T454 The Sutra That Expounds the Descent of Maitreya Buddha and His Enlightenment and The Sutra of Mañjuśrī’s Questions

Fascicle Two

Chapter XV

Clarifying the

Schools

At that time Mañjuśrī addressed the Buddha:

World-honored One, after you enter nirvana, how will your disciples in the future be able to discriminate between the various schools? What will be the fundamental school?

The Buddha told Mañjuśrī:

There will be twenty schools that will keep the Dharma in existence for my future disciples. Members of all those twenty schools will attain the four realizations, and their tripiṭakas will be equal, without being inferior, intermediate, or superior. It is like the water of the ocean that is undifferentiated in taste. It is as if a man had twenty sons. This is truly what the Tathāgata has preached! Mañjuśrī, the two original schools derive from the Mahayana and from the perfection of wisdom. Mañjuśrī, just as earth, water, fire, wind, and space are that upon which all sentient beings reside, so is the perfection of wisdom. The Mahayana is the place from which all the śrāvakas, pratyekabuddhas, and buddhas derive. Mañjuśrī addressed the Buddha,

schools called?"

The Buddha told Mañjuśrī:

"World-honored One, what are these

The first two schools are, first, the Mahāsāṃghika (here [i.e., in Chinese]) this is called the Vinaya school that is an assembly of the great congregation of elders and juniors; second is the Sthaviravāda (Pāli Thera vāda) 97

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(here this is called the Vinaya school that is an assembly of the congregation of elders and unadorned elders). These two schools will arise one hundred years after I enter nirvana.

Seven schools will then emanate from the Mahāsāṃghika. Within the second hundred years after my nirvana there will appear a school called Ekavyāvahārika (lit.,

"grasping a single word"). (What they grasp

is identical to the Mahāsāṃghika, hence the term "single. ") Within this

second hundred years there will emanate from the Ekavyāvahārika a school called Lokottaravāda ("transcending worldly words"). (This means "reciting praises.

") Within this second hundred years there will

emanate from the Lokottaravāda a school called Kukkuṭika. (This is the surname of a Vinaya master.) Within this second hundred years there will emanate from the Kukkuṭika a school called Bahuśrutīya (i.e., "Erudite"). (This is from these Vinaya masters' erudition and wisdom.) Within this second hundred years there will emanate from the Bahuśrutīya a school called Caityaśaila. (This is the name of the mountain where these Vinaya masters lived.) Within this second hundred years there will emanate from the Caityaśaila a school called Pūrvaśaila ("East Mountain"). (This is another residence of Vinaya masters.) Within this second hundred years there will emanate from the Pūrvaśaila a school called Uttaraśaila ("North Mountain"). (This is another residence of Vinaya masters). Thus will seven schools emanate from the Mahāsāṃghika school. Along with the original Mahāsāṃghika, this makes eight schools. Within this second hundred years after my nirvana, eleven schools will emanate from the Sthaviravāda. Within this second hundred years there will appear a school called Sarvāstivāda (lit., "all is verbalized").

(These Vinaya masters take the three periods of time, i.e., past, present, and future, as existent, so that everything may be verbalized.) Within this second hundred years there will emanate from the Sarvāstivāda a school named Haimavata ("Snowy Mountain"). (This is also a residence of Vinaya masters.) Within this second hundred years there will emanate from the Haimavata a school called Vātsīputrīya. (This is the surname of a Vinaya master.) Within this second hundred years there will emanate from the Vātsīputrīya a school called Dharmottarīya ("Superior Dharma"). (This is the name of a Vinaya master). Within this second hundred years 98

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there will emanate from the Dharmottarīya a school called Bhadrayānīya. (This is the name of a Vinaya master.) Within this second hundred years there will emanate from the Bhadrayānīya a school called the Saṃmitīya ("Honored by All"). (Vinaya masters are considered important by all people.) Within this second hundred years there will emanate from the Saṃmitīya a school called Śaṇḍāgārika. (This is the residence of these Vinaya masters.) Within this second hundred years there will emanate from the Śaṇḍāgārika school called Mahīśāsaka ("Great and Undisposable"). (Just after this Vinaya master was born, his mother threw him in a well but his father followed and found him; although he had fallen down the well he did not die, so he is called "undisposable"; he is also called "able to shoot.

") Within this second hundred years there will

emanate from the Mahīśāsaka a school called Kāśyapīya. (This is the surname of a Vinaya master.) Within this second hundred years there will emanate from the Kāśyapīya a school called Dharmaguptaka. (This is the name of a Vinaya master.) Within this second hundred years there will emanate from the Dharmaguptaka a school called Sautrāntika. (These Vinaya masters adhere to the content of the sutras.) Thus will eleven schools emanate from the Sthaviravāda. Along with the original Sthavira vāda, this makes twelve schools. The Buddha spoke the following verse:

From the Mahāsāṃghika school

Will seven schools separate,

And from the Sthaviravāda eleven.

These are the twenty schools.

These eighteen and the original two

All derive from the Mahayana.

Neither correct nor incorrect,

I say that these will arise in the future.

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Chapter XVI

Miscellaneous

Questions

At that time Mañjuśrī addressed the Buddha:

World-honored One, in the future non-Buddhists will say as follows: "When the Buddha preached the Aggregation of Fire Sutra,sixty bhikṣus died, sixty bhikṣus quit the path, and sixty bhikṣus attained liberation. "

The non-Buddhists will also say the following: "The Buddha was not omniscient. Why? Because he did not perceive this eventuality ahead of time.

" How should we reply to non-Buddhists who speak thus? The Buddha told Mañjuśrī,

insects?"

Mañjuśrī replied,

The Buddha continued:

"If someone lights a lamp, does he not kill

"So it is, O Tathāgata.

"

I preach to sentient beings according to what they are able to bear. When I preach the Dharma, there are always causes and conditions that are relevant to the situation. Sentient beings such as the first sixty bhikṣus who have the karma of taking life must undergo the retribution for that. Those other sentient beings (i.e., the second group of sixty bhikṣus) were unable to accept the Dharma and therefore quit the path. Those other sentient beings (i.e., the last group of sixty bhikṣus) were able to accept the Dharma and therefore attained liberation. In all these cases this was due to the relevant causes and conditions; it was not something done by me. Why? The Buddha is born from the world, but I do not preach that the Buddha created the world. If a person takes life he shortens his own life span. If a person does not take life he will attain the fruits of a long life span and liberation. Although those sentient beings quit the path, I will certainly teach and save them in the future. Therefore, Mañjuśrī, the Tathāgata is without error.

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Mañjuśrī, it is like the sun and moon illuminating the kumuda, puṇḍarīka,and utpalaflowers,

24 which may be open or closed or already

fallen off. The sun and moon are without discriminating minds. Why? Because the sun and moon are without any mind at all. Since the sun and moon are without mind, the flowers open and fall off of their own— the sun and moon are without error. Mañjuśrī, my preaching of the Dharma is like this: There are sentient beings with long life spans and sentient beings with short life spans; there are those without illness and those with illness; those with many illnesses, and those with few illnesses; there are those who are detestable and those who are adorable; there are those of inferior, intermediate, and superior wealth and status; there are those born in Jambudvīpa, those born in Uttarakuru, those born in Aparagodānīya, those born in Pūrvavideha, those born in the realms of the four heavenly kings, or in the realm of neither perception nor nonperception. There are those born in the hells or as hungry ghosts, animals, or asuras.

For every sentient being, one's own karma is one's wealth, one's own karma is one's allotment, and one's own karma determines the location of one's rebirth. All these results are created by karma and not by anything else. There are sentient beings of superior, intermediate, and inferior abilities, but these distinctions are not of my creation. Why? Because the karmic activities of sentient beings becomes their wealth. At that time Mañjuśrī addressed the Buddha:

World-honored One, of those bodhisattva mahāsattvas who practice charity, there are those who give away their wives and children. For example, in his previous life as Prince Sudāna, the Buddha gave his two sons to an evil brahman, who then beat the two sons. World-honored One, why was [the prince] lacking in impartiality and compassion? A bodhisattva without compassion cannot be called a bodhisattva. Worldhonored One, must a bodhisattva have impartiality or not? If he must have impartiality, then how could this bodhisattva give his sons up to be beaten? If we are asked this, how should we reply? The Buddha told Mañjuśrī:

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Suppose someone has two sons and gave the younger son to the older. Mañjuśrī, would such parents have impartiality if the older son beat the younger son to death? Mañjuśrī, whose transgression would this be? Mañjuśrī said to the Buddha:

World-honored One, the parents in their impartiality would be without transgression; the older son would be guilty of the transgression himself. The Buddha told Mañjuśrī:

I always have impartiality with regard to sentient beings. Just as I consider Rāhula with affection, so do I consider Devadatta with affection. Mañjuśrī, for this reason the bodhisattva in the example you mentioned would be without transgression. Again, Mañjuśrī, consider the case of a person who donates food every day, and one day he gave food to a beggar who, after receiving the food, stole someone else's possessions. Mañjuśrī, whose transgression would this be?

