It is possible that this discontinuity indicates an amalgamation of two originally independent works featuring Mañjuśrī, but it is impossible to know for sure.
A text by the same name is cited in Daśabalaśrīmitra’s (ca. 1100–70
A partial English translation of Bodhiruci’s Chinese version has been published as “The Demonstration of the Inconceivable State of Buddhahood” in Chang, Garma et al. 1983, pp. 27–36.
A similar passage is found in the Udānavarga compiled by Dharmatrāta (Toh 4099, folio 25.b). This text is the Sanskrit equivalent of the famed Pali Dhammapada, though there are considerable differences between the two.
Following the Degé reading, don du gnyer. In the Narthang, Beijing, Lhasa, and Stok Palace editions, the verb is negated: don du ma gnyer, don du mi gnyer (“do not strive”).
The plantain tree is a common metaphor in Buddhist literature. Because the plantain tree has a hollow trunk and bears fruit once before dying, it is often a metaphor for insubstantiality.
The Tibetan text appears to be corrupt here. D, S read phung po lnga ni rkyen la rag lus pa’o// gang dag rkyen la rag lus pa de dag rag lus pa med pa’o// gang dag rag lus pa med pa de dag bdag po med pa’o. We have chosen to omit rag lus pa med pa’o// gang dag rag lus pa med pa de dag from the translation.
Tib. chos kyi dbyings kyang dbyings med pa ste/ gang dbyings med pa de mig gi khams med do. Another way to render this, to reflect the multivalence of the underlying Sanskrit, would be, “But in the dharmadhātu there is no dhātu. To be without dhātu is to be without the dhātu of the eye…” etc. The text then goes on to enumerate the many dhātus or “constituents” of experience. So in our translation, reflecting the Tibetan, “expanse,” “constituents,” and “elements” all correspond to the same underlying Sanskrit term, dhātu. This multivalent term, analogous in some ways to the uses of the term dharma, was translated into Tibetan as dbyings (“expanse” or “space”) in the specific context of the term dharmadhātu, while in every other context it was translated into Tibetan as khams (“realm,” “constituent,” or “element”).
While the Degé and Stok Palace editions have rjes su rtogs pa med pa’i tshul, the Lhasa and Narthang editions have rjes su rtogs pa’i tshul “by means of discrimination.” We have opted for the former.
The idea that Maitreya will have three gatherings of śrāvaka disciples is found in The Prophecy of Maitreya (’phags pa byams pa lung bstan pa), a rare text only found in the Peking, Narthang, and Lhasa xylograph editions, and the Hemis I and Phukdrak manuscript Kangyurs. Its colophon says it was translated into Tibetan with the help of the Kashmiri pandit Jinamitra, but it is atypical of other sūtras in its style and verse. The Prophecy of Maitreya describes the three groups as having different attainments. The first group “cuts cyclic existence,” the second is “free of the bonds of the afflictions,” and the third has “the freedom of peace” (’phags pa byams pa lung bstan pa, 494.b). Three groups of śrāvaka disciples are also predicted to be future buddhas in The Account of the Previous Lives of the Buddha (skyes pa rabs kyi gleng gzhi, Toh 32, folios 203.b, 210.a, and 210.b).
A tentative translation of this dhāraṇī may be the following: “O Stainless One! O You Without Stain! Staying at the front (agalam=agaram=agram?), you conquer the enemy that has never been conquered. O victorious one! You focus on what is true. O Peaceful One! Be close to me, be, be for me! O Steadfast One! akhe makhe khakhe! O Manifold One (misile=miśire=miśre)! O Immovable One! phulate phula phule! Watch over me! Support me assiduously! Remaining without bowing down, you have accomplished your purpose. O Vairocana, accomplished in fortitude. You are the teacher of the sacred Dharma and the upholder of this sūtra. You are like the sun that has emerged from behind the clouds (abhra), svāhā!”
Tib. tshigs su bcad pa med pa’i ’jigs pa, literally “fear of there being no verses,” here interpreted as eulogies.
This translation is tentative. Tib. dbang po drug la rten par mi byed cing sems can thams cad kyi dbang po yongs su smin par bya ba’i phyir shes pa yang gtong la.
The realm of gods in Māra’s paradise, which is sometimes identified with the Heaven of Making Use of Others’ Emanations, the highest paradise of the desire realm.
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
The basic components of the self, usually listed as a set of five, namely, form, feeling, perception, formation, and consciousness.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
A term used for any space in which large gatherings may witness a spectacle. Could be a hall or pavilion, a courtyard, or an open air enclosure.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
Attachment, desire, or attraction is the first of the three poisons that are the root of all suffering.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
The Brahmā Heavens are counted as the first, or lowest, of the heavens of the form realm.
A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.
A buddhafield refers the field of activity, or particular world system, in which a specific buddha resides, in which beings may follow the path to awakening. There are innumerable such fields in Mahāyāna Buddhist cosmology. Also understood as the pure realm manifested by that specific buddha.
One who has achieved perfect and complete awakening or buddhahood. Used of those who achieve buddhahood through the Great Vehicle, in contrast to the levels of realization achieved by śrāvakas or pratyekabuddhas.
Refers to all phenomena produced by causes and conditions.
In a manner similar to the term dharma (Tib. chos), the Sanskrit term dhātu has a wide semantic range. In Buddhist usage it refers to all the parts, elements, and aspects of experience that together constitute the experience of saṃsāra. These include all the elements and realms. In most uses dhātu was translated into Tibetan with the word khams, but in the compound dharmadhātu, which denotes the ultimate nature of all phenomena, it was uniquely translated into Tibetan with dbyings, which means “space.”
See “constituent.”
Acquainting or familiarizing the mind through meditation with a virtuous quality or teaching.
An Indian preceptor and one of the translators of this sūtra.
One of the three poisons (dug gsum) along with aversion, or hatred, and attachment, or desire, which perpetuate the sufferings of cyclic existence. It is the obfuscating mental state which obstructs an individual from generating knowledge or insight, and it is said to be the dominant characteristic of the animal world in general. Commonly rendered as confusion, delusion, and ignorance, or bewilderment.
The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events only occur in dependence on the aggregation of causes and conditions. In general, the processes of cyclic existence, through which the external world and the beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links, commencing with ignorance and ending with birth, aging, and death. Only through deliberate reversal of these twelve links can one succeed in bringing the whole cycle to an end.
In Buddhist cosmology, this is our own realm, the lowest and most coarse of the three realms of saṃsāra. It is called this because beings here are characterized by their strong longing for and attachment to the pleasures of the senses. The desire realm includes hell beings, hungry ghosts, animals, humans, asuras, and the lowest six heavens of the gods—from the Heaven of the Four Great Kings (cāturmahārājika) up to the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin). Located above the desire realm is the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).
One of the “five eyes,” representing superior insights of the buddhas and bodhisattvas. The five eyes consist of five different faculties of vision: the physical eye (māṃsacakṣus), the divine eye (divyacakṣus), the wisdom eye (prajñācakṣus), the dharma eye (dharmacakṣus), and the buddha eye (buddhacakṣus).
See “expanse of reality.”
The dharmadhātu refers to the ultimate nature of all phenomena, as emptiness. It is sometimes translated as the “realm of phenomena.” In this term, the multivalent Sanskrit term dhātu was translated into Tibetan with dbyings, meaning “space” or “expanse,” denoting the entirety of phenomena.
The fourth of the six perfections.
A monk of seniority within the assembly of the śrāvakas.
In a manner similar to the term dharma (Tib. chos), the Sanskrit term dhātu has a wide semantic range. In Buddhist usage it refers to all the parts, elements, and aspects of experience that together constitute the experience of saṃsāra. These include all the elements and realms. In most uses dhātu was translated into Tibetan with the word khams, but in the compound dharmadhātu, which denotes the ultimate nature of all phenomena, it was uniquely translated into Tibetan with dbyings, which means “space.”
See “constituent.”
First of the three gateways to liberation.
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
The antidote to attachment and aversion; a mental state free from bias toward sentient beings and experiences. Here, one the seven branches of awakening. Also counted among the four immeasurables.
The wrong view or belief that the self exists in (or as one or all of) the psycho-physical aggregates (Skt. skandha), or independent from them, and that it lives on unchanged and eternally after death; often mentioned together with the wrong view of nihilism (ucchedadṛṣṭi).
One of six or seven types of pride, it is the pride of overestimating one’s own accomplishments.
See “expanse of reality.”
The dharmadhātu refers to the ultimate nature of all phenomena, as emptiness. It is sometimes translated as the “realm of phenomena.” In this term, the multivalent Sanskrit term dhātu was translated into Tibetan with dbyings, meaning “space” or “expanse,” denoting the entirety of phenomena.
This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.
The five faculties are (1) faith (Skt. śraddhā, Tib. dad pa), (2) diligence (vīrya, brtson ’grus), (3) mindfulness (smṛti, dran pa), (4) meditative stability (samādhi, ting nge ’dzin), and (5) wisdom (prajñā, shes rab). They are the same as the five powers but at a prior stage of development. The five faculties are included among the thirty-seven factors for awakening.
The five powers are (1) faith (Skt. śraddhā, Tib. dad pa), (2) diligence (vīrya, brtson ’grus), (3) mindfulness (smṛti, dran pa), (4) meditative absorption (samādhi, ting nge ’dzin), and (5) wisdom (prajñā, shes rab). They are same as the five faculties but stronger and more developed. They are included among the thirty-seven factors for awakening.
The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).
As the fourth of the five aggregates, this refers to formative factors, such as mental activity and volition, which are concomitant with the production of karmic seeds that cause and condition future saṃsāric existence.
The four applications of mindfulness are (1) the application of mindfulness that observes the physical body; (2) the application of mindfulness that observes feelings; (3) the application of mindfulness that observes the mind; and (4) the application of mindfulness that observes phenomena. They are included among the thirty-seven factors for awakening.
The four bases (lit. “legs”) of magical transformation achieved through samādhi, are intention (Skt. chandas, Tib. ’dun pa), diligence (vīrya, brtson ’grus), attention (citta, sems), and discernment (mīmāṃsā, dpyad pa). They are included among the thirty-seven factors for awakening.
The four correct exertions are (1) preventing negative states of mind from arising, (2) removing those that have already arisen, (3) giving rise to positive states that have not yet arisen, and (4) maintaining those that have already arisen.They are included among the thirty-seven factors for awakening.
The four truths that the Buddha transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.
Although the Sanskrit term jñāna means simply “knowledge,” it is often used in Buddhist texts to refer to the awareness of a realized being. In contrast to ordinary knowledge, which mistakenly perceives phenomena as real entities having real properties, gnosis perceives the emptiness of phenomena, that is, their lack of intrinsic essence.
Great compassion, or universal compassion, is a bodhisattva’s concern for all living beings, without discrimination or bias, to be free of suffering and to attain the supreme happiness.
The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvisāhasramahāsāhasralokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.
When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.
A distinctive Indian assembly hall or temple with one ground-floor room and a high ornamental roof, sometimes a barrel shape with apses but more usually a tapering roof, tower, or spire. It contains at least one additional upper room within the structure. The term kūṭāgāra literally means “upper chamber” and is short for kūṭāgāraśālā (“hall with an upper chamber”).
’phags pa sangs rgyas kyi yul bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryācintyabuddhaviṣayanirdeśanāmamahāyānasūtra). Toh 79, Degé Kangyur vol. 43 (dkon brtsegs, ca), folios 266.b–284.b.
’phags pa sangs rgyas kyi yul bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center), 108 volumes. Beijing: Krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House). 2006–9, vol. 43, pp. 772–818.
’phags pa sangs rgyas kyi yul bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryācintyabuddhaviṣayanirdeśanāmamahāyānasūtra). Stok Palace Kangyur vol. 39 (dkon brtsegs, ca), folios 439.a–465.a.
da bao chi jing (shan de tian zi hui) 善德天子會 (Acintyabuddhaviṣayanirdeśa), Taishō 310-35 (CBETA).
wenshushili suoshuo busiyi fojingjie jing 文殊師利所說不思議佛境界經 (Acintyabuddhaviṣayanirdeśa), Taishō 340 (CBETA).
skyes pa rabs kyi gleng gzhi (Jātakanidāna). Toh 32, Degé Kangyur vol. 34 (shes rab sna tshogs, ka), folios 183.a–250.a.
’phags pa byams pa lung bstan pa (Āryamaitreyavyākaraṇa) [The Prophecy of Maitreya]. Lhasa 350, Lhasa Kangyur vol. 74 (mdo sde, sa), folios 489.b–496.a.
Daśabalaśrīmitra. ’dus byas dang ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya). Toh 3897, Degé Tengyur vol. 108 (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta, ed. ched du brjod pa’i tshoms (Udānavarga). Toh 4099, Degé Tengyur vol. 148 (mngon pa, tu), folios 1.a–45.a.
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Chang, Garma C. C., ed. “The Demonstration of the Inconceivable State of Buddhahood.” In A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra, 27–36. University Park: Pennsylvania State University Press, 1983.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Negi, J. S. Tibetan Sanskrit Dictionary, 16 Volumes. Sarnath, Varanasi: Dictionary Unit, Central Institute of Higher Tibetan Studies, 2002.
