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

Below is the translation of the title only, as per the specified output constraints:

Then, the demon king Mara, wishing to disturb the feast prepared by Manjushri, transformed into forty thousand monks. They wore tattered, filthy robes, stinking and unclean, carrying broken bowls. Their chests and backs were exposed, their faces ugly and deformed—some lame, some bald, some hunchbacked—and filled with anxiety, they sat among the assembly. They also held bowls to receive various offerings, yet their bowls of food never diminished. The monks created by Mara ate ravenously, but their bowls never emptied. Manjushri then displayed his miraculous power, filling the bowls of those transformed monks constantly. When they tried to bring food to their mouths, it stuck in their throats and they could not swallow. Their hands poised to bring food to their mouths, but their hands froze just before reaching their lips. They all collapsed to the ground, unable to regain their composure.

Then Manjushri asked Mara the Tempter, "Why are these monks not eating?"

Mara replied, "These monks are about to die. Could it be that they have been given poisoned food?"

Manjushri said, "How can a poison-free person administer poison? How can someone whose body is pure give filth or poison to others? It is lust, anger, and ignorance that are poison. For those Bodhisattvas who uphold the Dharma's rules and discipline, these poisons do not exist.

What is called poison is: acting without wisdom, attachment to love and desire, clinging to 'mine' and 'not-mine,' seeing through the lens of conditioned causes and effects, actions driven by name and form, creating inequality through conditioning, holding to ideas of self and others, being trapped by the five hindrances, grasping at the body, holding onto thoughts, being subject to the aggregates and sense-fields, dwelling in the three realms of existence, having taking and receiving, haste and violence, coming and going, regarding the body as an obstacle, cherishing lifespan, clinging to thoughts of purity, being obscured by anger and resentment, failing to understand the twelve links of dependent origination, arguing over views, endlessly holding onto one's own opinions, possessing thoughts, awareness, arrogance, notions of purity and impurity, dividing and categorizing all things, thinking 'this is enough,' observing existence and non-existence, clinging to actions and affections, thinking 'this is mine' with nowhere to go, fearing emptiness, conceiving duality and seeking to transcend duality, having fixed ideas about the signless, falling into notions of the signless, generating signlessness for what is unsought, creating ideas of attainment for what is unattainable, producing all kinds of theories about the inactive, initiating duality and seeking to transcend it, mistaking the Bodhisattva's Dharma for wrong Dharma, regarding wrong views as correct Dharma, mistaking evil companions for good friends, disrupting the Buddha's practice, slandering the true Dharma, being arrogant with no one to rescue you, fighting and cursing, mistaking truth for falsehood, mistaking deceit for sincerity, craving sexual desires while thinking you're at peace, seeing comfort in conditioned existence, seeking to teach while clinging to views about birth and death, and destroying the manifestation of Nirvana."

Mañjuśrī said: "Māra! The kind of teaching you describe is poisonous—it has no place in the Buddha's Dharma. The teaching of the deathless nectar is the Buddha's first teaching. The teaching of peace and safety is the Buddha's second teaching. The teaching of diligence is the Buddha's third teaching. The teaching of freedom from hatred is the Buddha's fourth teaching. The teaching of non-attachment is the Buddha's fifth teaching. The teaching of the true Dharma treasury is the Buddha's sixth teaching. The teaching without dispute is the Buddha's seventh teaching. The teaching of non-arising is the Buddha's eighth teaching. The teaching without grasping at self or other is the Buddha's ninth teaching. The teaching of non-slander is the Buddha's tenth teaching."

"First, the Buddha's teaching is to rescue, uphold, and protect. Second, the Buddha's teaching is tranquil and serene, arising from nothing. Third, the Buddha's teaching is to purify again and again, remaining calm without attachment. Fourth, the Buddha's teaching is to come with right intention and illuminate equally and clearly. Fifth, the Buddha's teaching is to be free from anger and to establish goodness. Sixth, the Buddha's teaching respects and accumulates all virtuous roots. Seventh, the Buddha's teaching is liberation upon liberation. Eighth, the Buddha's teaching transforms all different paths. Ninth, the Buddha's teaching is that for all desires, the wise have none—this is the teaching. Twentieth, the Buddha's teaching has no beginning, no end, no death, no rebirth."

"From fixing the mind through meditation comes the first teaching of Buddhism (note: one method is missing here). The teaching of mindfulness brings the second teaching. The teaching of cutting off attachments equally brings the third. The teaching of rejecting all evil without effort brings the fourth. The teaching of calming body and mind without duality brings the fifth. The teaching of faith as the ultimate strength brings the sixth. The teaching of awakening to all afflictions whether they appear or not brings the seventh. The teaching of fully understanding and embodying the path brings the eighth. The teaching of acting without excess and in stillness brings the ninth. The thirtieth teaching is the doctrine of stillness and peace."

"Calm and free from contention: this is the first teaching of Buddhism. Arriving at liberation through careful discernment: this is the second teaching of Buddhism. Without anger, with wisdom and debate: this is the third teaching of Buddhism. The Dharma's meaning is not separate from impermanence, suffering, emptiness, and sorrow: this is the fourth teaching of Buddhism. Neither praising nor condemning, yet without a self: this is the fifth teaching of Buddhism. Subduing all paths to attain stillness: this is the sixth teaching of Buddhism. Reaching the mind of non-action, crossing to the limitless: this is the seventh teaching of Buddhism. Crossing to the other shore, employing skillful means: this is the eighth teaching of Buddhism. Protecting all beings with compassion and kindness: this is the ninth teaching of Buddhism. Without harmful intent, with mercy and pity: this is the fortieth teaching of Buddhism."

"'To discard all possessions and don the armor of virtue, this is one teaching of the Buddha. To take joy in nothing, create nothing, and speak nothing, this is the second teaching of the Buddha. To have completed all that must be done and to give rise to wisdom, this is the third teaching of the Buddha. To be free from arrogance, never to cease contemplating the Three Jewels, this is the fourth teaching of the Buddha. To awaken the bodhisattva intention, bring peace to all beings, and purify them, this is the fifth teaching of the Buddha—because one no longer clings to any state of existence.'"

At that time, the five hundred celestial beings who had come with the demon Papiyan all awakened to the supreme and perfect intention. Together they said, "Venerable One, we too shall uphold the Buddha's teachings in this manner."

The Buddha then smiled. The venerable Ananda asked the Buddha, "Why does the World-Honored One smile? A smile surely carries meaning."

