THE ASCENDING MOON SAMADHI SUTRA
– oOo –
Translated by Cao Ti Na Lien Ti Da Xa
Vietnamese translation: Bhiksu Thich Chanh Lac
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Volume 1
Thus I have heard:
At one time, the Buddha dwelt at Mount Gridhrakuta in Rajagriha, together with a great assembly of five thousand bhikshus and eighty thousand bodhisattvas, all of whom were abiding in the stage of one birth away from Buddhahood, among whom the Bodhisattva Mahasattva Akshobhya was foremost. The Four Heavenly Kings, the Shakra Deva, the Great Brahma Deva, the masters of Saha world, together with the celestial assemblies of superior virtue, the Asura assembly of superior authority, dragon kings, yakshas, gandharvas, kinnaras, mahoragas, humans and non-humans… surrounded and gazed upon the Buddha with reverence.
At that time, among the assembly of Bodhisattvas, there was a Bodhisattva named Chandraprabha (Moonlight Young Disciple). In past ages he had made offerings to all Buddhas, planted roots of goodness, and recalled his previous lives. He delighted in the Great Vehicle and abided in the Great Vehicle in accordance with compassion. Rising from his seat, he arranged his upper robe over one shoulder, knelt down with his face to the earth, and addressed the Buddha:
“Venerable World-Honored One! Now your disciple has a matter which he wishes to ask. I humbly beg permission that I may remove the doubts in my mind.”
The Buddha replied:
“Young Disciple! Ask whatever you wish, and I will explain it to you that you may be joyful. I am the All-Knowing, the All-Seeing, possessing power over all dharmas without fear, dwelling in independence, in accordance with liberation-knowledge, unobstructed.
Young Disciple! The Tathagata has nothing which he does not know, nothing which he does not see, nothing which he does not realize. Always selecting and knowing infinite and boundless worlds.
Young Disciple! The World-Honored One Buddhas can expound in accordance with all questions, causing all people to be joyful.” Then the Young Disciple, using verse, asked:
What deeds do the Buddhas practice?
They compassionately illumine the world,
Possessing inconceivable wisdom—
I humbly beg you to explain and liberate me.
What dharma permits the teaching of this supreme law?
The Ox-king revered by gods and men,
The supreme wisdom immeasurable—
I hope you will skillfully distinguish for me.
Because I have profound faith I respectfully ask,
With truth I have no crooked mind—
No one can perceive my mind,
Only the Lord can clearly see.
My mind possesses supreme and vast joy—
The Lion of the Shakya clan knows my deeds;
My mind is not bound by language—
I hope you will teach me the Way.
What dharma brings forth all Buddhas,
Causing the arising of infinite wisdom,
To attain all dharmas—
I hope you will skillfully proclaim the meaning?
I hope you teach the dharmas that nourish my practices,
Causing the achievement of brilliant wisdom,
Firmly determined to uphold the precepts without violation,
Far removed from all fears.
How is it with the precepts that nothing is abandoned?
How is it with wisdom that nothing diminishes?
How does one abide in the Aryan way?
How does one increase wisdom?
How does one skillfully enter the supreme dharma?
In loving devotion to uphold the prohibitive precepts without regret?
How with the precepts is there no deficiency?
How does one achieve the purity of the three actions?
How does one know the nature of the conditioned?
With an undefiled mind, reaching the Buddha path?
How does one achieve purity of bodily action?
How does one eliminate evil of speech and mind?
How does one abandon a contaminated mind?
I humbly beg the World-Honored One to explain this to me.
At that time, the Buddha addressed the Bodhisattva Moonlight Young Disciple:
“If a Bodhisattva Mahasattva accords with one dharma, he swiftly attains Anuttara-samyak-sambodhi (Supreme Enlightenment), and all dharmas are immediately accomplished. What is this one dharma? If a Bodhisattva Mahasattva, towards all sentient beings, gives rise to an equanimous mind, a protective mind, an unobstructed mind, and a non-partisan mind—this accords with the one dharma and swiftly attains Anuttara-samyak-sambodhi, obtaining such benefits and merit. At that time the World-Honored One spoke this verse:
If anyone accepts and upholds this one dharma,
Practicing in accordance with the Bodhisattva path,
Through the merit of this dharma,
Will swiftly attain the supreme and unsurpassable way.
