The Sutra of Mañjuśrī's Treasure Store Manifestation (佛說文殊師利現寶藏經)

The Sutra on Manjushri's Manifestation of the Jewel Treasury, Scroll One

I have heard it said:

Verbatim: "At one time, the Buddha was dwelling in Shravasti, in the Jeta Grove, Anathapindada's Monastery, together with a great assembly of Bhikshus—a thousand two hundred and fifty in all—and ten thousand Bodhisattvas."

Standard Rendering: "Thus I have heard: once, the Buddha was dwelling in Shravasti, at the Jeta Grove monastery of Anathapindada. He was accompanied by a great assembly of twelve hundred and fifty monks and ten thousand Bodhisattvas."

At that time, the Buddha was seated in the Karila Lecture Hall, surrounded by an incalculable multitude of beings—hundreds of thousands—and was expounding the Dharma. Then Manjushri, accompanied by five hundred bodhisattvas, together with devas, Shakra, Brahma, and the retinues of the Four Heavenly Kings, proceeded to where the Buddha was. They bowed their heads at the feet of the Buddha, circumambulated him three times, withdrew, and sat down to one side.

Manjushri addressed the Buddha, saying: “World-Honored One, what teaching did you just impart? O honored one among gods and humans, I humbly ask that you explain it further.”

The Venerable Subhūti, drawing on the Buddha's majestic power, addressed Mañjuśrī: "Earlier, the World-Honored One spoke on the spiritual practice of disciples. Now, may you, O Exalted One, speak on the practice of the Bodhisattvas."

Manjushri replied to Subhuti: “What disciples and solitary practitioners do belongs to their own path, not to the way of the bodhisattva. So why ask about it?”

He said, “Please explain fully, and all who are truly receptacles of the Dharma will listen and receive it.”

Manjushri replied: "Venerable Subhuti, how do you determine who is a capable vessel and who is not?"

Subhuti said, "His disciples often attain liberation through hearing his voice. How can we know whether we are suitable vessels for this teaching or not? I ask this now, and I am eager to hear your answer."

Subhuti asked, "What makes a vessel fit for the Buddha's Dharma?"

Manjushri replied, "Hear this, Subhuti: Anything that emerges from darkness is *not* a vessel fit for the Buddha's Dharma. Rather, it is that which, while abiding *within* the darkness, illuminates it, yet does not fall back into darkness; that rescues living beings without becoming entangled in darkness—all such beings constitute true vessels of the Buddha's Dharma."

Also, Subhuti, if one, having attained the limit in learning and completed the dharma, views all people, sees without grasping, with a mind that fears and loathes impurity, who takes no pleasure in the three realms, then this person is not a vessel for the Buddha’s Dharma. On the other hand, if one may wander through the three realms for thousands of kalpas yet to come, without any fear or dread, free from the three defilements, who delights in birth and death as if strolling through a park or happily attending a lecture hall, journeying without entanglement in the six affairs — such a person is called a vessel for the Buddha’s Dharma.

"Furthermore, Subhuti, bodhisattvas manifest desire and attachment yet are free from the joy of desire. They manifest anger and irritation yet are without malice or harm. They manifest ignorance and delusion yet are without darkness or confusion. They manifest as rough, stubborn, and even as butchers or executioners, yet they remain without defilement.

They exist within the three realms and guide those who have no one to guide them. In the midst of chaos and confusion, they follow along without losing their composure. Toward the arrogant, they bow with humility. For all beings, they remove heavy burdens. They teach everyone so that the Three Jewels never cease. They attain the threefold insight and manifest it universally. This is what it means to be a vessel of the Dharma."

Then Subhuti asked Manjushri: "All dharmas are equal — they all arise from the same fundamental reality. So how can we distinguish which containers are suitable vessels (for the teachings) and which are not?"

Manjushri replied: "Consider this: a single lump of clay is taken by a potter. From that same lump, he shapes various jars and vessels. All are fired together in the same kiln. One jar is later filled with clarified butter, another with sesame oil, another with sweet dew and honey, while yet another is used for filth and refuse. Yet the clay itself is identical and without difference between them. Similarly, Subhuti! All phenomena share the same nature; their fundamental source is one. It is through conditions and subsequent actions that distinctions arise. The jar of clarified butter or sesame oil represents the disciples and solitary realizers. The jar of sweet dew and honey signifies the bodhisattvas. And the jar that receives impurities represents ordinary people of lesser capacity."

Once again, he asked Manjushri, “Can you make those who have the capacity not have it?”

The master replied, "It can be used, but only by those who are ready."

Master Subhuti asked: “What is the reason?”

Gentle One, if someone clings tightly to all worldly attachments and desires— whoever still feeds on cravings and pursuits— they are not ready vessels for the true Dharma.

But anyone who can sever these grasping ties, who can let go of sensual and material cravings— that is the one who becomes a proper vessel for the Buddha’s teaching.

Then came the question: "Manjushri, what distinguishes receptacles?"

“Indeed, Subhuti. A vessel has neither high nor low.”

Question: "What does it mean, Manjushri, when you say that a vessel has no high or low distinction?"

He answered: "In truth, there is neither high nor low, for the Dharma abides without high or low, thus it becomes a vessel firm and solid. If there were activity of high and low, then one knows this is a vessel destined for destruction. You see, Subhuti! Just as the expanse of the sky is not a vessel that holds any particular medicinal herb, tree, plant, or the ten thousand things; likewise, Subhuti! A bodhisattva is a vessel for all the Buddha-Dharma, and there is no other vessel aside from this. Just as when a tree grows on the earth, the sky is the vessel that receives it and allows it to grow tall and large; likewise, Subhuti! A bodhisattva whose resolve is pure and universal, supported by the Perfection of Wisdom, is able to grow and flourish."

A disciple then asked, "Venerable Mañjuśrī, how can bodhisattvas sustain their growth and development?"

The answer said: "It is akin to empty space nurturing all things: a bodhisattva is like that. Just as empty space never increases or decreases, a bodhisattva’s true nature also is neither gained nor lost."

Again they asked, "Mañjuśrī, what is the meaning of this?"

The reply came: "It does not add to impurity, nor does it reduce the Dharma."

He further asked, "Mañjuśrī, what difference is there between a speck of dust and the Dharma of the Buddha?"

Answer: "For example, when approaching Sumeru Mountain, its light shines equally, causing all within its radiance to appear as a uniform golden color. Similarly, the Bodhisattva, with the light of Wisdom, dispels all defilements so that all come to share the same appearance: the hue of the Buddha-Dharma. Pray tell, Subhuti—this is why all defilements are the Buddha-Dharma. One who possesses the illumination of Wisdom should view them thus: They are equal and not different. All phenomena, these are called the Buddha-Dharma."

