Sutra of Mahayana Bodhisattva Recitation Samadhi
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Chinese translation: Indian Tripitaka Master Dharmagupta
Vietnamese translation: Master Thich Chanh Lac
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Volume one.
CHAPTER 1 – TITLE
At that time, Bhagavā was in the Vuture Peak mountain, in the city of Rajagaha, together with a community of Great Bhikkhus numbering one thousand two hundred and fifty, all of whom were great Arhats, their outflows exhausted, no longer having afflictions, their minds well liberated, their wisdom well liberated, having subdued everything, like a great dragon that has cast off its burden, no longer subject to rebirth, their tasks completed, having attained true benefit for themselves, abiding in equanimous wisdom, entering the gate of liberation, free and at ease, delivered from all suffering, having reached the other shore, except for the Venerable A-Nan, who was not so.
There were also immeasurable numbers of Maha-Bodhisattvas who had come from the ten directions of the worlds, all gathering together with the entire assembly of Maha-Bodhisattvas.
There were also immeasurable celestial sons in the Pure Abodes heaven, whose names were: the celestial son Nanda, the celestial son Sunanda, the celestial son Candana, the celestial son Sumanā, the celestial son Iśvara, the celestial son Great Iśvara, the celestial son Invincible, the celestial son Virtuous Majestic Light, and so the assembly of celestial sons… after more than half the night had passed, emitted great rays of light that shone directly upon Vuture Peak mountain, and all went to the place of the Buddha and bowed at His feet. They then took celestial Heavenly Sandalwood incense, celestial sandalwood-water incense, celestial tagara incense, celestial sandalwood powder incense, and ox-head sandalwood incense. Thus, all kinds of fragrant incense were reverently scattered over the Buddha two, three times, and then they again used celestial flowers such as celestial Santalum flowers, celestial Blue Lotus flowers, Mahā Blue Lotus flowers, Mandārava flowers, Mahā Mandārava flowers, Mañjūṣaka flowers, Mahā Mañjūṣaka flowers, Adhimukta flowers… using such various flowers, they likewise reverently scattered them over the Buddha two, three times, then slowly advanced, came before the Buddha, circumambulated Him three times, single-mindedly reverent, clasped their hands, bowed their heads and prostrated before the Buddha, then stood to one side.
At that time all the assemblies of celestial sons thought thus: “Now this Bodhisattva is contemplating the samādhi Dharma-door of all Buddhas, which the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past have formerly proclaimed and explained within that great assembly of devas and humans, for the benefit of all sentient beings. Therefore, would our World-Honored One not also, for the sake of the great assembly of devas and humans, Brahmās, Māras, śramaṇas, brāhmaṇas, and the various kinds of dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans… expound and proclaim such wondrous Dharma, wishing to benefit all the worlds and the great assemblies of devas and humans, and also causing all sentient beings in the future age to await such benefit?”
At that time the celestial son Nanda, the celestial son Sunanda, the celestial son Candana, the celestial son Sumanā, the celestial son Iśvara, the celestial son Great Iśvara, the celestial son Invincible, the celestial son Virtuous Majestic Light, thus all the assemblies of celestial sons, having thought in this way, immediately addressed the Buddha:
– Homage to the World-Honored One Bhagavā, now this Bodhisattva is contemplating the samādhi Dharma-door of all Buddhas. The Buddhas, Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past formerly proclaimed and expounded such scriptures for the great assemblies of devas and humans, Brahmās, Māras, śramaṇas, the various kinds of dragons, yakṣas, gandharvas, up to all humans and non-humans, in order to benefit sentient beings in the world. We humbly beseech the World-Honored One, with great compassion and pity, now for the sake of the great assembly of dgods, Brahmas, Samanas, dragons, Yakkhas, Gandharvas, and all such human and non-human beings… expound the Vaipulya Dharma in this way, causing the worlds to gain much benefit, peace, and happiness.
At that time, the World-Honored One, with great compassion, wishing to benefit the sentient beings of all the worlds, silently accepted the request of these heavenly beings.
At that time, when the Heavenly Beings saw that the Buddha was silent, knowing that He had compassionately accepted their request, they bowed at the Buddha’s feet, circumambulated Him three times, and then suddenly disappeared from within Vulture Peak and returned to the heavenly palace.
At that time, as the night was about to end and dawn was near, the World-Honored One uttered the roar of the great Lion King and then smiled. At that time, the Tathāgata, Worthy of Offerings, Perfectly Enlightened One, having emitted such a wondrous sound, in an instant caused all the assemblies of Bhikkhus residing in monasteries on this Vulture Peak Mountain, relying upon the Buddha’s awesome spiritual power, to gather at the place of the Tathāgata, Worthy of Offerings, Perfectly Enlightened One.
At that time, there were also assemblies of Bhikkhus… in other Āraṇya places, possessing great supernatural powers and great awesome virtue, who likewise relied upon the Buddha’s awesome spiritual power, came from the Āraṇya places, entered Vulture Peak Mountain, and assembled at the place of the Tathāgata.
At that time, King Ajātaśatru, son of Lady Vaidehī, ruler of the country of Magadha, together with countless hundreds of thousands of retinues, surrounding Him in front and behind, entered Vulture Peak Mountain and assembled at the place of the Tathāgata.
At that time, there were also the great Yakṣa generals named: Great General Aṭavaka, the wilderness-dwelling Yakṣa, Great General Ghaṭa-Bhava Kālu, the Yakṣa with a pot-shaped body, Great General Kumbhīra Makara-Fish Yakṣa, Great General Sūcīroma Needle-Hair Yakṣa, Great General Makara Dhārī Flower-Garland Yakṣa, … Thus, these Yakṣas who were foremost, together with other groups of Yakṣas possessing great awesome spiritual power and great might, each with countless hundreds of thousands of retinues, surrounding Him in front and behind, entered Vulture Peak Mountain and assembled at the place of the Tathāgata.
At that time, there were also various Asura kings, whose names were: Great Kauśika Rāhu Asura King, Variegated Fearsome Vemacitra Asura King, Subāhu Well-Armed Asura King, Pāhārā Extending Arms Asura King, possessing great awesome spiritual power and endowed with great might. Hearing the Buddha’s voice, their hearts trembled with fear, and the hairs on their bodies stood on end. Together with countless hundreds of thousands of retinues surrounding them in front and behind, they entered Vulture Peak Mountain and assembled at the place of the Buddha.
At that time, there were also the great Dragon Kings throughout this three-thousandfold world, together with their retinues. Hearing the Buddha’s voice, their hearts became frightened, the hairs on their bodies stood on end, and, obeying the Buddha’s awesome spiritual power, they entered Vulture Peak Mountain and gathered at the place of the Buddha.
At that time, the elder Anāthapiṇḍika in the great city of Śrāvastī, together with countless hundreds of thousands of retinues surrounding him, traveled from Śrāvastī to the city of Rājagṛha, entered Vulture Peak Mountain, and gathered at the place of the Buddha to respectfully make offerings to the Tathāgata and to hear the true Dharma.
At that time, in the great city of Vaishali, there were also countless Licchavi youths, all born into very pure Brahmin families. Their names were: Virtuous Thought Licchavi, Vengeance-Subduing Youth Licchavi, Merit-Born Licchavi, Boundless-Hand Licchavi, Raised-Hand Licchavi, Burning-Hand Elder Licchavi, … Such ones were the leaders, all of whom had long dwelt in the unsurpassed Mahayana, accompanied by countless hundreds of thousands of retinues surrounding them before and behind. From Vaishali they went to the city of Rajagriha, entered Vulture Peak Mountain, and assembled before the Buddha.
At that time, in the great city of Champa, there were again countless elder youths who, in the past, had made offerings to countless and boundless Buddhas, planted roots of goodness, and possessed great majesty and great power. Their names were: Well-Abiding Elder Youth, Benefit Elder Youth, Boundless Diligence Brahmin Youth. Such ones… served as leaders, together with countless other elders and laymen, accompanied by countless hundreds of thousands of retinues surrounding them before and behind. From the city of Champa they went to the city of Rajagriha, entered Vulture Peak Mountain, stayed in the presence of the Buddha to respectfully make offerings to the Tathagata and hoped to hear the true Dharma.
At that time, in the city of Varanasi, there were countless other people of various kinds who, in the past, had made offerings to countless hundreds of thousands of Buddhas, planted roots of goodness, and had already matured. From Varanasi they went to the city of Rajagriha, entered Vulture Peak Mountain, assembled in the presence of the Buddha, respectfully made offerings to the Tathagata in order to hear the true Dharma.
At that time, in the city of Kushinagar, there were again countless Malla youths of great strength who had also previously made offerings to countless hundreds of thousands of World-Honored Buddhas. Having been cultivated and nurtured for a long time, they practiced roots of goodness and thus possessed great majesty and were endowed with power. Accompanied by countless retinues surrounding them, from Kushinagar they went to the city of Rajagriha, entered Vulture Peak Mountain, assembled in the presence of the Buddha, respectfully made offerings to the Tathagata in order to hear the true Dharma.
At that time, in the East, across countless worlds as numerous as the sands of the Ganges, all the Great Brahma Heavenly Kings and other celestial beings who possessed great majesty and were endowed with great supernatural powers heard that the World-Honored Buddha was the Great Lion King, who, when uttering his roar, caused all to be astonished and the hairs on their bodies to stand on end. Relying upon the Buddha’s supernatural majesty, together with countless thousands, tens of thousands of celestial retinues surrounding them, they all left their own abodes and came to the city of Rajagriha in this Saha world, entered Vulture Peak Mountain, and assembled in the presence of the Buddha.
Likewise, in the South, the West, the North, the four intermediate directions, above and below, there were countless worlds as numerous as the sands of the Ganges. In all of them were Great Brahma Heavenly Kings and other celestial beings possessing great majesty and great supernatural powers. Upon hearing the roar of the Great Lion King, the World-Honored Buddha, they were all terrified, the hairs on their bodies standing on end. Relying upon the Buddha’s majestic spiritual power, together with countless thousands, tens of thousands, and hundreds of millions of celestial retinues surrounding them, they all came from their abodes to the great city of Rajagriha, this Saha world, entered Vulture Peak Mountain, and assembled in the presence of the Buddha.
At that time, in Vulture Peak Mountain, the land was vast and broad, level like this trichiliocosm. The great assembly filled it completely, leaving no empty space, like nails packed tightly together, Yet this great assembly all possessed immeasurable great majestic power and great supernatural powers. All gods, humans, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans… were all completely present.
At that time, the World-Honored One, knowing that the heavenly beings, humans, and great assemblies of all the worlds had all gathered together, again emitted a sound clear like the bell-like roar of the Great Lion King. After emitting that great sound, He came out of the monastery, went to a certain place, and again smiled.
At that time, the great assemblies of heavenly beings and humans of the worlds, seeing this, all removed their garments and flower garlands, and scattered various kinds of incense upon the Buddha, making offerings, reverently and wholeheartedly gazing upon Him.
At that time, among the great assembly were the venerable Śāriputra, the venerable Maudgalyāyana, the venerable Mahākāśyapa, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Rāhula, the venerable Mahākapphina, the venerable Mahākātyāyana, the venerable Aniruddha, the venerable Lokapāla, the venerable Śroṇa, the venerable Nanda, the venerable Ānanda… these were the foremost disciples, and all the other great Śrāvakas were also great virtuous ones, endowed with great supernatural powers, and they all gathered there.
At that time, among the great assembly there were also the venerable Maitreya Maha-Bodhisattva, the Maha-Bodhisattva who Transcends the Three Realms, the Maha-Bodhisattva of Great Courage, the Maha-Bodhisattva who Turns the Dharma Wheel Upon First Giving Rise to the Mind, the Maha-Bodhisattva of Good Reflection, the Maha-Bodhisattva of Great Voice, the Maha-Bodhisattva of Good Practice, the Maha-Bodhisattva who Transcends the Three Ages, the Maha-Bodhisattva who Upholds the World, the Maha-Bodhisattva Mañjuśrī, the Maha-Bodhisattva of Infallible Vision… these were the foremost, along with immeasurable and innumerable other Maha-Bodhisattvas who, in the past, had planted wholesome roots in the presence of immeasurable Tathāgatas, cultivated various practices, perfected their merits and virtues, and had long been abiding in Samyaksambuddha.
At that time, the venerable Maha-Bodhisattva of Infallible Vision, seeing that the World-Honored One had smiled again, rose from his seat, adjusted his robes, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and spoke these verses:
Supreme among supreme, unsurpassed and most excellent.
Without a cause, You do not manifest a smile
All the worlds have none who can compare
I humbly beseech You to tell why You smile,
You always give the poor whatever they need,
And also speak of the most wondrous treasure of the Great Vehicle
You can even grant bright eyes to the blind Now,
for what reason do You smile?
World-Honored One, unrivaled throughout the three realms
What is there to say, the world longs to debate victory
He is the Great Teacher of the world
Now why does He explain the reason for laughing?
At that time, the World-Honored One said to Maha-Bodhisattva Amoghadarśana:
– Amoghadarśana! Now that you see the various magnificent adornments on the left and right sides of this supreme place, do you like them?
Amoghadarśana replied:
– So it is, World-Honored One! So it is, Bhagavān!
The Buddha again said:
– Amoghadarśana! You should know that in this place, from ancient times, the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, have partaken of offerings, taught and transformed beings, traveled about, and dwelt here.
At that time, after Bodhisattva Amoghadarśana heard the Buddha teach in this way, he immediately hastened to that place. Having arrived, he entered Samādhi. While abiding in Samādhi, he naturally accomplished a supremely wondrous jeweled throne, with all kinds of adornments fully complete. After adorning the seat, he returned to where the Buddha was, bowed his head and face at the Buddha’s feet, and said:
– World-Honored One! Now that this place is adorned in such a manner, I humbly pray that the World-Honored One should also promptly go to that supreme place.
At that time, the World-Honored One immediately went there. Having arrived, He then ascended the throne according to the Dharma. When the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, had ascended that throne, at that time the entire great earth of this trichiliocosm system underwent six kinds of tremors, namely:
1- Movement, great movement, universal great movement
2- Shaking, great shaking, universal great shaking
3- Surging, great surging, universal great surging
4- Roaring, great roaring, universal great roaring
5- Rising, great rising, universal great rising
6- Awakening, great awakening, universal great awakening
It surged up in the East and disappeared in the West.
Surging up in the West, it disappears in the East.
Surging up in the South, it disappears in the North.
Surging up in the North, it disappears in the South.
Surging up in the middle, it disappears on one side.
Surging up on one side, it disappears in the middle.
When this great earth had thus been shaken, through the Buddha’s divine power, this world was transformed so that there was a great stream of light, causing all sentient beings to experience bliss. Below, it shone as far as the great Avīci Hell. There were sentient beings who wished for the radiance to shine upon their bodies; their sufferings were extinguished, and they likewise experienced bliss. Thus, all the sentient beings suffering in the hells, the animals about to be harmed, and all the hungry ghosts within the realm of King Yama, after encountering this light, had all their suffering and pain completely extinguished. Their hunger and thirst were satisfied. There was no sentient being who did not experience peace and bliss. At that very moment, all sentient beings abandoned evil thoughts and gave rise to loving-kindness; they delighted in one another, all embraced compassion, just as relatives look upon one another with joy, in harmony, sitting together. At that time they praised, saying:
– The World-Honored One sits upon this seat
Releasing a great stream of light
The great earth moves six times
Causing sentient beings to rejoice
The Tathāgata sits upon this seat
The Dharma King releases radiant light
Therefore know that at that very moment
Sentient beings are all at peace and joyful
The Perfectly Enlightened One sits upon this seat
The refuge of great wisdom
Radiant light benefiting sentient beings
Shining throughout this Buddha realm
Strange indeed, that Great Vehicle
The unsurpassed supreme vehicle
The Tathagata sits upon this seat
Benefits difficult to fathom
Strange indeed, this Great Vehicle
The unsurpassed supreme vehicle
Śramaṇas, Brahmins
Are here in countless numbers.
At that time the World-Honored One manifested the sign of a broad and long tongue, covering this entire trichiliocosm, and then said to the great Bodhisattvas and the great assembly of śrāvakas:
– Good sons! You should know, after midnight yesterday there were these gods of the Pure Abode realm: God Nanda, God Sunanda, God Chiên đàn, God Sumanā, God Invincible, up to God Tu Ða Ba… Together with countless gods possessing great majesty and virtue, endowed with great supernatural powers, they emitted brilliant streams of light shining directly toward Vulture Peak, came to where I was, and then took various exquisite celestial fragrances. They were: Heavenly sandalwood paste, up to the fragrance of Heavenly- Ða-Ma-la-bạt… and scattered them over me. They also used various celestial flowers, namely Utpala flowers, up to great Mañjuśrī flowers… to make offerings to me, circumambulated me clockwise three times, bowed at my feet, and stood to one side. Having stood to one side, they became even more reverent toward me, joined their palms, remained silent, and stood. Having stood there, they thought: ” Now all these Dharma methods of recollecting the Buddha by Bodhisattvas, which the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, in the past have previously proclaimed and explained for that great assembly of gods and humans. They only wished to make those sentient beings attain peace and happiness. Now my World-Honored One will likewise expound this Dharma method of recollecting the Buddha for this assembly of gods and humans, so as to bring benefit and peace to sentient beings “. Having thought thus, those gods immediately requested me to speak this Dharma. At that time I remained silent and accepted their request, and the gods, knowing this, disappeared.
Then the World-Honored One spoke the following verse:
Hey Bhikkhu, after last night
The Heavenly King of Pure Abode Mahāyāla
Leading the celestial assemblies and relatives
Nanda is with Sunanda
Sumana Heaven, Deva Candana
Deva Durjaya and Sudhāva
Release great light throughout the world
Straight to Vulture Peak mountain
The gods have come to me
Use heavenly flowers to make offerings
First, circumambulate us three times
Pay your respects and stand to one side
The Heavenly Prince silently thought:
“Deva Sudhāva recites this Buddha’s name
The victory over the past has been preached
Because pity the world’s sentient beings
Now Buddha has the ten powers
Why don’t he lecture this dharma?
Benefits people in the world
To make peace for heaven and people? “
After thinking about it, the gods immediately asked
Then I’ll be quiet and promise
Because I want to stay at Vulter Peak
As previous Buddhas have said
The heavens know I have accepted it
Respectful, very happy
All bowed respectfully
Circled around three times and then disappeared
Hey monks, listen carefully
I heard what the Buddhas of the past said
Don’t be afraid of this Dharma
The Tathagata’s mind is difficult to fathom
The ancient Buddhas practiced Buddhism
I know everything in advance and have no doubts
All current Human, Central and Above
Having Bodhi that I have attained
Great compassion will pity the world in the future
The nature of the dharma that I have understood
Now I have full wisdom and no hindrances
Such great wisdom is difficult to measure
Beyond the world, no one is equal
All the world cannot comprehend.
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CHAPTER 2 – Bodhisattva Amoghadarśana Requests
At that time, the World-Honored One said to the venerable Shariputra, the venerable Mahamaudgalyayana, the venerable Mahakashyapa, the venerable Subhuti, the venerable Purna Maitrayaniputra, and the great disciples endowed with such great majesty and virtue and possessing supernatural powers:
– Monks! As you know, relying upon the realm of your own attainment, before me you should roar the lion’s roar. Why is that? If you teach the Dharma, it will cause all the Hearers and all the assemblies of gods and humans to gain faith and understanding.
At that time, Buddha told Maitreya Maha Bodhisattva, Manjushri Maha Bodhisattva, Transcendent Three Realms Maha Bodhisattva, Super Non-reflection Maha Bodhisattva, Good Action Maha Bodhisattva, Beginner-Mind-Turning the Dharma-Turning Maha Bodhisattva, Good Thinking Maha Bodhisattva, Great Sound Maha Bodhisattva, World-Consisting Maha Bodhisattva, Amoghadarśana Maha Bodhisattva:
– Noble Amoghadarśana! Now you should roar the lion’s roar, decisively requesting the Buddha to speak about the merits obtained from the true appearance of all Buddhas, the World-Honored Ones. If you make such a request, you can bring benefit to all sentient beings of all worlds. Therefore, now I personally urge you.
When Bodhisattva Amoghadarśana heard Buddha teach in this way, he immediately, before the Buddha, praised him in verse:
The World Honored One has a golden body and hundreds of blessings
Compassion, wonderful enlightenment, the highest meaning
Intellectual merit does not decrease
What is the reason that suddenly makes me ask?
There is no one like the Tathagata
The world has transcendent wisdom
The Dharma King’s merit has reached its peak
Why do you ask me today?
Buddha annihilation, purity, best meditation
Mystical wisdom is truly liberating
Liberate knowledge and perfect wisdom
Why do you ask me today?
The Dharma King’s dignity is complete
Supreme, Mighty of all the worlds
Has benefited self and benefited others
Master, why did you ask me to request this?
Buddha’s compassion has been pure for a long time
For many lifetimes, we practice without resentment
The talent of eloquence is unimaginable and difficult to measure
Why did the Buddha tell me to ask?
Or give your wealth to the poor
Also opens the blind eyes of the world
Buddha often makes people afraid and at peace
Why did the Buddha tell me to ask?
Buddha’s body, dirty objects cannot be contaminated
The clothes have never been dusty
Born in the royal palace of the Holy King
Why are you asking me to advise you now?
The sacred robe is 4 fingers away from the body
Even though not tie wrap, it still didn’t fall
The strong gus of wind cannot blow
Why did the Venerable ask me to request it?
The Blessed One was walking normally
Even though the convex and concave lines are self-leveling
Or go up a high hill and still be calm
Why did you ask me to invite you today?
Buddha’s body is full
Walk without moving the joints
I watched Buddha as he turned around
The earth immediately shook six times
No one is as self-sufficient as Tathagata
Loyal and self-reliant people like that
Buddha’s halo has shone upon
Makes crazy people not lose their minds
Or temporarily lost will remember it back
When he loses his thoughts, he immediately remembers them
When Buddha walked with his feet on the ground
Sentient beings go through seven joyfull days
Until the end of life, it arises at will
So I rely on fate and love
If a person is sick and suffers
The pain is unbearable
Just ask Buddha to touch it with his hand
Immediately felt peace beyond words
The Buddha’s Dharma body has divine power
It is thanks to many lifetimes of constant practice
That is absolutely without doubt
Master, don’t tell me to ask questions
Unique among qualified people
The Great Immortal conquers all
Now I’m going to ask Tathagata again
So don’t tell me to ask.
At that time, the World-Honored One again said to the Bodhisattva Amoghadarśin:
– Good! Good! Amoghadarśana! If you wish me to speak of this matter, carefully keep it in mind, and I shall explain it.
The Bodhisattva Amoghadarśana said:
– Thus, World-Honored One! I humbly beg you to explain it; I now respectfully listen.
The Buddha said:
– Amoghadarśana! I remember that in the distant past, an immeasurable, boundless number of asaṃkhyeya kalpas ago. At that time there was a king named Boundless Diligence, who possessed great supernatural powers and complete majesty and virtue. He governed the people with the true Dharma and lived in a great city. From east to west it extended nearly 12 yojanas, while from south to north it extended only 7 and a half yojanas. This city had 7 layers, and each individual layer of the city was made of the 7 treasures, namely: Gold, silver, lapis lazuli, crystal, agate, nacre, pearls, and coral, completely carved and inlaid with these treasures.
Furthermore, Amoghadarśana! You should know that this city had four sides, each side having three gates, and each gate had two watchtowers facing one another. The towers were high and spacious, solemn and magnificent, all completely made of wondrous treasures. Directly within the gates stood Indra’s Victory Banner to mark the boundary. Even the rafters and thresholds were carved with various precious jewels.
Furthermore, Amoghadarśana, each of those city gates had two kinds: gold and silver woven into nets covering the top. Above the nets were also various ornaments such as golden nets, silver bells, silver nets, and golden bells. The cool breeze stirred these things, causing them to produce wondrous sounds, extremely harmonious and gentle, like heavenly music.
Furthermore, Amoghadarśana! The city had 7 layers. Within the 7 layers of the city were terraces all made of precious jewels, with carved railings and eaves, and finely woven silk fabrics, the seven treasures forming lovely intermingled colors. On the golden railings hung horns of white silver, and on the silver railings hung horns of genuine pearls. On the jeweled railings hung horns of lapis lazuli. Even the five-colored silks were interwoven, and between the hanging precious jewels, their radiance reflected upon one another.
Furthermore, Amoghadarśana! Surrounding those seven layers of the city were treasure-filled moats. These were made of: gold, silver, lapis lazuli, crystal, and agate; all the adornments were made with various treasures to construct the moats, and each moat had three tiers made of the seven treasures in various colors, mutually illuminating one another, wondrous and pleasing to the eye.
Furthermore, Amoghadarśana! King Diligence had beautiful flowers growing abundantly in the water of the moats. They were: Udumbara flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and flowers of such kinds, radiant, lovely, fresh and pure, delicate and soft, with fragrant scents wafting everywhere. Beings who enjoyed them were all greatly protected by the king.
Furthermore, Amoghadarśana! That King Diligence planted various flowers along the banks of those moats, namely: Nivarnakāya flowers, Paticchana flowers, Adhimuktaka flowers, campaka flowers, pārijāta flowers, kuṭajavīraka flowers, dhanuṣkārika flowers. Such flowers had pure and fragrant scents, were truly lovely, like heavenly flowers, and beings who enjoyed them were also greatly protected.
Furthermore, Amoghadarśana! Each layer of that city had 7 layers of pathways, with precious Tāla trees surrounding them, fresh, radiant, and lovely, made from the seven treasures. Trees made of pure gold had leaves of white silver, and their flowers and fruits were likewise; trees made of white silver had leaves, flowers, and fruits of refined gold. Trees made of refined gold had leaves, flowers, and fruits of lapis lazuli. Trees made of lapis lazuli had leaves and flowers and fruits of crystal. Trees made of crystal had leaves and flowers and fruits of agate. Trees made of agate had leaves and flowers and fruits of mother-of-pearl. Trees made of mother-of-pearl had leaves and flowers and fruits of red genuine pearls. Trees made of red genuine pearls had leaves and flowers of coral. Trees made of coral had leaves and flowers of refined gold.
Furthermore, Amoghadarśana! The Tāla trees shone with very beautiful radiance, and a gentle breeze blew through them, producing wondrous sounds. Whoever heard them would become joyful and peaceful, like a person playing music who could produce wondrous sounds; if someone heard them, there was no one who would not rejoice. When the wind blew upon those Tāla trees, they produced wondrous sounds, causing those who heard them to experience the same delight.
Furthermore, Amoghadarśana! Within the king’s city there were constantly such sounds of music, never ceasing for even a moment. These included the sounds of carriages, horses, elephants, footsteps, drums, tūrya instruments, ānanda lutes, cīna lutes, stringed instruments, vīṇās, zithers, flutes, pipes… Thus all these sounds never ceased for even a moment. The king regularly proclaimed an order to the people throughout the country:
– Anyone who wishes for food and drink, clothing, elephants, horses, carriages, may use them as they please; the king will provide them all.
Furthermore, Amoghadarśana! In the grove of Tāla trees outside the king’s city, travelers would come there to rest beneath the trees, or eat, or drink, or lie down, or sit. They would hear the wondrous sounds of the trees, and enjoy the wondrous pleasures of the five desires.
Furthermore! Amoghadarśana! Wherever near or far within that great city King Diligence was concerned, at intervals equal to the distance of an arrow’s flight, he had a pond dug and planted with flowers. The four banks of the pond and its bottom were all made of four treasures, and on all four sides, the three-tiered pathways were adorned with the seven treasures, namely: The tiers made of pure gold were decorated with white silver. The tiers made of white silver were decorated with lapis lazuli. The tiers made of lapis lazuli were decorated with crystal. The tiers made of crystal were decorated with agate. The tiers made of agate were decorated with coral. The tiers made of coral were decorated with amber, with various precious gems intermingled, so that anyone who saw them rejoiced.
Furthermore, Amoghadarśana! Within that pond there were also various wondrous flowers, namely: utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and such flowers, whose fragrance was intensely sweet, and all beings who smelled them greatly delighted in them. Along the banks of the pond were also planted various flowers, namely Yanimakā flowers, up to Dhānaukalika flowers, truly beautiful flowers, like heavenly flowers. The gates of that pond were always open and never closed, and the people came and went without restriction.
Furthermore, Amoghadarśana! That King Diligence had pleasure gardens built within the great city for recreation. Within those gardens were also various forest trees made of the seven treasures, constantly bearing flowers and fruits. The king, together with his consorts and the attendants of the inner palace, would all go there to enjoy themselves and play. The gates of the pleasure gardens likewise did not prevent the people from coming to see them, play, and enjoy happiness.
Again, Amoghadarśana! Within that garden, at every distance equal to the flight of an arrow, there was a pond planted with flowers, also formed of gold and so forth, with the four treasures. The seven treasures were also used to adorn the steps and platforms. The splendid colors delighted all who saw them. In these ponds there were many kinds of flowers, namely: utpala flowers, up to pundarika flowers. All these flowers were fragrant, fresh, and lovely. Along the banks of the ponds were groves of tala trees and flowers and fruits, namely: bāṇīcā flowers, dāmanāga, up to dadhnukāli flowers. These flowers and fruits were fragrant, fresh, cool, and lovely; the people could take and use them without restriction.
Again, Amoghadarśana! King Viryabala was by nature compassionate, cherishing sentient beings with loving-kindness like a mother loving her child. He also constantly devoted himself wholeheartedly to honoring śramaṇas, brāhmaṇas, kṣatriyas, and elders, just as a son honors his father.
Again, Amoghadarśana! The king’s body was tall, large, and robust, exceptionally distinguished, with a perfectly proportioned physique and all the marks complete. His face and eyes were upright and beautiful, his complexion radiant, his majestic virtue vast and great, and he was revered and loved by gods and humans.
Again, Amoghadarśana! That king had planted roots of virtue in his previous lives, and therefore was born into a kṣatriya family. His lineage was exalted and noble, unequaled by anyone in the world. His parents and ancestors for seven generations were pure; his wife, children, and relatives were blessed with happiness and united together, and not a single person among them did anything improper.
Again, Amoghadarśana! Because of the merit of his karmic deeds, that king’s people were wealthy, their food possessed all one hundred flavors, and brocades and various jewels filled the treasuries.
End of Volume One
— o0o —
Volume Two.
Chapter 2: Amoghadarśana Requests (continued)
Again, Amoghadarśana! King Viryabala, through his loving-kindness and compassion for everyone, greatly delighted in giving. He constantly held charitable rites and opened great assemblies of unobstructed giving. Śramaṇas, brāhmaṇas, the poor, and the sick throughout the land, as well as all those who came to ask, were each given according to their individual needs, without ever ceasing.
Again, Amoghadarśana! King Viryabala ruled over eighty-four thousand cities, towns, and villages, all brought about by pure karma and the ripening of wholesome causes. They were formed from the seven treasures. Above the cities, each and every one had eighty-four thousand pavilions made of sandalwood. On the left and right sides, in orderly succession leading out to the roads, there were houses adorned with various treasures. The entrances and exits remained open day and night so that everyone could rest, enabling all to attain great peace and security. Moreover, along the large and small roads within the cities, lamps and torches were constantly lit, their light shining brilliantly, enabling the people to have the strength to work and to share in the enjoyment of this peace, security, comfort, and happiness.
Again, Amoghadarśana! At that time King Viryabala had two sons: one was Sishi, and the other was Lion’s Intention. Their faculties were clear and keen, their physical characteristics complete and perfect, and they possessed great majesty and virtue as well as complete supernatural powers. In previous lives, they had already aroused the aspiration for Samyaksambuddha.
Again, Amoghadarśana! At that very time there appeared in the world a World-Honored Buddha named Jewel-Heap Tathāgata, the Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. He constantly proclaimed the true Dharma for gods, humans, Brahmās, Māras, śramaṇas, brāhmaṇas, various kinds of nāgas, yakṣas, gandharvas, asuras, and all beings human and non-human… making clear the true Dharma, whose beginning, middle, and end were all wholesome, whose meaning and flavor were profound and subtle, whose wording was also wholesome, pure, mature, and without admixture, and whose holy conduct was immaculate.
Again, Amoghadarśana! At that time, Jewel-Heap Tathāgata, Arhat, Perfectly Enlightened One, together with seventy-two hundred billion great Śrāvakas, all of whom were arhats possessing complete supernatural powers and great majesty and virtue, stayed near the city of Well-Abiding to teach the Dharma and transform beings.
Again, Amoghadarśana! At that time, Jewel-Heap Tathāgata, Arhat, Perfectly Enlightened One, at the proper time for receiving food, took up his robe and bowl and, together with seventy-two hundred billion members of the Great Śrāvaka assembly, surrounded before and behind, with dignified and graceful bearing, entered the city of Well-Abiding in orderly fashion to beg for alms. At that time King Viryabala and his two sons were on a high tower. From afar they saw Jewel-Heap Tathāgata, surrounded by the great assembly, extraordinarily dignified and majestic, with towering virtue. Everyone who saw him along the road delighted in looking at him. His faculties were pure, his mind was serene, he was disciplined above and below, surpassed even Śamatha, had reached the foremost virtue of the other shore, and had perfectly completed all the stages. Having seen him, the king’s mind was filled with extraordinary wonder and immeasurable joy. He immediately took his two sons and brought garlands of flowers, perfumes for anointing, powdered perfumes, and other renowned fragrances. Together they left the palace gate and hurried to the place where Jewel-Heap Tathāgata, Arhat, Perfectly Enlightened One, was staying. They presented these things as offerings to the Buddha and the great assembly, bowed their heads at the Buddha’s feet, and stood to one side.
Again, Amoghadarśana! King Viryabala and his two sons then respectfully invited Jewel-Heap Tathāgata and the great assembly to receive lifelong offerings of robes, utensils, food and drink, medicine, and so forth. Whatever was needed, the king offered in full, so that the noble assembly might remain at peace and ease. King Viryabala and his two sons had planted roots of virtue in former times and had constantly sought the Buddha-Dharma. Now that they had encountered the Buddha, they again wished to make the invitation and, their minds filled with joy, cultivated exceptionally profound and extraordinary wholesome conduct.
Again, Amoghadarśana! At that time Jewel-Heap Tathāgata, Arhat, Perfectly Enlightened One, after teaching and transforming beings among gods and humans and completing his work, entered Nirvāṇa without remainder at midnight.
Hey, Amoghadarśana! King Viryabala heard the news that the World-Honored One had entered Nirvana, so he immediately, together with his queen and two sons, led his ministers and the people to the place where the World-Honored One had entered Parinirvana. Upon arriving, they respectfully bowed at the feet of the World-Honored One, weeping bitterly, beating their chests and crying aloud, throwing themselves to the ground like a fallen tree, crawling on the ground, fainting, and lamenting:
– Why did the World-Honored One pass away so quickly! The Great Sage has entered Nirvana and abandoned us. The world has become blind and dark because the Teacher has passed away. Sentient beings are suffering because their compassionate lord has died! The world is about to become dark because the lamp of wisdom has suddenly gone out!
Amoghadarśana! That King Viryabala wept and lamented in this way, in the utmost sorrow. Then he and his two sons went to the place of the World-Honored One, taking fragrant water and powders to bathe the body of the Sage. He then applied various fragrances all over His body, offered wondrous garlands and exquisite music, and presented offerings with his head bowed. After that, he used beautiful Kāśika cloth to wrap His body in many layers, then placed it in a golden coffin and an iron outer coffin. The coffin was also adorned with the seven treasures. Having thus placed the Buddha’s body within it, they then piled up a pure, wondrous sandalwood pyre one yojana high and one krośa wide at the middle, scattered various flowers, used garlands, burned various excellent powdered and fragrant substances, poured ghee oil over it, and then used fire to cremate the body of the Tathāgata Ratnaketu.
Furthermore, Amoghadarśana! When the king’s prince, named Lion, saw that the Tathāgata had entered Parinirvana, he thought to himself: “The Great Teacher of gods and humans has abandoned me and entered Nirvana. For what reason should I continue to live today? Now, should I not follow the Tathāgata, the Worthy One, the Perfectly Enlightened One, and enter Nirvana myself? Would that not be joyful?”
Amoghadarśana! Having thought this, the prince took fragrant substances and applied them to his own body. He also used incense to perfume his garments and took a mat to wrap around his body. Then he lit a great fire around himself and burned himself. As the flames blazed fiercely, Prince Lion, within that raging fire, made vast vows to save sentient beings, praised the virtues, and took refuge in the Tathāgata with the following verses:
– Supremely noble in the world
Today, I leave my body and enter Nirvana
The great heavenly master who turns the wheel of dharma
From here we can no longer see
The Dharma king benefits all living beings
Now I have abandoned it and entered emptyness
Propagate Mahabodhi thus
I can no longer see them surrounding me
The Great Teacher is Inconceivable
From now on, I will never hear you again
Donate to the poor and protect the Dharma
Because they give speeches that everyone likes
Gods, dragons, demons, humans, non-humans
From now on, never come back
Now the world has no refuge
I just love the king who protects me
Who will protect you Prince Lion Mind?
Never heard Buddha preach the Dharma
We should abandon ourselves and live together
What is the use of living in this world alone?
