KING ŚRĪVIJAYA PRAJÑĀ PĀRAMITĀ SŪTRA
VOLUME 6
Chapter 10: REVEALING MERITS
At that time, the Great Bodhisattva Mañjuśrī rose from his seat, adjusted his robe to expose his right shoulder, knelt with his right knee touching the ground, joined his palms, faced the Buddha, bowed his head in reverence, and addressed the Buddha:
“World-Honored One! Through how many kalpas has a Great Bodhisattva practiced Prajñāpāramitā, and how many Buddhas has he made offerings to, in order to be able to stand before the Tathāgata and hear the profound Prajñāpāramitā as spoken by the Victorious Heavenly King?”
The Buddha said to the Great Bodhisattva Mañjuśrī:
“Good man! This matter cannot be conceived or measured. If a Bodhisattva has not passed through countless hundreds of thousands of billions of kalpas, cultivated various practices, and planted roots of goodness, he cannot even hear the name of this Prajñāpāramitā.
“Good man! The worlds of the ten directions as numerous as the sands of the Ganges can still be counted and known; yet the number of kalpas during which a Great Bodhisattva practices Prajñāpāramitā and the number of Buddhas whom the Bodhisattva has made offerings to cannot be counted.
“Mañjuśrī! In the inconceivably immeasurable, boundless, and countless kalpas of the past, there was a Buddha named Many-Heard Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His land was called Sunlight, and the kalpa was called Increase.
“At that time, Buddha Many-Heard spoke the pure Dharma gate for the Great Bodhisattvas. He said: ‘Good sons, you must diligently and vigorously cultivate the practice; you should not place importance on the body and life.’
“At that time, in the assembly there was a Great Bodhisattva named Vigorous Power. He rose from his seat, adjusted his robe to expose his right shoulder, knelt with his right knee touching the ground, joined his palms, faced the Buddha, bowed his head in reverence, and said:
‘World-Honored One! Regarding the matter of the World-Honored One encouraging us to diligently practice with vigor and not value the body and life, as I understand the Buddha’s teaching: a Great Bodhisattva should be lazy in order to quickly attain Unsurpassed Perfect Enlightenment. Why? Because if a Great Bodhisattva diligently practices with vigor, he cannot remain long in saṃsāra and therefore cannot complete the work of liberating himself; but if he quickly attains Nirvāṇa, he cannot teach and transform sentient beings.
‘World-Honored One! A Great Bodhisattva takes abiding in saṃsāra as joy, rather than taking Nirvāṇa as joy. Why is this so?
‘World-Honored One! Because a Great Bodhisattva benefits sentient beings, he takes this as joy. According to the wishes of sentient beings, he uses all kinds of skillful means to expound various teachings, causing them to attain peace and happiness. If a Bodhisattva completely cuts off all outflows, he cannot benefit all sentient beings.
‘World-Honored One! Therefore, a Bodhisattva contemplates saṃsāra and gives rise to great compassion; by not abandoning sentient beings, he is able to fulfill his original vows.
‘World-Honored One! Therefore, a Great Bodhisattva possesses sufficient skillful means and remains for a long time in saṃsāra, encountering countless and boundless Buddhas and hearing countless and boundless true teachings; he teaches and transforms countless and boundless sentient beings. Thus, a Great Bodhisattva does not become weary of saṃsāra and does not delight in Nirvāṇa.
‘World-Honored One! If a Great Bodhisattva contemplates saṃsāra and becomes fearful in mind, he falls into a non-path, cannot benefit all sentient beings, and cannot clearly understand the profound realm of the Tathāgata.
‘What is meant by a non-path? It means: still craving and delighting in the positions of Śrāvakas and Pratyekabuddhas, and having no great compassionate mind toward sentient beings. Why? Because the path of Śrāvakas and Pratyekabuddhas is not the path of a Great Bodhisattva. Since Śrāvakas and Pratyekabuddhas fear saṃsāra, they seek to escape from it. Therefore, their merits and wisdom have not yet become complete. For this reason, it is not the path of a Bodhisattva.’”
The World-Honored One Many-Heard praised Great Bodhisattva Vigorous Power:
“Excellent, excellent! Good man, just as you have said, a Great Bodhisattva should practice his own path and should not learn the non-path.”
Bodhisattva Vigorous Power said to the Buddha:
“World-Honored One! What is the path that a Great Bodhisattva should personally cultivate?”
The World-Honored One Many-Heard said:
“Good man! A Great Bodhisattva accomplishes all merits and wisdom through the power of great compassion; without abandoning sentient beings, he stays far away from the positions of Śrāvakas and Pratyekabuddhas, thereby attaining non-arising wisdom. Without leaving the three realms, his mind does not seek false things, and his roots of goodness increase. Through skillful means he cultivates all the pāramitās. Relying on the power of wisdom and a mind free from discrimination, he gives rise to roots of goodness and accomplishes complete knowledge, as well as immeasurable merits.