The Buddha replied to Ananda, "Do you see these transformed monks?" Ananda answered, "I see them."

The Buddha continued: "In the corrupt and evil age of the final five turbidities, when the Dharma is about to perish, there will be monks like these—insatiable, behaving poorly, careless in their robes, irritable and unstable. Why is that? Because, Ananda, at that time monks will show no respect when eating, will slander in various ways, will seek to associate with renunciants who violate the precepts and abandon the discipline, carrying their robes under their arms, disrespecting their senior teachers, confused in their conduct and associations, afflicted with illness, entering the monastic life only to gain renown, seeking respect without remembering the true Dharma. In that age, such people will appear among my followers—those who see nothing of the truth and whose conduct is impure. The heavenly beings will be sorrowful, and the evil forces will rejoice."

Ananda asked the Buddha, “Why does Mara rejoice?”

The Buddha replied: “These noble practitioners create their own obstacles for Mara. It is not that the demon Mara has overcome them or found an opening. Why is that? The evil Mara does not seek opportunities among those who are lazy. It is when a monk diligently practices as if his head were on fire that Mara seeks an opening in that very effort. Therefore, Ananda, you must practice with diligent effort and not be lazy. Attain what has not yet been attained; accomplish what has not yet been accomplished; achieve clear understanding and eliminate all uncertainty; subdue Mara’s retinue and carry forth the Buddha’s teachings; uphold the true Dharma and support the meaning of the scriptures. This is my teaching.”

When this teaching was spoken, five thousand monks gave up their hold on life and entered Parinirvana, saying: "We no longer wish to see the Dharma fall into chaos and decline." Sitting in space, flames arose from their own bodies, cremating themselves, while thousands of heavenly beings together honored their remains. Two hundred monks left behind defilements and attained the pure Dharma-eye; two hundred others achieved the state beyond arising, free from all outflows, with minds fully liberated. Thirty-two thousand heavenly beings attained the gentle acceptance of the Dharma's true nature. Brahma, Shakra, the Four Heavenly Kings, and their retinues all joined their palms and said to the Buddha: "Lord, may the World-Honored One remain long in the world and teach widely, so that we may not witness the Dharma’s corruption and extinction. Those who come to hear this sutra will never grow weary, will have no defilement, will not cling to any experience, will not let their mind settle anywhere, will not be disturbed by demonic forces, will have no sense of self, and will seek nothing—just like the venerable Shariputra and Manjushri the youth who manifest their miraculous powers to teach the Dharma." This is truly what I witnessed with my own eyes at that time.

Then the venerable Mahākāśyapa said to Śāriputra, "I too have witnessed Mañjuśrī’s miraculous transformations. Please listen. Not long after the Buddha attained perfect enlightenment, when I had just shaved off my hair and beard, Mañjuśrī came to this world from the buddha-land of the Tathāgata Ratnaśrī. He came wishing to see and pay homage to the World-Honored One."

At that time, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor, at the monastery for the solitary and impoverished. Manjushri spent the entire three months of the summer retreat without appearing at the Buddha’s side, nor being seen among the monastic community, nor attending the invitation ceremony, nor participating in the recitation of precepts. Then, when the three months of summer retreat were over and the renewal of precepts was still fresh, Manjushri appeared among the assembly. I asked him, "Venerable one, where have you been these three months? What have you been doing?" Manjushri replied, "Kashyapa, I have been right here in Shravasti, among the court ladies of King Udayana’s palace, and among the courtesans and children for these three months." I thought to myself, "How could such worldly people be on the same level as our pure monastic community in honoring the Buddha?" So I left the lecture hall, struck the wooden gong, and intended to expel Manjushri.

At that time, the Buddha said to Manjushri, "Do you see Mahakashyapa striking the wooden gong?"

Manjushri replied, "I see him, World-Honored One. He is doing this merely to expel me."

The Buddha said, "Manjushri, now manifest the miraculous power of your own realm, so that Kashyapa will not develop any negative intentions toward you."

Then Manjushri entered a samadhi called "Manifesting All Buddhas and Their Lands." As soon as he was in that meditative state, he saw that in each of the countless worlds of the ten directions, there was an elder Mahakashyapa, striking a wooden gong, trying to expel Manjushri.

The Buddha said to Kasyapa, “Why did you strike the wooden gong?” Kasyapa replied, “Lord, Manjusri has remained hidden and silent throughout the entire three months of summer retreat, concealing himself in a secret chamber—so I struck the gong to expel him.”

At that moment, the Buddha emitted a great light from his entire body, illuminating the ten directions. He said to me, “Kasyapa! Look now at the ten directions.” Immediately, I saw countless worlds beyond measure, each containing the Buddha’s presence, and in each, there was an aged version of myself striking the gong to expel Manjusri. Moreover, I saw other Buddha-fields, each filled with a Manjusri standing nearby.

The Buddha then said to me, “Great Kasyapa! Which Manjusri are you trying to expel? Are you trying to expel the Manjusri present in the countless worlds beyond all ten directions? Or are you trying to expel the Manjusri before you now?”

Filled with shame, I tried to place the wooden gong on the ground, but could not. No matter how I exerted my miraculous power, the gong would not fall—it simply remained suspended in the air. This was true here at the Jeta Grove, and equally true in all the Buddha-lands of the ten directions: all were perceived effortlessly, just as they truly are.

"The World-Honored One told me: 'Take refuge in Manjushri, and you will be liberated.' Then I bowed in Manjushri's direction from afar, and the bell striker fell to the ground. I approached the Buddha, prostrated at his feet, and said: 'I beg the World-Honored One to forgive my transgression. O, Heavenly One, I have witnessed Manjushri's manifestation. If I were to attempt to describe Manjushri's perfect wisdom—it is inexhaustible. The realm of a Bodhisattva's practice is boundless. Because I lacked wisdom, I struck the bell striker.'

The Buddha then told me: 'As you just saw, in the countless Buddha-lands in the ten directions where Manjushri sits beside the Buddha, Manjushri appears everywhere in those Buddha-lands. For three months, he does not appear, yet teaches all beings.' The Buddha said: 'Kashyapa, in this city of Shravasti, Manjushri leads five hundred women to awakening. He teaches and transforms the palace maidens of King Prasenajit, helping them attain non-retreating faith in the unsurpassed, perfect path. He also establishes five hundred boys and five hundred girls in non-retreating faith, enabling them to attain the unsurpassed, perfect path. He inspires countless people to achieve the state of a hearer or be reborn in the heavens.'"