Question: "Then why is it said that all phenomena are the Buddha’s teachings?"

"To do as all the Buddhas do."

And Manjusri asked: "What, then, is the way of a Buddha?"

He replied: "Suchness is the same from beginning to end; it neither increases nor decreases. This is what is called 'Suchness.'"

One further asked: "Manjushri, what is the root, and what is the branch?"

The answer: The root is emptiness, the branches are tranquility—this is what is meant by "root and branches."

They further asked, "Manjushri, is there any difference between Emptiness and Serenity?"

The answer was: "It is like gold and jewels—are they different or not?"

Subhuti said, "They are essentially the same, just with different names."

He replied, "Indeed, emptiness and tranquility are merely different names; the wise do not cling to words or concepts."

Then he asked: "Manjushri, what is the mark of delusion? What is the mark of wisdom?"

He replied: “As the Buddha taught, ignorance manifests as the condition of causes and conditions, while wisdom manifests as the true meaning of the Dharma.”

The Venerable One further asked: "Mañjuśrī, what is the causal condition and characteristics of things?"

The Knowledge of the Twelve Links of Dependent Arising So then, Subhuti, depend on phenomena themselves. If one grasps at them and creates thoughts, then conceptual knowledge appears. If one does not grasp, not conceiving thoughts, no such knowledge manifests. When the confused mind grasps, thoughts arise, and based on that comes conceptual understanding and speech. When the wise do not grasp, conception does not arise, and there is no conceptual understanding or speech. If one does not abide anywhere, wisdom extends everywhere. This is the practice of the Noble One, who engages in action without grasping; To act while clinging to action is not the Noble One's way.

Subhuti asked, "Manjushri, what does it mean to be a sage or a holy one?"

They replied: "The wise and holy ones are those who move through emptiness without leaving a trace."

He asked again, “Mañjuśrī, are all dharmas truly the same as the stainless and empty, leading to liberation?”

"Yes, that is so.

Subhuti asked further, "Why is this happening?"

Manjushri said: "Just as all rivers flow into the great ocean and become one single taste, so too, Subhuti, does the purity of emptiness tame all things, uniting them into a single flavor for the liberation of all beings."

The Buddha asked further: "Mañjuśrī, what is meant by liberation?"

The Buddha said, "Subhuti, what is the reason for obstacles?"

He said, "Because there is no wisdom, there is therefore obstruction."

The Buddha replied: "That's correct, Subhuti. I speak of liberation in order to guide those who are still ignorant."

Manjushri then asked: "Since all phenomena are fundamentally without distinction, how then can there be any teaching about wisdom or ignorance?"

The answer said: "It is like speaking of water during the heat of summer, and also speaking of water in the cold of winter—the water itself is no different. In the same way, Subhuti, when one's thoughts are impure and clouded by defilement, having defilement leads to speaking without wisdom. But one who cultivates pure thoughts is free from attachment. Therefore, the wise speak of that which is true and upright, without any division between wisdom and ignorance."

Manjusri, Subhuti asked further, "What is the meaning of 'far-reaching'?"

The answer is: "Because its function manifests in two aspects."

Subhuti said, "Manjushri, is meaning difficult to see?"

Answer: "Because they lack the eye of wisdom."

Subhuti asked, "Is the truth difficult to grasp?"

Manjushri replied, "It cannot be grasped."

Subhuti said, "Is its meaning difficult to understand?"

"Because you don't understand," he answered.

Subhuti replied, "Is this truth so difficult to grasp?"

Answer: "Because they have already transcended all forms of conceptual thought and awareness."

Subhuti said, "Is this truth so difficult to express in words?"

The Buddha replied, "For the sake of emptiness and so on."

Subhuti asked, "Does the meaning then involve no thought?"

The Buddha answered, "It operates through non-conceptual activity."

Subhuti said, "Is the meaning without thought?" The reply: "Therefore, it cannot be spoken of." Subhuti said, "Does the meaning have no sages or saints?" The reply: "Therefore, it is free from concepts and attachments." Subhuti said, "Is wisdom revealed through the meaning?" The reply: "Therefore, there is no self-perception."

Subhuti then asked, "Manjushri, if the Tathagata says, 'Seeking benefit leads to not finding meaning, while not seeking benefit leads to finding meaning,' for whom are these words intended?"

Manjushri replied, "Indeed, Subhuti, there is no attainment in the meaning of benefit. If someone seeks to attain meaning, they gain no benefit from it, for meaning is inherently tranquil. If one, with body, speech, or mind, strives to attain benefit, they will not find it in the true meaning. As the Buddha said: 'Those who do not seek meaning attain it; those who seek meaning fail to attain it.'"

Subhuti further asked, "Manjushri, what does the Buddha mean by saying that all dharmas are no-dharma?"

"Yes, Subhuti," replied Manjushri. "The World-Honored One taught in the parable scriptures: 'You should eliminate even desires for what is correct, let alone what is incorrect! If you truly eliminate, then that correct thing itself is no longer considered correct in the usual sense.'"

Subhuti asked: "Manjushri, is the Dharma of the Buddha a 'non-Dharma'?"

Reply: "No. Dharma does not 'flourish,' and its not flourishing is what is called Dharma. As the Buddha said: 'All dharmas are ultimately no-dharma.'"

Subhuti said: "How extraordinary! This is truly difficult to comprehend. Manjushri, when new Bodhisattvas hear this teaching, they do not feel afraid."

Manjushri said: "Subhuti, there are four reasons why a lion’s cub can hear the lion’s roar and not be frightened, with its fur standing on end. What are these four? First, it is of true lineage; second, it is born of the lion; third, it is raised by the majestic one; fourth, it does not cling to any existence. These are the four. Similarly, one who practices this way is a true bodhisattva of the Tathagata’s lineage, born of the Tathagata and nourished by the Dharma, surpassing disciples and pratyekabuddhas, and not of their kind. Hearing that all phenomena are ultimately unalarming, such a person speaks freely without fear or trembling, without slackness or doubt. Moreover, Subhuti, does a young bird flying in the sky feel fear?"

They replied, "No."

Manjushri said: "Exactly so, Subhuti. A bodhisattva who abides in the realm of emptiness hears all teachings without fear. They are not daunted by any phenomena, nor do they waver in doubt. Because they thoroughly understand the nature of all things, hearing any discourse does not bring them fear or alarm."

Manjushri said to Subhuti: "Where does fear come from?"

Question: "Why do fear and terror arise?" Answer: "Because of attachment to seeing the body as self, therefore fear exists."