“A Bodhisattva no longer has any single dharma that can arise, yet through skillful means he manifests as if there is arising. There are no sentient beings, yet he still uses skillful means to teach and transform them.
“The Bodhisattva knows that all dharmas are free from inherent nature and views all Buddha lands as empty space; therefore, he uses skillful means to adorn and purify Buddha lands.
“The Bodhisattva knows that all Buddha bodies of Dharma have no form or characteristics, yet he uses skillful means to manifest excellent and adorned marks according to the desires and inclinations of sentient beings, appearing accordingly for them.
“The body and mind of the Bodhisattva are always tranquil and far removed; yet because of sentient beings, he constantly expounds the Dharma. He also uses skillful means to stay away from disturbances, practices various meditations, knows that inherent nature is originally empty, and penetrates all profound wisdom.
“He uses skillful means to teach the Dharma to others, but does not attain the fruits of Śrāvakas and Pratyekabuddhas. He only seeks the Buddha fruit, yet does not abandon all the practices of the Bodhisattva path.
“Good man! This is called the path of a Great Bodhisattva.”
“Mañjuśrī! Bodhisattva Vigorous Power had previously heard the World-Honored One Many-Heard explain the unprecedented realm practiced by Bodhisattvas. Therefore, Bodhisattva Vigorous Power said to the Buddha:
‘World-Honored One! This is truly rare! As I understand the Buddha’s teaching: the path practiced by Great Bodhisattvas is complete with skillful means and encompasses all dharmas.
‘World-Honored One! It is like empty space, which can contain all forms. The path practiced by Bodhisattvas is also like this. It possesses complete skillful means and encompasses all dharmas.
‘Furthermore, it is like plants, grasses, medicinal herbs, flowers, fruits, and fragrances; all grow because of empty space. They do not defile empty space, nor do they purify empty space; empty space neither becomes angry nor joyful. A Great Bodhisattva is also like this. Possessing the skillful means of Prajñāpāramitā, he engages with all dharmas and causes all of them to become the path. For example, the dharmas of ordinary beings, the dharmas of learners, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of the Tathāgata. Why? Because a Great Bodhisattva penetrates and understands them all.
‘It is like fire: when it encounters trees, wood, grass, or bamboo, it burns more intensely. Those plants and trees all benefit the fire and increase its radiance. The dharmas are also like this; all are the path of a Great Bodhisattva.
‘It is like the inherently solid nature of vajra: a knife cannot cut it apart, fire cannot burn it, water cannot erode it, and poison cannot destroy it. A Great Bodhisattva is also like this. Using wisdom as skillful means, among Śrāvakas, Pratyekabuddhas, and various external paths, all afflictions cannot destroy him.
‘World-Honored One! It is like a clear-water jewel: if it is placed into muddy water, the water immediately becomes clear. A Great Bodhisattva possesses the jewel of Prajñāpāramitā, causing all the afflictions of sentient beings to become purified.
‘World-Honored One! It is like a precious medicinal jewel: medicine and poison cannot coexist with it, and it is able to eliminate all poisons. A Great Bodhisattva who practices the skillful means of Prajñāpāramitā also does not coexist with all afflictions and is able to eliminate afflictions.
‘World-Honored One! For this reason, all dharmas are the path of a Great Bodhisattva.’”
“Mañjuśrī! When the assembly heard Bodhisattva Vigorous Power speak this Dharma gate, eight thousand Bodhisattvas gave rise to the aspiration for Unsurpassed Perfect Enlightenment, and two hundred Bodhisattvas attained the patience of non-arising dharmas.
“Good man Mañjuśrī! Bodhisattva Vigorous Power at the time of Buddha Many-Heard in the past is now the Victorious Heavenly King.
Bodhisattva Mañjuśrī said to the Buddha:
“World-Honored One! How does a Great Bodhisattva practice Prajñāpāramitā in order to obtain firm strength that supports the true Dharma?”
The Buddha taught:
“O good man! A Great Bodhisattva would rather abandon his body and life than abandon the True Dharma; he is always humble and respectful, not arrogant toward those of low status; he endures insults from those who have no power or influence; toward sentient beings who are hungry and thirsty, he is always joyful in giving the finest food and drink; he helps those who, in times of danger and distress, give rise to fear; for all illnesses, he treats them according to the proper Dharma; he enables poor and suffering sentient beings to obtain wealth and abundance; he repairs and repaints stupas and temples that enshrine the Buddha; he dispels evil deeds and praises wholesome deeds, causing suffering sentient beings to attain peace and happiness.