I then asked the Buddha, "What Dharma did Manjusri teach that enabled him to save so many people?" The Buddha told me, "Ask Manjusri yourself what Dharma he taught to rescue that many." So I asked Manjusri. Manjusri replied to me, "Listen, Kashyapa! I teach the Dharma according to each person's fundamental nature, leading them to enter the true path. I guide people through various means: sometimes through play and entertainment, sometimes by walking alongside them, sometimes through sightseeing and offerings, sometimes through material generosity, sometimes by entering into their poverty and stinginess to lift them up, sometimes by manifesting pure conduct, sometimes by displaying supernatural powers and transformations, sometimes by appearing in the forms of Brahma or Indra, sometimes in the forms of the Four Heavenly Kings, sometimes in the form of a Wheel-Turning Sage King, sometimes in the form of the World-Honored One, sometimes in frightening forms, sometimes in rough forms, sometimes in gentle forms, sometimes through what seems unreal, sometimes through what seems real, and sometimes in the forms of various celestial beings. Why is this? Because people's fundamental dispositions and actions vary widely, I teach different kinds of Dharma to help each enter the path. Listen, Kashyapa! In this way and similar ways, I teach five kinds of Dharma to help people enter the true and reliable path."

I asked: "Sir, how many people have you saved?" He replied: "As many as the realm of reality itself." I asked again: "How vast is the realm of reality?" He replied: "As vast as the realm of space. All phenomena, the realm of space, and the nature of living beings are just the same. The nature of living beings, the realm of reality, and the realm of space—these three are one and the same, with no duality and no creator of duality."

I then asked: "Manjushri! Even though I see a Buddha, am I getting nothing out of it? Can a Buddha really teach or liberate anyone? The Buddha’s teaching is inherently empty and without a self—so who is there to teach or liberate?"

Manjushri replied: "Listen, Kashyapa! Imagine someone suffering from a fever, ranting and talking nonsense. Others might think, ‘This person is haunted by ghosts or spirits.’ Then a skilled doctor comes and gives the patient medicine, and the fever is cured—the person no longer raves or speaks nonsense. What do you think, Kashyapa? Did any ghost or spirit actually leave the person’s body?"

Kashyapa replied: "No—it was simply because he drank the medicine that he was cured."

Mañjuśrī said, "Is that so, Kāśyapa? Did that physician bring great benefit to them?" Kāśyapa replied, "Indeed he did." Mañjuśrī continued, "Thus, Kāśyapa, the fever of worldly beings is their delight in deception. They develop a craving for attachment, yet have no true self. Believing in the idea of a self, they drift through birth and death. Therefore, the Buddhas, the World-Honored Ones, with their great compassion and perfectly endowed conduct, appear in the world to cut off two things and all mental formations. By skillful means, they guide beings into the gate of the Dharma, uprooting the idea of a self, eliminating the idea of others, and putting an end to deception. They teach the Dharma to all beings to remove every fixed concept, so that they no longer delight in notions of 'I,' 'mine,' or 'others.' Thus, they cross over the infinite and reach the unconditioned. Now, Kāśyapa, what do you think? Is there any self, being, soul, or life-force that attains nirvāṇa?" Kāśyapa replied, "No, there is not."

Manjushri said: "Kashyapa, you should understand this teaching. Why does a Buddha appear? The enlightened mind constantly manifests true meaning. It does not arise deliberately, nor is it bound by rules. Its purpose is to awaken and liberate those who cling to mental defilements without truly examining them."

Kashyapa said: "It is extremely difficult for a bodhisattva to practice with such diligence—protecting beings, rescuing all without abandoning the armor of virtue, yet remaining unattached, free from conflict, pure and spontaneous, abiding in non-action. For the sake of ordinary beings, they put on this armor of virtue."

Manjushri said: "Indeed, Kashyapa! For this reason, bodhisattvas take up the great armor of virtue."

Kashyapa then said: "May Manjushri explain the bodhisattvas' armor of virtue."

Manjushri replied: "Bodhisattvas possess thirty-two kinds of armor of virtue. Wearing this armor, they come and go freely in the world."

"What are these thirty-two?"

Manjushri said, "Kashyapa, the great armor of the Bodhisattva has thirty-two aspects.

First, the armor of entering infinite births and deaths to protect beings—this is the natural mark of all actions. Second, the armor of liberating countless beings—with no thought of self or others. Third, the armor of making offerings to countless Buddhas—all manifested as the Dharma-body. Fourth, the armor of facing all adversities—like echoes in response to calls. Fifth, the armor of protecting all Buddhas' teachings—with the impartial mark of the Dharma-realm. Sixth, the armor of subduing all demons—turning afflictions into purity. Seventh, the armor of guiding those with wrong views through the true Dharma—seeing existence and non-existence as empty, rooted in the twelve links of dependent origination. Eighth, the armor of giving without attachment—willing to enter all forms and enjoy shared practice. Ninth, the armor of accumulating moral precepts and patience for all beings—with no sense of doing. Tenth, the armor of spreading universally—with the mark of nowhere to arrive. Eleventh, the armor of great vigor—making body and mind empty and still. Twelfth, the armor of unifying all minds in the Dharma-body's meditative absorption—removing all attachments. Thirteenth, the armor of unimpeded wisdom and transcendence—purifying all ignorance and affection. Fourteenth, the armor of great skillful means—manifesting all forms of practice. Fifteenth, the armor of great loving-kindness—with the mark of no harm. Sixteenth, the armor of great compassion—seeing the five realms of existence as empty space. Seventeenth, the armor of great joy—with no sense of satisfaction. Eighteenth, the armor of great protection—unmoved by pain or pleasure. Nineteenth, the armor of fulfilling all vows—seeing liberation as clearly as one's own palm, without doubt. Twentieth, the armor of thinking beyond all hindrances—with no trace of darkness. Twenty-first, the armor of the four elements and five aggregates—like illusions, manifesting wondrous forms. Twenty-second, the armor of regarding the four elements like venomous snakes—with the impartial mark of the Dharma-realm. Twenty-third, the armor of seeing the senses as empty villages—with no remaining attachments to the body. Twenty-fourth, the armor of the three realms—without giving rise to thoughts of existence. Twenty-fifth, the armor of truly accepting existence—with the mark of no arising. Twenty-sixth, the armor of great courage—with the mark of non-retrogression. Twenty-seventh, the armor of great penetration—giving the medicine of the teaching according to each being's practice. Twenty-eighth, the armor of the great guide—revealing the three paths. Twenty-ninth, the armor of never cutting off the Three Jewels' teachings—manifesting all Buddhas' wisdom and universal meaning. Thirtieth, the armor of accepting nothing and being born from nothing—attaining the patience of non-arising. Thirty-first, the armor of abiding in the unshakable ground—overcoming disciples and solitary realizers. Thirty-second, the armor of adorning the seat of enlightenment—practicing with the impartial wisdom of the single mind, perfectly realizing all things.

