The Chapter on Mañjuśrī’s Magical Display

Translation of འཕགས་པ་འཇམ་དཔལ་རྣམ་པར་འཕྲལ་པའ་ལའ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་འཇམ་དཔལ་རྣམ་པར་འཕྲུལ་པའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language: English
Translator: Benjamin Ewing
Extent: 55 passages, 10,168 words
Text: complete digital text
Source: 84000 · Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000:… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Text

84000's introduction

intro.1

In The Chapter on Mañjuśrī’s Magical Display, the bodhisattva Mañjuśrī answers a series of questions posed by the god Great Light concerning the appropriate conduct for bodhisattvas and the potential pitfalls and obstacles presented to bodhisattvas by Māra. Midway through the sūtra, the demon Māra himself appears and, after being captured and converted by Mañjuśrī, he begins to teach the Buddha’s Dharma to the audience. After revealing that Māra was never truly bound by anything other than his own perception, Mañjuśrī resumes his teaching for the remainder of the sūtra.

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The Chapter on Mañjuśrī’s Magical Display ¹ provides a teaching on the subject of the appropriate conduct for bodhisattvas. Set in Jeta’s Grove, Anāthapiṇḍada’s Park, on the outskirts of Śrāvastī, the sūtra is framed primarily as a conversation between the bodhisattva Mañjuśrī and the god Great Light, while the Buddha listens to their dialog and occasionally comments. The god Great Light poses a series of questions to Mañjuśrī as to how bodhisattvas should conduct themselves properly and avoid the negative influence of Māra. While these questions generally deal with basic tenets of Buddhism and monastic conduct, Mañjuśrī’s answers prioritize intention and proper view over actions themselves.

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Midway through the text, the evil demon Māra makes an appearance in the form of a dark cloud (). He is caught and bound by Mañjuśrī, who transforms him into a propagator of the Buddha’s teaching. In the section that follows, Māra unwillingly responds to questions from elder members of the sangha concerning proper conduct as well as the bodhisattva path. At the end of this section, the god Susīma requests Mañjuśrī to free Māra (). Mañjuśrī responds by saying that Māra was never physically bound, just as beings are not truly bound by suffering either. In fact, both can be liberated by understanding the empty nature of their perceived bonds. Following this section, Mañjuśrī resumes his answers to questions about the bodhisattva path.

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Throughout the sūtra, conventional aspects of the Buddhist path, from generosity and discipline to insight and wisdom, are framed within an understanding of the empty nature of phenomena. In response to questions about the most appropriate conduct, Mañjuśrī teaches that the primary concern must be the proper view, rather than physical actions. Likewise, while Māra is bound by Mañjuśrī’s power, he explains to the elder Upāli that upholding monastic discipline, too, is dependent upon understanding the empty nature of phenomena. Although the sūtra teaches that the view of ultimate truth is paramount, it also makes clear that bodhisattvas must engage with beings on the conventional level for the sake of helping others. In this way, skillful means and insight, which are so central to the path of the Mahāyāna, are united.

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The Chapter on Mañjuśrī’s Magical Display is prominently placed in the Degé Kangyur as the fourth scripture in the General Sūtra section.² It appears to have been an influential scripture in both India and Tibet, as it is quoted by scholars as prominent as Vasubandhu (fourth–fifth century ce),³ Gampopa Sönam Rinchen (sgam po pa bsod nams rin chen, 1079–1153),⁴ and Longchen Rabjam (klong chen rab ’byams, 1308–1364).⁵ It also appears that this sūtra was at times confused with a similarly named sūtra, The Play of Mañjuśrī ( Mañjuśrīvikrīḍitasūtra, Toh 96).⁶

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While there is no extant Sanskrit or other Indic version of this text, we can trace its textual history back to at least 289 ce, when it was first translated into Chinese (Taishō 589).⁷ The translator was the monk Dharmarakṣa, who was one of the most important translators of Mahāyāna Buddhist texts in China; he was responsible for the translation of around 150 texts, including the first Chinese version of the Lotus Sūtra.⁸ Another text identified with this title was translated into Chinese in 427 ce by Zhi Yan and Bao Yun (Taishō 590),⁹ although it is much shorter and contains other differences in content that make its precise identity difficult to determine without further research. We can reliably date the Tibetan translation to the early ninth century at the latest, as it appears in the imperial Denkarma (ldan kar ma) catalog.¹⁰ The translators for the Tibetan version were the translator-editor Yeshé Dé and the Indian preceptors Śīlendrabodhi and Jinamitra. This sūtra was also translated into Mongolian and Korean and included in their respective canons.

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This translation was prepared primarily based on the Degé Kangyur version of The Magical Display of Mañjuśrī. The Stok Palace manuscript and the Comparative Edition (Tib. dpe bsdur ma) were also consulted for variant readings.

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Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of 1,250 monks. Also in attendance was a great assembly of bodhisattvas, as well as gods of the desire realm, gods of the form realm, and various gods of the pure abodes. There, surrounded and revered by his retinue of many hundreds of thousands, the Blessed One was teaching the Dharma.

Present in the assembly at that time was a divine being known as Great Light. Also present in the assembly was youthful Mañjuśrī. The god Great Light asked youthful Mañjuśrī, “Mañjuśrī, when Māra creates obstacles to the bodhisattvas’ unexcelled and perfect awakening, then, Mañjuśrī, what are the workings of Māra with respect to bodhisattvas?”