Manjushri! When a Great Bodhisattva practices Prajñā-pāramitā and cultivates in this way, he will attain steadfast strength to uphold the True Dharma.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! How should a Great Bodhisattva practicing Prajñā-pāramitā train and subdue the mind?”
The Buddha taught:
“A Great Bodhisattva practicing Prajñā-pāramitā does not interfere with the affairs of others; he thinks first and acts afterward; his mind and nature are upright, leaving far behind deceit and falsehood; he does not exalt himself, and his thoughts are always humble.
Manjushri! Only by practicing in this way can a Great Bodhisattva subdue the mind.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! A Great Bodhisattva practicing Prajñā-pāramitā and cultivating such practices—into what realms will he be born?”
The Buddha taught:
“A Great Bodhisattva practicing Prajñā-pāramitā in this way will be born either in the heavenly realms or in the human realm. If born in the heavenly realms, he may become Śakra or the Great Brahma King who rules the Sahā world, and he will encounter a Buddha appearing in the world. If born among humans, he may become a Wheel-Turning Sage King, an elder, or a householder, and he will also encounter a Buddha appearing in the world.
Manjushri! A Great Bodhisattva who trains and subdues the practices of the mind will be born into such realms.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! What Dharma does one who has right faith attain?”
The Buddha replied:
“He encounters good spiritual friends.”
“World-Honored One! What Dharma does generosity attain?”
The Buddha replied:
“It attains wealth and prosperity.”
“World-Honored One! What Dharma does extensive learning attain?”
The Buddha replied:
“It attains the perfection of wisdom.”
“World-Honored One! What Dharma does keeping precepts attain?”
The Buddha replied:
“It attains all wholesome paths.”
“World-Honored One! What Dharma does patience attain?”
The Buddha replied:
“It attains acceptance and being welcomed by sentient beings.”
“World-Honored One! What Dharma does diligence attain?”
The Buddha replied:
“It accomplishes all Buddha-dharmas.”
“World-Honored One! What Dharma does contemplation attain?”
The Buddha replied:
“It attains tranquility.”
“World-Honored One! What Dharma does possessing wisdom attain?”
The Buddha replied:
“It attains the Dharma that cuts off all afflictions.”
“World-Honored One! What Dharma does hearing the Dharma attain?”
The Buddha replied:
“It attains freedom from the net of doubt.”
“World-Honored One! What Dharma does asking questions in accordance with the Dharma attain?”
The Buddha replied:
“It attains decisive wisdom.”
“World-Honored One! What Dharma does dwelling in a place of solitude attain?”
The Buddha replied:
“It attains meditation and various supernatural powers.”
“World-Honored One! What Dharma does correct cultivation attain?”
The Buddha replied:
“It attains the path of weariness and detachment.”
“World-Honored One! What Dharma does knowing impermanence attain?”
The Buddha replied:
“It does not cling to or protect anything.”
“World-Honored One! What Dharma does knowing suffering attain?”
The Buddha replied:
“It attains non-arising.”
“World-Honored One! What Dharma does knowing non-self attain?”
The Buddha replied:
“It eliminates self and what belongs to self.”
“World-Honored One! What Dharma does knowing emptiness attain?”
The Buddha replied:
“It attains tranquility.”
“World-Honored One! What Dharma does right mindfulness attain?”
The Buddha replied:
“It attains the noble right view of the sages.”
“World-Honored One! What Dharma does distancing body and mind attain?”
The Buddha replied:
“It attains samādhi and supernatural powers.”
“World-Honored One! What Dharma does cultivating the Noble Path attain?”
The Buddha replied:
“It attains the fruits of the sages.”
“World-Honored One! What Dharma does faith and delight attain?”
The Buddha replied:
“It attains the accomplishment of all liberations.”
“World-Honored One! What Dharma does the appearance of a Buddha in the world attain?”
The Buddha replied:
“It attains all factors that assist Bodhi.”
At that time, King Shengtian said to the Buddha:
“World-Honored One! What is the appearance of a Buddha in the world?”
The Buddha replied:
“It is like generating the Bodhi mind.”
“World-Honored One! What is generating the Bodhi mind?”
The Buddha replied:
“O great king! It is like giving rise to great compassion.”
“World-Honored One! What is giving rise to great compassion?”
The Buddha replied:
“It is not abandoning any sentient being.”
“World-Honored One! What is not abandoning any sentient being?”
The Buddha replied:
“It is like not abandoning the Three Jewels.”
“World-Honored One! Who does not abandon the Three Jewels?”
The Buddha replied:
“It is a person who is free from afflictions.”
King Shengtian said to the Buddha:
“World-Honored One! This is truly rare! O Well-Gone One! This is truly rare! The Buddhas, the World-Honored Ones, with such profound and wondrous secret teachings, constantly say that all phenomena are empty; they are unborn, undying, tranquil, without destroying the practice that leads to wholesome and unwholesome results, and they are free from the two extremes of annihilation and permanence.