Kashyapa, these are the thirty-two aspects of the Bodhisattva's great armor. Even if the four great elements could change, someone who faithfully accepts these thirty-two aspects of armor cannot be shaken from attaining unsurpassed, perfect enlightenment."

"Shariputra asked, 'Manjushri, do the disciples lack the armor of virtue entirely?'

Manjushri replied, 'That is precisely why, Shariputra, the disciples cannot put on the great armor of virtue. Tell me, Shariputra, can a weak and unworthy person wear the armor worn by a mighty and courageous warrior?' Shariputra said, 'No.'

Manjushri continued, 'Just so, Shariputra, the great armor of virtue worn by the Bodhisattvas cannot be worn by any disciple or pratyekabuddha.' As these words about the Bodhisattvas' armor of virtue were spoken, thirty-two thousand gods and humans all awakened to the supreme and highest path of enlightenment."

Shariputra said to Shariputra, "Reverend one, Manjushri, the youth, demonstrates such profound and miraculous eloquence in his teachings. I have witnessed it with my own eyes."

At that time, the Venerable Punyayāśas (Pūrṇamaitrāyaṇīputra) said to Shariputra, "Dear venerable one, I too have witnessed the miraculous manifestations of Manjushri. I recall a time long ago when the Buddha was traveling near Vaiśālī, surrounded by sixty thousand monks in reverence and offerings to him. At the time, I entered a state of deep meditative concentration and observed various non-Buddhist paths. I saw countless hundreds of thousands of people who were destined for liberation, so I approached those ascetics and preached the Dharma to them. However, when they heard my teachings, they did not accept or practice them. They paid no heed; instead, they slandered, mocked, and cursed me out of anger. For three months I stayed there but could not teach or awaken even a single person, so I grew disheartened and withdrew."

At that time, Mañjuśrī manifested as five hundred ascetics, with himself as their teacher, accompanied by five hundred followers. They went to where Saccaka the Nigaṇṭha was staying, bowed before him, and stood to one side. Mañjuśrī said, "I have heard of the great master's widespread fame and reputation, so I have come from a distant land to Vesālī. Now you are my honored teacher and should be my spiritual guide. I respectfully await your instructions and will receive them as if from the Buddha himself. I have never heard the Great Ascetic teach the sublime, gentle Dharma."

At that time, the naked ascetic Saccaka replied, "Excellent! Excellent! It will not be long before you fully grasp my teaching and practice. Why is that? Because you approach it with sincere intention." Then Saccaka instructed his own followers: "You should harmoniously unite with these five hundred ascetics, practice together, mutually teach and learn from one another, and study the meaning of the scriptures together. If these five hundred people say anything, you should receive it carefully and contemplate it well."

At that time, Manjushri and five hundred ascetics gathered together, gradually revealing their conduct, discipline, and virtues, which surpassed their original state and manifested universally. In their midst, they praised the Three Jewels and also extolled the virtuous conduct of the naked ascetics. Due to these reasons, they ceased their discussions and fell silent.

On another day, when the non-Buddhist practitioners met again, Manjushri said: "As we see it, based on the scriptures and teachings that we recite and expound, the ascetic Gautama indeed possesses genuine virtue. Why is that? He was born into a great and noble family with complete lineage, his parents of pure descent and of the royal wheel-turning lineage, his body adorned with the hundred marks of merit. I have heard that at the time of his birth, the heavenly beings Shakra and Brahma paid him homage, the earth and heavens trembled, the three thousand worlds received him without grasping. He took seven steps on the ground and, raising his hand, declared: 'I am the most honored in heaven and on earth; I shall cut off birth, old age, sickness, and death for all beings.' The Dragon Kings sprinkled water, Shakra and Brahma bathed him, the gods and humans played music and drums, a great light shone forth, bringing peace to all evil realms. All his faculties were complete, and what was lacking in others he made complete. He caused all beings to abandon defilements and anger, bringing them calm and security. The fortune-tellers and sages foretold auspicious signs: 'If he remains at home, he will become a wheel-turning king; if he renounces the world, he will become a Buddha, the Dharma King who turns the wheel of Dharma.' Later, he renounced his kingdom, abandoned his throne, and sat beneath the Bodhi tree. There he subdued billions of maras and their retinues. Attaining perfect enlightenment, he turned the wheel of Dharma, which none could oppose. For ascetics, brahmins, gods, dragons, spirits, Brahma, and worldly beings, he taught the scriptures and expounded the teachings, which are good in the beginning, good in the middle, and good in the end.

'What is meant by "good in the beginning"? It refers to good conduct of body, good speech, and good thoughts. What is meant by "good in the middle"? It means the mind is truly focused, precepts are fully upheld, surpassing all other wisdom. What is meant by "good in the end"? It means attaining liberation through the dharma gates of emptiness, signlessness, and wishlessness.

'Moreover, "good in the beginning" means faith in stillness and freedom from negligence. "Good in the middle" means the mind attains concentration and equanimity. "Good in the end" means seeing with true wisdom and understanding.

'Furthermore, "good in the beginning" means attaining unwavering faith in the Buddha. "Good in the middle" means attaining unconfused purity in the Dharma. "Good in the end" means attaining indestructible faith in the Sangha.

'Again, "good in the beginning" means not relying on the voices of others. "Good in the middle" means cultivating stillness. "Good in the end" means attaining the equal vision of the noble ones.

'Moreover, "good in the beginning" means cutting off suffering and eliminating its cause. "Good in the middle" means practicing the Eightfold Path. "Good in the end" means attaining complete cessation and realization.

'This is what is meant by the good in the beginning, the good in the middle, and the good in the end for all disciples.'"

Manjushri said: "The beginning is good—it means following the great path of enlightenment. The middle is good—it means not delighting in lesser paths. The end is good—it means encouraging and supporting all wisdom.

Moreover, the beginning is good—it means developing a heart of equal kindness toward all beings. The middle is good—it means never tiring of great compassion for everyone's sake. The end is good—it means embracing the practice of joyful protection and equal regard.