Youthful Mañjuśrī replied to the god Great Light, “Divine being, as long as there are actions, there are the workings of Māra. As long as there are aspirations, misapprehensions, or valuations, there are the workings of Māra. As long as there are desires, conceptions, assumptions, or superimpositions, there are the workings of Māra. Also, divine being, clinging to the mind of awakening is the working of Māra. Clinging to an attitude of generosity is the working of Māra. Clinging to thoughts of discipline, patience, diligence, concentration, and insight is also the working of Māra.

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Being arrogant about generosity, esteeming discipline, grasping at patience, adopting diligence, practicing concentration with marks, and having discursive insight are also the workings of Māra. Liking and wishing for the wilderness and falling into indifference are also the workings of Māra. Entertaining assumptions about having few desires, being content, engaging in ascetic practices, and reducing one’s possessions is also the working of Māra. To have assumptions and presumptions, such as ‘I abide in emptiness,’ ‘I rest free from marks,’ ‘I rest without wishes,’ ‘I rest without conceptual elaborations,’ and ‘I have obtained and adhere to the instructions of the Thus-Gone One,’ is also the working of Māra. Divine being, as long as there are objects of thought, imagination, superimposition, sight, hearing, discrimination, or cognition, there are the workings of Māra.”

“Mañjuśrī, from where do the workings of Māra arise?” asked the god.

“Divine being, the workings of Māra arise from exertion,” replied Mañjuśrī. “Why is that? Divine being, in exertion, there is an opportunity for Māra. On the other hand, what could Māra accomplish with nonexertion? So exertion itself is the working of Māra.”

“Mañjuśrī, how do bodhisattvas exert themselves, and how do they not exert themselves?” asked the god.

“Divine being, even while they are engaged with duality, they are not exerting themselves,” replied Mañjuśrī. “Why is that? To abide in the world is to have engagement with duality. Divine being, exertion is a synonym for proper engagement. Proper engagement is a synonym for nonengagement. Nonengagement is a synonym for the absence of conceptual elaboration. Absence of conceptual elaboration is a synonym for proper engagement.

“Divine being, not engaging with the eyes or form is known as the proper engagement of bodhisattvas. Not engaging with the ear or sound,

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the nose or smell, the tongue or taste, the body or texture, or the mind or mental phenomena is known as the proper engagement of bodhisattvas. Divine being, moreover, bodhisattvas do not engage with any affliction, yet they exert themselves for the sake of eliminating the afflictions of beings. This is known as the proper engagement of bodhisattvas. Divine being, moreover, bodhisattvas do not engage with the three realms, yet they engage with the beings who appear within the three realms. This is known as the proper engagement of bodhisattvas.

“Moreover, bodhisattvas engage in generosity free from arrogance, yet they also engage in attracting miserly beings. They engage in discipline without arrogance, yet they also engage in attracting immoral beings. They engage in patience without arrogance, yet they also engage in attracting vindictive beings. They engage in diligence without arrogance, yet they also engage in attracting lazy beings. They engage in concentration without arrogance, yet they also engage in attracting distracted beings. They engage in insight without arrogance, yet they also engage in attracting ignorant beings. These, too, are known as the proper engagement of bodhisattvas.

“Moreover, bodhisattvas engage in emptiness without arrogance. The absence of any view, while also not being free from views, is to engage in emptiness. Emptiness is empty of emptiness. Due to that emptiness, views are empty. Likewise, due to the emptiness by which views are empty, all phenomena are empty. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.

“Moreover, divine being, bodhisattvas engage in the absence of marks without arrogance. The absence of any thought,

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while also not being free from thoughts, is engagement in the absence of marks. The thought through which the absence of marks is conceived is the same as the absence of marks. Bodhisattvas understand the sameness of conceptual thinking and the absence of marks by means of conceptual thinking that is devoid of marks. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.

“Moreover, bodhisattvas engage in the absence of wishes without arrogance, yet they also engage in willfully taking birth. Although they make aspirations, they do not form habitual thought patterns. Although they make aspirations, they are not involved in discursive thoughts due to those aspirations. Birth after birth, they are free of the views of the two extremes. They are free of the views of clinging to me and mine. Birth after birth, they are free of tumbling from death to rebirth. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.

“Moreover, divine being, the most excellent proper engagement of bodhisattvas is as follows:

“With their knowledge of insight, bodhisattvas do not exert themselves; yet they engage in gathering all virtuous qualities, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in the lack of a self, the lack of a being, the lack of a life principle, the lack of a soul, and the lack of a person; yet they also engage in the ripening of all beings, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in neither accepting nor rejecting anything; yet they also engage in embracing all phenomena, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in the indivisibility of all buddhas and the realm of phenomena; yet they also engage in venerating, honoring, worshiping, and serving all buddhas, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with all buddhafields as being the field of space; yet they also fully engage with the ornamental array of qualities in the buddhafields,

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through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with all noble ones as being manifestations of the unconditioned nature; yet they also engage with all the noble ones by venerating, respecting, and serving them, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with the buddha’s body by considering it to be undefiled; yet they also engage with its major marks, minor marks, and adornments, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with all conditioned things by considering them to be unborn and unarisen; yet they also engage with them by intentionally taking rebirth in existence, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with emptiness, the absence of marks, and the absence of wishes; yet they also engage in teaching the abandonment of views, thoughts, and aspirations, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with the superknowledges by considering them to be unborn; yet they also engage with miraculous displays by means of all the superknowledges, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with the aggregates, elements, and sense sources as being unborn and uncompounded; yet they also engage in rejecting the aggregates, elements, and sense sources, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with the understanding that existence has the nature of nirvāṇa; yet they also engage in ripening beings in saṃsāra, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage with the eye of insight; yet they also engage in accomplishing the divine eye, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in the understanding that the Dharma is inexpressible; yet they also engage in teaching the Dharma by means of words and expressions, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in the discernment of meaning and doctrine; yet they also engage in the discernment of expression and eloquence, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in knowing the capacities—both high and low—of all beings;

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yet they also engage in teaching the Dharma appropriate to each being, through their knowledge of skillful means.

