Dharma Torch

Translated by the Tripiṭaka Master Maṇḍala of the Liang Dynasty

Mañjuśrī replied,”Deva! The Buddhas appear in the world to reveal that the intrinsic nature of the view of a self is empty and still. They appear to demonstrate that ignorance and craving are by nature empty and still. They appear to reveal that greed, hatred, and delusion are by nature empty and still. They appear to show that inverted thoughts are fundamentally equal. They appear to make known that all wrong views are by nature empty and still. They appear to manifest that the five aggregates, eighteen elements, and twelve sense-bases all return to the intrinsic nature of the Dharma Realm. Deva! The appearance of the Buddhas in the world is precisely to expound that all dharmas are originally unborn—in this unborn Dharma, there is neither birth-and-death nor Nirvāṇa.”

The Deva said,”Mañjuśrī! You should expound to sentient beings the adornment of the unsurpassed, true Dharma. Why? Mañjuśrī! Because when the Buddhas appear in the world, the Dharma-nature is inherently without increase or decrease—it cannot bestow favors upon anyone.”

Mañjuśrī asked,”Deva, what is a ‘favor’? How does a favor arise?”

The Deva replied,”Favors arise through deliberate action.”

Mañjuśrī said,”Deva, you wish for the Tathāgata to engage in deliberate action.”

The Deva responded,”Mañjuśrī! The Tathāgata does not engage in deliberate action. The Buddhas have realized the unconditioned—in the unconditioned Dharma, there is no deliberate action.”

Mañjuśrī said,”Deva, since you affirm the unconditioned Dharma, neither gratitude nor ingratitude can be found.”

The Deva said,”Mañjuśrī! This Dharma should not be taught to those who have newly aroused the mind of enlightenment. If they hear this and become fearful, they may regress.”

Mañjuśrī replied,”Deva! If a Bodhisattva who has newly aroused the mind of enlightenment becomes fearful and regresses, this person was already abiding in regression.”

The Deva asked,”Mañjuśrī, what do you mean by this?”

Mañjuśrī explained,”If a newly awakened Bodhisattva fears falling into the stages of Śrāvakas or Pratyekabuddhas, they have already regressed. But if, despite arising miserliness, moral failings, anger, laziness, distraction, or ignorance, they remain unshaken—this is a true Bodhisattva.”

The Deva asked,”Mañjuśrī, how does a newly awakened Bodhisattva abide firmly?”

Mañjuśrī answered,”If a Bodhisattva can abide in the equal nature of the Dharma Realm, they are a well-established newly awakened Bodhisattva. This is called ‘abiding.’”

The Deva asked,”At what stage is a Bodhisattva called ‘newly awakened’?”

Mañjuśrī replied,”If, upon first arousing the mind, a Bodhisattva cultivates emptiness, signlessness, and wishlessness, thoroughly understanding that all dharmas are unborn and unceasing—this is called the ‘newly awakened mind.’”

The Deva asked,”Who can be called ‘long-practicing’?”

Mañjuśrī answered,”All ordinary beings can be called ‘long-practicing,’ for they have wandered through birth and death since beginningless time.”

The Deva further asked,”What defines a Bodhisattva who has practiced for a long time?”

Mañjuśrī replied,”Deva! If a Bodhisattva manifests actions within desire to liberate desire-bound beings yet remains unstained by desire—this is a long-practicing Bodhisattva. If they manifest anger to liberate hateful beings yet remain untouched by anger; if they manifest delusion to liberate deluded beings yet remain untainted by delusion; if they manifest all manner of afflictions to liberate afflicted beings yet remain bound by none—Deva! If a Bodhisattva displays all forms to save beings while abiding in the Dharma Realm without attachment to any characteristic—this is a long-practicing Bodhisattva.”

The Deva asked,”Mañjuśrī, what defines an irreversible Bodhisattva?”

Mañjuśrī said,”Deva! If a Bodhisattva discerns that all dharmas are neither calamitous nor non-calamitous, and sees that the nature of the Dharma Realm is neither calamitous nor non-calamitous—this is an irreversible Bodhisattva. Furthermore, Deva! A Bodhisattva who appears to regress yet does not—this is a true irreversible Bodhisattva. Why? Because ‘regression’ means losing wholesome dharmas in the desire realm. Moreover, Deva! A Bodhisattva regresses only through ignorance—true understanding precludes dispute, and this is irreversibility. Why? Because they fully penetrate the nature of all dharmas. Since I completely realize the nature of all dharmas, I never regress—this is irreversibility. Free from doubt about the Dharma, unswayed by others’ words, transcending right and wrong, maintaining pure initial resolve, without jealousy or wavering, illuminating all dharmas with wisdom-light and attaining liberation, fully comprehending the Buddha-Dharma—this is an irreversible Bodhisattva.