Mañjuśrī addressed the Buddha:

World-honored One, it would not be the transgression of the donor of the food, whose only thought was of charity and who did not cause the theft.

The Buddha told Mañjuśrī:

So it is with the bodhisattvas, whose only thoughts are of giving and not of killing. Therefore, bodhisattvas generate the thought of harmlessness. If someone kills another, he commits the transgression of murder himself. The Buddha spoke this verse:

One must always practice impartiality

And be without any thought of harm while giving.

Even if someone else commits the transgression of murder, Retaining a spirit of impartiality leaves one without fault. If a sentient being has a life span or the conception of life span, And furthermore has an intention to injure or kill, 103

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And if that sentient being's life is now cut off, Then he who caused the injury is guilty of the crime of murder. If a sentient being is without any remaining life span But thinks of himself as having a life span, Anyone who generates thoughts of injury

Also may be said to be guilty of a crime. Devadatta and Rāhula

I cherish without distinction.

Such feelings of compassion

Are the bodhisattva's spirit of impartiality. Mañjuśrī said to the Buddha,

truly as you have spoken.

"

At that time Mañjuśrī addressed the Buddha: "World-honored One, so it is, so it is. It is World-honored One, in the future people will face the criticism that you, the Tathāgata, the World-honored One, have always said that if someone was able to explain the twenty-four locations he would be born in one of those twenty-four locations. The twenty-four locations are the king of a single continent, kings of two continents, kings of three continents, kings of all four continents, the four heavenly kings, and so forth, up to the king of the heaven of autonomous transformation of others (the sixth and highest heaven of the realm of desire); the great Brahmās and attendant Brahmās in the realm of form; those who have attained the fruit of stream-enterer and so forth, up to arhatship in the formless realm; those with great wisdom, those possessed of the various wholesome practices, and those who are immoveable in their absence of laxity. These are referred to as the twenty-four locations. You are at present able to explain these, so will you also attain one of these locations? When those of false views criticize thus, how should we respond? The Buddha told Mañjuśrī:

I did not preach that teaching for this reason. Mañjuśrī, even though the light of the sun and moon has the power to benefit the various flowers, it does not seek any gratitude or reward. Why? Because the sun and 104

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moon are without mind. Mañjuśrī, the Tathāgata is like this. It is because I do not seek reward that I preach the Dharma for people. Why? Because the Tathāgata is without mind. Mañjuśrī, in the midst of the myriad dharmas I am without defiled attachment. Therefore, Mañjuśrī, the Dharmas that I preach are without any concept of selfhood. Why? During the past three immeasurable eons I have donated to others my head, eyes, legs, marrow, brain, hands, legs, joints, countries, cities, wives, children, slaves, elephants, and horses. In all these various donations, I never had a single thought of seeking any reward. The Tathāgata does not seek worldly rewards. Why? Because the Dharmas that I preach are not for my own benefit. I have not preached for myself, nor for others, nor for both self and others. If I had preached the Dharma for self, for others, or for both self and others, then I would be subject to attachment. The Buddha told Mañjuśrī:

The sun and moon do not think,

'The flowers should reward my help to

them but they do not.

' This is because the sun and moon are without

mind. In the same fashion, the Tathāgata is also without mind. Why? The Tathāgata is without anything that can be grasped (i.e., anything that is perceptible). Because I am without anything that can be grasped, how could I attain a reward? Although it is said that I have attained unsurpassable and perfect enlightenment, I have actually never preached a single word. Why? Because there is nothing that can be grasped. The Tathāgata is without anything that can be grasped; the Tathāgata is without any attainment of the fruit of enlightenment. Why? Because I am free from suffering and pleasure. When I previously thought of the time at which I attained enlightenment, I realized that I attained all that I had sought, but I was without anything that was attained, without form, and without characteristics.

The Buddha spoke this verse:

Sun and moon illuminate the flowers without any thought of reward. The Tathāgata is without anything that can be grasped, and similarly [he] does not seek reward.

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At that time Mañjuśrī addressed the Buddha: World-honored One, in the past you have taught that every sentient being dies at his or her appointed time. Why is this? Although everyone must die, no one dies except when he is supposed to. Therefore, someone holding false views might say the following: "I may kill someone who has reached the time of his death, and as his killer I will be without any transgression. Why? Because it was the victim's time to die. Therefore I will not be guilty of the crime of murder. " How should we respond?

The Buddha told Mañjuśrī:

It is like a man who builds a palace and after its construction is completed he wishes to live there. Inquiring of the fortune-teller as to which days are propitious to live there and which days are not propitious, he is told that he should not move in. Why? Because [the palace] will be burned down, and it will burn down whether or not anyone sets fire to it intentionally. When the man asks what plan he might adopt to avert this, the fortune-teller tells him that he should diligently guard the palace. The man then diligently guards the house yet someone brings fire and burns it down anyway. Mañjuśrī, is the person who set the fire guilty of a crime? Mañjuśrī said,

The Buddha continued:

"World-honored One, he is guilty, he is guilty. "

So it is, Mañjuśrī, whether or not it is someone's time to die, anyone who kills a person will certainly be guilty of murder and must enter into the hells, just as in the burning of the palace. The Buddha spoke this verse:

Whether a person's time has arrived or not, Anyone who kills someone else

Must enter into the hells,

Just as in the case of the burning of the palace. At that time Mañjuśrī addressed the Buddha: World-honored One, in the future those of false views will speak as follows: 106

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Those who kill others are not guilty of murder. Why? The body is killed but the life is not destroyed. If the body were equivalent to a person's life, then any child who burned his parent's body after death would be guilty of murder. Why? Because the body would be considered equivalent to life. Therefore one should understand that the body is not equivalent to a person's life, and a life is not equivalent to one's body. Why? Because body and life differ. If the body were equivalent to life and life equivalent to the body, then to burn the body would be to destroy the life. If the life goes on in some later incarnation, then the body should go also to the same incarnation. But since the life is not burned up when the body is burned, one should understand that the body is not equivalent to life. Why? Because a person's life cannot be burned up. Therefore, the body is not the life, and the life is not the body. To kill the body does not therefore entail the transgression of murder. Why? Because the two are different.

Just as when a person asks directions, he only moves along the indicated road with his body but his life. does not "move" (i.e., is affected). So it is, World-honored One, that such people would hold that the burning of body and life are separate and the transgressions involved are also separate. Why? They point out that even if life proceeds to a later time (i.e., rebirth), the body remains. Therefore, one should understand that the body is not life.

World-honored One, is a person able to take another person's life or not? If a person is able to take a life then [that living thing] should not be born again. Once life has been taken, nirvana is not necessary to achieve escape from samsara. If the body is equivalent to a person's life, then by killing the body the victim attains nirvana. Why? Because there is no difference between the two. Therefore, there would be no retribution for killing. World-honored One, such people would say: If the body is killed, the life is born again to receive another identity, Therefore the person who does the killing is not guilty of murder. Why? Because the life is reborn. To be reborn is to be born in the hells, as an animal, a hungry ghost, as an asura,etc. Therefore, 107

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killing the body is not called taking life. Just as a teacher of meditation teaches his students to eliminate their mind, thought, and cognition: if one eliminates mind, thought, and cognition one will not be reborn. If one is not reborn one will have no subsequent body. To have no subsequent body is also to have no life. If one has no life, one will not be reborn. Thus meditation teachers murder people. World-honored One, how should one respond to persons having such false views?