“With their knowledge of insight, bodhisattvas engage in comprehending the 84,000 activities of beings; yet they also teach the 84,000 collections of the Dharma, through their knowledge of skillful means.

“This, divine being, is the most excellent proper engagement of bodhisattvas.”

As youthful Mañjuśrī gave this teaching on proper engagement, the intention to reach unexcelled and perfect awakening arose within eight thousand gods from that assembly, and five thousand bodhisattvas developed acceptance that phenomena are unborn.

The Blessed One gave his approval to youthful Mañjuśrī, saying, “Excellent, Mañjuśrī! You have explained the proper engagement of bodhisattvas well.”

The god Great Light then asked youthful Mañjuśrī, “Mañjuśrī, were you pleased when the Thus-Gone One gave you his approval?”

Mañjuśrī replied, “Divine being, tell me, when one emanation gives approval to another emanation, does that emanation become pleased?”

“Mañjuśrī, if the emanation has no attachment or aversion, how could it become pleased?” asked the god.

“Divine being,” replied Mañjuśrī, “all phenomena have the inherent characteristic of being emanations, and so the Thus-Gone One and Mañjuśrī also have that characteristic. Therefore, why would I become pleased by being praised? By way of analogy, divine being, an echo does not become attached to pleasant or unpleasant sounds. Nor does it become averse to them. Divine being, in that way all phenomena have the inherent nature of an echo. The Thus-Gone One and Mañjuśrī both have that nature.

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So how could I become pleased by being praised?”

“Mañjuśrī, to whom did the Thus-Gone One give his approval?” asked the god.

“Divine being,” replied Mañjuśrī, “to one who teaches that consciousness is nonabiding; to one whose mind is unobstructed concerning all the teachings; to one who does not perceive any being as a being; to one who does not perceive any phenomenon as a phenomenon; to one whose intention is set on nirvāṇa, while their activity is rooted in saṃsāra; to one who has understood the actions of Māra and knows the actions of Māra to be buddha activity; and, moreover, to one who understands that if one becomes attached to buddha activity, it too becomes the activity of Māra. It is to a bodhisattva who is righteous in that way, divine being, that the Thus-Gone One gives his approval.”

“Mañjuśrī, why is it that because you are righteous in that way, the Thus-Gone One gives you his approval?” asked the god.

Mañjuśrī replied, “Divine being, tell me, is there any difference within sameness?”

The god responded, “No, Mañjuśrī, there is no difference whatsoever within sameness.”

Mañjuśrī then said, “Divine being, whatever is the same as sameness is the same as the acts with immediate retribution. Whatever is the same as the acts with immediate retribution is the same as me. Whatever is the same as sameness is the same as views. Whatever is the same as views is the same as me. Whatever is the same as sameness is the same as the misunderstandings. Whatever is the same as the misunderstandings is the same as me. Whatever is the same as sameness is the same as keeping reference points. Whatever is the same as keeping reference points is the same as me. Whatever is the same as sameness is the same as the limit of saṃsāra. Whatever is the same as the limit of saṃsāra is the same as the limit of nirvāṇa. Whatever is the same as the limit of nirvāṇa is the same as the limit of the self.

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Whatever is the same as the limit of the self is the same as the limit of reality. Whatever is the same as the limit of reality is the same as the limit of ignorance, existence, and craving. Whatever is the same as the limit of ignorance, existence, and craving is the same as the limit of knowledge and liberation. Whatever is the same as the limit of knowledge and liberation is the same as the limit of desire, aggression, and delusion. Whatever is the same as the limit of desire, aggression, and delusion is the same as the limit of emptiness, the absence of marks, and the absence of wishes. Whatever is the same as the limit of emptiness, the absence of marks, and the absence of wishes is the same as the limit of conditioned phenomena. Whatever is the same as the limit of conditioned phenomena is the same as the limit of unconditioned phenomena. Whatever is the same as the limit of unconditioned phenomena is the same as youthful Mañjuśrī.

“Divine being, this sameness means that all phenomena are the same. Therefore, all aspects of giving approval—such as who speaks, what they say, where they say it, and to whom they say it—are all the same, just like the sameness of the sky. Since the sky is unconditioned, it is beyond any sameness or difference. Whoever conforms, without conforming, to these types of sameness is the one who receives the Thus-Gone One’s approval.”

“Mañjuśrī, please clarify this with a Dharma teaching on the topic of what is commendable and not commendable,” requested the god.