So now I leave my lovely body
That’s why I made a big vow
I plant good roots in Buddha’s place
The king’s father often respected the three jewels
In advance, I vow to bring these merits
Make the King and his children attain dharmakaya
Where the Buddhas are indifferent
Make offerings and practice good karma
May all sentient beings receive this blessing
And make me swear not to be false
World-Honored One, I burned my body
If anyone hears or sees
All are equally enlightened
It’s not like they’re physically witnessing it now
If anyone is enlightened or in a dream
Just see what you’re doing now
They immediately became Buddhas without doubt
It’s not like they’re physically witnessing it now
My lovely body is gone
Like water bubbles, not solid
I hope the insects eat my body
Everyone can quickly achieve Bodhi
Now I vow to practice diligently
Or be scolded or despised
Make me quickly become a Controlling Master
It’s not like they’re physically witnessing it now
When I pray for Supreme Enlightenment
If anyone has a kind heart, let’s look at each other
Immediately in this world, you will quickly become a Buddha
Not currently witnessed by relatives
Now I have prayed and have not prayed yet
It is the burning of the lovely body
If this oath is not false
Make me see Buddha’s nirvana again
As if I had just seen Buddha
It’s like a heavenly master appearing again
Now I am completely burned
Still hoping to see it alive
The Buddha’s wisdom, Buddha, has no obstacles
Often transfers three generations of pure vehicles
As before, benefiting all sentient beings
Make me see Buddha arising from fire
The life-saving master just stood up
Like Bodhisattva Samantacakshus of the past
Buddha knew the Lion’s heart was sincere
Just stood up and showed divine power
Wide for the sake of transforming living beings
Causes countless beings to become bored with the body
Ultimately benefiting sentient beings
Return to burn your body and enter nirvana
The great assembly saw Buddha’s many miraculous transformations
Praise the wonderful sound with pure intention
The Buddha’s wonderful Dharma is difficult to imagine
Precepts and meditation are the same
The wisdom of liberation is difficult to imagine
It is also difficult to know how magical powers change
Even though I have attained nirvana, I am pure
Now I surrender my life and burn my body
Buddha’s dignity and virtue are unmatched by anyone
Divine powers have reached the limit
Extinction makes people bored
Now I take refuge in Samantacakshus
Compassion prevails for all
Or use kindness to know people’s minds
Save sentient beings in boundless realms
The fate of the Tathagata is peerless
Among physicians, he is the best
Often takes good medicine to save sentient beings
Or eliminate countless illnesses and sufferings
Take pity on people and save people
Because I praise the good roots
Respectfully make offerings to merits
Give up your lovely body to get blessings
First, I wish to benefit sentient beings.
Amoghadarśana! When Prince Lion made this great vow to adorn himself, afterward the flames rose high, and he immediately gave up his life. At that time, all beings throughout the world—gods, humans, Brahmā, Māra, ascetics, Brahmins, and all beings human and non-human … having witnessed this, all gave rise to great weariness toward the world.
Furthermore, Amoghadarśana! After that prince had given up his life, he was immediately reborn in the Brahmā heaven as Great Brahmā, the most honored and most excellent among the Brahmā gods, possessing great majestic virtue and complete great supernatural powers.
Amoghadarśana! When that prince was born in the Brahmā palace, he immediately thought to himself: “Where did I come from? What wholesome roots did I cultivate that I was born here and obtained such a karmic result, with such great merit, majestic power, and supernatural strength?”
He then saw and knew clearly for himself: “I was in the human realm as Prince Diligence. I and my royal father made abundant offerings and paid homage, with all manner of things, and praised the virtues of the World-Honored One Ratnaketu. When the World-Honored One entered nirvana, I immediately burned my body in a great fire there, made a great vow, and praised the Buddha’s merits. Through those wholesome roots, I am now born in the Brahmā palace. Therefore, I should now descend to the human realm to comfort my father and repay the kindness of giving me life. I should also make offerings at the place of the Tathagata Ratnaketu , and burn my body to enter Nirvana.”
Furthermore, Amoghadarśana! After Great Brahmā had thought this, he and his celestial retinue disappeared from the Brahmā heaven, just as a strong man bends and stretches his arm, and immediately descended to the human realm, arriving at the place where the Tathagata Ratnaketu , the Arhat, Perfectly Enlightened One, had been cremated, using various heavenly fragrances, namely: heavenly red sandalwood, heavenly ox-head agarwood, tamāla-patra fragrance… to make offerings. He also scattered various wondrous heavenly flowers. Flowers like wheels and like clouds spread everywhere as offerings. After Brahmā Lion had made offerings to the Buddha, he then comforted his royal father, King Viryabala, saying:
– Great King, you should know that Prince Lion who burned his body and gave up his life is now none other than your son. At that time I was immediately born among the great Brahmā gods. I hope the king will no longer be sorrowful or grieve. You should only rejoice, be delighted, and be joyful. Why is this? Because now the king has obtained the greatest benefit. Why? Because the Buddhas, the World-Honored Ones, are difficult to encounter. Yet you have encountered the World-Honored One, the Tathagata Ratnaketu , the Arhat, the Perfectly Enlightened One, and have honored, revered, and made abundant offerings to him. This is the rarest and greatest benefit. Therefore, Great King, from now on you should wholeheartedly uphold this Dharma. Prince Lion Mind should likewise uphold this Dharma. You should also make offerings to the relics of the World-Honored One, spread them everywhere, and widely establish stupas and temples. I, in the Brahmā palace, also constantly do the same, uphold this wondrous Dharma, and venerate the relics.
Having said this, he suddenly disappeared.
Furthermore, Amoghadarśana! When King Viryabala, having heard the words of the Brahmā god, went together with his son Lion Mind to the place of the relics of the Tathagata Ratnaketu, the Arhat, Perfectly Enlightened One, to respectfully bow, sing praises, and extol him. He brought all fragrances, all garlands, musical instruments, various banners, and jeweled canopies to present as offerings. Then, in an instant, throughout eighty-four thousand cities, using all seven treasures, he erected eighty-four thousand stupas, each one yojana high, each stupa measuring one krośa in length and width, exceptional, dignified, radiant, and beautiful, placing the relics within them for worship. Furthermore, at each and every jeweled stupa, he constantly lit eighty-four thousand bright lamps. Each stupa was also adorned with all famous fragrances, all beautiful flowers, garlands, all banners, all jeweled canopies, all kinds of music, drums, conches, horns, trumpets, bells, handbells, gongs, and rattles, with everything complete and nothing lacking. Making offerings in this way, he upheld this Dharma. Through these wholesome roots, King Viryabala did not take birth in an evil realm for eighty-four thousand kalpas, and Lion Mind likewise obtained such karmic results. The king’s queen, named Good Intention, and the king’s foremost great minister, named Vô Sân, also enjoyed superior karmic results throughout eighty-four thousand kalpas. Thus, the king, throughout successive kalpas, made offerings to the six ten thousand Buddhas, and therefore when they are born they usually take the body of a Wheel-Turning King, using the True Dharma to teach, benefit, and bring welfare to sentient beings.
Furthermore, Amoghadarśana! After the Tathagata Ratnaketu had entered nirvana, in the final age there was again a great bodhisattva named Universal Secret King who manifested birth in the world. For the sake of the world, he left home and became a monastic, manifested the practice of asceticism, went to the Bodhi tree, and sat at the place of enlightenment. With a single thought of wisdom, he severed the mixed residual tendencies of ignorance and afflictions, and immediately attained Samyaksambuddha.
Amoghadarśana! At that time, that Great Brahma Lion King, using his divine eye, saw that the Tathagata Samantabhadra, Worthy of Offerings, Perfectly Enlightened, had appeared in the world. He then returned and stood in the sky, holding various heavenly fragrances and scattering wondrous flowers upon the Buddha. Afterward, he descended to the ground, circumambulated the Buddha clockwise three times, respectfully placed his palms together, bowed with his head and face at the Buddha’s feet, and entreated the World-Honored One to turn the Great Dharma Wheel.
At that time, that Brahma Lion King stood before the Buddha and spoke these verses in supplication:
– Buddha should now speak the wonderful Dharma
We sentient beings love to listen
The illuminating wisdom is only now emerging
All the world has no equal
Tathagata, the Supreme Controller
Fully complete with ten titles
The great master of this life has appeared
Natural Enlightenment and Wonderful Bodhi
Merit is perfect for humanity
The practice of holy wisdom is not new
Buddha should preach the wonderful sound of the Dharma
Now the public really likes to listen
The great vow is to save the world
There is no refuge for Him to protect
Just like the old vow has been fulfilled
Arrived at the place of tranquility without action
Now we should open the nectar door soon
Break the cords from the brains
King Pham requested that the meaning be fulfilled
At that time, Tathagata silently accepted
In the moment of Buddha Samantabhadra
Made King Brahma very happy
And countless millions of gods and humans
Listen to the Good Oath Turning the Wheel of Dharma
When that Brahma king wanted Buddha to preach
Wide brought things to show gratitude
Then he made a big vow again
To seek unsurpassed Bodhi
Now in front of World-Honored One Samantagupta
Tell me about the merits you have done
Where does this good root arise?
Often worship Buddhas of the ten directions
In the past, offerings were made to the Buddha at the ashram
Please listen to him preach the Dharma to benefit living beings
Where does that little bit of goodness arise?
May I always praise you before Buddha.
At that time, the World-Honored One again said to the great bodhisattva Amoghadarśana:
– Amoghadarśana! At that time, Brahma Lion, the prince of King Viryabalaous Diligence, through the wholesome root of burning his body, was reborn in the Brahma realm. In succession, he made offerings to five thousand Buddhas and listened to the true Dharma, causing his wholesome roots to grow. He constantly made vast and inconceivable vows.
Amoghadarśana! Now you should know: was the King Viryabalaous Diligence at that time someone else? It was precisely my own body.
At that time, Bodhisattva Amoghadarśana again said to the Buddha:
– World-Honored One, where are the two princes, Lion and Lion-Mind, now? Having made offerings to the Buddhas in their present lives, did they pass into nirvana in a later life?
The Buddha said:
– Amoghadarśana! You should know that Prince Lion-Mind at that time is now precisely the great Bodhisattva Maitreya. As for Prince Lion at that time, he is now precisely Bodhisattva Amoghadarśana. Because you made a vast vow within the Dharma of the Tathagata Jewel-Gathering, by giving up your body once, you caused thirty thousand assemblies of devas and humans to arouse the aspiration for Samyaksambuddha. Those people will ultimately attain Great Bodhi; there is nothing doubtful about this.
At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:
I look at the long past
Buddha’s name is Samantagupta, Supreme Venerable
No teacher, self-aware, present in life
Benefits heaven, people, and all living things
Full of hundreds of blessings, golden appearance
Compassion opens the door to true meaning
Open the Bodhi path to sentient beings
The teachings eliminate the origin of suffering
Bao Tu reached the peak above everyone
Seventy-two billion saints
Three insights, six insights, full of eight solutions
Follow Buddha into the city to receive food
At that time I was the victorious king
Boundless Diligence has great power
Usually lead two children on either side
On patrol, watch on the high floor
Far away, I saw that I was subduing the great god
A large group of monks surrounded him
At that time, I and my two children went down quickly
Run to the front of the Supreme Champion
Arrived at the place of Great Master Thien The
Set up wonderful offerings
Paying homage to His feet, said:
– Inviting the Tathagata and the monks
All my life I will give you all my robes
A full eighty-four thousand years
With two children, pure faith
For the sake of seeking unsurpassed Bodhi
A noble person among the people of Nirvana
Build eighty-four thousand towers
The treasures alternately shine light
Just because a precious person leaves his body behind
At the treasure tower in each city
All lit countless hundreds of thousands of lamps
Fragrance of flowers, music, drums, bells, spirits
The king made offerings to Buddha
The cause of planting good roots is so good
The second class met sixty thousand Buddhas
They all come to make offerings and benefactors
To pray for the Supreme Bodhisattva
Hey Amoghadarśana! Don’t doubt it
In the past, he ruled this great land
That king of deep wisdom is our body
The name is Boundless Effort
Often use incense flowers as offerings
Educate all sentient beings
Light countless hundreds of thousands of lamps
Remove darkness from life with light
Giving wealth without ceasing
Listening to the Dharma is not boring
Diligent asceticism without stopping
Because of attaining Supreme Nirvana
He came to Tathagata
Bao Tu used his clothes to wrap himself up and use fire to burn
Like a lamp wick soaked in grease
In a moment, the fire was completely consumed
At that time, the fire burned strongly
The body does not move, the mind does not move
On the day the precious person passed away
He did so for the world
When the fire is so big, it burns quickly
Do you have any means to advise?
May I see Buddha rise from the fire
The great compassion that saves lives appears
May I succeed today
Just get what you want and give up your life
Just temporarily see it like before
Merit achieved Irreversible
If you have vows
Hope everyone gets along
If in the future I become a Buddha
Looking forward to seeing the world where the great fire is
Buddha’s wisdom is pure and unobstructed
In a place where three generations have remained calm
Leo illuminates the pure mind
Buddha appeared through the essence of fire
Amoghadarśana keeps this aspiration
Help the world to start thinking at the moment
Then he took a solemn oath
Wishing to be unreasonable is unpredictable
Buddha has since lit this fire
All are boring minds
Again, use pure intention to praise
Buddha’s majesty is rare and unpredictable
The good appearance is boundless and the fire burns strongly
The Dharma King’s response suddenly arose
Because the Buddha, Buddha, manifested a miraculous transformation
Countless beings have their minds liberated
This Amoghadarśana knows the Lion
The inductive pronoun suddenly sat back
Due to seeing the miraculous transformation of Buddha
Thousands of them develop Bodhi mind
Great compassion benefits the whole life
Return to lie still in the fierce fire
At that time, the Lion gave up his life
A thought of rebirth in heaven
Great Brahma immediately returned from the Brahma palace to the Buddha realm
Make full offerings to the Venerable Humanity
Worshiping the wonderful scent of heavenly flowers
Spread it on the Buddha, giving up your life
After Buddha Gathered Nirvana
Such a time is not long
There is also Pho Mat Thien Nhan Sphinx
For the benefit of the world, it appears
Sitting in the place of the True Dharma
It is the Middle Heaven, the title of Great Enlightenment
The Great Brahma King just made offerings
Respectfully pay homage to Luong Tuc Ton
Please turn the Dharma wheel to benefit the world
Buddha knows the mind is pure and silently accepts
Upon hearing this, King Pham was very happy
The body is at peace and the mind is relaxed
Making a big vow is very unusual
Plant healthy roots that are irresistible
In one lifetime, you will meet five thousand Buddhas
Everyone is close enough to make offerings
A wise person should not have doubts
The Lion at that time was you
Amoghadarśana is my child
After you worship Buddha five thousand
I see clearly that you burned yourself
Pray for this unsurpassed Bodhi
You are in countless thousands of Buddhas
There when the relics are destroyed
Also burn countless loved ones
Because I want others to be happy, I suffer
I know you now and in the future
Countless thousands of lifetimes of practice forever
Either the present Buddha, or Nirvana
You often speak the truth
Over countless hundreds of thousands of lives
Only my divine power knows you
Amoghadarśana made this vow a long time ago
The retribution at that time was clear
You are before the Buddhas, Great Master
Actions that are not thought-provoking are all perfect
Often praises Luong Tu Ton
Asceticism teaches the great vows
This is a verse praising the Great Dharma King
It’s due to good karma in a previous life
Again in front of Buddha Samantabhadra
Preserving the boundless supreme vow
Now you have received such retribution
Thanks to Buddha Tathagata appears majestic
When Amoghadarśana was before them
Respectfully clasp your hands together
Buddha asked Heavenly Venerable
The master of compassion benefits sentient beings:
– Great fairy, what vow did you make?
But now let go of countless lives
I hope Buddha will summarize
I hope the Holy Spirit will explain clearly
– Real No! What you did in your previous life
Now I’ll keep it simple for you
You are at Tathagata Yunyin’s place
Having made such a large vow
If the Buddhas attain Bodhi
At that time, my body was often worshiped
Again at the Buddha’s Place of Universal Eyes
At that time, I also made a great vow
If there is a supreme teacher in the world,
Then I immediately followed that religion
You are at Tathagata’s place
Also make wonderful vows
Hey Amoghadarśana! only we know
Create treasures for walking meditation
Or far away from the magnificent Buddha monastery
Or make strange scenes for monks and nuns
All are created using the seven miraculous treasures
Offer your personal tools to the Buddhas
The crowd respects without hesitation
A Lion is born among Buddhas
Holding dragon seven treasures and utensils
Worship the transcendent Heavenly Venerable
In the place of Tathagata Universal Eye
At that time, the wonderful vow was born again
Generously give away bright lights and offerings
Serving the world, teachers, gods and humans
You treat countless Buddhas like that
Through thousands of billions of memories, please forgive me
Bearing suffering, sentient beings are at peace
Make this vast and solemn vow
You are before the Universal Eye King Buddha
Having made a wish, now I speak
Just as he practiced and became a Buddha
I have scattered flowers all over the ground
You are at Buddha Cloud Thunder Sound
For the sake of the world, I should make this vow
If there are living beings who hear my name
May they immediately become Buddhas
Again at Buddha Thich Trang’s place
Generously make offerings and then vow:
“No matter where I am, see or hear
All can attain Buddhahood.”
You are at Tathagata Buddha’s place
Worshiping seven treasures, walking meditation
Buddha has boundless majesty and great wisdom
At that time you made a vow:
“Always give away good and dignified places
May my Buddha realm be the same.”
You are at Tathagata Nguyet Thuong’s place
Pray for the most beautiful heavenly palace
The Buddha is inside and travels
All sentient beings who enter there become Buddhas
You are in front of the Tathagata Taoist
Really do so with sincerity
If it’s very hot in the summer
The body and mind of sentient beings are free from heat
You are at Buddha Angirasa la
Pray for bright lights to eliminate delusion
If you sacrifice your life
With living beings that eat flesh
All will become Buddhas without any doubt
It’s not like they’re currently witnessing it
Or while awake or dreaming
If there are sentient beings who hear my name
All become Buddhas without doubt
It’s not like they’re currently witnessing it
When you are diligent and strong
If anyone hates you
All will become Dharma kings
It’s not like they are currently enlightened
You were born countless lives ago
For them, they always pray for Bodhi
Now I say you are truly virtuous
In the future, he will definitely be supreme
If there are animals and other animals
They will definitely become Buddhas, don’t doubt it anymore
The creatures eat your flesh
All naturally attain dharmakaya
I know you have thousands of virtues
That which benefits sentient beings
If anyone hears it, they have doubts
That time hasn’t come yet, I won’t say
I have told you all your things
If there are sentient beings who would like to hear it
All will become Buddhas without any doubt
It’s not like they’re currently witnessing it
If anyone wants to see Buddha saved
Turn this pure Dharma wheel
After listening, destroy all afflictions
Because of Bodhi, I like to listen
If anyone wants to see Buddha in three lifetimes
Respectfully make offerings to the upper blessed field
Accumulate all merits
First, you must accept and maintain this samadhi
For the benefit of heaven and earth and people
Buddha finished preaching this matter
Immediately go down to the court and walk leisurely
Return to sit quietly in the room.
VOLUME TWO (End)
— o0o —
Third Volume
CHAPTER 3 – ON MIRACULOUS POWERS
At that time, the venerable Śāriputra, the venerable Mahā-Maudgalyāyana, the venerable Mahā-Kāśyapa, the venerable Ānanda, and all the devas, humans, Brahmās, Māras, śramaṇas, brahmins… all thought as follows: “For what reason, due to what cause, has our World-Honored One, the Tathāgata, Worthy One, Perfectly Enlightened One, while among the great assembly of gods and humans, for the sake of the Brahmās, Māras, śramaṇas, brahmins, dragons, yakshas, gandharvas, asuras, and even humans and non-humans, expounded a Dharma teaching called the Buddha-Recitation Samadhi, and after finishing, not explained it, but instead immediately rose from his seat, returned to his former place, and sat silently in meditation?”
At that time, the Maha-Bodhisattva Amoghadarśana thought as follows: “Now the assembly of devas, humans, Brahmās, Māras, śramaṇas, brahmins, and all those dragons, yakshas, gandharvas, and so forth… has gathered here, while the World-Honored One has returned to his former place and entered samadhi. Now I too should manifest a little supernatural power. After manifesting supernatural powers, I will cause the entire assembly to praise the great loving-kindness and merit of the World-Honored One.”
At that time, the Maha-Bodhisattva Amoghadarśana, having thought this, immediately entered Samadhi. Through the power of Samadhi, he caused this great trichiliocosm to become wondrously adorned, with all objects made of the seven treasures. These were: gold, silver, lapis lazuli, crystal, agate, coral, and pearls. He used such treasures as ornaments. The ground was level like the palm of the hand, and throughout the entire great earth there are such treasures. All the tala tree groves have eight intersecting paths, with nets spread within. All those trees are majestic and lovely. The tala trees made of gold have leaves and flowers of silver. The tala trees made of silver have leaves and flowers of lapis lazuli. The trees made of lapis lazuli have leaves and flowers of crystal. The trees made of crystal have leaves and flowers of agate. The trees made of agate have leaves and flowers of mother-of-pearl. The trees made of mother-of-pearl have leaves and flowers of true pearls. The trees made of red true pearls have leaves and flowers of pure gold. Thus, everywhere, five-colored silk canopies are hung, according to the golden bells and jeweled nets, covered above by banners and flags, all made of various treasures. Again, these various wondrous adornments were placed all around the dwelling place of the World-Honored One. All kinds of flowers are lovely. They are: the utpala flower, the padma flower, the kumuda flower, the puṇḍarīka flower; all such kinds of flowers are exceedingly abundant. In this world there are fully present such various wondrous, pure, and majestic adornments.
At that time, Maha-Bodhisattva Amoghadarśana, by the power of Samādhi, again manifested such adornments, causing the assembly in this trichiliocosm, including the devas, dragons, yakṣas, gandharvas, asuras, kiṃnaras, mahoragas, humans and non-humans… all beings to transform into great jeweled lotus thrones. Those flowers had innumerable thousands of pure, soft petals, like the heavenly Ca-ya-lân-ni garment, causing sentient beings all to see one another and know one another. They all sat upon the flower thrones.
At that time, Maha-Bodhisattva Amoghadarśana again, while in concentration, manifested such great supernatural powers, causing all the earth of this trichiliocosm to undergo the six kinds of earthquake-like movements. They are:
Movement, transformation of movement – equal transformation of movement,
Surging, transformation of surging – equal transformation of surging,
Rising, transformation of rising – equal transformation of rising,
Trembling, transformation of trembling – equal transformation of trembling,
Roaring, transformation of roaring – equal transformation of roaring,
Awakening, transformation of awakening – equal transformation of awakening
These are the six. Each time there are three kinds of tremors, together making eighteen aspects. Thus, when something rises in the middle, it disappears at one side; when it rises at one side, it disappears in the middle. It is like a round red-bronze bowl (a round red copper bowl) in the land of Magadha, placed upon a rock, tilting and turning without settling, naturally producing a sound. Thus, this trichiliocosm, without being struck or beaten, naturally produces sounds. This matter was likewise so. As soon as the trembling and roaring arose, those sentient beings heard the sound and awakened. All of them experienced supreme, wondrous joy. Just as in the Akṣobhya world in the East, and likewise in the Land of Bliss in the West, the sentient beings there all experience happiness, so too was it with hearing the sound and attaining bliss.
At that time, Maha-Bodhisattva Amoghadarśana, abiding in Samādhi, had a mind that became pure, without defilement, compliant and well-regulated, supple, free from roughness, tranquil and unmoving. His mind was deeply cool and serene, universally causing everyone to be at peace. After that, he again performed such supernatural powers: causing this trichiliocosm to rain throughout the sky, suddenly causing fire to blaze, without causing the bodies and minds of sentient beings to be destroyed, while those sentient beings wished for the fire to touch their bodies. All of them experienced this wondrous and supreme joy. Just as a bhikṣu entering the fire samādhi is serene and blissful, and sentient beings touching that fire experience joy in the same way.
At that time, Maha-Bodhisattva Amoghadarśana, using the power of Samādhi, again performed such great supernatural powers, causing this trichiliocosm to rain heavenly sandalwood fragrance, with fine fragrant powder of wondrous scent flying throughout the entire trichiliocosm. If any sentient being smelled this fragrance, they immediately attained such supreme and unsurpassed joy. Just as in the past, when the Thus Come One Śākyamuni, Worthy of Offerings, Perfectly Enlightened One, while practicing the Bodhisattva path, received the prediction of Bodhi before the World-Honored One Dīpaṃkara Buddha, and attained rare, inconceivable wondrous bliss; when sentient beings smelled the wondrous heavenly fragrance, they likewise attained inconceivable joy that pervaded their entire bodies and minds.
At that time, the venerable Ānanda, among the assembly, thought as follows:
“Today, for what reason have I suddenly seen such rare and inconceivable adornments? Who has produced this great supernatural manifestation? My World-Honored One has returned to his room for quiet sitting, so he could not have produced this great supernatural power. Could it be that the great Śrāvakas in the assembly are able to produce such a thing? For in this assembly there are many great beings of the rank of dragon-elephants. The one who can produce such a thing, apart from the Bodhisattva Maitreya, Bodhisattva Mañjuśrī, Bodhisattva Transcending the Three Realms, and even Bodhisattva Infallible Vision… could it be that it is manifested by the great Bodhisattvas who possess complete majestic radiance?”
At that time, after the venerable Ānanda had thought this, he immediately said to the venerable Mahāmaudgalyāyana:
– Great Elder, I have heard the World-Honored One often say: “Among my disciples, the foremost in supernatural powers is Maudgalyāyana.” Now, could this manifestation of auspicious signs be produced by the Great Elder?
At that time, the venerable Mahāmaudgalyāyana replied:
– Ānanda! Friend! That extraordinary auspicious sign is not something I am able to produce. Why is that?
I remember that in the past, at one time, I took this trichiliocosm and held it in my mouth. At that time, the sentient beings did not have even a single thought of fear; they had awareness and thoughts as they came and went.
Ānanda, I also remember that in the past, while at the palace of Brahmā, I produced a very great sound that resounded throughout this trichiliocosm.
Ānanda, I also remember that in the past, before the World-Honored One, I raised the lion’s roar; I could hold Mount Sumeru in my mouth, could pass beyond one kalpa or reduce one kalpa, and such things were ordinary.
Venerable Ananda, I again remember that in ancient times I went to the World of Radiant Flame, where a sound arose that pervaded the entire world, causing everyone to hear and know it.
Venerable Ananda, I again remember that in ancient times, while dwelling in Jambudvipa, I was able to shake the Palace of Trayastrimsa Heaven, the Great Hall of Invincible Victory.
Venerable Ananda, I again remember that in ancient times I went to the place of the Dragon Kings Nanda and Upananda. Those dragons spewed such highly poisonous fire, yet at that time I subdued them, causing them to abide in the good realms. At the same time I also once humiliated the evil demon Mara Papiyas.
Venerable Ananda, I remember that in ancient times I went to the East, standing in that three-thousandfold world where there was a great city called Jewel Gate, containing as many as six hundred trillion thousand families. There, within those six hundred trillion thousand families, I manifested the body of Maudgalyayana in each and every one, expounding to those sentient beings the Dharma of impermanence, suffering, emptiness, and non-self, thereby causing them to abide in the Right Dharma.
Venerable Ananda, although I was previously able to perform such transformations, from ancient times until now I have never seen such a supernatural transformation as this, so how could it be created?
Venerable Ananda, now seated upon this great lotus throne, I gaze upon the ten directions, each and every one of the innumerable and boundless Buddha realms, all sharing the name of the World-Honored One Shakyamuni, all returning to their own chambers to sit in meditation, silently, and I see the lands of those Buddhas just as I see this Saha world.
Venerable Ananda, just now I also used the heavenly eye to observe everywhere the causes and conditions of this supernatural transformation, yet in the end I still do not know where it came from?
At that time, the Venerable Great Maudgalyayana, wishing to explain this meaning clearly, spoke these verses:
I have achieved four divine powers
In the same row, no one can compare to me
There is only Buddha
No one else’s magical powers are equal
I once swallowed this Buddha realm
Earthly beings do not know
I have been to the Brahma palace again
Speak loudly around the world
I was once before Buddha
Swallowing Mount Sumeru for an entire lifetime
I made a loud noise in the Viem world
Let everyone in this Buddha world listen
I shocked the palace of Sakra
There the Goddesses are sitting
I went to Dragon Kings Nāga again
Subdue the Great Poison Dragon like that
I remember the past when I did miracles
The body here appears in the East
I made sixty thousand million houses
Everyone can see my body
Ananda, now I have contemplated everywhere
Never seen this great miracle
Personally, I think it’s very rare
But I don’t do this miracle
Now I sit on the great lotus throne
Also see living beings sitting in flowers
Again I saw the great and majestic Buddhas
Observe all ten directions
Tayatha decided to do it freely
Or maybe the Venerable just made it
Thus, the mighty god is extraordinary
Never seen it before, now I see it.
At that time, Venerable Mahāmaudgalyāyana roared such lion’s roars, and ten thousand celestial beings in the assembly attained the pure eye.
Then Venerable Ānanda said to Venerable Śāriputra:
– Venerable Sir, I personally heard the Buddha say this: “The foremost in wisdom among my great Śrāvaka disciples is Śāriputra.” Now, is this miraculous transformation not something performed by you, Venerable Sir?
At that time, Venerable Śāriputra said to Venerable Ānanda:
– Ānanda! This extraordinary auspicious sign is not something that can be matched by my power. Why?
I remember that for the past twenty years, diligently practicing with the Viṣaya, single-mindedly contemplating and seeking the true nature of phenomena, I still have not been able to know the boundaries of phenomena.
Ānanda, I also remember that long ago I took a double-layered kāṣāya robe and placed it on the ground. At that time, Venerable Mahāmaudgalyāyana was the foremost elder, with such supernatural powers, yet he could not lift that robe. He could not even raise that robe from the ground, let alone carry it and hold it high.
I also remember that long ago, before the World-Honored One, I roared a lion’s roar, just as I did before all those endowed with supernatural powers, the great Śrāvakas, those in training and those beyond training, gods, humans, Brahmās, Māras, Śramaṇas, Brāhmaṇas, and all kinds of nāgas, yakṣas, gandharvas, asuras, and so forth, before the great assembly. At that time, the non-Buddhist Parivrājaka Bali Parivāja came to me and debated with me about entering the meditative absorptions. He then wanted to compare with me in the matter of concealing the body so that it could not be seen, competing with me in the lion’s roar. At that moment, I raised up the aspiration of a true man and performed the deeds of a true man, and only then spoke of such inconceivable matters as these: “Except for the World-Honored One, the teacher who knows all, and the Maha-Bodhisattva Maitreya, the One Who Is to Be Reborn Once More; except for those Maha-Bodhisattvas who have attained profound Dharma-forbearance; except for those Maha-Bodhisattvas who have attained the Samādhi of the Ocean of Virtue; except for those Maha-Bodhisattvas who skillfully abide in samādhi; except for those Maha-Bodhisattvas who have attained the samādhi in which the Buddhas appear before them; except for such great Maha-Bodhisattvas, when the great Śrāvaka disciples of the World-Honored One came and asked me about concealing the body, even the non-Buddhist Parivrājaka Bali Parivāja asked me where one abides when one’s body has disappeared.
Ānanda! At that time, when I performed such a great supernatural transformation, all the Śrāvakas and Pratyekabuddhas alike were unable to perceive where my body had transformed itself. Even when it was said, “They cannot hear my voice,” they were completely unable to know where my body was.
Ānanda, I have always diligently practiced the conduct of a great man, and have likewise accomplished the deeds of a great wise person. Ānanda, my mind follows my actions; it is not that I follow the activities of my mind.
Ānanda, now I myself know that my body is seated upon the great lotus throne, and I also see all the gods, humans, and the great assembly seated upon those great lotus thrones.
Ānanda, I also see that in all the countless, boundless, inconceivable worlds throughout the ten directions, there are all the Buddha World-Honored Ones, each seated beneath a Bodhi tree at the place of enlightenment, attaining perfect and complete unsurpassed enlightenment, fully accomplishing immeasurable and boundless great majestic power, surrounded reverently by great assemblies of celestial beings. The Great Brahmā King invites the Buddha to turn the Dharma wheel, saying:
“World-Honored One, if you now turn the Dharma wheel, we shall follow accordingly.”
Ānanda, I hear that voice and see that event. Now, all these countless and boundless Buddha realms are made of the seven treasures, with multicolored silks, golden bells hanging about, nets spread above, and palaces adorned with such wondrous magnificence, just like this Sahā world.
Ānanda, just now I also thought: “Could this present inconceivable great adornment not be produced by the great supernatural power of the World-Honored One? Or could it be that the Maha-Bodhisattvas, having cultivated deep and abundant roots of goodness and possessing complete merit and virtue, are able to manifest such a great supernatural transformation as this? Or could the great disciples among the Buddha’s Śrāvaka assembly, having planted roots of goodness long ago and possessing great majestic virtue, have produced it?”
At that time, Venerable Śāriputra, wishing to further clarify this meaning, spoke these verses:
Buddha’s divine power is difficult to measure
Tathagata’s merit is the same
All the great disciples of Śrāvaka
The educated and the uneducated fill the heavens
Among wise people, I am the best
There is no one better than me
Except for Buddhas and Tathagatas
And Bodhisattvas practice Bodhi
I observe the dharma signs myself
Enough for almost twenty years
Praying for the Dharma does not reach the destination
My wisdom is better than everyone else’s
Now I am in front of Buddha, World-Honored One
Want to bring this wisdom to the Lion’s roar
For all pagans
Except for the Great Sravaka who wants to see me
I can’t see my body at all
And the miracles I created
Except for the fully enlightened Tathagata
And the Buddhists Maha Bodhisattva
I just know where my body is
Not pagans and Sravakas
Meditation and liberation are hard to imagine
This mind follows me and returns
I practice true emptiness as a man
Dear friend, my karma is often like that
I have such supernatural powers
All Śrāvaka cannot enter
But now I see in all ten directions
I don’t have such divine power
Now I sit on the great lotus throne
Seeing countless realms in all ten directions
In countless realms, there are Buddhas
They all came to the Buddha tree to sit in the ashram
In that world, the treasures are very solemn
Dignity is wonderful and very lovely
At that time I also thought like this:
Decided that the Tathagata shows supernatural powers
Or the great disciple He made
Or the Bodhisattvas of Amoghadarśana
When Venerable Śāriputra let out such a lion’s roar, among the assembly there were thirteen thousand people who became free from the dust and defilements and attained the pure Dharma eye.
At that time Venerable Ānanda again thought as follows:
“Venerable Mahākāśyapa has great majesty and virtue, complete with supernatural powers. Could this transformation now be caused by him? Therefore, I should also ask him now and see what he says “
At that time Venerable Ānanda immediately said to Venerable Mahākāśyapa:
– Venerable One, I personally heard the Tathāgata say:” The foremost among my disciples in the practice of the ascetic dhūta practices is Mahākāśyapa ” Then could this great, inconceivable supernatural transformation not have been produced by the Venerable One?
At that time Venerable Mahākāśyapa replied to Venerable Ānanda:
– Friend! Such extraordinary transformation is not something I have the power to produce. Why? Because I remember that, long ago, before the World-Honored One, I let out a lion’s roar.
Ānanda, at that time, concerning Mount Sumeru, the great Iron Encircling Mountains, and all the other mountains belonging to the Black Mountains within this three-thousandfold world, I merely blew one breath from my mouth and was able to cause all of them to disappear, leaving not even a tiny speck of dust. There were sentient beings standing upon those mountains who remained unharmed, and they also did not know that the mountains had been completely destroyed.
Ānanda, there was also a time when all the great seas, great rivers, small rivers, ponds and marshes, pools of water, and even countless billions of nayutas and hundreds of thousands of pools of water within this three-thousandfold world, I merely blew once with my mouth and caused them all to dry up, but the sentient beings within them neither knew nor realized it, nor did they suffer any distress.
Ānanda, there was also a time when I was in the presence of the Tathāgata and the gods, humans, Brahmās, Māras, ascetics, Brahmins, and all the world, before the great assembly, and let out a lion’s roar, extensively manifesting supernatural transformations. Ānanda, now I possess only such majestic power, and can perform supernatural powers with such freedom.
Ānanda, I remember a time when, before the Tathāgata, Worthy of Offerings, Perfectly Enlightened One, for the sake of the worlds, gods, humans, Brahmās, Māras, ascetics, Brahmins, and the entire great assembly, I let out a lion’s roar and said to the World-Honored One:” I can, within this three-thousandfold world, blow once with my mouth and immediately cause the great mass of flames to burn everything completely. Just as at the time of the burning of the kalpa, yet still without harming any sentient being, and also causing sentient beings to be completely unaware of anything at all”.
Hey Ānanda, I truly do possess supernatural powers like that. Hey Ānanda, I remember that once, using the divine eye, I saw in the eastern direction, beyond hundreds of thousands of millions of worlds, a Buddha realm engulfed in fierce flames. When I saw this, I thought to myself: “Now I should manifest supernatural powers.” Having thought this, I immediately entered Samadhi. While in Samadhi, I blew once with my mouth, reaching a thousand billion worlds in the eastern direction, causing those flames to be extinguished instantly. When the flames had gone out, I emerged from Samadhi and immediately saw that realm restored to its former state.
Hey Ānanda, this is the extent of my supernatural power now. Hey Ānanda, among this assembly today there are sentient beings, whether gods, humans, Brahmas, demons, ascetics, or Brahmins, most of whom have doubts in their minds and think that I am lying, so they do not believe me. Therefore, let them wait until the World-Honored One rises from Samadhi, and then come and ask Him themselves. But although the World-Honored One is now in Samadhi, He clearly knows this matter, just as He hears what I am saying.
At that time, the World-Honored One was still sitting in the same place, abiding in Samadhi, and from afar said to Venerable Ānanda:
– That is right! That is right! Just as Mahā Kāśyapa spoke, his lion’s roar is true and without deceit. You should remember it and uphold it.
When the gods, humans, and the entire great assembly heard the Buddha teach in this way, they developed a sense of wonder toward Venerable Kāśyapa and regarded him as exceedingly rare and difficult to encounter.