Deva asked, “Mañjuśrī! What is meant by a Bodhisattva being called ‘One who is to attain full Buddhahood in the next life’?”

Mañjuśrī replied, “Deva! If a Bodhisattva knows that all forms of ‘birth’ are, in truth, unborn, and also understands the intrinsic nature of all sentient beings’ birth and death, is skilled in expounding the Dharma among various forms of life, teaches and transforms sentient beings so that they do not cling to the places of rebirth, and is also able to guide beings to let go of attachment to birth and death—neither going nor coming, neither rising nor falling—because all dharmas are equal; and if the Bodhisattva also understands the principle of dependent origination and the process by which conditions gather and increase, realizes that the body, speech, and mind of all sentient beings are equal, and that all sentient beings have no fixed state, abiding in the state of the Buddha and merging into the Dharma Realm—because the Dharma Realm is equal, therefore the Bodhisattva equally understands the minds of beings, and is skilled at seizing the right opportunity to reach the Bodhi site of perfect awakening—Deva! This is called the Bodhisattva who is ‘One who is to attain full Buddhahood in the next life.’”

At that time, the Supreme Treasure Deva asked the youth Mañjuśrī, “What does it mean that a Bodhisattva is ‘unborn,’ and yet can attain freedom in all things?”

Mañjuśrī replied, “Deva! If a Bodhisattva acts with wisdom and not out of arrogance, then such a Bodhisattva is ‘unborn,’ and can attain freedom in all things. Furthermore, Deva! If a Bodhisattva is able to renounce all possessions and arouse the mind of Bodhi, never regressing, this is called ‘unborn’; if one does not coexist with afflictions such as jealousy, this is called ‘attaining freedom in all things.’ If the Bodhisattva’s dignified deportment, meritorious precepts, and discipline are all perfectly accomplished, this is called ‘unborn’; if one does not coexist with acts of violating precepts, this is called ‘attaining freedom in all things.’ If one’s heart does not abandon any sentient being, this is called ‘unborn’; if one does not coexist with afflictions such as ignorance, hatred, and anger, this is called ‘attaining freedom in all things.’ If one is firm and unwavering in wholesome roots, this is called ‘unborn’; if one is diligent and vigorous in wholesome roots, this is called ‘attaining freedom in all things.’ If one enters various dhyānas and sequential meditative absorptions, this is called ‘unborn’; if one is not attached to the pleasures of dhyāna, this is called ‘attaining freedom in all things.’ If one is diligent and vigorous in seeking Prajñā wisdom, learning and inquiring with never-ending eagerness, this is called ‘unborn’; if one does not coexist with ignorance, this is called ‘attaining freedom in all things.’ If one does not give rise to hatred and contention, this is called ‘unborn’; if one does not coexist with hatred, conflict, and disputes, this is called ‘attaining freedom in all things.’ If one speaks truthful words, this is called ‘unborn’; if one abides in truth, this is called ‘attaining freedom.’

“If the mind is quiet and still, this is called ‘unborn’; if it is not defiled by external conditions, this is called ‘attaining freedom.’ If one can completely arouse the aspiration to seek all-encompassing wisdom, this is called ‘unborn’; if one does not pursue inferior fruits of practice, this is called ‘attaining freedom.’ To discern all kinds of demonic karma is called ‘unborn’; to subdue the interference of demons is called ‘attaining freedom.’ To obtain the luminous wisdom of the world is called ‘unborn’; to remain undefiled by worldly dharmas is called ‘attaining freedom.’ Not turning away from the state in which one abides is called ‘unborn’; not falling into the actions performed is called ‘attaining freedom.’ If one is distant from habits of arrogance and heedlessness, this is called ‘unborn’; if one realizes, through wisdom, the bliss attained by the noble ones, this is called ‘attaining freedom.’ Not abandoning the vows that have been made is called ‘unborn’; when the vows made surpass the world, this is called ‘attaining freedom.’ Acting in accordance with the law of dependent origination is called ‘unborn’; not clinging to the dharma of dependent origination is called ‘attaining freedom.’ If one exhaustively contemplates with wisdom that all is empty, this is called ‘unborn’; if one is endowed with all kinds of wholesome roots, this is called ‘attaining freedom.’ If through skillful means and wisdom one initiates actions and gives rise to great compassion to cultivate diligently, this is called ‘unborn’; if one can abide in all methods of liberation, this is called ‘attaining freedom.’ If one is undefiled by all dharmas, this is called ‘unborn’; if one eliminates all wrong views and expounds the Dharma for sentient beings, this is called ‘attaining freedom.’ If one is skilled in contemplation and does not perceive any dharma as truly existent, this is called ‘unborn’; if one gains strength yet does not realize or enter into all dharmas, this is called ‘attaining freedom.’ If one observes that the intrinsic nature of all dharmas is emptiness, this is called ‘unborn’; if one does not abandon any sentient being, this is called ‘attaining freedom.’ If one does not abide in the Three Realms, this is called ‘unborn’; and if one, for the sake of sentient beings, does not enter Nirvāṇa, this is called ‘attaining freedom.’