The Buddha told Mañjuśrī:

There are two types of precepts, and those of body and speech are not the precepts for mind, thought, and cognition. If mind, thought, and cognition were subject to these precepts, then no one would be able to observe the precepts. Why? Because the mind clambers among the objects and is difficult to control, and it never stops. It is like a running river or a monkey. It is constantly moving without stopping—it cannot be controlled. Therefore, Mañjuśrī, there are no precepts for the mind, thought, and cognition. The precepts are only for body and speech. Mind, thought, and cognition are not where the transgression of murder occurs. Why? Because they are not the places where the precepts are observed. If the mind takes pleasure in meditation one will attain samādhi, and if the mind does not take pleasure in meditation one will not attain samādhi.Therefore, the students "murder" their minds with samādhi; the mind cannot be killed by a person. Mañjuśrī, it is thus that the samādhi would bear the transgression of murder, not the mind. Also, if one kills one's own body there is no retribution of transgression. Why? If a bodhisattva destroys his own body he only gains merit thereby. Since one's own body derives from oneself, then if one were to bear the fruit of transgression for killing oneself, one would also bear the transgression for injuring a finger while cutting one's nails. Why? Because one has injured his body. If a body dies of itself, other sentient beings will eat it. Since, however, one is originally without thoughts of charity, he will attain neither merit nor fault. Why? The bodhisattvas' discarding of their bodies on behalf of other sentient beings, on the contrary, does not bring 108

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indeterminate moral consequences—they attain only merit. Therefore, when the afflictions are extinguished, the mind is extinguished. When the mind is extinguished, thinking is extinguished. When thinking is extinguished, cognition is extinguished. When cognition is extinguished, the body is extinguished. When the body is extinguished, the life span is extinguished. When the life span is extinguished, life is extinguished. When life is extinguished, the senses are extinguished. When the senses are extinguished, the sense bases are extinguished. When the sense bases are extinguished, the sense objects are extinguished. When the sense objects are extinguished, the aggregates are extinguished. When the aggregates are extinguished, there is no continuity of personal existence. When there is no continuity, mind, thought, and cognition have no location. When mind, thought, and cognition have no location, they attain purity. So it is, Mañjuśrī. It is like a dirty robe that is cleaned with soap. The dirt is removed yet the robe remains. Why? Because the dirt is gone. Because the dirt is gone, the robe has become clean. Thus, Mañjuśrī, the transgressions are like the dirt [in a robe]. One washes away the dirt of the mind with the water of wisdom. By removing the mind's dirt it becomes pure.

The Buddha spoke this verse:

It is like a dirty robe

That is washed with soap.

Through washing with soap

The robe becomes clean.

Similarly, if transgressions

Are cleansed from the mind and consciousness,

Washed with the soap of wisdom,

Then the mind becomes pure.

At that time Mañjuśrī addressed the Buddha:

World-honored One, in accordance with their false views heretics might also say:

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If the Buddha is omniscient, why does he not realize ahead of time that the female non-Buddhists Sundarī25and Candramaṇi will slander him? Therefore, the Buddha is not omniscient because he cannot prevent such slander, which caused these two non-Buddhists to remain in evil modes of existence for innumerable eons and even to be cast into Avīci Hell.

World-honored One, how should we answer?

The Buddha told Mañjuśrī,

"Let me now ask you a question. Can a doctor

who knows the illnesses of colds and fevers of sentient beings cure a disease before it has arisen?"

Mañjuśrī answered,

The Buddha continued,

Mañjuśrī answered,

"No, World-honored One.

"

"Mañjuśrī, does such a doctor understand illness?" "Yes, World-honored One.

"

The Buddha said:

Mañjuśrī, I am like the doctor. I understand that sentient beings may have predominantly great desire, great anger, or great stupidity, and that they may have a long or short life span and evil or good karma. Although I have prior understanding of these things I do not speak of them when the time is not right. Mañjuśrī, in the past the two women Sundarī and Candramaṇi habitually killed sentient beings and committed evil acts. They have constantly reviled the sages and were cast into Avīci Hell. Mañjuśrī, I have not created the evil karma of sentient beings. If any sentient being is able to listen to the Dharma, I will preach it for them. If they cannot stand to listen, I will not do so. Mañjuśrī, if a person's illness is severe and untreatable, the doctor will go away without giving him even a little medicine. The Tathāgata does likewise. I know that these two types of people cannot be taught, so I am silent and do not even speak of any prediction of their future transgressions. Mañjuśrī, if a prediction can be made, I will make it. Just as I predict that a disciple will become a śrāvaka,a pratyekabuddha,or a bodhisattva, so might I not predict any such attainment of the three vehicles. Why? Because it is uncertain. Mañjuśrī, what do you think? If someone reviles space, how would space respond?

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Mañjuśrī said,

existent.

"

The Buddha continued:

"Space would say nothing. Why? Because space is non-So it is, Mañjuśrī. The Tathāgata is equivalent to space. Space would say nothing, and the Tathāgata would say nothing.

Mañjuśrī, this is a time in which the five impurities are prevalent. What are these five? They are the impurity of the eon, the impurity of sentient beings, the impurity of individual lives, the impurity of the afflictions, and the impurity of views. What is the impurity of the eon? When the three calamities occur sentient beings will be killed. They will suffer from famine and various types of illness. This is called the impurity of the eon. What is the impurity of sentient beings? There are bad sentient beings and good sentient beings; those of inferior, intermediate, and superior capacities; excellent and inferior sentient beings; the most excellent sentient beings and those who are not the most excellent sentient beings. This is called the impurity of sentient beings. What is the impurity of individual lives? There are sentient beings who live to be ten years old, or twenty, thirty, forty, fifty, sixty, seventy, eighty, or ninety years old, or a hundred years old, or two hundred years old, or four hundred years old, or eight hundred years old, up to a thousand years old. Because of such differences in ages, this is called the impurity of individual lives. What is the impurity of the afflictions? Sentient beings may be predominantly possessed of great desire, great anger, or great folly. This is called the impurity of afflictions. What is the impurity of views? There are false views, views involving being attached to the precepts, the view of permanence, the view of annihilationism, the view of being, the view of nonbeing, the view of self, and the view of sentient beings. This is called the impurity of views. The Tathāgata is entirely without these five types of impurity. The Buddha spoke this verse:

The Tathāgata is like space; how could he say anything. The Tathāgata is without the five types of impurity, and Hence he does not make predictions regarding the transgressions of those who revile him.

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At that time Mañjuśrī addressed the Buddha:

World-honored One, in the future those of false views will revile the Buddha, saying "If the Tathāgata is omniscient, why must he wait for sentient beings to commit transgressions before admonishing them?" The Buddha told Mañjuśrī:

This is actually a characteristic of my omniscience. If I were to admonish people in order to prevent them from committing transgressions, they would be right to revile me. Why? How could I speak of transgressions before they are committed? This is not a function of my omniscience. Why? Because I am without transgression. If I lacked feelings of compassion I would not extend benefit to and embrace sentient beings. It is like a person without a child who says that a child will be born to him at such-and-such a time. But this is false; how can such words be believed? Why? Because it has not really happened. Only after seeing the child born will anyone believe him. Thus it is, Mañjuśrī, that transgressions yet to be committed are not visible to humans or gods. How could they be prevented in advance? It is only after people first see their transgressions that they can control themselves.

Mañjuśrī, it is like a doctor who understands the causes of the illnesses of winds and fevers of sentient beings, as well as the medicines used to treat each disease. Suppose there were a strong and healthy person, without disease. Should the doctor treat such a person? Mañjuśrī said to the Buddha:

He should not treat such a person. If the person becomes ill, then the doctor should treat him. The people of the world will then praise the doctor as being the best.

The Buddha continued:

So it is, Mañjuśrī! All the śrāvakas and all the sentient beings have inclinations that should be controlled and those which should not be controlled. I know the mental activities of all sentient beings, but I do not control those who have not yet committed transgressions. If they have committed transgressions I admonish them. As long as I do so I will not 112

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be reviled by the people of this world. Mañjuśrī, there are superior, intermediate, and inferior sentient beings, and my admonishment of them is likewise.

Mañjuśrī, if one plants barley, sesame, and so on, can these plants be used immediately after they sprout? Mañjuśrī said,

ripened.

"

"They cannot be used. Why? Because they have not yet The Buddha told Mañjuśrī:

The good roots of all sentient beings have also not matured, so those sentient beings likewise cannot be admonished. Mañjuśrī, when the kumudaand utpalalotus flowers first form, is the illumination of the sun's light able to make them open? Mañjuśrī said,

newly formed.

"

The Buddha told Mañjuśrī:

"It cannot make them open. Why? Because they are just It is the same with good roots that are not [yet] mature. Thus I cannot admonish sentient beings before they have committed transgressions. Why? Because it is not the right time to do so. If it is not the time for them to be admonished, sentient beings would not accept my instructions and would say "I am without transgression, so why should I be admonished?" Mañjuśrī, can rice that has been planted be reaped before it is ripened? Mañjuśrī said,

"It cannot be reaped. World-honored One, how could it flower except at the proper time, and how much less could it provide kernel and bran?"

The Buddha continued:

Mañjuśrī, my not admonishing sentient beings is also likewise. My disciples are without transgression and without the fruits of transgression against the precepts. Therefore, Mañjuśrī, I do not admonish them to prevent them from committing transgressions. The Buddha spoke this verse:

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The Sutra of Mañjuśrī's Questions Admonishments made before there is any crime Would not be taken seriously by sentient beings. Therefore, only when a crime is apparent Do I then admonish.

It is like a seedling

That has not yet matured.

The bhikṣus who are without transgression Are likewise not admonished.

At that time Mañjuśrī addressed the Buddha: World-honored One, those of mistaken views will say as follows: "The god Maheśvara created this world. " How should we refute such mistaken explanations?