When Venerable Mahā Kāśyapa went about roaring such lion’s roars… three hundred million people became free from defilements with regard to the various Dharma teachings. Furthermore, eighty-five nayuta hundred thousand gods became free from defilements. Furthermore, eighty-five nayuta hundred thousand gods became free from defilements and attained the pure Dharma eye.
At that time, Maha-Bodhisattva Akṣayamatī, Bodhisattva Maitreya, Bodhisattva Mañjuśrī, Bodhisattva Transcending the Three Realms, as well as countless, boundless other Maha-Bodhisattvas… who from ancient times until now had adorned themselves with such vast vows as armor, heard Venerable Mahā Kāśyapa roar his lion’s roar. They immediately magically transformed flowers into heaps as high as Mount Sumeru, and then scattered them over Venerable Kāśyapa two or three times. They also magically transformed many large parasols of the seven treasures, which stood in midair, covering the crown of Venerable Mahā Kāśyapa and covering the entire assembly of Śrāvakas.
When Venerable Mahā Kāśyapa saw such parasols of the seven treasures… he immediately said to Venerable Ānanda:
Venerable Ānanda, among this assembly there is certainly a highly accomplished Mahāyāna Maha-Bodhisattva who alone could perform such great supernatural acts; therefore, this great miraculous manifestation has now appeared again.
Hey Ānanda! As I sit upon this great lotus throne, I have seen countless, immeasurable World-Honored Buddhas in all directions, and I have also seen that all those realms are adorned and magnificently decorated with the seven treasures, extraordinarily splendid and exceedingly lovely to behold. The sentient beings there likewise possess such supreme and wondrous karmic rewards. Now I see them everywhere, just like the Heaven of the Thirty-Three. All the gods there are intoxicated with flower crowns, constantly wearing jeweled necklaces, their divine bodies radiant like the bright moon. In the sky there are magically manifested jeweled parasols; above the heads of all the sentient beings there are jeweled parasols, just as above my head there is a parasol of the seven treasures, with no difference.
Hey Ānanda, I also see that in the lands of those Buddhas, various Bodhisattvas descend from the Tuṣita Heaven and enter their mothers’ wombs. Hey Ānanda, when I see such miraculous supernatural events, I am exceedingly joyful and immeasurably delighted.
Hey Ānanda: I also recall such wondrous and such rare events. How could one hesitate or act merely according to circumstances? Could those inferior sentient beings truly be able to roar such a great lion’s roar?
At that time, Venerable Mahā Kāśyapa further illuminated this meaning with a verse:
Ananda, the great lake in the ten directions
The sea, big rivers, water streams
I used my mouth to blow a breath of air
Dry them to nothing
Once at the Buddha’s place
In that world I performed miracles
When I dry all the water
Living beings are neither harmful nor evil
All the mountains in this world
Sumeru, Cakravada, blach iron Mountain all
Just blowing one breath clears the ground
Wise man, I live in this way
All sentient beings in Sumeru
And the other mountains remained motionless
At that time, they will be unharmed and enlightened
Wise man, I have such a religion
I use my magical powers to burn this world
His mouth blew out a breath that caught fire
The other living beings do not know
Even at that moment there is no destruction
Once upon a time I was in this Buddha realm
Far away I saw fire burning in the East
He blew out a breath, causing it to stop immediately
Such magical powers are hard to imagine
Now I see this great magical power
The mind rests strangely, very rare
The disciples of the Buddhas do not think or measure
All actions are the same
I now sit on this lotus
Contemplate and see the solemn and wonderful realms
Bodhisattva descended from Tushita heaven
Entering the mother’s womb ends birth
That must be the Sravakas
The mind is free with supernatural powers
Or Bodhisattva Amoghadarśana
Or Maitreya and Manjushri?…
At that time, Venerable Ānanda again thought:
“Venerable Pūrṇa Maitrāyaṇīputra has reached the other shore (the ultimate) with regard to all phenomena. He possesses majestic virtue and is endowed with supernatural powers; perhaps he has performed such a miraculous deed. Now I should also ask whether it was he who accomplished it.” Having thought this, Venerable Ānanda then said to Venerable Pūrṇa:
– Reverend Elder! I have attended upon the Buddha and heard this: “The foremost Dharma teacher among my great Śrāvaka disciples is Pūrṇa Maitrāyaṇīputra. Therefore, could that inconceivable, magnificently adorned supernatural transformation possibly not have been created by him?
At that time Venerable Pūrṇa replied:
– Venerable Ānanda, that extraordinary auspicious sign could not have been accomplished through my power. Why is that? I remember that in the past there were sentient beings who needed to be taught through supernatural powers. I then took hold of this trichiliocosm-system for their sake, touching it with my hand to reveal and demonstrate it to them. At that very time, no sentient being had any thought of fear, nor did they know anything about it. Only those sentient beings who needed to be taught through those supernatural powers could see my hand touching the world-system.
Ānanda, just as a strong man can grasp four hundred gold coins (kaliṣa-paṇa) with his right arm and turn them upside down with his left hand without the slightest difficulty, so too, Ānanda! I can grasp this trichiliocosm-system and turn it upside down with my hand without the slightest difficulty, in just the same way.
Ānanda! I remember that once, in the presence of the World-Honored One, using only one finger, I caused all the water of this trichiliocosm-system to flow into the palm of my hand, without a single sentient being having any thought that it had been diminished.
Ānanda! Once in the past, during the first watch of the night, I used the purified divine eye, seeing farther than ordinary people, to observe this trichiliocosm-system, thinking: “What kinds of sentient beings are there in this world? With regard to the various phenomena, my mind has given rise to doubts; I must explain them so that these doubts may be removed.” I then observed this trichiliocosm-system and saw that there were innumerable sentient beings throughout the four continents who had doubts about the Dharma. I again thought: “Now I should not leave this seat, nor depart from this meditation, but for the sake of these sentient beings, I shall cut through this net of doubt.”
Ānanda! When I thought this, I immediately entered a meditation with a pure, clear, luminous mind, accomplished in stillness and immovability. For the sake of those sentient beings, I proclaimed the Dharma, decisively cutting through the net of doubt without obstruction, causing those sentient beings all to think: “Today we have all benefited from Venerable Pūrṇa Maitrāyaṇīputra residing exclusively in our country and proclaiming the Dharma for our sake.”
Ānanda, during the first watch of the night, when I taught the Dharma, fourteen thousand sentient beings were established in the Buddha’s true Dharma. Another thirty thousand sentient beings upheld the precepts. I also caused sixty thousand sentient beings to have faith in the Buddha, Dharma, and Saṅgha and to take refuge in the Three Jewels. All these excellent things occurred, and only afterward did I arise from samādhi.
Ānanda, I merely had the ability to teach the Dharma, skillfully cutting off such other doubts for sentient beings.
Ānanda, I also remember that in this world I used the divine eye to observe toward the north. Beyond thirty thousand Buddha-realms there was a world called Foe-Avenger. In that world there was a sentient being who was mostly doubtful concerning the Dharma. Because that sentient being had the faculties of a Śrāvaka, he was easy to teach. But the World-Honored One there had already entered Nirvāṇa. At that time I thought: “Now I also should not rise from this place or go there, but for the sake of that sentient being, I shall explain the net of doubt.
Having thought this, I immediately entered samādhi. While in samādhi, for the sake of that world, I expounded the true Dharma to immeasurable, boundless, incalculable asaṃkhyeya sentient beings, causing them to attain the light of the Dharma.
Hey Ānanda, I only possess the complete supernatural powers of a Śrāvaka. Now, if any of these people have doubts, let them wait until the World-Honored One appears; they may ask him and then know for themselves.
When the Venerable One said this, through the Buddha’s spiritual power, a voice sounded in the sky, saying to Venerable Ānanda:
– Hey Ānanda, that is right! That is right! It is just like the Great Lion’s Roar of Pūrṇa. You should remember and uphold it.
At that time, the devas, worldly people, asuras… the entire assembly, having heard of this, gave rise to a rare aspiration and a wondrous thought, saying:
– Truly extraordinary, truly rare. If a Śrāvaka can establish such a great undertaking, how much more so a Bodhisattva, or the Buddhas, the World-Honored Ones?
At that time, Venerable Pūrṇa Maitrāyaṇīputra, in order to further explain this meaning, spoke these verses:
– Regarding the presentation, I failed
All defilements that arise are eliminated
Thanks to Buddha Tathagata, it all ended
The great deity transcends the world
I hold this world and the mountains
Use your hands to rotate or touch
At that time, not a single living being was touched
I only have this magical power
The world’s three thousand water streams
Some people either see or don’t hear
That water just lies in my hand
But living beings do not exist or die
At the beginning of the night, I used my heavenly eye to see
Those living beings who have doubts in their minds
Wishing for good roots and dharmas
Want to use divine power to eliminate doubts
When I had such thoughts
Don’t leave your seat, don’t come
I have preached the righteous Dharma
Make them listen and then break their doubts
When I preached like that
Made forty thousand pillars of the Holy Dharma
Thirty thousand people keep the forbidden precepts
Sixty thousand righteous beliefs and three refuges
I remember again at the beginning of the night
Releasing magical powers is truly miraculous
Contemplate the trichiliocosm realms of the North
Saw a Buddha land named Grievance
The sentient beings in that Buddha realm
There was only one person who was very skeptical
I’m not here just to preach
Make him say: Just listen to me
Ananda, my mind is right like that
Such supernatural powers are known to the Buddha himself
If any sentient beings have doubts
You should just decide to ask Buddha
Now I sit on this lotus flower
Seeing a World-Honored One in Parinirvana
That Buddha used fire to burn his body
It’s the same from other directions
My mind contemplating Buddha is very rare
It is unpredictable and difficult to do
It is Buddha or the Sravaka
But I see that Buddha often passes away.
At that time, Venerable Ānanda again thought:
“Venerable Rāhula is the son of the World-Honored One, and with regard to all dharmas has attained ultimate perfection, possesses great majesty and virtue, and is endowed with great supernatural powers. Could it be that he has manifested this great feat?”
Having thought this, Venerable Ānanda said to Venerable Rāhula:
– Venerable One, I personally heard the Buddha say: “Among my great Śrāvaka disciples, the foremost in observing the precepts is Rāhula.” Therefore, could this inconceivable, magnificently adorned supernatural transformation not have been manifested by you, Venerable One?
At that time, Venerable Rāhula replied to Venerable Ānanda:
– Venerable Ānanda, the World-Honored One, in his great compassion, protects all. Although he praises me as one who diligently observes the precepts and is endowed with supernatural powers, the supernatural manifestation displayed today is exceptionally extraordinary and immeasurable. From the time I was born until now, I have never seen anything like it, nor have I ever thought of it, nor have I made any distinction concerning it. How then could I possibly be able to perform such a supernatural manifestation?
Venerable Ānanda, this great magnificence truly was not created by me. Why is that? I remember that in ancient times, only this trichiliocosm was so vast. It consisted of a hundred billion four-continent worlds, a hundred billion suns and moons, a hundred billion great oceans, a hundred billion Sumeru Mountains, and a hundred billion Great Iron Enclosure Mountains. Even if all the other Black Mountains were placed upon the tip of a single hair, at that time my body would remain as before, and sentient beings would remain unchanged. All the great earth, Sumeru, the mountains, even the great oceans and flowing waters, would all remain peaceful, without touching or disturbing one another, with none causing oppression or harm to another.
Venerable Ānanda, I possessed only such freely wielded supernatural power.
Venerable Ānanda! In ancient times, on one occasion I took the great ocean and the small oceans, the great rivers and small rivers, even the tiny streams in this trichiliocosm, and placed them all within a single hair. At that very moment my body was unharmed, sentient beings were unharmed, and the waters of the great oceans and rivers, even the waters of the small streams, all remained as before, without pushing against one another. Those living within them all knew that their bodies were in the water.
Venerable Ānanda! In ancient times, on one occasion I entered meditation here. Having completed the meditation, I went to the northeast, to a world where the Buddha, the World-Honored One, manifested as the Tathāgata Nan Sheng Wei, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. I manifested my body there and paid homage respectfully. Having paid homage, I returned to King Śuddhodana, to the city of Kapilavastu in this world, and requested a handful of sandalwood incense powder. Having obtained the incense, I brought it there as an offering to the World-Honored One in that Buddha-land, and the fragrance spread everywhere. At that moment, for that Buddha Nan Sheng Wei, I transformed it into a pavilion and an elephant chariot, clearly adorned, ten thousand yojanas high, interspersed with all kinds of wondrous jeweled adornments. I also used heavenly fragrance to make a seven-jeweled canopy covering the Buddha, ten thousand eighty thousand yojanas high and eight thousand yojanas wide. Furthermore, in that world, for all sentient beings, I transformed for each one a sandalwood pavilion, elephant, and chariot, one hundred yojanas high and fifty yojanas wide, with four square, upright pillars, according to their wishes and delight, causing those sentient beings to be fully endowed with adornments, with no one obstructing another.
Venerable Ānanda, I possess only such Śrāvaka supernatural powers, ultimate and complete. Now, among the assembly, if anyone harbors doubts about me, let them freely ask the World-Honored One. Although the World-Honored One abides in tranquil absorption, he nevertheless knows and verifies this matter.
At that time, Venerable Rāhula, wishing to restate this meaning in verse, said:
I once held trichiliocosms
Hundreds of millions of four heavens with Cakravada
Leave it all in the pores
Ananda, I have such strength
This Jambudvipa is so big
They all don’t know each other
It all goes into the pores
Ananda, my supernatural power
This Mount Meru is very high and wide
Cakravada, the mountains are not arbitrary
Apply evenly into pores
Ananda, know my supernatural power
All are not upset
But see inside a hair
At that time, my body did not feel tired
They also don’t know about hairs
Three thousand great lakes
Trenches, rivers and oceans
One complete suction breath placed on the fur
I only have that great supernatural power
This world has such water bodies
Big sea, small rivers and mountains
All are unaware
When I leave them pores
Ananda, I have this supernatural power
Seeing Bodhisattvas in the ten directions
Give up your head, eyes, and mind
The wish to create unsurpassed Bodhi
I saw a miracle, so rare
Buddha must have done it
Or Amoghadarsana or Maitreya
Or a great disciple of Śrāvaka.
At that time, when Venerable Rāhula uttered such lion’s roars, there were eighty-seven kotis, one hundred thousand nayutas of devas, humans… In that great assembly, they were freed from dust and defilement and attained the pure Dharma-eye. Having attained the Dharma, having completed their understanding of the Dharma, those devas and humans reverently scattered heavenly sandalwood powder over Venerable Rāhula two or three times. Having made such offerings, they then said:
– How rare! How rare! A pure son of the Buddha, practicing the true Great Vehicle in this way, planting all roots of virtue with regard to the Dharma, is now able to utter such a great lion’s roar.
End of the third volume
— o0o —
Volume 4
THE CHAPTER ON MIRACULOUS TRANSFORMATIONS (continued)
At that time, Venerable Ānanda again thought as follows: “Venerable Subhūti skillfully cultivates the practice of non-contention. With regard to all dharmas, he has reached perfection, possesses great majesty and virtue, and is endowed with supernatural powers. Could this inconceivable miraculous transformation have been performed by him? Now I should ask and find out.”
When Venerable Ānanda had thought this, he said to Venerable Subhūti:
– Venerable Mahāsthavira! I personally heard the Buddha say: “Among my great Śrāvaka disciples, the one foremost in understanding the meaning of Emptiness is Subhūti.” So could this inconceivable adornment not have been created by you, Venerable?
Venerable Subhūti replied to Venerable Ānanda:
– Venerable Ānanda! Although the World-Honored One said that I am foremost in cultivating the meaning of Emptiness and non-contention (non-dispute), this miraculous transformation is not something I have the power to accomplish. Why is that so? I remember that once I entered samādhi, and, as vast as this three-thousand great-thousand world system is, I placed it upon the tip of a single hair and turned it back and forth like the wheel of a potter. At that very time, not a single sentient being felt fear or alarm, nor did they know the place where they themselves were dwelling.
Venerable Ānanda! I remember that in the past, before the Tathāgata, wishing to utter a lion’s roar, I said:
– Venerable World-Honored One! As vast as this three-thousand great-thousand world system is, so could I use my mouth to blow a single small breath and cause all of it to be dispersed. I could also cause the sentient beings within it to have neither fear nor alarm, and no thought of coming and going.
Venerable Ananda, at that time I manifested such supernatural powers before the World-Honored One. Venerable Ananda, I remember that on one occasion I also roared the lion’s roar before the Buddha, saying:
– World-Honored One, now I can take a world-system of three thousand great thousand worlds, with all the sentient beings within it, place them all upon one fingertip, and raise them up to the Summit of Existence Heaven. Then I can return them to their original places, causing those sentient beings to be completely silent, without sound, without oppressing one another, and without any thought of coming or going.
– Venerable Ananda, I remember that on one occasion, while seated in samadhi, I saw manifest before me, in the eastern direction, sixty thousand Buddhas. Likewise in the south, west, and north, in the four intermediate directions, above and below, in immeasurable and boundless hundreds of thousands of worlds, each direction had sixty thousand World-Honored Buddhas. Previously I had never seen them, but now I saw and knew them all.
Venerable Ananda, at that time I was in Jambudvipa. By relying on this concentration of mind, I again brought forth supernatural power and went to the place of Śakra, on the summit of Mount Sumeru. Taking a bowl of powdered sandalwood incense, I went into immeasurable worlds to make offerings to those Thus-Come Ones, Worthy of Offerings, Perfectly Enlightened Ones. The sentient beings in those worlds all clearly saw me standing in this Jambudvipa making offerings to and serving those World-Honored Ones. They knew that I was a great disciple of the Śrāvaka community of Śākyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened One, in this Saha world. Among the samadhis of emptiness and non-contention, I am foremost.
Venerable Ananda, now whether gods, humans, Brahmas, Māras, ascetics, or brahmins… in this assembly have doubts about what I have said, they may come and ask the World-Honored One, my teacher. At present he is abiding in tranquility and knows this through his own direct realization.
At that time, through the Buddha’s supernatural power, a great voice arose in the sky and said to Venerable Ananda:
– Ananda! It is so! It is so! As the Elder Subhuti has just roared the lion’s roar, you should receive and uphold it in this way.
At that time, the gods, humans, Brahmas, Māras, ascetics, brahmins… having seen and heard this, saw the hairs on their bodies stand on end, aroused a rare and wondrous mind, and attained something never before experienced. They said:
– How wondrous! Truly this is something never before seen, such a great matter. Even among the disciples of the World-Honored One there are still such marvelous and superior supernatural powers, such great majestic and virtuous power. How much more so the supernatural and samadhi realms of the Buddhas—could they possibly be fathomed or proclaimed?
At that time Venerable Subhuti, seeing the gods, humans, Brahmas, Māras, ascetics, and brahmins of the worlds arouse a mind of wonder, spoke these verses to further clarify the meaning:
I am in meditation, the door of liberation
Samadhi without avoidance is of the highest order
Once upon a time I was at the Buddha’s place
Shows supernatural powers, without boundaries
I moved trichiliocosms
It all goes into the pores
Like a potter’s wheel spinning
Living beings are peacefully unaware
Once upon a time I was before the Tathagata
Disperse the mountains and the earth
But those living beings are not destroyed
Thanks to the pillar of such supernatural powers
I take this world and living beings
Place your palms and raise them to Huu Danh
When they brought it down, they didn’t know
It’s all thanks to this magical power
I once entered Eastern contemplation
Seeing there are sixty thousand World-Honored Ones
The South, West, and North are the same
There is no shortage of sixty thousand Tathagata
Again, the four directions are side, top and bottom
The Buddhas are also sixty thousand
The body has the same yellow color
I took the incense from heaven and scattered it everywhere
Make all sentient beings see and know
They all say: I have Subhuti
Also makes this World-Honored One Muni
In Shravaka meditation, it is the best
Now I roar with the Lion’s voice
If anyone has doubts, please ask Buddha
Buddha spoke loudly and said:
That’s right, Ananda should accept and maintain it
I destroy sentient beings and my ego
Until the thought of Buddha is no longer left
There is no one better than the virtue of emptiness and non-avoidance
I truly abide in this Samadhi.
— o0o —
VOLUME 4
CHAPTER 4 – BODHISATTVA RECITATION OF BUDDHA’S SAMADHI
THE SPIRITS OF BODHISATTVA MAITREYA
At that time, Bodhisattva Maitreya thought to himself: “Now the great disciples who are great Śrāvakas of the World-Honored One possess great majesty and virtue and are endowed with supernatural powers; each has presented his own lion’s roar. Now I too should, before the gods, humans, Brahmās, Māras, ascetics, and Brahmins, and before this great assembly of all the worlds, manifest a little of the supernatural powers of a Bodhisattva.”
When Bodhisattva Maitreya had thought this, he immediately said to the Venerable Ānanda:
– I remember that long ago, once in the early morning, I put on my robe, took up my bowl, and went to the place of the World-Honored One. I bowed at the Buddha’s feet and said:
– World-Honored One! Today I wish to enter the city of Rājagṛha and beg for alms according to the Dharma. Having said this, I immediately departed.
Venerable Ānanda, that day I again thought to myself: “Whichever household first gives me food, I must first cause that person to abide in Samyaksambuddha, and only afterward will I accept that person’s food.
Venerable Ānanda, having thought this, I entered the great city and went from house to house seeking alms. I came to the home of a great Brahmin family and stood silently before the door.
Venerable Ānanda! That great Brahmin, knowing that I was going for alms and seeing me standing silently, immediately said:
– Well done, Ajita, holy Ajita! Why have you graciously come here today? What do you need? Please accept my food.
Venerable Ānanda, I then said to that Brahmin:
– Great Brahmin, if you are now able to plant wholesome roots in Samyaksambuddha, then afterward I will accept the food you offer.
At that time the Brahmin said to me:
– Venerable sir, if you can take this food and distribute it as offerings throughout the ten directions to all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, as many as the sands of the Ganges, then afterward I will arouse the mind of Samyaksambuddha and wholeheartedly diligently cultivate all the Bodhisattva practices. Why is this so? Because previously I too planted all wholesome roots in the presence of the Tathāgatas.
Venerable Ānanda, at that time I again said to that Brahmin:
– Great Brahmin, now that you are able to establish such an aspiration, I will accept the food, distribute it as offerings to the Tathāgatas, Arhats, Samyak-saṃbuddhas, as many as the sands of the Ganges, without any further doubt.
At that time the Brahmin again said to me:
– Holy Ajita! If you will only accept my food and distribute it in reverence to the Tathāgatas, as many as the sands of the Ganges, I will immediately make a vow to do likewise.
Venerable Ānanda, I again said to that Brahmin:
– Great Brahmin, now that you can make such a true and firm vow, act according to that vow. I will accept your food and distribute it as offerings to the Tathāgatas, as many as the sands of the Ganges.
Venerable Ānanda, that Brahmin made offerings to me for the third time. I too compassionately encouraged him to arouse such an aspiration.
Venerable Ananda, at that time, after the Brahmin and I had exchanged words back and forth in this way, I then said to the Brahmin:
– Great Brahmin, as you have said, quickly bring the food here so that I may distribute it as an offering to the Buddhas, the World-Honored Ones, as numerous as the sands of the Ganges.
Venerable Ananda, at that time, when the Brahmin heard me speak thus, he immediately gave the food to me. I accepted it and, in his presence, in the time it takes to snap one’s fingers, I distributed it as an offering to the Tathagatas, the World-Honored Ones, as numerous as the sands of the Ganges.
Venerable Ananda, immediately after I had distributed his food as an offering to the Tathagatas, the World-Honored Ones, as numerous as the sands of the Ganges, I then returned to that Brahmin’s house.
Venerable Ananda, when that Brahmin saw my unobstructed supernatural powers such as these, his mind became frightened and the hairs on his body stood on end. Afterwards, he rejoiced and leaped about for a long time. He then brought various excellent foods and offered them to me, wishing that I would be fully satisfied. After I accepted them, I ate at my discretion. That Brahmin then took all kinds of jewels, all kinds of incense, all kinds of flowers, all kinds of garlands, all kinds of exquisite treasures, complete with jeweled ornaments, and followed me to the place of the World-Honored One. Respectfully joining his hands, he bowed his head at the Buddha’s feet, and there, before the Buddha, he aroused the aspiration for Samyaksambuddha. He further made the following vow:
– If any sentient being hears that I have offered this one bowl of rice as wholesome roots and thereby abides in the stage of non-retrogression, World-Honored One, if my vow is certain to attain Samyaksambuddha, then through these wholesome roots, may it be that in the future, when I attain Buddhahood, I too will have an assembly of innumerable and boundless Hearers, all of whom will be pure great Arhats, no different from those here today. If my vow is true and not false, then through this causal condition, may all the great earth of this trichiliocosm-system quake in six ways.
When that great Brahmin made this vow, through the Buddha’s supernatural power, immediately at that moment, all the great earth of this trichiliocosm-system quaked in six ways.
Venerable Ananda, now, whether gods or humans in this assembly, if anyone gives rise to doubt concerning what I have said, wait until the World-Honored One emerges from samadhi, then come and ask him.
Venerable Ananda, although I have not yet attained Samyaksambuddha, I already possess such great majestic virtue and power, and with regard to all supernatural powers, I have reached their ultimate consummation.
Venerable Ananda, I remember that in the distant past, countless and boundless asamkhyeya kalpas ago, there appeared in the world a Buddha, the World-Honored One, named Dipankara Tathagata, Arhat, Perfectly Enlightened One. At that time, before Buddha Dipankara, I attained the Samadhi of Mindfulness of the Buddha of All Bodhisattvas. Having attained that samadhi, all the Buddhas of the various directions appeared and expounded the Dharma. Those World-Honored Buddhas constantly manifested before me.
Furthermore, after I attained this samadhi, throughout countless and boundless kalpas, I used this supernatural power to teach and mature countless and boundless sentient beings, causing all of them to abide in Samyaksambuddha, just like the great Brahmin in the city of Rajagriha today.
Venerable Ananda, I also remember that in the past, at the place of the Tathagata Padmottara, Arhat, Perfectly Enlightened One, I used a single supernatural power to teach and mature thirty thousand kotis of hundreds of thousands of sentient beings, causing all of them to abide in Samyaksambuddha.
Venerable Ananda, I once also stayed with the supreme World-Honored Buddha of the practice of non-retrogression and attained a samadhi called Universal Illumination. When I attained that samadhi, I taught and matured sixty-eight thousand gods of the desire realm, causing all of them to arouse the aspiration for Samyaksambuddha.
Venerable Ananda, you should know that all Maha-Bodhisattvas possess such inconceivable, great supernatural powers, foremost and utterly consummate.
At that time, Maha-Bodhisattva Maitreya, wishing to clarify this meaning further, spoke these verses:
Early in the morning I used to bring my robe and bowl
Dear Thich Master, please teach me how to practice enlightenment
At that time, I bowed and greeted Tathagata
“World-Honored One, now I am going to beg for alms.”
The Master told me this:
“When you go, remember to think about benefiting sentient beings
I have achieved Nirvana, you have become a Buddha
Cultivate all merits and virtues.”
Ananda, at that time I thought:
I don’t know where to ask first
For the house that eats food first
We should teach them to attain Bodhi.
I passed by while begging for alms
Immediately met the great nature of Brahman
With a respectful mind, praise “Thien Lai”
Rarely far away, A-D-Da
Now I apologize for being late
Please sit down and receive your food
The Great Master’s magic is difficult to imagine
Now I offer delicious food.
At that time I said to Brahman:
You should develop Bodhi mind first
Benefits God, people, and the masses
Only then will we receive food
That Brahmin said to me again:
“Hey Ananda, if now
Because I make offerings to countless Buddhas
Thus, I develop Bodhi mind.”
I promised Brahman again:
“Don’t back down from Bodhi
I will offer your rice to the Buddhas
May your body receive great retribution.”
That Brahmin swore again:
“For my sake, please worship the Tathagata
Buddhas are supreme if they accept it
I practice Bodhi without doubt”.
That Brahman believed what I said
Make offerings with sincerity to me
I bring offerings to the Buddhas
Make Brahmin see for a moment
You have seen my great supernatural powers
Either scared, or happy for more delicious food
Make offerings to me and then go to Buddha
Again, develop the mind of Supreme Bodhi
When Brahmin finished generating his mind
Again, it’s so vast that it’s hard to imagine
If there is any Bodhisattva who can hear it
For the world, quickly become a Buddha
Once upon a time, I was in front of Dipankara Buddha
Achieve the wonderful and victorious Samadhi
It is called Bodhisattva reciting the Buddha’s name
Often uses good music that is difficult to measure
Once upon a time, I lived at Dien Dang Buddha’s place
When you gain victory, recite this Samadhi
I immediately saw Buddha in the ten directions
Thanks to the Buddha’s power, we can see
If anyone abides in this Samadhi
Or manifest boundless miracles
The deeds of hundreds of monks over a period of kalpas
All benefit sentient beings
I am at the Lotus Lotus Buddha’s place
Thanks to Samadhi, miraculous powers are manifested
Fully seventy thousand sentient beings
It’s all because I follow the Bodhi path
I am before the Supreme Tathagata
Be diligent and diligent in cultivating virtue
Having been born in the Samadhi is very good
Or the joy is hard to measure
I am in the place of Buddha’s highest virtue
Obtained a samadhi named Pho Minh
When the Supreme Buddha and the Moon meditated high
Before Buddha Kasyapa was deeply concentrated
Ananda, such great supernatural powers
These are all things that I accomplished in the past
Use this free supernatural power
I have practiced and seen the Tathagata
If anyone wants to see Buddhas
I want to turn the supreme wheel of Dharma
Want to save sentient beings from the ocean of suffering
He should learn this wonderful samadhi.
At that time, within the assembly, Brahmas, māras, ascetics, brahmins, gods, humans, asuras, and all the world, upon hearing the lion’s roar of the Maha-Bodhisattva Maitreya, were all exceedingly joyful, gave rise to a sense of wonder, and praised it as something never before seen.
— o0o —
CHAPTER 5 ON THE BODHISATTVA’S RECOLLECTION OF THE BUDDHA SAMADHI
PRAISE OF THE BUDDHA’S WONDERFUL VOICE AND SUPREME ELOQUENCE
At that time, the Maha-Bodhisattva Asangadarśin saw the great assembly of gods, humans, Brahmas, māras, ascetics, brahmins, dragons, yakshas, gandharvas, asuras… experience something never before seen, give rise to a sense of wonder, or at times become frightened, with the hairs on their bodies standing on end. Seeing this, he single-mindedly remained serene, rose from Samadhi, and immediately said to the Venerable Ānanda:
– Venerable! Well said! Well said! The Buddhas, the World-Honored Ones, are exceedingly rare, extremely rare indeed. Why is this so? Because the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, even when able to possess great loving-kindness and great compassion, are endowed with immeasurable virtues…
Venerable Ānanda, the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, can directly realize Samyaksambuddha; they awaken to all dharmas as unborn, see that all dharmas cannot be grasped, and afterward, in the city of Benares, in the Deer Park, the dwelling place of the ancient sages, three times turned the twelvefold wheel of the unsurpassed wondrous Dharma. Yet this turning of the Dharma wheel, from the very beginning, I have never seen; among all the world—whether Brahmas, māras, gods, humans, ascetics, or brahmins—none can turn it in accordance with the Dharma in this way. What is called the Three Turnings of the Dharma Wheel? What is called the Twelve Aspects?
They are: this is suffering, this is the arising of suffering, this is the cessation of suffering, this is the path to the cessation of suffering. And further: this suffering has been understood, this arising has been abandoned, this cessation has been realized, this path has been cultivated. These are the three turnings. Such three turnings are called the Twelve Aspects. Furthermore, this is the Eightfold Noble Path; within it there are immeasurable written expressions, immeasurable names and phrases, immeasurable linguistic sounds, immeasurable meanings, and immeasurable explanations, yet these teachings of meaning are intended to reveal, to discuss, to distinguish, to manifest profound hidden meanings, to make them easy to understand, and to bring them to completeness.
At that time, the Maha-Bodhisattva Asangadarśin again said to the Venerable Ānanda:
– Venerable Ānanda, therefore I say: “The Buddhas, the World-Honored Ones, are exceedingly rare. The Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, possess vast loving-kindness and compassion and are endowed with virtues. Having realized Samyaksambuddha, the Buddhas, the World-Honored Ones, afterward, for the assemblies of Śrāvakas… in the realm of the unteachable Dharma, use teachings; in the Dharma beyond words, use verbal teachings; in the Dharma without characteristics, use teachings through characteristics; and in what is without attainment, command attainment. Although there are no words with which to speak, nor forms and appearances to be obtained, all the wise have already awakened, and the virtuous have also realized and known it. All the Arhats have attained liberation from beginningless saṃsāra.
Furthermore, Venerable Ānanda, it is like a person holding a bundle of grass and saying: “I want to stop the great current of the Ganges River.” What do you think, Venerable? Can that person accomplish it?
Venerable Ānanda replied:
– Great being, no, he cannot. Why? Because what that person is doing is contrary to worldly reality, let alone whether he could accomplish it or not!
Bodhisattva Amoghadarśana said:
– That is correct, Venerable Ānanda! The Tathāgata, the Worthy One, the Perfectly Enlightened One, for the sake of the Śrāvakas, uses speech with regard to the Dharma that is without speech; with regard to what is without names and characteristics, He uses names and characteristics to explain it. It is likewise in this matter.
Furthermore, Venerable Ānanda, it is like a person who inherently has no mouth or tongue, yet wishes to use a single sound of speech that resounds throughout all the worlds, so that everyone may hear and know it. What do you think, Venerable? Can that person accomplish this?
Venerable Ānanda replied:
– Venerable Mahāsattva, no. Why is that? Because what that person is doing is contrary to the ways of the world, let alone whether it can be accomplished or not.
Bodhisattva Amoghadarśana said:
– Just so, Venerable Ānanda, the Tathāgata, the Worthy One, the Perfectly Enlightened One, for the sake of the Śrāvakas, within that which is without speech, nevertheless uses speech. With regard to the Dharma that is without names and characteristics, He uses names and characteristics to teach it. It is likewise in this matter.
Furthermore, Venerable Ānanda, it is like a person holding a beautiful pen in his hand who wishes to write upon empty space, hoping to form written words. What do you think, Venerable? Can that person accomplish this?
Venerable Ānanda replied:
– Venerable Mahāsattva, no. Because what that person is doing is contrary to the ways of the world. Why ask whether it can be done or not?
Bodhisattva Amoghadarśana said:
– Just so, Venerable Ānanda, the Tathāgata, the Worthy One, the Perfectly Enlightened One, for the sake of the Śrāvakas, within the Dharma that is without speech, nevertheless uses speech; with regard to the Dharma that is without names and characteristics, He uses names and characteristics to teach it. It is likewise in this matter.
Furthermore, Venerable Ānanda, it is like a person who was born without hands or feet, yet wishes to use spells and skills, and loudly declares:” I can carry Mount Sumeru, the King of Mountains “. What do you think, Venerable? Can that person accomplish this?
Venerable Ānanda replied:
– Venerable Mahāsattva! No. What that person says is contrary to the ways of the world. Why ask whether it can be done?
Bodhisattva Amoghadarśana said:
– Just so, Venerable Ānanda. The Tathāgata, the Worthy One, the Perfectly Enlightened One, for the sake of the Śrāvakas, within the Dharma that is without speech, nevertheless uses speech; with regard to the Dharma that is without names and characteristics, He nevertheless uses names and characteristics to teach it. The meaning is likewise so.
Furthermore, Venerable Ānanda, it is like a person who comes to the great ocean, whether holding a plank, or bringing a small boat, or wishing to swim across with his own body, or wishing to float upon the water, and thus makes extensive preparations, saying:” I will cross the great sea and reach the other shore “. What do you think, Venerable? Can that person accomplish this?
Venerable Ānanda replied:
– Venerable Mahāsattva, no. For this is something that does not exist anywhere in the world. Why speak of whether it can be done or not?
Bodhisattva Amoghadarśana said:
– Just so, Ānanda! The Tathāgata, the Worthy One, the Perfectly Enlightened One, for the sake of the Śrāvakas, with regard to the Dharma that is without speech, nevertheless uses words to expound it. With regard to the Dharma that is without names and characteristics, He nevertheless uses names and characteristics to teach it. The meaning is likewise so.
At that time, Maha-Bodhisattva Amoghadarśana, in order to further clarify this meaning, spoke these verses:
The great kindness of the Buddhas is difficult to measure
Often take pity on everyone
Countless billions of na-da-tha kalpas
Right enlightenment, the Dharma door is so deep
The original nature of all dharmas is not born
The gathering of fate and fate does not come or go
The Supreme Heavenly Master speaks wisely
But its natural nature is always extinguished
The Buddha’s Dharma is difficult to measure
Buddha spoke with kindness and compassion
Or open the dharma that is so difficult to see
Benefits the world, heavens and people
The ineffable Dharma is difficult to hear
Sixteen is brave and generous
Displaying the ultimate virtuous path
Peace in the world, heaven and people
Buddha skillfully spoke of the formless Dharma
There is no natural teacher but perception
Destroy all pagans
Stupid people do not know this truth
The sea of wisdom of Buddhas is difficult to measure
Tuyen said the dharma realm is also endless
All Shravakas have witnessed it
The revelation changed unexpectedly
As the man said, he used grass to block the Ganges River
Venerable sir, I don’t think it can be done
Right Enlightenment changes the vehicle of the Unborn
I think that’s more difficult.
If a person holds a five-color pen
Countless colors paint the void
In no language lies language
I think that’s more difficult than that.
If a person has no arms or legs
I hope to carry Mount Sumeru across the sea
In the formless dharma, appearances change
I think that’s more difficult than that.
If a person has no tongue, he also has no mouth
A sound echoed throughout the universe
In the dharma there is no evidence, causing there to be evidence
I think that’s more difficult than that.