C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Kangyur
N Narthang Kangyur
S Stok Palace Kangyur
Y Yongle Kangyur
During an assembly in Śrāvastī, the Buddha requests the bodhisattva Mañjuśrī to give a teaching on the scope of a buddha, which refers to the perceptual range of the awakened state. Mañjuśrī obliges by stating that in the awakened state ordinary perception and cognition are transcended, so the scope of buddha is beyond conception. A discourse ensues in which the Buddha and Mañjuśrī converse about the “sameness of all phenomena,” and how the scope of a buddha, or the true nature of all phenomena, may be found in the afflictions themselves. The disciple Subhūti then engages Mañjuśrī on the subject of how a bodhisattva can both cultivate this awakening and still remain involved in the world. The god Śrībhadra then joins the discussion and invites Mañjuśrī to visit the Heaven of Joy. Instead of going, Mañjuśrī magically manifests the Heaven of Joy there and then. All are amazed and the Buddha praises his power to create miraculous manifestations.
In the second half of the sūtra, Māra, who is present in that assembly in disguise, asks for further proof of Mañjuśrī’s powers to create manifestations. Overawed by Mañjuśrī’s further miraculous displays, Māra reveals a formula that offers protection from the disturbances caused by his kind. Mañjuśrī then agrees to go to the Heaven of Joy. There, he teaches the gods about the bodhisattva path, and gives a full account of all thirty-seven factors that lead to awakening. When Śrībhadra asks Mañjuśrī about a distant world called Light of All Good Qualities, Mañjuśrī miraculously illuminates this distant buddhafield and its buddha, Samantabhadra, to the great delight of all the bodhisattvas in both worlds.
This text was translated by Jed Forman and Erdene Baatar Erdene-Ochir of the UCSB Buddhist Studies Translation Group.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Áron Csöndes.
The Teaching on the Inconceivable Scope of a Buddha, which is the thirty-fifth sūtra in the Heap of Jewels (Tib. dkon brtsegs, Skt. ratnakūṭa) collection, proceeds in two parts.
The first part is largely a philosophical discourse between the Buddha, the bodhisattva Mañjuśrī, and the elder Subhūti on the subject of “the scope of a buddha” (Skt. buddhaviṣaya, Tib. sangs rgyas kyi yul). As becomes clear, the scope of a buddha here refers to the perceptual range of the awakened state, which transcends the duality of ordinary perception, and is therefore beyond the capacity of the ordinary mind to conceive. When the Buddha asks Mañjuśrī where this scope of a buddha may be found, he replies, “In the afflictions of all sentient beings.” He continues, “The nature of the scope of a buddha is also the nature of all afflictions.”
Mañjuśrī’s answer reflects a recurrent theme in Mahāyāna literature, namely the inseparability of saṃsāra—the suffering world that all who are not awakened inhabit—and nirvāṇa—the state that transcends this suffering world. In the ensuing discussion, Mañjuśrī invokes a series of paradoxical responses that culminate in the statement that neither is he besotted with nor free of the three poisons—attachment, hatred, and delusion—since he has realized the “sameness of all phenomena in the expanse of reality.” The śrāvaka disciple Subhūti, a figure often present during philosophical discourses of this nature, then joins the discussion, and Mañjuśrī explains to him how bodhisattvas manage to cultivate the ultimate view while still remaining involved in the affairs of the world so as to lead others from saṃsāra.
The sūtra then transitions to an exploration of a different type of inconceivability. In attendance is a god, Śrībhadra, who, delighted by Mañjuśrī’s teaching, invites him to come to his own home world, the Heaven of Joy, to teach the Dharma to the gods there. Without answering, Mañjuśrī decides to do Śrībhadra one better. Instead of traveling to the Heaven of Joy, he miraculously manifests the entire heaven—along with all its beautiful gardens, ornate architectural features, and vivacious attending goddesses—there and then. All who witness this are awestruck, and the Buddha extols Mañjuśrī’s ability to conjure “inconceivable miraculous manifestations.”
In the second part of the sūtra, Māra Pāpīyān (lit. “Wicked Māra”), who is also present at that assembly in the guise of a monk, asks for proof of the extravagant claims that the Buddha has made about Mañjuśrī’s magical powers. This request seems somewhat discontinuous with what immediately precedes it, since Mañjuśrī has just concluded his inconceivable manifestation of the Heaven of Joy for Śrībhadra, which Māra seems to have missed. In any event, in response to Māra’s request, Mañjuśrī again produces inconceivable manifestations. Witnessing these miraculous powers, faith is kindled in the awestruck Māra, who promises that he will henceforth never seek to harm anyone devoted to this sūtra, and he also reveals a dhāraṇī, or magical formula, that will provide protection against any obstructions caused by his kind.
Following this interlude with Māra, Mañjuśrī then returns to the god Śrībhadra’s initial request and agrees to travel to the Heaven of Joy to teach its divine inhabitants. Mañjuśrī’s teaching in the Heaven of Joy takes up the remainder of the sūtra. This teaching has a rather different tenor from that which preceded it in the first half. Here Mañjuśrī offers a detailed survey of how to cultivate the bodhisattva path. Several sets of eight outline how to purify moral discipline, learning, meditative concentration, wisdom, higher perceptions, gnosis, certainty, and heedfulness. Mañjuśrī also provides elaborations on how to correctly cultivate each of the six perfections in turn, and then gives a full account of all thirty-seven factors that lead to awakening, from the four applications of mindfulness and the four correct exertions through to the seven branches of awakening.
The closing act of the sūtra involves another instance of miraculous display. Śrībhadra asks Mañjuśrī about a distant world called Light of All Good Qualities. Mañjuśrī confirms he knows this world, which is an unfathomable distance above them, where another buddha, Samantabhadra, is teaching. He sends light rays from his body, which are seen by the inhabitants of that world. When Samantabhadra is asked where these light rays came from, he answers in mirror form: from an unfathomable distance below, in a world called Sahā where the Buddha Śākyamuni resides and teaches. Samantabhadra then sends light back to Mañjuśrī’s assembly in the Heaven of Joy, revealing the gods and bodhisattvas there to those in Light of All Good Qualities.
One bodhisattva named Holding the Lamp of Gnosis is inspired to visit Mañjuśrī in order to hear his Dharma, and arrives in the Heaven of Joy instantaneously with his own retinue of millions. Mañjuśrī then stays in the Heaven of Joy for some time, teaching the now inconceivably massive retinue comprising both the gods of the Heaven of Joy and their guests from the distant buddhafield. Eventually both the gods and their guests decide to pay the Buddha Śākyamuni a visit. They arrive in a flash and the guests from the distant buddhafield convey Samantabhadra’s greetings to the Buddha Śākyamuni. The sūtra ends on this note, with all those in attendance returning to their respective celestial homelands.
Although the titular theme of the sūtra—the inconceivable scope of a buddha—is found throughout Buddhist texts, this sūtra itself does not appear to be widely cited in other works and no Sanskrit versions appear to be extant today. There is, however, a Chinese translation of the sūtra, made by Bodhiruci in the late seventh century
The version of The Teaching on the Inconceivable Scope of a Buddha found in the Tibetan Kangyur was translated and edited under imperial Tibetan patronage in the early ninth century by the Indian preceptors Jinamitra, Dānaśīla, and Munivarman, along with the great editor-translator Bandé Yeshé Dé, a team that also worked together on other texts in the Heap of Jewels (Ratnakūṭa) collection. The colophon also states that the translation was finalized according to the revised translation terminology established by imperial decree in the early ninth century. This dating is confirmed by the text’s inclusion in the Denkarma imperial catalog. It is not, however, included in the Phangthangma catalog.
This translation was made from the version found in the Degé Kangyur, in consultation with the variants listed in the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur. This is to our knowledge the first full translation of the sūtra into English.
[B1] Homage to all buddhas and bodhisattvas.
Thus, did I hear at one time. The Bhagavān was staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park near Śrāvastī, with a great saṅgha of a thousand monks and ten thousand bodhisattvas. Gods of the desire realm, the form realm, and the pure abodes were also in attendance. With an entourage of hundreds of thousands surrounding and venerating him, the Bhagavān was teaching the Dharma. Mañjuśrī Kumārabhūta was also present at that time, seated amid those who had gathered there in that assembly. The god Śrībhadra was also present, seated amid those who had gathered there in that assembly.
Then the Bhagavān addressed Mañjuśrī Kumārabhūta: “Mañjuśrī, I beseech you, use your inspired eloquence, and teach the Dharma to this assembly of gods and bodhisattvas.”
“Bhagavān, I am ready to speak,” replied Mañjuśrī, “but where should I begin?”
The Bhagavān replied, “Mañjuśrī, begin by using your inspired eloquence about the scope of a buddha.”
“Bhagavān,” said Mañjuśrī, “the scope of a buddha is not the scope of the eyes, and it is not the scope of form. It is not the scope of the ears, and it is not the scope of sound. It is not the scope of the nose, and it is not the scope of smell. It is not the scope of the tongue, and it is not the scope of taste. It is not the scope of the body, and it is not the scope of touch. It is not the scope of the mind, and it is not in the scope of phenomena. This is what is called the scope of a buddha.
“Bhagavān, the scope bereft of distinctions is the scope of a buddha. Bhagavān, a son or daughter of the lineage who seeks to comprehend the scope of a buddha, comprehends the scope of a buddha by not comprehending it. Bhagavān, what is the scope of the Tathāgata’s awakening?”
The Bhagavān replied, “Since all views are equal, Mañjuśrī, emptiness is the scope of my awakening. Because all signs are equal, signlessness is the scope. Because the three realms are equal, wishlessness is the scope. Because formations are equal, absence of formations is the scope. Because conditioned phenomena are equal, absence of arising, origination, and formation is the scope.”
“Bhagavān, what is the unconditioned scope?”
“Absence of mind, Mañjuśrī, is the unconditioned scope.”
“Bhagavān, since absence of mind is the scope of a buddha, nothing may be said about it. If nothing may be said, nothing may be taught. If nothing may be taught, nothing may be discussed. So, Bhagavān, the scope of a buddha is a scope that is beyond discussion.”
“Where, Mañjuśrī, should one seek the scope of a buddha?”
“Bhagavān, one must seek the scope of a buddha in the afflictions of all sentient beings. Why? Bhagavān, since completely understanding the afflictions of all sentient beings is beyond the scope of śrāvakas and pratyekabuddhas; completely understanding the afflictions of all sentient beings is the scope of a buddha.”
“Mañjuśrī, in the scope of a buddha, is there engagement, or is there turning away [from the world]? And how so, given that one seeks the scope of a buddha in the afflictions of all sentient beings?”
“Bhagavān, the scope of a buddha is neither engagement nor turning away.”
“Mañjuśrī, if the scope of a buddha is neither engagement nor turning away, then how can the scope of a buddha be known from the afflictions of all sentient beings?”
“Bhagavān, just as the scope of a buddha is neither engagement nor turning away, so whatever the nature of an affliction may be, one neither engages with nor rejects it.”
“Mañjuśrī, what is the nature of the afflictions like?”
“Bhagavān, the nature of the scope of a buddha is also the nature of all afflictions. Bhagavān, if the nature of the afflictions were something else, something other than the nature of the scope of a buddha, then the Tathāgata would not teach, ‘I have completely awakened to the sameness of all phenomena.’ So, Bhagavān, that which is the nature of all afflictions is also the nature of the scope of a buddha. That is why the Tathāgata teaches, ‘I have completely awakened to the sameness of all phenomena.’ ”
“Mañjuśrī, do you know how the Tathāgata abides in sameness?”
“Yes, Bhagavān, I do.”
“Mañjuśrī, how does the Tathāgata abide in sameness?”
“Bhagavān, the Tathāgata abides in that very sameness in which childish, ordinary people abide, from which attachment, hatred, and delusion arise.”
“Mañjuśrī, what is that sameness in which childish, ordinary people abide, such that attachment, hatred, and delusion arise?”
“Bhagavān, it is that very sameness in which the Tathāgata abides, which is empty, signless, and wishless.”
“Mañjuśrī, is there attachment, hatred, and delusion in emptiness?”
“Bhagavān, in whatever way emptiness exists, in the same way do attachment, hatred, and delusion exist.”
“Mañjuśrī, what is the existence of emptiness and what is the existence of attachment, hatred, and delusion?”
“Bhagavān, in whatever way words, speech, sound, and expressions exist, so too does emptiness exist. In whatever way words, speech, sound, and expressions exist, so too do attachment, hatred, and delusion exist. As the Bhagavān has taught:
“ ‘O monks, there is nonarising, nonorigination, noncreation, the unconditioned, and nonformation. Monks, it is not the case that there is no nonarising, nonorigination, noncreation, the unconditioned, and nonformation. Monks, if there were no nonarising, nonorigination, noncreation, the unconditioned, and nonformation, then there would be no imputing things as arising, originating, being created, being conditioned, and being formed. Therefore, monks, there is nonarising, nonorigination, noncreation, the unconditioned, and nonformation, because things are imputed as arising, originating, being created, as the conditioned, and as being formed.’