Manjushri said: "Because the bodhisattva understands the nature of desire for the body, they are not afraid of any teachings about phenomena, nor do they feel frightened or anxious." </translation>

Subhuti asked, "Manjushri, if a Bodhisattva has realized the nature of stillness and has no attachment to the body, how then can one attain enlightenment?"

Manjushri replied, "Oh, Subhuti, a bodhisattva who perceives the attainment of the path and understands clinging to the self cannot attain the path. Therefore, if a bodhisattva were to perceive the attainment of the path and understand clinging to the self, they would not be able to achieve it."

Subhuti said: "Yes, Manjushri. When a bodhisattva practices great skillful means, do they see the self as grasping, yet not attaining enlightenment?"

Manjushri said: "Listen, Subhuti! A bodhisattva's wisdom and skillful means are the very essence of their enlightened nature. This is why a bodhisattva understands that clinging to the body does not lead to enlightenment.

Imagine taking a sharp axe and cutting down a great tree, splitting it into pieces, then placing all the pieces back where they fell. The tree would be whole again, as if never felled, never falling to the ground. In the same way, a bodhisattva with wisdom and skillful means has this sacred quality, and thus understands that clinging to the body cannot lead to enlightenment.

Sometimes, a heavy rain causes a tree to flourish, with its trunk, branches, leaves, flowers, and fruit all benefiting everything around it. Similarly, a bodhisattva who practices great compassion and loving-kindness—while still recognizing the nature of clinging to the body—manifests in various forms within the three realms, appearing in different shapes and colors to benefit all beings.

Furthermore, Subhuti, sometimes a sudden storm and fierce wind can topple that same tree. In the same way, a bodhisattva, through great wisdom, sends forth a gentle, nourishing rain, and while seated at the foot of the enlightenment tree, appears to fall."

At that time, the World-Honored One praised Manjushri, saying: "Excellent, excellent, Manjushri! You have quickly and fully explained that the wisdom and skillful means of all bodhisattvas are the foundation of the noble nature, and you have set forth the practice of great compassion and great loving-kindness. Now, Manjushri, listen further to what I have to say. Imagine a vast and powerful kingdom where clouds and mist rise from all directions. An immense hot stone appears, ready to burn the entire land—all its grasses and trees are about to be consumed. Then a great rain pours down in torrents, each drop as thick as a chariot axle, allowing all the plants to grow and thrive. In the same way, Manjushri, the bodhisattva, through wisdom and skillful means, uses expedient methods to appear in the realm of all ignorant, ordinary beings. There, they teach those who are deluded, manifest the conduct of noble ones, and, for those bound by the laws of birth and death, reveal the meaning that brings them joy and understanding."

“For example, there is a fragrant tree whose root, trunk, branches, leaves, flowers, and fruits each have their own distinct fragrance. In the same way, a bodhisattva, through the natural quality of wisdom, adapts to whatever each person desires. Based on their individual capacities and past actions, the bodhisattva teaches them in a way that brings them joy, opens their hearts, and helps them understand—all without ever abandoning the fundamental root of great compassion.

"For example, consider a great Mani gem called Shijiaweiluojia. When the King of Gods, Shakra, wears this jewel, it illuminates everything he wears, his retinue, his home, his lecture halls, and his palaces. All these become visible with pure and clear light, like that of a bright moon. Yet the great moon gem itself has no such intention. In the same way, the fruits of a bodhisattva's wisdom and clarity shine with pure liberation, like a moon jewel, revealing all truths and meanings clearly, all without any lingering thought or intention."

The Buddha said, "Manjushri, imagine a great luminous moon jewel called the Wish-Fulfilling Gem. It grants whatever people desire, providing them with abundance and fulfillment, yet the gem itself remains free from any thought. In the same way, a pure-hearted bodhisattva fulfills the various wishes of all beings, while the bodhisattva themselves harbors no such thoughts."

For example, just as in the vast space, a great fire may blaze and a great rain may pour down, yet space itself remains neither cold nor hot. In the same way, a bodhisattva dwells within the fires of the three realms, yet when abiding in the tranquil realm of non-action, feels neither cold nor heat.

"Consider the empty sky. Within it grow poisonous trees and healing trees alike—yet the poisonous trees do no harm to the sky, nor does the fragrance of the healing trees cleanse it. In the same way, a bodhisattva uses skillful means to enter into the poisonous trees of worldly afflictions and bring them to completion, while tending the roots and trunks of the healing trees of virtue. The stains and burdens of defilements do not cling to the bodhisattva; they purify the senses without any sense of purification itself. They engage with both sides without being tainted by either.

“It is like a leaking vessel: if you patch only one hole to stop the leak, but leave the rest unrepaired, it will still leak everywhere. In the same way, a bodhisattva abides in constant stability yet possesses great spiritual powers without any differing leaks. But when they choose to abide in a particular state, they then manifest different kinds of leaks, showing these diverse states in order to teach according to each being’s fundamental nature.”

"Just as a magnificent steed is strong and powerful, guarding the herds without thought for itself, so too does the bodhisattva embody great compassion, strong and mighty, surpassing all strengths to rescue others without a single thought for themselves."

A fierce lion, as king of all beasts, fears nothing except a great fire. In the same way, a bodhisattva fears nothing except falling into the stages of a disciple or a pratyekabuddha.

"For example, the Naga king Elapatra, though born as an animal, could still manifest pure and wondrous transformations—all because of the residual virtue from his past connection to Shakra (the king of gods). In the same way, a bodhisattva, even if reborn among animals, can teach the pure Dharma and guide them according to their past karma."

Just as striking wood yields fire and a bright pearl emits light—both are beneficial in their own way—so too, Manjushri, whether a practitioner has just set out on the awakened path, sits beneath the Bodhi tree, or will later arouse the mind of awakening, all these bodhisattvas equally burn away the dust of all defilements and the suffering of toil.

For example, all kinds of trees have different names, different colors, different branches and leaves, and different flowers and fruits. Yet every one of these trees depends on the four elements to grow and flourish. In the same way, a bodhisattva who practices many different paths and accumulates many different roots of goodness—all with the intention of attaining enlightenment—will give full support to omniscience and achieve it.

For instance, wherever a Wheel-Turning King goes, his seven treasures and four divisions of troops all accompany him. In the same way, a bodhisattva who attains the wisdom of skillful means and transcendent perfection enters every place, and all aspects of the path and its teachings follow along.

For instance, the king of birds, the garuda, if caught in a net, still lets out a mournful cry. In the same way, Manjushri, even if a bodhisattva falls into a nest of worldly attachments, yet has not fully understood the Buddha’s teachings, cannot let go of craving for the body, and has not escaped the three realms, still continues to roar like a lion, proclaiming the truths of emptiness, signlessness, and wishlessness, and explaining the nature of non-creation and non-ceasing.