At that time, the Venerable Amoghadarśana Maha-Bodhisattva said to the venerable Ananda:
– Venerable One, all the Buddhas, the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, are exceedingly rare; throughout immeasurable asamkhyeya kalpas, they clearly know and fully understand all dharmas, ultimately reaching the other shore, and are called Buddhas, the World-Honored Ones. Yet the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, according to the differing faculties of sentient beings, according to their preferences, cause wondrous sounds to naturally appear and proclaim everywhere various modes of expression; that is: if sentient beings delight in practicing Giving, the Tathagata will praise the perfection of giving for them. That person also thinks that the World-Honored One has proclaimed the Dharma of giving for me. If there are sentient beings who delight in practicing the precepts, the Tathagata will praise the perfection of Sila (the perfection of morality) for them. That person again gives rise to the thought: “The World-Honored One has proclaimed the Dharma of morality for me.”
If there are sentient beings who delight in practicing patience, the Tathagata will praise the perfection of Ksanti (patience) for them. That person also gives rise to the thought that the World-Honored One has proclaimed the Dharma of patience for me. If there are sentient beings who delight in practicing diligence, the Tathagata will praise the perfection of Virya (diligence) for them. That person also gives rise to the thought that the World-Honored One has proclaimed the Dharma of diligence for them. If there are sentient beings who delight in cultivating meditation, the Tathagata will praise the perfection of meditation for them. That person also gives rise to the thought that the World-Honored One has proclaimed the Dharma of meditation for me. If there are sentient beings who delight in seeking wisdom, the Tathagata will praise and speak about the perfection of Prajna for them. That person also gives rise to the thought that the World-Honored One has proclaimed wisdom for me.
If there are sentient beings who delight in seeking liberation, the Tathagata will praise liberation for them. That person also thinks that the World-Honored One has proclaimed liberation for me. If there are sentient beings who delight in cultivating liberating knowledge and vision, the Tathagata will praise liberating knowledge and vision for them. That person also gives rise to the thought that the World-Honored One has proclaimed liberating knowledge and vision for me. If there are sentient beings who delight in being born in the heavens, the Tathagata will praise the Dharma of heavenly rebirth for them. That person also thinks that the World-Honored One has proclaimed the Dharma of heavenly rebirth for me. If there are sentient beings who delight in cultivating the Dharma of impermanence, the Tathagata will proclaim the Dharma of impermanence for them. That person also gives rise to the thought that the World-Honored One has proclaimed the Dharma of impermanence for me. Or if there are sentient beings who delight in cultivating ascetic practices, the Tathagata will praise and speak about the various ascetic practices for them. They also give rise to the thought that the World-Honored One has proclaimed the Dharma of ascetic practice for me. Or if there are sentient beings who delight in cultivating non-self, the Tathagata will praise and speak about non-self for them. That person also gives rise to the thought that the World-Honored One has proclaimed the Dharma of non-self for me.
Or if there are sentient beings who delight in cultivating emptiness and quiescence, the Tathagata will praise and speak about the Dharma of emptiness and quiescence for them. They also give rise to the thought that the World-Honored One has proclaimed the Dharma of emptiness and quiescence for them. Or if there are sentient beings who delight in cultivating the Dharma of impurity, the Tathagata will praise and speak about the Dharma of impurity for them. They also give rise to the thought that the World-Honored One has proclaimed the Dharma of impurity for me. Or if there are sentient beings who delight in being born in the heavens, the Tathagata will speak to them about the Dharma of heavenly rebirth. They also give rise to the thought that the World-Honored One has spoken the Dharma of heavenly rebirth for me.
Venerable One, when there are sentient beings who delight in various teachings, the Tathāgata will expound various teachings for them. They too give rise to the thought that the World-Honored One has expounded various teachings for them.
At that time, Bodhisattva Amoghadarśana, wishing to make this meaning clear again, spoke these verses:
The Buddhas, World-Honored Ones, are full of sounds
Depending on the type of living beings, nature speaks
Because they like it, they want to hear it
Tathagata should speak according to his needs
Or there are sentient beings who like to give alms
Tathagata praised them for his kindness
Or there are sentient beings who like to keep the precepts
Tathagata because they praised Thi-la
Or there are sentient beings who like to be patient
Tathagata praised Sande for them
Or there are sentient beings who like to be diligent
Tathagata praised Bhikkhu
Or there are sentient beings who like Samadhi
Tathagata because they praise meditation
Or there are sentient beings who like wisdom
Tathagata because they praise Prajna
Or there are sentient beings who like liberation
Tathagata praises liberation for them
Or there are sentient beings who practice impermanence
Immediately tell them to listen to the impermanent Dharma
If they want to hear suffering and impurity
It immediately makes them feel miserable and impure
Or they like to listen without self
The voice of indifferent praise does not disappear
If they like to listen to the Pratyekabuddha Vehicle
Wonderful Sound World-Honored One said Pratyekabuddha
If they like to listen to the Buddha vehicles
The Two-Sufficiency One praises the Bodhi path
Until they like to be born in heaven
His voice clearly indicates heavenly birth
Such a wonderful sound is hard to think about
Depending on the type of living beings, they all appear
Living beings have heard pure sound
Who does not attain Bodhi?
At that time, the great Bodhisattva Amoghadarśana again said to Venerable Ānanda:
– Venerable Ānanda! The Buddhas, the World-Honored Ones, are extraordinary, rare, Worthy of Offerings, Perfectly Enlightened Ones, able to possess such radiant wholesome roots, Why? Because from the distant past until now, the Buddhas, the World-Honored Ones, have been able to make offerings to immeasurable, boundless, countless Buddhas, as numerous as the sands of the Ganges.
Furthermore, They have constantly practiced giving, patience, and diligence. This means abandoning body and life, head, eyes, marrow and brain… difficult things to do, which They were able to do; various ascetic practices, disciplining body and mind, and only afterward attaining Samyaksambuddha (unsurpassed perfect enlightenment). Once They attained Bodhi, They immediately possessed immeasurable eloquence and expounded the Dharma for others. What kinds of eloquence? They are: inconceivable eloquence, unsurpassed eloquence, unsurpassable eloquence, unattached eloquence, wondrous liberation eloquence, unobstructed eloquence, skillful harmonizing eloquence, corresponding eloquence, blazing eloquence, eloquence without questioning, foreknowing eloquence, sign-producing eloquence, signless eloquence, pure silence eloquence, fearless eloquence, anger-removing eloquence, eloquence adorned with various written characters, eloquence adorned with various phrases, eloquence adorned with meanings and phrases, eloquence adorned with profound sentences and passages, eloquence manifesting profound meanings, eloquence that reveals the profound as shallow and easy to understand, eloquence with boundless similes, swift eloquence, eloquence skillfully resolving doubts, eloquence accomplishing without limit, eloquence able to ask questions, eloquence that asks briefly and answers extensively, beneficial eloquence, non-slanderous eloquence, eloquence of skillful consideration, unobstructed eloquence, shameless eloquence, complete eloquence, accomplishing the matter of avoiding slander, complete eloquence accomplishing the praise of the wise, complete eloquence of fearlessness of mind, complete eloquence of not being inferior, complete eloquence of freedom from errors in sentences and passages, complete eloquence of not forgetting, complete eloquence of not losing, complete eloquence of teaching the Dharma according to the mind, complete eloquence of knowing the sincere aspirations of others and teaching the Dharma, complete eloquence of opening and revealing, of freedom from defilement, eloquence able to speak in sounds and phrases, complete eloquence of adornment, complete eloquence able to speak of the past, complete eloquence able to speak of the future, complete eloquence able to speak of the present, complete noble eloquence, complete eloquence of knowing the wondrous wisdom of the unborn, and complete eloquence able to cause all sentient beings to rejoice.
At that time, the Maha-Bodhisattva Amoghadarśin, wishing to restate this meaning, spoke these verses:
Make offerings to the supreme being
Countless and limitless
Or attain the supreme enlightenment
The world’s great teacher
Collection of good roots
Get the inconceivable difficulty
Unobstructed, unobstructed
Infinite is also boundless
Harmony means liberation
The supreme victor
Clever words break the net of doubt
Please explain depending on the question
Secret teachings
And use examples
Full of solemnity
Good sound is difficult to measure
Purity is compatible
Determine clearly the dharma of abiding
Don’t think, can’t destroy
Also don’t be afraid
Good sound comes with wisdom
No shock, no damage
Do not mistake the solemn sentence
Happiness is not forgotten
Don’t mistake the directions
Have a clean mind without residue
Past and future
Currently there are no problems
Mortal saints are equal
You have your own talent
Listen near and far at the same time
When Buddha spoke
Sea water can be measured
Water drops can be counted
The great names of the Buddhas
Talent is unpredictable
Nothingness can end
Sumeru is easy to measure
The supreme master of heaven and man
Unpredictable depth of eloquence
— o0o —
End of Volume Four.
— o0o —
Volume Five.
CHAPTER 6 – PRAISING THE SUPREME ELOQUENCE AND SUBLIME VOICE OF THE BUDDHA (continued)
At that time, the great bodhisattva Amoghadarśana said to the Venerable Ānanda:
– Venerable Ānanda, the Buddhas, the World-Honored Ones, have the voice of the Great Brahmā, the voice of the Great Lion, the voice of the great heroic bull, the voice of the great Dragon King, the voice of the wondrous great drum, the voice of the wondrous great song, the supremely excellent voice, the voice of the great wind, the voice of the great cloud, the voice of the great thunder.
Venerable Ānanda! The Buddhas, the World-Honored Ones, have the most auspicious voice, the inconceivable voice, the immeasurable voice, the boundless voice, the inexpressible voice, the complete voice, the unobstructed voice, the voice of the Kalaviṅka…
Venerable Ānanda! The Buddhas, the World-Honored Ones, have the perfect voice; the Tathāgatas have the realizable voice; the Tathāgatas have the knowable voice; the Tathāgatas have the voice of profound wisdom; the Tathāgatas have the pure, indestructible voice; the Tathāgatas have the stainless voice; the Tathāgatas have the voice that does not reproach or scold; the Tathāgatas have the indestructible voice; the Tathāgatas have the supremely excellent voice; the Tathāgatas have the most excellent voice; the Tathāgatas have the unbroken voice; the Tathāgatas have the fearless voice; the Tathāgatas have the voice complete with all merits.
Ānanda! When the Buddhas, the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, utter speech, if they wish to cause a single sound to spread throughout one Buddha realm, they can immediately make it spread throughout it. If they wish to spread it throughout two Buddha realms, or three, or four, or five, or ten, up to a hundred thousand Buddha realms, up to one koṭi nayuta, up to immeasurable, boundless, incalculable and unknowable asaṃkhyeya worlds, the World-Honored Tathāgata emits immeasurable, boundless, uncountable and unknowable wondrous sounds such as these, all of which are made to spread throughout those worlds, causing all sentient beings who hear the Tathāgata’s voice to think: “Now the World-Honored One is turning the Dharma wheel in this way especially for me.”
Venerable Ānanda! The Buddhas, the World-Honored Ones, possess such an inconceivable voice …
Venerable Ānanda! The Buddhas, the World-Honored Ones, possess such a voice and such benefits.
Venerable Ānanda! Just as the sun brings great benefit to the sentient beings in Jambudvīpa who have eyes. What is the benefit? It is that its light clearly illuminates all things. Likewise, Venerable Ānanda! The Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, with their pure voice, whenever that voice reaches any place, can proclaim the Dharma according to the faculties of faith of all sentient beings, bringing great benefit; its meaning is likewise.
Furthermore, Venerable Ānanda! Just as on a full-moon night in autumn, the pure light is full and round, and the people of Jambudvīpa rejoice when they see the full moon. Likewise, Venerable Ānanda, the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, have a complete voice that can illuminate all Dharma sounds; those who hear it rejoice and receive great benefit. Its meaning is likewise.
Furthermore, Venerable Ānanda! Just as the water of the great ocean is uniformly of one taste, constantly abiding and tranquil, difficult to enter and difficult to cross, containing many wondrous precious treasures, capable of bringing great benefit to all sentient beings, whether human or non-human. Likewise, Venerable Ānanda! The Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, have a complete voice, uniformly of one taste, difficult to enter, difficult to fathom, wondrous and capable of bringing peace and happiness to all sentient beings. Its meaning is likewise.
Furthermore, Venerable Ānanda! Just as the great earth sustains all mountains and forests, rivers and seas, great royal cities, and villages of the people, and also causes sprouts, roots, branches, flowers, and fruits to grow, bringing benefit and happiness to all sentient beings. Likewise, Venerable Ānanda! The Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, with a voice that protects all and sustains all, causing nothing to be harmed, also cause the flowers and fruits of merit and wholesome roots of sentient beings to grow, benefiting the world. Its meaning is likewise
Furthermore, Venerable Ānanda! Just as space contains everything, allowing sentient beings to engage in various activities, travel back and forth, and roam about freely, bringing great benefit. Likewise, Venerable Ānanda, the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, have a great voice that pervades everything, enabling sentient beings to accomplish most of their activities, enjoy and partake of things, and travel back and forth, so that no one fails to receive benefit. Its meaning is likewise.
Furthermore, Venerable Ānanda! Just as the Pārijāta tree in the Heaven of the Thirty-Three, when it blossoms, causes all the gods of the Heaven of the Thirty-Three to rejoice and experience great pleasure. Likewise, Ānanda! When the Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones, utter speech, they open the door of ambrosia for all sentient beings, causing sentient beings… to realize eternal bliss. The meaning here is likewise.
At that time, the great bodhisattva Amoghadarśana, in order to illuminate this meaning, spoke these verses:
The Great Brahma Sound of the Blessed One is truly good
Miraculous Lion, Ox King roars
Supreme Dragon, roaring to the world
The man’s voice is generous and bright
A mighty voice like clouds, thunder, and wind
The voice of indifference is immeasurable
Moving throughout the ten directions, boundless realms
The place is unobstructed, everyone listens
Tathagata’s voice is very perfect
The world is no obstacle
Just like the old Ca Lang language
It sounds very transparent, very magical
Saints do not expect retribution, people and animals are happy
Teach them to have a winning voice
The profound liberation that no one can equal
The world cannot be destroyed by anyone
The wonderful sound does not break or crack
The continuity is endless, so harmonious
Saving the world without end
Full of all merits
Subdue your husband, your voice fulfills your wish
His voice resonates throughout all three worlds
All living beings think happily
All for Buddha’s sake
If you want to spread the word around the world
Or two, three, four plus five
Or ten, twenty, to fifty
Hundreds of thousands of millions of numbers are more than before
Or even more than the eternal realm
All fill all realms
Make other sentient beings not think differently
Everyone thinks: that voice is only for me
Like the sun when it appears
Make Jambudvipa shine brightly
Thus, World-Honored One, Master of Heaven and Man
The light of the Dharma illuminates the world
Like the autumn moon among the stars
Roundest, fullest, purest
It brings great benefit to the Jambudvipa world
All sentient beings see the moon and are happy
The Buddha’s voice is like the full moon
Unreasonable, purer than the world
If anyone can hear it, the mind will not be bored
For the benefit of sentient beings
Like the calm sea water
Boundless in depth and breadth, it is difficult to reach the bottom
In it, strange treasures often appear
For the benefit of the worlds
Thus are the great names of the Buddhas
His voice is profound and infinite
Hang teaches them to attain pure sound
With indestructible joys
Or with three thousand great earths
Or bring sentient beings of all kinds
The Buddha’s voice resounds everywhere
Being born benefits all of them
Forgiveness is like nothingness or contentment
All birds flying together are beneficial
Thus, the sound of the Buddha is wide
Constantly doing good and benefiting sentient beings
The Dao Loi tree variety
Blooming makes the gods happy
Such is the nectar of the Buddhas
Or benefit sentient beings
Venerable sir, if I complete one life
Or a hundred lifetimes of praising the Buddha’s voice
Life cannot be praised enough
Buddha’s voice is indifferent, like that
Suppose there are living beings in the ten directions
Everyone used their mouths to praise
In the end, there is no praise for the small part
Buddhist language is so difficult to think about
Such are the tones of Buddha
Solemn and serious like no one else
If anyone has a happy mind
Then they are not afraid of falling into evil paths
Buddhist language is so difficult to think about
The most wonderful miracle is nothing like it
If there is Bodhi, you will be happy
Soon he will become Buddha Dharma King.
At that time, the Four Heavenly Kings, the Heavenly Lord Śakra. The Heavenly King Suyāma, the Heavenly King Tuṣita, the Heavenly King Nirmāṇarati, the Heavenly King Paranirmitavaśavartin, the son of Māra, the Crown Prince Teacher, the Great Brahma Heavenly King, Lord of the Sahā world, up to the Pure Abodes Heavenly King and all the other gods of great majesty and virtue, together with immeasurable heavenly sons in the Desire Realm, Form Realm…after hearing Maha-Bodhisattva Amoghadarśana praise the merits of the sound of the World-Honored One, all gave rise to minds of respect toward Bodhisattva Amoghadarśana, rejoicing and leaping with delight, unable to contain themselves. They all used wondrous celestial sandalwood powder, heavenly flowers and garlands, beautiful heavenly garments, flower banners, jeweled canopies, and multicolored carved ornaments, scattering them and covering Maha-Bodhisattva Amoghadarśana.
At that time, in the assembly there were six hundred billion nayutas, hundreds of thousands of gods of the Desire Realm and Form Realm who, upon hearing of the merits of the sound of the Tathāgata, because they were about to attain it, aroused the mind of Samyaksambuddha and cultivated all roots of goodness.
There were also five thousand bhikshus who donned the armor of diligence and cultivated all roots of goodness toward Samyaksambuddha.
There were also seven hundred thousand ten-million nayutas of bhikshus who aroused the mind of Samyaksambuddha and made great vows.
There were also hundreds of thousands of upāsikās who all rose from their jeweled lotus seats and went directly to the place of Maha-Bodhisattva Amoghadarśana.
There were also two hundred million nayutas, hundreds of thousands of women who each removed the jeweled necklaces adorning their bodies and tossed them into the air, where they came to rest upon Maha-Bodhisattva Amoghadarśana, and they all cultivated roots of goodness toward Samyaksambuddha.
— o0o —
CHAPTER 6 – ON PRAISING THE MERITS OF THE TATHĀGATA
At that time Maha-Bodhisattva Amoghadarśana again said to the Venerable Ānanda:
– Venerable Ānanda! The Buddhas, the World-Honored Ones, are exceedingly rare. Because the virtues of the Tathāgatas are complete: descending from the heavens completely, entering the womb completely, abiding in the womb completely, emerging from the womb completely, being born completely, the mother giving birth completely, wholesome roots completely, all marks completely, all beauties completely, adornments completely, renunciation completely, entering concentration completely, entering great concentration completely, profound mind completely, sincere mind completely, true faith completely, fearlessness completely, the aggregate of morality completely, the aggregate of concentration completely, the aggregate of wisdom completely, the aggregate of liberation completely, the aggregate of liberated knowledge and vision completely, all supernatural powers completely, realization of wisdom completely, attaining omniscient knowledge, ultimately foremost, attaining loving-kindness, great loving-kindness, ultimately foremost, attaining compassion, great compassion, ultimately foremost, attaining joy, great joy, ultimately foremost, attaining equanimity, great equanimity, ultimately foremost, attaining the unsurpassed and incomparable, ultimately foremost, attaining all deportments, ultimately foremost, attaining all supernatural powers, ultimately foremost, attaining unobstructed mastery of all phenomena, ultimately foremost, attaining the power of knowing what is and is not possible, ultimately foremost, attaining all means of guiding and benefiting beings, ultimately foremost, attaining Śamatha and Vipaśyanā, ultimately foremost, attaining all meditative absorptions, liberations, and samāpattis, ultimately foremost, attaining freedom from greed, freedom from hatred, freedom from delusion, freedom from conceit, freedom from heedlessness, freedom from jealousy, freedom from sharpness, abandoning all faults, liberation from the five paths, attaining the four fearlessnesses, ultimately foremost, causing all sentient beings to plant wholesome roots, receive karmic results, and bring forth teachings and doctrines, ultimately foremost, causing all sentient beings, with regard to all groups of teachings and practices, to be unbroken, unsundered, undefiled, unmixed, to become true men, not to be offended, to be praised by the wise, and to be without faults. In all the world, whether gods, humans, Brahmās, Māras, Śramaṇas, or Brāhmaṇas, no one can, in accordance with the Dharma, censure or slander them irrationally.
Venerable Ānanda! The extraordinary virtues of the Buddhas, the World-Honored Ones, among all beings throughout all the worlds, cannot even be measured by anyone; even if one were to proclaim the precepts… one would know only a small portion of the virtues of the Tathāgata. Therefore, where could anyone possibly surpass Him.
Venerable Ānanda! From now on, you should contemplate in this way. The realm of space is so vast, and the four directions of space are so vast; I know clearly their boundaries and extent, but the virtues of the Buddhas cannot be measured.
Thus, Ānanda! All the aggregates of morality, all the aggregates of concentration, all the aggregates of wisdom and liberation, the aggregates of liberated knowledge and vision, up to all the deportments, supernatural powers, benefits, and unobstructed qualities of the Buddhas, the World-Honored Ones, cannot be spoken of, cannot be displayed, cannot be known, and cannot be entered. Why is that?
Venerable Ānanda, the virtues of the Buddhas, the World-Honored Ones, have no limits. Why is that? Because the Buddhas, the World-Honored Ones, possess immeasurable moral conduct, immeasurable meditative conduct, immeasurable wisdom conduct, immeasurable liberation conduct, immeasurable liberated knowledge and vision, and ultimately immeasurable virtues in their entirety. Therefore, Venerable Ānanda, you should know that the Buddhas, the World-Honored Ones, possess all such qualities completely.
At that time, the Maha-Bodhisattva Akṣayamati, wishing to clarify this meaning further, spoke the following verses:
When Buddha descended into the womb
The head is not thoughtful, the output is the same
Born into a wealthy family, mother is superior to others
The most supreme merits
His body has three two generals
Full of dignified beauty
The actions of Buddhas are inconceivable
Because of many lifetimes of practice
Superior to the monks
Achieve great Samadhi meditation
Right mind and very solid faith
All means know it well
The conduct of Samadhi is complete
The wisdom of perfection is equal to no one
Liberation and knowledge have also been achieved
Divine powers and majestic virtues have been exhausted
Or eliminate suffering and save sentient beings
Compassion is the highest priority
The wonderful joy and renunciation are also equal
The Buddhas, World-Honored Ones, realized it themselves
Body and speech are often in harmony with mental actions
Intellectual work is difficult to predict
The majesty is superior to the world
The Dharma King’s divine power has reached its end
Samadhi does not fight, it is seen as dharma
The right dharma and the wrong dharma are known clearly
Meditation and liberation are difficult to predict
Or benefit sentient beings
Concentration, wisdom, concentration, and contemplation have been achieved
The halo shines everywhere and destroys the dirty mind
There is no greed, anger, or mistakes
Liberation without fear is learned well
Virtue is neither superficial nor weak
No impurities, no impurities, very pure
Sentient beings meet Him without anger
Do not seek reward, wisdom, or praise
No mistakes on the inside, no damage on the outside
Suppose heaven, man and Pham, Ma
Or again Samanas, Brahmins
Irreproachable, always pure
Nothingness can no longer end
The directions can also be at their peak
Supreme ruler, master of heaven and man
Who can measure the purity of precepts?
The sea can make your mouth dry
The same is true of boundless water streams
The Buddha’s radiance cannot be known
Who can measure the purity of precepts?
Mount Sumeru can blow away with his mouth
The same is true for Great and Small Thieves
The Buddhas’ wonderful conduct cannot be known
Pure morality is extremely difficult.
At that time, Maha-Bodhisattva Amoghadarśana thought thus: “How wonderful it would be if the Thus Come One, Worthy of Offerings, Perfectly Enlightened One, were now to descend here through His majestic spiritual power! Now I too should, for the sake of the Maha-Bodhisattvas, ask the World-Honored One about the wondrous Dharma-door of the Buddha-Recitation Samadhi of all Bodhisattvas, whose name the Thus Come One previously revealed; now He should expound this Dharma for His disciples and explain its meaning clearly. World-Honored One, can You emerge peacefully and securely from meditative absorption?”
At that time, the World-Honored One knew that Maha-Bodhisattva Amoghadarśana was thinking this way. By the Buddha’s spiritual power, immediately, right there in that assembly, the great earth of the trichiliocosm-system quaked in six ways, namely: moving, surging, rising, trembling, roaring, and awakening. Thus, fully manifesting eighteen kinds of movement, including rising up and disappearing… After such quaking had occurred, the World-Honored One again, by His spiritual power, emitted a great stream of light that illuminated this trichiliocosm-system. When that radiance appeared, it caused the light of all the stars and heavenly palaces, the palaces of the Moon Heavenly Son, the palaces of the Sun Heavenly Son, and even the palaces of all the heavens of the Desire Realm to disappear and become invisible.
There were also immeasurable, boundless, inconceivable, asaṃkhyeya Brahmā palaces, as numerous as the sands of the Ganges; all their majestic radiance became completely dark, and even all the heavenly palaces of the Form Realm, because of the Buddha’s radiance, likewise became invisible. At that time, those lights had faded away, and only the Buddha World’s-Honored One’s spiritual light shone brilliantly.
At that time, the World-Honored One, with the radiance of great loving-kindness, wishing to benefit sentient beings, rose from meditation, proceeded slowly and peacefully to the place where the great assembly was surrounding Him, and after observing Maha-Bodhisattva Amoghadarśana and the entire assembly, at that time the gods and humans, or Brahmā, Māra, Śramaṇas, Brāhmaṇas, dragons, Yakṣas, and Asuras of this entire world, seeing the radiance of the Buddha, all rose from the lotus seats upon which they were sitting, came before the Buddha, respectfully joined their palms, paid homage to the World-Honored One, and then returned to their seats.
At that time, Maha-Bodhisattva Amoghadarśana saw the World-Honored One from afar, His bodily appearance radiant, dignified, extraordinary, His faculties tranquil like a tamed king elephant, His mind clear like settled, pure water, all His marks complete, all His signs perfected, coming from over there to this place, and his mind became increasingly joyful.
At that time, Maha-Bodhisattva Amoghadarśana said to Venerable Ānanda:
– Venerable Ānanda, look at the World-Honored One rising from meditation. The Thus Come One, the World-Honored One, coming here from the meditation chamber, will certainly reveal the supreme first truth, without any expectation. The Thus Come One, the World-Honored One, speaks wondrous words, speaks righteous words, speaks truthful words, speaks words that accord with reality, speaks words without deviation, speaks wholesome words, His mind is skillfully mindful, always performing good deeds, His bodily karma is without fault, His verbal karma is without fault, His mental karma is without fault, all merits and virtues are complete. That is the complete supreme and foremost aggregate of precepts, the complete supreme and foremost aggregate of samadhi, the complete supreme and foremost aggregate of true wisdom, the complete supreme and foremost aggregate of liberation, the complete supreme and foremost aggregate of liberating knowledge and vision, the complete supreme and foremost deportment, the complete supreme and foremost supernatural powers, the complete supreme and foremost benefit, the complete supreme and foremost inconceivable eloquence, the complete supreme and foremost accomplishment, the complete supreme and foremost wondrous qualities, the complete supreme and foremost non-retrogression, the complete supreme and foremost entering the womb, the complete supreme and foremost abiding in the womb, the complete supreme and foremost being born into the family, the complete supreme and foremost perfection of merit and virtue, the complete supreme and foremost inconceivable marks, the complete supreme and foremost inconceivable adornments, the complete supreme and foremost past karma, the complete supreme and foremost wholesome roots, the complete supreme and foremost fulfillment of the aspiration to awaken the mind, complete faith, complete destruction of afflictions, complete great destruction of afflictions, complete renunciation of the household life, complete knowledge of the five kinds… That is the complete foremost body of precepts, complete foremost body of samadhi, complete foremost body of wisdom, complete foremost body of liberation, complete foremost body of liberating knowledge and vision, having attained the foremost ultimate perfection of supernatural powers, having attained the foremost ultimate perfection of the knowledge of all beings, having attained the foremost ultimate perfection of discriminating Dharma, having attained the foremost ultimate perfection of discriminating meaning, having attained the foremost ultimate perfection of discriminating eloquence, having attained the foremost ultimate perfection of meditative tranquility, having attained the foremost ultimate perfection of clear realization, having attained the foremost ultimate perfection of the faculties, powers, enlightenment factors, and paths, having attained the foremost ultimate perfection of loving-kindness and great loving-kindness, having attained the foremost ultimate perfection of compassion and great compassion, having attained the foremost ultimate perfection of sympathetic joy and great sympathetic joy, having attained the foremost ultimate perfection of equanimity and great equanimity, having attained the foremost ultimate perfection of inconceivable deportment, having attained the foremost ultimate perfection of shame and conscience, having attained the foremost ultimate perfection of freedom with respect to all dharmas, having attained the foremost ultimate perfection of unobstructed knowledge and vision of the past, having attained the foremost ultimate perfection of the wisdom of unobstructed knowledge and vision of the future, having attained the foremost ultimate perfection of the wisdom of unobstructed knowledge and vision of the present, having attained the foremost ultimate perfection of bodily karma in accordance with wisdom and wisdom practice, having attained the foremost ultimate perfection of verbal karma in accordance with wisdom and wisdom practice.
Venerable Ānanda! The Tathāgata, the Worthy One, the Perfectly Enlightened One, in a single thought-moment can clearly know the minds and mental activities of all sentient beings, whether wholesome or unwholesome, pure or impure…
At that time, the great Maha-Bodhisattva Amoghadarśana again said to Venerable Ānanda:
– Venerable Ānanda! The Buddhas, the World-Honored Ones, are like the great ocean, because the collection of pure precepts is as deep as the bottom of the sea.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like Mount Sumeru, because the collection of samādhi cannot be shaken.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like space, because the collection of wisdom has no boundaries.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like space because they embrace all sentient beings without obstruction.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like the sun, because they illuminate all the worlds.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like a great mass of fire, because they burn the firewood of the afflictions of all sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like rivers, moats, ponds, and springs, because they wash away the impurities of birth, aging, illness, and death of sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like skilled physicians, because they are able to cure all the diseases and sufferings of all sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like great rain clouds, because they can use the water of the Dharma to moisten the withered trees of sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like lion kings, because they can destroy the great arrogance of all sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like great boats, because they can ferry sentient beings across the river of birth and death.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like heavenly strongmen, because they can subdue all the strongmen of the world.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like the Udumbara flower, because they are difficult for the entire world to see.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like the Pārijāta flowering tree, because they possess the thirty-two marks of a great man and are greatly worthy of love and admiration.
Venerable Ānanda, the Buddhas, the World-Honored Ones, are like parents, because they can bring benefit and peace to all sentient beings.
Venerable Ānanda, the Buddhas, the World-Honored Ones, always bring benefit and peace, because they can cause all sentient beings to become securely established.
Venerable Ānanda, if someone says:
-“The Tathāgata has appeared in the world with immeasurable eloquence,” that person is called one who speaks well of the Tathāgata. Or if one says: “The Tathāgata has appeared in the world with inconceivable eloquence,” that is called speaking well.
Venerable Ānanda, even if one were to summarize it in this way:”The Tathāgata has appeared in the world with boundless eloquence, the Tathāgata has appeared in the world with unobstructed eloquence, the Tathāgata has appeared in the world with eloquence free from grasping and attachment, the Tathāgata has appeared in the world with eloquence surpassing liberation, the Tathāgata has appeared in the world with eloquence that accords with meaning, eloquence corresponding to meaning, pure and wondrous eloquence, eloquence skilled in questioning, supreme eloquence, unsurpassed eloquence, loving-kindness eloquence, great loving-kindness eloquence, compassion eloquence, great compassion eloquence, sympathetic joy eloquence, great sympathetic joy eloquence, equanimity eloquence, great equanimity eloquence, the Buddha has appeared in the world with eloquence that brings benefit.”
Venerable Ānanda, if someone says: “The Tathāgata has appeared in the world fully endowed with benefits for all sentient beings,” that person is called one who speaks well of the Tathāgata.
Venerable Ānanda, if someone truly says, “The meaning identical with eloquence, benefiting sentient beings, is precisely the Tathāgata appearing in the world.”
Furthermore, if one says: “His eloquence for benefiting sentient beings is because, in order to bring benefit to all sentient beings, His voice causes everything to be completely and universally heard; therefore the Tathāgata appears in the world.” That person is also called one who speaks well of the Tathāgata.
Venerable Ānanda, if someone says: “Sentient beings have no refuge, sentient beings have no support, sentient beings have no one to save them, sentient beings have no one to protect them, sentient beings have no one to have compassion for them. The Tathāgata appears in the world to be their refuge, their support, to save them, to protect them, and to have compassion for them.” Such a person speaks well of the Tathāgata.
Venerable Ānanda! Suppose now that I were to spend one eon, or even a reduced eon, continually praising the eloquence and virtues of the Buddhas, the World-Honored Ones; in the end, I would still be unable to describe even one part of them. Even if I were to spend immeasurable eons fully expounding the eloquence and virtues of the Tathāgata, the Worthy One, the Perfectly Enlightened One, in the end I would still be unable to describe even a small fraction.
Venerable Ānanda! It is like an old, sick, weak, and frail person who goes into a great assembly and says:
– Everyone should know that although I am already old and weak, and afflicted by illness, I can still use the tip of a single hair to draw up the water of the great ocean and make it instantly dry up.
That person has absolutely no supernatural powers or magical formulas, yet dares to assert this so forcefully. Venerable, what do you think? Can what that person says actually be accomplished?
Venerable Ānanda replied:
– It cannot, great being.
The Bodhisattva Amoghadarśana again said:
– As for that person’s words, all the gods and humans of the entire world are still unable to accomplish such a rare feat. How then could that miserable person claim that he could use the tip of a single hair to dry up all the water of the great ocean, as he imagines?
Venerable Ānanda replied:
– It cannot be done, great being.
– Thus, Venerable One, this matter originally has no basis, let alone the matter of keeping faith. Now I praise and speak of the merits of the eloquence of all Buddhas, the World-Honored Ones, and in the end I cannot even attain a small fraction. This matter is likewise.
Venerable Ānanda, let that matter be set aside. Suppose now the Buddha were to return and praise a little of His own merits; even if He passed through hundreds of millions of nayutas of kalpas, He could not finish describing them, much less could another person praise them.
Venerable Ānanda! Let that matter be set aside. Now I shall say again: “Suppose all sentient beings on this great earth, of however many kinds, whether with feet or without feet, whether two-legged, four-legged, or many-legged. Whether with form, without form, with perception, without perception, neither with perception nor without perception, and such worlds, together with all the immeasurable and boundless sentient beings in all the worlds of the ten directions—suppose all of them at once became Buddhas. If those World-Honored Ones, throughout immeasurable kalpas, were all to return and praise a little of the Buddha’s merits, in the end they still could not praise them completely.
Venerable Ānanda! You should know that all Buddhas, the World-Honored Ones, alone possess such complete and inconceivable merits.
At that time, the Maha-Bodhisattva, in order to clarify this meaning, spoke these verses:
Venerable sir, please watch the Dharma King arrive
All the world should make offerings
The glorious merit and virtue is very glorious
All wisdom is difficult to shake
Supremely good words, Buddha’s true teachings
Speak the truth, speak the truth, speak no different
Skillfully speaking the holy Dharma, knowing the truth
Body and mouth are not faulty, neither is the mind
The mind does not think differently, stops making distinctions
Precepts are supreme, Samadhi is deep
The wisdom of liberation is truly transcendent
The knowledge of liberation is second to none
Unbelievably full and majestic
Supreme supernatural powers, real wisdom
Worldly benefits are limitless
The wonderful skill of eloquence is also infinite
From heaven was born the Ox King
Entering pregnancy is more successful than the world
Unusual pregnancy placement like no one else
Born in a full house, a noble mother
Achieve the most beautiful senses
The appearance is beautiful, full and unimaginable
Nice, plump, very dignified
All the quibbles of life are contemplative
Full of sincerity and pure faith
Meditation eliminates impurities and has great power
Throw away worldly desires and prefer to become a monk
Achieving Bodhi is five things
He has surpassed the highest level of divine power
Unobstructed wisdom is also boundless
With Samatha, Vaishnava
The Dharma king understands and is at ease
The water in the sea is wide and deep
Or use hair to detect it
Regulate your husband and keep your precepts pure
Although there are too many lifetimes to know
Even though Mount Sumeru is stable, she can move
Use your hand to bring it to Brahma Palace
When the Buddhas first meditated
No one can be confused
The emptiness that can be contained is still endless
The four directions, although wide, know their limits
Completely unable to see the state of enlightenment
Thinking differentiates here and there
Venerable sir, the great earth is so vast
But still know how wide it is
Loyal people stay away from troubles
His conscious mind is endless
The sun shines through the darkness
See good and evil or see form
The worldly monk is so free
Or break the dark clouds of ignorance
For example, the moon comes out of the clouds
All sentient beings who cannot see are happy
The Dharma King’s wisdom is as bright as the full moon
Like looking at beauty, who doesn’t like it?
Like a bright light in a long dark night
So that people with bright eyes can see the way
Worldly wisdom eliminates darkness
Always use the dharma of light to illuminate sentient beings
The free person often displays the Dharma torch
Great master of heaven and man for all sentient beings
All beings are destroyed
That’s why Buddha is called: King of light
Holy wisdom is like the water of rivers and streams
Or wash away birth, old age, sickness, and death
Like the Great Physician King gives good medicine
Control or eliminate suffering
Like the Dragon King pouring heavy rain
Filling the earth with water
Thus, Buddhas practice compassion
Prosperous are those who love to listen to the Dharma
When the Great Lion King roared
Subdue the evil beasts of the world
Buddha, too, decided to preach
Destroy the arrogant mind of pagans
Like large boats that often pass back and forth
Carrying people to and from
The Buddhas also change everywhere
Rescue them often sink in four streams of water
Udumbara flowers are rare in this generation
In Jambudvipa it is very difficult to see
Buddha is very difficult to meet
The place to take refuge in all the world
Like when the flowers of the Ba Loi tree bloom
Thirty-three thousand were very happy
The appearance of a great man appears in this world
All sentient beings who saw it were delighted
Buddha’s divine transformations are endless
As I am preaching now
I have praised the merits of the Buddhas
Ultimately benefiting sentient beings.