“Similarly, Bhagavān, if there were no emptiness, then nothing would be imputed as originating from the afflictions of attachment, hatred, and delusion. Therefore, Bhagavān, it is because there is emptiness that things are imputed as originating from the afflictions of attachment, hatred, and delusion.”
The Bhagavān said, “Mañjuśrī, if what you are teaching is true, then whatever is in a state of emptiness would also be in a state of attachment, hatred, and delusion.”
Mañjuśrī replied, “Bhagavān, the yogic practitioner who searches for emptiness outside of attachment, hatred, and delusion is not practicing yoga. That is not yoga. Why? Because, Bhagavān, there is no searching for emptiness outside of attachment, hatred, and delusion. Bhagavān, attachment, hatred, and delusion are themselves empty.”
“Mañjuśrī, do you have attachment, hatred, and delusion, or are you free of attachment, free of hatred, and free of delusion?”
“Bhagavān, whatever the emptiness of attachment, hatred, and delusion is, I am just the same. Whoever has realized such sameness neither has attachment nor is free of attachment. They neither have hatred nor are they free of hatred. They neither have delusion nor are they free of delusion. Bhagavān, those śramaṇas or brahmins who actually think that they are free of attachment, hatred, and delusion, and who think their opponents have attachment, hatred, and delusion, are attached to the two views. What are these two? Nihilism and eternalism. Why? Those who think themselves to be free of attachment, hatred, and delusion hold the view of nihilism. Those who think their opponents have attachment, hatred, and delusion hold the view of eternalism. Bhagavān, monks who have set out on the path do not disparage others or consider themselves superior to others.”
“Mañjuśrī, how do those who have set out on the path begin?” asked the Bhagavān.
“Bhagavān, those who have set out on the path do not begin at all.”
“Mañjuśrī, those who have set out on the path do not set out on the path?”
“Bhagavān, whoever sets out on the path engages with conditioned phenomena. And it is impossible for those who engage with conditioned phenomena to reach sameness. Why? Because, Bhagavān, where there are conditioned phenomena, there is arising, ceasing, and abiding.”
“Mañjuśrī, is there any way to categorize the unconditioned?”
“Bhagavān, there is no way to categorize the unconditioned at all. Bhagavān, if the unconditioned could be categorized, then it would not be unconditioned. It would be conditioned.”
“Mañjuśrī, can one categorize all the noble ones, however many there may be, who have attained the unconditioned?”
“Bhagavān, there is no categorization of noble ones whatsoever. Bhagavān, there is no categorization of noble ones. Noble ones are without categorization.”
“Mañjuśrī, do you possess the qualities of a noble one, or the qualities of one who is not a noble one?”
“Bhagavān, I neither possess the qualities of a noble one nor the qualities of one who is not a noble one. Does an emanation of the Bhagavān possess the qualities of a noble one or the qualities of one who is not a noble one?”
“Mañjuśrī, an emanation neither possesses the qualities of a noble one nor the qualities of one who is not a noble one.”
“Well, has the Bhagavān not taught that all phenomena are like emanations?”
“Indeed they are, Mañjuśrī.”
“So, Bhagavān, if all phenomena are defined as having the nature of emanations, then I too, by definition, have the same nature. Therefore, I am not endowed with the qualities of a noble one or the qualities of one who is not a noble one.”
“What then are you endowed with, Mañjuśrī?”
“Bhagavān, I am endowed with that which does not contradict sameness, the scope of a buddha.”
“Mañjuśrī, have you found the scope of a buddha?”
“Bhagavān, if the Bhagavān has found it, I too have found it.”
The venerable Subhūti then asked Mañjuśrī Kumārabhūta, “Mañjuśrī, has the Tathāgata not found the scope of a buddha?”
Mañjuśrī replied, “What śrāvaka’s scope does an elder find?”
“Mañjuśrī,” said Subhūti, “the liberation of a noble one has no scope; there is no scope to be found.”
“Quite so, Reverend Subhūti. The Tathāgata’s liberation has no scope; there is no scope to be found.”
“Mañjuśrī,” replied Subhūti, “you are teaching the Dharma unguardedly. You are not being considerate toward beginners.”
“If that is the case, then ask the elders! But you will have to be patient in getting your answer. Reverend Subhūti, what do you think? If a skillful doctor is overly protective of his patients and does not give them bitter, sour, or spicy medicines, would he cure those patients of their illnesses and make them healthy?”
“No, Mañjuśrī, he would not.”
“Likewise, Reverend Subhūti, if a Dharma preacher, being overly protective of beginners, conceals the profound teachings and instead gives various other teachings, then they will not liberate them from experiencing death over and over again, and will not bring them to the ultimate happiness of nirvāṇa. But when this teaching is given, then five hundred monks will free their minds of defilement, and will no longer take up the causes for another life. Eight hundred gods will become pure, gaining the dustless dharma eye, without stain. And seven hundred gods, finding Mañjuśrī Kumārabhūta’s confidence, will cultivate the mind set on unsurpassable, completely perfect awakening with the noblest intention.”
Once again, Venerable Subhūti addressed Mañjuśrī Kumārabhūta: “Mañjuśrī, “If you submit to the Śrāvaka Vehicle, are you liberated by the Śrāvaka Vehicle?”
“Reverend Subhūti, I am liberated by all vehicles. Reverend Subhūti, I am liberated by the Śrāvaka Vehicle, I am liberated by the Pratyekabuddha Vehicle, and, Reverend Subhūti, I am liberated by the Great Vehicle.”
“Mañjuśrī, are you a śrāvaka, a pratyekabuddha, or a completely perfect buddha?”
“Reverend Subhūti, I am a śrāvaka, but I do not strive to engage with the words heard from others. I am a pratyekabuddha, but I am not without great compassion and fearlessness. I am a completely perfect buddha, but I have not cut the stream of actions.”
“Mañjuśrī, how are you a śrāvaka?”
“I listen to the Dharma that has not been heard before, and I make it heard for all sentient beings. Thus, I am a śrāvaka,” he replied.
“Mañjuśrī, how are you a pratyekabuddha?”
“I realize all phenomena as dependent origination. Thus, I am a pratyekabuddha,” he replied.
“Mañjuśrī, how are you a completely perfect buddha?”
“Because of the sameness of all phenomena in the expanse of reality, I have realized sameness. Thus, I am a completely perfect buddha.”
“Mañjuśrī, should we consider you to have attained the level of a śrāvaka, the level of a pratyekabuddha, or the level of a completely perfect buddha?”
“Reverend Subhūti, consider it certain that I have attained all those levels.”
“Mañjuśrī, is it then also certain that you have attained the level of an ordinary person?”
“Indeed, Reverend Subhūti, that is the case. Why? Because, Reverend Subhūti, all phenomena may be determined with certainty to be reality itself. All sentient beings may also be determined as such. And I too may be determined as such. Thus, I may be determined with certainty as having attained the level of an ordinary person.”
“Mañjuśrī, if all phenomena may be determined as reality itself, then this applies to the level of an ordinary person, to the level of śrāvaka, to the level of a pratyekabuddha, to the level of a bodhisattva, and to the level of a buddha, so how does one distinguish between them?”
“Reverend Subhūti, take space and the ten directions as an analogy. Although we say ‘this is east; this is south; this is west; this is north; this is southeast; this is southwest; this is northwest; this is northeast; this is below; and this is above,’ and although as directions these are distinct, in terms of space itself, there is no such distinction. Reverend Subhūti, likewise, all phenomena may be determined as reality itself. The Tathāgata, being skilled in means, may say ‘this is the level of an ordinary person; this is the level of a śrāvaka; this is the level of a pratyekabuddha; this is the level of a bodhisattva; and this is the level of a buddha,’ and although as levels these are distinct, when determined as reality itself, there is no distinction between them.”
“Mañjuśrī, do you engage that which is determined as reality itself?”
“I both engage and withdraw.”
“Mañjuśrī, how is it that you both engage and withdraw?”
“Reverend Subhūti, for this, one must look at the method, wisdom, and gnosis of bodhisattvas,” replied Mañjuśrī. “Reverend Subhūti, the meaning of what a wise person has explained is understood through analogies. So I will give you an analogy, Reverend Subhūti, like this: A great master archer has a dear, beautiful, attractive, and handsome only son. But he also has an unpleasant and unattractive adversary. When from a great distance he sees his only son, who has taken a wrong turn on the road, he thinks it is his adversary. So he shoots an arrow, intending to kill him. As soon as he does so, he realizes that it is his son. Using his previously developed ability to run incredibly fast, he catches the arrow with his hand just as it is about to strike the body of his only son. This is just an analogy for understanding the meaning. How does it relate to the meaning? Reverend Subhūti, the master archer represents a bodhisattva. Reverend Subhūti, the only son represents how a bodhisattva holds all beings dear, thinking of them as their only son. The adversary to be killed represents all afflictions. Reverend Subhūti, the arrow represents the power of the wisdom of the noble ones. Reverend Subhūti, it is like this: By running incredibly fast the master archer catches the arrow so that the arrow he has shot does not strike the body of his only son. In the same way, Reverend Subhūti, by developing the power of the perfection of wisdom, a bodhisattva discerns that each and every formation is unborn. But having looked at and determined reality itself, a bodhisattva also develops the power of great compassion and skillful means, and this makes the extent of reality manifest. In this way, one does not remain at the level of a śrāvaka or a pratyekabuddha, one stays at the level of a bodhisattva. And one also leads others to the level of a buddha.”
“Mañjuśrī, this is the scope of what kind of bodhisattva?”
Mañjuśrī replied, “Reverend Subhūti, it is the scope of those bodhisattvas who conduct themselves in the world without becoming entangled in worldly concerns, and who appear in the world although they behold all phenomena as being without appearances. Reverend Subhūti, although such bodhisattvas may appear at any level, they do not remain at the lower levels. Reverend Subhūti, though such bodhisattvas strive to eliminate the afflictions of all sentient beings, their view of the expanse of reality is not depleted in any way. Reverend Subhūti, though such bodhisattvas have passed beyond the conditioned, they are not fully immersed in the unconditioned. Reverend Subhūti, though such bodhisattvas may perceive saṃsāra as a pleasure grove or as a celestial palace, still they strive for nirvāṇa and resist complacency. Reverend Subhūti, though such bodhisattvas have achieved acceptance regarding the absence of self, still they strive to bring sentient beings to full ripening. Reverend Subhūti, though such bodhisattvas know that the nature of all phenomena is the nature of space, still they strive to create completely pure buddhafields. Reverend Subhūti, though such bodhisattvas see all buddhas as the same as the expanse of reality, they never relent in their efforts to honor the Buddha’s body, speech, and mind. It is the scope of bodhisattvas such as these.”
“Mañjuśrī, surely such bodhisattva conduct is not suitable for all worldly matters.”
“Reverend Subhūti, although bodhisattvas completely understand worldly concerns, they transcend worldly concerns. That is how they teach the Dharma to sentient beings.”
“Mañjuśrī, I beseech you, use your inspired eloquence by teaching us about transcending worldly concerns. How do bodhisattvas transcend worldly concerns?”
“Reverend Subhūti, what we call ‘the world’ is but the five aggregates. What are the five? The aggregates of form, feeling, perception, formation, and consciousness. Form is like foam. Feeling is like a bubble in water. Perception is like a mirage. All formations are like a plantain tree. Consciousness is like an illusion. Whatever foam, water bubbles, mirages, plantain trees, and illusions there may be, there is no world or anything to be designated as a world. There are no aggregates or anything to be designated as aggregates. Whoever is intent on the nature of the aggregates has set out on the path. Whoever has set out on the path is unaffected by worldly concerns. Whoever is unaffected by worldly concerns has transcended worldly concerns.
“Reverend Subhūti, furthermore, the five aggregates are empty of intrinsic nature. To be empty of intrinsic nature is to be nondual. To be nondual is to be without grasping on to ‘I’ and ‘mine.’ To be without grasping on to ‘I’ and ‘mine’ is to be free of attachment. To be free of attachment is to transcend the world. Furthermore, Reverend Subhūti, the five aggregates depend on conditions. That which depends on conditions is without a self. That which is without a self is without the notion of possession. That which is without the notion of possession is without grasping. That which is without grasping is without conflict. That which is without conflict is indisputable. The indisputable are the indisputable qualities of spiritual practice. The indisputable qualities of spiritual practice are [unobstructed], like a hand [moving] in space. To understand that all phenomena are like a hand in space is to truly transcend the world.