“Furthermore, Deva! If there is speech, then it is the speech of disturbance, the speech of delusion, the speech of attachment—it is fabricated. Deva! Among all dharmas, from the beginning there is no speech, no fabrication, no disturbance, and no conceptual talk—neither abandoning sentient beings nor attaining nirvara—fundamentally, there is nothing that can be spoken. Deva! If there is no speech, then there are no written words, and there is nothing to be said; if there is any function being performed, it will give rise to fabricated speech and written words. Deva! It is precisely for this reason that the practice of the Bodhisattva cannot be described by words nor conceived by thought—this alone is called loving-kindness, this alone is called non-killing, and only among the noble ones can this truly be called freedom.”

When Mañjuśrī finished expounding this Dharma gateway, the World-Honored One praised him, saying, “Excellent! Excellent! Mañjuśrī! You have skillfully explained to the Bodhisattvas the profound meaning of the unborn and the freedom. Mañjuśrī! If a Bodhisattva can cultivate according to this teaching, attaining freedom without obstruction, then such a Bodhisattva will swiftly receive the supreme fruit of the path conferred by all the Buddhas.”

Upon hearing this Dharma, five hundred Bodhisattvas present attained the tolerance of the non-arising of dharmas. The World-Honored One immediately bestowed predictions upon them, foretelling that they would each become Buddhas in the future, naming their respective buddha-lands and titles. At that moment, a deva among the assembly gave rise to a thought: “When will this Supreme Treasure Deva attain unsurpassed perfect awakening? What will his Buddha-name be? What will his buddha-land be like?”

By the awesome supernatual power of the Buddha, the Venerable Ānanda asked the Buddha on his behalf: “World-Honored One! When will this Supreme Treasure Bodhisattva attain the unsurpassed true and perfect path? What will his buddha-land be like? After his enlightenment, what will his Buddha-name be?”

The Buddha replied to Ānanda, “This Supreme Treasure Deva will, after a hundred thousand kalpas, accomplish the unsurpassed true and perfect path. His Buddha-name will be ‘Treasure Adornment Tathāgata’. His buddha-land lies to the east and is named ‘Treasure Adornment.’ The kalpa is called ‘Arrival of Treasures.’ Ānanda! The Treasure Adornment buddha-land is abundant and blissful, delightful to behold, with abundant treasures, populated by multitudes, free from calamity and without evil realms. Ānanda! In that land there are no tiles, stones, sand, thorns, nor are there mountains, valleys, or hills. The ground is flat like the palm of a hand, formed by the Three Jewels, adorned with intertwined precious materials such as Jambūnada gold, lapis lazuli, and beryl, covered with nets of gold—exquisitely adorned. Ānanda! Just like the palaces, gardens, pools, and garments of the Joyous Heaven, all things are abundant and freely enjoyed—the sentient beings in the Supreme Adornment buddha-land are the same. In that land, there are no names of Śrāvakas or Pratyekabuddhas—only assemblies of Bodhisattvas enjoying various Dharma delights, entering diverse and adorned meditative absorptions, delighting in various supernatural abilities. Apart from the joy of Dharma and the bliss of meditation, there is no other kind of happiness. Thus, this world is called ‘Treasure Adornment.’ The lifespan of that Buddha is six billion six hundred million years. The ordained Bodhisattva Saṅgha consists of six billion six hundred million members, and the lay Bodhisattvas are countless and boundless. When Treasure Adornment Tathāgata preaches the Dharma to the Bodhisattvas, he ascends into the sky, rising to a height of eighty billion tāla trees, sits in full lotus posture, fills a thousand buddha-lands, radiates a thousand beams of light that illuminate the land, and causes heavenly flowers, heavenly fragrances, fine perfumes, and hundreds of thousands of kinds of celestial music to rain down. The sound of Dharma pervades the buddha-land, proclaiming the ‘Dhāraṇī of the Infinite Gates’. What is the ‘Dhāraṇī of the Infinite Gates’?”