The Buddha told Mañjuśrī:

To speak thus is false and not true. Other adherents of false views will say:

The world was not created by Maheśvara. If it were, we would not be able to revile him. Why? Because the world would exist dependent on him. If the world existed entirely dependent on him, then Maheśvara would be the teacher of all the worlds and there would be no other teachers. Since all the different worlds have their own teachers, then the worlds cannot have been created by Maheśvara. If all phenomenal reality were dependent on Maheśvara, there should be no doubts regarding Maheśvara's role in that reality. Also, Mahe śvara would not allow anyone to speak like this. Sentient beings should not have any doubts regarding such explanations. Therefore, Mañjuśrī, you should understand that this world was not created by Maheśvara. You should understand that such explanations are untrue and false.

The Buddha spoke this verse:

If the various types of good and evil karma Were created by Maheśvara,

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Fascicle Two

Then the world would not be able to realize it

And no one would be able to explain it definitively. To speak falsity such as this

Is to speak in vain.

At that time Mañjuśrī addressed the Buddha:

O Tathāgata, He Who Should Receive Offerings, Omniscient One, Body of the Dharma, World-honored One, You Whose Body is Within the Dharma, You Who Have Made the Dharma Your Body—how could all the myriad dharmas be equivalent to space?

The Buddha told Mañjuśrī:

There is no body within the dharmas. Why? Because they are like space. If they were not like space, then space would exist. Why? Space is without location. It is called space because it is without location. Space is without any intention or pleasure by which it might be grasped, Furthermore, space is without essence and without action, for which reasons it is called space. Mañjuśrī, space is neither existent nor nonexistent. Why? Because it is without location and without the locations of being and nonbeing. Why? If a dharma were initially existent it would subsequently become nonexistent. If a dharma were initially nonexistent it would subsequently become existent. Or, if a dharma were initially existent it would subsequently be existent. If a dharma were subsequently nonexistent, then it was initially nonexistent. Thus it is, Mañjuśrī, these eight types of speech may be applied to all the myriad dharmas. I do not preach that the body is composed of existent form. Why? Because all the buddhas are equivalent to space. This is because both buddhas and space are omnipresent, because both are without thought, because both are without mind, thought, and cognition, because both are without location, and because both are without interior and exterior. It is for these reasons, Mañjuśrī, that I am called "World-honored One. "

Mañjuśrī, to be called a buddha is not to be aware with body, speech, and mind. Therefore am I called "buddha.

" Why? Because space is not

aware with body, speech, and mind.

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Chapter XVII. The Entrustment of the Teaching

The Sutra of Mañjuśrī's Questions

The Buddha told Mañjuśrī:

If one is without mind and ego the location may be existent or nonexistent, but if it is existent it will be definitively existent, and if it is nonexistent it will be definitively nonexistent.

Mañjuśrī addressed the Buddha:

There is no World-honored One and no Well-gone One. Why? Because you cannot be perceived, because you are equivalent to space. If you are equivalent to space, how could there exist the characteristic of form? If there existed the characteristic of form you would be impermanent. If you were impermanent, how could one say you are equivalent to space?

The Buddha told Mañjuśrī:

It is like clapping one's hands to make noise—does the sound arise from the left hand or from the right? If it arises from the left hand, then the sound should always exist. And the same [is true] for the right hand. Why? Because both hands always exist. With one hand there is no sound but when they are clapped together there is sound. The Buddha likewise comes out of the world but is not attached to the world. It is like a lotus that grows out of [muddy] water but is not touched by the water. When the hands are clapped together there is sound. This sound is existent as well as nonexistent, manifest as well as unmanifest, perceptible as well as imperceptible. Like the moon reflected in water—so is the Tathāgata, the All-knowing One.

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The Entrustment

of the Teaching

Mañjuśrī, if a person accepts this Dharma or preaches this Dharma, or recites it copies it, or teaches it to others, the merit attained will be immeasurable and will lead to the generation of omniscience. Such good men and women will enter the realm of buddhahood and will reside in the realm of buddhahood. If one were to complete a vow according to what one has learned from the Buddha, with the result that one filled up this world with the seven precious things, and if one donated various types of clothing to others day after day—the merit attained [from these acts] would be boundless and immeasurable. But if a good man or good woman accepts, recites, and copies this sutra, the merit attained from the former type of offering would not be equal to even a hundredth of a hundredth part, repeated a hundred times, of the latter [offering], and even so the latter type [of offering] would be greater by a factor of more than ten thousand. Why? Because it leads to the generation of omniscience. Offerings should be made to the location of the sutra; this ground is pure and can eradicate the various evils. This is a pure place, a serene place. This is the location where the gods practice, a location remembered by the buddhas. This is the ground on which the Tathāgata, who is revered by humans and gods, has stood.

At that time Ānanda addressed the Buddha,

is the name of this sutra? How should it be preserved?" The Buddha told Ānanda:

"World-honored One, what

This sutra is called the Sutra of Mañjuśrī'

s Questions.You should accept

and preserve it. It is also called "Various Joyful Teachings. " You should

accept and preserve it. It is also called "Cutting Off All Doubts. " You

should accept and preserve it. It is also called the "Sutra of the Practices of Bodhisattvas.

"You should accept and preserve it.

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505a

The Sutra of Mañjuśrī's Questions At that time Mañjuśrī addressed the Buddha: O World-honored One, Tathāgata, Arhat, All-knowing One, He Who Has Done What Is To Be Done, He Who Has Done What Can Be Done— you have discarded the heavy load and have cut off all the myriad fetters. You have eradicated all the afflictions, you have cleansed away all the impurities of the afflictions, you have subjugated the myriad demons, and you have attained the myriad dharmas of buddhahood. You are the all-knowing one, the all-seeing one. You have achieved the ten powers, the four types of fearlessness, and the eighteen unshared dharmas. You have completely mastered the five eyes, and your buddha eye is unimpeded. You see all the worlds as you wish. When I first attained enlightenment, who was it who had preached the Dharma before me, teaching how sentient beings could undertake pure and good practices? Who had the easy teaching for minimizing greed, anger, and folly? Who was able to manifest realization of wisdom? If those sentient beings had not heard this Dharma they would have certainly regressed. Therefore, I first preached the Dharma for them so that they are able to accept it without ridiculing it.

Mañjuśrī asked,

"World-honored One, what are the meanings of your titles Arhat, All-knowing One, and so on?" The Buddha told Mañjuśrī:

As for arhant,he who attains omniscience is called an arhant(arhat). Furthermore, what is the meaning of " a

" (the first letter in arhant)? The meaning of "

a

"is to pass beyond the realm of ordinary people. What is the meaning of "

r

"? The meaning of "

r

"is to attain the undefiled

from the defiled. What is the meaning of "ha "? The meaning of "ha

"

is to attain the brilliance of wisdom from destroying the afflictions. What is the meaning of "

n

"? Its meaning is to arrive at the enlightenment of ghee and not be bound by samsara. What is the meaning of "t"? Its meaning is to seek the truth.

What is the meaning of samyaksaṃbuddha? Its meaning is selfenlightened, enlightening others, and correct pervasive vision. What is the meaning of "

sa

"? It means that the dharmas are universally equal, 118

Fascicle Two

like space. What is the meaning of " m

"? It means the ability to extinguish conceit. What is the meaning of " ya

"? It means to discriminate the dharmas as they are. What is the meaning of " ṃ

"? It means to know one's

later bodies. What is the meaning of "k"? It means that mistaken karma is not karma. What is the meaning of " sa

"? It means to understand the limits of the transmigration through birth and death. What is the meaning of "b"? It means to be liberated from the fetters. What is the meaning of "

u

"? It means the ability to answer in response to questions. What is the meaning of "d"? It means to attain serenity. What is the meaning of "ha

"? It means maintaining the dharma-nature without essence and characteristics.

As for "He Who Has Done What Is To Be Done" (kṛta-kṛtya), when one discards the physical body, the hands and legs, one's task will be completed. This is called having done what is to be done. As for "kṛ, "

that which has been discarded cannot be discarded again. "K"refers to

seeing the myriad dharmas the same as one sees one's hand. "Ṛ"refers

to the continual presence of the gentle and direct mind. "K"refers to

cutting off the various karma-producing activities. "Ṛ"refers to eradicating the essences of the three types of karma. "Ṭ"refers to being

enlightened to the truth.