“Furthermore, Reverend Subhūti, the five aggregates are the same as the expanse of reality. But the expanse of reality has no expanse. To be without expanse is to be without constituents of the eye, constituents of form, and constituents of visual consciousness. It is to be without constituents of the ear, constituents of sound, and constituents of aural consciousness. It is to be without constituents of the nose, constituents of smell, and constituents of olfactory consciousness. It is to be without constituents of the tongue, constituents of taste, and constituents of gustatory consciousness. It is to be without constituents of the body, constituents of touch, and constituents of tactile consciousness. It is to be without constituents of the mind, constituents of mental phenomena, and constituents of mental consciousness. That which is without constituents is without the element of earth, the element of water, the element of fire, the element of wind, the element of space, and the element of consciousness. There are no desire, form, or formless realms. There are no constituents of conditioned or unconditioned phenomena. That which is without constituents is without self, without sentience, without life, without living, without personhood, without identity, and without humanity. Whoever realizes these as sameness by means of nondiscrimination transcends the world.”
When he gave this teaching, the minds of twelve hundred monks among that assembly were freed from defilements, no longer to take up the causes for another life. With their minds freed, they each draped their upper robes over Mañjuśrī Kumārabhūta and said, “Sentient beings who have no faith in this profound Dharma teaching will not succeed. They will have no realization.”
Venerable Subhūti then asked those monks, “What is it that venerable ones achieve? What have they realized?”
The monks replied, “Reverend Subhūti, śramaṇas have no achievement. They have no realization. Why? Because so-called ‘achievement’ is fleeting, and so-called ‘realization’ is a self-regarding conceit. That which is fleeting and a self-regarding conceit is the work of Māra. Those with excessive pride say, ‘I am accomplished, I am realized.’ They harbor such notions.”
“Do venerable ones recognize those who have excessive pride?” asked Subhūti.
The monks answered, “The Bhagavān knows them through his wisdom. As for us, we think that those who say ‘I know suffering’ without knowing its defining characteristic should be considered those with excessive pride, and those who say ‘I cultivate the path’ without knowing the source of suffering, its cessation, and the path to achieve its cessation should be considered those with excessive pride. Why? Because whatever is the defining characteristic of suffering, of its source, of its cessation, and of the path to its cessation is also the defining characteristic of the unborn. And the defining characteristic of the unborn is being without characteristic, and being without characteristic is the liberation of the noble ones. As such, all phenomena are the characteristic of liberation. So to call someone ‘one who understands suffering,’ ‘one who abandons its source,’ ‘one who actualizes its cessation,’ or ‘one who cultivates the path’ has no referent. Thus, those who become fearful upon hearing that all phenomena are the same should be understood as having excessive pride.”
The Bhagavān then gave the monks his approval. “Good!” he said, and then he addressed the elder Subhūti: “Subhūti, what these monks have said is true. Subhūti, they have heard this profound Dharma teaching found in the discourses of the Tathāgata Kāśyapa, from Mañjuśrī Kumārabhūta. Because they have received this profound Dharma, they have quickly attained the higher perceptions. They are in harmony with this profound Dharma teaching; they are not in conflict with it. Subhūti, reckoning thus, it should be understood that—apart from those who have already set out on the Great Vehicle—all those who have listened to this profound Dharma teaching found in my discourses and who, having heard it, remain intent on it, will be counted among the three audiences at the discourses of the Tathāgata Maitreya. Anyone who sets out on the Great Vehicle will reach acceptance suitable to their disposition.”
Then the god Śrībhadra beseeched Mañjuśrī Kumārabhūta, “Mañjuśrī, are you going to continue to teach the Dharma just in Jambudvīpa? Mañjuśrī, please come to the Heaven of Joy. Teach the Dharma to the gods there, who have served previous victors and have cultivated roots of virtue. Because they live in a perfect realm, they have no sense of urgency and have not come to listen to the Dharma taught by the Bhagavān and you. If they do not listen to the Dharma, they will become degenerate. But once they hear the Dharma from you, great roots of virtue will grow.”
Thereupon Mañjuśrī Kumārabhūta manifested a magical emanation, which the god Śrībhadra and the entire assembly recognized as the Heaven of Joy. There were delightful gardens, groves, ponds, and parks, and mansions that were seven, eight, ten, and twenty stories high, all with balconies, terraces, arches, and windows. There were goddesses with smooth and graceful arms and legs, radiant like golden lattices, with fine eyebrows, good foreheads, and lovely faces. Smiling with large, flawless, beautiful eyes like eight-petaled blue lotuses, they aroused desire and brought joy like the night of a full moon. Playing music on various kinds of lutes and harps, sitars, metal bells, cymbals, round drums, clay drums, melodious drums, and flutes, they sang in harmonies, played and danced, laughing and seductive, flirtatious and teasing, joyful, playful, and rapturous. Such was the transformation he blessed into being.
Then the god Śrībhadra saw his own residence, replete with all its adornments. He saw his own servants and attendants, and seeing them, he was astonished. He said to Mañjuśrī Kumārabhūta, “Mañjuśrī, it seems we have swiftly arrived in the Heaven of Joy, complete with its delightful gardens,” and he proceeded to list everything up to those goddesses who were “joyful, playful, and rapturous.” He added, “This is my home, and these are my own servants. I am astonished by these apparitions.”
Venerable Subhūti then said to the god Śrībhadra, “Divine being, you have not moved from this assembly, nor have you gone to the Heaven of Joy. However, divine being, the entire assembly is now convinced that they are in the Heaven of Joy. Indeed, divine being, we are all convinced that we are in the Heaven of Joy. This is the magical power of Mañjuśrī Kumārabhūta to create miraculous manifestations, and the transformative power of his meditative absorption.”
The god Śrībhadra remarked to the Bhagavān, “Bhagavān, the magical power of Mañjuśrī Kumārabhūta to create miraculous manifestations and the transformative power of his absorption are inconceivable. It is astonishing to think that although the entire assembly has not moved from this place to anywhere else, they are convinced that we have all gone to the Heaven of Joy.”
“Divine being,” replied the Bhagavān, “what could you know of the extent of what I know of Mañjuśrī Kumārabhūta’s miraculous manifestations? Divine being, if Mañjuśrī Kumārabhūta so wished, he could show you an array of the good qualities of buddhafields as numerous as the grains of sand along the banks of the Ganges, all within a single field. He could string as many buddhafields as there are grains of sand along the banks of the Ganges along the hair of his top-knot and hold them there in the space above his head. He could pour all the waters of the great oceans in those buddhafields into a single hair pore, without harming any of the beings that live in those waters, and all the beings would be convinced that they were still in their own great oceans. With his blessing he could condense all the Mount Sumerus, the kings of mountains, in all the buddhafields into one mountain, and could place them all inside a single mustard seed, and the gods living on each of those Mount Sumerus, those kings of mountains, would be unharmed, and each would be convinced that they were still settled in their own abodes. He could place all the sentient beings born as the five types of beings in those buddhafields in the palm of his right hand and could make them as happy as sentient beings in worlds adorned with every single pleasure. He could transform all the fires burning in as many buddhafields as there are grains of sand along the banks of the Ganges into the flame of single oil-lamp wick. Whatever could be done, he can do. He could outshine all the light of the suns and moons of buddhafields as numerous as the grains of sand along the banks of the Ganges with the light rays emitting from just one of his pores. Divine being, on the topic of Mañjuśrī Kumārabhūta’s magical powers to create miraculous manifestations, I could teach the Dharma for an eon, or even more than an eon. Mañjuśrī Kumārabhūta is endowed with such inconceivable miraculous manifestations and powerful blessings.” [B2]
Then Māra Pāpīyān, who had come to be seated in that assembly, transformed himself into the form of a monk, and said to the Bhagavān, “Bhagavān, let me witness Mañjuśrī Kumārabhūta’s magical power to create miraculous manifestations. Bhagavān, what benefit is there in mere words? Let me see it directly!”
The Bhagavān, knowing that this was Māra Pāpīyān, said to Mañjuśrī Kumārabhūta, so as to increase the roots of virtue for limitless sentient beings, “Mañjuśrī, I beseech you, show the assembly your power to create miraculous manifestations and your power of transformation, so that the roots of virtue of limitless sentient beings will increase.”
Thereupon Mañjuśrī Kumārabhūta, understanding the Bhagavān’s request, entered the absorption called manifestation of the power to control all phenomena with the mind. As soon as Mañjuśrī Kumārabhūta entered this absorption called manifestation of the power to control all phenomena with the mind, at that very moment, the entire assembly witnessed his magical power to create miraculous manifestations, precisely as the Bhagavān had described, without anything left out, without anything extra added on, and without any excess embellishment. When they had seen those miraculous manifestations, the entire assembly was amazed and with sincere devotion they uttered these words: “That the Buddha has appeared is excellent, it is excellent! The Buddha’s appearance brings great benefit to beings. Because he has appeared, holy beings such as this also appear in the world. And inconceivable miracles such as these appear in the world.”
When Māra Pāpīyān saw this magical power he was awestruck. With his palms joined, he paid homage to Mañjuśrī Kumārabhūta and said, “Mañjuśrī Kumārabhūta’s magical power to create miraculous manifestations is inconceivable. It is amazing. I think any sentient being who hears about these miracles will have faith and be amazed. Bhagavān, even if there were as many wicked māras as there are grains of sand along the banks of the Ganges, they would still be unable to obstruct sentient beings with such faith.
“Bhagāvan, I, Māra Pāpīyān, always and constantly seek every opportunity to harm the Tathāgata. I hang around with the intention of hurting sentient beings and severing the roots of virtue of those who strive. So, Bhagavān, from this day hence, I vow not to go within a radius of a hundred yojanas of those who practice this Dharma discourse, nor will I try to disturb them whether they are in villages, towns, cities, provinces, countries, or palaces. I will be as respectful toward those who uphold, explain, teach, analyze, and practice this Dharma as I am toward the Teacher. Nevertheless, Bhagavān, there are some in my retinue who will try to obstruct the teachings of the Tathāgata and hang around to distract people from their efforts. So, in order to annihilate and kill them, sons and daughters of the lineage should remember these secret mantra words:
tadyathā | amale vimale sthitatve agalam anirjitaśatrujaye jayavati bhūtamati śame śānti aphu me phu phu me dhire akhe makhe khakhe misile agame phulate phula phule phaśu me śuśu me dhidhere anavanate sthitatve kṛtārthe kṛtavīrya vairocana saddharmabhaṇako ’sya sūtrasya dhāraka abhram ugata iva sūrya svāhā |
“Bhagavān, preachers of the Dharma will be thoroughly protected by these words, and gods of the māra realm who would hinder them will have no opportune time or place. And before departing, they will make donations of robes, alms, bedding, medicine for sickness, and assembled useful provisions to them. They will delight them and will delight in inspiring them. Bhagavān, sons and daughters of the lineage who utter this mantra will have undistracted minds both day and night, and will be protected by the gods. They will be protected by nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, as well as humans and nonhumans alike. Henceforth any opponents and enemies who try to harm them will be unable to do so.”
The Bhagavān then gave Māra Pāpīyān his approval: “This is excellent, Pāpīyān, just excellent! Your presentation of this mantra here has shaken the realms of the world, as numerous as the grains of sand along the banks of the Ganges, in six ways. All of your eloquence should be considered a blessing of Mañjuśrī Kumārabhūta. While Mañjuśrī Kumārabhūta’s magical power to create miracles and his blessings were being revealed, and while the power of Māra’s secret mantra and the power of his vidyā mantra were being taught, twenty thousand beings developed the mind set on unsurpassable, completely perfect awakening.”
Then Mañjuśrī Kumārabhūta, gathering in his miraculous manifestations, said to the god Śrībhadra, “Divine being, return to the Heaven of Joy! Assemble the gods of the Heaven of Joy and I will come there.” After listening to Mañjuśrī Kumārabhūta, the god Śrībhadra circumambulated the Bhagavān, Mañjuśrī Kumārabhūta, and the entire saṅgha of bodhisattvas and śrāvakas, then disappeared from the assembly, departing for the Heaven of Joy.
There, the god Śrībhadra said to the gods of the Heaven of Joy, “Friends, let it be known! Mañjuśrī Kumārabhūta is coming here out of love and compassion for us. You, gods of the Heaven of Joy, give up your heedless joys and pleasures. Be heedful, and come to listen to the Dharma of Mañjuśrī Kumārabhūta!”
In order to make offerings to Mañjuśrī Kumārabhūta, the god Śrībhadra prepared an assembly space enclosed by water in the center of the Heaven of Joy. It was made from all kinds of precious jewels sprung from the minds of the gods, and it extended thirty-two thousand yojanas from east to west and sixteen thousand yojanas from north to south. In it he set out various lion thrones, beautiful to behold, adorned with many hundreds and thousands of heavenly fabrics, and many thousands of seating mats. Having arranged the assembly space in this fashion and prepared the lion thrones, the god Śrībhadra joined his palms and said to Mañjuśrī Kumārabhūta, “Mañjuśrī, the assembly space and the lion thrones are ready. If you deem the time opportune, please approach.”
At that moment, Mañjuśrī Kumārabhūta, accompanied by twelve thousand bodhisattvas and five hundred excellent śrāvakas, and surrounded and escorted by thousands of gods, nāgas, yakṣas, and gandharvas, bowed his head to the Bhagavān’s feet, circumambulated the Bhagavān three times, then disappeared from the Bhagavān’s presence and arrived at that very instant in the Heaven of Joy.