(The following content in blue fonts are quoted from 84000 Project as the Chinese version contains repetitions and omissions.

https://84000.co/translation/toh52#UT22084-040-003-translation)

It teaches the disengagement of body and mind and is a gateway to the disengagement of all phenomena. It teaches the definitive understanding of phenomena and is a gateway to the comprehension of all phenomena. It teaches the pacification of all phenomena and is a gateway to connecting with the way all phenomena are. It teaches how phenomena are free from evil and is a gateway to genuine exertion with respect to all phenomena. It teaches the light of insight concerning phenomena and is a gateway to illuminating all phenomena. It teaches the absence of difference among phenomena and is a gateway to the sameness of all phenomena.

“It teaches the absence of distraction with respect to phenomena and is a gateway to tranquility with regard to all phenomena. It teaches the absence of conflict with respect to phenomena and is a gateway to special insight with regard to all phenomena. It teaches the non-disturbance of phenomena and is a gateway to the ascertainment of all phenomena. It teaches the absence of forgetfulness with regard to phenomena and is a gateway to the recollection of all phenomena. It teaches the understanding of the meaning of phenomena and is a gateway to the understanding of all phenomena. It teaches the mind’s purity with respect to phenomena and is a gateway to intelligence concerning all phenomena. It teaches the way to conquer all the various views about phenomena and is a gateway to the emptiness of all phenomena. It teaches the peace of phenomena and is a gateway to the absence of marks with respect to all phenomena.

“It teaches the elimination of all transmigration with respect to phenomena and is a gateway to the absence of wishes with respect to all phenomena. It teaches the lack of formation of phenomena and is a gateway to the absence of formation with respect to all phenomena. It teaches the lack of establishment of phenomena and is a gateway to the non-arising of all phenomena. It teaches the non-dual nature of all phenomena and is a gateway to the non-occurrence of all phenomena. It teaches non-conceptuality regarding phenomena and is a gateway to freedom from desire for phenomena. It teaches the direct cognition of phenomena and is a gateway to the absence of constructs with respect to all phenomena. It teaches how all phenomena are free from duality and is a gateway to the non-duality of all phenomena. It teaches the immutability of all phenomena and is a gateway to the baseless nature of all phenomena.

“It teaches the sameness of sentient beings pertaining to phenomena and is a gateway to the absence of sentient beings pertaining to all phenomena. It teaches the unchanging nature of phenomena and is a gateway to non-doing with regard to all phenomena. It teaches the absence of activity with respect to phenomena and is a gateway to the non-appropriation of all phenomena. It teaches how to crush the ground of phenomena and is a gateway to the groundlessness of all phenomena. It teaches the absence of concerns with respect to phenomena and is a gateway to certainty about all phenomena. It teaches how to accomplish the fruition of phenomena and is a gateway to the cause of all phenomena.

“It teaches the lack of forgetfulness of phenomena and is a gateway to diligence with respect to all phenomena. It teaches the absence of aggression with respect to phenomena and is a gateway to the deliverance of all phenomena. It teaches the unmistaken suchness of phenomena and is a gateway to the suchness of all phenomena. It teaches the indivisible nature of phenomena and is a gateway to the limit of reality of all phenomena. It teaches the one taste of phenomena and is a gateway to the realm of phenomena of all phenomena. It teaches the sameness of the three times with regard to phenomena and is a gateway to the actual state of all phenomena. It teaches non-attachment to the sounds and verbal expressions associated with phenomena and is a gateway to the inexpressible nature of all phenomena.

“It teaches the pacification of all phenomena and is a gateway to the concentrations that pertain to all phenomena. It teaches the absence of a person with respect to phenomena and is a gateway to the reality of all phenomena. It teaches the understanding of the sameness of phenomena and is a gateway to the awakening of all phenomena.

“Ānanda! Treasure Adornment Tathāgata, while seated in the sky and without rising, extensively teaches this unsurpassed dhāraṇī Dharma gateway—the fundamental root of all dhāraṇīs—for the sake of the Bodhisattvas. In his buddha-land, the immeasurable and countless great Bodhisattvas have all realized the tolerance of the non-arising of dharmas.”

At that time, the Venerable Ānanda said to the Buddha, “World-Honored One! Truly extraordinary and unprecedented it is. The Tathāgatas, the Buddhas, are naturally unconditioned, and they attain unobstructed wisdom concerning the dharmas of the past, future, and present.”

The Buddha said, “Ānanda! Today I have explained to you how the Tathāgatas, the Buddhas, being naturally unconditioned, attain unobstructed wisdom with regard to the dharmas of past, future, and present.”