Furthermore, the beginning is good—it means taking in those who break precepts, guiding arrogant and unruly people toward true conduct, and helping those with disturbed natures to find balanced behavior, thereby eliminating evil and mistaken views. The middle is good—it means giving, ethical discipline, patience, effort, meditative focus, and wisdom. The end is good—it means using these six perfections to inspire all wisdom.

Again, the beginning is good—it means practicing the four methods of attracting and teaching people. The middle is good—it means not hesitating to risk one's own life to protect the Dharma. The end is good—it means not falling into any darkness or extinction.

Also, the beginning is good—it means holding the mind like the earth, practicing the bodhisattva path without becoming attached. The middle is good—it means being unwavering in wisdom and established in non-retrogression. The end is good—it means having no attachments and reaching the stage of one-life-before-enlightenment.

This is what is meant by the beginning, middle, and end being good for bodhisattvas."

Then, Manjushri taught the Dharma to the practitioners of other paths. As a result, five hundred people purified their minds and attained the Dharma-eye, free from defilement. Eight thousand people awakened the aspiration for supreme enlightenment. At that moment, the five hundred transformed beings bowed low to the ground and declared with one voice, "Namo Buddha! I take refuge in the Awakened One." The other path followers imitated them, also bowing to the ground and saying, "Namo Buddha! I take refuge in the Awakened One." Lord Indra immediately rained down celestial flowers, saying, "Offer these flowers to the World-Honored One."

So Manjushri, surrounded by a great assembly and accompanied by his retinue, proceeded to the Kalira lecture hall. Arriving where the Buddha was, he bowed his head at the Buddha’s feet and then stood to one side. Various non-Buddhist ascetics and their disciples offered those flowers to the Enlightened One, circumambulated him three times, and also stood to one side. The five hundred transformed beings, through Manjushri’s spiritual power, approached the Buddha and said: “Lord, we do not seek to see the Buddha, for the Tathagata is the Dharma-body. We do not wish to hear the Dharma, for the Dharma is ultimately ungraspable. We have no need for the virtues of the monastic community, for the assembly of noble beings has no concept of coming together. We have no need for the Buddha’s virtues, for the realm of reality has no merit to cultivate. We have no need for the Lord’s wondrous teaching, for all phenomena are eternally still and beyond instruction. We have no need for the Tathagata’s true meaning of the land, for liberation has already shed all petals and fruits. We do not wish to understand the meaning of suffering, for our vow is undivided. We do not wish to cut off habitual tendencies, for all phenomena are truly without habit. We do not wish to follow the path, for the path has transcended both walking and not walking. We have no need for complete realization, for all phenomena are eternally still. We have no need for mental stillness, for all phenomena abide in nothing at all. We have no need for impartiality to cut off virtue, for neither virtue nor non-virtue fuels the endless cycle of birth and death that drives all actions.”

"We also do not rely on psychic powers; there is no restless doubt or uncertainty, no coming and going into rebirth. We do not rely on the sense faculties; trusting the faculties would mean losing their true meaning. We do not rely on strength, for all conditioned things have no power and are completely weak. We do not rely on the factors of enlightenment, as all phenomena are forever empty with nothing to awaken to. We do not rely on the path, which is countless and timeless, with no seeking for gain. We do not rely on extinction, nor on tranquility. We do not have the insight of transcendent wisdom. We do not seek to recognize meaning; in this way, there is always the liberated meaning of the Dharma realm, which has no bondage. We do not rely on the meaning of a renunciant, for the calm practitioner has surpassed all six sense obstacles. We do not cut off the form of a pure-hearted one; being thus, one is a pure-hearted one, yet also does not cut off slander. We do not rely on being a monk, for the natural one has nothing to destroy. We do not rely on the perfections; in this way, the six sense bases are extinguished. We do not rely on contentment. Why would one practice without contentment?"

"'I have no desires, and I am never fully satisfied—this is how it is. I am attached to no teachings, and I speak no words—this is how it is. There is no body, no mind, and no speech. We are not without a dwelling place, for the three realms (of desire, form, and formlessness) are all equal. We are not without practice—this is how it is. We find no pleasure, nor do we see inequality. We are not in seclusion, yet all three realms have no active seclusion. We do not practice emptiness, nor do we practice anything—this is how it is. What we raise up is also empty. We do not beg—this is how it is. Having eliminated all conceptions, we have no fear of birth and death—this is how it is. With true and equal insight, we have no lust, anger, or ignorance, and we do not slander—this is how it is. We neither think nor do we not think. We do not cut off the activities of afflictions, but are completely unattached, which is natural. We have no body and no emergence—this is how it is. This body is not a body. We do not regard it, and there is no coming to see it—this is how it is."

"Revered One, we also do not remove any defilements. Equality is beyond suffering, pleasure, purity, and self; it is naturally liberated. We also do not cross the water, nor do we see this shore or the far shore. We neither cut off nor seek to cross over—such is the case. Emptiness speaks of liberation without thought. We accept no abiding, no arising, and no seeking. We do not remove doubt, nor do we waver in stillness of mind. We also do not possess a mistaken mind or jealousy to be freed by faith, nor do we wish to cut off speech—such is the case. Having transcended the past, we have no thought. Blessed One, we also do not wish to cross into the unconditioned. All things are still and unconditioned."

When these words were spoken, two hundred monks attained the state where no further defilements arose and their minds were completely liberated. Another two hundred monks rose from their seats, all of whom had achieved the four stages of meditation, and fled in terror, saying: 'The whole world is turned upside down by this teaching! We used to hear teachings that were gentle and appropriate, but what is being taught now does not follow the path of discipline, nor is it the Buddha's instruction.'

Then Purna-Maitrayani-putra addressed Manjushri: "Manjushri, these two hundred monks rose from their seats and fled, saying, 'This teaching throws the entire world into chaos.'"

Manjushri replied: "Purna, indeed this teaching is spoken to create upheaval in the world. Why is that? Purna, what people call the 'world' fundamentally consists of the five aggregates, the four elements, and the six sense spheres. They cling to fear of birth and death, and seek a state of non-action, not understanding that this is merely what they grasp at in birth and death. They cannot attain the gentle state of non-action. They worry within birth and death, finding no joy there and no nirvana either. Those who are not afraid and endure without agitation, without clinging to the Four Noble Truths—if there is attachment, then confusion arises. There is also no truth of emptiness, nor any resting place in the four truths. No quarrel arises on the path for those attached to scriptures. Wanting to attain the path creates duality; with duality comes turmoil.

