At that time, Manjushri Bodhisattva asked Jeweled Leader Bodhisattva, “Disciple of the Buddha, all sentient beings alike are composed of the four elements. They are devoid of a self or anything pertaining to a self. Why then do some undergo suffering and some enjoy bliss; why are some respectable and others unseemly; why are some good within and others good without; why do some receive little while others receive much, sometimes receiving a direct retribution, sometimes receiving a delayed retribution, while within the Dharma Realm, there actually is no beauty or ugliness?”
Then Jeweled Leader Bodhisattva answered in verse.
According to what is done,
Appropriate consequences are borne.
The doer is without any being:
That is what all Buddhas say.
As a clear, bright mirror,
According with what confronts it,
Reflects each exact image:
Such is the nature of karma.
Or, as seeds sown in a field,
Are mutually unaware,
Yet are able to simultaneously sprout:
Such is the nature of karma.
Or, as a skilled illusionist,
Who stands at the crossroads
Displaying a multitude of disguises:
Such is the nature of karma.
As a mechanical man,
Which can emit many different sounds,
Yet possesses neither a self nor a non-self:
Such is the nature of karma.
And as the myriad kinds of birds,
Although all hatched from eggs,
Are each endowed with a distinct sound:
Such is the nature of karma.
Just as in the womb,
All faculties are formed,
Yet these physical features have no source:
Thus, too, is the nature of karma.
And it follows that throughout the hells,
All the various experiences suffered there,
Are without a place of origin.
And the nature of karma is also that way.
Although a wheel-turning king
Possesses the seven splendid jewels,
No source of their origin can be found:
Just so is the nature of karma.
And were all the worlds
Consumed by a massive conflagration,
That fire would have no source:
Thus, again, is the nature of karma.
At that time, Manjushri Bodhisattva asked Virtuous Leader Bodhisattva, “Disciple of the Buddha, all the Thus Come Ones enlighten to only one Dharma. Why then do they explain innumerable Dharmas; why do they appear in innumerable Buddhalands; why do they transform innumerable sentient beings; why do they expound with innumerable different sounds; why do they manifest innumerable bodies; how do they know the innumerable minds; why do they demonstrate innumerable spiritual penetrations; how can they universally cause innumerable worlds to quake; how can they display innumerable exquisite adornments; and, how can they manifest an infinite variety of states of being, when none of these distinctions exist within the Dharma nature?”
Then Virtuous Leader Bodhisattva answered in verse.
Disciple of the Buddha, what you ask about
Is profound and difficult to fathom.
Wise Ones are able to know
And find constant joy in the Buddhas’ virtues.
As the Earth is of a single nature
That allows sentient beings upon it their individuality,
Without thoughts of difference on the part of the Earth,
Thus, too, is all Buddhas’ Dharma.
As fire is of a single nature
That enables it to consume things,
Without discrmination on the part of the flames
Thus, too, is all Buddhas’ Dharma.
As the sea is of one nature
That forms myriad different waves,
Without any variations in the water;
Thus, too, is all Buddhas’ Dharma.
And as the wind is of one nature
That enables it to blow upon anything,
Without making any differentiations;
Thus, too, is all Buddhas’ Dharma.
And as huge thunderclouds
Universally shed rain over the earth,
Without discrimination on the part of the raindrops;
Thus, too, is all Buddhas’ Dharma.
Or, as the singular locale of earth,
Is able to sprout all kinds of plants,
Without the earth making any differentiations:
Thus, too, is all Buddhas’ Dharma.
Also, as the sun, when not obscured by clouds,
Universally shines throughout the ten directions,
Without any differentiation in the nature of its light:
Thus, too, is all Buddhas’ Dharma.
And, as the moon in space
Can be seen everywhere in the world
Though the moon itself does not go to those places:
Thus, too, is all Buddhas’ Dharma.
And as the Great Brahma Lord,
Appears in response throughout the trichiliocosm,
Without any discrimination on the part of his body;
Thus, too, is all Buddhas’ Dharma.
At that time, Manjushri Bodhisattva asked Vision Leader Bodhisattva, “Disciple of the Buddha, given that the field of blessings of the Thus Come Ones is impartial and without disparity, how then is it that sentient beings can be seen with different rewards for having given? That is to say, their complexions, physical builds, homes, faculties, wealth, domains of rulership, retinues, offices, meritorious virtues, and wisdom all differ. Given that, how can the Buddhas’ attitude toward them be impartial and non-differentiating?”
Then Vision Leader Bodhisattva answered in verse.
Just as the Great Earth in its oneness,
Corresponding to each seed, nurtures a sprout,
Without thoughts of like or dislike,
Thus, too, is the Buddhas’ field of blessings.
Just as water is of a single flavor,
Yet differs as to the vessel which contains it,
Thus, too, is the Buddhas’ field of blessings:
Differences are only due to beings’ minds.
Or, as a master magician,
Is able to delight an audience,
Thus, too, does the Buddhas’ field of blessings,
Inspire reverence and joy in sentient beings.
As a talented and wise king,
Can make the populace happy,
So, too, can the Buddhas’ field of blessings,
Make the multitudes peaceful and happy.
As a clean, bright mirror
Reflects exact images of what appears before it.
So, too, does the Buddhas’ field of blessings,
According to beings’ minds, effect myriad rewards.
Just as the herb agada,
Can cure one of every poison,
So, too, the Buddhas’ field of blessings
Does relieve the distress of every affliction.
Just as the sun at dawn
Spreads illumination throughout the world.
So, too, the Buddhas’ field of blessings
Does dispel all darkness.
Just as the clear, full moon
Universally sheds light o’er the vast earth,
Thus, too, the Buddhas’ field of blessings
Does extend to all places equally.
Just as a vairambha tempest
Can cause the entire Earth to shudder,
So, too, the Buddhas’ field of blessings,
Moves the Three Realms’ sentient beings.
Just as a conflagration,
Can burn up every kind of thing,
So, too, the Buddhas’ field of blessings,
Can burn up all that which is conditioned.
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