The Teaching on the Inconceivable Scope of a Buddha
- Language
- English
- Translators
- Erdene Baatar Erdene-Ochirhir, Jed Forman
- Extent
- 82 passages, 12,644 words
- Text
- complete digital text
- Source
- 84000 · Published by 84000 (v 1.0.2 2024). 84000: Translating the Words of the Buddha,… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…
Contents
- intro 84000's introduction — 13 parts
- 1 — 17 parts
- 2 — 19 parts
- notes Notes — 33 parts
Text
84000's introduction
intro.1
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.
intro.2
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.
intro.3
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,¹ proceeds in two parts.
intro.4
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.”
intro.5
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.
intro.6
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.”
intro.7
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.² 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.
intro.8
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.
intro.9
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.
intro.10
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.
intro.11
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 works³ 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 ce, which is included twice in the Taishō canon as Taishō 310-35 and Taishō 340.
intro.12
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.⁴ 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.⁵ It is not, however, included in the Phangthangma catalog.
intro.13
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.⁶
1.2
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.
1.3
“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.⁷ 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.”
1.4
“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?”
1.5
“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.’⁸
“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.”
1.6
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.
1.7
“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
1.8
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:
1.9
“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.
1.10
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.
1.11
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.
1.12
Reverend Subhūti, though such bodhisattvas may perceive saṃsāra as a pleasure grove or as a celestial palace, still they strive⁹ 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.¹⁰ 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.
1.13
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.¹¹ 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.¹² 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 expanse¹³ 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.
1.14
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 nondiscrimination¹⁴ 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,
1.15
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.¹⁵ 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.
1.16
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,¹⁶ 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.
1.17
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.
1.18
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.”
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!
2.2
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 sthitatve¹⁷ agalam¹⁸ anirjitaśatrujaye jayavati bhūtamati śame śānti aphu me phu phu me ¹⁹ dhire akhe makhe khakhe misile²⁰ agame phulate phula phule phaśu me²¹ śuśu²² me dhidhere anavanate sthitatve²³ kṛtārthe kṛtavīrya
2.3
vairocana saddharmabhaṇako ’sya sūtrasya dhāraka abhram ugata²⁴ iva sūrya svāhā | ²⁵
“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,
2.4
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,
2.5
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.
2.6
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
2.7
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;²⁶ (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;
2.8
(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 suffering²⁷ 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.
First 37 of 86 passages. Read on