Where there is equality, all phenomena are correct. If there is no duality, then with no duality there is no turmoil. To practice and seek 'mine' is arrogance. Once there is arrogance, there is turmoil. But if there is no attachment, no action, no creation, no wrongful doing, neither doing nor not doing, neither delight in liberation nor not delight in it—that is non-turmoil. With non-turmoil, there is no duality.

The World-Honored One has said: 'I do not contend with the world; the world contends with me.' Why? Because the Tathagata has cut off the root of contention and confusion. What is the root of contention? It is 'this is true, that is false.' Therefore, the World-Honored One said: 'What is there to say in truthful words? What is there to express in false words? For one in whom there is equality without bias, what is there to say of purity?'"

Manjushri, in the presence of the two hundred monks who had left, created a great fire halfway along their path, filling the entire Buddha-land. The monks, wishing to cross over, saw only flames everywhere and could not surpass the fire. They then attempted to fly through the sky using their supernatural powers, only to see an iron net spreading across the heavens. They also saw floodwaters covering all directions. Terrified, with their hair standing on end, they noticed from afar the path to Jeta's Grove, completely adorned with blue, white, yellow, and red lotuses, as well as a great assembly of people. They immediately turned back and went to the Buddha, seeking to hear and receive his teachings. Entering Jeta's Grove, they arrived at the Kareri Lecture Hall, approached the Buddha, prostrated at his feet, and stood to one side.

Puṇṇa asked, "Where are these honorable monks going, and where have they come from?"

The monks replied, "O virtuous one, we have attained arhatship, extinguished all defilements, completed what needed to be done, gained unified mind, and achieved the ultimate transcendent power. Because we heard Mañjuśrī preach about the 'doctrine of disorder,' we rose from our seats and left. Just as we were departing, we saw that the Buddha-land was entirely filled with fire, and we could not cross the great blaze. Therefore, we have returned to ask the World-Honored One: What is the state of the arhat who has extinguished all defilements?"

At that time, the Buddha told Punna: "If one does not truly serve the fire but wishes to cross over it, that person will not succeed. They are trapped in the web of views, yet hope to escape the iron net; they are immersed in the currents of desire and attachment, yet wish to cross the great flood. This is impossible. Why is that? Punna, these monks have not yet freed themselves from the fires of desire, anger, and ignorance—how could they possibly cross the great fire? They are stuck in the web of views—how could they escape the iron net? They are drowning in affection and desire—how could they ever cross the great flood?"

The Buddha said to Punna: "That water, fire, and iron net have nowhere they come from and nowhere they go to. They are merely manifestations of the transformations of Manjushri. Likewise, Punna, desire, anger, ignorance, views, and affection also have nowhere they come from and nowhere they go to. They originate from thoughts, false thoughts, and unskillful actions. They give rise to the concepts of self and others, and all forms and appearances. In reality, there is no self, no other, and nothing to cling to. Walking the solitary path and the equal path dispels confusion of the mind. By developing a single-minded, peaceful concentration and accumulating virtuous deeds, with focused intent one attains nothing, grasps nothing, attaches to nothing. Entering single-mindedness, one brings to mind the scriptures."

"What is the Dharma process? What is the Dharma connection? When you examine carefully, you see that because ignorance exists, habitual formations arise; because habitual formations exist, consciousness arises; because consciousness exists, name-and-form arises; because name-and-form exists, the six sense bases arise; because the six sense bases exist, contact arises; because contact exists, feeling arises; because feeling exists, craving arises; because craving exists, clinging arises; because clinging exists, becoming arises; because becoming exists, birth arises; and with birth as a condition, aging, death, sorrow, lamentation, suffering, and despair come into being. This is how a great mass of suffering comes together—this is what it means for the body of suffering to grow from ignorance.

When ignorance is completely ended, habitual formations cease; when habitual formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, aging, death, sorrow, lamentation, suffering, and despair all cease. In this way, that great mass of suffering is eliminated."

"To attain perfect equanimity and reach the unconditioned, free from clinging, is to realize solitude. In that state, even the Dharma passes away without extinguishing. Ignorance of the past does not vanish; ignorance of the future is not exhausted; ignorance of the present, when contemplated, does not cease. Unclear, tranquil, and still, ignorance does not arise. When it no longer arises, it is utterly stilled. This is called the ending of ignorance.

Then, with a calm mind, one observes the body of four elements as the body of delusions—like a tree or a plant. Even if it has awareness, mind, or consciousness, it is formless and invisible, without sound or speech, like an illusion with no inside, no outside, no middle ground, nothing to grasp. When a monk contemplates this still, silent thought, he gives rise to nothing in all phenomena. Having given rise to nothing, he realizes the truth of emptiness."

When these words were spoken, the two hundred monks attained liberation from all remaining defilements and their minds were freed.

At that time, Satyakāyana the Nirgrantha, having lost his group of disciples, went with five hundred followers to the Jeta Grove, to the Kalyanaka hall. He approached the Buddha, exchanged greetings with the World-Honored One, and said: "I have often heard that the ascetic Gautama, using sorcery and tricks, confuses and takes away the disciples of others. Now I see it for myself: Mañjuśrī has destroyed my assembly, increasing the following of the ascetic Gautama. Indeed, World-Honored One! He uses false means to receive and take people. They no longer come to me for instruction, nor do they recite my teachings. They do not follow my words, nor do they accept my commands in their hearts."

At that time, a practitioner named Sheyemo was sitting among the assembly. He was a close friend of the ascetic Satyaka. In the midst of the gathering, he said to the ascetic's follower:

"Stop! Do not harbor any impure intent toward the Buddha, nor allow any disturbance in your heart toward the Buddha, his disciples, or Manjushri. If you do, you will gain nothing of benefit, suffer long in darkness, and end up on a path of pain and misery.

Ascetic, listen—let me give you a metaphor.

Imagine a foolish person who wants to make ghee. He gets some butter, puts it in a bottle of water, and shakes it vigorously. He tires himself out completely but gets no ghee. In the same way, ascetic, the practices of other spiritual traditions are like that. Even though they study and practice the path, they cannot cut off false and harmful conduct. Like water in a bottle that cannot produce ghee, those who do not follow the supreme and true Dharma of the Tathagata will fall into hell after death.

But now imagine, ascetic, a wise and intelligent person who also wants ghee. He takes milk or yogurt, puts it in a bottle, and shakes it. From that milk or yogurt, ghee is produced. In the same way, ascetic, when a person—whether a householder or one who has renounced the world—earnestly takes refuge in the Tathagata's Dharma, with a sincere heart, joy, and diligent effort, they quickly attain the liberation of the noble ones. It is just like making ghee from milk or yogurt.