At that moment, the Venerable Ānanda said to the Supreme Treasure Deva, “Deva! You have obtained great benefit. The Tathāgata has bestowed a prediction upon you for the fruit of unsurpassed awakening.”

The Deva replied, “Venerable Ānanda! In truth, there is no dharma that can be predicted. Why is that? Form is not a Bodhisattva, therefore it is not form that receives a prediction. Feeling, perception, volition, and consciousness are not Bodhisattvas, so it is not consciousness that receives a prediction. The earth element is not a Bodhisattva, so it is not the earth element that receives a prediction; likewise, the elements of water, fire, and wind are not Bodhisattvas, so it is not the wind element that receives a prediction. The eye is not a Bodhisattva, so it is not the eye that receives a prediction; the ear, nose, tongue, body, and mind are not Bodhisattvas, so it is not the mind that receives a prediction. Name-and-form is not a Bodhisattva, so it is not name-and-form that receives a prediction. Past, future, and present are not Bodhisattvas, so it is not the equality of the three times that receives a prediction. Wrong views of cause are not Bodhisattvas, so it is not cause-views that receive a prediction. Birth and death are not Bodhisattvas, so it is not birth and death that receive a prediction. Venerable Ānanda! What is called a Bodhisattva is merely a provisional name, a still expression. If all dharmas are ultimately quiescent, then there is nothing that can be ‘predicted.’ Venerable Ānanda! What is called a prediction encompasses all dharmas spoken through words. Venerable Ānanda! There is also no dharma—whether internal or external, wholesome or unwholesome, conditioned or unconditioned—that a Bodhisattva may grasp and still be said to have received a prediction. Venerable Ānanda, what is meant by a Bodhisattva receiving a prediction is that all dharmas are without possession—this is called a prediction; not grasping any dharma—this is called a prediction; all dharmas having no location—this is called a prediction; all dharmas being without dwelling—this is called a prediction; all dharmas being without arising—this is called a prediction; all dharmas being without deluded conceptualization—this is called a prediction. Venerable Ānanda! This is how a Bodhisattva is predicted.”

At that time, the World-Honored One praised the Supreme Treasure Deva, saying, “Excellent, excellent! Deva! Because the Bodhisattva comprehends these dharmas, he is able to explain the prediction in the same manner as the Buddhas, the World-Honored Ones, declare the bestowal of the prediction to the path of Unsurpassed Bodhi.”

While the Dharma was being expounded, Māra Pāpīyas, together with his retinue, each riding their own wagons, arrived at the place where the Buddha was dwelling. Upon arrival, they stood to one side and spoke: “World-Honored One! For what reason do you speak only of predictions for Bodhisattvas, and not for Śrāvakas?”

After Māra posed this question, the Buddha immediately replied: “Pāpīyas! These Bodhisattvas are well known among all humans and heavenly beings across the three-thousandfold great trichiliocosm. For this reason, it is the Bodhisattvas who receive predictions. Śrāvakas, however, are not recognized by humans and gods, and so they are not given predictions. Speaking of the Bodhisattvas’ predictions inspires many sentient beings to arouse the mind of Bodhi—for this reason, I speak of Bodhisattva predictions. Speaking of predictions for Śrāvakas would cause Bodhisattvas to regress—therefore, such predictions are not spoken.”

At that time, the youth Mañjuśrī said to Māra, “Why have you come to here now?”

Māra replied, “Mañjuśrī! It is because the World-Honored Buddha has just given the Supreme Treasure Deva a prediction for the fruit of unsurpassed awakening, saying, ‘In the future, you will become a Buddha named Treasure Adornment Tathāgata, the Worthy of Offerings, the Perfectly Awakened One.’ Yet no prediction was given for any Śrāvaka. Then, in my palace—the towers, pavilions, railings, jeweled trees, gardens, and all the places of entertainment—there was a great clamor, echoing the sounds: ‘Śākyamuni Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, has given the Supreme Treasure Deva a prediction for the fruit of unsurpassed awakening.’ And again, another sound arose: ‘Pāpīyas! You must now immediately go to the assembly. Do not allow more Bodhisattvas to receive predictions and be reborn in your demonic palace in the future!’”

Mañjuśrī then asked Māra, “Are you unhappy about the predictions given to Bodhisattvas?”

Māra said, “Mañjuśrī! I am indeed unhappy. Even if predictions for Arhatship were given to all sentient beings in Jambudvīpa, I would feel no sorrow. But the moment even a single Bodhisattva receives a prediction for the fruit of unsurpassed awakening, my distress becomes unspeakable. Why is that? Mañjuśrī! When a Bodhisattva receives a prediction for unsurpassed awakening, all of my demonic palaces become dim and lose their light. And these Bodhisattvas will use the Three Vehicles to rescue countless asaṅkhyeya sentient beings from the Three Realms. Mañjuśrī! It is for this reason that I feel such deep sorrow.”