For instance, the king of the kalavinka birds dwells on a mountain peak and refuses to sing; only when it finds its own kind does it sound its melodious voice. In the same way, Manjushri, if a bodhisattva enters among those who are still disciples, he does not speak of the inconceivable sound of Buddhahood. But when he is among bodhisattvas, he then speaks of what concerns bodhisattvas and teaches the inconceivable sound of Buddhahood.

It is like the wind from the blue-vast sky that cannot hold the earth firm, nor the Jambudvīpa continent, nor the trees, lecture halls, or dwellings. In the same way, Mañjuśrī, all disciples and pratyekabuddhas cannot bear the inconceivable names of the Buddha’s teachings, nor the pure and miraculous transformations of the Buddha’s spiritual powers. Those who have faith without doubt do not attain it through their own merit; it is the Buddha’s majestic power that enables them to have faith.

“Just as sunlight shines on both the pure and impure without feeling joy or disgust, and the sun and moon never lose their light, so too does a bodhisattva radiate the light of wisdom and skillful means while moving among disciples, pratyekabuddhas, and ordinary people. The bodhisattva does not feel delight when among disciples nor sorrow when among ordinary folk, nor do they ever lose their place of wisdom and skillful means.”

For example, in the Heaven of the Thirty-Three, when the Pāricchattaka tree first sprouts leaves, all the celestial beings see it and are filled with joy, thinking to themselves: "Soon this tree will have flowers and fruit, and it will reach its full glory." In the same way, Mañjuśrī, when a bodhisattva gives away everything they have without hesitation, all the Buddhas and World-Honored Ones praise that bodhisattva, saying they will soon attain the flowers and fruits of the Dharma and bestow them upon all beings.

It is like a tree that is soft yet deeply rooted. Even if it appears to bend, it never fears falling. In the same way, Manjushri, if a bodhisattva treats all with reverence and respect, they need never fear falling into the realms of disciples or solitary realizers.

Just as water flows downward to the ground, so too does the Bodhisattva, free from arrogance, humbly bow and take refuge in all-knowing wisdom.

Just as the great ocean, resting upon the earth and first among all bodies of water, receives and holds all rivers and streams, so too does a bodhisattva, through humility without arrogance, stand at the summit of all Buddha's teachings.

"Think of a great bright moon pearl, called 'Illuminating.' Everything one could wish for comes forth from it. No other moon pearl can compare with it. And when it illuminates all the other moon pearls and jewels, its own brightness does not diminish.

In the same way, a bodhisattva teaches disciples and pratyekabuddhas, guiding them to enter the path without falling into their limited ways."

"For example, the mandarava flower is soft, delicate, and wonderful, its fragrance spreading for forty li in every direction. In the same way, a bodhisattva, through sacred wisdom and great compassion, reaches out to all beings, bringing them peace and security."

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For example, in a time without a Buddha, the Udumbara tree bears fruit but no flowers. Likewise, as long as there are no Bodhisattvas, the flowers of the Buddha's Dharma do not bloom.

For example, just as the Anavatapta Dragon King, when it rains, its rain falls across all of Jambudvīpa; in the same way, a bodhisattva, when they let fall the rain of Dharma, it reaches all people and every living being.

Just as the great lake Anavatapta feeds four rivers that all flow into the ocean, keeping it ever full, so too does the Bodhisattva cultivate the four practices of gratitude in order to fill the great ocean of wisdom.

For example, before the great ocean existed, people in Jambudvipa could obtain naturally occurring small Mani pearls. In the same way, Manjushri, before awakening the bodhisattva intention, everyone relies on the dharma treasures of disciples and pratyekabuddhas.

As an illustration, any form or image that appears is composed of the four great elements. Likewise, a bodhisattva teaches the Dharma in order to liberate all beings and guide them into the Dharma's gate.

"Just as trees grown deep in the mountains do nothing for people's benefit, so too do disciples who fear the difficulty of birth and death bring no benefit to all beings. But it's like a healing tree planted in the middle of a great city that cures many people's ailments — a bodhisattva, by entering great compassion and awakening to all wisdom, richly benefits every living being with his jewel-like intention."

“Rainwater cannot linger on the ground for long; likewise, a disciple’s understanding of the teachings does not last. A great river in spring flows endlessly, never diminishing; likewise, a bodhisattva’s grasp of the teachings stands firm and enduring.”

"It is like a tree that grows on a mountain during winter: even if it is cut down, it quickly grows back. In the same way, Manjushri, the manifestations of the Buddha—even though the Tathagata has entered Parinirvana—the teachings of the Three Jewels will never cease."

Then the wise elder Subhuti said to the Buddha, "How extraordinary, World-Honored One! The virtues and practices of these bodhisattvas are so vast and immeasurable that they cannot be fully described. Just now, the Tathagata spoke of the true and authentic merits, and even these are hard to surpass. If a bodhisattva, upon hearing such virtues, feels neither elation nor anxiety, that is indeed excellent."

The Buddha said: "Because a bodhisattva is fundamentally pure of heart, upon hearing any teaching—whether wholesome or unwholesome—they do not become distressed."

Subhuti asked the Buddha, "What does it mean to be originally pure?"

The World-Honored One said: "There is no essential self, no essential life span, no essential physical form, and no essential ignorance or craving. There is no basis for what is 'mine' or 'not mine.' Thus, a bodhisattva attains purity by practicing with regard to all these essences."

Subhuti further asked, "World-Honored One, what does it mean to be pure?"

The Buddha said: "Not grasping, not rejecting—this is called purity. Not arising, not ceasing—this is called purity. No thought, no intention, no impurity, no cleanliness—this is called purity. No high, no low—this is called purity. No doing nor not-doing, no darkness nor light, no dust nor conflict, no liberation nor bondage—this is called purity."

Subhuti said to the Buddha: "If there is neither birth nor death, and no nirvana, then what is meant by ‘purification’?"

The Buddha said to Subhuti: "This is what it means to be pure—not clinging to nirvana, not distancing yourself from birth and death—that is true purity. It is like the purity of space: no one can make space pure. Likewise, a practitioner realizes this purity; no one can create it for them. If you hear this teaching without fear or resistance, that is what we call purity."

The Buddha said: "What do you think, Subhuti? Is there a pure dharma?"

Subhuti said to the Buddha, "It has been pure from the beginning."

The Buddha said: "When you hear various teachings, if you do not cling to the words themselves, that is what is called purity. But if you cling to the idea of 'no-examination,' how can that be called purity?"

Subhuti addressed the Buddha, saying: "The Dharma-realm is naturally pure, yet there is equal cognition."

The Buddha said, "What do you think, Subhuti? Can the realm of reality be known or apprehended?"

Subhuti said, "Yes, it can be known."