“Divine being,” replied Mañjuśrī, “setting out for awakening with altruistic intent is commendable, while practicing trickery and deceit is not commendable. Not abandoning any being because of great compassion is commendable, while harming beings is not commendable. Not having any aggression toward beings is commendable, while a malicious attitude is not commendable. Confessing one’s transgressions openly

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and declaring them without any lapse of time is commendable, while concealing one’s transgressions is not commendable. Acknowledging one’s own mistakes is commendable, while seeking out the faults of others is not commendable. Being grateful, being appreciative, being thankful, and repaying others’ kindness is commendable, while not being grateful, not being appreciative, not being thankful, and not repaying others’ kindness is not commendable.

“Becoming erudite is commendable, while mistaken learning is not commendable. Receiving the precepts without transgressing them is commendable, while receiving the precepts and then forsaking them is not commendable. Seeking out solitude and enjoying it is commendable, while enjoying socializing is not commendable. Sacrificing life and limb to stay in the wilderness is commendable, while being concerned for one’s life and limb is not commendable. Delighting in the noble tradition and knowing moderation are commendable, while being insatiable and greedy and yearning for what is unwholesome are not commendable. Being patient and caring toward the weak is commendable, while denigrating others is not commendable. A pure livelihood is commendable, while being lazy is not commendable. Not forsaking those who have gone for refuge is commendable, while being hostile to those who have gone for refuge is not commendable. Not breaking one’s promises and being true to one’s word is commendable, while deceiving anyone is not commendable.

“Upholding the holy Dharma is commendable, while abandoning the holy Dharma is not commendable. The teacher who is not stingy with his learning, who does not withhold the Dharma, and who teaches the Dharma without concern for material possessions is commendable. The teacher who is stingy with the Dharma, who withholds the Dharma, and who teaches the Dharma with concern for worldly things is not commendable.

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Attracting beings with the goal of fully ripening them is commendable, while the teacher who attracts beings without concern for them and without the goal of ripening them is not commendable. Pursuing the six perfections is commendable, while discordance with the six perfections is not commendable. Actions undertaken with knowledge are commendable, while actions undertaken with pride are not commendable. Associating¹¹ with close friends is commendable, while befriending evil people is not commendable. Following the path of the ten virtuous actions is commendable, while embarking on the path of the ten nonvirtuous actions is not commendable. Avoiding all unwholesome deeds is commendable, while engaging in any unwholesome deed is not commendable.

“Divine being, the going forth of those who hold reference points is not commendable, while the renunciation of those who espouse emptiness is commendable. Teaching the views of the lokāyatas from a lion throne is not commendable, while teaching the true Dharma of the Bodhisattva Collection from a lion throne is commendable. Partaking of gifts given out of faith while having flawed ethical discipline is not commendable, while any gain, praise, or laud for someone who observes ethical discipline is commendable. Knowledge endowed with special pride is not commendable, while communicating knowledge without special pride is commendable. Having malice toward bodhisattvas is not commendable, while having fondness for bodhisattvas as the only teachers is commendable. Pretending to be a bodhisattva in order to make a living is not commendable, while the profit of a bodhisattva committed to the authentic preaching of the Dharma is commendable. Divine being, in those ways, anything that contradicts the words of the Thus-Gone One is not commendable. Likewise, anything that accords with the words of the Thus-Gone One is commendable.”

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“Mañjuśrī, do you exert yourself in what is commendable, or in what is not commendable?” asked the god.

“Divine being, I do not exert myself in what is commendable, nor do I exert myself in what is not commendable,” replied Mañjuśrī. “Why is that? Divine being, I do not exert myself in any phenomenon.”

“Mañjuśrī, do you not strive for commendable qualities?” asked the god.

“Divine being, I do not exert myself in virtuous phenomena, nor do I exert myself in nonvirtuous phenomena,” replied Mañjuśrī. “Why is that? Divine being, virtue is conditioned. Nonvirtue is conditioned. Immovability ¹² is conditioned as well.”

“Mañjuśrī, are you unconditioned?” asked the god.

“Divine being, if seen from the perspective of being afraid of the conditioned, I am unconditioned,” replied Mañjuśrī.

“Mañjuśrī, are you not afraid of the conditioned?” asked the god.

“Divine being, if I saw a conditioned thing that truly existed, then I would be afraid of the conditioned,” replied Mañjuśrī.

“Mañjuśrī, have you not seen a conditioned thing that truly existed?” asked the god.

“Divine being, I have not seen a conditioned thing that truly existed, nor have I seen such an unconditioned thing that truly existed,” replied Mañjuśrī.

“Mañjuśrī, are you conditioned or unconditioned?” asked the god.

“Divine being, I am neither conditioned nor unconditioned,” replied Mañjuśrī. “Why is that? If I were conditioned, I would be like all the childish, ordinary beings. If I were unconditioned, I would be like all the hearers and solitary buddhas.”

“Mañjuśrī, if you cannot be classified as either conditioned

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or unconditioned, how should you be understood?” asked the god.

Mañjuśrī replied, “Divine being, what do you think? Is an emanation of the Thus-Gone One to be considered as conditioned or unconditioned?”

“Mañjuśrī,” said the god, “an emanation of the Thus-Gone One is not considered as conditioned, nor is it considered as unconditioned.”

Mañjuśrī then said, “Divine being, just as you understand the nature of the Thus-Gone One’s emanations, so should you understand me. Divine being, tell me, where does the consciousness of the Thus-Gone One abide? Is it in form?”

“No.”

“Does it abide in feeling, perception, or formations?”

“No.”

“Does it abide in the conditioned?”

“No.”

“Does it abide in the unconditioned?”

“No.”

“Where does the Thus-Gone One’s consciousness abide?”

