that. Suppose that the entire Eastern Victorious Body Continent were filled with Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, like forests of rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty space. There are virtuous men and virtuous women who, throughout the lifespans of those noble assemblies, whether long or short, offer with pure minds the most excellent worldly things—food, drink, clothing, bedding, medicine, and so on—as offerings. They collect the relics after the noble assemblies enter Nirvana, build stupas, and make offerings with adornments. Or they fill the Eastern Victorious Body Continent with the seven treasures up to the Brahmā Heaven and offer all those seven treasures to each noble assembly. For an entire month of thirty days and nights, they continuously make offerings without interruption.
Mañjuśrī, what do you think? Because of this cause and condition, do these virtuous men and virtuous women obtain much merit?
Mañjuśrī immediately said to the Buddha:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said to Bodhisattva Mañjuśrī:
“If these virtuous men and virtuous women constantly believe in and accept this sutra without slandering it, they will obtain merit greater than the previous offerings by one hundred times, one thousand times, and even countless times more.”
Mañjuśrī, in the Western Cattle Transformation Continent, with a circumference of nine thousand yojanas, its shape is like a full moon, and the faces of the people there are also like that. Suppose that the entire Western Cattle Transformation Continent were filled with Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, like forests of rice, corn, bamboo, thorns, sedges, reeds, sugarcane, and so forth, with no gaps remaining. There are virtuous men and virtuous women who, throughout the lives of those noble assemblies, whether long or short, use the most excellent worldly things—food, drink, clothing, bedding, medicine, and so on—to make offerings with pure minds. After the noble assemblies enter extinction, they collect the relics, build stupas, and make offerings with adornments. Or they fill the Western Cattle Transformation Continent with the seven treasures up to the Brahmā Heaven and offer all those seven treasures to each noble assembly. For an entire month of thirty days and nights, they continuously make offerings without interruption.
Mañjuśrī, what do you think? Because of this cause and condition, do these virtuous men and virtuous women obtain much merit?
Mañjuśrī immediately said to the Buddha:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said to Bodhisattva Mañjuśrī:
“If, regarding this sutra, virtuous men and virtuous women constantly believe and accept it without slandering it, they will obtain merit greater than the previous offerings by a hundredfold, a thousandfold, and even infinitely many times greater.”
Mañjuśrī, in the Northern Kuru Continent, with a circumference of ten thousand yojanas, its shape is square and upright, and the faces of the people there are also like that. Suppose that the entire Northern Kuru Continent were filled with Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, like forests full of rice, corn, bamboo, thorns, sedges, reeds, sugarcane, and so forth, with no vacant land. There are virtuous men and virtuous women who use the most excellent worldly things—food, drink, clothing, bedding, and medicine—with pure minds to make offerings throughout the lifespans of those noble assemblies, whether long or short. After the noble assemblies enter extinction, they collect the relics, build stupas, and make offerings with adornments. Or they fill the Kuru Continent with the seven treasures up to the Brahmā Heaven and offer all those seven treasures to each noble assembly. For an entire month of thirty days and nights, they continuously make offerings without interruption.
Mañjuśrī, what do you think? Because of this cause and condition, do these virtuous men and virtuous women obtain much merit?
Mañjuśrī immediately said to the Buddha:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said to Bodhisattva Mañjuśrī:
“Regarding this sutra, if virtuous men and virtuous women constantly believe in and accept it without slandering it, they will obtain merit greater than the previous offerings by a hundred times, a thousand times, and even infinitely many times greater.”