The Buddha said: "If the Dharma were something that could be known, then it would give rise to something else—that would be seeking the realm of Dharma, yet that realm itself would not fully know the Dharma."

The Buddha said: "Subhuti, if there were no understanding of the Dharma Realm as liberation, then one who understands the Dharma Realm would not attain liberation. So how can the Dharma Realm be truly known?"

Then the elder Subhuti fell silent and didn't reply. So Manjushri said to him: "Elder, why don't you answer when the World-Honored One has given us a teaching?"

Subhuti said: "The reason I remained silent was because from the very beginning, I had not yet aroused the aspiration for supreme, perfect enlightenment. Why is that? The eloquence of a disciple is limited and obstructed, but the eloquence of a bodhisattva is unlimited and unobstructed."

Manjushri further asked, "Subhuti, does the realm of reality have any limits or obstacles?"

"The Dharma realm is boundless and unobstructed."

Subhuti replied, "One who wishes to comprehend the entirety of the dharma realm creates obstacles with words and explanations. But one who truly understands that the dharma realm is limitless and inexhaustible will not be hindered by what is spoken."

He further asked: "What do you think, Subhūti? Does the Dharma Realm ever come to an end?"

Answer: "It cannot be exhausted. The Dharma is the universal gateway, and for this reason, it cannot be exhausted."

Manjushri said, "If the Dharma is truly inexhaustible, how then, O wise one, could you find any obstacle in expounding it?"

I tell you this: When my disciples teach the Dharma, their explanations encounter limits and obstacles. But when we contemplate the realm of Buddhahood, it is boundless and without measure. The teaching of the Dharma realm has no end and can never be exhausted.

Manjushri then asked, "What do you think, Subhuti? Can the Dharma truly be described in terms of boundaries or limits? Those who set boundaries to the Dharma are then dividing it into parts."

I do not say that there is such a thing as "realms of Dharma" or "no realms of Dharma."

Mañjuśrī said, "Why is it, O wise one, that you speak of various realms and states?"

Subhuti replied: "As I explained before, the eloquence of disciples is limited and restricted, whereas the eloquence of a bodhisattva is unlimited and unobstructed."

Manjushri said, "Venerable one, have you attained wisdom and insight?"

Subhuti replied, "That is true. This is how one attains enlightened wisdom."

Manjushri then asked, "Venerable one, what does it mean to be hindered by silence?" *(Note: This translation uses the historical spelling "Manjushri" as the standard English rendering of the Chinese name, and presents the dialogue in a naturally flowing modern English question.)*

A reply was given: "It is because disciples are unable to fully understand the fundamental nature of all people that they create obstacles with mere words. A bodhisattva, possessing eloquent wisdom, perceives the true root of sentient beings. Therefore, such a one is not hindered by the use of words."

Manjushri said: "World-Honored One, your eloquence and wisdom come from nowhere and go nowhere. Can this wisdom be limited in any way?" The Buddha replied: "No. This wisdom has no obstacle and no fixed abode."

Manjushri said, “If wisdom has no hindering characteristics and no abiding characteristics, why then do you remain silent as an obstruction?”

Subhuti replied, “Venerable Sariputra, the Buddha has praised you as foremost in wisdom. Please question this noble one, and he will explain it for you.”

Shariputra said to Subhuti: "Would you like to hear me speak of the Dharma taught by Manjushri? I will now explain it. Why? Because I once learned something about wisdom. In the past, Manjushri taught the Dharma before countless hundreds of thousands of Buddhas, and he made the great disciples remain silent.

I also recall a time when Manjushri and I went eastward together, traveling through countless hundreds of thousands of Buddha lands. We came to a world called 'Joyful and Pure,' where the Buddha is named 'Radiant Hero Tathagata,' the Unattached, the Perfectly Enlightened One, who is still teaching the Dharma today.

That Buddha had a great disciple named 'Sage and Wisdom Lamp,' who was foremost in wisdom. One day, just as the Tathagata was sitting in silent meditation, this disciple—Sage and Wisdom Lamp—leaped up to the Seventh Brahma Heaven. His voice then resounded throughout the entire Three-Thousand-Great-Thousand World, teaching the Dharma to all beings.

Manjushri and I both went to that land, accompanied by countless thousands of bodhisattvas and a hundred thousand devas, all attending and following Manjushri because they wished to hear the Dharma."

At that time, Manjushri went straight to the Heaven of Radiant Light and let out a mighty cry. That sound spread throughout the entire universe of a thousand million worlds, shaking the palaces of Mara and extinguishing all paths of suffering, bringing joy and faith to all beings.

Hearing that great sound, the senior disciple Holy Wisdom-Light Lamp was filled with terror. He instantly collapsed, unable to control himself—just as when a fierce gale arises, everything topples and can no longer stand firm. Struck with fear, his hair stood on end—a feeling he had never experienced before. He went to the Tathagata Radiant Light and addressed the World-Honored One: "Heavenly Honored One! Which monk in his form has made such a great sound? Hearing it, I was seized with fear and collapsed, unable to control myself—like a relentless wind that topples everything in its path."

The Buddha replied: "There is a bodhisattva named Manjushri, who has attained the stage of non-retrogression. With the power of spiritual mastery and enlightened wisdom, he has come to this land to see the Tathagata, pay homage, and ask about teachings. He just appeared in the Heaven of Radiant Light, raised this great cry, and made it heard throughout the thousand-millionfold world, shaking the palaces of Mara and extinguishing the paths of suffering, bringing joy to all."

The disciple said to the Buddha: "I wish to see Manjushri. Heavenly Honored One, to behold such a holy one would indeed be a great blessing."

Then, the Buddha Radiance instantly responded to the call and invited Manjushri. So Manjushri, along with the bodhisattvas and heavenly beings, suddenly descended from the sky and arrived at the place of the Tathagata, the Buddha Radiance. They bowed their heads to the Buddha’s feet, circumambulated him three times, and each used their spiritual power to create a Dharma seat and sat down.

At that time, the Buddha of Radiant Glory asked Manjushri, "Venerable one, for what reason have you come to this world? What do you wish to see and gather?" Manjushri replied to the Buddha, "I wished to see the World-Honored One, to bow in reverence, to pay homage, and to inquire about the Dharma, so I have come here."

The Buddha further asked, "Manjushri, how does one see the Tathagata with a pure vision? How does one pay homage to the Tathagata? How does one greet the Tathagata? How does one ask questions? How does one listen and receive what the Tathagata teaches?"

Manjushri said: "To see that all phenomena are still and pure is to see the Tathagata clearly. This true seeing has no body, no mind, no intention; no ritual, no reverence; no haste, no violence; no destruction, no dwelling. It is not something permanently attained; it arises from emptiness. It has no mental activity; it is always tranquil. This is how to see the Tathagata.