“Mañjuśrī, the Thus-Gone One’s consciousness does not abide anywhere at all.”

“Divine being,” said Mañjuśrī, “you should understand that wherever the consciousness of the Thus-Gone One abides, there I abide.”

The god then asked, “Mañjuśrī, are you a thus-gone one?”

Mañjuśrī replied, “Suchness has neither coming nor going. That is the way I go and the way a thus-gone one goes. Therefore, I am a thus-gone one. I also come in the same way as suchness. Therefore, I am a thus-gone one. I also abide in the same way as suchness. Therefore, I am a thus-gone one. Divine being, Mañjuśrī is just like suchness. Therefore, I am a thus-gone one. Since suchness is beyond concepts and peaceful, Mañjuśrī is also beyond concepts and peaceful. Therefore, I am a thus-gone one.”

“Mañjuśrī, where should I search for suchness?” asked the god.

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“Divine being, look for suchness in the sixty-two wrong views,”¹³ replied Mañjuśrī.

“Where should I look for the sixty-two wrong views?” asked the god.

“Divine being, you should look for the sixty-two wrong views in the Thus-Gone One’s liberation, which has the character of imperturbability,” replied Mañjuśrī.

“Mañjuśrī, where should I look for the Thus-Gone One’s liberation?” asked the god.

“Divine being, you should look for the Thus-Gone One’s liberation in the mental states and thoughts of all beings,” replied Mañjuśrī.

“Mañjuśrī, where should I look for all beings’ mental states and thoughts?” asked the god.

“Divine being, in the experience of the buddhas,” replied Mañjuśrī.

“Mañjuśrī, where should I look for the experience of the buddhas?” asked the god.

“Divine being, you must search for this within the knowledge of the greater and lesser faculties of beings,” replied Mañjuśrī.

“Mañjuśrī, how would you explain this in terms of lesser knowledge?” asked the god.

“Divine being, no one is able to understand or cognize the wisdom of a buddha,” replied Mañjuśrī. “Why is that? Divine being, the wisdom of a buddha is unobstructed, beyond thinking, inexpressible, inexplicable, without engagement, and beyond words. It is separate from mind, mental faculty, and cognition. Therefore, no one could possibly understand or cognize it.”

“Mañjuśrī, if the wisdom of a buddha cannot be understood, how can hearers gain knowledge? How can bodhisattvas achieve the state of nonregression?” asked the god.

“Divine being,” replied Mañjuśrī, “the teaching of wisdom in words is the skillful means of the thus-gone ones. This wisdom is without words.

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Divine being, fire does not arise from rubbing fire. Rather, fire arises from rubbing kindling sticks together. Divine being, just as in that analogy, if the thus-gone ones were to teach the vast wisdom of a buddha in full from the very beginning, then no one at all would comprehend the thus-gone ones’ wisdom. Therefore, the thus-gone ones make use of verbal teachings that are like kindling sticks to teach wisdom. Yet the wisdom itself is without words.”

“Mañjuśrī, what are these verbal teachings that are like kindling sticks like?” asked the god.

“Divine being, anything that is appropriate,” replied Mañjuśrī. “They can be teachings on vows and having few belongings, teachings on practicing the perfections, or teachings pertaining to the factors of awakening. These are known as teachings that are like kindling sticks.”

“Mañjuśrī, what teachings are not teachings that are like kindling sticks?” asked the god.

“Divine being,” replied Mañjuśrī, “teachings that are not about birth, destruction, or remaining; teachings that do not induce or exclude; teachings that do not explain affliction; teachings that do not cover the benefits of purification; teachings that do not inspire revulsion for saṃsāra; teachings that do not cause delight in nirvāṇa; teachings that are not for the sake of knowledge, abandonment, cultivation, or actualization; and teachings that are not for the sake of attainment or realization. Divine being, those are pure,¹⁴ meaningful teachings.”

The god then said, “Mañjuśrī, when you give advice like this, Māra will surely not come to create confusion. How wonderful!”

No sooner had he spoken than the Evil One, Māra, manifested as a giant storm cloud in the sky above that thundered with a loud roar. The entire assembly became frightened and thought, “Who roared like that?”

Then the Blessed One said

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to youthful Mañjuśrī, “Mañjuśrī, do you see the manifestation of the Evil One, Māra?”

“Blessed One, I see it,” replied Mañjuśrī. “Well-Gone One, I see it.”

Just then youthful Mañjuśrī ensnared the evil Māra with tight bonds. Māra, worried that he was going to fall down to earth, cried out, “I have been tied too tightly! I have been tied too tightly!”

“Evil One, there are other bonds that are far tighter than these,” replied Mañjuśrī. “Although you have always been bound by them, you have not realized it. What are they? They are the bond of the prideful thought ‘I am,’ the bond of misconception, and the bonds of craving and views. Evil Māra, those are far tighter bonds than the ones in which I have now ensnared you. Although they have always bound you, you have not realized it.”

Māra responded, “Mañjuśrī, let me go! I will return to my abode. I will not commit any demonic acts.”

“Evil One,” replied Mañjuśrī, “if you are meant to do the work of the Buddha, why would I let you go?”

Māra responded, “Mañjuśrī, I am here to cause obstacles to the teachings of the Buddha, so how could I do the work of the Buddha?”

