Manjusri is a Universal
Awakening 等觉
(last stage) pusa, left one more
piece of ignorance before becoming a Buddha. He could sever the
last piece if he want. just like a student can pass the exam, but
stay back to help other student pass the
exam.
10 Vows of Manjusri
Bodhisattva (again, no citation)
"2.3 The 10 Great Vows of
Manjusri, the Dharma Prince, which were developed billions nayutas
asankhya-kalpas ago:
1. If any one of the
Tathagatas in the countless, limitless Buddha-lands in the ten
directions which are perceived by my hindrance-free Heavenly Eye
would not have been persuaded by me to develop a determined
Bodhicitta, taught and guided by me to practice sharing, obedience,
patience, refined progress, dhyana and wisdom, up to the
Anuttara-samyak-sambodhi granted by me, then I should not attain
Bodhi. And I should fulfill this vow and then attain Insuperable
Bodhi.
2. My Buddha-land would
consist of as numerous Buddha worlds as the sands of the river
Ganges and be adorned with countless wondrous jewels dispersed. If
this would not be the case, then I would never attain Insuperable
Bodhi.
3. In my Pureland there
should be a Bodhi-tree which would be as big as ten great
chiliocosms and its brightness would shine throughout this
Pureland.
4. After I would have sat
under the Bodhi-tree, I would realize Anuttara-samyak-sambodhi. And
then, until I would go into Nirvana, I would not leave this seat,
however, my transformation would go to countless innumerable
Buddha-lands in the ten directions and preach Dharma to sentient
beings.
5. There would be not even
women's names in my Pureland, only Bodhisattvas who would have
abandoned the dirt of sorrows and accumulated the pure conducts. At
the moment of their birth they would wear the monk's robe, sit
crosslegged and appear suddenly. My Pureland would be filled
completely with such Bodhisattvas, and there would be not even the
names of Sravakas or Pratyekabuddhas except those Sravakas or
Pratyekabuddhas who are the transformations of the Tathagata to go
into the ten directions to preach the Dharma of Three-yanas to
sentient beings.
6. In the Pureland of
Amitabha Buddha, the Joy in Dharma is food. But in my Pureland, as
a Bodhisattva would begin to have the thought of eating, then at
once, hundreds of delicacies would fill the bowl in his right hand,
and he would then think thus: if this has not been offered to the
Buddhas in the ten directions and given to poor and sorrowful
sentient beings, hungry ghosts and the like to satisfy them, then I
am determined that I should not partake of it myself. Upon this
thought he would obtain the five supernatural powers and be able to
fly in the sky without any difficulty to the countless, innumerable
Buddha-lands in the ten directions, making food offerings to
Buddhas and Sravakas, giving food roundly to poor or suffering
sentient beings and also preaching Dharma to them to set them free
from eager attachments, and then at the instant of a thought would
return to his original place.
7. The Bodhisattvas in my
Pureland, at the time of their birth, would have in their hands
various fine clothing according to their needs and intentions,
clean, new, monk's robes of proper sizes. Then they would think
thus: if this clothing has not been offered to the Buddhas in the
ten directions, then I should not wear it myself. At this instant
of a thought, they would have visited countless Buddha-lands in the
ten directions, made offerings of these fine clothings to all the
Buddhas and returned to their original places. Then they would wear
the clothing themselves.
8. The Bodhisattvas in my
Pureland would share all the treasures and utensils they would
obtain with all the Buddhas and Sravakas. Only after the offerings
have been completed, would they partake of them themselves.
Besides, in my Pureland there would not be the eight hardships nor
the evil things. There would be neither sins nor prohibitions,
never sorrows nor displeasures.
9. My Pureland would consist
of accumulations of countless wondrous jewels, adorned with
countless Muni wondrous jewels dispersed. These Muni jewels would
never have been in the ten directions and would be rarely
obtainable. The names of such jewels could not all be mentioned in
a koti years. Those Bodhisattvas who would like to see my Pureland
made of gold would see it made of gold; those silver, silver. And
yet seeing gold would not be affected by others' seeing silver.
Likewise would be the cases for preferring to see it made of
crystal, lapis lazuli, carnelian, red pearls or countless other
jewels. All these visions would not interfere with one another.
Likewise would be the cases for preferring to see it made of
sandlewood incense, agaru incense or red sandlewood incense, etc.
They would each see what each would prefer to see. Besides, in this
Pureland the light of Sun, Moon, Muni, stars or fire, etc. would
not be used for illumination. The Bodhisattvas would each
illuminate one thousand billions nayutas Buddha-lands with the
brightness of his body. Again, in this Pureland, day would be when
the flowers are open and night, closed. Time and seasons would come
and go just as the Bodhisattvas would like them to, and yet there
would never be cold Winter nor hot Summer, nor old age, sickness
and death. If the Bodhisattvas, as they would like it, would want
to attain Bodhi, then they would go to the other Buddha-lands, die
in the Tusita Heaven, and then descend and be born and attain
Bodhi. There would be no Nirvana in this Buddha-land. The sound of
hundreds and thousands of kinds of music would, although not
appearing in any form, be heard in the sky. This music would not
yield those sounds of lustful love, but only those of the
paramitas, Buddhas Dharmas, Sanghas, or the teachings for
Bodhisattvas. The Bodhisattvas would hear all the wondrous Dharmas
that they could understand. Besides, the Bodhisattvas would, upon
the desire to see Buddha, wherever they would be, whether they
would be walking, sitting or standing, instantaneously see
All-Would-See Tathagata sitting under the Bodhi-tree. If the
Bodhisattvas would have any doubt about Dharma, upon seeing that
Buddha, without waiting for explanations, the web of doubts would
be broken and they would understand thoroughly the meaning of the
Dharma.
10. There are countless,
innumerable hundreds, thousands, billions nayutas Buddhas, the
World-Honored Ones that I have perceived. All the merits and
ornaments of all their Buddha-lands would be put into my
Buddha-land, except those pratyekabuddhas, sravakas and the Five
Turbidities, etc.
/\