There is no self, nor do we create distinctions based on form. We do not use equality to assert equality, nor do we use delusion to assert delusion; everything becomes one and equal. The Dharma body of all Buddhas and World-Honored Ones is our own body. One sees oneself enter into what the Dharma body sees, yet there is no seeing and nothing seen, no far and no near. This is how to pay homage to the Tathagata.

To ask about the tranquil state is to have no thoughts, no perception of any phenomenon, and no perception of a lack of tranquil state. The self is already still; then, regarding all things, one becomes silent. Asking from this equal state is not asking from confusion. The one who wants to ask and the act of asking—those two are not separate. Seeking the unexcelled, the question itself purifies the threefold path. This is how to inquire of the Tathagata.

Asking without coming or going, without sinking or floating, with words smooth and pleasing to the Tathagata's intent, delighting all in the assembly without clinging to any other mind—by such questioning, one establishes countless people in the path of truth, never abandoning the armor of determination until reaching the Bodhi tree. This is how to listen and speak when approaching the Tathagata."

Then the Thus-Gone One, Radiant Enlightenment, praised Manjushri, the Wisdom Prince, saying: "Excellent, excellent! Benevolent one, you have come before the Thus-Gone One, prostrated in reverence, and inquired into the meaning of the Dharma." Then Manjushri asked the senior disciple of the Sage's Wisdom-Lamp: "Venerable sir, how do you see the Thus-Gone One and prostrate in reverence? How do you inquire into the meaning of the Dharma?" The disciple replied: "Manjushri, I am not capable of this, nor am I of such a rank. Disciples attain liberation through sound, and I do not understand this matter." Manjushri further asked: "Venerable one, when your mind realizes the truth, do you then speak of this faithful realization as liberation?" The disciple answered: "Manjushri, I am merely speaking in a rough manner; I have not yet explained the deeper meaning."

Question: "What is meant by elucidating the profound meaning of equality?"

Answer: "Not clinging to equality, not leading toward deep meaning."

Question: "How then can one speak of emptiness without depth, and realize emptiness without the notion of equality? When one understands this as the ultimate truth, it is to enter deeply into authentic meaning."

Question: "Would a beginner Bodhisattva be frightened upon hearing this?"

Manjusri replied: "You yourself are already frightened, let alone a beginner."

The Wise One said: "Nothing can frighten me."

Manjusri replied: "Then why were you just now afraid? Could it be that you have not yet grown weary of liberation?"

Answer: "It is not that I am not afraid, nor that I have not wearied, yet liberation is attained."

Manjushri said: "Even the wise once encounter fear—this is why I speak of benevolence. If the wise still experience fear, how much more so beginners?"

Someone asked Manjushri: "How does a bodhisattva attain liberation?"

Manjushri replied: "By reaching a state where there is no fear and no aversion to impurity."

The questioner asked again: "Manjushri, what does this mean?"

Manjushri answered: "Fearing neither countless demons nor their hosts, teaching the Dharma tirelessly and without weariness; never fearing the accumulation of infinite merit, or the planting of boundless wisdom, and carrying out practice without fatigue."

At that time, the various gods in the assembly each held rare and wondrous flowers, scattering them upon Manjushri and all said: "Wherever Manjushri resides, let it be seen as equal to the enlightened one; for in that place, the Tathagata's true presence is powerfully manifest. Manjushri, in his protection, uses all virtues to save and help all beings, teaching them through explanations."

Then Manjushri said to the disciple Sagely Wisdom Lamp Radiance, "The World-Honored One praises the wisdom of the elders—what is this wisdom? Is it conditioned or unconditioned? If it is conditioned, then it arises from factors; if it is unconditioned, then that also creates a mark."

The disciple replied, "What the sages and worthies contemplate is only the unconditioned."

Manjushri asked further, "Does the unconditioned have thoughts or speech?"

The disciple answered, "No, it does not."

Manjushri asked again: "Why do the holy sages and noble ones speak of the practice of the unconditioned?"

At that time, the disciples of the Radiant Wisdom Tathagata remained silent, unable to offer a reply. Then the Tathāgata of Radiant Light, the Worthy One, the Fully Enlightened One, said to Mañjuśrī: "Explain the Dharma gate for this assembly, so that the celestial beings may hear and receive it, and the assembled bodhisattvas may stand irrevocably on the path to unsurpassed enlightenment."

Mañjuśrī replied: "This Dharma gate is practiced in stillness. Within the gate of stillness, there is no spoken word; it is serene, for it is purity itself."

At that time, a bodhisattva named Dharmamati, who was present in the assembly, asked Manjushri: "When the Tathagata speaks of desire, anger, and ignorance, are these matters related to the tranquil teaching? Is that peaceful path indeed the calm and pure Dharma?" Manjushri replied: "What do you think, O virtuous one? Where do desire, anger, and ignorance reside? From where do they arise?" Dharmamati said: "They arise from thoughts and conceptions."

The questioner continued: "Where do thoughts and memories arise from?"

The reply: "They arise from habits and tendencies."

The questioner asked: "Where do these habits and tendencies come from?"

The reply: "They come from clinging to ideas of 'mine' and 'not mine.'"

The questioner asked: "And where do 'mine' and 'not mine' arise from?"

The reply: "They arise from attachment to the body."

The questioner asked: "And where does attachment to the body come from?"

The reply: "It comes from holding onto a sense of self."

The questioner asked: "And where does this sense of self arise from?"

The reply: "Mañjuśrī, the sense of self cannot be found anywhere, nor does it have a location, and yet it is not nowhere. Why is that? Because if you search for the self throughout the ten directions, it cannot be found."

Manjushri said: "Indeed, good son! If one goes to the ten directions to seek the dwelling of Dharma, it cannot be found, nor can it be seen. Why is that? Does that Dharma have a gate?"

They replied: "It has the gate of no-gate."

Manjushri said: "For this reason, I say that all Dharma gates are utterly silent. All teachings are a tranquil gate, quiet and yet leading to purity."

"When these words were spoken, eight thousand bodhisattvas attained the acceptance of the birthless nature of all phenomena. Then, Manjushri gave a detailed teaching to the assembly, rose from his seat, and departed. Therefore, Subhuti, you should understand this clearly: There are no fixed beings who are disciples or bodhisattvas. None of us can match Manjushri's eloquence. How could we possibly presume to debate the Dharma with him?"

At that time, the wise Subhuti asked Shariputra, “Venerable one, what other extraordinary spiritual powers and transformations have you seen in Manjushri as he travels to and from the various Buddha lands?”