World-Honored One! Within the world, are there sentient beings who, upon hearing such teachings, do not give rise to right faith and reverence, but instead slander them?
World-Honored One! These sentient beings, having relied on wholesome karma from the past to obtain a human body, now associate with evil friends and therefore do not believe such profound Dharma. Thus they betray the wholesome karma of the past and the profound kindness and virtue of the Buddhas, the World-Honored Ones. Even if they were to cut their own bodies and offer their blood and flesh as offerings to the Tathāgata, they still could not repay the Buddha’s kindness. Therefore, our roots of virtue are increasing, and we abide in bliss through the great Dharma and attain freedom.”
“World-Honored One! A Great Bodhisattva practicing Prajñā-pāramitā should understand the Buddha’s kindness and draw near to good spiritual friends. Therefore, he should learn the conduct of the Buddha in order to attain Buddhahood.”
When this Dharma was spoken, among the assembly, twenty-five thousand Bodhisattvas attained the patience of non-arising Dharma; forty-five thousand heavenly beings and humans generated the unsurpassed mind of Perfect and Complete Enlightenment. Twelve thousand heavenly sons attained the pure Dharma eye, free from dust and defilements.
Chapter 11: MANIFESTATIONS
At that time, the Great Bodhisattva Good Reflection said to King Shengtian:
“Can the transformation Buddha created by the Tathāgata also create transformations?”
Śrīvijaya replied:
Taking the deeds of the World-Honored One as evidence, the transformation Buddhas created by the Buddha can manifest into limitless, countless numbers of transformation Buddhas as numerous as the sands of the Ganges, displaying various colors and forms, manifesting supernatural powers, and expounding the Dharma for the benefit of sentient beings. Good son! This is possible because of the pure former vows of all Buddhas.
Bodhisattva Supratiṣṭhita-cintita said:
Great King! You have skillfully spoken the profound Dharma of the pure former vows of all Buddhas. Therefore, I respectfully request that, through the Buddha’s majestic spiritual power, you cause the Perfection of Wisdom to remain in the world for a long time and not become lost.
Śrīvijaya replied:
Good son! The Perfection of Wisdom is protected and upheld by all Buddhas. Why? Because when the Perfection of Wisdom is spoken through written words, those written words neither arise nor cease, neither sink away nor disappear; written words reveal meaning and principle, and therefore they too neither arise nor cease, neither perish nor are lost.
Good son! The Perfection of Wisdom of the Thus Come Ones, the Buddhas, is extremely profound and therefore also does not become lost. Why? Because phenomena do not arise; if phenomena do not arise, then they certainly do not cease. Thus, the teachings of the Thus Come One are secret. Whether a Buddha appears in the world or does not appear in the world, the nature and characteristics of reality always abide, which is called the Dharma realm or suchness. The name does not differ, yet it accords with external conditions without contradiction. This is the true Dharma; its nature eternally abides and is never lost.
Bodhisattva Supratiṣṭhita-cintita asked:
Great King! Who are those able to uphold the true Dharma?
Śrīvijaya replied:
Good son! If one does not contradict any and all phenomena, that is called upholding the true Dharma. Why? Because there is no disputation and no contradiction of principle; therefore, it is called upholding the true Dharma.
He further asked:
How does one not contradict principle?
He replied:
If one follows written words without contradicting principle and there is no place for dispute, that is called upholding the true Dharma. Why? Because worldly ordinary beings cling to various views, while those who follow principle often speak of emptiness. Therefore, disputes arise in the world; worldly ordinary beings become attached to existent phenomena, while those who follow principle regard this as something to be abandoned. The world speaks of permanence, bliss, self, and purity; those who follow principle say: impermanence, suffering, impurity, and non-self. Therefore, disputes arise in the world.
Good son! All ordinary beings follow the ways of the world, while those who follow principle go against the ways of the world; therefore, the world constantly gives rise to disputes. All ordinary beings cling to the aggregates, sense fields, and entrances, while those who follow principle say that all phenomena have no attachment; therefore, worldly phenomena give rise to disputes.
Good son! All ordinary beings follow worldly existence and do not practice principle, while those who follow principle go against the world.
Bodhisattva Supratiṣṭhita-cintita asked:
Great King! Now, what Dharma do you take hold of?
Śrīvijaya replied:
I do not take hold of a person, nor do I take hold of any Dharma.
He asked again:
Why do you not take hold?
He replied:
Because apart from self, apart from sentient beings, apart from phenomena, those things that are apart cannot be grasped. Apart from the past, future, and present, those things that are apart also cannot be grasped. Apart from all Buddhas and not apart from all Buddhas; apart from Buddha lands and not apart from Buddha lands; apart from Dharma and not apart from Dharma.