Now consider this, ascetic: Suppose a person borrows a cheap clay pot from someone and breaks it, then returns it to the owner by giving him a precious vessel instead. Would the owner be angry and curse him?"

"No," replied the ascetic's follower.

"Exactly," said Sheyemo. "Likewise, ascetic, the disciples of other spiritual traditions are like that clay pot. If they 'break' it by leaving their old ways, and instead create a precious vessel of Dharma under the Tathagata, you have no reason to be angry or abusive.

Again, ascetic, imagine a guide who has no skill, leading a caravan of merchants into a dangerous and evil road. Now imagine a guide who is wise and skillful, leading the entire caravan safely out of that evil road and onto the correct path. In the same way, ascetic, your teachers—because they lack true understanding—have led countless people down the wrong road and into suffering. But the Tathagata, the Worthy One, the Fully Enlightened One, knows the path and understands its meaning. He has led countless beings out of evil paths and set them on the right way."

And so, Nijian left with his followers. At that time, twelve thousand people went with Nijian’s son, while the rest attained spiritual powers. The World-Honored One had them all shave their heads and become monks.

At that time, the Buddha said to Jayamati: "Do you see these twelve thousand people who are departing together with Saccaka?" Jayamati replied: "Yes, World-Honored One, I see them." The Buddha said: "These twelve thousand people will all shave their heads and become monks under Maitreya Tathāgata, attending His first great assembly. Why is that? Because they have heard this profound teaching. Saccaka the Jain will become a disciple under Maitreya Tathāgata, foremost in wisdom, just like my foremost disciple Shariputra. Why is that? Because although he has had a conceited and contemptuous attitude toward the Buddha's teaching, he will later abandon all his views."

Then the teacher Jayadeva said to Manjushri, "In the later age of the five corruptions, there will be many who are arrogant."

Manjushri replied, "Listen, noble son! In that corrupt age, many low and base people delight in arrogance. Why is that? Because they cannot fully attain the four stages of meditative absorption, yet they fall due to their own pride. In the time of the five corruptions, they no longer make offerings to the community of monks. Those monks cannot establish a stable mind, let alone attain the fourth absorption. Because of these imperfections in later times, the age of the five corruptions is filled with many who delight in self-importance and pride.

Therefore, noble son, good men develop arrogance for two reasons. What are these two? First, they become arrogant by seeing themselves as wise. Second, they use food, clothing, and offerings to display their own moral discipline, wisdom, and virtue, causing their own fall.

Those who are arrogant and slander the Dharma of the Tathagata will fall into hell, hungry ghosts, or animals."

"Then asked: 'Manjushri, how does one know that another person has an arrogant mind?' He replied: 'An ordinary person has a confused and unsettled mind; this is not said of an Arhat. If one hears this teaching and feels fear, then you know this is an ordinary person stuck in arrogance. "One can see the Tathagata, but an Arhat cannot." If one hears this statement and feels fear, then you know this is an ordinary person stuck in arrogance. "Offerings should be given to the Blessed One, not to the Arhat." If one hears this and feels fear, then you know this is arrogance. "The Tathagata praises the ordinary person, not the Arhat." If one hears this statement and feels fear, then you know this is arrogance. One who does not emerge from the dust of afflictions is truly unattached; this is called being foremost in the world. But one who removes the dust of afflictions is attached, and is not the Blessed One of the world. One who acts with this [discriminatory] view is arrogant. All phenomena are received merely through words and concepts; this is called arrogance. Not knowing anything, not eliminating anything, not practicing anything, and not realizing anything – this is entering into truth.'"

He asked: "Mañjuśrī, what is there to say about one who is arrogant due to wisdom?"

Mañjuśrī replied: "There is neither contention nor non-contention, nor can it be called pride. It is like a lion, the king of a hundred beasts. When it roars, all beings are awed by its sound.

In the same way, good sir, a monk who is not arrogant need not fear any sound. Why is that? A sound is like an echo—its response is empty, without mind or awareness; it arises merely through the combination of conditions.

Thus, noble son, when one's mind and awareness are truly aligned with wisdom, they do not discriminate among the various conditioned sounds. All sounds are like echoes, with no arising. The sound of the Buddha itself has no external source, nor does it stir anxiety. The sounds of other paths bring no worry; the sound of the Buddha is not a distinct experience; and no sound is recognized as separate. There is no worry in the sounds of afflictions, nor anxiety in the sounds of defilements. All sounds have no past, no future, and no essential nature.

This is the seal of no desire. All words are marked with the seal of neither high nor low. That seal is the seal of equality. Its nature is the seal of thusness. With one seal, all is entered—the seal of the universally equal Dharmadhātu, the seal of indestructibility, the seal of abiding in fundamental thusness, the seal of the meaning of emptiness, the seal of equality across past, present, and future, the seal of no arising and no ceasing, the seal of natural manifestation. With such seals, all dharmas are sealed. One neither delights nor clings, and there is no arrogance at all.

If a monk hears this teaching, he will have no doubt, no hesitation, and no clinging to the self."

At that time, the ascetic Jayamati said to the Buddha, "O, Heaven’s Honored One! I once learned from a friend of a different path in Ujjain about the merits of the Great Vehicle. Now, having heard the eloquent teachings of Manjushri, I have awakened the supreme, unexcelled aspiration for enlightenment. Therefore, I beg the World-Honored One to teach me the Dharma as is fitting, so that I may fully realize the path’s qualities, swiftly attain unexcelled, perfect enlightenment, and guide and liberate countless beings beyond measure."

The Buddha said: "Jayamati! Now I will teach you the bodhisattva path. There are two methods that lead swiftly to wisdom and establish the Great Vehicle. What are they? The first is diligence; the second is vigilance.

What is diligence? It is seeking truth relentlessly, giving away everything without regret, not expecting reward, and directing all actions toward enlightenment.

First, diligence means cutting off unwholesome qualities, fully developing all virtuous qualities, maintaining an equal mind, and acting with vigilance. One upholds pure ethical conduct without attachment to any form of rebirth.

Second, diligence means not clinging to body or mind, practicing patience without letting up, cultivating a harmless heart, and protecting all living beings.

Third, diligence means accumulating all virtuous qualities without letting up or knowing satiety. All good deeds and wholesome actions are dedicated to the path of awakening.