(End of Volume Five)
— o0o —
Volume Six
CHAPTER 7 ON THE BUDDHA MANIFESTING SUPERNATURAL POWERS
At that time, the World-Honored One manifested a golden-colored arm from within his kasaya robe, placed it upon the crown of the head of the Maha-Bodhisattva Amoghadarśana, and again manifested the sign of a broad and long tongue. He then said to Bodhisattva Amoghadarśana:
– Well done! Well done! Amoghadarśana! Now you are able to praise, for the sake of all sentient beings, the true virtues of the Tathāgata, the Worthy One, the Perfectly Enlightened One.
Amoghadarśana! If there is someone who says: “When sentient beings in the world have no one to rescue them, at that very time there certainly can be one who rescues them. The Buddha appears in the world to rescue sentient beings.” Amoghadarśana, you should know that this person speaks well of the Tathāgata.
Furthermore, Amoghadarśana! If there is again someone who says: “When sentient beings in the world have no place of refuge, at that very time there certainly appears in the world one possessed of inconceivable eloquence, immeasurable eloquence, who can become the great refuge for sentient beings.
Amoghadarśana! You should know that this person speaks well of the Tathāgata.
Furthermore, Amoghadarśana! If one further says: “Sentient beings in the world act with much sensual desire, act with much anger, act with much ignorance; surely at that time there appears in the world a great teacher who is free from sensual desire, anger, and ignorance, in order to eliminate the three poisons for sentient beings,” O Bất Không Kiền! You should know that this is precisely speaking well of the Tathāgata.
Furthermore, Amoghadarśana! If one further says: “When sentient beings in the world have much anger, when they have much jealousy, at that time there certainly appears in the world a great teacher who has abandoned stinginess and jealousy, delights in giving, and destroys stinginess and jealousy for sentient beings,” Amoghadarśana, you should know that this is precisely speaking well of the Tathāgata.
Furthermore, Amoghadarśana! If one further says: “Sentient beings in the world have no practice of knowing shame and modesty; precisely at that time there certainly appears in the world a great teacher who knows shame and modesty in order to eliminate the shamelessness of sentient beings,” Amoghadarśana, you should know that this is precisely one who speaks well of the Tathāgata.
Furthermore, Amoghadarśana! if one further says: “Sentient beings in the world engage in many acts of conceit and arrogance. Precisely at that time there certainly appears in the world a great teacher who is harmonious and respectful, disciplined and gentle, in order to eliminate arrogance for sentient beings,” you should know that this is precisely one who speaks well of the Tathāgata.
Furthermore, Amoghadarśana, if one further says: “Sentient beings in the world have no mind of loving-kindness and compassion, are unable to practice joy and equanimity, and for the most part act according to anger, impurity, and harmfulness. Precisely at that time there certainly appears in the world a great teacher who cuts off anger and harmfulness, fully endowed with the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), teaching them to cultivate loving-kindness and compassion and to perform acts of great benefit.” Amoghadarśana, you should know that this is precisely speaking well of the Tathāgata.
Furthermore, Amoghadarśana! If one further says: “In the world, some sentient beings commit many evil deeds and have no wholesome mind. Precisely at that time there appears in the world a spiritual guide who can teach them to give rise to all wholesome roots, causing the wholesome roots they already possessed from the past to increase and grow, and thus perform such acts of great benefit.” Amoghadarśana! You should know that this is speaking well of the Tathāgata.
Furthermore, Amoghadarśana! If one further says: “The illnesses of sentient beings in the world increase amid the Five Defilements; in the world there is a great person who can benefit and guide sentient beings out of worldly existence through the Dharma of peace and bliss,” Amoghadarśana, you should know that this statement refers to me. Why is that? Because now I have appeared in this evil age of the Five Defilements, proclaiming the wondrous Dharma, eliminating false impurities, and being able to benefit all sentient beings.
At that time, when the World-Honored One placed his hand upon the head of Bodhisattva Amoghadarśana, he immediately employed his supernatural power. In the space of a single thought, he caused this great assembly to see immeasurable, boundless, indescribable asaṃkhyeya numbers of all the lands of the present Buddhas in the eastern direction. All the World-Honored Buddhas in those lands had not yet entered nirvana, and all the realms of sentient beings there were fully manifest before their eyes. They also heard the sounds of those Buddhas teaching the Dharma, and they also saw those realms pure, adorned, and complete with all kinds of things.
Thus, as far as the south, the west, the north, the four intermediate directions, above and below, the ten directions all have the pure lands of the Buddhas. All realms are clearly before the eyes, like viewing a mango in the palm of one’s hand.
Furthermore, when the World-Honored One placed his hand upon the crown of the head of the Maha-Bodhisattva Not Empty Vision, through the Buddha’s supernatural power and the causal conditions of the original vows of Bodhisattva Not Empty Vision, in the space of a single thought, he caused the assembly to see the innumerable, boundless, countless asamkhyeya Buddhas of the past who had entered nirvana, as well as those realms, pure and magnificently adorned, each and every one clearly, like viewing the palm of one’s hand.
Again, through the Buddha’s supernatural power, the assembly also saw the Buddhas, the World-Honored Ones, of the future, with their pure lands, fully and magnificently adorned.
At that time, Maha-Bodhisattva Not Empty Vision, relying on the power of his original vows and upon the Buddha’s majestic spiritual power, saw throughout the ten directions, the Buddhas of the three times and their pure, magnificently adorned Buddha-lands. Wishing to restate this meaning, he rose from his seat, maintained proper deportment, bared his right shoulder, knelt with his face toward the ground, joined his palms toward the Buddha, and spoke these verses:
All countries of the trichiliocosms
If you want to measure, you can know
Controlling men, gods, and people
Who knows the depth of morality?
Mount Sumeru is tall and wide in the blue sky
The old and weak patient’s mouth blew away
Buddha when he first entered meditation
Hundreds of thousands of eons are difficult to know clearly
Immense space with feet walking everywhere
The four infinite directions still arrive
Buddha is fully enlightened
Deep and boundless wisdom
Emptiness is equal and unobstructed
Still shaken by the wind
Because the Tathagata’s nature has no afflictions
Where is greed, anger, ignorance, and poison?
The sun is round in the void
Purity shines throughout the world
Likewise, the nature of the celestials
Shines brightly in the heavens
Like the autumn moon and stars
The crown shines brightly among the stars
Likewise, the full moon of the Great Dharma King
Alone shining in the sky, people
Like the Usabha flower, which is very rare
The time has not yet come, the world has not yet appeared
The gods, the middle heaven, the master of control
Sometimes present at will.
The Buddha’s beautiful hands caressed my head
Golden color with hundreds of solemn blessings
Indestructible, complete
Capital for profit is like that
The true words of Buddha
The Dharma King is among the main vehicle movers
Along all ten directions in the world
Great benefits, freedom
Thanks to Buddha when removing the head nail
I see the supreme being of the ten directions
Like saying the amount of sand in the Ganges River
The mighty and virtuous ancestors have a large crowd
Great Muni helped me
Immediately see Buddhas like Amitabha
Like calculating the amount of sand in the Ganges River
The darkest human race has many of them
Tathagata’s good hand rubs my child’s forehead
The world of bliss I see and know
A-Suc Ung worshiped, Two-year-old monk
Pronoun light does benefit
I ask the Buddha’s hand to touch me
Seeing the world of nirvana
In a moment, a thought is like an eternal river
Pronouns have subdued the senses
When Buddha used his hand to rub his child
Also see Maitreya previous vows
Like future events
Each and every thing is clear and there is no longer any doubt
I have seen the Buddhas of the past
The future and present are the same
Ten directions, three generations of Tathagata
Divine powers and virtues are difficult to describe
When Buddha used his hand to rub his child
Seeing saviors in all ten directions
Let’s see the pure realm of the Buddhas
Thanks to that, I made my supreme vow
The supernatural power of Buddhas is difficult to rest
Precepts, concentration, and wisdom are the same
Other merits are not exhaustive
I hope you will always teach me like this
When Tathagata stretched out his hand to rub his child
Immediately see towers and temples in ten directions
The treasures are golden in color like endless sand
Full of wonderful offerings
The Buddhas all have great names
Countless good signs in the ten directions
Hundreds of thousands of music for offerings
I see that world is like that
That realm drives the Buddha towers
Gold thread interspersed, crystal treasures
The fox is larger than a yojana
Dignity and solemnity are all like that
Again, we saw the towers of the Great Venerable Temple
The mixed treasures are very quintessential
Also exists in the sky
Often used to throw sky flowers on top
I see those beautiful towers again
Soared twenty yojanas high
That place of Buddhas is called Dipankara
The light shines throughout the ten directions
When Buddha rubbed his forehead with his hand
I find the tower beautiful beyond words
The Buddhas all have great reputation
All of it comes from Tathagata’s power
When Buddha’s hand stroked my head
As a child, I can see the Buddha realms
They burned their bodies or their eyes to shame
All virtues cannot be said
It’s all about practicing asceticism
Regardless of day and night, like a fiery father
Great courage and strength to save sentient beings
It’s all for the sake of supreme Bodhi
I saw the ten directions again
There are Bodhisattvas who are often diligent
Burn your own flesh and light many lamps
Because of the Bodhi light
I see a pure body again
In front of Buddhas, they often stand upright
By the time Buddha reached Nirvana
For the sake of Bodhi’s great virtue
I see people again for the Dharma
Fragrant oil is sprinkled on the body to make a large torch
The suffering of the body and mind spreads throughout the ten directions
Totally do not pay attention to real wealth
I see the men again
Hang removed her head, eyes and limbs
Wife and children, throne, city, and country
Make living beings happy
Like what I see is nothing left
Cannot use mouth to speak
What I see is very profound
Thanks to the Buddha’s majesty, he can see everywhere
Make me see this rare thing
The most beautiful thing in the Middle Heaven
Now I take refuge in the supreme supreme.
— o0o —
CHAPTER 8 – ON THE EXTENSIVE INQUIRY CONCERNING SEEING MANY BUDDHAS
Then the Maha-Bodhisattva Amoghadarśana addressed the Buddha:
– World-Honored One, now all this great assembly of gods and humans has seen the World-Honored One remain in meditation, silent and not speaking. The entire assembly is filled with longing and reverence, humbly hoping that the World-Honored One will graciously come and sit upon this seat.
At that time, the World-Honored One heard that Maha-Bodhisattva Amoghadarśana had invited Him at the request of the assembly of gods and humans. He sat upright, remained mindful, and silently consented.
Then Maha-Bodhisattva Amoghadarśana, seeing that the Buddha had silently consented, immediately bared his right shoulder, knelt with his face toward the ground, joined his palms, turned toward the Buddha, and said:
– World-Honored One, I now have something I wish to ask. If You permit me, only then would I dare to ask. The Buddha said to Bodhisattva Amoghadarśana:
– The Tathāgata, Worthy of Offerings, Perfectly Enlightened One, according to what you ask, will explain it in order to dispel your doubts, cause your mind to rejoice, and so that Gods, Humans, Brahmās, Māras, ascetics, Brahmins… will all bear witness.
Then Maha-Bodhisattva Amoghadarśana, following the Buddha’s teaching, immediately said:
– World-Honored One, what samādhis should a Maha-Bodhisattva contemplate? What samādhis should he draw near to? What samādhis should he cultivate? Having thus contemplated, drawn near to, and cultivated those samādhis, what Dharma does the Bodhisattva directly see and thereby attain peace and bliss? How can one become like the great ocean, able to hear many teachings and instructions? How can one become like Mount Sumeru, so that the mind of enlightenment remains established and unmoving? How can one become like the Great Iron-Enclosing Mountains, so that all the heterodox wheels of the non-Buddhists cannot shake him? How can one become like space, so that all Dharmas encounter no obstruction? How can one become like space, so that the mind remains undefiled and unattached? How can one become like the sun, destroying all darkness of ignorance? How can one become like the moon, so that the pure white Dharma becomes complete and full? How can one become like a lamp, bringing forth the light of Dharma? How can one become like a great torch, so that all aggregates of feeling are extinguished? How can one become like a blazing fire, burning away all afflictions? How can one become like rivers, ponds, streams, and springs, so that all sentient beings may partake of them according to their wishes? How can one become like a great boat, carrying all sentient beings across to the other shore? How can one become like a bridge, so as not to sink into the afflictions of birth and death? How can one subdue hostile enemies and destroy the arrogant armies of Māra? How can one become like the Pārijāta tree, so that for all sentient beings in all directions, the flowers of the Seven Factors of Enlightenment bloom, their fragrant scent carried everywhere by the wind? How can one become like the Udumbara flower, because it is rare and difficult to encounter? How can one become like the King of Medicines, equally curing the suffering and illnesses of all sentient beings? How can one become like the Great King of Physicians, giving rise to great compassion and pity for sentient beings? How can one become like the sandalwood tree, dispelling all heat and creating coolness? How can one become like a great rain cloud, equally bestowing the rain of Dharma so that everyone is fulfilled? How can one be like a vessel containing honey, able to expound the Dharma of a single flavor and thereby attain completeness? How can one become like the roar of a lion, able to give all sentient beings fearlessness? How can one become like a father and mother, equally giving all sentient beings peace, happiness, and benefit? How can one directly see the true Dharma and arrive at the Dharma-nature, suchness, and ultimate reality? How can one explain profound meanings and intentions and arrive at the ultimate true meaning? How can one attain skillful Dharma eloquence, so as to distinguish things completely? How can one skillfully expound the Dharma and attain complete ultimate skillful means? How can one clearly distinguish meanings and skillfully know the methods of phrases and words? How can one attain right intention and right conduct and become fully content? How can one gather and lead the great assembly without fear? How can one speak according to true meaning and enter into ultimate reality? How can one become like the great ocean, so that all Dharmas have the same single flavor? How can one become like a great mountain, with samādhi peaceful and tranquil, impossible to shake? How can one become like the banner of Indra
Śakra, so that the mind of enlightenment cannot be shaken? How can one attain firm and solid strength, so that one’s aspirations are complete? How can one attain complete dignified conduct, so as not to perform false or deceptive deeds? How can one attain an upright and dignified body, so as to joyfully expound the Dharma to others? How can one attain supreme excellence, with the most sublime physical appearance? How can one become venerable by being born into a great and noble family? How can one become a Great Dharma King through supreme merit? How can one become complete through immeasurable eloquence? How can one attain unobstructed eloquence, without grasping? How can one attain eloquence without confusion? How can one attain eloquence that distinguishes phrases, expressions, and names? How can one attain inconceivable eloquence? How can one attain boundless eloquence? How can one attain liberated eloquence? How can one attain eloquence of identical meaning? (accomplishment) How can one attain eloquence according to the meaning intended by the other party? How can one attain eloquence by gradually drawing near? How can one attain eloquence that can answer whatever is asked? How can one attain eloquence that expounds spontaneously without being asked? How can one attain indestructible eloquence? How can one attain irreversible eloquence? How can one attain eloquence that speaks of all profound matters, phrases, and words? How can one attain immeasurable and boundless eloquence of examples and similes? How can one, though not yet having realized great enlightenment, already possess the complete voice of the Brahmā realm? How can one attain the most wondrous voice? How can one attain a voice like that of the Kalaviṅka bird? How can one attain a voice like that of the lion king? How can one attain a voice like that of the great dragon king? How can one attain a voice like that of the great ox king? How can one attain a voice like great bells and drums? How can one attain a voice that praises supreme excellence? How can one attain a voice like music? How can one attain a voice that is clear, beautiful, and plaintive? How can one attain a voice like wind, clouds, thunder, and lightning? How can one attain eloquent speech adorned with profound and wondrous sounds? How can one attain wondrous phrases, words, speech, and sounds, with eloquence adorned with true and proper qualities? How can one attain the ability to speak sounds that are exceedingly skillful and profound? How can one attain eloquent sounds with various kinds of examples and similes? How can one attain sounds that make offerings to all the supreme ones in the world? How can one attain eloquent sounds for debating and discussing with others? How can one attain sounds of perfected supernatural powers? How can one attain sounds that never forget the Dharma? How can one attain sounds that do not lack even the slightest wholesome Dharma? How can one attain sounds in which all wholesome roots are fully cultivated and which completely praise others? Thus, may all these be fulfilled.
At that time, after Maha-Bodhisattva Amoghadarśana had spoken all these questions, in order to restate this meaning, he spoke these verses:
Full of golden appearance and hundreds of blessings
Or realize an infinite Dharma benefit
Tonight’s merit I ask:
Samadhis should think first
Tathagata’s wonderful wisdom is equal to no one
What more is there in the world?
I asked Buddha what concentration he practiced?
Which merit is inconceivable?
The great master of heaven and man is skillful in controlling people
What is the merit of this concentrated thinking?
How does the Bodhisattva practice there?
But now I am at peace with everyone?
Why is the sea naturally multi-cultural?
How to maintain a determined mind
To be in the merits of the Buddhas
How can it be likeBlack Iron mountain?
There is no anger in it
But to subdue the pagans?
How to be as unobstructed as nothingness?
How can I have a free mind?
How are they like the sun and the moon?
How can it be like a torch and like a lamp?
How to enlighten sentient beings?
How to practice Samadhi?
How to liberate afflictions?
How to cross the edge of birth and death?
How to develop a mind in the ocean of suffering?
Who can surpass the three realms in particular?
Why is it like the Parijata tree?
Great person’s appearance is wonderful and dignified?
How can it be like the Udumbara flower tree?
Brave and strong, not born in the world?
How to make medicine without paying back
The physician who saves suffering is the master of medicine
Or eliminate the diseases and heat of living beings
Staying in the pure precepts and having peace of mind?
How to be like the Dharma
Immeasurable merit reaches the other shore?
How wonderful and profound the dharma is
Like the taste of sweet honey, extremely delicious?
How can the Lion’s voice be heard?
Or make living beings fearless?
How to benefit equally as parents
Get unbelievable joy?
How to be good at magical eloquence
Bodhi practice has great reputation?
How can we say that the supreme path is superior?
How to gain unhindered wisdom?
What to do with the meaning of skillful means?
How to skillfully know the signs of dharma?
How to distinguish name, phrase, body?
Why are they called worldly dharma and worldly existence?
Why is it called mindfulness and right conduct?
How to know complete thinking?
How to listen as much as the ocean?
Why praise Buddha’s true virtue?
How to speak to sentient beings?
Is the basis of birth and death as real as it is?
How can all dharmas not be different?
Like the ocean has a salty taste?
How can it be like a mountain of concentration that does not move?
Does the mind not regress like the sky’s flag?
How can one mind have no other karma?
Just pray for the supreme Bodhi?
How to fulfill all the dignity
Everyone likes a dignified appearance?
How can I be born into a big family?
Also receive great blessings from the Dharma King?
How can there be immeasurable measure?
What are the things that life’s sayings are not equal to?
How can words, sentences, and meanings be profound?
Now I would like to ask the World Protector
How can it be difficult for the Supreme to win?
Being close to the truth and not forgetting?
How is it synonymous with nature?
Or asking or not asking are both compatible?
Why haven’t we fully attained Pham Yin yet?
The pure voice is truly magical
Kalavinka melodious and wondrous voice
The mighty voice of great wisdom is heard far away
Why is it like a loud roar, Lion?
Can you hear the profound sound of the buffalo lord again?
How did Buddha get the instrument?
Full of musical languages?
How to get a sweet taste?
To often give speeches that people enjoy?
How can the reputation of merit not be destroyed?
When speaking like wind, like thunder?
How can there be so many examples?
Or speak profound words?
How to speak kind words?
How can the dharmas not be forgotten?
How can one see contentment in it?
How to cultivate all supernatural powers?
How to practice without getting tired?
Know all good dharmas?
Such dharmas are inconceivable
Natural changes all over the person?
World-Honored One, let me no longer doubt
So now I ask the One who takes Refuge.
At that time, the Maha-Bodhisattva Amoghadarśana, having respectfully and earnestly asked this, immediately employed his supernatural power: his body flew up into the sky, and in the sky there naturally transformed into a heavenly jeweled flower canopy, exquisitely and wondrously adorned, composed of the seven treasures, namely: gold, silver, lapis lazuli, crystal, agate, mother-of-pearl, and pearls. Fully adorned with all kinds of precious ornaments such as these… Within that jeweled canopy, various flowers rained down, causing those flowers to circumambulate the Buddha to the right three times and then cover His crown, and immediately within those flowers, the Bodhisattva used verses of praise, saying:
– Rules for the man’s life, the Great Regulator
The Supreme Enlightenment and Dharma Exaltation
All the gods and people in the world
Who can compare to Him?
Living beings are forever dark
Stupid, crazy and fall into wrong views
Supremely revered, bright in the world
Or get back on a flat road
Because of losing the seed, the dharma gives birth to whiteness
The afflictions inside burn living beings
World-Honored Ones are like parents
Or make me rest in pure Dharma
Leave good Dharma to benefit people
The Hereafter is truly terrifying
Buddha attained great compassion
Because sentient beings are teachers
All sentient beings are (not) beneficial
No protection, no salvation
Rare, great compassion, teacher of words
Buddha is the savior.
At that time, having finished speaking these verses within the flowers, the flowers immediately flew and settled at the feet of the Tathagata. In an instant, they flew throughout the trichiliocosm, reaching before all the Buddhas, scattering offerings. Within that jeweled canopy, large pieces of sandalwood, as large as wheels, were also emitted one after another; upon reaching the place of the Tathagata, they suddenly disappeared, But the fragrance of that sandalwood was intensely sweet and pervaded the entire trichiliocosm. If any sentient being smelled that fragrance, they would all experience supreme bliss, just like a Bodhisattva entering the fourth heaven.
At that time, after the Maha-Bodhisattva Amoghadarśana manifested such supernatural powers, he said to the Buddha:
– World-Honored One, how can these Maha-Bodhisattvas… attain wisdom such as this.
Namely: Great wisdom, swift wisdom, quick wisdom, keen wisdom, signless wisdom, penetrating wisdom, profound wisdom, vast and universal wisdom, fearless wisdom, perfect wisdom.
How can they attain wondrous wholesome roots that cannot be counted, that cannot be measured?
Namely: A mind like a diamond, because wholesome roots penetrate all dharmas. A mind like the Ca- lân- đề garment, because wholesome roots are gentle and able to accomplish all deeds. A mind like the great ocean, because wholesome roots gather and encompass all precepts. A mind like a level rock, through wholesome roots it upholds all undertakings. A mind like Mount Sumeru, because wholesome roots give rise to all wholesome dharmas. A mind like the great earth, because wholesome roots support the undertakings of sentient beings. Attaining a mind that does not depend upon the actions of others, because wholesome roots are free from unlawful teachings. Attaining a mind that skillfully cultivates practice, because through wholesome roots all dharmas abide. Attaining wholesome roots of unshakable faith, because regarding the deeds of the Tathagatas, no doubt arises; while in one world, naturally seeing throughout the ten directions all the Buddhas, and also hearing those Buddhas proclaim the wondrous Dharma. Again seeing the great assembly of Bodhisattvas and Śrāvakas, again seeing the pure and magnificently adorned Buddha realms, experiencing and enjoying all things without any doubtful mind, up to wholesome roots that embrace certainty, because at all times they benefit themselves and others.
World-Honored One, now I truly ask the Tathagata because of self-benefit, and also because I wish to benefit all sentient beings.
World-Honored One, now I also ask the Tathagata because I wish to widely propagate the pure faith of sentient beings.
World-Honored One, now I also ask the Tathagata for the sake of making the wholesome roots of these Maha-Bodhisattvas complete, perfect, and inconceivable.
World-Honored One, I also ask the Tathagata for the sake of these great Maha-Bodhisattvas who wear the armor of great vigor and have vast vows. World-Honored One, there are Maha-Bodhisattvas who arouse great and vigorous effort in the midst of birth and death, and for the sake of all sentient beings they also do not grasp the characteristics of sentient beings, yet these Maha-Bodhisattvas, although dwelling amid the afflictions of birth and death, constantly liberate all sentient beings while truly not abiding in the thought of the afflictions of birth and death.
Venerable World-Honored One, it is for such sentient beings that I have come to ask the Tathāgata.
Venerable World-Honored One, there are Maha-Bodhisattvas … who, when practicing loving-kindness and compassion toward sentient beings, have absolutely no thought of anger. Suppose there are sentient beings who shout at, insult, strike with whips or sticks, or inflict various forms of oppression and suffering upon them. Such bodhisattvas have absolutely no thought of retaliation toward those sentient beings; they do not even give rise to thoughts of hatred or rejection, do not abandon their original vows, have no other distinctions or other thoughts, and single-mindedly cultivate great loving-kindness and great compassion.
Venerable World-Honored One, it is because of such bodhisattvas abiding in the Great Vehicle that I have come to ask the Tathāgata.
Venerable World-Honored One, there are Maha-Bodhisattvas who, for the sake of sentient beings, relinquish their own pleasures and musical instruments, wishing to shoulder all burning suffering and pain, and give rise to this thought: “What should I do to cause all sentient beings to attain the highest bliss, and to cause all sentient beings to receive the light of the great Dharma?”
Venerable World-Honored One, when those bodhisattvas have thought in this way, they give away all their possessions, whether internal or external, so that no one fails to benefit and no one fails to receive what is good.
Venerable World-Honored One, it is because of such bodhisattvas that I have come to request instruction from the Tathāgata.
Venerable World-Honored One, there are Maha-Bodhisattvas who, having donned such armor of diligence, give rise to this thought: “Now I should, for every single sentient being, through kalpas as numerous as the sands of the Ganges, endure in the great hell all kinds of suffering and torment as naturally as breathing in and breathing out, without considering it suffering and without allowing the aspiration for enlightenment to diminish.”
Venerable World-Honored One, it is again because of those bodhisattvas that I have come to ask the Tathāgata.
Venerable World-Honored One, there are Maha-Bodhisattvas who, having donned such armor of diligence, give rise to this thought: “Now I should perform all kinds of service for all sentient beings, diligently and obediently carrying out their tasks, without considering it suffering. At that time, whether as a slave, a servant, an attendant, or a disciple.” They should perform such tasks, even becoming relatives and kin in order to mature sentient beings.
Venerable World-Honored One, it is again for the sake of those bodhisattvas that I have come to request instruction from the Tathāgata.
Venerable World-Honored One, there are Maha-Bodhisattvas who, for the sake of all sentient beings, arouse great heroic vigor and cultivate various ascetic practices, abandoning their bodies, hands, feet, heads, faces, marrow, and brains; sometimes cutting their bodies into pieces, breaking their bones and destroying their marrow, without considering it suffering, without stopping or becoming lazy, in order to illuminate the pursuit of Samyaksambuddha.
Venerable World-Honored One, it is because of such bodhisattvas that I have come to ask the Tathāgata.
At that time, after Maha-Bodhisattva Not-to-Be-Empty-Sighted had finished asking these questions, he restated their meaning in verses:
I ask the Great Master, the superiors
How did these great wisdom come to be?
Why call Swift wisdom and eloquence
The advantage of intelligence or communication
Where does this profound wisdom come from?
Infinite wisdom tells you
Omniscience is profound and pervasive
It is the evening of winning the Bodhi Bridge
How to not be afraid?
Full of skill, tell me
How to get Vajra mind
In all dharmas there is no doubt
How to have a gentle mind
Virtue is as pure and clear as the sea
How can a mountain not move?
Bodhi decided to make a solemn vow
How to practice does not depend on the person
With the clear meaning of being established
How to have indestructible faith
There is no doubt about what the Buddhas do
How to gain mindfulness and wisdom
In a realm that appears in the ten directions
Everywhere I look at the Buddhas to listen to the Dharma
And the mass of practitioners also see clearly
The body does not leave the place where it is
But often make offerings to the Buddhas of the ten directions
Beautiful flowers, incense and incense
Full of all kinds of things
The mind in this world thinks of nothing
The body appears in ten directions and countless realms
Personally make offerings to the Buddhas
It’s all due to the boundless magical power
If you don’t ask, you may be acting out of kindness
Practice in a noble place
Don’t benefit yourself, always benefit others
So I asked for the great name
You develop your mind to seek Buddha’s wisdom
The maturity of good roots is unpredictable
How can such a Samadhi practice?
For that person I ask first
Wear the armor of kindness for all sentient beings
My purpose is to uproot the layers of suffering
All sentient beings have left their thoughts
Therefore, you should ask the True Enlightenment
All sentient beings always have an equal mind
Observing other unimaginable beings
Often achieves compassion
I ask Tathagata for them
What dharmas should be done in it?
Want to be so unreasonable?
The merit achieved is boundless
For their sake, I should ask Dieu Quy
The brave man wears great armor
For a sentient being who lives forever
In hell, there is suffering
Good for the peace of living beings
They still neither sleep nor are tired
All the things in my body are given away
Take life for sentient beings like that
Now I can see them everywhere
Reprimand, humiliate and curse
The body is subjected to pressing sufferings
Servant, slave to others
Because those people asked Buddha
Countless hundreds of thousands of billions of heads
Everyone who comes to ask for it will give it
When I let go of my head, my mind was very happy
To pray for the Supreme Bodhisattva
Because sentient beings give away
Limbs and body parts
Rescue sentient beings who have lost their way
Eliminate birth and death and return to the right path
He also gave away his wife and children, son and daughter
Pearls, seven treasures and gold and silver
Also remove the magical utensils
Now I ask Tathagata for them
Give up your life, give up your possessions, don’t be bored
Always listen to the Dharma without getting tired
The mind is often quiet and quiet
Now I ask for them the Right Enlightenment
Good and truthful words will always be remembered
Evil and vulgar words, when heard, immediately abandoned
Because other people don’t hate anger
Now I ask for them to be free
Always use a compassionate mind to contemplate sentient beings
Just like parents love their only child
To those who resent each other, relatives are considered the same
Now I will ask the King of Humanity for them
Such merits exist
But today I say it clearly
Or perhaps there are not enough of them
That’s why I should ask Buddha.
World-Honored One, I now have good roots
When you first ask, you immediately get it
This group of Bodhisattva virtues
Quickly attain Samadhi king’s purity.
END OF VOLUME SIX
— o0o —
Volume Seven
CHAPTER 9 – PRAISING THE MARKS OF SAMĀDHI
At that time the World-Honored One praised the Maha-Bodhisattva Amoghadarśana, saying:
– Good! Good! Amoghadarśana, in your previous lives you were able to make offerings to countless virtuous Buddhas, the World-Honored Ones, and in the presence of those Buddhas, you planted wholesome roots, fully cultivated all the pāramitās, and in all dharmas, your practices had been accomplished. You also constantly acted as a friend to all sentient beings, practicing great loving-kindness without needing to be asked, accomplishing right faith, and for the sake of sentient beings, you asked the Tathāgata about such great meanings; because sentient beings put on the great armor, you asked the World-Honored One about such great meanings. Because sentient beings do not retreat from the Great Bodhi aspiration, you asked the Tathāgata about such great meanings. Because sentient beings’ minds do not destroy their faith, you asked the World-Honored One about such great meanings. Because sentient beings adorn themselves by making vast vows, you asked the World-Honored One about such great meanings.
Because sentient beings possess inconceivable wholesome roots, you asked the World-Honored One about such great meanings. Because sentient beings put on inconceivable armor, you asked the World-Honored One about such great meanings. Because sentient beings transcend the three realms, you asked the World-Honored One about such great meanings. Because sentient beings devote themselves to ultimate truth, you asked the World-Honored One about such great meanings. Because sentient beings follow along with great wisdom, you asked the World-Honored One about such great meanings. Because sentient beings delight in profound Dharma practice, you asked the World-Honored One about such great meanings. Because sentient beings highly value giving, you asked the World-Honored One about such great meanings. Because sentient beings highly value revealing and teaching, you asked the World-Honored One about such great meanings. Because sentient beings are able to give away both internal and external possessions, you asked the World-Honored One about such great meanings. Because sentient beings accomplish the supreme and unsurpassed aggregate of precepts, you asked the World-Honored One about such great meanings. Because sentient beings are in accord with profound patience, you asked the World-Honored One about such great meanings. Because sentient beings are courageous and vigorous, you asked the World-Honored One about such great meanings.
Because sentient beings attain profound meditative concentration, you asked the World-Honored One about such great meanings. Because sentient beings possess profound wisdom, you asked the World-Honored One about such great meanings. Because, through wealth and skillful means, all sentient beings may be skillfully gathered in, you asked the World-Honored One about such great meanings. Furthermore, because sentient beings’ minds are like vajra, because sentient beings’ minds are like the victory banner of Śakra, unmoving and unshifting, because sentient beings’ minds are like clear water, free of dust and defilements, because sentient beings’ minds are like the Kāgalindī garment, because sentient beings wish to enter into profound meaning, because sentient beings honor the true Dharma, because sentient beings abandon the burdens they carry, because sentient beings do not begrudge their bodies or lives, because sentient beings do not delight in all worldly conditioned dharmas, therefore you asked the Tathāgata about such great meanings.
– Amoghadarśana! Today you can, for the sake of the great Maha-Bodhisattvas, inquire of the Tathagata about this meaning.
At that time, the World-Honored One again said to the Maha-Bodhisattva Amoghadarśana:
– Amoghadarśana! You should listen carefully and think well. I will distinguish and explain it extensively for you.
At that time, the Maha-Bodhisattva Amoghadarśana immediately said to the Buddha:
– Excellent, World-Honored One! In accordance with the teaching of the Noble One, I sincerely listen with all my heart.
The Buddha said:
– Amoghadarśana! There is a samadhi of the bodhisattva called Remembering All Buddhas and Bodhisattvas. One should draw near to it, cultivate it, contemplate it, and reflect upon it. If one can cultivate such a samadhi, contemplate and reflect upon that samadhi, then one will increase and attain the present peace and happiness of Dharma practice, will increase the wholesome root of non-greed, will increase the wholesome root of non-hatred, will increase the wholesome root of non-delusion, will become fully endowed with shame and remorse, will attain supernatural powers, will perfect all Buddha-dharmas, will purify all Buddha-fields, will be fully endowed with descending from the heavenly realm, will be fully endowed with entering the womb, will be fully endowed with abiding in the womb, will be fully endowed with the wondrous purity of being born from the mother, will be fully endowed with being born into a pure and noble family, will be fully endowed with the wondrous and pure sense faculties, will be fully endowed with the pure marks of a great person, will be fully endowed with all the pure signs of beauty, will be fully endowed with renunciation and leaving home, will be fully endowed with supreme quiescence, will be fully endowed with great quiescence, will be fully endowed with all supernatural powers, will be fully endowed with causing all sentient beings to take refuge, will be fully endowed with extensive learning, will be fully endowed with all worldly and supramundane dharmas, will be fully endowed with the abiding places of all dharmas, will be fully endowed with skillful means for fully knowing the supramundane Dharma, will skillfully and thoroughly understand all dharmas, will fully know the characteristics of dharmas of the past and future lives, will be fully endowed with meanings and skillfully adorned words; will be fully endowed with wisdom, will be fully endowed with wondrous supernatural powers, will be fully endowed with skillful transformations of mind, will be fully endowed with skillful instruction for teaching and guiding others, will, for the sake of other sentient beings and pudgalas, be fully endowed with superior strength regarding superiority and inferiority, white and black, high and low, fullness and deficiency, increase and decrease, will be fully endowed with what is possible and what is impossible, will be fully endowed with the aspiration toward what has not yet been accomplished, Samyaksambuddha, will be fully endowed with right conduct, will be fully endowed with intention, will be fully endowed with freedom, will be fully endowed with supernatural powers, will be fully endowed with supreme great nobility, will be fully endowed with a great lineage, will be fully endowed with uprightness, will be fully endowed with great power and majesty, will be fully endowed with great radiance, will be fully endowed with performing all merits, will be fully endowed with great merit, will be fully endowed with the great man, the bull-king, will be fully endowed with a voice that makes people rejoice, will be fully endowed with a voice that makes others exceedingly joyful, will be fully endowed with a wondrous voice, will be fully endowed with Brahma’s voice, will be fully endowed with corresponding eloquence, will be fully endowed with non-contentious eloquence, will be fully endowed with unattached eloquence, will be fully endowed with truthful eloquence, will be fully endowed with various kinds of eloquence, will be fully endowed with eloquence encompassing all languages and sounds, will be fully endowed with being born without ever being separated from the Buddhas, the World-Honored Ones, whom one constantly reveres and makes offerings to, will be fully endowed with being born far from the borderlands, will be fully endowed with always being born in the central country (the center of the city), will be fully endowed with traveling through the worlds to pay homage to and serve the Buddhas, the World-Honored Ones, and to ask questions and engage in discussions, will be fully endowed with the accomplishment of immeasurable and boundless merits, will be fully endowed with the merit-adornments of all bodhisattvas. Even to the point of being fully endowed with the adornments of the place of enlightenment beneath the Bodhi tree.