Mañjuśrī then said, “Evil One, to cause a māra to engage in the work of a buddha is a manifestation of the bodhisattvas’ skills and knowledge. A buddha who performs buddha activity is not remarkable. A māra who performs buddha activity is truly amazing.” Having said this, youthful Mañjuśrī transformed the evil Māra so that he obtained the appearance of a buddha, sat on the lion throne of a buddha, and had the eloquence of a buddha.

Then the evil Māra said, “Venerable ones, ask me anything you wish.

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I will then answer and put your minds at ease.”

The elder Mahākāśyapa inquired of the evil Māra, “Evil One, what are the bonds of a monk practitioner?”

Māra replied, “Venerable Mahākāśyapa, relishing the experience of concentration is a bond of a monk practitioner. Also, attachment to tranquility, practicing attainment in the sense source of neither perception nor nonperception, perceiving an essence in emptiness, perceiving wrong views as something to eradicate, perceiving an essence in the absence of marks, perceiving marks as something to eradicate, perceiving an essence in the absence of wishes, perceiving wishes as something to eradicate, perceiving an essence in nirvāṇa, and perceiving saṃsāra as something to eradicate—these are the bonds of a monk practitioner, Venerable Mahākāśyapa.

“Why is that? Venerable Mahākāśyapa, emptiness is not something that must be cultivated once views have been eradicated—rather, wrong views are themselves emptiness. The absence of marks is not something that must be cultivated once marks have been eradicated—rather, the very essence of marks is the absence of marks. The absence of wishes is not something to be cultivated once wishes have been eradicated—rather, the very essence of wishes is the absence of wishes. Nirvāṇa is not something that must be cultivated once saṃsāra has been eradicated—rather, the very apprehension of saṃsāra is nirvāṇa. Venerable Mahākāśyapa, nirvāṇa does not partake of any notions, assumptions, or apprehension of marks. Nirvāṇa is nothing other than birth, destruction, and exhaustion—and yet, nonorigination is itself, by nature, nirvāṇa.”

When this teaching was given, five hundred monks had their minds liberated from defilements, with no further appropriation.

The elder Subhūti addressed those monks,

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saying, “Noble ones, who has trained you?”

The monks responded, “One who has no attainment and no complete awakening.”

“What is that training like?” asked Subhūti.

The monks replied, “There is no guidance aimed at the abiding nature, yet there is also no absence of such guidance; it is known, just as it is. There is neither producing nor obstructing it; things are known to be sameness.”

When those monks gave that teaching, twelve hundred gods purified the Dharma eye regarding phenomena, so that it became clear and immaculate.

Elder Subhūti then inquired of evil Māra, “Evil One, what monks are worthy of generosity?”

Māra replied, “Venerable Subhūti, those monks who do not receive or accept anything, but sustain themselves exclusively on faith and devotion. Venerable Subhūti, monks are worthy of generosity when they regard themselves, the recipient monks, as illusions, and the offering as a hallucination, and they partake of it with neither grasping nor the absence of grasping.”

Śāradvatīputra then inquired, “Evil One, what is the Blessed One’s teaching on the imperturbable absorption?”

Māra replied, “It is the absorption by which bodhisattvas do not bring even exhaustion to exhaustion, since it is entirely exhausted. Likewise, they do not produce even the unborn, since it is naturally unborn; nor do they invoke an experience of even the absence of experience, for they know all phenomena to be naturally attained. Knowing this, they reach the attainment in which all feelings are the attainment of cessation and are seen to be sameness. In this there is nothing whatsoever to be seen, nor is there anything that is not seen. This is the Blessed One’s teaching on the imperturbable absorption.”

Maudgalyāyana then inquired, “Evil One, how do monks attain power over all mind states?”

Māra replied, “Venerable Mahāmaudgalyāyana,

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this occurs when monks understand all phenomena to have the characteristics of the liberated mind, without being attached to the characteristics of liberation. It occurs when they know that the mind is primordially liberated and beyond bondage and liberation. It occurs when they know that all phenomena are without form, because the mind is without form. It occurs when they see that all phenomena do not abide, because the mind does not abide. It occurs when they know that all phenomena cannot be grasped, because the mind cannot be grasped. And yet, even as there is no knowing the mind by means of the mind, it occurs when they know the essential nature of the realm of phenomena by means of the essential nature of the mind. It occurs when they attain the power of independence by means of the essential nature of the realm of phenomena. This is also the attainment of the miraculous powers of intention. Reverend Mahāmaudgalyāyana, monks like this have power over all mind states.”

Pūrṇa then inquired, “Evil One, how do monks teach the Dharma purely?”

Māra replied, “Venerable Pūrṇa, monks do so by not being attached to any notions of other or not other, even though they know all phenomena from each other. They do so by teaching that all phenomena are projections, and by understanding that all forms of syllables, speech, voices, and words are like echoes. They do so by seeing all those who listen to the Dharma as illusory beings, and by seeing the manifestations of their bodies to be like the moon reflected in water. They do so by knowing that all afflictions arise from superimpositions. They do so by not teaching the Dharma for the sake of possessing, discarding, avoiding, or obtaining anything. They do so without any hope of attaining mastery of the four types of correct understanding, and without any hope for approval. They do so by teaching the Dharma without asking for material possessions, and by knowing that, since their own minds are intrinsically pure, the minds of all beings are also intrinsically pure. Knowing that the mind is intrinsically pure, they see the māra of the aggregates as void.