Mañjuśrī Kumārabhūta then took his seat upon the throne that had been set out for him in the midst of that assembly space made from precious jewels. The bodhisattvas and the great śrāvakas, and all the members of the accompanying retinue, also took their appropriate seats. The gods from the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, and the Abode of Māras, and the gods of the form realm from the Brahmā Heavens up to the Highest Heaven, heard this news from one another. The news spread: “Lo, Mañjuśrī Kumārabhūta will give a great and eloquent discourse in the Heaven of Joy. We should definitely go there ourselves to hear it! To see holy beings such as these is a great opportunity. To hear the Dharma from them is a great opportunity.”
Upon hearing this, innumerable, countless gods of the desire and form realms disappeared from their abodes and arrived instantly in the Heaven of Joy. And even though the gods were innumerable, through the blessings of Mañjuśrī Kumārabhūta, each had ample room to sit in that assembly space made from precious jewels. Then the god Śrībhadra said to Mañjuśrī Kumārabhūta, “Mañjuśrī, this great assembly of gods has gathered. So, I beseech you, inspire us with a sermon on the Dharma.”
Mañjuśrī Kumārabhūta then addressed the god Śrībhadra and the entire assembly: “Friends, all the virtuous qualities of bodhisattvas can be condensed into four qualities. What are these four? They are learning grounded in moral discipline, wisdom grounded in meditative concentration, gnosis grounded in higher perceptions, and heedfulness grounded in skillful means. Friends, these four qualities encompass all the virtuous qualities of bodhisattvas.
“Friends, one engages in moral discipline through eight modes of purification. How does one engage these eight modes of purification? Like this: one engages in moral discipline with (1) pure body, (2) pure speech, (3) pure mind, (4) pure thoughts, and (5) pure livelihood; (6) pure spiritual practice and strict abstinence; (7) abandoning all forms of hypocrisy, flattery, hustling, and hankering after others’ property; and (8) not forgetting the mind set on awakening. Friends, through these eight modes of purification, one engages in moral discipline.
“Friends, one purifies learning through eight modes. What are these eight? They are these: one purifies learning by (1) respecting the guru, (2) destroying pride, (3) perfecting perseverance and meditative concentration, (4) not letting mindfulness waver, (5) teaching and explaining the Dharma, (6) not praising oneself or disparaging others, (7) appropriate analysis, and (8) behaving with qualities as instructed. Friends, through these eight modes, one purifies learning.
“Friends, one purifies meditative concentration through eight modes. What are these eight? They are these: one purifies concentration by (1) staying in remote places and delighting in isolation, (2) giving up worldly concerns, (3) not getting distracted by sense objects, (4) being pliant in body and mind, (5) subsisting on limited food, (6) placing one’s mind on an object, (7) eliminating the use of words and signs, and (8) completely comprehending each of the noble truths dispassionately. Friends, through these eight modes, one purifies meditative concentration.
“Friends, one purifies wisdom through eight modes. What are these eight? They are these: one purifies wisdom through being learned about (1) the aggregates, (2) the constituents, (3) the sense fields, (4) dependent origination, (5) the truths, (6) the sense faculties, (7) the three doors of liberation, and (8) how to destroy predispositions, fetters, and all views. Friends, through these eight modes, one purifies wisdom.
“Friends, one purifies the higher perceptions through eight modes. What are these eight? They are these: one purifies (1) the divine eye by seeing all forms without hindrance; (2) the divine ear by hearing all sounds without hindrance; (3) knowledge of others’ minds by observing the mental activity of all sentient beings; (4) knowledge of past lives by recalling the beginning of the world without hindrance or attachment; (5) miraculous manifestation by traveling to limitless buddhafields; (6) the ability to eliminate all afflictions by knowing how to do so, and by abandoning all that is inopportune; (7) higher perceptions through one’s roots of virtue that give respite from all deception and vanity; and (8) teaching one’s knowledge by instigating in others the experience one has formerly had oneself. Friends, through these eight modes, one purifies the higher perceptions.
“Friends, one purifies gnosis through eight modes. What are these eight? They are these: one purifies (1) knowledge of suffering by completely knowing the five aggregates;
(2) knowledge of the source of suffering by thoroughly ridding oneself of craving; (3) knowledge of the cessation of suffering by analyzing that which is produced dependently as unborn; (4) knowledge of the path to the cessation of suffering by engaging with conditioned and unconditioned phenomena as the same; (5) knowledge of causes through not contradicting the law of karma and action; (6) knowledge of conditions through there being no self, no sentient beings, no life force, and no living beings; (7) knowledge of the three times by completely severing the three spheres; and (8) one perfects omniscient gnosis by engaging all the gnoses that are the perfection of wisdom. Friends, through these eight modes, one purifies gnosis.
“Friends, one purifies certainty through eight modes. What are the eight? They are these: one purifies certainty through (1) inner peace, (2) not ruminating about external things, (3) not dwelling on the three realms, (4) behaving in keeping with dependent origination, (5) recognizing the unborn and unarisen, (6) contemplating the absence of formation, (7) contemplating the absence of self in all phenomena, and (8) being thoroughly undisturbed by afflictions. Friends, through these eight modes, one purifies certainty.
“Friends, one purifies heedfulness through eight modes. What are the eight? They are as these: one purifies heedfulness (1) by not clinging to moral discipline as supreme, (2) by cultivating learning, (3) by not being attached to meditative concentration, (4) through wisdom and scriptural knowledge, (5) through flawless higher perceptions, (6) by being without conceptual thinking through gnosis, (7) through being certain beyond dispute, and (8) by not letting virtuous qualities go to waste. Friends, through these eight modes one purifies heedfulness.
“Therefore, friends, be heedful. Bodhisattvas who rely on heedfulness do not fall from the three joys. What are these three? They are the joy of the gods, the joy of meditative absorption, and the joy of nirvāṇa. They will be free from the three painful rebirths. What are these three? They are being reborn as hell beings, as animals, and in the world of the Lord of Death. They will not be pillaged by the three sufferings. What are these three? They are the suffering of birth, the suffering of old age, and the suffering of death. They will completely transcend the three fears. What are these three? The fear of having no livelihood, the fear of not being praised, and the fear of anxieties in saṃsāra. They will completely transcend the three realms of existence: existence in the desire realm, the form realm, and the formless realm. They clear away the three impurities: the impurities of attachment, hatred, and delusion. They accomplish the three trainings: superior moral discipline, superior intention, and superior wisdom. They gain three purities: the purity of body, purity of speech, and purity of mind. They perfect the three things that arise from meritorious action: that which comes from giving, that which comes from moral discipline, and that which comes from meditation. They meditate on the three doors of liberation: emptiness, signlessness, and wishlessness. They do not sever the three lineages: those of the Buddha, of the Dharma, and of the Saṅgha.
During an assembly in Śrāvastī, the Buddha requests the bodhisattva Mañjuśrī to give a teaching on the scope of a buddha, which refers to the perceptual range of the awakened state. Mañjuśrī obliges by stating that in the awakened state ordinary perception and cognition are transcended, so the scope of buddha is beyond conception. A discourse ensues in which the Buddha and Mañjuśrī converse about the “sameness of all phenomena,” and how the scope of a buddha, or the true nature of all phenomena, may be found in the afflictions themselves. The disciple Subhūti then engages Mañjuśrī on the subject of how a bodhisattva can both cultivate this awakening and still remain involved in the world. The god Śrībhadra then joins the discussion and invites Mañjuśrī to visit the Heaven of Joy. Instead of going, Mañjuśrī magically manifests the Heaven of Joy there and then. All are amazed and the Buddha praises his power to create miraculous manifestations.
In the second half of the sūtra, Māra, who is present in that assembly in disguise, asks for further proof of Mañjuśrī’s powers to create manifestations. Overawed by Mañjuśrī’s further miraculous displays, Māra reveals a formula that offers protection from the disturbances caused by his kind. Mañjuśrī then agrees to go to the Heaven of Joy. There, he teaches the gods about the bodhisattva path, and gives a full account of all thirty-seven factors that lead to awakening. When Śrībhadra asks Mañjuśrī about a distant world called Light of All Good Qualities, Mañjuśrī miraculously illuminates this distant buddhafield and its buddha, Samantabhadra, to the great delight of all the bodhisattvas in both worlds.
This text was translated by Jed Forman and Erdene Baatar Erdene-Ochir of the UCSB Buddhist Studies Translation Group.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Áron Csöndes.
The Teaching on the Inconceivable Scope of a Buddha, which is the thirty-fifth sūtra in the Heap of Jewels (Tib. dkon brtsegs, Skt. ratnakūṭa) collection, proceeds in two parts.
The first part is largely a philosophical discourse between the Buddha, the bodhisattva Mañjuśrī, and the elder Subhūti on the subject of “the scope of a buddha” (Skt. buddhaviṣaya, Tib. sangs rgyas kyi yul). As becomes clear, the scope of a buddha here refers to the perceptual range of the awakened state, which transcends the duality of ordinary perception, and is therefore beyond the capacity of the ordinary mind to conceive. When the Buddha asks Mañjuśrī where this scope of a buddha may be found, he replies, “In the afflictions of all sentient beings.” He continues, “The nature of the scope of a buddha is also the nature of all afflictions.”
Mañjuśrī’s answer reflects a recurrent theme in Mahāyāna literature, namely the inseparability of saṃsāra—the suffering world that all who are not awakened inhabit—and nirvāṇa—the state that transcends this suffering world. In the ensuing discussion, Mañjuśrī invokes a series of paradoxical responses that culminate in the statement that neither is he besotted with nor free of the three poisons—attachment, hatred, and delusion—since he has realized the “sameness of all phenomena in the expanse of reality.” The śrāvaka disciple Subhūti, a figure often present during philosophical discourses of this nature, then joins the discussion, and Mañjuśrī explains to him how bodhisattvas manage to cultivate the ultimate view while still remaining involved in the affairs of the world so as to lead others from saṃsāra.
The sūtra then transitions to an exploration of a different type of inconceivability. In attendance is a god, Śrībhadra, who, delighted by Mañjuśrī’s teaching, invites him to come to his own home world, the Heaven of Joy, to teach the Dharma to the gods there. Without answering, Mañjuśrī decides to do Śrībhadra one better. Instead of traveling to the Heaven of Joy, he miraculously manifests the entire heaven—along with all its beautiful gardens, ornate architectural features, and vivacious attending goddesses—there and then. All who witness this are awestruck, and the Buddha extols Mañjuśrī’s ability to conjure “inconceivable miraculous manifestations.”
In the second part of the sūtra, Māra Pāpīyān (lit. “Wicked Māra”), who is also present at that assembly in the guise of a monk, asks for proof of the extravagant claims that the Buddha has made about Mañjuśrī’s magical powers. This request seems somewhat discontinuous with what immediately precedes it, since Mañjuśrī has just concluded his inconceivable manifestation of the Heaven of Joy for Śrībhadra, which Māra seems to have missed. In any event, in response to Māra’s request, Mañjuśrī again produces inconceivable manifestations. Witnessing these miraculous powers, faith is kindled in the awestruck Māra, who promises that he will henceforth never seek to harm anyone devoted to this sūtra, and he also reveals a dhāraṇī, or magical formula, that will provide protection against any obstructions caused by his kind.
Following this interlude with Māra, Mañjuśrī then returns to the god Śrībhadra’s initial request and agrees to travel to the Heaven of Joy to teach its divine inhabitants. Mañjuśrī’s teaching in the Heaven of Joy takes up the remainder of the sūtra. This teaching has a rather different tenor from that which preceded it in the first half. Here Mañjuśrī offers a detailed survey of how to cultivate the bodhisattva path. Several sets of eight outline how to purify moral discipline, learning, meditative concentration, wisdom, higher perceptions, gnosis, certainty, and heedfulness. Mañjuśrī also provides elaborations on how to correctly cultivate each of the six perfections in turn, and then gives a full account of all thirty-seven factors that lead to awakening, from the four applications of mindfulness and the four correct exertions through to the seven branches of awakening.
The closing act of the sūtra involves another instance of miraculous display. Śrībhadra asks Mañjuśrī about a distant world called Light of All Good Qualities. Mañjuśrī confirms he knows this world, which is an unfathomable distance above them, where another buddha, Samantabhadra, is teaching. He sends light rays from his body, which are seen by the inhabitants of that world. When Samantabhadra is asked where these light rays came from, he answers in mirror form: from an unfathomable distance below, in a world called Sahā where the Buddha Śākyamuni resides and teaches. Samantabhadra then sends light back to Mañjuśrī’s assembly in the Heaven of Joy, revealing the gods and bodhisattvas there to those in Light of All Good Qualities.
One bodhisattva named Holding the Lamp of Gnosis is inspired to visit Mañjuśrī in order to hear his Dharma, and arrives in the Heaven of Joy instantaneously with his own retinue of millions. Mañjuśrī then stays in the Heaven of Joy for some time, teaching the now inconceivably massive retinue comprising both the gods of the Heaven of Joy and their guests from the distant buddhafield. Eventually both the gods and their guests decide to pay the Buddha Śākyamuni a visit. They arrive in a flash and the guests from the distant buddhafield convey Samantabhadra’s greetings to the Buddha Śākyamuni. The sūtra ends on this note, with all those in attendance returning to their respective celestial homelands.