Good son! Practicing in this way is called following principle; it is not holding onto what should not be held.
Bodhisattva Supratiṣṭhita-cintita praised:
Excellent, Great Being! Excellent, True Being! You are able to speak of the profound Perfection of Wisdom in this way: without taking, without attachment, without name, without self; extinguishing all conceptual fabrications, free from what cannot be discriminated and from objects of thought.
At that time, among the assembly there was a heavenly son named Hiền Đức. He stood up, adjusted his robe to expose his right shoulder, knelt with his right knee touching the ground, placed his palms together toward the Buddha, bowed his head in reverence, and addressed the Buddha:
World-Honored One! The non-discriminating Dharma as spoken by Śrīvijaya—what Dharma is that?
The Buddha said to the Virtuous Devaputra:
The non-discriminating Dharma is quiescence. Why? Because it is taking yet not taking; it is not apart from self and what belongs to self; it does not arise in movement and does not dwell in thought. This is called the non-discriminating Dharma.
Good son! A great Bodhisattva who contemplates in this way can uphold the true Dharma, yet does not see oneself as the upholder or the Dharma being upheld.
When the Buddha spoke this Dharma, ten thousand monks in the assembly attained liberation of mind. One thousand heavenly beings attained the pure Dharma eye and became far removed from dust and defilements.
At that time, Bodhisattva Supratiṣṭhita-cintita asked Śrīvijaya:
What kind of eloquence is needed to be able to speak such profound Dharma?
Śrīvijaya replied:
Good son! One must completely have no remaining habitual tendencies of afflictions and attain eloquence in order to speak in this way. It surpasses language and cannot be expressed as the wisdom of the ultimate meaning. Such eloquence alone can speak the profound Dharma.
At that time, Bodhisattva Supratiṣṭhita-cintita asked the Virtuous Devaputra:
Good son! How can eloquence be spoken within the Dharma of non-arising?
The Virtuous Devaputra replied:
If a great Bodhisattva does not abide in the Dharma of non-arising and non-ceasing, then there is no eloquence capable of speaking the profound Dharma. Why? Because one must be free from conceptual fabrications; not seeing the object of cognition or the subject of cognition; when the mind has no place of attachment, then one can speak. Not abiding in persons, not abiding in Dharma, not abiding on this shore or the other shore, but only abiding in the purity of the ultimate truth—therefore one can speak.
Bodhisattva Supratiṣṭhita-cintita said to the Buddha:
World-Honored One! The Virtuous Devaputra is truly rare; he is able to penetrate such profound Dharma and possess inexhaustible eloquence.
The Buddha said:
Good son! This Virtuous Devaputra came from the Wonderful Joy World, the Buddha-land of the Immovable Buddha, to the Sahā World in order to hear this profound explanation of the Perfection of Wisdom.
The Buddha further said to Bodhisattva Supratiṣṭhita-cintita:
In the past, countless hundreds of thousands of millions of eons ago, the Virtuous Devaputra cultivated the dhāraṇī gateway. Therefore, even if he were to speak Dharma throughout an entire eon, he would still not be able to finish.
Bodhisattva Supratiṣṭhita-cintita said to the Buddha:
World-Honored One! What are the Dharmas of dhāraṇī?
The Buddha said:
Good son! In terms of the names of phenomena, there is no phenomenon that can enter dhāraṇī.
Good son! This dhāraṇī surpasses all written words; speech cannot fully express it, and the mind cannot measure it. All internal and external phenomena cannot be grasped.
Good son! There is not even a single small phenomenon capable of entering dhāraṇī. Therefore, it is said that phenomena cannot enter dhāraṇī. Why? Because this Dharma is equal and impartial, without high or low, without coming or going. There is no written word from outside that can enter it, nor is there any written word that comes out from this Dharma. There is also no written word that abides within this Dharma, nor is there any written word that causes one to see dhāraṇī, nor is there discrimination between Dharma and non-Dharma. These written words, whether spoken or not spoken, neither decrease nor increase; from beginningless time until now, they have neither been created nor destroyed.
Good son! Just as written words are so, the mind is also so; just as the mind is so, all phenomena are also so. Why? Because phenomena are apart from verbal expression and therefore apart from conceptual thought; originally they neither arise nor cease, so they have no coming or going. This is called all phenomena not being able to enter dhāraṇī. If one penetrates this Dharma gateway, one will possess inexhaustible eloquence. Why? Because after penetrating this Dharma gateway, the Dharma one speaks cannot be exhausted or come to an end.
Virtuous son! Whoever is able to enter into space can then enter this Dharani Dharma-door.