At that time, the World-Honored One, in order to restate this meaning, spoke these verses:
Amoghadarśana, win this samadhi
As we now dwell in wisdom and virtue
If there is a Bodhisattva who practices practice
You will see all Buddhas in the ten directions
Immediately achieve magical powers
Thanks to that, you can see the pure world again
Immediately give birth to a wonderful and complete body
Entering a full-fledged pregnancy is the same
During pregnancy, there is no one better
My mother was very pure and gave birth to a noble family
All good generals are complete
I will also practice those Dharma practices
Leave home, become a monk and leave desire
Throw away human desires and natural desires
He prayed for Bodhi for the world
At birth, there are often nectars
Also attains knowledge and spiritual fulfillment
Completely transform your mind in the world
The great virtuous person is well-educated and general
Act like this multicultural sea
Dominating the masses of military intelligence
Know well how sentient beings learn
All the dharma practices are known
Dharma of the world and beyond
A wise person already knows and is fully knowledgeable
Stay away from karma and delusion
All conditioned dharmas are abandoned
But often close to the dharma of non-action
Often use the heavenly eye to view living beings
Again, use the heavenly ear to listen to the Dharma
Full of life, knowing clearly the past
Let your mind know the intentions of your predecessors
Divine powers change, walk freely
The mind moves skillfully, depending on the cause
He gained great fame and came to the Buddha’s kingdom
Or spread benefits to the whole world
Clearly understand the locality and non-locality
All dharmas are known
Clearly see the pure dharma and the tainted dharma
Should often practice winning samadhi
Or have the righteous conduct of a mature person
His wisdom is incomparable
Enough right thinking, great dignity and virtue
Also be able to stay calm and practice properly
Reborn a rich and noble person
When you see things that are dignified, you will be happy
Although he is in the conditioned state
The merit done cannot be destroyed
When you are born, you often gain great merit
Back and forth often makes the king of humans
Or become Thich, Thien Venerable Dao Loi
When working as Thien Quang and Pham Lord
When it comes to speaking, no one is equal
The sound of Brahma, the sound of a lion
The sound of dragons resounds everywhere
The sound of merit is great, the lion roars
Full of music and singing
The voice of Ca Lang is wonderful
Including meaning makes them happy
Thanks to achieving Samadhi, this is possible
Skillful in speaking politely and well
Use lovely words to amuse everyone
Wonderful sounds and kind words
That sound continued without stopping
Walk, stand and move like a Dragon King
Light discharges everywhere, illuminating everything
Pouring rain in harmony with the earth
Called Long Virtue, it is difficult to measure
Nhon Long practiced like that
Staying in the magical place of concentration overcomes supernatural powers
Countless, countless incarnations
All Buddhas make offerings
Verses, examples of artifacts
The language is peaceful, correct, and pleasant
Often brings Dharma happiness to sentient beings
Having achieved this concentration, one should not be afraid
When I was born, I was not separated from the Buddhas
Also see Bodhisattvas and holy monks
Often live beneficially where there is no trouble
Accomplished Samadhi illuminating the ten directions
I want to go to the Buddhas to ask questions
Or be born in countless realms that are hard to imagine
Make offerings to all Buddhas
The attainment of samadhi should be like that
Such merit cannot be said
Go beyond counting and measuring
Enlightenment, the tree of eternal enlightenment
The Buddhas only praise this concentration.
— o0o —
CHAPTER 10- BODHISATTVA BUDDHA-REMEMBRANCE SAMADHI – CHAPTER ON CORRECT CONTEMPLATION
At that time the Maha-Bodhisattva Amoghadarśana said to the Buddha:
– World-Honored One, if the Maha-Bodhisattvas wish to attain the Bodhisattva Buddha-Remembrance Samadhi Dharma that all Buddhas have spoken of, what Dharma should those Maha-Bodhisattvas cultivate in close association so that they may accomplish the contemplation of samadhi?
At that time the World-Honored One said to the Maha-Bodhisattva Amoghadarśana:
– Amoghadarśana! If the Maha-Bodhisattvas wish to attain the Buddha-Remembrance Samadhi Dharma that all Buddhas have spoken of, wish to always see all Buddhas in order to serve and make offerings to those World-Honored Ones, wish to quickly attain Samyaksambuddha, then they must abide in right mindfulness, abandon the mind of wrong views, eradicate the view of self, contemplate non-self, and should contemplate this body as a heap of foam, should contemplate this form as false and deceptive like a banana tree, should contemplate this feeling as a water bubble, should contemplate this perception as a mirage, should contemplate this formation as clouds in empty space, should contemplate this consciousness as a reflection in a mirror, if the Bodhisattva wishes to enter this samadhi, it is necessary to give rise to profound thoughts of fear, must think of distancing oneself from slander and jealousy so as not to be reproached by others, must think of eliminating shamelessness and lack of moral shame and thereby accomplishing the virtue of shame. One should accomplish śamatha, Vipaśyanā, should distance oneself from the two extreme attachments to permanence and annihilation, always single-mindedly thinking diligently and vigorously to eliminate laziness, arouse a vast mind, always contemplate the three gates of liberation, always think of the three kinds of superior wisdom from previous lives, always think of eliminating the three unwholesome roots, always think of accomplishing the samadhi of the assembly of prohibitions, always think of accomplishing all sentient beings, always think of teaching the Dharma to sentient beings equally, should contemplate the Four Foundations of Mindfulness, namely: mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena, should contemplate the faults of the four kinds of nourishment, namely: food in morsels, contact, volition and consciousness as nourishment. At the very moment of eating, give rise to the contemplation of impurity. Should think of the four immeasurables, namely: cultivate great loving-kindness, practice great compassion, abide in great sympathetic joy, and be complete in great equanimity. Should think of accomplishing the various meditations without daring to become attached to them, and afterward contemplate all phenomena. Always remember not to cherish the body, not to preserve life, relinquish body and mind, and receive and embrace extensive learning.
Contemplate the Dharma in this way, preserve it in this way, and do not slander it; hear much Dharma wealth, according to the Dharma one has heard, according to the meaning one receives and upholds, and toward the place of all Buddhas arouse a mind of respect. Furthermore, toward the Dharma, increase the mind of reverence, draw near to good spiritual friends, stay far from evil companions, eliminate the meaningless speech of the world, do not be attached to worldly pleasures, do not abandon quiet and secluded places, Toward all give rise to an equal mind. Toward all sentient beings there is no retreating, no mind of harm, and also no jealousy. Toward all dharmas arouse an adaptive mind, do not create evil, and let the mind be free of defilement. Among all dharmas there is nowhere that can be attained, yet always seek profound and extensive scriptures, and within them always arouse an increased, superior faith, never giving rise to jealousy, doubt, or other intentions toward the Dharma that is without taste.
Such supreme and extensive scriptures must always be remembered and respectfully upheld, and one should always think of expounding them. Why is that? This is the Dharma path of all Buddhas, the World-Honored Ones, uniquely capable of giving rise to the Buddha’s enlightenment, and therefore in the future one will receive the immeasurable merit of all Buddhas. One should proclaim the Dharma correctly to others, subdue the mind of arrogance, do not corrupt the correct teaching, respectfully honor and make offerings to this Dharma, abandon all desires and pursuits, put an end to all disputes, eliminate all drowsiness, extinguish all nets of doubt, sever delusion, clearly see the view of self, take no delight in frivolous discussion, stay far from the wrong livelihood of the Nirgranthas, restrain the speech and doctrines … of La-ca, Ba-lê, Bà-xà, always skillfully abide in the perfection of Dāna, perfect the perfection of Śīla, always think of the perfection of Kṣānti, do not abandon the perfection of Vinaya, sport in the perfection of Dhyāna, and fully possess the perfection of Prajñā. Abandon body and life, having no mind of attachment, just as the nature of the four great elements cannot be changed, just as toward the earth element one arouses an equal mind, and the water, fire, and wind elements are likewise, accomplish bodily karma, diligently apply the mind, not fearing life, not coveting clothing, food, medicine, beds, couches, houses, rooms, all provisions, delight in practicing austerities, always abide in contentment, do not seek gain and offerings, do not delight in fame.
Whatever gives rise to attachment is completely eliminated without the slightest remainder, contemplate the Four Foundations of Mindfulness, cut off the four inverted views, do not think of the poisonous thorns of evil, eternally cross beyond the four rivers, cultivate the four bases of spiritual power, abide in the four deportments, always possess the 5 faculties, also increase the 5 powers, therefore destroy the 5 hindrances, do not use the 5 senses, stay far from the 5 impurities, attain the 5 liberations, enter into the four internal contemplations, possess vast noble wisdom, rightly contemplate the 5 aggregates, do not engage with the 6 sense objects, subdue the 6 faculties, extinguish the 6 consciousnesses, sever the 6 feelings, eliminate the 6 thirsts of craving, practice the 6 bases of mindfulness, and the 6 branches of wisdom and Dharma, among the six superknowledges always seek benefit, cultivate the 7 factors of enlightenment, penetrate the 7 realms, ( 7 realms are: the realm of harm, the realm of anger, the realm of renunciation, the realm of desire, the realm of form, the formless realm and the realm of cessation ) eliminate the 7 latent tendencies and the 7 abodes of consciousness, stay far from the 8 forms of laziness and weariness, abandon the 8 false speeches, clearly see the world as constituted by the 8 dharmas, therefore attain the 8 dharmas of awakening of the great person, realize the 8 liberations, cultivate the 8fold noble path, draw near to contemplation, broadly discriminate, diligently and exclusively stay far from the 9 abodes of sentient beings, eliminate the 8 kinds of conceit, cast away the 9 kinds of affliction, always think of the 9 kinds of joyful Dharma…, closely cultivate the 9 successive meditations, absolutely do not think or perform the 10 kinds of evil karma, but diligently create the 10 wholesome paths of karma, always seek the 10 powers of wisdom of the Tathāgata.
Amoghadarśana! Now I will briefly explain to you this Dharma door of the Buddha-remembrance samādhi of the Maha-Bodhisattva, so that they may obtain great benefit. If a Maha-Bodhisattva constantly studies and practices the Dharma door of Buddha-remembrance samādhi, practicing in this way is called repaying the Buddha’s kindness, and contemplating in this way one will not regress from Samyaksambuddha, and will also fully possess the Dharma of the Buddhas, even to the point of being able to become a great refuge for all sentient beings, and also cause them to accomplish unsurpassed omniscient wisdom.
Amoghadarśana! Because these Maha-Bodhisattvas have great wisdom, only then are they able to contemplate what Śrāvakas and Pratyekabuddhas cannot observe.
Amoghadarśana! If anyone, regarding this Dharma door of Buddha-remembrance samādhi, whether when drawing near to it, contemplating and cultivating it, or receiving and upholding it, or reading and reciting it, or transcribing it, or having others transcribe it, or having others read, recite, and uphold it, or revealing and developing a small portion, or explaining it, or extensively presenting it, although that person may undergo hardship, suffering, and fatigue for a short time, what has been done is definitely not false, and surely will attain the karmic result, receiving great benefit.
Amoghadarśana! That Maha-Bodhisattva, having received and upheld the Dharma for the sake of others, will quickly attain Non-retrogression from Samyaksambuddha, and in a future life will certainly become a Buddha.
Amoghadarśana! You should know that this Dharma door of Buddha-remembrance samādhi, because it gathers together all dharmas, is therefore not the realm of the Two Vehicles, namely Śrāvakas and Pratyekabuddhas. If anyone temporarily hears this Dharma, that person in the future will certainly become a Buddha, without any doubt.
At that time the World-Honored One, wishing to restate this meaning, spoke verses:
If anyone wants to practice this samadhi
Or remember all the Tathagata
If you have considered this method
Illegal places must be far away
We must also separate without shame
Destroy the view of annihilation and permanent view
You should also stay in the three doors of emptiness
We must remember that we need to cultivate wisdom and liberation
The three unwholesome roots have been eliminated
Immediately reflect on the three roots of goodness
If you know how to contemplate the three sense bases
Obtaining this samadhi is not difficult
If anyone wants to win samadhi
One should first maintain precepts, then cultivate wisdom
Naturally stay away from wrong views
Neither reason nor speech
The class of contemplation of feelings sees suffering
Then observe the mind arising and passing away
If anyone thinks in samadhi
You should think carefully about leaving this world
Eliminate doubtful dharmas
Achieving this samadhi is very easy
You must also be skillful in understanding the four foundations of mindfulness
First, you must contemplate your body without stopping
Just pray for liberation and meditation
If you don’t love your life, you won’t regret your body
Because he is not multi-literate, he despises people
There has just been an article defaming the Dharma
Listen to the Dharma and then think
Day and night, maintain and recite
Respect the Dharma and respect the Buddhas
Inherited the Sangha, the Sangha did not dare to disrespect it
Must always remember kindness and knowledge
Stay away from all evil friends
Don’t live with evil people
Unless it’s for them to preach the Dharma
For the sake of seeking supreme Bodhi
Determined not to leave the peaceful place
All living beings are equal
In all dharmas, do not make distinctions
I want to pray for that true Dharma
In the dharma appearances, the mind is not immersed
All that contempt is gone
It won’t be long before you attain Samadhi
Clearly know self-view and doubt
You should also observe fun
Do not give rise to evil thoughts
You should quit competing and get some sleep
If you don’t learn the dharma of pagans
These arguments are naturally eliminated
You should only follow Buddha’s teachings
Pray for this samadhi to be granted immediately
Always practice almsgiving and patience
Be strong, diligent, not lazy
Hang uses meditation and wisdom
Naturally attain this samadhi
Often sacrifices the head and eyes, does not love, is afraid
Let go of other objects completely without doubt
Achieving Bodhi is not difficult
I also want to quickly attain this tranquil concentration
If you keep your mind like the great earth
Again, water and fire are together with wind
Again, empty space, no shore
That person quickly attains this meditation
If anyone is diligent in body, speech, and mind
There is no greed for food and wealth
With unwanted items
Practicing like this, one can attain Samadhi
You must always remember to think about the Four Right Efforts
Will also achieve divine fulfillment
Must quickly get away from crazy thoughts
Thorns and afflictions are eliminated early
We must think about ending the four rivers
Let’s think together to eliminate all other desires
Full of five senses and five powers
Destroying and tearing the five-piece shirt
The five forms of sensual pleasures do not remember
You should also give up the delusion in your heart
Again, we must pray for the year of liberation
Thinking about the five bodies and the three demons
You must quickly meditate on all the sleeping places
The right mind is in harmony with the six conditions
People who are not respectful must stay away
You must also reduce the damage to the six physical contacts
With the six sense bases, the mind is mindful
Often think about eliminating the six kinds of craving
Again, use the six methods to achieve life
Also cultivate the six thoughts and clear wisdom
Need to pray for seven teachings and seven holy talents
It is necessary to let go of doubts
Wanting to attain Samadhi is always like that
Gradually destroy afflictions
Must always stay away from the seven pillars of consciousness
Going on a crazy road is also eliminated
If you stay on the eightfold path
Quickly realize this deep concentration for yourself
Always adhere to the eight great virtues of a man
Again, use the eight mental solutions for self-pleasure
Not infected with the eight dharmas, leaving the world
Obtaining ultimate wisdom is not far away
Towards others, the mind is not angry
We should first eliminate these nine misfortunes
Think about the nine basic dharmas of joy and joy
Achieve the ninth level of meditation
Eliminate all ten evil and unwholesome people
A wise person should practice the ten virtues
If you practice the ten powers
Obtaining this samadhi is not difficult
Remember to maintain good dharmas
Do not let go of unwholesome or evil conditions
Before and after diligently seek mindfulness
This samadhi does not last long
If you stay in samadhi like that
Should maintain the power of non-reflection
Everywhere we see the golden bodies of Buddhas
At birth, one often hears the Dharma
If you want to see Buddhas
Either passed away or present
In the future, all people love life
We must think to overcome this Samadhi.
— o0o —
CHAPTER 11 – ON CONTEMPLATING SAMADHI
At that time the Maha-Bodhisattva Amoghadarśana said to the Buddha:
– Venerable World-Honored One, if the Maha-Bodhisattvas wish to accomplish what all Buddhas have spoken concerning the samadhi of mindfulness of the Buddha, then how should they contemplate in order to attain abiding?
The Buddha said to the Bodhisattva Amoghadarśana:
– Amoghadarśana! If the Maha-Bodhisattvas truly wish to accomplish this Samadhi, then first they should rightly contemplate the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones of the past, next remember and contemplate the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones of the present, and thereafter remember and contemplate the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones of the future. He remembers and contemplates all the worlds of the ten directions throughout the three times, all the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, accomplishing descent from heaven, accomplishing entry into the womb, accomplishing abiding in the womb, accomplishing birth, accomplishing renunciation, accomplishing all virtues, accomplishing the faculties, accomplishing the marks, accomplishing the beautiful characteristics, accomplishing adornment, accomplishing the precepts, accomplishing Samadhi, accomplishing wisdom, accomplishing liberation, accomplishing liberated knowledge and vision, accomplishing the Four Fearlessnesses, accomplishing loving-kindness, sympathetic joy and equanimity, accomplishing shame and moral dread, accomplishing deportment, accomplishing all practices, accomplishing śamatha, accomplishing vipaśyanā, accomplishing luminous liberation, accomplishing the doors of liberation, accomplishing the Four Foundations of Mindfulness, accomplishing the Four Right Efforts, accomplishing the Four Bases of Spiritual Power, accomplishing the five faculties, accomplishing the five powers, accomplishing the factors of enlightenment, accomplishing the right path, accomplishing knowledge of causes and conditions from previous lives, accomplishing both teaching and instruction, accomplishing instruction in spiritual powers, accomplishing instruction in great spiritual powers, accomplishing the precepts, accomplishing all Samadhis, accomplishing benefit for all, accomplishing unobstructed benefit for others, accomplishing all wholesome dharmas, accomplishing pure form, accomplishing pure mind, accomplishing pure wisdom, accomplishing the sense bases, accomplishing the golden color of a hundred merits.
When that Bodhisattva has thought of such characteristics of the Tathagatas, he should then think of those Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, whose minds are neither disturbed nor confused, and who are also always abiding, with minds unattached. Having seen that their minds are unattached, he then reflects as follows:” What, among these, is called the Tathagata? Is the Tathagata precisely form? Or is the Tathagata apart from form? If one says that the material dharma is the Tathagata, then all those sentient beings also possess the form aggregate. In that case, should not sentient beings also be Tathagatas? If one says that the Tathagata is apart from form, apart from form there is a dharma without causes and conditions, and since it is a dharma without causes and conditions, how can it be called the Tathagata? “.
Having contemplated form in this way, the Bodhisattva next contemplates feeling. At that time the Bodhisattva again reflects as follows:” Is feeling itself the Tathagata, or is the Tathagata apart from feeling? If the dharma of feeling itself is the Tathagata, then all sentient beings possess the feeling aggregate, so should not sentient beings also be Tathagatas? If the Tathagata is apart from the dharma of feeling, apart from the dharma of feeling there is a dharma without causes and conditions, and since it is a dharma without causes and conditions, how can it be called the Tathagata “.
Having contemplated feeling in this way, he goes on to contemplate consciousness in the same manner. At that time the Bodhisattva again thinks as follows:” If these aggregates are not the Tathagata, then could the faculties be the Tathagata?”. Having thought this, he first contemplates the eye:” Is the eye itself the Tathagata, or is the Tathagata apart from the eye?. If the eye itself is the Tathagata, then all sentient beings also possess this eye, so should not all sentient beings also be Tathagatas? If the Tathagata is apart from the eye, apart from the eye is not a dharma of causes and conditions, And if it is not a dharma of causes and conditions, how can it be called the Tathagata?. ” Having contemplated the eye in this way, the Bodhisattva contemplates the ear, nose, and continues on to contemplate the mind in the same manner.
At that time that Bodhisattva again thinks as follows: ” If these faculties are not the Tathagata, then could the great elements be the Tathagata?”. Having thought this, he first contemplates earth:” Is the earth element itself the Tathagata? Or is the Tathagata apart from the earth element? If the earth element itself is the Tathagata, then all internal and external dharmas belong to earth, so is the earth element itself the Tathagata? If the Tathagata is apart from the earth element, apart from the earth element is a dharma without causes and conditions, and since it is a dharma that is not conditioned by causes, how can it be called the Tathagata? “.
Having contemplated the earth element in this way, he goes on to contemplate the water, fire, and wind elements in the same manner .
Song, when that Bodhisattva is able to think rightly in this way, he does not observe the Tathāgata by taking form as the object of observation, nor does he observe the Tathāgata apart from form. Likewise, he does not take feeling, nor does he observe the Tathāgata apart from feeling; he does not take perception, nor does he observe the Tathāgata apart from perception; and so on, up to consciousness: he neither takes consciousness nor observes the Tathāgata apart from consciousness, and it is likewise so.
Furthermore, when he observes, he does not take the eye as the object for observing the Tathāgata, nor does he observe the Tathāgata apart from the eye. Likewise, he does not take the ear, nor observe the Tathāgata apart from the ear; he does not take the nose, nor observe the Tathāgata apart from the nose; and so on, up to the body and mind: he neither takes the body and mind nor observes the Tathāgata apart from the body and mind, and it is likewise so.
Furthermore, when he observes, he does not take form as the object for observing the Tathāgata, nor does he observe the Tathāgata apart from form. Likewise, he does not take form, nor does he observe apart from form; he does not take sound, nor does he observe apart from sound; and so on, up to touch and dharmas: he neither takes touch and dharmas nor observes the Tathāgata apart from touch and dharmas, and it is likewise so.
Furthermore, when he observes, he does not take earth as the object for observing the Tathāgata, nor does he observe the Tathāgata apart from earth. Likewise, he does not take water, nor observe apart from water; and so on, he does not take wind, nor observe apart from wind, and it is likewise so.
When the Bodhisattva observes in this way, he is then able to penetrate all dharmas skillfully, knowing them clearly and without obstruction.
At that time, that Bodhisattva should further contemplate as follows: “Within this, what true dharma is there by which one can attain Samyaksambuddha? Is enlightenment attained through the body? Or is enlightenment attained through the mind? If it is attained through the body, then this present body is without awareness, without consciousness, deluded, without wisdom, like grass and trees, like stones, like a wall. Yet that enlightenment is neither form, nor body, nor activity, nor attainment; it cannot be seen or heard, nor can it be realized through contact. Since this body is like this, how can it possibly attain enlightenment?
But if it is attained through the mind, then this very mind itself originally has no form and no characteristics; it cannot be seen or heard, cannot be realized through contact, and cannot be grasped, like an illusion. Enlightenment likewise has no mind and no contact, cannot be seen or heard, and cannot be directly known. Since the mind is like this, how can it accomplish enlightenment?
Amoghadarśana! This is the Bodhisattva’s right mindfulness and contemplation: without taking body or mind, and without being apart from body and mind, he is able to realize Samyaksambuddha.”
The Buddha said:
“Amoghadarśana! That Bodhisattva should constantly contemplate and observe in this way. If one is able to contemplate all dharmas in this manner, one will then be established within the true Dharma, with a mind that does not change and cannot be moved. You should know that at that time, the complete dharmas of a Maha-Bodhisattva will be fulfilled. One will naturally abandon unwholesome thoughts and quickly accomplish Samyaksambuddha, equal and perfect enlightenment, and the true Dharma realm.
At that time, the World-Honored One, wishing to further clarify this meaning, spoke these verses:
Past and future World-Honored Ones
Presently all beings see everywhere
Calm your mind without being quiet, practice kindness
Wanting to see the Buddhas is not difficult
Once upon a time, the Buddhas were Great Light
Pity the world, give joy
He thought of Fenda Loi, human beings
Controlling a man is full of merit
Remember giving birth and entering the womb
In the womb, the precious mother is full of thoughts
He gives birth to good signs
Often seeing Enlightenment is not difficult
Remember the solemn beauty
And suddenly He had done it first
Good words, wonderful meaning first, middle, last
He walked well, his body was liberated
Pillars of liberation and offerings
Right Effort along with the Four Spiritual Sufficientities
Remember the complete roots
Power and Bodhi part are the same
Or remember the Buddhas, the liberators
Soon we will reach the land of victory
Reciting benefits all the world
The merit and virtue of good dharma are difficult to measure
Beauty with pure mind
Think again of the beauties of Buddha
Vajra body, hundreds of blessings
You should know the Tathagata’s complete thoughts
Among the dharmas called Tathagata
You should contemplate the Land of Boundless
Buddhas have no form and no life
Not thoughts, actions, not consciousness
Such dharmas are not Tathagata
People with right view should be able to enter
Nor are they separated from the Buddhas
Responding to the offering, Thien The only names
Buddhas have no eyes, ears, or nose
There is no truth, body, mind and dharma are all
Also not separated from them is the Tathagata
Solemn enlightenment refers to the name
Only a big name, not a true Buddha
Away from name, where is the real entity?
If a wise person knows, everything is in harmony
So achieving Enlightenment is not difficult
If the kettles are Tathagata
All living beings have warmth
Were sentient beings supposed to be Buddhas?
Because everyone has equal warmth
Do not consider all forms to be Buddhas
Nor do they leave the kettle, calling Tathagata
Countless lifetimes of right thinking
Only the mind without thinking can be achieved
The body is like grass, walls, and rocks
Bodhi has neither form nor birth
No foolish body or grass
Why is it said that the body attains Bodhi?
This mind has no form and no form
Bodhi has no mind and no form
No body, no mind or attainment
It’s not without evidence, it’s hard to rest
That is the ultimate pure land
Outsiders are all confused
If this dharma is right, you need it
Surely you will quickly realize that Samadhi.
GREAT COLLECTION SUTRA, GREAT VAIPULYA, BODHISATTVA BUDDHA-RECOLLECTION SAMĀDHI
End of Volume Seven
— o0o —
Volume Eight
THE FOURTH CHAPTER: SAMADHI OF THOUGHT (continued)
At that time, the great Maha-Bodhisattva Amoghadarśana said to the Buddha:
— World-Honored One, what should a Maha-Bodhisattva realize and know in order to abandon the view of self?
The Buddha said:
— Amoghadarśana! If the Maha-Bodhisattva, when attaining realization and knowledge, does not abide in attachment, then he is free from the view of self. Although the Bodhisattva does not abide in attachment in this way, he is still able to bring great benefit to all the devas, humans, and sentient beings in the world. What kind of benefit? It is to illuminate the great Dharma, kindle the torch of the great Dharma, blow the conch of the great Dharma, strike the bell of the great Dharma, ride the boat of the great Dharma, and build the bridge of the great Dharma, wishing to lead sentient beings out of the four great floods of birth and death and place them on the other shore, the unconditioned Nirvana. Next, one should contemplate the inherent nature of this body; then one should contemplate the impurity, stench, decay, ulcers and pus, and the body filled with feces and urine. This body is impermanent, not remaining even for a moment; it is subject to destruction, withers away, cannot last long, deceives and deludes the immature, is dangerous and unreliable, like a mass of foam on water, filled with microorganisms. Tendons and bones support one another yet act separately; there is nothing truly useful in it. Whether this body lasts a hundred years, a hundred thousand years, or even eighty thousand eons, possessing all pleasures and being carefully preserved and nourished, in the end it must decay. This body is always inseparable from afflictions, never escapes delusion, and is constantly preyed upon by birds of prey and flesh-eating animals. Moreover, this body continually passes through hells, hungry ghosts, and animals, undergoing birth and death, coming and going, experiencing various sufferings; or it becomes a slave and endures all kinds of hardship, constantly dependent upon others and unable to be free. But having been born with this body, how can one see suffering, abandon its origin, realize cessation, and cultivate the path?
Now my body is merely false, deceptive, and foolish, with nothing solid about it. Therefore, I must all the more divide up and give away this entire body to sentient beings. If there are sentient beings who value their own bodies, I will give up my life for their sake. If there are sentient beings who need my vital essence, I will give them my vital essence. If there are sentient beings who need my flesh, I will offer my flesh to them… Why is this so? First of all, I would rather give it to them so that they may eat, rather than, by refusing to give, cause them to eat themselves. Now, by giving with this pure mind, I shall gain wholesome roots and hope to eradicate immediately the root of the view of self.
Furthermore, when that Bodhisattva contemplates in this way, he does not become attached to the view of self. When the view of self has been extinguished, he then gives up his body, so that for the sake of sentient beings who cherish their lives, he casts away his life faculty. If sentient beings need his vital essence, he gives them his vital essence; if they need flesh to eat, he gives them his flesh. If there are sentient beings who need someone to command and employ, he immediately becomes their slave so that they may command him.
Amoghadarśana! Through this cause and condition, that Maha-Bodhisattva removes the view of self, does not abide in the view of self, realizes and knows the view of self, and is able, within this impermanent body, to seek the steadfast body.
Amoghadarśana! Just as in villages, hamlets, settlements, and cities there are many boys and girls who leave their homes and go to the riverbank, where from afar they see a mass of foam on the water. They take that foam and play together, causing the foam to break apart, separate, and disappear, until the foam is completely gone. Yet that mass of foam does not think: “Who today can scatter me in this way?” Although the foam is destroyed, it has no mind of resentment or hatred. Amoghadarśana! Likewise, the Maha-Bodhisattva contemplates his own body as impermanent and subject to destruction, like that mass of foam, unable to last long. You should know that the person who attains this Samadhi thereby becomes a Buddha of Samyaksambuddha.
At that time, the World-Honored One, wishing to illuminate this meaning again, spoke these verses:
If anyone is often far away from self-view
There are no front pillars at all
For the benefit of heaven and earth and people
It will be difficult to see Mahabodhi
If you know you are bored with the impurities of your body
It is a place where tumors, scabies, blood, and pus flow
This body changes and is uncertain
Impermanence and illness, dharma is destructive
Pause, like mush, not real
Like an empty, legless bubble of water
Nurturing day and night is of no use
Birds, carnivores, are very scary
Although using enough materials to provide
This body must also be destroyed
It is not a solid dharma
Through countless kalpas there is only suffering
Hell, animal birth, hungry ghost suffering
Hunger, thirst, and afflictions often burn
Binding the world with more than a hundred nets
Before, I don’t know if it seemed real
This body today is self-deceptive
The body does not change every minute
That living beings eat my flesh
Essence, service, I am resigned
When we think like that, we often make a vow:
If anyone eats meat and blood essence
Now I will throw them away
Let them freely eat my body
To make those who see the body precious
Everyone saw me give up my life
Now I do not love or regret my life
I hope to quickly achieve Tam Ma De
Just like water bubbles often burst
Never once has anger arisen
Now my body is like water bubbles
Do you have a mind of hate and resentment?
If you often contemplate the body as water bubbles
That person definitely prays for Bodhi
Not only serving the Buddhas of the ten directions
But quickly attain victory in Samadhi.
— o0o —
CHAPTER 12 – ON THE MANIFESTATION OF THE SMILE
At that time, the World-Honored One joyfully smiled, because the Dharma of all Buddhas, the World-Honored Ones, is thus. As soon as He smiled, from the mouth of the World-Honored One innumerable rays of light were emitted. They were: blue, yellow, red, white, and crystal-gold hues. The radiance shone as far as the Brahma palace, then descended again, circled three times to the right, and entered the crown of the World-Honored One.
At that time, the Venerable Ananda, having seen this, immediately rose from his seat, adjusted his robes, knelt with his right knee on the ground, joined his ten fingers, faced the Buddha, the World-Honored One, and asked in verse:
The Most Venerable One wins, not without reason
Why are you smiling now?
World of Tuning, please tell me
What causes a natural smile?
Vajra body, body of hundred blessings
Thanks to the realization of suchness, or benefits
All the world takes refuge
Now He is smiling, for what reason?
The Supreme World Honored One has no equal
Where is there anyone better than Him?
Full merit cannot be destroyed
Why is He smiling now?
All the world returns
Let’s talk about this, my husband
Who will benefit today?
World-Honored One, why do you smile for no reason?
Who will win the throne today?
Who is blessed today?
Who is the king of peace today?
Just made Buddha smile?
All the world takes refuge
The Great Heavenly Master now tells me
If you hear the wonderful voice of Buddha
Heaven and people rejoiced, the saints praised.
After Venerable Ananda had finished asking his question, the World-Honored One said to Venerable Ananda:
– Ananda, I will explain the meaning of this Dharma gateway of the samadhi of right mindfulness.
At that time, among the great assembly, thirty thousand people were freed from the dust and defilements and attained the pure Dharma eye. There were also eight hundred trillion, one hundred thousand nayutas of heavenly beings who were freed from the dust and defilements and attained the pure Dharma eye. There were also thirty thousand monks and nuns who attained the fruit of Anagamin. There were also thirty thousand monks, nuns, male lay devotees, and female lay devotees who attained the patience with the unborn Dharma. There were also thirty thousand sentient beings who aroused the mind of Anuttara Samyak Sambodhi. These beings will all become Perfectly Enlightened Ones during the Star Constellation Kalpa. These beings had previously aroused the bodhi mind. There were also nine hundred trillion nayutas of Maha-Bodhisattvas abiding in bodhi, who would not regress. These beings will all become Buddhas in the future. Those World-Honored Buddhas have four names: some are called Radiance, some are called Vairocana, some are called Shakyamuni, and some are called Sun, Moon, Year, and Star. Such names appear in the world according to their respective lands. There were also ninety-two hundred trillion nayutas of sentient beings who merely aroused the mind of the Hearer. These beings will all attain the fruit of the Hearer in the future.
At that time, the World-Honored One, knowing such things, used his pure divine eye, seeing farther than ordinary people, and observed the ten directions, seeing the nine hundred trillion nayutas of worlds of the Buddhas. Wishing to bring great benefit to sentient beings, he again emitted a supremely wondrous voice that resounded throughout the trichiliocosms, so that everyone could hear it. Afterwards, that voice spread to the lands of the Buddhas, causing all sentient beings to hear it. Then, from between his eyebrows, within the white tuft of hair between his brows, he emitted a beam of light called Boundless Majesty. This light illuminated all the Buddha realms in the ten directions, causing immeasurable hundreds of thousands of nayutas of sentient beings to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, and the fruit of Arhatship.
There were also more sentient beings than those mentioned earlier who aroused the mind of Anuttara Samyak Sambodhi. In the future, all of them will attain non-retrogression with regard to Anuttara Samyak Sambodhi. Afterwards, in the lands of the ten directions, they will all become Buddhas bearing the name Difficult to Overcome Tathagata, Worthy of Offerings, Perfectly Enlightened One, appearing in the world.
At that time, the World-Honored One, wishing to restate the meaning, spoke these verses:
More than hundreds of thousands of unmitigated numbers
Three types, thirty, ninety again
All thus see Bodhi
Because they are determined to do good
Full of ten thousand living beings
Thirty thousand wise people have clear eyes
After hearing, thinking correctly, Enlightenment
Liberate the human body and evil paths
More than eighty thousand na were forgiven
The gods attained the holy pure eye
By listening to the wonderful voice of the Tathagata
Completely destroy the evil beasts, leaving nothing left
If you are patient, thirty thousand na will be forgiven
Create the mind to immediately leave the three evil paths
They will all become Buddhas in the future
Just like spring, the tree blooms
There are also thirty thousand kotis of sentient beings
From the throne, he stood up and raised his mind
Thanks to that virtue, one will become a Buddha
On the great land of the world
There are also sixty thousand Heavenly Princes
All develop the mind of unsurpassed Bodhi
They are also like Maitreya Buddha
Thanks to cultivating the cause of happiness, the results are happy
Because of that fate, Thien Nhan Master
Because of your generous heart, you should smile
I have praised the idea of smiling
Ananda should know that cause and effect.
— o0o —
CHAPTER 13 – ON SUPERNATURAL POWERS
At that time, the Maha-Bodhisattva Amoghadarśana said to the Buddha:
– World-Honored One, why is it said that a Maha-Bodhisattva should be understood as dwelling in shame, having abandoned the nature of shamelessness, and only afterward attaining this Samadhi?
At that time the Buddha said to the Bodhisattva Amoghadarśana:
– Amoghadarśana! If there is a Maha-Bodhisattva who constantly practices shame, but when the Bodhisattva practices shame, he may nevertheless commit various kinds of evil karma. That is, when the body does evil, he immediately gives rise to shame; when the mouth does evil, he also gives rise to shame; when the mind does evil, he also gives rise to shame; when he gives rise to a jealous mind, he also gives rise to shame; when he gives rise to a lazy and negligent mind, he also gives rise to shame; toward the presence of all Tathagatas he also gives rise to shame; toward the presence of great Bodhisattvas Mahasattvas he also gives rise to shame; toward the presence of sentient beings abiding in the Bodhisattva Vehicle he also gives rise to shame; toward those of the Hearer Vehicle he also gives rise to shame; toward those of the Pratyekabuddha Vehicle he also gives rise to shame; toward humans and gods he also gives rise to shame. Why does he feel shame? That is because he is constantly ashamed before others, and also ashamed before himself for dwelling among all unwholesome dharmas, and therefore is constantly ashamed. Having dwelt in shame, he abandons all shamelessness, eliminates unwholesomeness, contemplates wholesome deeds, carries the heavy burden, has a pure nature, certainly does not violate the precepts, and cannot be reproached by others. Yet that Bodhisattva is always able to fully possess bodily karma that is not corrupted, also able to fully possess verbal karma that is not corrupted, and also able to fully possess mental karma that is not corrupted. Having become fully endowed in this way, only then can he abide in this Samadhi. Having abided in this Samadhi, he is constantly not separated from seeing all the Buddhas, constantly not separated from hearing the wondrous Dharma taught by the Buddhas. He is constantly not separated from respectfully venerating and making offerings to all the Noble Sangha. When he has become fully endowed in this way, only then can he quickly attain Samyaksambuddha.
Furthermore, Amoghadarśana! I remember that in the past, through immeasurable and boundless asamkhyeya kalpas, at that time there was a great kalpa named Kind Welcome, and within that Kind Welcome kalpa, in the third kalpa named Nominate. Amoghadarśana, within that kalpa there was also a minor kalpa named Nine Adornments. At that time it was called the kalpa of many defilements.
Furthermore, there was a kalpa named Excellency. At that time there was a Wheel-Turning King named Chakravartin. King Chakravartin had planted roots of virtue in previous lives and was endowed with great majesty and virtue.
Amoghadarśana! When King Chakravartin lived in the great city named Pure flowers and Wondrous fragrances, its eastern and western sides extended sixty yojanas, while its southern and northern sides extended seventy yojanas, and the surrounding walls had one thousand two hundred layers. That city was made of gold and silver, fully adorned with all kinds of ornaments, with the seven treasures interwoven throughout its midst.