Although the titular theme of the sūtra—the inconceivable scope of a buddha—is found throughout Buddhist texts, this sūtra itself does not appear to be widely cited in other works and no Sanskrit versions appear to be extant today. There is, however, a Chinese translation of the sūtra, made by Bodhiruci in the late seventh century
The version of The Teaching on the Inconceivable Scope of a Buddha found in the Tibetan Kangyur was translated and edited under imperial Tibetan patronage in the early ninth century by the Indian preceptors Jinamitra, Dānaśīla, and Munivarman, along with the great editor-translator Bandé Yeshé Dé, a team that also worked together on other texts in the Heap of Jewels (Ratnakūṭa) collection. The colophon also states that the translation was finalized according to the revised translation terminology established by imperial decree in the early ninth century. This dating is confirmed by the text’s inclusion in the Denkarma imperial catalog. It is not, however, included in the Phangthangma catalog.
This translation was made from the version found in the Degé Kangyur, in consultation with the variants listed in the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur. This is to our knowledge the first full translation of the sūtra into English.
[B1] Homage to all buddhas and bodhisattvas.
Thus, did I hear at one time. The Bhagavān was staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park near Śrāvastī, with a great saṅgha of a thousand monks and ten thousand bodhisattvas. Gods of the desire realm, the form realm, and the pure abodes were also in attendance. With an entourage of hundreds of thousands surrounding and venerating him, the Bhagavān was teaching the Dharma. Mañjuśrī Kumārabhūta was also present at that time, seated amid those who had gathered there in that assembly. The god Śrībhadra was also present, seated amid those who had gathered there in that assembly.
Then the Bhagavān addressed Mañjuśrī Kumārabhūta: “Mañjuśrī, I beseech you, use your inspired eloquence, and teach the Dharma to this assembly of gods and bodhisattvas.”
“Bhagavān, I am ready to speak,” replied Mañjuśrī, “but where should I begin?”
The Bhagavān replied, “Mañjuśrī, begin by using your inspired eloquence about the scope of a buddha.”
“Bhagavān,” said Mañjuśrī, “the scope of a buddha is not the scope of the eyes, and it is not the scope of form. It is not the scope of the ears, and it is not the scope of sound. It is not the scope of the nose, and it is not the scope of smell. It is not the scope of the tongue, and it is not the scope of taste. It is not the scope of the body, and it is not the scope of touch. It is not the scope of the mind, and it is not in the scope of phenomena. This is what is called the scope of a buddha.
“Bhagavān, the scope bereft of distinctions is the scope of a buddha. Bhagavān, a son or daughter of the lineage who seeks to comprehend the scope of a buddha, comprehends the scope of a buddha by not comprehending it. Bhagavān, what is the scope of the Tathāgata’s awakening?”
The Bhagavān replied, “Since all views are equal, Mañjuśrī, emptiness is the scope of my awakening. Because all signs are equal, signlessness is the scope. Because the three realms are equal, wishlessness is the scope. Because formations are equal, absence of formations is the scope. Because conditioned phenomena are equal, absence of arising, origination, and formation is the scope.”
“Bhagavān, what is the unconditioned scope?”
“Absence of mind, Mañjuśrī, is the unconditioned scope.”
“Bhagavān, since absence of mind is the scope of a buddha, nothing may be said about it. If nothing may be said, nothing may be taught. If nothing may be taught, nothing may be discussed. So, Bhagavān, the scope of a buddha is a scope that is beyond discussion.”
“Where, Mañjuśrī, should one seek the scope of a buddha?”
“Bhagavān, one must seek the scope of a buddha in the afflictions of all sentient beings. Why? Bhagavān, since completely understanding the afflictions of all sentient beings is beyond the scope of śrāvakas and pratyekabuddhas; completely understanding the afflictions of all sentient beings is the scope of a buddha.”
“Mañjuśrī, in the scope of a buddha, is there engagement, or is there turning away [from the world]? And how so, given that one seeks the scope of a buddha in the afflictions of all sentient beings?”
“Bhagavān, the scope of a buddha is neither engagement nor turning away.”
“Mañjuśrī, if the scope of a buddha is neither engagement nor turning away, then how can the scope of a buddha be known from the afflictions of all sentient beings?”
“Bhagavān, just as the scope of a buddha is neither engagement nor turning away, so whatever the nature of an affliction may be, one neither engages with nor rejects it.”
“Mañjuśrī, what is the nature of the afflictions like?”
“Bhagavān, the nature of the scope of a buddha is also the nature of all afflictions. Bhagavān, if the nature of the afflictions were something else, something other than the nature of the scope of a buddha, then the Tathāgata would not teach, ‘I have completely awakened to the sameness of all phenomena.’ So, Bhagavān, that which is the nature of all afflictions is also the nature of the scope of a buddha. That is why the Tathāgata teaches, ‘I have completely awakened to the sameness of all phenomena.’ ”
“Mañjuśrī, do you know how the Tathāgata abides in sameness?”
“Yes, Bhagavān, I do.”
“Mañjuśrī, how does the Tathāgata abide in sameness?”
“Bhagavān, the Tathāgata abides in that very sameness in which childish, ordinary people abide, from which attachment, hatred, and delusion arise.”
“Mañjuśrī, what is that sameness in which childish, ordinary people abide, such that attachment, hatred, and delusion arise?”
“Bhagavān, it is that very sameness in which the Tathāgata abides, which is empty, signless, and wishless.”
“Mañjuśrī, is there attachment, hatred, and delusion in emptiness?”
“Bhagavān, in whatever way emptiness exists, in the same way do attachment, hatred, and delusion exist.”
“Mañjuśrī, what is the existence of emptiness and what is the existence of attachment, hatred, and delusion?”
“Bhagavān, in whatever way words, speech, sound, and expressions exist, so too does emptiness exist. In whatever way words, speech, sound, and expressions exist, so too do attachment, hatred, and delusion exist. As the Bhagavān has taught:
“ ‘O monks, there is nonarising, nonorigination, noncreation, the unconditioned, and nonformation. Monks, it is not the case that there is no nonarising, nonorigination, noncreation, the unconditioned, and nonformation. Monks, if there were no nonarising, nonorigination, noncreation, the unconditioned, and nonformation, then there would be no imputing things as arising, originating, being created, being conditioned, and being formed. Therefore, monks, there is nonarising, nonorigination, noncreation, the unconditioned, and nonformation, because things are imputed as arising, originating, being created, as the conditioned, and as being formed.’
“Similarly, Bhagavān, if there were no emptiness, then nothing would be imputed as originating from the afflictions of attachment, hatred, and delusion. Therefore, Bhagavān, it is because there is emptiness that things are imputed as originating from the afflictions of attachment, hatred, and delusion.”
The Bhagavān said, “Mañjuśrī, if what you are teaching is true, then whatever is in a state of emptiness would also be in a state of attachment, hatred, and delusion.”
Mañjuśrī replied, “Bhagavān, the yogic practitioner who searches for emptiness outside of attachment, hatred, and delusion is not practicing yoga. That is not yoga. Why? Because, Bhagavān, there is no searching for emptiness outside of attachment, hatred, and delusion. Bhagavān, attachment, hatred, and delusion are themselves empty.”
“Mañjuśrī, do you have attachment, hatred, and delusion, or are you free of attachment, free of hatred, and free of delusion?”
“Bhagavān, whatever the emptiness of attachment, hatred, and delusion is, I am just the same. Whoever has realized such sameness neither has attachment nor is free of attachment. They neither have hatred nor are they free of hatred. They neither have delusion nor are they free of delusion. Bhagavān, those śramaṇas or brahmins who actually think that they are free of attachment, hatred, and delusion, and who think their opponents have attachment, hatred, and delusion, are attached to the two views. What are these two? Nihilism and eternalism. Why? Those who think themselves to be free of attachment, hatred, and delusion hold the view of nihilism. Those who think their opponents have attachment, hatred, and delusion hold the view of eternalism. Bhagavān, monks who have set out on the path do not disparage others or consider themselves superior to others.”
“Mañjuśrī, how do those who have set out on the path begin?” asked the Bhagavān.
“Bhagavān, those who have set out on the path do not begin at all.”
“Mañjuśrī, those who have set out on the path do not set out on the path?”
“Bhagavān, whoever sets out on the path engages with conditioned phenomena. And it is impossible for those who engage with conditioned phenomena to reach sameness. Why? Because, Bhagavān, where there are conditioned phenomena, there is arising, ceasing, and abiding.”
“Mañjuśrī, is there any way to categorize the unconditioned?”
“Bhagavān, there is no way to categorize the unconditioned at all. Bhagavān, if the unconditioned could be categorized, then it would not be unconditioned. It would be conditioned.”
“Mañjuśrī, can one categorize all the noble ones, however many there may be, who have attained the unconditioned?”
“Bhagavān, there is no categorization of noble ones whatsoever. Bhagavān, there is no categorization of noble ones. Noble ones are without categorization.”
“Mañjuśrī, do you possess the qualities of a noble one, or the qualities of one who is not a noble one?”
“Bhagavān, I neither possess the qualities of a noble one nor the qualities of one who is not a noble one. Does an emanation of the Bhagavān possess the qualities of a noble one or the qualities of one who is not a noble one?”
“Mañjuśrī, an emanation neither possesses the qualities of a noble one nor the qualities of one who is not a noble one.”
“Well, has the Bhagavān not taught that all phenomena are like emanations?”
“Indeed they are, Mañjuśrī.”
“So, Bhagavān, if all phenomena are defined as having the nature of emanations, then I too, by definition, have the same nature. Therefore, I am not endowed with the qualities of a noble one or the qualities of one who is not a noble one.”
“What then are you endowed with, Mañjuśrī?”
“Bhagavān, I am endowed with that which does not contradict sameness, the scope of a buddha.”
“Mañjuśrī, have you found the scope of a buddha?”
“Bhagavān, if the Bhagavān has found it, I too have found it.”
The venerable Subhūti then asked Mañjuśrī Kumārabhūta, “Mañjuśrī, has the Tathāgata not found the scope of a buddha?”
Mañjuśrī replied, “What śrāvaka’s scope does an elder find?”
“Mañjuśrī,” said Subhūti, “the liberation of a noble one has no scope; there is no scope to be found.”
“Quite so, Reverend Subhūti. The Tathāgata’s liberation has no scope; there is no scope to be found.”
“Mañjuśrī,” replied Subhūti, “you are teaching the Dharma unguardedly. You are not being considerate toward beginners.”
“If that is the case, then ask the elders! But you will have to be patient in getting your answer. Reverend Subhūti, what do you think? If a skillful doctor is overly protective of his patients and does not give them bitter, sour, or spicy medicines, would he cure those patients of their illnesses and make them healthy?”
“No, Mañjuśrī, he would not.”
“Likewise, Reverend Subhūti, if a Dharma preacher, being overly protective of beginners, conceals the profound teachings and instead gives various other teachings, then they will not liberate them from experiencing death over and over again, and will not bring them to the ultimate happiness of nirvāṇa. But when this teaching is given, then five hundred monks will free their minds of defilement, and will no longer take up the causes for another life. Eight hundred gods will become pure, gaining the dustless dharma eye, without stain. And seven hundred gods, finding Mañjuśrī Kumārabhūta’s confidence, will cultivate the mind set on unsurpassable, completely perfect awakening with the noblest intention.”
Once again, Venerable Subhūti addressed Mañjuśrī Kumārabhūta: “Mañjuśrī, “If you submit to the Śrāvaka Vehicle, are you liberated by the Śrāvaka Vehicle?”
“Reverend Subhūti, I am liberated by all vehicles. Reverend Subhūti, I am liberated by the Śrāvaka Vehicle, I am liberated by the Pratyekabuddha Vehicle, and, Reverend Subhūti, I am liberated by the Great Vehicle.”
“Mañjuśrī, are you a śrāvaka, a pratyekabuddha, or a completely perfect buddha?”
“Reverend Subhūti, I am a śrāvaka, but I do not strive to engage with the words heard from others. I am a pratyekabuddha, but I am not without great compassion and fearlessness. I am a completely perfect buddha, but I have not cut the stream of actions.”
“Mañjuśrī, how are you a śrāvaka?”
“I listen to the Dharma that has not been heard before, and I make it heard for all sentient beings. Thus, I am a śrāvaka,” he replied.
“Mañjuśrī, how are you a pratyekabuddha?”
“I realize all phenomena as dependent origination. Thus, I am a pratyekabuddha,” he replied.
“Mañjuśrī, how are you a completely perfect buddha?”
“Because of the sameness of all phenomena in the expanse of reality, I have realized sameness. Thus, I am a completely perfect buddha.”
“Mañjuśrī, should we consider you to have attained the level of a śrāvaka, the level of a pratyekabuddha, or the level of a completely perfect buddha?”
“Reverend Subhūti, consider it certain that I have attained all those levels.”