Virtuous son! The great Bodhisattva who is able to fully understand and penetrate this Dharani Dharma-door will have body, mind, and speech purified; acting according to reason and principle, wisdom becomes firm and unshakable; all demons cannot disturb him; all external paths dare not look up to him; all afflictions cannot destroy him; his health is strong and robust, and his mind is without fear or weakness; with inexhaustible Dharma teachings, he proclaims all profound Noble Truths. His wisdom and extensive learning are like the great ocean; he abides in right concentration like Mount Sumeru, causing sentient beings to have no fear, like the king of lions; like the lotus flower unstained by worldly phenomena; benefiting sentient beings like the great earth; washing away defilements like a great stream of water; using great fire to accomplish the affairs of the world; pleasing everyone with equality and coolness like the moon. He can destroy darkness like the light of the sun. Eradicating all afflictions and hatred is called strength. He subdues his mind and nature like a great dragon; he can create the thunder of the Dharma that resounds throughout the heavens and pour forth the rain of Dharma like a great downpour; he is like a physician who removes the diseases of afflictions from sentient beings; like a king who governs the world through Dharma; like the Four Heavenly Kings who protect sentient beings and the true Dharma; like Śakra, the most wealthy among gods and humans; his mind is free and sovereign like the Great Brahma King who rules the Sahā world; his body is unobstructed like the Garuda bird; he teaches sentient beings like a father in the world; he is like King Vaiśravaṇa, who bestows Dharma treasures and gives all kinds of jewels. This is the place of merit and wisdom adornment which, whenever sentient beings see it, brings benefit to all; it is praised by all Buddhas, World-Honored Ones, and wholeheartedly supported by all the heavenly beings.
Virtuous son! The great Bodhisattva who attains these inconceivable Dharmas and enters this Dharani will, with many forms of sovereignty, benefit sentient beings; his skillful methods of teaching the Dharma are inexhaustible; his mind does not become weary and does not seek fame or profit; he gives the Dharma equally without jealousy; by keeping pure precepts, his body, speech, and mind have no faults; through pure patience, he is far removed from sorrow and anger; through pure diligence, he completes all tasks; through pure meditation, he skillfully controls the mind; through pure wisdom, he has no remaining doubts or attachments, and possesses the four Immeasurable Minds like Brahma; he practices all right concentrations and equal absorptions; he cultivates the supreme path, unsurpassed in the world; he possesses all merits and wisdom and receives the empowerment of the Abhiṣeka stage.
When the Buddha expounded this Dharani Dharma-door, among the assembly there were sixty-four thousand Bodhisattvas who attained the stage of non-retrogression. Thirty thousand Bodhisattvas attained the patience with the non-arising of phenomena. Twenty thousand gods and humans attained the pure Dharma-eye, becoming free from dust and defilements; immeasurable and boundless numbers of gods and humans generated the mind of Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).
**Chapter 12: DHARANI**
At that time, the great Bodhisattva Mañjuśrī rose from his seat, adjusted his robe, exposed his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and addressed the Buddha:
“World-Honored One! It is truly rare and wondrous! What the Tathāgata has spoken—that great Bodhisattvas attain this Dharani of the Dharma of non-entry, thereby accomplishing immeasurable and boundless merits—is truly extraordinary.”
The Buddha said to Bodhisattva Mañjuśrī: “Virtuous one! Such merits, even if the Tathāgata were to speak of them for hundreds of thousands of years, could not be fully described.”
At that time, among the assembly there was a great Bodhisattva named Pure and Serene Mind who said to Bodhisattva Mañjuśrī:
“The great Bodhisattva who attains this Dharani is the one praised by all Buddhas, World-Honored Ones. This person has skillfully obtained great benefit and has completed all works of liberating both himself and others.”
Bodhisattva Mañjuśrī replied:
Good man! In the ultimate meaning, there is no dharma that can be praised, for it has no color and no form. Since there is neither color nor form, what is there to praise? Since it cannot be praised, what is there to rejoice in?
Bodhisattva Tranquil Pure Intent said to Bodhisattva Mañjuśrī:
As I have heard the Buddha teach, in the sūtras, all dharmas have no self and no possession of self; they cannot cause joy or anger. Therefore, Bodhisattvas should learn this equal and impartial Dharma.
For example, the great earth rests upon water. If one digs a pond or a well, one obtains water for use; if one does not dig a well, there is no water. Likewise, the realm of noble wisdom pervades all dharmas. If one diligently cultivates skillful wisdom, one immediately attains the Dharma of equality; but if one does not cultivate it, how can one attain it? Therefore, Bodhisattvas who seek enlightenment must not be lazy. If they diligently and energetically practice in this way, that Dharma will manifest.