Shariputra replied to Subhuti: "I recall that once, long ago, I traveled with Manjushri through many lands. In one buddha-field, a fire broke out and consumed the temple. But then, spontaneously, lotus flowers spread everywhere in full bloom. Manjushri walked upon them as they formed a path. Where the fire was raging, it became soft and gentle—like fine silk, delicious food, and fragrant sandalwood ointment covering the body, robes, and bedding. From that buddha-field, in the empty sky, a heavenly palace naturally appeared, adorned and majestic. All the bodhisattvas entered this palace and sat in meditation, entering a state of concentration.

In some buddha-fields, they manifest prosperity. They inspire great faith in all beings, leading to the realization of the Buddha’s own path. They practice a boundless, all-embracing compassion that rescues all beings. What is this boundless, all-embracing compassion that follows the Buddha’s path? It is this: All beings have the burning fires of desire, anger, and ignorance—the defilements. When one attains unsurpassed, perfect enlightenment—the highest, most true awakening—one cuts off these three poisons entirely. For the sake of all beings, one teaches the Dharma with a compassionate heart, entering a state of concentration. This is called the boundless, all-embracing compassion that follows the Buddha’s path."

"Shariputra, at that time, while dwelling alone, I thought to myself: 'I can travel through this universe of three thousand great worlds with my supernatural powers, just like Manjushri.' Then Manjushri, knowing my thoughts, came to me and said: 'We need your supernatural powers, Venerable Shariputra, to cross this world together.' I used all my powers to pass through a great fire, practicing diligently day and night for seven days. With Manjushri, I crossed that Buddha-land and then reached a second universe of three thousand great worlds. Its realm was also burning with vast flames, spreading throughout the entire Buddha-field. Manjushri stopped there and said to me: 'O, Shariputra! By whose supernatural power shall we cross this world?' I replied: 'We must rely on your powers, Venerable Manjushri, to cross this Buddha-land.' Then, in a single thought-instant, Manjushri filled that world with lotus flowers and immediately crossed with me, saying: 'O, Shariputra! Whose power is greater?' I answered: 'A sparrow compared to a maggot is like the golden-winged king of birds. These two cannot be compared. The king of birds soars countless times more than I, for I am like a maggot or a sparrow. This is how far apart our powers are.' Manjushri said to me: 'Why did you, Venerable Shariputra, think to yourself: "Manjushri's supernatural powers and my own are equal"?' And then Manjushri said: 'Applying this now, which one is wiser?' I answered: 'A disciple's sphere is limited and not yet transcended, so nothing is comparable. But when one sees their limits as transcended, then they become equal.' Manjushri praised: 'Excellent, excellent! O, Shariputra! As you say, in the past there were two ascetics living by the seashore. One was named Good and Excellent Dharma, and the other was Giving Faith and Peace. Good and Excellent Dharma had attained the five supernatural powers and enjoyed them; Giving Faith and Peace used spoken mantras to fly through the sky. Both ascetics, from the seashore, wanted to fly together across the great ocean to the other shore. Giving Faith and Peace thought to himself: "Good and Excellent Dharma's supernatural powers are equal to mine." Then they flew together across the great ocean to the land of female demons.'"

"At that time, the demoness played her musical instruments for the performers. Upon hearing the music and seeing the female demon, the faithful Immortal Xianren became terrified and fell from the sky to the ground, no longer able to recognize his home by the seaside. Seeing this, the good and wonderful Dharma took pity on him, reached out his right hand, and lifted him back to where he had been staying."

Manjushri said to Shariputra, "At that time, the good and wonderful Dharma Immortal was me. The faithful Immortal Xianren was you, Shariputra. In those days, that elder, though not of our kind, claimed to be our equal. It is the same even now."

Shariputra said to Subhuti: "I also recall that once I traveled south with Manjushri through many buddha lands, passing countless hundreds of thousands of buddha realms. There was a world called Adorned with All Wonders, where the buddha was called Jewel of Virtue and Honor, the Tathagata. We went to that buddha land, wanting to see the World-Honored One and pay homage. Manjushri said to me: 'Shariputra, do you see these buddha lands we have passed through together?' I replied: 'I see them.' Manjushri asked me: 'Shariputra, how do you see these buddha lands?' I replied: 'Some appear full of fire, some are incomplete, some are naturally like space itself, and some are established through spiritual power.' He then asked me: 'Shariputra, how then should one view this buddha land?' I replied: 'The one full of fire should be seen as full of fire; the incomplete one should be seen as incomplete; the one like space should be seen as like space; and the one established through spiritual power should be seen as established through spiritual power.'"

Manjushri said, "Just as Shariputra's state of mind is, so too is his teaching." I then asked Manjushri, "Venerable One, how do you view the Buddha lands?" Manjushri replied, "Listen, Shariputra! All Buddha lands are fundamentally empty space. Why? Because they are entirely like illusions. Appearing full of fire yet incomplete, they arise like space naturally established through miraculous power. How could one speak of causes or conditions that give rise to the activity of separation? Empty space has no conditions and naturally abides. In the same way, afflictions and defilements that stain the mind cannot establish purity."

"It is like the Buddhalands as numerous as the sands of the Ganges—though they are all engulfed in fire, the fire does not burn the open sky. In the same way, Shariputra, even if a person has committed offenses as numerous as the sands of the Ganges, accumulating vast wrongdoing and evil, their mind ultimately cannot establish itself in purity. However, if a man or woman can enter into the realm of pure reality—abiding nowhere, free from all hindrances, without forming concepts—nothing can cause their mind to settle or be grasped. This is called the 'Teaching of Non-Attainment.' Through this single approach, one can both comprehend and accept all teachings without any obstruction covering the mind’s true nature, and without distinguishing good from evil."

Thus said the venerable Subhuti: "I have witnessed with my own eyes Manjushri's miraculous powers and the way he teaches wherever he goes."

Once, the venerable Ananda said to Shariputra: "Indeed, sir, I too have witnessed the miraculous display of Manjushri in the Jeta Grove. I recall that when the Buddha was traveling in Shravasti, dwelling at the Anathapindada Monastery, he was accompanied by a great assembly of twelve hundred and fifty bhikkhus and twelve thousand bodhisattvas.

"At that time, a heavy downpour and thick fog persisted for seven days and seven nights. Among the bhikkhus, those who had attained great supernatural powers remained sustained through meditative absorption, entering the gateway of liberation and abiding in concentration, though they received no food. However, those who had not yet attained such mental focus—those still in meditation or waiting to enter it—went without offerings for five days and nights. Their bodies grew weak and emaciated, and they could not muster the strength to see the Buddha.

"I thought to myself, 'Some of these bhikkhus may not survive.' So I went to the Buddha and said, 'Lord, these bhikkhus have had no food for five days. They are so weak and famished they cannot even rise on their own.'