“Mañjuśrī, is it then also certain that you have attained the level of an ordinary person?”
“Indeed, Reverend Subhūti, that is the case. Why? Because, Reverend Subhūti, all phenomena may be determined with certainty to be reality itself. All sentient beings may also be determined as such. And I too may be determined as such. Thus, I may be determined with certainty as having attained the level of an ordinary person.”
“Mañjuśrī, if all phenomena may be determined as reality itself, then this applies to the level of an ordinary person, to the level of śrāvaka, to the level of a pratyekabuddha, to the level of a bodhisattva, and to the level of a buddha, so how does one distinguish between them?”
“Reverend Subhūti, take space and the ten directions as an analogy. Although we say ‘this is east; this is south; this is west; this is north; this is southeast; this is southwest; this is northwest; this is northeast; this is below; and this is above,’ and although as directions these are distinct, in terms of space itself, there is no such distinction. Reverend Subhūti, likewise, all phenomena may be determined as reality itself. The Tathāgata, being skilled in means, may say ‘this is the level of an ordinary person; this is the level of a śrāvaka; this is the level of a pratyekabuddha; this is the level of a bodhisattva; and this is the level of a buddha,’ and although as levels these are distinct, when determined as reality itself, there is no distinction between them.”
“Mañjuśrī, do you engage that which is determined as reality itself?”
“I both engage and withdraw.”
“Mañjuśrī, how is it that you both engage and withdraw?”
“Reverend Subhūti, for this, one must look at the method, wisdom, and gnosis of bodhisattvas,” replied Mañjuśrī. “Reverend Subhūti, the meaning of what a wise person has explained is understood through analogies. So I will give you an analogy, Reverend Subhūti, like this: A great master archer has a dear, beautiful, attractive, and handsome only son. But he also has an unpleasant and unattractive adversary. When from a great distance he sees his only son, who has taken a wrong turn on the road, he thinks it is his adversary. So he shoots an arrow, intending to kill him. As soon as he does so, he realizes that it is his son. Using his previously developed ability to run incredibly fast, he catches the arrow with his hand just as it is about to strike the body of his only son. This is just an analogy for understanding the meaning. How does it relate to the meaning? Reverend Subhūti, the master archer represents a bodhisattva. Reverend Subhūti, the only son represents how a bodhisattva holds all beings dear, thinking of them as their only son. The adversary to be killed represents all afflictions. Reverend Subhūti, the arrow represents the power of the wisdom of the noble ones. Reverend Subhūti, it is like this: By running incredibly fast the master archer catches the arrow so that the arrow he has shot does not strike the body of his only son. In the same way, Reverend Subhūti, by developing the power of the perfection of wisdom, a bodhisattva discerns that each and every formation is unborn. But having looked at and determined reality itself, a bodhisattva also develops the power of great compassion and skillful means, and this makes the extent of reality manifest. In this way, one does not remain at the level of a śrāvaka or a pratyekabuddha, one stays at the level of a bodhisattva. And one also leads others to the level of a buddha.”
“Mañjuśrī, this is the scope of what kind of bodhisattva?”
Mañjuśrī replied, “Reverend Subhūti, it is the scope of those bodhisattvas who conduct themselves in the world without becoming entangled in worldly concerns, and who appear in the world although they behold all phenomena as being without appearances. Reverend Subhūti, although such bodhisattvas may appear at any level, they do not remain at the lower levels. Reverend Subhūti, though such bodhisattvas strive to eliminate the afflictions of all sentient beings, their view of the expanse of reality is not depleted in any way. Reverend Subhūti, though such bodhisattvas have passed beyond the conditioned, they are not fully immersed in the unconditioned. Reverend Subhūti, though such bodhisattvas may perceive saṃsāra as a pleasure grove or as a celestial palace, still they strive for nirvāṇa and resist complacency. Reverend Subhūti, though such bodhisattvas have achieved acceptance regarding the absence of self, still they strive to bring sentient beings to full ripening. Reverend Subhūti, though such bodhisattvas know that the nature of all phenomena is the nature of space, still they strive to create completely pure buddhafields. Reverend Subhūti, though such bodhisattvas see all buddhas as the same as the expanse of reality, they never relent in their efforts to honor the Buddha’s body, speech, and mind. It is the scope of bodhisattvas such as these.”
“Mañjuśrī, surely such bodhisattva conduct is not suitable for all worldly matters.”
“Reverend Subhūti, although bodhisattvas completely understand worldly concerns, they transcend worldly concerns. That is how they teach the Dharma to sentient beings.”
“Mañjuśrī, I beseech you, use your inspired eloquence by teaching us about transcending worldly concerns. How do bodhisattvas transcend worldly concerns?”
“Reverend Subhūti, what we call ‘the world’ is but the five aggregates. What are the five? The aggregates of form, feeling, perception, formation, and consciousness. Form is like foam. Feeling is like a bubble in water. Perception is like a mirage. All formations are like a plantain tree. Consciousness is like an illusion. Whatever foam, water bubbles, mirages, plantain trees, and illusions there may be, there is no world or anything to be designated as a world. There are no aggregates or anything to be designated as aggregates. Whoever is intent on the nature of the aggregates has set out on the path. Whoever has set out on the path is unaffected by worldly concerns. Whoever is unaffected by worldly concerns has transcended worldly concerns.
“Reverend Subhūti, furthermore, the five aggregates are empty of intrinsic nature. To be empty of intrinsic nature is to be nondual. To be nondual is to be without grasping on to ‘I’ and ‘mine.’ To be without grasping on to ‘I’ and ‘mine’ is to be free of attachment. To be free of attachment is to transcend the world. Furthermore, Reverend Subhūti, the five aggregates depend on conditions. That which depends on conditions is without a self. That which is without a self is without the notion of possession. That which is without the notion of possession is without grasping. That which is without grasping is without conflict. That which is without conflict is indisputable. The indisputable are the indisputable qualities of spiritual practice. The indisputable qualities of spiritual practice are [unobstructed], like a hand [moving] in space. To understand that all phenomena are like a hand in space is to truly transcend the world.
“Furthermore, Reverend Subhūti, the five aggregates are the same as the expanse of reality. But the expanse of reality has no expanse. To be without expanse is to be without constituents of the eye, constituents of form, and constituents of visual consciousness. It is to be without constituents of the ear, constituents of sound, and constituents of aural consciousness. It is to be without constituents of the nose, constituents of smell, and constituents of olfactory consciousness. It is to be without constituents of the tongue, constituents of taste, and constituents of gustatory consciousness. It is to be without constituents of the body, constituents of touch, and constituents of tactile consciousness. It is to be without constituents of the mind, constituents of mental phenomena, and constituents of mental consciousness. That which is without constituents is without the element of earth, the element of water, the element of fire, the element of wind, the element of space, and the element of consciousness. There are no desire, form, or formless realms. There are no constituents of conditioned or unconditioned phenomena. That which is without constituents is without self, without sentience, without life, without living, without personhood, without identity, and without humanity. Whoever realizes these as sameness by means of nondiscrimination transcends the world.”
When he gave this teaching, the minds of twelve hundred monks among that assembly were freed from defilements, no longer to take up the causes for another life. With their minds freed, they each draped their upper robes over Mañjuśrī Kumārabhūta and said, “Sentient beings who have no faith in this profound Dharma teaching will not succeed. They will have no realization.”
Venerable Subhūti then asked those monks, “What is it that venerable ones achieve? What have they realized?”
The monks replied, “Reverend Subhūti, śramaṇas have no achievement. They have no realization. Why? Because so-called ‘achievement’ is fleeting, and so-called ‘realization’ is a self-regarding conceit. That which is fleeting and a self-regarding conceit is the work of Māra. Those with excessive pride say, ‘I am accomplished, I am realized.’ They harbor such notions.”
“Do venerable ones recognize those who have excessive pride?” asked Subhūti.
The monks answered, “The Bhagavān knows them through his wisdom. As for us, we think that those who say ‘I know suffering’ without knowing its defining characteristic should be considered those with excessive pride, and those who say ‘I cultivate the path’ without knowing the source of suffering, its cessation, and the path to achieve its cessation should be considered those with excessive pride. Why? Because whatever is the defining characteristic of suffering, of its source, of its cessation, and of the path to its cessation is also the defining characteristic of the unborn. And the defining characteristic of the unborn is being without characteristic, and being without characteristic is the liberation of the noble ones. As such, all phenomena are the characteristic of liberation. So to call someone ‘one who understands suffering,’ ‘one who abandons its source,’ ‘one who actualizes its cessation,’ or ‘one who cultivates the path’ has no referent. Thus, those who become fearful upon hearing that all phenomena are the same should be understood as having excessive pride.”
The Bhagavān then gave the monks his approval. “Good!” he said, and then he addressed the elder Subhūti: “Subhūti, what these monks have said is true. Subhūti, they have heard this profound Dharma teaching found in the discourses of the Tathāgata Kāśyapa, from Mañjuśrī Kumārabhūta. Because they have received this profound Dharma, they have quickly attained the higher perceptions. They are in harmony with this profound Dharma teaching; they are not in conflict with it. Subhūti, reckoning thus, it should be understood that—apart from those who have already set out on the Great Vehicle—all those who have listened to this profound Dharma teaching found in my discourses and who, having heard it, remain intent on it, will be counted among the three audiences at the discourses of the Tathāgata Maitreya. Anyone who sets out on the Great Vehicle will reach acceptance suitable to their disposition.”
Then the god Śrībhadra beseeched Mañjuśrī Kumārabhūta, “Mañjuśrī, are you going to continue to teach the Dharma just in Jambudvīpa? Mañjuśrī, please come to the Heaven of Joy. Teach the Dharma to the gods there, who have served previous victors and have cultivated roots of virtue. Because they live in a perfect realm, they have no sense of urgency and have not come to listen to the Dharma taught by the Bhagavān and you. If they do not listen to the Dharma, they will become degenerate. But once they hear the Dharma from you, great roots of virtue will grow.”
Thereupon Mañjuśrī Kumārabhūta manifested a magical emanation, which the god Śrībhadra and the entire assembly recognized as the Heaven of Joy. There were delightful gardens, groves, ponds, and parks, and mansions that were seven, eight, ten, and twenty stories high, all with balconies, terraces, arches, and windows. There were goddesses with smooth and graceful arms and legs, radiant like golden lattices, with fine eyebrows, good foreheads, and lovely faces. Smiling with large, flawless, beautiful eyes like eight-petaled blue lotuses, they aroused desire and brought joy like the night of a full moon. Playing music on various kinds of lutes and harps, sitars, metal bells, cymbals, round drums, clay drums, melodious drums, and flutes, they sang in harmonies, played and danced, laughing and seductive, flirtatious and teasing, joyful, playful, and rapturous. Such was the transformation he blessed into being.
Then the god Śrībhadra saw his own residence, replete with all its adornments. He saw his own servants and attendants, and seeing them, he was astonished. He said to Mañjuśrī Kumārabhūta, “Mañjuśrī, it seems we have swiftly arrived in the Heaven of Joy, complete with its delightful gardens,” and he proceeded to list everything up to those goddesses who were “joyful, playful, and rapturous.” He added, “This is my home, and these are my own servants. I am astonished by these apparitions.”
Venerable Subhūti then said to the god Śrībhadra, “Divine being, you have not moved from this assembly, nor have you gone to the Heaven of Joy. However, divine being, the entire assembly is now convinced that they are in the Heaven of Joy. Indeed, divine being, we are all convinced that we are in the Heaven of Joy. This is the magical power of Mañjuśrī Kumārabhūta to create miraculous manifestations, and the transformative power of his meditative absorption.”
The god Śrībhadra remarked to the Bhagavān, “Bhagavān, the magical power of Mañjuśrī Kumārabhūta to create miraculous manifestations and the transformative power of his absorption are inconceivable. It is astonishing to think that although the entire assembly has not moved from this place to anywhere else, they are convinced that we have all gone to the Heaven of Joy.”
“Divine being,” replied the Bhagavān, “what could you know of the extent of what I know of Mañjuśrī Kumārabhūta’s miraculous manifestations? Divine being, if Mañjuśrī Kumārabhūta so wished, he could show you an array of the good qualities of buddhafields as numerous as the grains of sand along the banks of the Ganges, all within a single field. He could string as many buddhafields as there are grains of sand along the banks of the Ganges along the hair of his top-knot and hold them there in the space above his head. He could pour all the waters of the great oceans in those buddhafields into a single hair pore, without harming any of the beings that live in those waters, and all the beings would be convinced that they were still in their own great oceans. With his blessing he could condense all the Mount Sumerus, the kings of mountains, in all the buddhafields into one mountain, and could place them all inside a single mustard seed, and the gods living on each of those Mount Sumerus, those kings of mountains, would be unharmed, and each would be convinced that they were still settled in their own abodes. He could place all the sentient beings born as the five types of beings in those buddhafields in the palm of his right hand and could make them as happy as sentient beings in worlds adorned with every single pleasure. He could transform all the fires burning in as many buddhafields as there are grains of sand along the banks of the Ganges into the flame of single oil-lamp wick. Whatever could be done, he can do. He could outshine all the light of the suns and moons of buddhafields as numerous as the grains of sand along the banks of the Ganges with the light rays emitting from just one of his pores. Divine being, on the topic of Mañjuśrī Kumārabhūta’s magical powers to create miraculous manifestations, I could teach the Dharma for an eon, or even more than an eon. Mañjuśrī Kumārabhūta is endowed with such inconceivable miraculous manifestations and powerful blessings.” [B2]
Then Māra Pāpīyān, who had come to be seated in that assembly, transformed himself into the form of a monk, and said to the Bhagavān, “Bhagavān, let me witness Mañjuśrī Kumārabhūta’s magical power to create miraculous manifestations. Bhagavān, what benefit is there in mere words? Let me see it directly!”