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They perceive the māra of the afflictions to be fabricated. They know that the māra of the Lord of Death is unborn and beyond birth. With regard to the māra of the gods, these monks are unshakable and free of all assumptions. Monks like this are pure teachers of the Dharma.”

Upāli then inquired, “Evil One, how do monks uphold the Vinaya?”

Māra replied, “Venerable Upāli, when monks know all phenomena to be fully tamed, they understand that the limit of the beginning of transgression is identical with the limit of disengagement. They clear away their remorse over the arising of faults and are no longer so strict. Since they can overcome even the acts with immediate retribution, there is no need to mention minor wrongdoing related to behavior and discipline. As such, they accomplish proper Dharma conduct. They are experts at taming the afflictions. They perceive that temporary afflictions are not defiled, and that they arise. They do not teach afflictions as being inside, outside, or neither. They know that such an understanding of the afflictions is to know their nonexistence, so they do not try to eliminate them or make them disappear. Rather, they know all afflictions to be like clouds, in that they use the wind of wisdom and special insight to scatter them in a way that they do not go anywhere or to any place, nor do they remain. They know that afflictions are like the moon in water, in that they show their faces through the reflections of superimpositions. They know that afflictions are like a dark realm, such that they use the lantern of wisdom to illuminate the darkness. They know that afflictions are like thieves, ḍākinīs, yakṣas, and rākṣasas, in that if one investigates properly, they do not remain. They know that afflictions always exploit our vulnerabilities, in that they proliferate with improper mental engagement.

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They know that, through the knowledge of emptiness, the absence of marks, and the absence of wishes, one prevents afflictions from entering the mind. Thus, whoever knows afflictions to be as such has compassion for beings tormented by afflictions, and they clearly perceive that there is no self and no being. When this has occurred, they are known as true upholders of the Vinaya.”

In this way, all the great hearers asked evil Māra the questions they wished, and evil Māra answered all of them conclusively, setting their minds at ease.

Present in the assembly at that time was the god Susīma, who asked the evil Māra, “Evil One, youthful Mañjuśrī spoke about the workings of Māra in relation to the bodhisattvas, but would you please also clarify? Evil One, what are the workings of Māra for the bodhisattvas?”

The Evil One replied to the god Susīma, “Divine being, there are twenty particularly severe workings of Māra for the bodhisattvas. What are those twenty? (1) Pleasing, serving, and venerating those practitioners who seek liberation and fear saṃsāra are the workings of Māra. (2) Contemplating emptiness, yet forsaking beings, is the working of Māra. (3) Contemplating the unconditioned, yet being weary of conditioned roots of virtue, is the working of Māra. (4) Generating concentration, yet attempting to turn away from concentration, is the working of Māra. (5) Teaching the Dharma, yet not having great compassion for the audience, is also the working of Māra. (6) Searching for those who have qualities and who are worthy of generosity, while harboring anger toward those who are immoral, is the working of Māra. (7) Teaching the discourses of the hearers and solitary buddhas, while concealing the teachings of the Great Vehicle, is the working of Māra. (8) Hiding the profound discourses, while teaching various other topics, is the working of Māra. (9) Knowing the path of the bodhisattvas,

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yet not striving on the path of the perfections, is also the working of Māra. (10) Praising those who are particularly diligent, while not coaxing beings who are not diligent, is also the working of Māra. (11) Not actualizing the mind of awakening, despite having accumulated roots of virtue, is also the working of Māra. (12) Preventing others from grasping special insight, despite practicing special insight oneself, is also the working of Māra. (13) Seeking to terminate afflictions entirely, while aspiring for the afflictions in the continuation of saṃsāra, is also the working of Māra. (14) Using insight for analysis, while not maintaining one’s focus on great compassion, is also the working of Māra. (15) Any virtuous act that is performed unskillfully is also the working of Māra. (16) Not seeking the bodhisattva teachings, but rather, receiving the secret words of the lokāyatas, is also the working of Māra. (17) Being learned, yet being unwilling to share the Dharma out of anxiety that others will become learned, is also the working of Māra. (18) Working on worldly affairs without seeking erudition is also the working of Māra. (19) Failing to follow, serve, and venerate fellow bodhisattva Dharma teachers who practice the Great Vehicle, while delighting in dissimilar teachers who practice the vehicles of the hearers and solitary buddhas, is also the working of Māra. (20) When one has attained the greatness of resources, wealth, jewels, and power of Śakra, Brahmā, a world protector, a king, a merchant,¹⁵ or a householder, it is also the working of Māra if one abstains from following, serving, and venerating those endowed with the greatness of the Dharma. Divine being, these are the twenty particularly severe workings of Māra for the bodhisattvas.”

Then the Blessed One praised the evil Māra: “Evil One, you have explained the workings of Māra for the bodhisattvas very well—excellent! Bodhisattvas who hear about these workings of Māra and subsequently abandon them

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will attain twenty qualities that ripen awakening. What are those twenty? They are (1) great kindness, (2) great compassion, (3) not being weary of saṃsāra, (4) being accepted by a spiritual friend, (5) encountering buddhas, (6) hearing about the perfections, (7) taking part in the assembly of bodhisattvas, (8) attaining dhāraṇī, (9) attaining perfect eloquence, (10) realizing the superknowledges, (11) receiving teachings one has not heard, (12) manifesting the mind of awakening in life after life, (13) always taking ordination without interruption, (14) having all the freedoms, (15) accomplishing teachings exactly as they were heard, (16) using the knowledge of skillful means and wisdom to attract beings and accept them, (17) upholding the true Dharma, (18) being honest and nondeceptive, (19) abandoning all beloved things, and (20) not having anger toward any being. They will attain these twenty qualities that ripen awakening.”