Mañjuśrī said, “Pāpīyas! You should return now. You have no power to obstruct those Bodhisattvas who are firmly set on the path to Bodhi, who have perfected skillful means, and who fully engage in the practice of the perfection of Prajñā. Why is that? Because these Bodhisattvas have already escaped the bonds of Māra, have perfected the ultimate practices, are well-versed in skillful means, and cultivate the Prajñā-Pāramitā.”

At that time, the Buddha, through his supernatual power, caused Māra Pāpīyas to ask Mañjuśrī: “What kind of Bodhisattva practices the ultimate conduct, is in skillful means, and cultivates Prajñā-Pāramitā?”

Mañjuśrī replied:“Pāpīyas! If there is a Bodhisattva who is free from all subtle discriminations, this is the Bodhisattva who has accomplished the ultimate conduct. If one can perceive all afflictions and demonic karmic acts and yet transform them into aids for the supreme path, this is the Bodhisattva who is skilled in skillful means. If one does not walk together with any afflictions, this is the Bodhisattva who cultivates the perfection of wisdom.

“Furthermore, Pāpīyas! If a Bodhisattva’s intention is ultimately to rescue sentient beings and to adorn themselves with great adornments, this is the Bodhisattva’s ultimate resolve. If they gather in sentient beings using the Four Means of Attraction, this is the Bodhisattva skilled in skillful means. If they ultimately contemplate the intrinsic nature of all sentient beings as quiescent, this is the Bodhisattva cultivating the perfection of wisdom.

“Furthermore, Pāpīyas! If a Bodhisattva can renounce all internal and external possessions and gives freely without obstruction, and their Bodhicitta is ultimately firm, this is the Bodhisattva’s ultimate resolve. If the Bodhisattva can give rise to the intention of receiving alms on behalf of all sentient beings, this is the Bodhisattva skilled in skillful means. If the Bodhisattva understands that the beggar and the giver are inherently equal and practices the path of equality, this is the Bodhisattva cultivating the perfection of wisdom.

“Furthermore, Pāpīyas! If there is a Bodhisattva who, among all wholesome dharmas, never regresses from the time of their initial generation of Bodhicitta, this is a Bodhisattva walking the ultimate path of Bodhi. If the Bodhisattva is not pressured by external conditions and is able to let go of self-benefit, this is the Bodhisattva skilled in skillful means. If the Bodhisattva contemplates meaning and principle without clinging to words, this is the Bodhisattva cultivating the perfection of wisdom.

“Furthermore, Pāpīyas! If, upon encountering those who request aid, the Bodhisattva does not turn away, this is the Bodhisattva’s ultimate resolve. If the Bodhisattva accumulates wholesome roots and aspires for omniscience, this is the Bodhisattva skilled in skillful means. If the Bodhisattva understands well the intrinsic nature of all dharmas, this is the Bodhisattva cultivating the perfection of wisdom.”

At that moment, the Supreme Treasure Deva said to Mañjuśrī, “With your supernatual power, you could draw this Māra Pāpīyas, along with his retinue and mounts, into your belly, to prevent them from obstructing the virtuous men and virtuous women who have set their minds on the Mahāyāna path.”

Mañjuśrī replied, “Deva! There is no need to do as you suggest and absorb Māra Pāpīyas into a Bodhisattva’s belly. Moreover, Deva! You uphold the most supremely adorned characteristics and highest Dharma bliss of the Tathāgata. Rather than expel him, let Māra Pāpīyas sit upon the lion throne and, through the Buddha’s empowering blessing, speak the Dharma using the eloquence of the Buddha.”

At that time, Māra Pāpīyas, upon hearing these words, wished to vanish and leave the Dharma assembly. However, due to the supernatual power of Mañjuśrī, he was unable to make himself invisible. Then, through Mañjuśrī’s mere thought, Māra Pāpīyas manifested the form of a Tathāgata, appearing with the marks and characteristics of a Buddha, and seated himself upon the lion throne. At that moment, the entire assembly recognized that this was indeed Māra Pāpīyas in disguise. Mañjuśrī then asked, “Pāpīyas! Have you now realized the path of the Tathāgata? Have you accomplished the Buddha’s form and taken your seat upon the lion throne?”