The Bhagavān, knowing that this was Māra Pāpīyān, said to Mañjuśrī Kumārabhūta, so as to increase the roots of virtue for limitless sentient beings, “Mañjuśrī, I beseech you, show the assembly your power to create miraculous manifestations and your power of transformation, so that the roots of virtue of limitless sentient beings will increase.”
Thereupon Mañjuśrī Kumārabhūta, understanding the Bhagavān’s request, entered the absorption called manifestation of the power to control all phenomena with the mind. As soon as Mañjuśrī Kumārabhūta entered this absorption called manifestation of the power to control all phenomena with the mind, at that very moment, the entire assembly witnessed his magical power to create miraculous manifestations, precisely as the Bhagavān had described, without anything left out, without anything extra added on, and without any excess embellishment. When they had seen those miraculous manifestations, the entire assembly was amazed and with sincere devotion they uttered these words: “That the Buddha has appeared is excellent, it is excellent! The Buddha’s appearance brings great benefit to beings. Because he has appeared, holy beings such as this also appear in the world. And inconceivable miracles such as these appear in the world.”
When Māra Pāpīyān saw this magical power he was awestruck. With his palms joined, he paid homage to Mañjuśrī Kumārabhūta and said, “Mañjuśrī Kumārabhūta’s magical power to create miraculous manifestations is inconceivable. It is amazing. I think any sentient being who hears about these miracles will have faith and be amazed. Bhagavān, even if there were as many wicked māras as there are grains of sand along the banks of the Ganges, they would still be unable to obstruct sentient beings with such faith.
“Bhagāvan, I, Māra Pāpīyān, always and constantly seek every opportunity to harm the Tathāgata. I hang around with the intention of hurting sentient beings and severing the roots of virtue of those who strive. So, Bhagavān, from this day hence, I vow not to go within a radius of a hundred yojanas of those who practice this Dharma discourse, nor will I try to disturb them whether they are in villages, towns, cities, provinces, countries, or palaces. I will be as respectful toward those who uphold, explain, teach, analyze, and practice this Dharma as I am toward the Teacher. Nevertheless, Bhagavān, there are some in my retinue who will try to obstruct the teachings of the Tathāgata and hang around to distract people from their efforts. So, in order to annihilate and kill them, sons and daughters of the lineage should remember these secret mantra words:
tadyathā | amale vimale sthitatve agalam anirjitaśatrujaye jayavati bhūtamati śame śānti aphu me phu phu me dhire akhe makhe khakhe misile agame phulate phula phule phaśu me śuśu me dhidhere anavanate sthitatve kṛtārthe kṛtavīrya vairocana saddharmabhaṇako ’sya sūtrasya dhāraka abhram ugata iva sūrya svāhā |
“Bhagavān, preachers of the Dharma will be thoroughly protected by these words, and gods of the māra realm who would hinder them will have no opportune time or place. And before departing, they will make donations of robes, alms, bedding, medicine for sickness, and assembled useful provisions to them. They will delight them and will delight in inspiring them. Bhagavān, sons and daughters of the lineage who utter this mantra will have undistracted minds both day and night, and will be protected by the gods. They will be protected by nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, as well as humans and nonhumans alike. Henceforth any opponents and enemies who try to harm them will be unable to do so.”
The Bhagavān then gave Māra Pāpīyān his approval: “This is excellent, Pāpīyān, just excellent! Your presentation of this mantra here has shaken the realms of the world, as numerous as the grains of sand along the banks of the Ganges, in six ways. All of your eloquence should be considered a blessing of Mañjuśrī Kumārabhūta. While Mañjuśrī Kumārabhūta’s magical power to create miracles and his blessings were being revealed, and while the power of Māra’s secret mantra and the power of his vidyā mantra were being taught, twenty thousand beings developed the mind set on unsurpassable, completely perfect awakening.”
Then Mañjuśrī Kumārabhūta, gathering in his miraculous manifestations, said to the god Śrībhadra, “Divine being, return to the Heaven of Joy! Assemble the gods of the Heaven of Joy and I will come there.” After listening to Mañjuśrī Kumārabhūta, the god Śrībhadra circumambulated the Bhagavān, Mañjuśrī Kumārabhūta, and the entire saṅgha of bodhisattvas and śrāvakas, then disappeared from the assembly, departing for the Heaven of Joy.
There, the god Śrībhadra said to the gods of the Heaven of Joy, “Friends, let it be known! Mañjuśrī Kumārabhūta is coming here out of love and compassion for us. You, gods of the Heaven of Joy, give up your heedless joys and pleasures. Be heedful, and come to listen to the Dharma of Mañjuśrī Kumārabhūta!”
In order to make offerings to Mañjuśrī Kumārabhūta, the god Śrībhadra prepared an assembly space enclosed by water in the center of the Heaven of Joy. It was made from all kinds of precious jewels sprung from the minds of the gods, and it extended thirty-two thousand yojanas from east to west and sixteen thousand yojanas from north to south. In it he set out various lion thrones, beautiful to behold, adorned with many hundreds and thousands of heavenly fabrics, and many thousands of seating mats. Having arranged the assembly space in this fashion and prepared the lion thrones, the god Śrībhadra joined his palms and said to Mañjuśrī Kumārabhūta, “Mañjuśrī, the assembly space and the lion thrones are ready. If you deem the time opportune, please approach.”
At that moment, Mañjuśrī Kumārabhūta, accompanied by twelve thousand bodhisattvas and five hundred excellent śrāvakas, and surrounded and escorted by thousands of gods, nāgas, yakṣas, and gandharvas, bowed his head to the Bhagavān’s feet, circumambulated the Bhagavān three times, then disappeared from the Bhagavān’s presence and arrived at that very instant in the Heaven of Joy.
Mañjuśrī Kumārabhūta then took his seat upon the throne that had been set out for him in the midst of that assembly space made from precious jewels. The bodhisattvas and the great śrāvakas, and all the members of the accompanying retinue, also took their appropriate seats. The gods from the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, and the Abode of Māras, and the gods of the form realm from the Brahmā Heavens up to the Highest Heaven, heard this news from one another. The news spread: “Lo, Mañjuśrī Kumārabhūta will give a great and eloquent discourse in the Heaven of Joy. We should definitely go there ourselves to hear it! To see holy beings such as these is a great opportunity. To hear the Dharma from them is a great opportunity.”
Upon hearing this, innumerable, countless gods of the desire and form realms disappeared from their abodes and arrived instantly in the Heaven of Joy. And even though the gods were innumerable, through the blessings of Mañjuśrī Kumārabhūta, each had ample room to sit in that assembly space made from precious jewels. Then the god Śrībhadra said to Mañjuśrī Kumārabhūta, “Mañjuśrī, this great assembly of gods has gathered. So, I beseech you, inspire us with a sermon on the Dharma.”
Mañjuśrī Kumārabhūta then addressed the god Śrībhadra and the entire assembly: “Friends, all the virtuous qualities of bodhisattvas can be condensed into four qualities. What are these four? They are learning grounded in moral discipline, wisdom grounded in meditative concentration, gnosis grounded in higher perceptions, and heedfulness grounded in skillful means. Friends, these four qualities encompass all the virtuous qualities of bodhisattvas.
“Friends, one engages in moral discipline through eight modes of purification. How does one engage these eight modes of purification? Like this: one engages in moral discipline with (1) pure body, (2) pure speech, (3) pure mind, (4) pure thoughts, and (5) pure livelihood; (6) pure spiritual practice and strict abstinence; (7) abandoning all forms of hypocrisy, flattery, hustling, and hankering after others’ property; and (8) not forgetting the mind set on awakening. Friends, through these eight modes of purification, one engages in moral discipline.
“Friends, one purifies learning through eight modes. What are these eight? They are these: one purifies learning by (1) respecting the guru, (2) destroying pride, (3) perfecting perseverance and meditative concentration, (4) not letting mindfulness waver, (5) teaching and explaining the Dharma, (6) not praising oneself or disparaging others, (7) appropriate analysis, and (8) behaving with qualities as instructed. Friends, through these eight modes, one purifies learning.
“Friends, one purifies meditative concentration through eight modes. What are these eight? They are these: one purifies concentration by (1) staying in remote places and delighting in isolation, (2) giving up worldly concerns, (3) not getting distracted by sense objects, (4) being pliant in body and mind, (5) subsisting on limited food, (6) placing one’s mind on an object, (7) eliminating the use of words and signs, and (8) completely comprehending each of the noble truths dispassionately. Friends, through these eight modes, one purifies meditative concentration.
“Friends, one purifies wisdom through eight modes. What are these eight? They are these: one purifies wisdom through being learned about (1) the aggregates, (2) the constituents, (3) the sense fields, (4) dependent origination, (5) the truths, (6) the sense faculties, (7) the three doors of liberation, and (8) how to destroy predispositions, fetters, and all views. Friends, through these eight modes, one purifies wisdom.
“Friends, one purifies the higher perceptions through eight modes. What are these eight? They are these: one purifies (1) the divine eye by seeing all forms without hindrance; (2) the divine ear by hearing all sounds without hindrance; (3) knowledge of others’ minds by observing the mental activity of all sentient beings; (4) knowledge of past lives by recalling the beginning of the world without hindrance or attachment; (5) miraculous manifestation by traveling to limitless buddhafields; (6) the ability to eliminate all afflictions by knowing how to do so, and by abandoning all that is inopportune; (7) higher perceptions through one’s roots of virtue that give respite from all deception and vanity; and (8) teaching one’s knowledge by instigating in others the experience one has formerly had oneself. Friends, through these eight modes, one purifies the higher perceptions.
“Friends, one purifies gnosis through eight modes. What are these eight? They are these: one purifies (1) knowledge of suffering by completely knowing the five aggregates;
(2) knowledge of the source of suffering by thoroughly ridding oneself of craving; (3) knowledge of the cessation of suffering by analyzing that which is produced dependently as unborn; (4) knowledge of the path to the cessation of suffering by engaging with conditioned and unconditioned phenomena as the same; (5) knowledge of causes through not contradicting the law of karma and action; (6) knowledge of conditions through there being no self, no sentient beings, no life force, and no living beings; (7) knowledge of the three times by completely severing the three spheres; and (8) one perfects omniscient gnosis by engaging all the gnoses that are the perfection of wisdom. Friends, through these eight modes, one purifies gnosis.
“Friends, one purifies certainty through eight modes. What are the eight? They are these: one purifies certainty through (1) inner peace, (2) not ruminating about external things, (3) not dwelling on the three realms, (4) behaving in keeping with dependent origination, (5) recognizing the unborn and unarisen, (6) contemplating the absence of formation, (7) contemplating the absence of self in all phenomena, and (8) being thoroughly undisturbed by afflictions. Friends, through these eight modes, one purifies certainty.
“Friends, one purifies heedfulness through eight modes. What are the eight? They are as these: one purifies heedfulness (1) by not clinging to moral discipline as supreme, (2) by cultivating learning, (3) by not being attached to meditative concentration, (4) through wisdom and scriptural knowledge, (5) through flawless higher perceptions, (6) by being without conceptual thinking through gnosis, (7) through being certain beyond dispute, and (8) by not letting virtuous qualities go to waste. Friends, through these eight modes one purifies heedfulness.
“Therefore, friends, be heedful. Bodhisattvas who rely on heedfulness do not fall from the three joys. What are these three? They are the joy of the gods, the joy of meditative absorption, and the joy of nirvāṇa. They will be free from the three painful rebirths. What are these three? They are being reborn as hell beings, as animals, and in the world of the Lord of Death. They will not be pillaged by the three sufferings. What are these three? They are the suffering of birth, the suffering of old age, and the suffering of death. They will completely transcend the three fears. What are these three? The fear of having no livelihood, the fear of not being praised, and the fear of anxieties in saṃsāra. They will completely transcend the three realms of existence: existence in the desire realm, the form realm, and the formless realm. They clear away the three impurities: the impurities of attachment, hatred, and delusion. They accomplish the three trainings: superior moral discipline, superior intention, and superior wisdom. They gain three purities: the purity of body, purity of speech, and purity of mind. They perfect the three things that arise from meritorious action: that which comes from giving, that which comes from moral discipline, and that which comes from meditation. They meditate on the three doors of liberation: emptiness, signlessness, and wishlessness. They do not sever the three lineages: those of the Buddha, of the Dharma, and of the Saṅgha.