The god Susīma then said to the evil Māra, “Evil One, the Blessed One gave his approval to you. Evil One, you have obtained a great boon.”

Māra said, “Divine being, I did not obtain any boon! Why do I say this? Divine being, by way of analogy, the display of a person possessed by a spirit is regarded as the expression of the spirit, not of the person. Divine being, in that same way, I am teaching due to the blessings of Mañjuśrī; this should not be seen as my own doing.”

The god replied, “Evil One, you have the marks of a buddha’s body, you sit on a buddha’s lion throne, and you teach the Dharma with a buddha’s eloquence. So are you not happy?”

Māra responded, “Although you see me as being ornamented, I know that I am tied with tight bonds.”

“Evil One,” said the god,

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“ask youthful Mañjuśrī for forgiveness, and he will release you.”

Then, by Mañjuśrī’s blessings, Māra replied to the god Susīma, “Divine being, one does not need to ask the bodhisattva great beings who have entered the Great Vehicle for forgiveness. Why is that? Because they are undisturbed and without anger. One needs to ask for forgiveness from individuals who are disturbed and angry.”

The god inquired, “Evil One, what is the patience of the bodhisattvas like?”

“Divine being,” replied Māra, “the patience of the bodhisattvas has twelve aspects. What are those twelve? It is intentional patience, because it is not artificial. It is altruistic patience, because it is without anger. It is honest patience, because it deceives no one. It is kind and compassionate patience, because it protects the poor and needy. It is patience in which actions are consistent with words, because it does not regress. It is a patience of emptiness, because it is free of views. It is a patience of confidence in the Dharma, because it is grounded in reality. It is profound patience, because it is selfless. It is appropriate patience, because it emulates the noble ones. It is true patience, because it is in harmony with dependent origination. It is a patience that is free from conformity and antagonism, because it safeguards all beings. It is an unborn and nonarising patience, because bodhisattvas have achieved acceptance that phenomena are unborn. Divine being, these are the twelve aspects of the bodhisattvas’ patience.”

The god then asked, “Evil One, if you were released, would you be happy?”

“Divine being, I would be happy—exhilarated!” replied Māra.

So the god Susīma said to youthful Mañjuśrī, “Mañjuśrī, please release the evil Māra, so that he can return to his home.”

Youthful Mañjuśrī

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then asked the evil Māra, “Evil One, who bound you? From what will you be released?”

“Mañjuśrī, I do not know who bound me,” replied Māra.

Mañjuśrī then said, “Evil One, just as you think you are bound when you are not, so all childish beings perceive the impermanent to be permanent, the painful to be pleasant, the selfless to be a self, the repulsive to be beautiful, the absence of form to be form, and the absence of feeling, perception, formation, and consciousness to be feeling, perception, formation, and consciousness. Evil One, if I free you, from what would you be freed?”

“I would not be freed from anything,” replied Māra.

“Evil One, in the same way, aside from understanding their mistaken perception, those who are liberated are not liberated from anything whatsoever. Thus, it is said they are liberated through understanding.”

At this point, youthful Mañjuśrī withdrew his blessing, so that the Evil One reassumed his own appearance.

The elder Mahākāśyapa then said to the evil Māra, “Excellent, Evil One—excellent! You have performed the deeds of a buddha!”

Māra replied, “Venerable Mahākāśyapa, this is not my doing. It is the work of youthful Mañjuśrī.”

The god Susīma then inquired of youthful Mañjuśrī, “Mañjuśrī, where should one seek the deeds of a buddha?”

“Divine being, one should seek the deeds of a buddha in the afflictions of all beings,” replied Mañjuśrī. “Why is that? Because if beings were not stricken with afflictions, the buddhas would have nothing to do. Divine being,

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by way of analogy, if beings did not fall sick, there would be nothing left for doctors to do. Divine being, likewise, if beings were not stricken with afflictions, there would be nothing for the buddhas to do.”

“Mañjuśrī, what must happen for a buddha to appear?” asked the god.

“Divine being, if there is birth, old age, sickness, and death, a buddha will appear,” replied Mañjuśrī. “Why is that? Because the blessed buddhas appear for the sake of eliminating them.”

“Mañjuśrī, once a thus-gone one has found awakening, what does he create? What does he prevent?” asked the god.

“Divine being, once a thus-gone one has found awakening, he does not create anything, nor does he prevent anything,” replied Mañjuśrī. “Why is that? Because, divine being, all phenomena are unborn and unceasing. Divine being, the appearance of a buddha is just an epithet for the unborn inherent nature of things.”

“Mañjuśrī, how are bodhisattvas perfect in their intentions?” asked the god.

“By not engaging with any phenomenon by means of a view of observation,” replied Mañjuśrī.

“How are they perfect in their altruistic intent?” asked the god.

“They are not attached to any inner or outer phenomenon whatsoever,” replied Mañjuśrī.

“How are bodhisattvas perfect in their generosity?” asked the god.

“They have cast off all afflictions, but do not abandon any being,” replied Mañjuśrī.

“How are bodhisattvas perfect in their discipline?” asked the god.

“They practice just as the teacher taught. They establish beings in discipline and, because of their altruistic intentions,

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The Chapter on Mañjuśrī’s Magical Display

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