Good man! If a person is born blind, they cannot see forms. Likewise, afflictions blind the eyes of sentient beings, so they cannot see the Dharma. Just as a person with eyes cannot see forms without external light, so too a practitioner, although possessing wisdom, cannot see the Dharma without good spiritual friends. Just as one with the divine eye does not need external light and can still see forms, so too a Great Bodhisattva who enters the stream of Dharma naturally advances and excels. Just as an infant in the womb does not see itself growing larger each day, so too a Great Bodhisattva who diligently and energetically practices does not perceive their own virtues increasing, yet can accomplish all Buddha-dharmas. For example, on the Snow Mountain there is the king of medicinal plants, which never withers or breaks. Likewise, a Great Bodhisattva who is always diligent, vigorous, and practicing will not lose or regress from any of their practices.
For example, when a Wheel-Turning Sage King appears in the world, he possesses the seven treasures. Likewise, when a Great Bodhisattva generates the mind of Bodhi, they possess the seven treasures: generosity, moral discipline, patience, diligence, meditation, wisdom, and skillful means. Just as a Wheel-Turning Sage King travels throughout the four continents and his mind remains equal toward all sentient beings, so too a Great Bodhisattva uses the Four Means of Gathering to benefit all sentient beings in the same way. Just as wherever a Wheel-Turning Sage King goes there is no dispute, so too a Great Bodhisattva teaches the Dharma according to truth and there are no longer arguments.
For example, when a three-thousand-great-thousand world system is newly formed, the king of mountains, Mount Sumeru, and the great oceans appear. Likewise, if a Bodhisattva generates the mind of Unsurpassed Perfect Enlightenment, wisdom and great compassion immediately arise.
For example, when the sun appears, the high mountain peaks receive its light first. Likewise, when a Great Bodhisattva obtains the torch of wisdom, those Bodhisattvas who possess noble conduct and mature wholesome roots receive its illumination first.
For example, the vast earth equally bears all flowers, fruits, trees, grasses, and medicinal plants. Likewise, when a Great Bodhisattva attains dhāraṇī, they always maintain an equal mind toward sentient beings.
The World-Honored One praised Great Bodhisattva Tranquil Pure Intent:
Good man! As you have said, a Great Bodhisattva who attains this gate of dhāraṇī, even when speaking a single word or sentence, does not contradict the words of the Buddha.
Good man! This teaching of the Dharma is entirely free from form, sound, smell, taste, and touch. Why is this? Because it is not a worldly dharma. Therefore, speaking of it as endless and boundless causes all people’s bodies and minds to become light and receive benefit. Even if one were to speak before hundreds of thousands of Buddhas, one would not become fearful. Why? Because this Great Bodhisattva receives the protective power of the Buddhas; therefore, the mind does not cling, does not cling to self, does not cling to sentient beings, and does not cling to dharmas. Thus, one attains the purity of the Dharma realm, the purity of the Tathāgata, and the purity of ultimate reality; one attains the endless Dharma, the endless self, and endless teaching, and joy arises. Through attaining wisdom, one understands correctly and is no longer surrounded by doubt.
The Bodhisattva attained these dharmas of the inconceivable-entry dhāraṇī. Twelve thousand Bodhisattvas attained the stage of non-retrogression. Five thousand Bodhisattvas attained the patience with the Dharma of non-arising. Sixteen thousand heavenly beings attained the pure Dharma eye, becoming free from dust and defilement. Countless, boundless sentient beings generated the mind of Unsurpassed Perfect Enlightenment.
The World-Honored One said to Bodhisattva Tranquil Pure Intent:
This dhāraṇī can subdue Māras; destroy non-Buddhist teachings and those who dislike the true Dharma; extinguish the fire of afflictions, illuminate the lamp of wisdom, protect Dharma teachers, and enable attainment of Nirvāṇa; discipline one’s own mind, skillfully teach and transform people, make one’s bodily appearance dignified and beautiful so that all who see it rejoice; make one a person of right conduct, teach the Dharma equally, observe the faculties of sentient beings truthfully, and neither come before nor after.
When the Buddha spoke this Dharma, the three-thousand-great-thousand world system, all Mount Sumerus, and the great oceans shook. From the heavens, flowers fell like rain: Mandārava flowers, Mahā-mandārava flowers, Mañjūṣaka flowers, Mahā-mañjūṣaka flowers, Utpala flowers, Kumuda flowers, Puṇḍarīka flowers, and Kamala flowers. Celestial musical instruments sounded naturally without being struck or played.
The World-Honored One said to Bodhisattva Tranquil Pure Intent:
Good man! In the past, countless, immeasurable, boundless, innumerable kalpas ago, a Buddha appeared in the world named Jewel Moon Tathāgata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. His land was called Undefiled, and the kalpa was called Joyful. His assembly of Śrāvaka disciples numbered more than thirty hundred million, while the number of Great Bodhisattvas was beyond calculation. Buddha Jewel Moon attained enlightenment without practicing austerities or subduing Māra. Among his disciples was a Bodhisattva named Jewel Merit, who possessed skillful eloquence and could explain all dharmas.