"Ya

"refers to the sound of extinction being like the creation of dharmas. "He Who Has Done What Is To Be Done" refers to having fully formed the various wholesome roots. "Discarded the heavy load" refers to never having to bear birth and death again. "Cut off all the myriad

fetters" refers to having cut off all the fetters of greed, anger, and delusion. "Eradicated all the afflictions" refers to having extracted from myself the myriad afflictions of the triple world. I am said to have "cleansed all the impurities of the afflictions" because I am without any lingering habits of karma and the afflictions. I am said to have "subjugated the myriad demons" because I have eradicated the myriad demons of death. As for having "attained the myriad dharmas of buddhahood, "

I have crossed over all the perfections of wisdom and have arrived at all the perfections of wisdom. This is called having attained the myriad dharmas of buddhahood. I am called the "all-knowing one" because 119

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505b

there is nothing I do not know.

"All-seeing one" means that I have witnessed all the myriad dharmas. That I have "achieved the ten powers" means that I have achieved divine powers according to the Dharma. If one were to calculate the power of the Buddha it would exceed the power of all sentient beings by a hundred times, a thousand times, a hundred thousand ten-thousandhundred-million times. The power of the Buddha is inconceivable and incalculable. The Buddha has achieved unlimited power; from the ten powers of the Buddha there proceed unlimited power. He has achieved all the myriad powers; this is called achieving the ten powers. The ten powers are the power of being where one is not, the power of karma, the power of meditation, the power of the senses, the power of desires, the power of essences, the power of the knowledge of the courses and outcomes of all paths, the power of knowledge of past lives, the power of the divine eye, and the power of the extinction of contamination. The four types of fearlessness are fearlessness of omniscience, fearlessness of the extinction of all contamination, fearlessness of the ability to preach about the hindrances to the path (i.e., the afflictions) and fearlessness to preach about the path of the extinction of suffering. The ten powers, the four types of fearlessness, great compassion, great empathy, great joy, and great equanimity are called the eighteen unshared dharmas. When the eighteen unshared dharmas are completely present, the five eyes are also complete. These are the so-called divine eye, the buddha eye, the dharma eye, the wisdom eye, and the physical eye. The Buddha has unlimited powers of vision. Why? Because my sense realms are unlimited. Therefore, the Buddha creates the five eyes without hindrance. There is noth-ing omitted from what I see because I am equivalent to space. With these eyes I see all the worlds: with my unhindered eyes I see the world and with my unhindered eyes I see the all the worlds. Having seen, I think thus.

For whom should I first preach the Dharma? Mañjuśrī, what is the meaning of my explaining these words?

Mañjuśrī addressed the Buddha,

One's point.

"

"I do not understand the World-honored

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Fascicle Two

The Buddha told Mañjuśrī:

There are in this buddha realm unlimited sentient beings, but it was only Ārāḍa Kalāma and Udraka Rāmaputra to whom I should have first preached the Dharma. There was none other than these two, but they had already been dead for seven days when I achieved enlightenment. Using my wisdom as a buddha, I first spoke to bodhisattvas of the tenth stage. Using my worldly wisdom, I preached the Dharma for sentient beings. Since these two people (i.e., Ārāḍa and Udraka) did not hear my Dharma they regressed, all for not having seven more days remaining in their life spans!

When the gods heard these words, they addressed the Buddha, "So it is,

World-honored One, Ārāḍa Kālāma and Udraka Rāmaputra had died only seven days before!"

The Buddha continued:

Mañjuśrī, what are the practices of the purity of sentient beings by which they may be transformed and easily taught? "Sentient beings" refers to people of great merit, and "purity" [refers] to their pure minds. "Good

practices" are [sentient beings'] practicing the various good roots, and "may be transformed" refers to their attainment of salvation through even briefly hearing me preach.

"Easily taught" refers to the ability to

discriminate the various dharmas. Well do they extinguish all the impurities of body, speech, and mind; they are not bound desire and views. If there are sentient beings such as these, should I first preach the Dharma to them! I will make them able to attain liberation and keep them from reviling me!

The Buddha spoke this verse:

Udraka Rāmaputra

And Ārāḍa Kālāma

Had died seven days before

I first attained enlightenment.

Afterward the gods

Came and told me,

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Thus it is, World-honored One,

Thus it is, O Well-gone One.

The two men have both died

And seven days have passed.

Mañjuśrī, there were no others of such nimble wisdom, only the Tathāgata, the Well-gone One, the World-honored One! At that time Mañjuśrī addressed the Buddha:

World-honored One, all the myriad types of merit are not equal to the intention to leave home to become a monk. Why? Because those who live at home have incalculable calamities, and because leaving home has incalculable merits!

The Buddha told Mañjuśrī:

So it is, so it is. It is as you have spoken. All the myriad types of merit are not equal to the intention to leave home to become a monk. Why? Those who live at home undergo numberless tribulations, while those who leave home receive numberless merits! Those who live at home create hindrances, while those who leave home are without hindrance. Those who live at home are saddled with various defilements, while those who leave home are free from various defilements. Those who live at home are engaged in unwholesome activities, while those who leave home are free from unwholesome activities. Those who live at home live in a defiled place, while those who leave home live in a place where defilement is removed. Those who live at home are immersed in the mire of desire, while those who leave home are freed from the mire of desire. Those who live at home follow the ways of foolish people, while those who leave home distance themselves from the ways of foolish people. Those who live at home cannot attain correct livelihood, while those who leave home obtain correct livelihood. Those who live at home have many enemies, while those who leave home have no enemies. Those who live at home have much suffering, while those who leave home have little suffering. Those who live at home live in a state of sorrow and distress, while those who leave home live in a state of joy. Those 122

Fascicle Two

who live at home descend the stairs to the evil modes of existence, while those who leave home take the path of liberation. Those who live at home abide in the state of fetters, while those who leave home abide in a state of liberation. Those who live at home have fear, while those who leave home are fearless. Those who live at home undergo punishment, while those who leave home are without punishments. Those who live at home abide in the state of injury, while those who leave home abide in the state that is without injury. Those who live at home are under great stress, while those who leave home are without stress. Those who live at home experience the suffering of greed for personal advantage, while those who leave home are without the suffering of greed for personal advantage. Those who live at home are in a place of hustle and bustle, while those who leave home are in a serene place. Those who live at home are in a place of parsimony, while those who leave home are in a place without parsimony. Those who live at home abide in base poverty, while those who leave home abide in lofty excellence. Those who live at home are scorched by the afflictions, while those who leave home extinguish the fires of the afflictions. Those who live at home always act on behalf of others, while those who leave home act on their own behalf. Those who live at home do the practices of the small-minded, while those who leave home do the practice of those with great minds. Those who live at home take suffering as pleasure, while those who leave home take transcendence as pleasure. Those who live at home increase aggravation, while those who leave home alleviate aggravation. Those who live at home accomplish the lesser Dharma, while those who leave home accomplish the great Dharma. Those who live at home are without access to the function of the Dharma, while those who leave home have the function of the Dharma. Those who live at home have many regrets, while those who leave home are without regrets. Those who live at home increase their blood, tears, and milk, while those who leave home are without blood, tears, and milk. Those who live at home revile the three vehicles, while those who leave home praise the three vehicles. Those who live at home are never satisfied, while those who leave home are always satisfied. Those who live at home are cherished by the king of the demons, while the demons fear those who leave home. 123

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506a

Those who live at home are strongly inclined to dissipation, while those who leave home are without dissipation. Those who live at home abide in disdain, while those who leave home abide in non-disdain. Those who live at home are the servants of others, while those who leave home are served. Those who live at home stay at the extremity of samsara, while those who leave home stay in the extremity of nirvana. Those who live at home are in the place of spiritual downfall, while those who leave home are in a place that has no downfall. Those who live at home are in the darkness, while those who leave home are in the light. Those who live at home are controlled by the senses, while those who leave home control the senses. Those who live at home increase their conceit, while those who leave home extinguish their conceit. Those who live at home abide in a base and lowly station, while those who leave home abide in a pure and lofty station. Those who live at home have many tasks, while those who leave home have nothing to do. Those who live at home have few rewards, while those who leave home have many rewards. Those who live at home are extremely deceptive, while those who leave home are straightforward. Those who live at home are always sorrowful, while those who leave home are always joyous. Those who live at home feel like they are being pierced by thorns, while those who leave home are unharmed. Those who live at home abide in a place of illness, while those who leave home are without illness. Those who live at home follow the dharma of decrepitude, while those who leave home follow the dharma of youthful vigor. Those who live at home dissipate themselves unto death, while those who leave home live on with wisdom. Those who live at home follow the dharma of deceit, while those who leave home follow the dharma of truth. Those who live at home are very busy, while those who leave home are not so busy. Those who live at home drink a lot of poison, while those who leave home drink ghee. Those who live at home are greatly distracted, while those who leave home are without distractions. Those who live at home abide in transmigration, while those who leave home abide in nontransmigration. Living at home is like poison, while leaving home is like sweet dew. Those who live at home are separated from that which they love, while those who leave home are without separation. Those who live at home are steeped in 124