Empowered by the spiritual influence of Mañjuśrī, Māra Pāpīyas replied, “Mañjuśrī! Even the World-Honored One has attained nothing in regard to Bodhi—how could I attain it? Why is this so? Bodhi is the mark of repaying gratitude; it cannot be attained by mere renunciation of desire, nor by seeking liberation. Bodhi is the mark of the unconditioned, for it is the realization of the unconditioned. To realize emptiness is called Bodhi—but not by using emptiness to realize emptiness. To realize the mark of the formless is called Bodhi—but not by using formlessness to realize the formless. To realize the mark of the wishless is called Bodhi—but not by using wishlessness to realize the wishless. To realize the intrinsic nature of the Dharma Realm is called Bodhi—but not by using intrinsic nature to realize intrinsic nature. To realize the non-discriminative nature of true suchness is called Bodhi—but not by using true suchness to realize true suchness. To realize the abiding in the true and original limit is called Bodhi—but not by using ‘abiding in the true and original limit’ to realize ‘abiding in the true and original limit.’ To realize no-self, no sentient being, no life, no person, no manly essence is called Bodhi—for ultimately, there is no realizer at all. Mañjuśrī! If a Bodhisattva hears of this nature of Bodhi and, upon hearing it, does not give rise to discriminations concerning the nature of dharmas, they are a Buddha.”

While Māra, using the eloquence of a Buddha, was expounding this Dharma, five hundred Bodhisattvas attained the tolerance of the non-arising of dharmas.

At that moment, the Venerable Śāriputra said to Mañjuśrī, “Truly marvelous and unprecedented! By the power of your spiritual support, Māra Pāpīyas was able to manifest the form of a Tathāgata, fully adorned with all the marks, sit upon the lion throne, and proclaim such deep and wondrous Dharma.”

Mañjuśrī replied, “Venerable Śāriputra! Even all mindless grasses, trees, and forests can be manifested as the form of a Tathāgata, fully adorned and expound the Dharma. I can likewise cause you, Venerable Śāriputra, to manifest the form of a Tathāgata, fully adorned, and use the eloquence of the Buddha to teach the Dharma.”

At that moment, Venerable Śāriputra thought to himself, “I had better vanish from this Dharma assembly now, lest Mañjuśrī truly makes me appear in the form of a Tathāgata, thereby playing a trick on me, causing a Śrāvaka to appear as the World-Honored One.”

But due to the supernatual power of Mañjuśrī, Śāriputra was unable to disappear. Mañjuśrī, knowing what was in Śāriputra’s mind, caused him to manifest as a fully adorned Tathāgata, seated on a lion throne, clearly visible to the entire assembly. Then Mañjuśrī said to the Venerable Śāriputra, “Now you may engage in dialogue with Māra Pāpīyas, as one Tathāgata converses with another on the meaning of the Dharma.”

Then, the Venerable Śāriputra asked, “Pāpīyas! What is the intrinsic nature of Bodhi?”

Pāpīyas replied, “To realize the equality of all dharmas—this is the intrinsic nature of Bodhi. To realize the non-duality of all dharmas—this is the intrinsic nature of Bodhi. The omniscient contemplation is the intrinsic nature of Bodhi; it is not ‘non-nature.’ Neither acting nor non-acting, utterly cutting off both action and non-action, neither the path nor non-path—this is the Bodhi of the Buddhas, the World-Honored Ones.”

Pāpīyas then asked, “Venerable Śāriputra! Where do the Buddhas, the Tathāgatas, abide?”

Śāriputra replied, “They abide in life and death while remaining equal and unmoved; they abide in Nirvāṇa without moving; they abide in the true nature of all wrong views; they abide within the afflictions and fetters of all sentient beings; they also abide at the root of all dharmas; they abide in both conditioned and unconditioned dharmas. Their abiding is a non-abiding—because there is no real abiding. Pāpīyas! This is how the Buddhas, the Tathāgatas, abide.”

Śāriputra then asked Pāpīyas, “From where should Bodhi be sought?”

Pāpīyas answered, “Venerable Śāriputra! Seek Bodhi from the root of identity view ; seek Bodhi from the place of ignorance and craving; seek Bodhi from the place of inverted fetters; seek Bodhi from the place of obstacles and obscurations.”

Śāriputra asked, “Pāpīyas! Why do you say this?”

Pāpīyas replied, “Venerable Śāriputra! To directly and truly realize these dharmas—this is Bodhi.”

As these profound teachings were spoken, eight hundred bhikṣus ended all their outflows and attained the state of non-leakage. Inspired by the dialogue between Śāriputra and Māra Pāpīyas, thirty-two thousand Devas aroused the mind of Anuttarā-samyak-saṃbodhi. In order to further subdue and guide these heavenly beings, the youth Mañjuśrī caused Māra Pāpīyas and the Venerable Śāriputra to manifest again in the adorned forms of Tathāgatas. At the end, Mañjuśrī withdrew his supernatual power, and both Śāriputra and Māra Pāpīyas returned to their original appearances.