"The Buddha said to me, 'Ananda, go and tell Manjshri about this matter on behalf of the community of bhikkhus.'"

"At that time, I heeded the instruction and went to Manjushri's room. There, Manjushri was teaching the Shakra, Brahma, and the Four Heavenly Kings. I told Manjushri, 'The Buddha sent me here to ask you to set up an alms platform.' Manjushri said to me, 'Ananda! Please arrange the seats and when the time comes, strike the wooden gong.' I followed his instructions, spread out the seats, then returned to his room to see if Manjushri had left his chamber. But Manjushri remained inside, still teaching the Shakra, Brahma, and the Four Heavenly Kings. He entered a samadhi called 'Entering the Body Position,' and while in that concentration, he left his chamber and went into the city of Shravasti to beg for alms."

At that time, the tempter Mara thought to himself: "Now Manjushri is roaring like a lion as he walks through the city begging for alms. I should disrupt the virtue he is cultivating." So Mara used his power to arrange things so that none of the elders or common people in the city of Shravasti would go out to greet Manjushri or offer him alms. Wherever Manjushri went, the doors were shut and no one came out to meet him.

Then Manjushri, understanding that Mara was creating this obstacle, made a sincere vow based on the truth: "If every single hair of my body is filled with the virtue and wisdom that I have fully realized—if even a universe of worlds filled with Maras cannot compare to the virtue of a single hair on my body—and if this is truly the case and not false, then let Mara's illusions vanish. Let Mara himself go and announce in every street and at every crossroads that whoever gives alms to Manjushri will receive the greatest blessings. If someone were to provide offerings to all the attached beings in three thousand great worlds for a hundred thousand years, it would still not compare to the supreme blessings gained by offering alms to Manjushri."

As soon as Manjushri made this wish, everything happened just as he had intended. All the doors opened by themselves, and people came forward on their own to welcome him. But then the Evil One went into the streets and alleys, spreading a rumor at every crossroads and in every household, telling all the common people, elders, and Brahmins, "Whoever gives offerings to Manjushri will gain the greatest merit. Even if you were to support all the enlightened beings in a thousand worlds for a hundred thousand years, giving them everything they desire, that would not equal the merit of simply giving a single meal to Manjushri. That is the most powerful good deed you can do."

Then Manjushri transformed what he received into enough food to fill his alms bowl. It was all kinds of delicious food, each with its own unique flavor—the tastes were distinct and did not mix together at all. There was more than enough to feed all 1,250 monks and 12,000 bodhisattvas. Such was the miracle that Manjushri’s alms bowl produced.

At that time, after Manjushri had completed his alms round and left the great city of Shravasti, Mara followed him. Then Manjushri stopped along the path, placed his alms bowl on the ground, and said to Mara Papiyan, "You must lift this bowl and carry it before me." So Mara tried to lift the bowl from the ground but could not budge it. He said to Manjushri, "I truly cannot lift or even shake this bowl." Manjushri replied to Mara, "You possess great power and boundless supernormal abilities; lift this bowl with your miraculous might." Then Mara exerted all his divine powers but still could not lift it. He transformed his form and tried to raise the bowl, but could not make it leave the ground by even a hair's breadth.

At that time, Mara, astonished and amazed, said to Manjushri, "There is a mountain called Ishadhara. In but a moment's thought, I could lift it with my palm and toss it into the sky. But this small bowl—I cannot even move it, let alone lift it."

Manjushri replied to Mara, "The reason you cannot lift the bowl is because you always compare yourself to the great Bodhisattvas, and that pride weighs down your strength. It is for this very reason you cannot lift it."

Then Manjushri lifted the bowl from the ground and handed it to Mara, saying, "Mara, take this bowl and walk ahead."

At that time, Mara was deeply frustrated and miserable. He could barely lift the bowl. Though Mara was the sovereign ruler among the gods of the Realm of Desire, he now approached with twelve thousand gods in his entourage, the retinue surrounding him. Holding the bowl before him, he bowed at the feet of Manjushri. The gods said to Mara: "Honorable One, why are you holding a bowl in front of Manjushri, like a servant?" Mara replied to the gods: "One should not contend with the strong." They asked Mara again: "Honorable One, you also possess great supernormal powers and infinite strength—why can't you bear it?"

Then Mara, following Manjushri's holy guidance, spoke to the gods, saying: "Though I am a venerable celestial being, I lack true power. The power of Mara comes from ignorance; the power of a Bodhisattva comes from wisdom. Mara's power clings to views and remains stagnant; a Bodhisattva's power understands the great emptiness. Mara's power is deceptive; a Bodhisattva's power is truthful. Mara's power is based on 'mine' and 'not mine'; a Bodhisattva's power is great compassion and loving-kindness. Mara's power lies in the gates of desire, anger, and delusion; a Bodhisattva's power lies in the three gates of liberation. Mara's power wanders endlessly through birth and death; a Bodhisattva's power is the patience that neither arises nor ceases."

As the demon Mara spoke these words, among the assembly of gods, five hundred gods awakened the supreme intention of enlightenment, and three hundred Bodhisattvas attained the patience of the non-arising of all phenomena.

At that time, Manjushri and Mara Papiyas placed the alms bowl on the lecture hall. The Venerable Ananda did not notice this. When the meal time arrived and Manjushri still had not come out of his room, Ananda thought to himself, “Could Manjushri be deceiving the community of monks? I should go and inform the World-Honored One: ‘The time has come, but Manjushri has not emerged from his room.’” Ananda then went and said to the Buddha, “I have not seen Manjushri come out of his room.” At that time, the Buddha said to Ananda, “Have you looked on the lecture hall?” Ananda replied, “Yes, World-Honored One, I see the lecture hall filled with alms bowls full of food.” The Buddha said to Ananda, “Strike the signal and gather the community of monks.” I said to the Buddha, “Yes, World-Honored One, but there are so many great monks here! How can just one bowl of food be enough for all?” The Buddha said to Ananda, “Stop. Go in silence. Even if everyone in the universe were to eat from this bowl for hundreds of thousands of years, it would never run out. Why? Because of Manjushri’s holy power and spiritual transformation, this bowl of food is inexhaustible. Manjushri’s wisdom is perfect, sustained by his supernatural powers, and through his giving he has reached the ultimate transcendence.”

Ananda followed the instruction and struck the signal to gather the assembly. From a single bowl of rice emerged an array of flavors—delicious dishes of boundless richness and sweetness. It was like many vessels each holding different and distinct tastes, all offered to the assembly of monks and bodhisattvas. Everyone was fully satisfied, yet the food in the bowl remained as abundant as before, never diminishing.

Manjushri's Manifestation of Treasure Sutra, Scroll One