Fascicle Two

folly, while those who leave home have profound wisdom. Those who live at home enjoy defiled dharmas, while those who leave home enjoy pure dharmas. Those who live at home lose inner deliberation, while those who leave home obtain inner deliberation. Those who live at home are without refuge, while those who leave home have refuge. Those who live at home are without distinction, while those who leave home have distinction. Those who live at home are unsettled, while those who leave home are settled. Those who live at home are unreliable, while those who leave home are reliable. Those who live at home have much anger, while those who leave home have much compassion. Those who live at home carry a heavy burden, while those who leave home let go of their heavy loads. Those who live at home are without any task of ultimate significance, while those who leave home have tasks of ultimate significance. Those who live at home have transgressions, while those who leave home are without transgression. Those who live at home suffer experience tribulation, while those who leave home are without tribulation. Those who live at home suffer from distress, while those who leave home do not suffer from distress. Those who live at home transmigrate through birth and death, while those who leave curtail transmigration. Those who live at home are defiled, while those who leave home are undefiled. Those who live at home have conceit, while those who leave home are without conceit. Those who live at home consider material wealth as precious, while those who leave home consider merit as precious. Those who live at home experience many disasters and epidemics, while those who leave home are free from disasters and epidemics. Those who live at home always regress, while those who leave home always advance. Those who live at home can do so easily, while leaving home is difficult to do. Those who live at home can act, while those who leave home cannot take action. Those who live at home succumb to the current of samsara, while those who leave home go against the current. Living at home is to be in the ocean of the afflictions, while leaving home is the boat by which that ocean can be traversed. Those who live at home live on this shore of samsara, while those who leave home live on the other shore of nirvana. Those who live at home are bound up by the fetters, while those who leave home are free from the fetters. Those who 125

506b

The Sutra of Mañjuśrī's Questions

live at home create enemies, while those who leave home destroy their enemies. Those who live at home are instructed by kings, while those who leave home are instructed by the Buddha. Those who live at home commit transgressions, while those who leave home are without transgression. Those who live at home are reborn into suffering, while those who leave home are reborn into pleasurable states. Those who live at home are shallow, while those who leave home are profound. Those who live at home easily gain companions, while those who leave home have difficulty gaining companions. Those who live at home are accompanied by a wife, while those who leave home are accompanied by samādhi.Those who live at home are caught in a net, while those who leave home rend the net. Those who live at home esteem inflicting pain, while those who leave home esteem inclusion of others. Those who live at home carry the banner of the demon king, while those who leave home carry the banner of the Buddha. Those who live at home reside in this world, while those who leave home reside in the other world. Those who live at home increase their afflictions, while those who leave home escape the afflictions. Living at home is like being a forest of thorns, while leaving home is to get out of the forest of thorns. Mañjuśrī, if I were to include all the criticisms of those who live at home and praise for leaving home, my words would fill space and I would never finish speaking! Mañjuśrī, thus it is said that those who live at home have troubles and those who leave home gain merit. At that time Mañjuśrī addressed the Buddha,

should the bodhisattva mahāsattvas think about?"

The Buddha told Mañjuśrī:

"World-honored One, what

Bodhisattvas should think to themselves:

When should I leave home and reside among the sangha? When should I wish for the unity of living in the sangha? When should I cultivate morality (śīla), meditation (samādhi), and wisdom (prajñā), as well as liberation and the perceptual understanding of liberation? When should I don the robes, like the great and venerable Sage? When should I attain the bodily marks of a sage? When should I go live in the forest, staying wherever I can? When should I beg for 126

Fascicle Two

food without generatingany thought of increase or decrease regarding good or bad, little or much? One may either attain or not attain food by almsbegging, and it may be hot or cold. Subsequently, one practices almsbegging in order to heal one's ills, just as one greases a wheel; in order to maintain one's life, one limits one's activities. When should I transcend the eight worldly dharmas, 26 so that I will

no longer be manipulated by those eight dharmas? When should I weary of the city and come to enjoy [living in] the forest, where the twelve sensory entrances alight on nothing that is not pleasurable? When should I become able to guard the six senses and attain samādhi? When should I subjugate the six senses, just as one controls servants? When should I sit in meditation and energetically recite the scriptures, taking constant pleasure in the eradication of the afflictions and the cultivation of all practices? When should I become satisfied? When should I no longer take pleasure in the things I formerly enjoyed? When should I become diligent and energetic on behalf of myself and others? When should I practice the paths practiced by the bodhisattvas? When should I become the most honored in all the world? When should I become liberated from the slavery of affection? When should I become liberated from the home? Mañjuśrī, these are the things about which bodhisattvas should think. The Buddha spoke this verse:

If a person contemplates with the mind of the bodhisattva, I will know that he will be endowed with various merits Immeasurable and infinite in number.

He will be able to attain the pure dharmakāyaof a buddha. And will neither enter the evil modes of existence nor experience the various types of suffering, but will

Completely accomplish the wisdom of buddhahood.

At that time Mañjuśrī addressed the Buddha:

World-honored One, there are buddhas who exist in other buddha lands. Some of those [gathered] here would like to see these buddhas. How might they be able to see them?

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The Sutra of Mañjuśrī's Questions

507a

The Buddha told Mañjuśrī:

The buddhas will never cease to exist for anyone who is able to singlemindedly think on the ten titles of the tathāgatas. Such persons will be able to hear the buddhas preach the Dharma and will see those buddhas in their fourfold assemblies. They will also increase their life spans and be without the various illnesses.

What are the ten titles? They are Tathāgata, He Who Should Receive Offerings, Omniscient One, He Who Is Sufficient in the Practice of Wisdom, Well-gone One, He Who Understands the World, Unsurpassed One, He Who Disciplines People, Teacher of Humans and Gods, and World-honored One. Mañjuśrī, those who think on these ten titles should first think on the Buddha's physical body with all its special marks. Next think on the dharmakāya,which has an inexhaustible life span. You should think as follows: "The Buddha is not the physical body, the Buddha is the dharmakāya.

" Grasp onto this thought firmly and visualize

the Buddha as if he pervades all of space. It is through taking pleasure in space that one understands all the doctrines.

Mañjuśrī, it is like the mountains of Sumeru, Yugaṃdhara, Īṣādhara, Sudarśana, and Khadiraka; Aśvakarṇa, Vinataka, Nemiṃdhara, and Cakravāla. Even though one's way might be blocked by all these mountains, if one single-mindedly thinks on the ten titles of the Buddha these mountains will be unable to hinder one. Why? Because of correct mindfulness and the holy power of the Buddha. Again, Mañjuśrī, if one thinks on the ten titles of the Buddha as if they are like space, one will be without fault because he understands them to be like space. Because one is without fault, he will attain the forbearance of the birthlessness of all dharmas. Thus one may rely on the names of the Buddha to increase one's correct mindfulness: seeing the Buddha's special marks, one's correct meditation is complete; and by being complete in correct meditation one will see those other buddhas. Just as a shape is visible when illuminated (i.e., reflected) on water or in a mirror, so will one see the buddhas. This is called the initial stage of meditation. One will eventually see all the buddhas of the ten directions with the same clarity of an image of the Buddha reflected in a mirror. Following this, one will only have to contemplate 128

Fascicle Two

the Buddha in correct mindfulness in order to generate the characteristics (i.e., the mental image) of that buddha, and since one is able to generate those characteristics at will he will always take pleasure in seeing the Buddha. When one performs this practice of mindfulness, all the buddhas will be manifested. One will neither attain their supernormal powers nor proceed to their worlds. Instead, he will merely see all the buddhas while remaining here in this world; he will hear those buddhas preach the Dharma and attain an accurate understanding of their teachings. Mañjuśrī addressed the Buddha,

treasure of meditation?"

The Buddha told Mañjuśrī:

"By what method can one generate this

Those wishing to attain this should associate with spiritual compatriots and should make offerings to spiritual compatriots. They should always generate zeal, without ever slacking off. They should never be remiss in wisdom, in immovable wisdom, in resolute wisdom, in astute wisdom. They should always immerse themselves in faith so as to make solid the roots of their energetic endeavor, and so they are not damaged by demonic monks or brahmans. On the basis of these four dharmas they will be able to generate this meditation.

Mañjuśrī addressed the Buddha,

one will be able to generate this meditation?"

The Buddha told Mañjuśrī:

"Are there yet other methods by which

With shame, repentance, reverence, and offerings one should serve those who preach the Dharma, just as if making offerings to the Buddha. On the basis of these four dharmas he will be able to generate this meditation. Or he will be able to generate this meditation by cultivating the thought of selflessness for ninety days, sitting upright in concentrated mindfulness, without any extraneous thoughts and—except while eating, walking, and elimination—never allowing any extraneous thoughts to arise. There are also four other dharmas by which one will be able to generate this meditation: seeing the buddhas, exhorting people to listen to the Dharma, not being jealous of those who have generated the intention to achieve enlightenment, and undertaking the bodhisattva practices. 129

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There are also four other dharmas by which one will be able to generate this meditation. The first is making images, the second is practicing charity toward believers, the third is teaching sentient beings so that they transcend their deceit and attain bodhi, and the fourth is guarding and embracing the correct Dharma of the buddhas.