At that time, from the four directions emerged one thousand Bodhisattvas. Each of them came through the sky from their respective buddha-lands to the presence of the Buddha. They respectfully bowed at the Buddha’s feet, circumambulated him three times to the right, then stood to one side and addressed the Buddha: “World-Honored One! Upon hearing the proclamation of the Sūtra of the Non-Differentiated Intrinsic Nature of the Dharma Realm, we have come to protect and uphold the true Dharma. World-Honored One! We vow to receive, uphold, and safeguard this sūtra, to read and recite it fluently, to widely explain it to others, and to gather and preserve the true Dharma.”

At that moment, the Venerable Ānanda asked the Buddha, “World-Honored One, from where have these Bodhisattvas come?”

The Buddha replied to Ānanda, “These Bodhisattvas have gathered from their various buddha-lands. They were all disciples previously taught and transformed by the youth Mañjuśrī. He often expounded this Sūtra of the Non-Differentiated Intrinsic Nature of the Dharma Realm to guide and awaken them. These Bodhisattvas have come here out of gratitude for the Dharma—to see the Tathāgata, to show reverence and circumambulate, to make offerings and pay homage to Mañjuśrī as well, and to protect and uphold this sūtra. Ānanda! After my Parinirvāṇa, these Bodhisattvas will widely disseminate and protect this true Dharma throughout this world of Jambudvīpa. Ānanda! These Bodhisattvas have already made courageous vows before hundreds of thousands of Buddhas to safeguard the true Dharma.”

At that moment, Śakra, Brahmā, the Four Heavenly Kings, and other deities in the assembly addressed the Buddha:“World-Honored One! Whether here or in other regions, wherever there are those who uphold this Dharma—be they virtuous men and virtuous women—we shall surely protect and make offerings to them, ensuring they are free from suffering and harm.”

The World-Honored One praised these heavenly kings, saying,“Excellent, excellent! That you can courageously protect these virtuous men who uphold the true Dharma is equivalent to making offerings to the Buddhas of the past, future, and present. It is also the protection of the true Dharma itself.”

At that time, the Buddha said to the youth Mañjuśrī, “You should uphold this sūtra, and in the degenerate age to come, widely disseminate it throughout the world of Jambudvīpa.”

Mañjuśrī replied, “World-Honored One! Even when the fires of the kalpa blaze forth, space itself cannot be burned. World-Honored One, just as space is of an unburnable nature, so too are all dharmas. Such dharmas are fundamentally without birth and without cessation. Since all dharmas are neither born nor cease, there is ultimately no such thing as upholding. The intrinsic nature of all dharmas is without ‘upholding,’ and just as the dharmas have no fixed nature, so too does the act of ‘upholding’ dharmas have no inherent essence.”

Mañjuśrī then addressed the Buddha, “May the World-Honored One be the one to uphold this sūtra, planting wholesome roots for virtuous men and virtuous women. For those who make offerings to the true Dharma and take joy in this sūtra—World-Honored One!—may it be you who upholds this sūtra, to subdue pride and eliminate hostility, so that in future times this sūtra may be widely propagated in the world of Jambudvīpa.”

At that moment, the Buddha emitted radiant light from his body, illuminating the entire three-thousandfold great trichiliocosm, transforming all into a golden hue. The Buddha said to the youth Mañjuśrī, “The light of the Tathāgata illuminates all things—so too does this sūtra. Those whose minds are without obstruction can reach the ultimate in the Dharma. These virtuous men and virtuous women shall personally uphold this sūtra.”

The World-Honored One further instructed Ānanda, “Ānanda! You must uphold this sūtra, recite it fluently, and widely explain it to others. Ānanda, in doing so, you are making offerings to all the Buddhas of the past, future, and present.”

Ānanda asked the Buddha, “World-Honored One! By what name should this sūtra be upheld?”

The Buddha told Ānanda, “You should uphold this sūtra under the name Sūtra on the Non-Differentiated Intrinsic Nature of the Dharma Realm. It is also called The Sūtra of the Questions of the Supreme Treasure Deva, and also The Sūtra Spoken by the Youth Mañjuśrī. Uphold it well.”

After the Buddha had proclaimed this sūtra, the Venerable Ānanda, the youth Mañjuśrī, the Supreme Treasure Deva, the Bodhisattvas from various buddha-lands, the heavenly beings, the asuras, and all worldly beings rejoiced greatly. They bowed in reverence, received the teaching with utmost respect, and faithfully practiced it.