Amoghadarśana! Now if you wish to know the Pure flowers and Wondrous fragrances city of King Chakravartin, complete in karmic rewards, adorned and magnificent, as previously described, then King Boundless Diligence in the great city Supratisthita was exactly the same.
Amoghadarśana, to the north of that city there was an inner gate named the Flower-Garland Gate, and outside there was a garden named Vô Úy. That garden extended forty yojanas, and all around it were forests of seven treasures. They were enclosed by a large pond, square in shape and ten yojanas wide, filled with the eight meritorious qualities of water, just like the Man-Ðà-Kiết-Ni pond in the Trāyastriṃśa Heaven. On all four sides of the pond were precious Tala trees. The golden Tala trees had silver flowers and fruits. The silver Tala trees had lapis lazuli flowers and fruits. Thus, up to the Tala trees made of genuine gold, whose flowers and fruits were gold, just like the city Supratisthita, there was absolutely no difference.
Furthermore, Amoghadarśana, at that very time there was a Buddha, World-Honored One, named Angikibhuta (called Phần Vị in the Sui dynasty), Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, who appeared in the world.
Amoghadarśana! When the Tathagata Angikibhuta came to reside in the Fearlessness Garden together with a great assembly of ninety billion, hundred thousand nayutas of bhikkhus, surrounded before and behind, all of whom were Arhats, their outflows exhausted, no longer afflicted by defilements, all having attained freedom, their minds well liberated, their wisdom well liberated, their work completed, having laid down the burden, having attained their own welfare, no longer subject to rebirth, following the right teaching, and having reached the other shore.
Amoghadarśana! At that time the Tathagata Angikibhuta, Worthy of Offerings, Perfectly Enlightened, early in the morning, donned his robe, took up his bowl, and together with ninety-nine billion, hundred thousand nayutas of the great assembly of Śrāvakas surrounding him on both sides, entered the city Pure Flower Fragrance.
Amoghadarśana! At that time King Chakravartin learned that the World-Honored One was entering the city early in the morning. He then adorned himself and mounted a very well-trained elephant named Lạc Thủ, together with immeasurable hundreds of thousands of nayutas of people following before and behind, and went out from the city Pure Flower Fragrance to make offerings to and welcome that Buddha, World-Honored One.
Amoghadarśana! At that time King Chakravartin saw from afar the World-Honored One Angikibhuta coming along the road, his majestic bearing dignified and radiant, like a golden mountain, his faculties tranquil, his spirit harmonious and gentle, having attained the utmost in taming and refinement. Like a great dragon subduing all, and also like a great elephant freely doing whatever it wishes. Again, like a great, pure pond whose bottom can be seen clearly. Having seen this, the king immediately dismounted from the elephant, went to the presence of the World-Honored One, bowed with his head and face at the Buddha’s feet, circumambulated three times to the right, and said:
– I humbly pray that the World-Honored One accept my offering this morning.
Furthermore, Amoghadarśana, at that time, the Thus Come One Angikibhuta La Ta, Worthy of Offerings, Rightly and Perfectly Enlightened, having heard King Chakravartin invite Him in this manner, for the benefit of sentient beings, silently accepted the invitation.
Furthermore, Amoghadarśana! When King Chakravartin heard that the World-Honored One had accepted the invitation, that very night the king continuously ordered the officials in charge of cooking to prepare all kinds of superior, delicious, nourishing foods, with nothing in the world lacking. In the city of Tịnh Hoa, the king ordered the roads to be repaired and made straight, used fragrant substances to scatter over the ground, erected jeweled banners along the roads and paths, hung beautiful pennants everywhere, and displayed various vessels made of precious gold. He also used supremely wonderful ox-head sandalwood to make perfume and sprinkled it over the ground. The king then used various kinds of powdered incense and various celestial flowers to scatter over the Buddha as offerings. After that, before the Thus Come One, Worthy of Offerings, Rightly and Perfectly Enlightened, the king had various famous fragrances burned and piled up countless garlands as offerings.
He also had various sublime musical instruments played and offered various pleasing objects. Having made offerings in this manner, the king then presented various sublime foods as offerings to the World-Honored One and the community of Bhikkhus.
Furthermore, Amoghadarśana! At that time King Chakravartin, having extensively arranged such supreme, wondrous, foremost offerings and fully presented them to the Thus Come One Angikibhuta, Worthy of Offerings, Rightly and Perfectly Enlightened, later, at another time, prepared a large vehicle. The king personally instructed an immeasurable number of thousands of sentient beings to all go to the Vô Úy Garden, carrying the Thus Come One Angikibhuta, Worthy of Offerings, Rightly and Perfectly Enlightened. He bowed at His feet and said to the Buddha:
– World-Honored One, now the time is right. I humbly pray that You extend Your compassion and do whatever You deem necessary.
Furthermore, Amoghadarśana! When the Thus Come One Angikibhuta heard King Chakravartin earnestly making such a request, He knew that the sentient beings were capable of receiving the teaching. At that time, for the sake of the sentient beings, He manifested various supernatural powers. Having manifested the supernatural powers, He and ninety-nine kotis, hundreds of thousands of nayutas of Arhats … flew up into the sky. Having reached the sky, they immediately emitted ninety-nine kotis, hundreds of thousands of nayutas of rays of light, illuminating immeasurable worlds in the eastern direction. Likewise, He emitted countless rays of light as before to illuminate the southern, western, and northern directions, the four intermediate directions, above and below, throughout the ten directions in the same manner. In each direction there were ninety-nine kotis, hundreds of thousands of nayutas of great streams of light, and from each stream of light were transformed eighty kotis, hundreds of thousands of nayutas of… great lotus thrones. Upon each of those flower thrones sat a transformed Thus Come One. Those Thus Come Ones, in bodily height and stature, as well as in all their deportment, whether much or little, were exactly like the Thus Come One Angikibhuta La Ta, Worthy of Offerings, Rightly and Perfectly Enlightened, without the slightest difference.
Amoghadarśana! In this manifestation, every Buddha, every World-Honored One, had an immeasurable number of kotis of nayutas of Bhikkhus surrounding Him before and behind, standing in the sky. Furthermore, each of Them also had a transformed Śakra Devanam Indra and a transformed Brahmā King, whose bodily size was exactly like that of now. This is the Unsurpassed victory Brahma Heaven, and even those who offer alms to the transformed Śakra Devanam Indra, etc., were no different at all.
Amoghadarśana! When the Thus Come One Angikibhuta La Ta, Worthy of Offerings, Rightly and Perfectly Enlightened, manifested such supernatural powers, in an instant, among all the devas, all musical instruments sounded by themselves without being played, and all kinds of implements appeared by themselves without anyone making them.
Amoghadarśana! At that time, when the devas of the desire realm saw the World-Honored One Angikibhuta manifest such great supernatural transformations, they immediately respectfully scattered over the Buddha powdered sandalwood incense, agarwood incense, tagara incense, tamāla-patra incense, ox-head sandalwood, black agarwood incense, etc. They also used various beautiful flowers, namely: Hibiscus flowers, great Hibiscus flowers… and respectfully scattered them over the Thus Come One Angikibhuta La Ta, Worthy of Offerings, Rightly and Perfectly Enlightened.
Furthermore, Amoghadarśana! At that time the World-Honored One Angikibhuta said to King Chakravartin:
– Great King! All conditioned phenomena are impermanent. Great King, all conditioned phenomena are suffering. Great King, all conditioned phenomena are without self. Great King, conditioned phenomena abide only temporarily and cannot last long. Great King, conditioned phenomena are not solid; they are subject to destruction. Great King, conditioned phenomena burn like a fierce flame. Great King, conditioned phenomena are profound like a great pit of fire. Great King, to the point of saying: one must contemplate abandoning conditioned phenomena, constantly giving rise to profound revulsion, and also regard them as undesirable, remember to depart from them, and constantly contemplate liberation.
Amoghadarśana! At that time King Chakravartin, with one mind, respectfully placed his palms together toward the Thus Come One Angikibhuta and fully understood His teaching, and therefore praised Him, saying:
Thus, thus, O great virtuous Sugata, O great virtuous Bhagavān, conditioned phenomena are impermanent. O great virtuous Bhagavān, conditioned phenomena are suffering; conditioned phenomena are without self. O great virtuous Bhagavān, exactly as the noble teaching says, all conditioned phenomena must be departed from and must also be cast away; ultimately, liberation will be attained.
Amoghadarśana! At that time the Thus Come One Angikibhuta taught the Dharma to King Chakravartin in this manner, causing the king to rejoice, causing the king to be mindful, causing the king to practice accordingly. Having caused the king to rejoice, having caused the king to be mindful, having caused the king to practice accordingly, He then caused the king to arouse the mind of Samyaksambuddha.
Furthermore, Amoghadarśana! At that time the Thus Come One Angikibhuta saw that King Chakravartin had rejoiced upon hearing the Dharma and had aroused the mind of enlightenment, and that all sentient beings had benefited. He then, together with ninety-nine kotis, hundreds of thousands of nayutas of the great assembly of Arhat Bhikkhus, flew up into the sky, walked through the sky, and departed from the city of Tịnh Hoa. Afterwards, They descended again, with their deportment as usual, surrounded before and behind, and entered the Fearlessness Garden.
Amoghadarśana! At that time, because King Chakravartin had personally seen the Thus Come One Angikibhuta, Worthy of Offerings, Rightly and Perfectly Enlightened, manifest such extensive supernatural powers, he aroused the mind of enlightenment and further made the vow:
– May we, in all our future lives, likewise possess great wisdom and supernatural powers. May we likewise be able to lead all the great assemblies. May we likewise, in the future, be surrounded by gods and humans before the Great Lion-Roaring One, just as today the Thus Come One Angikibhuta, Worthy of Offerings, Perfectly Enlightened One, is no different from that.
Amoghadarśana! When King Chakravartin saw the World-Honored One Angikibhuta, Thus Come One, Worthy of Offerings, Perfectly Enlightened One, and the great assembly returning through the sky, the king immediately prepared vehicles and respectfully escorted the World-Honored One back to his former residence. Afterward, the king returned.
Furthermore, Amoghadarśana! Later, at another time, the Thus Come One Angikibhuta, Worthy of Offerings, Perfectly Enlightened One, together with the great assembly, proceeded in order on walking meditation and entered the palace of King Chakravartin, sitting in the places that had been prepared. The community of bhikshus also sat down in order.
At that time, King Chakravartin and all the great ministers, surrounded by their retinues, and the people of the city, surrounded by their retinues, each brought food offerings and personally presented them to the World-Honored One Angikibhuta and the great assembly of disciples who were Hearers. They offered delicious food, complete with all flavors, according to their wishes, to the Buddha and the Sangha, enabling all who partook of the meal to become fully satisfied. Afterward, they further made offerings of various fragrant incense, various garlands of flowers, various garments, various precious jewels, and all kinds of exquisite musical instruments. Having respectfully completed the offerings, on that very day the king summoned the Crown Prince, bestowed the crown upon him, and relinquished the throne. The king abandoned the four continents and all his retinues, became deeply weary of birth and death, requested ordination from the Buddha, and, right there before the World-Honored Buddha Angikibhuta, had his hair and beard shaved and donned the kasaya robes.
At that time, eighty-four thousand hundred-thousand kotis nayutas of people, because their roots of goodness had ripened, also became deeply weary of worldly life and followed the king in ordination.
Furthermore, Amoghadarśana! After King Chakravartin had ordained, he adjusted his robes within the assembly, respectfully placed his palms together, and requested of the Thus Come One Angikibhuta, Worthy of Offerings, Perfectly Enlightened One:
– World-Honored One, why does a bodhisattva cultivate contemplation of the Buddha-Recitation Samadhi? Why does a Maha-Bodhisattva, upon realizing the Dharma-door of the Buddha-Recitation Samadhi, immediately abide in the stage of non-retrogression, quickly attain Samyaksambuddha, and manifestly accomplish all virtuous Dharma?
Amoghadarśana! When Bhikshu King Chakravartin had asked this question, the Thus Come One Angikibhuta immediately said to that bhikshu king:
– Chakravartin, you should know that there are two kinds of Dharma which, when Maha-Bodhisattvas fully cultivate and perfect, enable them to attain this bodhisattva Buddha-Recitation Samadhi and quickly accomplish Samyaksambuddha. What are the two?
First, believing in all Thus Come Ones and not giving rise to a contrary mind.
Second, believing in the Buddha’s teachings and daring not to slander them.
Such a person thinks: “This is the vast and inconceivable realm of all Buddhas.”
Chakravartin, these are the Maha-Bodhisattva’s means of attaining this Samadhi and quickly accomplishing Samyaksambuddha.
Chakravartin! There are also two Dharmas which, when Maha-Bodhisattvas fully cultivate, enable them to quickly accomplish Samyaksambuddha. What are the two?
First is Shamatha;
second is Vipashyana.
Chakravartin, these are the Dharmas that Maha-Bodhisattvas fully cultivate to attain this Samadhi and quickly accomplish Samyaksambuddha.
Chakravartin! There are also two Dharmas which, when Maha-Bodhisattvas fully cultivate and attain this Samadhi, enable them to quickly accomplish Samyaksambuddha. What are the two?
First, abandoning the view of annihilation;
Second, eliminating the view of permanence.
These are the Dharmas that Maha-Bodhisattvas fully cultivate to attain this Samadhi and quickly accomplish Samyaksambuddha.
Chakravartin, there are also two Dharmas which, when Maha-Bodhisattvas fully practice and attain this Samadhi, enable them to quickly accomplish Samyaksambuddha. What are the two?
First, abiding in the nature of shame;
Second, cultivating the nature of modesty.
Chakravartin, these are the Dharmas that Maha-Bodhisattvas fully cultivate to attain this Samadhi and quickly accomplish Samyaksambuddha.
Furthermore, Amoghadarśana! After the Thus Come One had spoken thus, Bhikshu King Chakravartin again said to the Thus Come One Angikibhuta:
– World-Honored One! How does a Maha-Bodhisattva, abiding in the nature of shame, attain this Buddha-Recitation Samadhi?
At that time, the Thus Come One Angikibhuta La Ta, Worthy of Offerings, Perfectly Enlightened One, immediately said to Bhikshu Chakravartin:
– Chakravartin, if Maha-Bodhisattvas constantly practice shamefulness regarding their actions, this means: when the body engages in evil conduct, they give rise to a sense of shame; when the mouth engages in evil conduct, they give rise to a sense of shame; when the mind engages in evil conduct, they give rise to a sense of shame. When they give rise to jealousy, they give rise to a sense of shame. When they give rise to laziness, they give rise to a sense of shame. Before all Buddhas, they give rise to a sense of shame. Before Maha-Bodhisattvas, they give rise to a sense of shame. Before sentient beings abiding in the Bodhisattva Vehicle, they give rise to a sense of shame. Before those of the Hearer Vehicle, they give rise to a sense of shame. Before those of the Pratyekabuddha Vehicle, they give rise to a sense of shame. Before gods and humans, they give rise to a sense of shame.
End of Volume Eight
— o0o —
Volume Nine
SPIRITUAL POWERS (continued)
What is called shame and remorse? It is ordinarily being ashamed before others and feeling shame within oneself; with regard to all unwholesome dharmas, one constantly practices shame and remorse. Having perfected shame and remorse, one abandons the unwholesome, thinks of seeking the wholesome, bears the heavy burden upon one’s body, and, with a pure lineage, is not subject to deficiencies or transgressions.
At that time, Bhikshu Good Contemplation King of Actions, having heard the Buddha’s teaching, dwelt in shame and remorse in order to eliminate all unwholesome dharmas, diligently exerting himself, together with aspiration, single-mindedly directing himself toward abiding in wholesome dharmas. He further caused himself to become complete, to contemplate broadly, not allowing himself to forget, single-mindedly gathering the mind, abiding in right contemplation, and deeply entering the dharma realm.
Thus, when the Bhikshu contemplated the dharma realm, he did not see a single dharma increase, nor did he see a single dharma decrease. Having contemplated that dharmas neither increase nor decrease, he should think thus: “ Seeing all dharmas as having neither coming nor going “. He should think thus: “ Seeing all dharmas as having neither gain nor loss “. He should think thus: “ Seeing all dharmas as having neither arising nor ceasing “. He should think thus:” Seeing all dharmas as having no distinctions “. He should think thus: “ Seeing all dharmas as having no differences “. He should think thus:” Seeing all dharmas as arising from causes and conditions “. He should think thus:” Seeing all dharmas as being like dreams and thoughts “. He should think thus:” Seeing all dharmas as being like mirages “. He should think thus:” Seeing all dharmas as being like reflections in a mirror “. He should think thus: ” Seeing all dharmas as being like shadows and forms “.He should think thus:” Seeing all dharmas as being like echoes “. He should think thus:” Seeing all dharmas as being like illusions “. He should think thus:” Seeing all dharmas as having neither superiority nor inferiority “. He should think thus:” Seeing all dharmas as fundamentally having neither excellence nor inferiority “. He should think thus:” Seeing all dharmas as incapable of being accomplished “. He should think thus:” Seeing all dharmas as originally unborn “. He should think thus:” Seeing all dharmas as having no place of birth “. He should think thus:” Contemplating all dharmas as all being equal “.
Amoghadarśana! When he can contemplate in this way, he can likewise cultivate and practice in this way, and before long he will be able to attain this Samadhi.
Amoghadarśana! When Bhikshu Good Contemplation King of Actions attained this samadhi, he was then able to perfect unobstructed eloquence, speaking the meanings of dharmas without ever reaching an end.
Furthermore, that Bhikshu Good Contemplation King of Actions at that very time passed through sixty billion hundred thousand nayutas of kalpas, and only afterward attained Samyaksambuddha.
Amoghadarśana! You should know that at that time King Good Contemplation of Actions abandoned the four continents, the pleasures of the five desires, together with eighty-four thousand billion nayutas of subjects and the great assembly, and at the place of the World-Honored Buddha Angyi, they simultaneously went forth from the household life, shaved their beards and hair, and diligently cultivated the Way. Do not say that this was someone else; you should not think otherwise either. Why is that? Amoghadarśana! You should know that Bhikshu Good Contemplation King of Actions at that time is now the Tathagata Lotus Supreme.
Furthermore, King Good Contemplation of Actions at that time abandoned the four continents, all pleasures, together with eighty-four thousand billion nayutas of people and the great assembly, went forth from the household life and cultivated the Way in the presence of Buddha Angyi, abiding in the practice of shame and remorse, rightly contemplating all dharmas, single-mindedly contemplating, and before long attained this samadhi.
Furthermore, Amoghadarśana! Because of that cause and condition, I now earnestly and solemnly proclaim this Dharma gateway of samadhi for you, which produces profound and inconceivable merit. You should know that, without this Dharma, no one could extensively plant such supreme and wondrous roots of goodness. Beings who hear it, who can read and recite it, receive and uphold it, practice it, and even explain its meaning to others.
Furthermore, Amoghadarśana! If there are good men and good women whose ears are able to hear this samadhi, you should know that those good men and good women are certainly not people of scant merit who have planted few roots of goodness. They have also not planted roots of goodness before one Tathagata, nor have they planted roots of goodness before two, three, four, or five Tathagatas. Nor have they planted roots of goodness before ten, twenty, thirty, forty, fifty, and up to one hundred Tathagatas. Nor have they planted roots of goodness before two hundred, three hundred, and up to one thousand myriad billion Tathagatas. Thus, even up to immeasurable billions, hundred thousands, nayutas, and even immeasurable Asamkhyeyas, and beyond immeasurable Asamkhyeyas of Tathagatas, they have not merely planted wholesome roots and accumulated merit before them in order to hear a small portion of the name of this precious King of Samadhis. How much more so for one who can transcribe it, read it, praise and recite it, receive and uphold it, contemplate its meaning, practice according to the Dharma, and explain and elucidate it for everyone.
Furthermore, Amoghadarśana! if those good men and good women can merely hear the Dharma gateway of the Buddha-Remembrance Samadhi of this Bodhisattva, you should know that those good men and good women are not people of scant merit who have planted few roots of goodness. You should know that those good men and good women are precisely people who fully possess the Bodhisattva Vehicle. Why? Amoghadarśana! if anyone hears this King of Samadhis, you should know that such a person, according to the natural sequence, will attain Samyaksambuddha and completely eliminate all the outflows.
At that time Bodhisattva Empty-Sight said to the Buddha:
– Reverend World-Honored One, those who have already abided in the practice of Samyaksambuddha. Reverend World-Honored One, will they attain this King of Samadhis?
The Buddha replied:
– Amoghadarśana! So it is, so it is, they too will attain this King of Samadhis. Furthermore, Amoghadarśana, it is like a certain medicine called True and Proper. If that medicine is applied onto a military drum, during battle, when the drum is struck with a drumstick, suppose that in the midst of the battle someone is wounded by poisoned arrows or sharp knives, through the power of the medicine it causes them to recover, to be peaceful and secure, without calamity.
That is so, Amoghadarśana! If there are good men and good women who merely use their ears to hear a small part of the name of this Samadhi King, those people, through the majestic spiritual power and renown of the Samadhi, will all attain Samyaksambuddha, except for those who have exhausted the outflows and directly realized it in their own bodies.
Furthermore, Amoghadarśana! Just as Mount Sumeru, the king of mountains, is made of four kinds of precious jewels. If any sentient being comes to that mountain, it immediately takes on a color like that of the mountain. Why is this so? Because the majestic radiance of that mountain causes everything to have the same color.
Likewise, Amoghadarśana! If those good men and good women merely hear the name of this precious Samadhi for a moment, they will, through the strength of the majestic virtue and renown of the Samadhi, naturally and swiftly attain Samyaksambuddha, except for those persons of the proper status who have exhausted the outflows. Why is this so? Because this Samadhi possesses inconceivably extraordinary power.
Furthermore, Amoghadarśana! Just as all great rivers, lakes, ponds, and streams flow into the great ocean and all become of the same salty taste, because of the vast virtuous power of the great ocean.
Likewise, Amoghadarśana! Those good men and good women merely need to hear the name of this Samadhi with their ears. Even if they do not read it, recite it, receive it, uphold it, cultivate it, practice it, transmit it to others, speak it to others, or explain and analyze it extensively, those good men and good women will all gradually attain Samyaksambuddha. Why is this so? Because of the supreme renown and majestic virtuous power of this Samadhi.
Furthermore, Amoghadarśana! If there are good men and good women who, when speaking truthful words and speaking skillfully, are able only to speak truthful words and skillfully expound the Dharma teachings of the Buddhas, they will certainly receive instruction, arouse and bring about great benefit to the world. This is called speaking truthful words; this is called speaking skillfully.
Amoghadarśana! If any good man or good woman is able to attain right speech and good exposition, that person will certainly obtain an immeasurable and boundless accumulation of great merit, surpassing the asamkhyeya, inconceivable. How much more so the accumulation of merit gained by that person who can skillfully expound this Bodhisattva Dharma-gate of the Samadhi of mindfulness of the Buddha.
Amoghadarśana! Suppose that immeasurable and boundless numbers of Maha-Bodhisattvas, as numerous as the sands of the Ganges, further cultivate generosity for immeasurable and boundless numbers of eons without ever stopping. I can say that the merit they attain is inconceivable. Now I will explain it extensively for you. If there is again a single Maha-Bodhisattva who is able to hear and uphold this Dharma-gate of the Samadhi of mindfulness of the Buddha, or read and recite it, or receive and uphold it, or cultivate and practice a small part of it, or expound a small part of it, the merit attained cannot be compared with, measured, calculated, counted, enumerated, or proclaimed in words in comparison with the merit of the generosity mentioned before. How much more so if that person can hear it, then uphold it, practice it, and fully expound it—could that merit possibly be measured?
At that time, the World-Honored One, wishing to illuminate this meaning again, spoke these verses:
I remember countless eons ago
There is the Buddha, World-Honored One, Ky La
All the world takes refuge
Full of great compassion, he speaks wonderful Dharma
Everything He sees is known
The past and future are all clear
Also good at communicating current affairs
Seeing miracles equally
The wisdom of the Buddhas is difficult to contemplate
Pitying sentient beings, that’s why I preach
Living beings are stupid and suffering
Seeing living beings suffering, arousing compassion
At that time, Tathagata was like this
Ninety-nine billions of Shravakas
All are free and free from rebirth
Together, we surround the king of Dharma
Northeast of that city is a forest
Fully dignified name Fearless
The Great Immortal Tathagata lives there
Including hundreds of Arhats
The Wheel-Turning King Chakravartin
Prepare the treasure cart to go to the city
Countless people surrounded him
All living beings love it
The King saw that the Buddha’s mind was quiet
The body and mouth are pure and the senses are subdued
Full of wonderful majestic postures
King was even more respectful
The king immediately went to the Buddha
Paying respects to the feet of Buddha
Invite the Buddha to receive offerings
The Buddha accepted and remained silent
The king saw Tathagata and approved
Immediately tell the people in the city
Prepare all sorts of wonderful offerings
“I want to make offerings to Buddha Angirasa.”
Everything was complete, the king came to invite:
“I hope Buddha will have mercy, now is the right time
The World-Honored Master and the holy monk
Now accept me a meager meal.”
Tathagata Angirasa came to the vice association
The sea of merit is great, the supernatural powers are wide
Create immeasurable thousands of billions of lights
Shining throughout the ten directions of Buddha lands
Each stream of light is infinitely variable
Hundreds of thousands of huge lotus flowers
Magical and bright, people like it
To give birth to good beings.
This Realm of Wisdom, knows all flowers
Uniform the images of Tathagata
Remember to think about the present moment of the admirer
The ten directions preach the Dharma in unison like this:
Impermanent actions are also very painful
Again, egoless, very weak
The end result is destructive and unstable
Who told wise people to be greedy first?
The elements burn like fierce fire
Burning, hot and unbearable.
World-Honored One Angirasa said so
Buddha is boring because sentient beings
The gods saw this great supernatural power
Hundreds of thousands of music playing at the same time
The natural scent of flowers falls again
Strange, rare and hard to think about
The king saw Buddha’s miraculous transformation
Present unspeakable offerings
This is respected at the fourth level of the world
Throwing away the five desires is like taking off sandals
Before the Buddha, he shaved his hair and wore robes
Immediately ask about the wonderful concentration
Always abide in the superior dharmas
A man often enters the door of Samadhi?
Buddha said this:
Rely on the two methods of thinking skillfully
You will personally witness this wonderful meditation
To be independent, to have supreme joy
The king asked the Buddha to speak the truth
Extremely happy with this concentration
Always remember Bodhi as well as Buddha
Immediately accepted the title of Thuong Lien Hoa
Who often believes in Tathagata’s words
There is no longer any doubt about the classics
Entering the Buddha realm, the dharma door is deep
Naturally enter this Samadhi
If it sounds realistic, don’t be afraid
With dharma, we also do not think of a self
Diligently remember Xa Ma Tha and Pi Ba Xa
Think deeply, know how to meditate at such a high level
Stay in a place of dignity and respect
You should often practice the right efforts
Knowing evil, gives rise to shame
Realizing Samadhi does not take long
Constantly contemplating the dharmas does not see an increase
Also, we cannot see the cessation of dharmas
See all dharmas as empty space
A wise Bodhisattva understands this
The dharmas neither flourish nor disperse
Pure nature is often quiet
Know all dharmas like a dream
One who sees this attains Samadhi
For them, there is no difference
Originally there was neither death nor birth
Like sunlight and mirrors
Or see it like that, Samadhi
The dharma form is equal, not high or low
Also gone, lost and good, bad
Like sound, shadow and illusion
People who see like this attain Samadhi
The dharmas are quiet, no more or less
Can’t see the outside or the inside
Without achievements, there is no name
People who see like this attain Samadhi
Bhikkhu concentrates on contemplation like that
I often think at the beginning, middle, and end of the night
Receiving the teachings of the Buddha
It won’t be long before you attain this Samadhi
When you are about to attain this Samadhi
For Bodhi there is no decrease
Also see all the Buddhas in the ten directions
The merit of making offerings to the great sentient beings
More than sixty billion hundred thousand
Do not practice the virtues in other lifetimes
Take advantage of the countless Buddhas
Only then will one attain great Bodhi
Hey Amoghadarśana, now you should know
Who was the king at that time?
A wise person should not see anyone else
The Venerable Lotus Buddha is the Thien Quan.
Now I teach you
All the world, gods, humans
Want to know the ultimate source of Buddha Dharma
Remember to purify this Samadhi early
You will gain a great collection of merits
Cannot calculate numbers, difficult to measure
Want to have irresistible joy
First, we must practice this Samadhi
If you want to see all Buddhas
Present, future and ten directions
Or pray to turn the wonderful Dharma wheel
Before, I also practiced this Samadhi
If you want to have good generals
Full of solemn beauty
And pray to be reborn in a pure home
First, you must accept and maintain this Samadhi
This Non-Consciousness, sentient beings
I want to quickly stay away from evil paths
If you want to know clearly when you were born
We must often praise this Samadhi
They don’t make offerings to a Buddha
Also two, three and four, five
Until the number of billions of na do forgive
Just heard this precious Samadhi
They make offerings to the Buddhas of countless numbers
To attain Supreme Bodhi
All wishes are achieved
Just heard this precious Samadhi
They worshiped countless hundreds of Buddhas
The past has planted good roots
Always give birth to joy and respect
Just heard this precious Samadhi
They worship countless thousands of Buddhas
The central sky wins over the heavenly or radiating light
Practice diligently without getting tired
Then praise the Samadhi Sutra
They saw countless Buddhas
Boundless pure light like the sun
Cultivate all good roots forever
Then I heard the Samadhi tune
It’s like a battlefield in the world
Many of them were poisoned
Or they hear through the sound of medicine drums
All poisons are eliminated and you are at peace
If anyone says this Samadhi
Or they hear this high samadhi
The power of Samadhi to attain Bodhi
They are not emptied of defilements, they are in the right position
Determine their merit by Sumeru
If anyone experiences no signs or symptoms
Or they often go to the mountain
It resembles the color of a mountain and is difficult to distinguish
If anyone can hear the voice of Samadhi
Transcends all samadhi like the ocean
Thanks to the mighty power of this Samadhi
They attain Bodhi without doubt
Like streams of water pouring into the sea
Big rivers, small rivers and lakes
They all have the same taste, difficult to distinguish
They are the same, without any difference
If anyone listens to this Samadhi
Immediately remember all the Buddhas of the ten directions
Powerful Samadhi to enlightenment
Where do they come from to attain Phu-gi-la?
If Bodhisattvas only give alms
Through endless eons
Make offerings to all Buddhas in the ten directions
Below come the dharma realms of sentient beings
So many lifetimes of giving alms
The merits achieved are many words
It’s still not as good as saying Dieu Dinh Mon
Start a single thought to save everything
It is wise to think of Samadhi as a mother
Holy virtue shines brightly and is difficult to be generous
A wise person has a desire
Will soon become a Buddha full of freedom.
— oOo —
CHAPTER 14 – ON THE PRACTICE OF SAMADHI
At that time, the Maha-Bodhisattva Amoghadarśana said to the Buddha:
– World-Honored One, how many dharmas must a Maha-Bodhisattva fully possess in order to be able to enter this Dharma of Buddha-Remembrance Samadhi?
The Buddha said to the Bodhisattva Amoghadarśana:
– Amoghadarśana, if the Maha-Bodhisattvas fully possess three dharmas, they can enter this Dharma of Buddha-Remembrance Samadhi. What are the three? – First, fully possessing the wholesome root of non-greed. Second, fully possessing the wholesome root of non-anger. Third, fully possessing the wholesome root of non-delusion. If a Bodhisattva can fully possess these three wholesome roots, then he attains the accomplishment of the six paramitas. Moreover, that Maha-Bodhisattva, by being able to abide in the wholesome root of non-greed, constantly practices giving, fully accomplishing Dana Paramita; therefore, when born, he is always born into wealthy households, with abundant possessions and wealth, obtaining whatever is needed, forever separated from poverty, possessing great majestic virtue and great power. His mind is vast and expansive, not narrow or petty. Naturally, he subdues the unwholesome root of greed, and because he can fully possess all merits and virtues, there is no sentient being who, upon seeing him, does not revere him. Whatever he says, everyone believes and puts into practice. Without exerting much effort, he attains this Samadhi and quickly accomplishes Samyaksambuddha.
Furthermore, that Bodhisattva, because toward devas, humans, and all sentient beings in all the worlds he has no mind of hatred or resentment, is able to fully possess the wholesome root of non-anger and constantly abide in Sila Paramita and Ksanti Paramita. Having fully and abundantly perfected the Paramita of Patience, whether he encounters insults, slander, beatings with whips or sticks, the cutting off of limbs, the sucking out of marrow, the smashing of the brain, and all kinds of suffering that successively oppress him, he nevertheless does not become irritated, angry, enraged, or hateful. At that time, he eliminates the unwholesome root of anger and gives rise to great loving-kindness encompassing all sentient beings. When born, he does not become separated from the Buddhas, the World-Honored Ones. Whether awake or asleep, he is always peaceful and secure; heavenly spirits protect him; knives and staffs cannot harm him; poisons cannot affect him; fire cannot burn him; water cannot drown him. He is always provided with food and drink, medicines, clothing, bedding, and various necessities. All virtuous people in the world, upon seeing him, praise him as beautiful. Before long, he can realize this Samadhi and will be able to quickly attain Samyaksambuddha.
Furthermore, that Bodhisattva, because he is able to fully possess the wholesome root of non-delusion, forever cultivates Samatha and Vipassana, fully possessing skillful means to eliminate the unwholesome root of delusion, accomplishing profound and wondrous wisdom. Regarding all dharmas, he understands them clearly and distinctly, and with respect to the various doctrines of differing teachings, he encounters no obstruction. If someone challenges him with questions, debates with him, or asks him to explain, he has no doubt.
Amoghadarśana, this is the Maha-Bodhisattva who fully realizes this Samadhi and will be able to quickly attain Samyaksambuddha.
Furthermore, Amoghadarśana, the Maha-Bodhisattva also has three dharmas by which he can enter Samadhi and can also quickly attain Samyaksambuddha. What are the three?
1/ Contemplate that all conditioned phenomena are impermanent, knowing them as they truly are.
2/ Contemplate that all conditioned phenomena are suffering, knowing them as they truly are.
3/ Contemplate that all dharmas are without self, knowing them as they truly are.
If a Bodhisattva often contemplates in this way, before long he will be able to enter this Samadhi.
Amoghadarśana! That is the Maha-Bodhisattva who possesses these three Dharma practices and can realize the Samadhi, and will also quickly attain Samyaksambuddha.
Furthermore, Amoghadarśana! The Maha-Bodhisattva has three more Dharma practices by which he can enter the Samadhi and can also quickly realize Samyaksambuddha. What are the three?
1/ Cultivate all practices of making offerings to the Tathāgatas who are presently living, or, after they have entered parinirvāṇa, at the proper time make offerings to the Śarīras of all the Buddhas, or use various exquisite incense and flowers, as well as garlands, scented ointments, powdered incense, burn fragrant incense, light lamps, banners, umbrellas, jeweled canopies, music… whether making offerings oneself or asking others to do so, always make the vow: “May I, when I am born, through the wholesome roots of this practice and vow of making offerings, quickly attain the Dharma of the Buddha-Remembrance Samadhi, and also realize Samyaksambuddha.”
2/ Toward Buddhas who are presently living or have entered Nirvāṇa, praise the true virtues of the Tathāgata, whether morality, concentration, wisdom, liberation, liberative knowledge and vision, deportment, supernatural powers, eloquence, freedom from contention, loving-kindness, compassion, sympathetic joy, equanimity, and the other meritorious Dharma practices of the World-Honored One; always praise them, and also make the vow: “May, from now on, through my praising the virtues attained by all the Buddhas, through the merit I have cultivated and the wholesome roots I have accumulated, I attain the Buddha-Remembrance Samadhi and also quickly accomplish the unsurpassed path.”
Amoghadarśana! That is the Maha-Bodhisattva who accomplishes three Dharma practices (?) and can enter the Samadhi, and can also quickly attain Samyaksambuddha.
Furthermore, Amoghadarśana! The Maha-Bodhisattva has three more Dharma practices by which he will soon be able to accomplish the Samadhi, and will also quickly realize Samyaksambuddha. What are the three?
1/ If the Maha-Bodhisattvas, whether from all Buddhas, the World-Honored Ones, hear the true virtues of this Samadhi, or merely hear the name of the Samadhi, then contemplate within themselves: “Just as all Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, when practicing as Bodhisattvas and seeking Bodhi, all sought such a Samadhi, therefore, upon hearing of this Samadhi, they immediately gave rise to rejoicing. Today, for the sake of great Bodhi, I too must seek such a Samadhi. Because of fully accomplishing great benefit, therefore now, upon hearing the name and virtues of this Samadhi, I greatly rejoice. This is called the first complete Dharma of rejoicing.
2/ Just as all Tathāgatas, Arhats, Perfectly Enlightened Ones of the future, for the sake of seeking Bodhi, when practicing as Bodhisattvas, cultivate this Samadhi, for the sake of great benefit, therefore now, upon hearing of this Samadhi, I also give rise to a mind of rejoicing. This is called the second complete Dharma of rejoicing.
3/ Just as presently there are immeasurable and boundless Tathāgatas, Arhats, Perfectly Enlightened Ones in the ten directions who are living in the world, have crossed beyond all realms of existence, have uprooted the fundamental habitual tendencies, have extinguished conceptual speech, are far removed from mental examination and investigation, have realized profound concentration, and are endowed with great loving-kindness and compassion, just as in the past, when practicing the Bodhisattva path, upon hearing this Samadhi they all gave rise to a mind of rejoicing. Now that I have heard this Samadhi, why would I not give rise to a mind of rejoicing? When thinking in this way, one immediately gives rise to exceedingly great rejoicing. This is called the third complete Dharma of rejoicing.