There are also four other dharmas by which one will be able to generate this meditation: speaking little, not consorting with householders, living in harmony in the sangha, and not becoming attached to characteristics or indulging in quiescence. There are also various other dharmas by which one will be able to generate this meditation. There is the forbearance of the birthlessness of all dharmas, so that one detests all the various worldly practices and all forms of incarnation and never considers all the false views and all the five desires. One may cultivate the unlimited states of meditation, never becoming angry and always remembering the four all-embracing dharmas (i.e., charity, affectionate speech, conduct beneficial to others, and cooperative adaptation), generating sympathy, compassion, joy, and equanimity, without criticizing the faults of others. One may always listen to the preaching of the Dharma, straightforwardly cultivating the three pure types of karma (i.e., of body, speech, and mind). One may take pleasure in charitable donations without ever generating the thought of parsimony. One may take pleasure in giving the Dharma, without ever generating the thought of parsimony regarding the Dharma, rather cultivating forbearance and residing in peace with others. And if one is belittled, reviled, struck, or bound by another, he should think "this is my former karma coming to fruition" and should not become angry. One may preach the Dharma far and wide for others as he has heard and accepted it, causing them to consider cultivating the correct practice. One should not generate jealousy, nor praise himself and criticize others. One should transcend sleepiness and laziness, have faith in the Buddha, Dharma, and Sangha, and pay reverence to those monks of greater, equal, and lesser seniority. When one sees some small virtue in someone else, he should always remember it. One should speak the truth without any extraneous nonsense.

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Furthermore, Mañjuśrī, just as those who have left home are able to cultivate this meditation, so too are the householders also able to cultivate it. And just as the householders are able to cultivate this meditation, so too are those who have left home able to cultivate it. Both groups may preach it far and wide for others and cause others to cultivate it. How are householders able to cultivate this meditation? Through the fruits of their karma of faith they can reject all material wealth, take refuge in the Three Treasures, and accept the five precepts. Neither evading, breaking, defiling, or being remiss in the precepts, they can accept the ten wholesome paths (i.e., not violate the ten precepts) and bring about the generation of the various types of wholesomeness. Cultivating chaste behavior, they will destroy the five desires. Without generating jealousy, they will have no affection for wives and children but will always take pleasure in leaving home and accepting the eight precepts. Whenever they go to the monasteries they will have feelings of shame. They will always feel reverence toward those who have left home. Never keeping secret the Dharma, they will always take pleasure in teaching others. They will think with affection and reverence of the preceptors, teachers, and those who preach the Dharma. They will think of their parents and spiritual compatriots as if thinking of the Buddha. They will reside with their parents and spiritual compatriots, helping them live in peace. This is how householders can cultivate this dharma of meditation. How can those who have left home cultivate this meditation? The unviolated precepts, the undefiled, the precepts without a point of criticism, the pure precepts, the unpolluted precepts, the precepts not mixed with error, the nondependent precepts, the unattained precepts, the unfailing precepts, the precepts that have been praised by the holy ones, the precepts that have been praised by the wise ones: all are well guarded by the prātimokṣa,so as to accomplish all the various practices. Always fearing even small transgressions, they should be pure in action and pure in livelihood. They should take profound pleasure in the forbearance of the birthlessness of all dharmas, being fearful of emptiness, signlessness, and nonintentionality. Ever diligent, always displaying correct mindfulness, they should have faithful, compliant minds and achieve feelings 131

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of shame. They should not be attached to worldly dharmas and should not embrace jealousy. They should always cultivate the merits of ascetic discipline. They should find worldly language repugnant and take no pleasure in fancy speech.

They should be aware of kindnesses they have received and they should repay those received kindnesses. They should show reverence to preceptors and teachers without conceit. They should always take pleasure in [encountering] superior teachers and associating with reliable spiritual guides (kalyāṇamitra). Having reliable spiritual guides, they should inquire about the Dharma and practice the Dharma as they hear it. Whether they rely on written scriptures or on the instruction of teachers, they should always think of those preaching the Dharma, their parents, and their good friends as if embracing thoughts of (i.e., contemplating) the Buddha. They should take pleasure in monastic life and take no pleasure in being in ordinary society. They should be unattached to life and possessions, but rather be mindful of the thought (i.e., contemplation) of death and not depend on worldly benefit and growth. They should not approach what is forbidden and should not harbor craving. They should embrace the correct Dharma with affection and reverence. Neither accumulating robes and bowls nor accepting promises of lodging and food, they should always take pleasure in almsbegging at the appropriate times. They should always maintain a sense of shame and reflect on their own transgressions. They should not handle gold, silver, or precious things. They should not be bewildered regarding the true Dharma. They should always cultivate feelings of sympathy so as to be able to eradicate anger, and they should always cultivate feelings of compassion in order to eradicate the possibility of injuring others. Extending benefit throughout the entire world, they should have compassion for all sentient beings. They should always take pleasure in walking meditation and be without sleepiness and laziness. If they can maintain meritorious practices such as these, they will be able to cultivate this meditation. Furthermore, Mañjuśrī, they should fully develop all kinds of wholesomeness and always be mindful of the Tathāgata. Single-minded in contemplation, without becoming distracted, they should guard the senses and know when they've had enough to eat. Renouncing sleep and freeing 132

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themselves from the afflictions from dusk till dawn, they should meditate without attaching to the taste of meditation. Discriminating the characteristics of form, they should meditate on impurity without being attached to the aggregates, the sense realms, and the sense bases. They should not praise themselves or be conceited. They should create the mental image of the monastery with regard to all dharmas (i.e., think of every place they may be as within the safe confines of the monastery). They should generate the mental image of friendliness with regard to all sentient beings. They should disregard their own reputation and maintain the precepts. They should always practice meditation and have no distaste for erudition in the scriptures, but they should take pride in erudition. They are without doubt regarding the Dharma and do not revile the Buddha, nor do they criticize the Dharma and Sangha. They always associate with good people and disassociate from those who are not good. They take pleasure in the transcendent words preached by the Buddha. They adopt mindfulness of the six dharmas and cultivate the five bases of liberation. They are able to extinguish the nine types of anger and eradicate the eight types of laziness. They cultivate the eight types of energetic endeavor and practice the nine meditations. 27 They

cultivate the eight types of awareness of great persons. 28They achieve

the various states of meditation, liberation, samādhi,and meditative attainment (samāpatti). They are unmoved by all wrong views. They concentrate on listening to the Dharma and discriminate the various aggregates without becoming fixed in any of them. They fear samsara as if it were a bandit with a drawn sword. They think of the twelve sense bases with the mental image of empty aggregation, and they think of the eighteen sense realms with the mental image of poisonous snakes. They generate the mental image of serenity with regard to nirvana, and they contemplate the five desires with the mental image of thorns. They take pleasure in escaping samsara and are not argumentative. They teach sentient beings to cultivate the various types of meritorious practices. Those who are able to do as I have described will attain profound meditation.

Mañjuśrī, if the entire trichiliocosm were filled with dust, and if someone donated the same number of the seven precious things as there are 133

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dust particles in the world, what would you think? Would such a person's merit be great?

Mañjuśrī said,

The Buddha said:

"Extremely great, World-honored One.

"

I tell you now that if a good man or good woman were simply to hear of this meditation without feelings of fear, the merit attained would be even greater. How much more so for those who contemplate it with faith, practice it, and recite it! How much more so for those who preach it far and wide for others! How much more so for those who cultivate and attain this meditation—I would not be able to explain the extent of their merit! Therefore, Mañjuśrī, good men and good women should cultivate this meditation, they should remember this meditation. At the same time they should preach this meditation extensively for others. Mañjuśrī, during the conflagration at the end of the present eon, any bodhisattva who maintains this meditation will be unharmed by the flames. Even government persecutions, evil demons, and the various types of poisons will not trouble him, and the determinate retribution of deep layers of evil karma will be eradicated.