Fourth, diligence means focusing the mind completely, practicing meditation without boredom or laxity, free from desires, and unwavering in progress.

Fifth, diligence means seeking vast learning through extensive listening, resting in tranquility while sharing wisdom, and respectfully following the noble, wise ones.

Sixth, diligence means practicing the four ways of attracting beings—using skillful means and wisdom to guide those who are negligent.

Seventh, diligence means maintaining harmony in body and mind, remaining undistracted, and dwelling in the peace of emptiness.

Eighth, diligence means acting for the sake of all beings, extending equal loving-kindness in all actions, advancing in the Dharma with vigilance, and clinging to nothing in any teaching.

Ninth, diligence means arousing the aspiration for enlightenment for others and all beings. With vigilance, one sees the world as a mirage or illusion, yet never abandons the path.

Tenth, diligence means acting with the urgency of putting out a fire on one's own head, entering into truth with vigilance, extinguishing all defilements, realizing wisdom, and giving without attachment to results.

Eleventh, diligence means perfecting all excellent marks and qualities, accumulating roots of goodness with vigilance, and seeing the Dharma-body without arising or ceasing.

Twelfth, diligence means adorning one's Buddha-land with vigilance and purifying the land of living beings.

Thirteenth, diligence means fully perfecting the thirty-seven factors of awakening, transcending all darkness and confusion, and delighting in the Tathāgata’s and the bodhisattvas’ skillful means and wisdom.

All these attainments come from diligence. This is called skillful means and wisdom. A bodhisattva who receives these teachings gains protection, never backslides, and establishes themselves in the supreme, true enlightenment."

As these words were spoken, the Bodhisattva Jayamati attained the patient acceptance of the unborn nature of all things (anutpattika-dharma-kshanti). Overjoyed, he rose up into the air, hovering forty-nine feet above the ground. Then the entire universe experienced six kinds of trembling, a brilliant light illuminated the entire Buddha-land, and from the sky rained celestial flowers. Harps and musical instruments played by themselves, without anyone strumming them.

At that time, the Buddha smiled. When the World-Honored Ones smile, countless, immeasurable beams of light—blue, yellow, red, white, and black—stream forth from the Buddha’s mouth. They illuminate countless Buddha lands, and then circle around the Buddha three times before suddenly vanishing into the top of his head. Then the worthy Ananda adjusted his robes, rose from his seat, placed his right knee on the ground, and knelt with his palms together. He praised the Buddha with a verse and asked:

The Buddha said to the Venerable Ananda: "Do you see that young man from the Jeya clan, soaring up into the air forty-nine feet above the ground? There he remains, having attained acceptance of the truth. With palms together, he stands upright and bows to me, while hundreds of thousands of celestial beings come to pay him homage."

Ananda said, "Yes, I have seen it, World-Honored One."

The Buddha told Ananda, "The layman Sheyamo has already served seventy-two billion Buddhas, cultivating goodness and accumulating merit. He has often been a Wheel-Turning Sage King, and has served all the Buddhas, the World-Honored Ones. After the Buddhas entered Parinirvana, he practiced pure and holy conduct in the presence of those seventy-two billion Buddhas, and upheld the true Dharma of the Buddhas."

The Buddha said, "Ānanda, this young man from the Jaya clan will, in the future, pay homage to as many Buddhas as there are sands in five Ganges rivers. He will serve them, receive their teachings, and uphold a pure practice. He will teach and guide countless bodhisattvas, gradually accumulating the qualities that lead to enlightenment. After countless eons, he will become a Buddha, known as the Wisdom King Thus Come One, the Worthy One, the Fully Enlightened One. He will teach in the world, perfect in wisdom and conduct, a teacher of gods and humans, a supreme being, and a master of the path. He will be honored in all realms—the great teacher of the world, a Buddha, the most venerable among gods and humans. His world will be called 'Joyful Vision,' and the eon in which he appears will be named 'Adorned with One Jewel.'"

The Buddha told Ananda, "The world called Joyful Sight is like the highest heaven of the Sixth Heaven of the Desire Realm. The dwellings, offerings, and support for the people in the land of the Joyful Sight Buddha are just the same. In that land, no forms of the six sense objects come before the people. When all the people see one another, they are all joyful, happy, and at ease. When they see the Thus Come One, Wisdom King, they are all exultant. Because of this, that world is called Joyful Sight.

At that time, the Thus Come One taught for one kalpa, carrying out the work of a Buddha. His own correct enlightenment also lasted one kalpa. Therefore, that kalpa is called 'One Jewel Adorned and Pure.' That World-Honored One’s assembly consisted entirely of bodhisattvas. Nine hundred twenty million bodhisattvas, all irreversible from enlightenment, had attained unobstructed wisdom and developed roots of virtue that produce great light.

When the Thus Come One, Wisdom King, was about to enter nirvana, there was a bodhisattva named 'Lion Who Transcends Action.' He was to receive this prophecy: 'After I have entered parinirvana, this bodhisattva, Lion Who Transcends Action, will become a Buddha. He will also be called the Thus Come One, Lion Who Transcends Action, and will teach in the world. After that Thus Come One has entered parinirvana, his Dharma will endure for ten small kalpas. The relics of that Thus Come One will be gathered together and enshrined in a single stupa: two thousand four hundred miles wide, three thousand two hundred miles high, and made entirely of the seven precious materials. All the people will join together in making offerings to that stupa.'"

Then the young man of the Jaya clan descended from the sky, stepped forward, and bowed his head to the Buddha’s feet. Standing before the World-Honored One, he spoke of the indestructible nature of reality and praised the Buddha with a verse:

At that time, the layman of the Jaya clan, having praised the Buddha with this verse, walked around him three times and then sat to one side. Then, the Buddha said to the venerable Ananda, "Uphold this sutra, recite and praise it, and widely expound it for others."

Ananda said to the Buddha, "We have received it. What is the name of this sutra, and how should we practice it?"

The Buddha said, "This sutra is called 'The Sutra of the Transformations Manifested by Manjushri to Subdue Demons, Convert Heretics, Uphold the True Dharma, and Praise the Teachings,' and it is also called 'The Treasure Trove.' You should uphold and practice it."

Thus the Buddha spoke. The youth Manjusri, the Bodhisattva Jaya, the venerable Ananda, the gods, asuras, and people of the world all heard the teaching with joy. They came forward, bowed respectfully to the Buddha, and then withdrew.

Manjushri's Manifestation of Treasures Sutra, Scroll 3