Amoghadarśana! That is the Maha-Bodhisattva who fully accomplishes the three kinds of rejoicing, has attained wholesome roots and merit, and vows to realize the Samadhi together with sentient beings, and also quickly accomplish Samyaksambuddha.
Furthermore, Amoghadarśana! If good men and good women, when they give rise to a mind of rejoicing toward this Samadhi, the merit they attain is exceedingly vast, immeasurable and boundless, beyond description. Now I will cite examples for them, revealing a small portion, so that they may understand.
Amoghadarśana! Suppose that in these trichiliocosms, there is the sand of all the Ganges Rivers. If someone were to gather the sand of all those Ganges Rivers into one place, and then, from that enormous mass of sand, take each grain of sand and grind it into fine dust, and then carry one particle of this sand-dust across as many worlds as there are sands in the Ganges, and furthermore pass through immeasurable, boundless, asaṃkhyeya, inconceivable, uncountable and immeasurable Ganges-sand-like worlds, only then placing down one particle of dust. In this way, proceeding in order, all the particles of dust are scattered throughout all the worlds.
Amoghadarśana! What do you think? Suppose that person in the world could always know even a small portion of the number of those worlds?
Bodhisattva Akṣobhyadarśin replied:
– No, World-Honored One.
The Buddha said:
– Let that matter be set aside. Suppose there were an intelligent and exceptionally wise mathematician in the world, who exhausted all his intellectual power and, using mathematical methods, could calculate and observe; could he know the number of those worlds?
Bodhisattva Akṣobhyadarśin replied:
– No, World-Honored One.
The Buddha said:
– Of what I presently see, only the Venerable Śāriputra and the Maha-Bodhisattvas who have reached the Non-Retrogression Stage can understand a portion of it.
The Buddha taught:
– Amoghadarśana! If there were good men and good women who filled all those worlds with the seven treasures and various supplies and used them to provide for all sentient beings. Amoghadarśana, what do you think? If those people made offerings and practiced giving in this way, would the merit they attained be great?
The Bodhisattva Amoghadarśana asked:
– Very many, World-Honored One! Truly immeasurable, World-Honored One.
The Buddha said:
– Amoghadarśana! I will again tell you, those good men and good women, although they are able to use the seven precious objects filling all the worlds to make offerings and give them to all sentient beings, and although the merit is great, it is still not equal to that of the good men and good women previously mentioned who attain merit by hearing the name of this King of Treasures Samadhi, giving rise to three kinds of rejoicing, and making vows to dedicate them toward Samyaksambuddha. Why is that? Amoghadarśana, because those three things arise from extensive learning. That extensive learning arises through right teaching. Amoghadarśana, because there is right teaching, it is able to give rise to all roots of goodness, and this is precisely this Samadhi.
What samadhis are able to give rise to all roots of goodness? It is the Buddha-recollection Samadhi of this Bodhisattva. Moreover, that which is able to give rise to all roots of goodness is also right teaching. What is called right teaching? It means that when right teaching is given, it is skillfully spoken. For this reason, the merit attained from those three kinds of rejoicing, compared with a person who wishes to give alms in pursuit of merit and blessings, cannot be measured and cannot be compared.
Furthermore, Amoghadarśana! I remember that in the distant past, after passing through innumerable asamkhyeya, and again through innumerable asamkhyeya kalpas, at that time there was a world named Active and Immobile. In that world there was a Buddha named Tathagata Jewel Mountain Adorned, the Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, who appeared in the world, attained great mastery in subduing all, was endowed with liberation, had forever reached the other shore, supreme, most wondrous, most excellent, unequaled by anyone, able to become a great refuge for sentient beings, able to become a great protector for sentient beings, able to cure the afflictions of sentient beings, thoroughly understood the three times, knew everything without exception, and taught sentient beings the Dharma he had personally realized. The Dharma he taught was wholesome in its beginning, wholesome in its middle, and wholesome in its end, profound in meaning, skillful in expression, pure and unmixed, complete with the characteristics of pure Brahma conduct. He constantly taught the sentient beings in this way.
At that time, the Buddha Jewel Mountain Tathagata, the Arhat, Perfectly Enlightened One, dwelt in a city of the king; that city was named Seeking Vengeance, together with thirty koṭi nayuta hundred thousand great assemblies of Śrāvakas, all of whom were trainees, having things to cultivate, things to abandon, and things to realize, receiving offerings from gods and humans in the world.
Amoghadarśana! At that time, the Tathagata Jewel Mountain emerged from Samadhi and thought thus: “Now these thirty koṭi nayuta hundred thousand Śrāvakas of mine here are all trainees; the work that needs to be done is not yet finished, they have not yet reached the other shore. Now I should teach them according to the Dharma, causing all of them to quickly attain the exhaustion of the outflows.
Amoghadarśana! At that time the Buddha Jewel Mountain Adorned extensively manifested such great supernatural powers: causing the three-thousand great-thousand world system all to billow with smoke, with blazing fires burning fiercely.
Amoghadarśana! At that time those Śrāvakas saw the Tathagata extensively manifest such great supernatural powers, and so everyone rejoiced and was delighted, just like a monk entering the fourth dhyana; the bodily and mental bliss of the Śrāvakas was likewise so.
Furthermore, Amoghadarśana! At that time the Buddha, during the tranquil night, having displayed such supernatural powers, then said to the assembly of Śrāvakas:
– O monks! You should contemplate this three-thousand great-thousand world system as entirely filled with rising smoke, with fierce fires burning fiercely.
O monks! All conditioned phenomena are impermanent in the same way. O monks! All conditioned phenomena are suffering in the same way.
O monks! All dharmas are without self and without anything belonging to self, unstable, false and unreal, subject to destruction, all bearing the characteristic of extinction.
O monks! Now I will briefly speak about all conditioned phenomena: ultimately, all must be relinquished; do not become attached, become utterly disenchanted, and naturally you will attain liberation.
Amoghadarśana! At that time those thirty koṭi nayuta hundred thousand Śrāvakas, through the Tathagata’s teaching of the Dharma in this way and instruction in this way, all attained the exhaustion of the outflows, thoroughly understood the dharmas, encountered no obstruction among the dharmas, skillfully abided in the dharmas and transcended the nets of doubt. Having heard and received the Dharma from their teacher, regarding all dharmas they were completely without fear, and raised their voices loudly, saying:
– Thus, Bhagavān, thus, World-Honored One, the conditioned phenomena are unsurpassed. Thus, World-Honored One, the conditioned phenomena are suffering. Thus, World-Honored One, the dharmas are temporarily abiding. Thus, World-Honored One, the dharmas are subject to destruction and cannot be relied upon. Thus, World-Honored One, the dharmas are burned like grass, trees, and walls. Thus, World-Honored One, all conditioned phenomena can be relinquished, can be abandoned, can be wearied of, can be escaped from.
Amoghadarśana! At that time the Tathagata Jewel Mountain Adorned, using such supernatural powers, such Dharma teaching, and such instruction, manifested the three kinds, teaching and transforming the assemblies of Śrāvakas so that they entered the three gates of liberation, namely: emptiness, signlessness, and wishlessness. There were also thirty koṭi nayuta hundred thousand assemblies of Bodhisattvas who would attain Samyaksambuddha.
Amoghadarśana! At that time the Buddha taught this King of Treasures Samadhi to the thirty koṭi nayuta hundred thousand assemblies of Bodhisattvas. Having manifested this in such a way, he then brought benefit to the gods and humans in the world, and after turning the wheel of the right Dharma for eighty-four thousand koṭi nayuta hundred thousand years, afterward he entered Parinirvana in the remainderless Nirvana.
At that time, the Maha-Bodhisattva Amoghadarśana respectfully said to the Buddha:
– How many assemblies of Bodhisattvas were taught and transformed by the Thus Come One Jewel Mountain Adorned hiện tiền? And after he entered nirvana, for how long would the true Dharma remain?
The Buddha told the Maha-Bodhisattva Amoghadarśana:
– Amoghadarśana! As for this great trichiliocosm, the number of stars within it can be known. But regarding the Thus Come One Jewel Mountain Adorned, the number and extent of those he liberated are difficult to know. However, after that Thus Come One entered Parinirvana, the true Dharma remained in the world for nearly eighty eon years. The Semblance Dharma remained in the world for twenty ức years.
Not long thereafter, another Buddha appeared in the world, named Virtue of Peacefulness Tadyathā. He appeared in the world with an immeasurable lifespan, and the Buddha’s body was as tall as one yojana. At that time, the bodies of sentient beings were only six krośa tall. Large lotus flowers were thirteen yojanas tall, while small ones were six yojanas tall, growing everywhere throughout the great earth. If sentient beings traveled back and forth, walked around, stood, walked, lay down, or sat, they were all upon lotus flowers. The world at that time was called Thanh Liên Hoa. The ground was soft, like soft sheep’s wool; when sentient beings touched it, it felt like wondrous heavenly garments, with a bright and fresh color like white-gold stone in the Trāyastriṃśa Heaven. The sentient beings there experienced pleasures just like those of the Heaven of Enjoying Others’ Emanations. Whenever those sentient beings wished to cross the Eastern sea, in merely the span of a blink or a breath, they would arrive at the other shore. They crossed the Southern, Western, and Northern seas just as swiftly. Whenever those sentient beings needed anything, they merely thought of it and it immediately appeared.
However, when the Buddha Virtue of Peacefulness first attained enlightenment, the vast earth extended to the boundaries of the four seas. At that time, the land was broad and level, nearly eighty eon yojanas in extent. There were very numerous assemblies of Śrāvakas, and most of the Arhats ate only one meal a day, except for the attendants A-Nan and Kim Cang Mật Tích, A Tư Đa … There were also eighty na do tha assemblies of Bodhisattvas Mahasattvas, all of whom dwelt at the stage of non-retrogression. Those Bodhisattvas had asked the Buddha about the profound and wondrous samadhi Dharma-door. When the World-Honored One Virtue of Peacefulness opened and revealed the profound Dharma-door for the Bodhisattvas, the World-Honored One Virtue of Peacefulness uttered only a single sound and then spoke this verse:
– If anyone skillfully seeks to leave home
They should wholeheartedly contemplate the wondrous Dharma
Certainly destroying the army of evil Māra
Like a fragrant elephant breaking a grass hut
Whoever wishes to swiftly attain great Bodhi
Should constantly teach the Dharma to the world
If one wishes to purify the supreme ground
One will succeed in cultivating this samadhi.
End of Volume Nine
— o0o —
Volume Ten
CHAPTER ON SPEAKING ABOUT CULTIVATING THE SAMADHI (continued)
At that time, the great teaching transformation of the Thus Come One Virtue of Peacefulness was about to conclude. There was a Bhikkhu named Thọ Vương who extensively spoke to the sentient beings about this samadhi, instructing them and causing them to gain benefit and joy. Regarding that Thus Come One, Worthy of Offerings, Perfectly Enlightened One, after he entered nirvana, during the period of the true Dharma there was a Wheel-Turning King named Thiên Chủ, endowed with majestic virtue, possessing great supernatural powers, the seven treasures, and a golden chariot, who ruled by the true Dharma.
Amoghadarśana! That Lord of Heaven lived in a great city named Indra’s Pleasure (in the Sui dynasty it was called the City of the Heavenly Lord, also called God palace), twelve yojanas in length and width, level and even. In that city, the towers, pavilions, and great halls, both inside and outside, were all made of the seven treasures in various colors. Golden eaves were also used to cover the top of the city.
Amoghadarśana! On all four sides of that city there were three gates. If one speaks of the adornments of that city, they were just as I previously described the great city Supratisthita of King Viryabala, magnificently and exquisitely adorned above; there was no difference whatsoever.
Amoghadarśana! After some time, just before dawn, Lord of Heaven was still fast asleep and had not yet awakened. A Pure Abode deity descended to the king’s palace and caused the king to dream. Within that dream, the deity told the king the name of this Dharma-door of the Buddha-recollection Samadhi, saying:
– Great King! You should seek this Dharma-door of the Buddha-recollection Samadhi. Why is that? If Bodhisattvas Mahasattvas can accomplish this samadhi, they will constantly remain close to all Buddhas, the World-Honored Ones. They will also completely understand all the letters, phrases, sounds, and languages of the worldly and supramundane realms, possess complete eloquence, and naturally swiftly attain Samyaksambuddha.
Amoghadarśana! When Lord of Heaven had dreamed of the deity, he immediately awoke and said to that heavenly being:
– Among devas and human beings, who can uphold such a samadhi?
The heavenly lord replied:
– Great King, did you not hear? At present there is a Bhikshu named Shou Wang, who is now able to uphold such a Samadhi. He extensively distinguishes and expounds it for the sake of the world, benefiting all the great assemblies of humans and gods.
Buddha-Knowing! When that Heavenly Lord King heard the name of this Samadhi, he was immediately able to uphold it, contemplate and observe it, and at the same time remember the name of that Bhikshu. When the night had passed and dawn broke, the king abandoned the four continents, the golden chariot, and the royal throne. The king also abandoned eighty billion hundred thousand nayutas of relatives, maidservants, queens, and consorts in the inner palace. He furthermore cast aside all the pleasures and entertainments of the five desires, precisely because of this Samadhi King.
At that time, the king, together with ninety-six billion hundred thousand nayutas of sentient beings, requested to go forth from home under that Bhikshu.
Buddha-Knowing! At that time, Bhikshu Shou Wang was surrounded by the fourfold assembly, heavenly dragons, yakshas, humans, and non-humans… There were also nine billion gods of the Desire Realm standing on both sides to hear the Dharma. In addition, eighty nayutas of Bodhisattva assemblies stood before him, praising this Samadhi King, distinguishing and explaining it, and clarifying its meaning.
After the Heavenly Lord King arrived at that place of practice, he immediately scattered various precious treasures over the Bhikshu. He then placed his five limbs upon the ground and single-mindedly bowed at the Bhikshu’s feet. He also used eighty treasure boxes, each containing one hu filled with golden flowers, and scattered them over him. He further used heavenly flowers: namely, utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, mandārava flowers, and mahā-mandārava flowers, scattering them over the Bhikshu. He also used various heavenly fragrances: heavenly agarwood fragrance, tagara fragrance, tamāla-patra fragrance, bull’s-head sandalwood, powdered black agarwood and sandalwood fragrance… scattering them over the Bhikshu. After extensively presenting such offerings, he then requested to become that Bhikshu’s disciple.
On that very day, the king, together with ninety-six billion hundred thousand nayutas of ministers and people, shaved off their beards and hair before the Bhikshu, put on kasaya robes, became disenchanted with worldly life, and went forth from home in pursuit of this wondrous Samadhi.
Afterward, Bhikshu Heavenly Lord, together with ninety-six billion nayutas of hundred thousand Bhikshus in his retinue, constantly drew near to and made offerings to as many Buddhas, World-Honored Ones, as there are grains of sand in the Ganges, all for the sake of this supreme Samadhi.
Buddha-Knowing! At that time, that Bhikshu Heavenly Lord, over a period of eighty-four billion nayutas of hundred thousand years, used various articles to make offerings to Bhikshu Shou Wang in pursuit of the Samadhi, reading and reciting it, upholding it, practicing according to its teachings, and instructing his disciples without ever becoming negligent. Furthermore, the great assembly of Bhikshus in the king’s retinue was courageous and diligent, and likewise had no mind of weariness.
Buddha-Knowing! Bhikshu Heavenly Lord and his retinue gave rise to minds of reverence toward Dharma Master Shou Wang, cultivating thoughts of the Buddha. Having heard the wondrous Dharma, they single-mindedly upheld it, constantly upholding it, constantly practicing diligently as at the beginning, never ceasing or becoming lax. In the presence of Bhikshu Shou Wang, they all attained realization. Ninety-one billion hundred thousand Bhikshus practiced the Bodhisattva path and dwelt at the stage of non-retrogression, and only afterward entered extinction; his retinue also passed away.
At that time, there appeared in the world a Buddha named Jambudhvaja Tathagata, Worthy of Offerings, Perfectly Enlightened One. Bhikshu Heavenly Lord and his retinue again sought and inquired of Jambudhvaja Tathagata, Worthy of Offerings, Perfectly Enlightened One, and, according to this profound Samadhi scripture, read and recited it, upheld it, contemplated its meaning, practiced according to its teachings, and explained it to others, benefiting all gods and humans of the world, with the purpose of realizing unsurpassed great Bodhi.
Furthermore, Bhikshu Heavenly Lord, for the sake of this unsurpassed supreme Samadhi, extensively distinguished and expounded the profound scriptures spoken by the Buddhas. After passing through three thousand eons, he then became a Buddha. He was also able to teach and transform immeasurable great assemblies, all of whom attained realization, ultimately abiding at the stage of non-retrogression, and all received predictions of the attainment of Samyaksambuddha.
The Buddha said:
– Buddha-Knowing! Now you should know: who else was the Heavenly Lord King at that time? He is none other than the present Supreme-Practice Tathagata, Worthy of Offerings, Perfectly Enlightened One. Therefore, now you should not harbor doubts.
Furthermore, Buddha-Knowing! You should single-mindedly contemplate and observe this Samadhi King, and see whether its roots of goodness are deep or shallow, and whether its merit and virtue are much or little. Now I shall tell you a small portion: “If immeasurable, boundless billions of nayutas of hundred thousand sentient beings in this world merely hear the name of this Samadhi with their ears, then in the future they will certainly attain Perfect Enlightenment, how much more so this great assembly of Maha-Bodhisattvas who draw near and stand before or behind me, hear me extensively expound this Samadhi King, and either read and recite it, uphold it, contemplate its meaning, practice it, or proclaim it and extensively explain it to others.”
Buddha-Knowing! If there is a Maha-Bodhisattva abiding in the Bodhisattva Vehicle who hears this Samadhi and holds it in his mind, that person will also certainly, before long, attain Samyaksambuddha.
There are also Bodhisattvas who have only recently entered the Bodhisattva Vehicle; they will quickly attain the stage of non-retrogression, and they are likewise not far from the fruition of Samyaksambuddha.
Furthermore, Buddha-Knowing! Just as the night is about to end and the sun has not yet appeared in the east: when the first signs of light appear, there is no one in Jambudvipa who does not rejoice. Why is that? Because they know that before long the sun will rise, shining brilliantly throughout the world, enabling the people of Jambudvipa to see everything, whether good or bad, whether pure or impure, and to carry out their activities. Likewise, Buddha-Knowing! If any good man or good woman is able to hear with their ears even this Dharma of the Buddha-Recitation Samadhi, that person will before long attain Samyaksambuddha. Therefore, you should have a determined mind toward this Samadhi, give rise to an indestructible faith, do not develop other views, and do not harbor doubts.
Again, Amoghadarśana! Just as when the eon is about to come to an end, six suns appear in the world. Thus, all the great earth of the trichiliocosm becomes filled with smoke. When the smoke has arisen, know that before long a seventh sun will appear, and all the worlds will burst into flames.
Likewise, Amoghadarśana! If there are good men or good women, whether they have already entered the Bodhisattva Vehicle or have not yet entered it, who have ever heard this Dharma of the Buddha-Recitation Samadhi, or read and recited it, or received and upheld it, or contemplated its meaning, or practiced according to its teachings, or who can extensively explain it to others—those people will certainly and quickly attain Samyaksambuddha.
Again, Amoghadarśana! Just as a farmer, if he sees the earth is wet, with his hands and feet covered in mud, or sometimes sees water mixed with mud, the wise person should know that he must immediately drain the water. Likewise, Amoghadarśana! If there are good men or good women who hear this Dharma-gate of the Bodhisattva Buddha-Recitation Samadhi, and rightly receive and uphold it, willingly contemplate and discern its meaning, and extensively proclaim its meaning to others, know that those good men and good women will before long themselves attain Samyaksambuddha.
Again, Amoghadarśana! Just as there is a person who swallows a diamond, know that before long that person will certainly die. Why is this so? Because the diamond cannot be digested. Likewise, Amoghadarśana! If there are good men or good women who are able merely to hear such a Samadhi, or contemplate it, or constantly draw near to it, or practice it, or proclaim it, know that those good men and good women will certainly before long attain Samyaksambuddha. Why is this so? Because this Samadhi is precisely what all Tathagatas, Arhats, Perfectly Enlightened Ones of the three times—the past, present, and future—contemplate, cultivate, purify, and accomplish as true vajra, without falsity, indestructible, and able to teach the Bodhisattvas, causing them to abide therein and enabling those Bodhisattvas to securely and peacefully stand in the Great Vehicle.
Again, Amoghadarśana! Just as the gods of the Thirty-Three see the Grove of Joy and all attain happiness. Likewise, Amoghadarśana! All those Maha-Bodhisattvas, merely by hearing the name of this Samadhi, are able to quickly attain Samyaksambuddha. Because the name of this Dharma-gate of Samadhi has been praised by the Buddhas of old, extensively explained to everyone, its meaning elucidated, opened and revealed, its names, words, and phrases made complete and perfect, causing it to abide throughout the worlds, protecting and upholding it, and causing the great Bodhisattvas to teach and increase it, making them delight in the right path, upright and gentle, and constantly experience happiness.
Amoghadarśana! For this reason, you should know that if Bodhisattvas hear this Samadhi Dharma and momentarily give it their attention, then those good men and good women will before long realize Samyaksambuddha.
Amoghadarśana! Therefore I deliberately tell you this: you must understand it well. If the Maha-Bodhisattvas hear this profound Dharma of Buddha-recitation and are able to receive and uphold it, those good men and good women will naturally and quickly attain Samyaksambuddha.
Again, Amoghadarśana! You should receive and uphold such a Samadhi, and always remember to proclaim and extensively teach it to all bhikkhus, bhikkhunis, upasakas, upasikas, and kings, great ministers, prime ministers, Kshatriyas, Brahmins, Vaishyas, Shudras, all mendicants, as well as other non-Buddhist ascetics such as the Nirgranthas, Garas, Kapalikas, Vajakas, and others in the world. Why is this so? Because the great majestic power of this Samadhi can cause them to quickly attain Samyaksambuddha.
Again, Amoghadarśana! If there are good men or good women with pure faith and reverence who clearly understand this Buddha-Recitation Samadhi, which the Buddhas of the past have praised and which all Tathagatas have certified, then, having understood this, they should immediately read and recite it, immediately receive and uphold it, immediately practice it, and immediately expound it. They should also reflect: “The merits of contemplating this Samadhi are vast and inconceivable.” Having thought this, they should have even greater faith and reverence, even greater respect, even deeper penetration, and even greater realization and understanding. Why is this so? Because this Samadhi is presently what all Buddhas have taught, what all Buddhas practice, what all Buddhas certify, the right teaching of all Buddhas, the eloquence of all Buddhas, the awakening of all Buddhas, the discernment of all Buddhas, the activity of all Buddhas, the treasure of all Buddhas, the treasury of all Buddhas, the hidden storehouse of all Buddhas, the granary of all Buddhas, the jeweled seal of all Buddhas, the relics of all Buddhas, and the essential nature of all Buddhas.
Amoghadarśana! If those good men and good women are able to understand this, they will immediately obtain immeasurable and boundless roots of goodness. Through that merit, when they are reborn, they will constantly be born into great Kshatriya families, great Brahmin families, and all families possessing great power and prestige, great honored families, and other heavenly realms of great virtue, until they attain Samyaksambuddha. Why is this so, Amoghadarśana? Because through this Samadhi, being complete, one can obtain inconceivable supramundane fruition.
Amoghadarśana! Any good man or good woman who merely hears the name of this Samadhi with his or her ears will obtain an immeasurable and boundless accumulation of merit. They will likewise create immeasurable and boundless meritorious deeds. Once this accumulation of merit, roots of goodness, and vast and profound meritorious deeds has been obtained, it cannot be compared, calculated, or measured.
Again, Amoghadarśana! In brief, if the meaning of this is still not clear, I shall now give you an example to make it clear, so that the wise may understand at least a part of it.
Amoghadarśana! If there is a Maha-Bodhisattva who wholeheartedly believes in and delights in practicing the perfection of generosity, giving three times each day—in the morning, by means of supernatural powers, causing the seven treasures and other articles to fill all the worlds as numerous as the sands of the Ganges, and then offering them to the Ganges-sands of Tathagatas, Arhats, Perfectly Enlightened Ones, and their assemblies of Shravaka disciples. Just as he practices such giving in the morning, so too does he practice such giving at midday and in the evening. Each day he practices giving three times in this way, continuing for immeasurable and boundless billions of nayutas of kalpas, constantly practicing generosity without ever stopping, and likewise seeking Samyaksambuddha.
Amoghadarśana! What do you think? Can that Maha-Bodhisattva continue practicing generosity in this way forever? Would the merit he obtains be great?
Bodhisattva Aksobhya-View replied:
– Very many, World-Honored One. Truly immeasurable and boundless, impossible to count, impossible to measure, inconceivable.
At that time the Buddha again said to the Bodhisattva:
– Amoghadarśana! I tell you again, you should listen carefully. Suppose that Maha-Bodhisattva practices the perfection of generosity in this way, having planted wholesome roots and accumulated truly vast stores of merit. Yet this still does not equal the merit of any good man or good woman who merely hears the name of this Samadhi, or copies it down, or reads and recites it, or believes in and understands the profound Dharma-door taught by the Tathagata; the merit of the former is less.
Amoghadarśana! Yet this good man or good woman merely hearing the name of the Samadhi obtains merit surpassing the merit mentioned before, immeasurable and boundless, impossible to measure or compare. How much more so if that good man or good woman fully hears this Samadhi, is able to copy it down, read and recite it, receive and uphold it, contemplate its meaning, and skillfully proclaim and extensively explain it to the great assemblies of humans and gods.
Amoghadarśana! Now you should know: I have only spoken briefly about the merit of the Samadhi. If I wished to speak extensively of the wholesome roots of this concentration, even over many kalpas I could not finish describing them.
— oOo —
CHAPTER 15 – ON THE BODHISATTVA’S FORMER PRACTICES
At that time, Maha-Bodhisattva Amoghadarśana, Maha-Bodhisattva Well-Appearing, Maha-Bodhisattva Auspicious Joyful Light, Maha-Bodhisattva Boundless Vision, Maha-Bodhisattva Boundless Radiance, Maha-Bodhisattva Boundless Fame, Maha-Bodhisattva Boundless Meditation, Maha-Bodhisattva Boundless Wisdom, Maha-Bodhisattva Boundless Dharma-King, Maha-Bodhisattva Boundless Sovereign King, Maha-Bodhisattva Supreme Boundless Contemplative Thought, Maha-Bodhisattva Contemplative Thought of the Meaning of All Dharmas, Maha-Bodhisattva Contemplative Thought of Empty-Space Meaning and Contemplative Thought of Unobstructed Meaning, Maha-Bodhisattva Boundless Jewel Meaning, Maha-Bodhisattva Able to Extinguish All Fearful Thoughts, Maha-Bodhisattva Pure and Wholesome Meaning, and such Maha-Bodhisattvas… as their leaders, together with ninety hundred-thousand kotis of nayutas of Maha-Bodhisattvas, all rose from their seats, bared their right shoulders, knelt with their knees on the ground, joined their palms respectfully, and said to the Buddha:
– World-Honored One! We have heard from the Buddha the merits and benefits of this Bodhisattva Buddha-Recitation Samadhi. We should personally copy it down, read and recite it, receive and uphold it, contemplate its meaning, extensively expound it to others, and also cause others to practice according to the teachings. Why is this? Because we wish to attain Samyaksambuddha.
World-Honored One! Regarding this profound Samadhi scripture spoken by all Buddhas, World-Honored Ones, we will cause sentient beings, after hearing it, to rejoice; we will also help them gain strength and peace. Why is this so? If, in this Mahayana scripture, they practice successively according to the teachings, after hearing it they copy it down, read and recite it, receive and uphold it, distinguish and contemplate it, and extensively explain it to others, also causing others to explain and distinguish it, they will certainly attain Samyaksambuddha.
At that time the World-Honored One, knowing that the Maha-Bodhisattvas… were single-mindedly mindful and desirous and seeking, then smiled, for such is the way of all Buddhas, World-Honored Ones. When He smiled, the World-Honored One’s face emitted countless rays of light. These were gold, silver, lapis lazuli, crystal, agate, mother-of-pearl, and pearls. Within all such streams of jeweled light, each stream of light again emitted immeasurable hundreds of thousands of rays of light of different colors. All emerged from the World-Honored One’s face, encompassing the immeasurable worlds in the ten directions, extending upward as far as the palaces of Brahma Heaven, and then returning to rest upon the crown of the Buddha. It was like the god Indra erecting a jeweled banner, upright and radiant like a flower, so that whoever saw it rejoiced. At that time, this trichiliocosm system was magnificently adorned, wondrous and incomparable.
At that time the assemblies of Maha-Bodhisattvas, having seen this majestic miraculous manifestation, were all delighted, considering the supernatural powers of the World-Honored One extraordinary and rare. Among those Bodhisattvas there was a Maha-Bodhisattva named Wishful Samadhi Wisdom Spiritual Power. He immediately rose from his seat, maintained an upright and dignified bearing, joined his palms respectfully, and bowed to the Buddha. Then he took heavenly sandalwood incense, Tagara incense, Tamalapatra incense, ox-head sandalwood incense, sandalwood powder, and so forth, and respectfully scattered them over the Buddha. He also used Heavenly Mandarava flowers, Great Heavenly Mandarava flowers, Utpala flowers, Padma flowers, Kumuda flowers, Pundarika flowers, Kesarā flowers, Great Kesarā flowers, and so forth. Having made offerings to the World-Honored One, he spoke verses of praise, saying:
– World-Honored One, in control, there is no one better
The person has good features and golden color
Aura of majesty and virtue, illuminating the ten directions
Like wildflowers blooming in the middle of the forest
Wonderful conduct is complete, wisdom is boundless
Great and majestic, often benefiting the world
The ultimate means wants to speak
Now you’re smiling again, what’s the reason?
Buddha is sublime and has boundless wisdom
Beyond all known things
Let me tell you about the supreme virtue
Why are you smiling today?
Now throughout this great world
Flowers bloom, like the Sakyamuni tree
All living beings are happy
Why are you smiling now?
The blind can see, the deaf can hear
The mute can speak, the lame can walk
I lost my mind, but I still remember
Now I’m smiling again, why?
All animals roared with joy
Strange birds joyfully sing beautifully
The music doesn’t play but plays by itself
Why are you smiling now?
All the music plays in unison
It’s not because people play music
Which makes people in heaven happy
Why are you smiling now?
The gods looked down and saw humans
Humans now also see the gods
Heaven and man meet each other, hearts are rare
Why is He smiling now?
Supreme husband, life depends on
Great Venerable, today I would like to preach
If you hear the pronoun pity, laugh
It’s even more difficult to repay the honor.
At that time, the World-Honored One, for the sake of the great Maha-Bodhisattva Such-and-Such Samādhi Wisdom Spiritual Powers, proclaimed the wondrous questions of the great being, and also spoke of the names of the Ganges-sands of Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, in verses:
Hey good men
Hearing the sound of the dharma king
Sixty-eight thousand flavors
All take Bodhi vows
And in the future
When the Dharma is destroyed
World-Honored One, protect yourself
Such a profound sutra
I heard the great name
Absolutely no fatigue
The Dharma is irreconcilable
The Buddhas have spoken
Listen, now I speak
These Bodhisattvas
Not with a Buddha
Develop this sincere heart.
I remember the places of birth in the past
Sixty-six billion na due to forgiveness
At that time, the same idea arose
Just for the sake of protecting this dharma
Again, a previous past life
Buddhas are immeasurable and endless
I am the superior, cultivating respect
I protect the supreme Dharma
These great men are for the sake of Dharma
If you give up your beloved body, you won’t regret it
Because of the dharma, there is no fear of suffering
Just for the sake of attaining supreme Bodhi
Unthinkable countless numbers
The Tathagata have immeasurable dignity and virtue
At that time, the superiors were respectful
Just love this method
Precious light, fire light, great Buddha light
The light shines everywhere indiscriminately
These three types keep the Dharma
For the sake of seeking unsurpassed Bodhi
Only my divine power knows you
Today’s retribution is clearly visible
Amoghadarśana, I made this vow a long time ago
Over countless hundreds of thousands of lives
He is in front of the Buddha Masters
Any conduct that is not thought-provoking is perfect
Often praises both Buddhas
Asceticism cultivates great vows
Due to the accumulation of good causes and conditions in the past
Now make a verse praising the Great Dharma King
In ancient times, Buddha’s name was Peaceful Eyes
And the name Fire Banner has boundless majesty
You were the masters at that time
I want to pray for unsurpassed enlightenment
Once upon a time there was an Adorned King Buddha
In the heavenly palace Paranirmita-vaśavartin
You are a great number of victors
At that time, he attained great Bodhi
In the past, there was a Buddha named Emitting light
And Boundless Light, Infinite forms
They were the masters at this time
Before praying for the miraculous Samadhi like that
Buddha Fire-Light of the Great Mani Jewel
Tathagata Assembly of Universal Light
At that time, Dharma Guidance was at the top
Because I pray for Bodhi peace and happiness
Buddha Great Light and Universal Radiance are indifferent
Immeasurable diligence, boundless determination
With Buddha Dharma Guidance was the leader
Because I pray for Bodhi peace and happiness
Buddha Virtuous Flowers and Kim Hoa
Tathagata has no outflows, his conduct is not contested
At that time, Dharma Protector was the leader
Because of praying to Supreme Bodhi like that
The Tathagatas of the past were like that
Boundless wisdom, duality
There, three types of dharma are maintained
Seeking the supreme Buddha Bodhi
Eighty thousand men, knowledgeable
Because of attaining the most wonderful Bodhi
You rely on that good root
In the future, people will be enlightened
When you are born, you usually enter a noble house
Permanently eliminate evil paths
The monks gather together to become Dharma friends
Determined not to leave the worldly feeling
Always oppose pagan commentators
Also give up all your evil friends
Keep the unspeakable merits
Only with this blessing can one reach Bodhi
In the future I will meet Buddha Maitreya
You all gathered at that time
Those are the three karma of preserving the Dharma
Thanks to this, one can attain Bodhi
After Buddha Maitreya Nirvana
There is a Buddha Lion as a master
Also pray for the same Dharma, keep the three karma
Thanks to that, one can attain perfect enlightenment
In the future, the Supreme Buddha will be supreme
Guide sentient beings to a good life
Those magicians are always teaching life
Thanks to them, their wonderful body is unobstructed
Passing through the wise lives of the Buddhas
Again, there is immeasurable power and right enlightenment
There is also Tathagata Determined Prestige Gentle
Together with the Blessed One, Vipaśyin
After Buddha Vipaśyin passed away
There is also a Buddha named Ta La
At that time, all wise people held sway
Widely display offerings
World-Honored One Ta La attained Nirvana
There is a Tathagata named Observance
You follow him to seek the Dharma
Then make offerings to Supreme Dharma
Tathagata Observance has reached Nirvana
There is a Tathagata named Transform View
The Tathagata Transform View attained Nirvana
There is a Buddha named Lotus Flower
Tathagata Lotus Flower has reached Nirvana
There is a Buddha named Upabala
At that time, wise people sought the Dharma
Serving and making offerings to both Buddhas
Tathagata Upalita has reached Nirvana
There is a Buddha named Flower
Tathagata Flower has reached Nirvana
There is a Buddha named Dignified
Tathagata Dignified has reached Nirvana
There is a Buddha named Supernormal Knowledge
You also followed him to seek Dharma
Building offerings is boundless
Tathagata Supernormal Knowledge has reached Nirvana
There is a Buddha named Prejudice
Tathagata Prejudice and Nirvana
There is a Buddha named Virtue
Tathagata Virtuehas enterd nirvana
There is a Buddha named Majestic
He also maintained three types of dharma
Just pray to attain Bodhi Buddhism
Tathagata Majestic has entered nirvana
There is Buddha named Immeasurable Majesty
Tathagata Immeasurable Majesty has reached Nirvana
There is a Buddha named Victorious King
Tathagata Victorious King has reached Nirvana
There is a Buddha named Present Available
Tathagata Present Available has now reached Nirvana
There is Buddha named Supreme King
At that time, you sought the Dharma
Widely display offerings without thinking
Thus, future World-Honored Ones
Mind the world above all else
As for my life, I have no regrets
Just for the sake of attaining Buddha’s Bodhi
Thanks to containing such good roots
The future will worship Supreme Powerful Virtue
The Buddha is the best among people
Like the Buddha controlling Amitabha
Where Buddha is victorious
I immediately want to practice and attain wonderful Bodhi
Because of seeking Dharma, one should always be diligent
You should place Boundless Wonders as an offering
There is all the world
Away from brain failure, except the five senses
Only seek Dharma to benefit all sentient beings
Make offerings to countless Buddhas
In the future, he will become a Buddha of Boundless Wisdom
Do many benefits to eliminate suffering
Because I hope for the well-being of sentient beings
Make offerings to boundless Buddhas
Will become a Buddha of great fame
The Buddha’s realm is solemn and difficult to imagine
Full of treasures that people love to see
Like a vast, peaceful water
Many memories are attributed to the Bodhisattva
Receives the Buddha’s prophecy to Enlighment
Thanks to the wisdom of the Buddhas, they are indifferent
Thus proclaiming the great Dharma King
I now tell you then
All the masses, regardless of human nature
Does anyone wish for true enlightenment?
In the end, be the same as the Tathagata
If you like to win Bodhi
With name as the majestic Supreme Man
The gods protect demons, dragons,
Kumbhanda, Garuda and Yaksha
If you wish to attain Bodhi
The mind often likes to practice Buddha’s way to overcome the path
Buddha is merciful like an only child
Golden body, multi-faceted intelligence.
The Bodhisattva Samadhi Sutra of the Bodhisattva’s Samadhi
End of book ten
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THE END