At that time, the great assembly requested that the Buddha remain in the world and not enter Nirvāṇa. Bodhisattva Jewel Merit said to the assembly:
The Tathāgata, the World-Honored One, neither arises nor ceases. Why should you request that He not enter Nirvāṇa? If space itself entered Nirvāṇa, then the Tathāgata would enter Nirvāṇa; if the Dharma realm, ultimate reality, or true suchness—the inconceivable Dharma realm—entered Nirvāṇa, then the Tathāgata would enter Nirvāṇa. Why? Because the Dharma of the Tathāgata has no accomplishment, no destruction, no defilement, no purity; it is neither worldly nor supramundane, neither conditioned nor unconditioned; it is neither interrupted nor eternal. Even if one mouth had ten tongues, and each tongue produced a hundred tongues, and each of those tongues produced a thousand more tongues, still it would not be possible to fully describe the arising and destruction of the Tathāgata.
When Bodhisattva Jewel Merit spoke this Dharma, eighty-six thousand Bodhisattvas attained the stage of non-retrogression. Seven thousand Bodhisattvas attained the boundless Merit Dhāraṇī, Joyful Intent Dhāraṇī, Unimpeded Dhāraṇī, Joy Dhāraṇī, Great Compassion Dhāraṇī, Moon-Love Dhāraṇī, Moonlight Dhāraṇī, Sun-Love Dhāraṇī, Sunlight Dhāraṇī, Mount Sumeru Dhāraṇī, Great Ocean Dhāraṇī, and King of Virtue Dhāraṇī. Thirty-six thousand gods and humans attained the pure Dharma eye, becoming free from dust and defilement.
The Buddha told Bodhisattva Tranquil Pure Intent:
Bodhisattva Jewel Merit is none other than you yourself. Because of this karmic cause, you are now able to explain this Dharma-gate of dhāraṇī.
At that time, Bodhisattva Mañjuśrī spoke verses:
Total retention is like a good medicine,
Skillfully curing the illness of ignorance.
It is also like the nectar of immortality;
Drinking it, one will live forever.
Bodhisattva King Flower of Merit spoke verses:
Total retention has no written words;
Written words reveal total retention.
Through the power of great compassion and wisdom,
It transcends language and writing.
At that time, King Santuṣita of the Tuṣita Heaven rose, adjusted his robe to expose his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and said to the Buddha:
What all Buddhas speak is inconceivable; the practices and teachings explained by all Great Bodhisattvas are also inconceivable. In our former lives, we and the heavenly beings, through deep and abundant wholesome roots, have encountered the Tathāgata and heard this Dharma teaching.
Having said this, he brought all precious fragrances and flowers from the heavens and made offerings to the Buddha Tathāgata.
The World-Honored One said to King Santuṣita:
Great King! Those who wish to make offerings to the Buddha Tathāgata must cultivate three dharmas. They are:
Generating the mind of Unsurpassed Perfect Enlightenment.
Protecting and upholding the true Dharma.
Practicing according to the Dharma.
Great King! Whoever cultivates these three dharmas is truly making offerings to the Tathāgata.
O Great King! Suppose the Tathāgata lived in the world for an entire kalpa, and even if he spoke of this merit of making offerings, it still could not be fully exhausted. Therefore, if the Great King wishes to make offerings to the Tathāgata, these three principles must be complete; only then can it be called making offerings.
Great King! If there is someone who upholds even one four-line verse of the Tathāgata, that person supports the unsurpassed Bodhi of the Buddhas of the past, present, and future. Why? Because all Tathāgata Buddhas are born from the Dharma. One who makes offerings to the Dharma is called a true offerer. Making offerings to the Dharma is supreme and foremost; among all forms of offering, no treasure can compare with it.
The World-Honored One said to King of the Tushita Heaven:
I remember in the distant past, countless, boundless, innumerable asaṃkhyeya kalpas ago, when I was still practicing the Bodhisattva path, I heard the devas in the sky recite this verse:
Heavenly beings and humans who turn away from the Great Treasure Store
Will have it seized by kings, enemies, water, and fire.
For hundreds of thousands of millions of kalpas, the Dharma is difficult to hear;
Having heard it, if one does not preserve it or teach it,
The mind of the path should be the foundation for teaching sentient beings.
Practicing in accordance with reality, the mind becomes tranquil and still.
Benefiting oneself and benefiting others, with an equal mind,
Practicing in this way is making offerings to the Buddha.
Great King! In the past, when I had just heard this verse, I immediately taught it to others, and eight thousand people generated the aspiration for unsurpassed perfect enlightenment. Therefore, Great King, you should regard making offerings to the Dharma as supreme and foremost. Why? Because all Buddhas are born from the Dharma.