Again, Mañjuśrī, any great bodhisattva who maintains this meditation will be without illness, his six senses will be pure, and he will be without the myriad afflictions. Furthermore, Mañjuśrī, any bodhisattva who maintains this meditation will be protected by heavenly beings (devas) and dragons (nāgas). He will be admired by the heavenly beings and even the buddhas will always praise him. The heavenly beings will always take pleasure in looking on him and the buddhas too will always take pleasure in looking on him. Furthermore, Mañjuśrī, anyone who accepts this meditation will be able to hear all the dharmas he has not yet heard. Even while sleeping he will dream of this meditation. Mañjuśrī, even if I spent an entire eon or more than an eon explaining the merits of this meditation, I would not be able to finish. How much greater the merit of bodhisattvas who are able to attain this meditation! Mañjuśrī, it is like a man of great strength who walked toward the east for a hundred thousand years, and then did likewise to the south, west, and north, and above and below. What would you think? Would anyone 134

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be able to count how far he had traveled? Would it be one yojanaor two yojanas, or a hundred thousand yojanas?" Mañjuśrī replied:

Except for the Buddha, who is all-knowing, and Śāriputra, who has great wisdom, and the nonregressing bodhisattvas, no one would be able to count how far he had gone.

The Buddha told Mañjuśrī:

Suppose there is a good man or good woman who donates enough precious things to fill up all the places where that person went, and again suppose that there is someone who heard of this meditation and, after hearing of it, joyfully vowed to attain enlightenment and erudition in the Buddhist scriptures—the merit of the material donation would not equal even a hundredth part, a thousandth part, or even a hundred thousand-ten thousand-hundred-millionth part of the merit that arose from the joyful vow based on hearing this meditation! All the buddhas of the past will be joyful regarding this person, and all the buddhas of the present and future will be also be joyful! I will also be joyful! Mañjuśrī addressed the Buddha,

"World-honored One, so it is, so it is. The meritorious fruits of this meditation are truly inconceivable!" The Buddha told Mañjuśrī:

If a bodhisattva cultivates this meditation for a single day, the merit cultivated by all the sentient beings of past, present, and future will not be even a hundred thousand-ten-thousandth part of the merit gained from this meditation!"

The Buddha spoke this verse:

Thinking on the ten titles of the Tathāgata Brings unbounded merit.

Merit such as this

Cannot be calculated.

The difference between the extensive donation of precious things, As explained above,

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And hearing about this meditation and feeling joyful agreement Is so great as to be inestimable.

At that time Mañjuśrī addressed the Buddha:

World-honored One, flowers left over from the offerings can be used to heal a variety of illnesses or as antidotes to poisons, but what are the methods for this? There are flowers left over from offerings to the Buddha, flowers from offerings to the perfection of wisdom, flowers from offerings to the feet of the Buddha, flowers from offerings to the bodhitree, flowers from offerings to the locations of the turning of the wheel of Dharma, flowers from offerings to stupas, flowers from offerings to bodhisattvas, flowers from offerings to the congregation of monks, and flowers from offerings to images of the Buddha. What are the methods for using these flowers? World-honored One, how many types of mantra methods are there for using these flowers? World-honored One, how is it that all the various types of flowers may be included among the flowers of the Buddha? World-honored One, is there only one method for using these flowers, or are there many methods? Is there only one type of such mantras, or are there many types of mantras? The Buddha told Mañjuśrī:

There are various types of flowers and various types of mantras. For each individual flower the mantra is recited one hundred and eight times. One recites the mantra of the flowers of the Buddha, Namo buddhāya svāhā.

The mantra for use with flowers from offerings to the perfection of wisdom is Nama ārya prajñā pāramitāyāi svāhā.

The mantra for use with flowers from offerings to the feet of the Buddha is Nama padasthānābhyām svāhā.

The mantra for use with the flowers from offerings to the bodhitree is Namo bodhi vṛkṣāya svāhā.

The mantra for use with the flowers from offerings to a location of the turning of the wheel of Dharma is Namo dharmacakrāya svāhā. The mantra for use with the flowers from offerings to a stupa is Nama stūpāya svāhā.

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The mantra for use with the flowers from offerings to a bodhisattva is Nama bodhisattvāya svāhā.

The mantra for use with the flowers from offerings to the congregation of monks is Nama saṃghāya svāhā.

The mantra for use with the flowers from offerings to an image of the Buddha is Nama pratime svāhā.

Mañjuśrī, thus should you accept and maintain this mantra sutra. The Buddha also told Mañjuśrī:

Those who would use this method of the flowers and who are able to cultivate it with faith, whether monks, nuns, laymen, or laywomen, should first purify and cleanse themselves early in the morning. They should be mindful of the merit of the Buddha and revere these flowers, neither walking on them or stepping over them. According to this method, they should obtain a pure vessel in which to place the flowers. Using cool, hot, or cold water, they may grind up the flowers for use in anointing the body.

They may anoint themselves for any kind of pain in the head, or they may drink a tonic of ground flowers if they are suffering from diarrhea, loss of blood, or abdominal pain or discomfort. For sores in the mouth, they should prepare a potion of ground flowers and warm water, which is then drunk. If a person has a bad temper, one may use cold water or granulated sugar, into which these flowers are ground to make a flower potion that is then drunk. Or if someone is given to the defilement of great desire, a mixture of ashes and the potion containing ground flowers should be rubbed on the genitals. Or, again, the flowers may be ground into cold water and anointed on the head. The fetters of desire will then gradually disappear and he will be liked by everyone. If the heavens rain without cease, these flowers may be burned in an uninhabited place and the rain will stop. If there is a drought, the flowers should be placed in water in an uninhabited place, and after using the mantra and pouring cold water on top of the flowers, the heavens will send down rain. If a cow, horse, elephant, or so on is intractable in nature, feeding these flowers to [the animal] will subdue it. If the various types of fruit trees do not flower in abundance, use cold water and cow manure 137

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in which this flower potion is included. If the roots are inundated with this mixture and no one walks on them, the trees will flower in profusion. If the seedlings in the fields suffer damage from excess water, grind the flowers into powder and scatter it throughout the fields and the seedlings will flourish.

If there is some location on a high plain or on land that is without water, ask four bhikṣus to scatter flowers around the area and recite the mantra one hundred and eight times in a day. The following day they should scatter new flowers over the previous day's flowers, once again reciting the mantra one hundred and eight times. After doing this for seven days, water may be dug for and obtained. If there is much illness in a country, a mixture of cold water and ground flowers should be daubed onto kettle drums, which are then played loudly. Those who hear the sounds of these instruments will be healed. If an enemy country is about to invade, water with ground flowers should be scattered around the expected place of invasion and the enemy will scatter in retreat. If there is a large flat rock on some tall mountain, many bhikṣus may grind flowers on the stone, and when the flowers are ground completely they should be worshiped. After some time, precious jewels will appear spontaneously above the stone. A foolish person may take the flowers of offering, whether of a hundred varieties or as little as seven varieties, grind them into powder and mix it with milk curd. First he should recite the mantra one hundred and eight times. Forming the mixture into pills about the size of a knuckle, he should take one pill each day. When he takes them he should also recite the mantra one hundred and eight times. [Doing this,] he will gradually become intelligent and perceptive. In a single day he will be able to memorize a hundred verses.

If a person has some task to accomplish, he should first make offering with utpala, kumuda,and puṇḍarīkaflowers, flowers from either water or land, and flowers of a hundred different varieties. Then he should use water and ground flowers as required; daubing or scattering are both effective. If he can acquire a hundred varieties of flowers, he may scatter them as powder or use water to make pills. For a severe disease the flowers should be rubbed onto the sores, and the illness will be healed. For 138

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sores or boils or for various poisons, one may either take the pills or daub the flower potion [on the afflicted area] and the illness will be eliminated. If someone suffers from chronic coughing and loss of weight, the flowers should be ground into a potion of barley and wheat. Daubing this on the body will make the person well. Furthermore, the nectar of the malli(jasmine) flowers may be combined with the other flowers to make pills, which are then smeared on the forehead. Any enemies who see this will come to be one's friends. Mañjuśrī, these are the flower mantras: (1) Namo buddhāya svāhā. (2) Nama ārya prajñā pāramitāyāi svāhā.(3) Nama padasthānābhyām svāhā.(4) Namo bodhi vṛkṣāva svāhā.(5) Namo dharmacakrāya svāhā. (6) Nama stūpāya svāhā.(7) Nama bodhisattvāya svāhā.(8) Nama saṃghāya svāhā.(9) Nama pratime svāhā. Each mantra should be recited one hundred and eight times. You may preach these mantras everywhere, and the other types of flowers may be used according to this dharma of the flowers of the Buddha. The Buddha spoke this verse:

The dirt from beneath the feet of the good Is the most excellent thing of all. In all the worlds

Even a mountain of gold is no better. The dust beneath the feet of the Buddha Can eliminate sorrow and suffering, Unlike that mountain of gold,

Which only increases one's fears. The places touched by the feet of the Buddha and his wisdom, Those of his enlightenment, teaching, and Stupas; the places touched by the great bodhisattvas; The places of Buddhist monks; as well as the buddhas' images: These are the nine types of places To which one should make offerings, Which, in this world,

Should be worshiped and revered. 139

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