With an unobstructed mind in all places,
Only a courageous Bodhisattva can accomplish this,
Never giving rise to thoughts of love and hate—
Thus will one attain wonderful merit.
If one practices with an equanimous mind,
One will attain the fruit of equanimity;
The dharma-practice is likewise equanimous—
One will attain the mark of even feet.
Those who practice equanimity abandon hatred;
They eliminate all defilements and obstacles;
Through such causes and conditions, the soles of feet become level,
Yielding the lotus mark beneath the feet.
Whoever thus manifests throughout the ten directions,
With glory illuminating Buddha lands,
Ascends to the Ground of Extinction,
And tames immeasurable sentient beings.
Young Disciple! A Bodhisattva Mahasattva, giving rise towards all sentient beings with an equanimous mind, a protective mind, an unobstructed mind, and a non-partisan mind, becomes the eye of the world, realizes a samadhi called ‘The Samadhi of Equanimity of the Nature of All Dharmas without Prejudice.’ Through this samadhi, ten dharmas are accomplished. What are these ten? They are:
1. Purification of bodily conduct
2. Purification of verbal conduct
3. Purification of mental conduct
4. Purification of action
5. Transcending all causes and conditions
6. Understanding clearly all aggregates
7. Obtaining an equanimous realm
8. Eliminating all conceptual characteristics
9. Severing all attachments
10. Realizing the unborn.
Again, there are ten dharmas:
1. Entering the nature of all dharmas
2. Revealing all causes
3. Not corrupting all effects
4. Directly perceiving all dharmas
5. Cultivating the right path
6. Being born together with the Buddha
7. Wisdom radiant and sharp
8. Obtaining the wisdom beloved of all sentient beings
9. Obtaining the wisdom of dharma
10. Entering wisdom without obstruction.
Again, there are ten dharmas:
1. Skillfully knowing signs and letters
2. Having surpassed all activities
3. Obtaining the four sounds
4. Equanimous toward realms
5. Obtaining an equanimous realm, the mind produces joy
6. Obtaining one part of joy
7. Obtaining a non-crooked mind
8. Taming pride and authority
9. Obtaining a sincere, upright mind
10. The complexion is free from hatred.
Again, there are ten dharmas:
1. The face always joyful
2. Words harmonious and refined
3. Constantly inquiring first
4. Never lazy
5. Respectful toward elders
6. Making offerings to elders
7. Contented with one’s livelihood
8. Ceaselessly practicing goodness
9. Pure in livelihood deceptions
10. Abiding in solitude and purity.
Again, there are ten dharmas:
1. Wisdom abides everywhere
2. Mindfulness does not forget
3. Obtaining wisdom of all aggregates and expedients
4. Wisdom of precepts and expedients
5. Wisdom of entering and expedients
6. Realizing supernatural powers
7. Eliminating defilements
8. Cutting off habitual tendencies
9. Mind always courageous
10. Abiding in contemplation of impurity.
Again, there are ten dharmas:
1. Knowing expedients for transgression
2. Eliminating the streams of existence
3. Severing all fetters
4. Liberating from all becomings
5. Skillfully knowing previous lives
6. Not doubting karmic results
7. Contemplating the dharma
8. Seeking extensive learning
9. Obtaining sharp wisdom
10. Obtaining the tamer.
Again, there are ten dharmas:
1. Not relying on upholding precepts
2. Not dwelling in discriminating thoughts
3. Having no contempt
4. Abiding in non-regression
5. Producing wholesome dharmas
6. Disgusted with unwholesome dharmas
7. Not creating defilements
8. Not abandoning learning
9. Discriminating meditative absorptions
10. Obtaining wisdom beloved of all sentient beings.
Again, there are ten dharmas:
1. Skillfully discriminating realms of birth
2. Obtaining exhaustive wisdom
3. Skillfully knowing the wisdom of language
4. Abandoning worldly entanglements
5. Disgusted with the three realms
6. Not giving rise to inferior thoughts
7. Not becoming attached to dharmas
8. Taking in correct dharma
9. Protecting correct dharma
10. Knowing the law of expedients.
Again, there are ten dharmas:
1. Eliminating all disputes
2. Not opposing
3. Not contending or fighting
4. Patience with equanimity
5. Obtaining the patient one
6. Self-collection in patience
7. Skillfully selecting dharmas
8. Mind delighted in complete precepts
9. Determining expedients, skillfully asking and answering
10. Wisdom skillfully discriminating the meaning of phrases.
Again, there are ten dharmas:
1. Wisdom of expedients regarding the production of dharmas
2. Producing wisdom skillfully knowing meaning and non-meaning
3. Wisdom of previous lives
4. Wisdom of future lives
5. Wisdom of the present
6. Wisdom of the three times as equanimous
7. Wisdom skillfully knowing the three cycles
8. Mind abiding
9. Body abiding
10. Skillfully preserving deportment.
Again, there are ten dharmas:
1. Not destroying deportment
2. Discriminating deportment
3. Deportment solemn and elegant
4. Skillfully understanding and speaking meaning
5. Obtaining worldly wisdom
6. Delighting in giving without miserliness
7. Giving with one’s own hands
8. Constantly giving without interruption
9. Giving to all
10. Having ashamed mind.
Again, there are ten dharmas:
1. Having a mind of shame
2. Abandoning the evil mind
3. Not abandoning pioneering practices
4. With respect toward faith never erring
5. Constantly practicing joyful practices
6. Offering one’s seat to respected elders
7. Abandoning the mind of pride
8. Skillfully controlling the mind
9. Skillfully knowing corresponding minds
10. Skillfully knowing arising minds.
Again, there are ten dharmas:
1. Wisdom skillfully knowing meaning
2. Wisdom skillfully knowing dharmas
3. Far removed from ignorance
4. Skillfully entering subtle minds
5. Knowing the original nature of mind
6. Skillfully knowing past and future dharma expedients
7. Wisdom skillfully knowing all languages
8. Skillfully knowing linguistic differences without obstruction
9. Wisdom of expedients determining meaning
10. Abandoning meaningless matters.
Again, there are ten dharmas:
1. Approaching virtuous friends
2. Working together with them
3. Hearing and accepting their teaching
4. Far removed from harmful friends
5. Completely understanding virtuous cultivation
6. Not becoming attached to meditative states
7. Enjoying supernatural powers
8. Obtaining worldly wisdom
9. Far removed from ostentation and false reputation
10. Not disgusted with the conditioned.
Again, there are ten dharmas:
1. Gaining profit without rejoicing
2. Experiencing decline without sorrow
3. Being praised without joy
4. Being blamed without concern
5. Being honored yet not delighted
6. Being defamed yet undismayed
7. No suffering
8. No joy
9. Not approaching householders
10. Not dwelling in the sangha assembly.
Again, there are ten dharmas:
1. Abandoning disrespect
2. Practicing respect
3. Completely fulfilled in etiquette
4. Abandoning the mind of disrespect
5. Not polluted by worldly dust
6. Protecting Buddha dharma
7. Delighting in silence and few words
8. Speech and conduct without boisterousness
9. Serving those in discussion, skillfully using expedients
10. Subduing hostile enemies.
Again, there are ten dharmas:
1. Skillfully knowing the season
2. Toward ordinary people
3. Not giving rise to contempt for the poor and lowly
4. To the needy one gives immediately
5. With those in poverty and suffering, let them request without creating obstacles
6. Not giving rise to jealousy toward those who break precepts
7. Having intention to rescue others
8. Skillfully knowing what oneself does
9. Taking in correct dharma
10. Abandoning wealth.
Again, there are ten dharmas:
1. Not engaging in business and accumulation
2. Praising those upholding precepts
3. Criticizing those breaking precepts
4. Respectfully practicing precept upholding without false heart
5. All possessions can be given
6. Sincerely encouraging and requesting
7. Speaking and doing the same
8. Honoring the wise
9. With all dharmas firmly practicing what is committed to, wholeheartedly delighting in them
10. Obtaining wisdom of analogy.
Again, there are ten dharmas:
1. Expedients regarding previous matters
2. Cultivating what accords with before as foremost
3. Having expedient means
4. Severing all characteristics
5. Abandoning all conceptions
6. Skillfully knowing signs
7. Skillfully expounding all sutras
8. Skillfully knowing expedients regarding accord and discord
9. Determining ultimate truth
10. Realizing liberation.
Again, there are ten dharmas:
1. Speech true and upright
2. Revealing wisdom of original nature
3. Speech without doubt
4. Binding thoughts to “emptiness”
5. Cultivating practice of non-sign
6. Knowing the nature of non-aspiration
7. Obtaining the four fearlessnesses
8. Firmly established in precepts
9. Fully entering the right path
10. Attaining wisdom.
Again, there are ten dharmas:
1. Binding thoughts to one condition
2. Few concerns about relatives
3. Not giving rise to defilement
4. Abandoning all views
5. Obtaining dharani
6. Obtaining wisdom
7. Obtaining clarification
8. Abiding
9. Maintaining and upholding
10. Right diligence.
Young Disciple! This is what is called: A Bodhisattva Mahasattva, from the Samadhi of the Moon Lamp—the Samadhi of Equanimity of the Nature of All Dharmas without Prejudice—accomplishes such meritorious benefits.
Young Disciple! This samadhi is called cause, is called accordance, is called instruction, is called the dharma gate, is called movement, is called the path-practice, is called non-prejudice, is called the teacher, is called conducting patience, is called the ground of patience, is called eliminating the lack of patience, is called the ground of wisdom, is called far removed from ignorance, is called establishing wisdom, is called the ground of expedients, is called the Bodhisattva conduct, is called the stage of approaching victory, is called far removed from the wicked, is called the Buddha ground spoken of by the Tathagata, is called delighting the wise, is called abandoned by the foolish, is called difficult for Hearers to know, is called not the ground of outsiders, is called gathering in the Tathagata, is called the understanding of the Possessor of Ten Powers, is called receiving offerings from the celestials, is called bowing to the Brahma King, is called following by Shakra Deva, is called reverenced by dragons and celestials, is called delighting the yaksha, is called praised by the gandharva, is called acclaimed by the mahoraga, is called the cultivation of the Bodhisattva, is called the aspiration of the wise, is called attaining the unsurpassable way, is called not the treasury of alms, is called the medicine eliminating disease of defilement of sentient beings, is called the treasury of wisdom, is called inexhaustible eloquence, is called producing all teachings, is called eliminating all illnesses of suffering, is called knowing the three realms, is called the ferry carrying people across, is called the shelter crossing the four currents of water, is called producing dignity and renown, is called praised by the Tathagata, is called the benefit of the Tathagata, is called praising the glory of the Possessor of Ten Powers, is called producing the virtue of the Bodhisattva, is called compassion eliminating resentment, is called compassionate mind eliminating harm, is called joyful mind and extinction, is called one abandoning sorrow, is called the living breath of the Great Vehicle, is called capable of roaring the lion’s roar, is called the Buddha path, is called all dharma seals, is called the guide to All-Knowledge, is called the garden of Bodhisattva enjoyment, is called the shattering of Mara’s army, is called the safe path, is called accomplishing good meanings, is called blocking enemies, is called using dharma to subdue hostile enemies, is called authentic fearlessness, is called power not seeking as it truly is, is called the root of the eighteen unshared dharmas, is called adorning the dharma body, is called the power of practices, is called adorning Buddha wisdom, is called abandoning the bonds of craving, is called the firstborn of Buddha’s delight, is called complete Buddha wisdom, is called not the ground of Pratyekabuddha, is called pure mind, is called pure body, is called accomplishing liberation, is called having no mixed desires, is called having no mixed defilements, is called not the ground of ignorance, is called A-ham wisdom, is called skillfully producing techniques, is called eliminating ignorance, is called complete liberation, is called the joy of the meditative, is called the necessary eye for people to see, is called enjoying supernatural powers, is called skillfully manifesting miraculous penetrations, is called the dharani of retaining discourse, is called remembering meaning, retaining and not forgetting, is called the equipment of all Buddhas, is called the expedient of the teacher, is called the non-correspondence, subtle and difficult to know, is called abandoning letters, is called knowing profound meaning wisdom, is called wisdom of perception, is called discriminating wisdom, is called inexpressible wisdom, is called wisdom capable of taming error, is called sincere wisdom, is called wisdom of few desires, is called taking in diligence, is called skillfully preserving and not forgetting, is called skillfully eliminating suffering, is called the dharma of non-production, is called one discourse capable of knowing the production and destruction within all types. This is called the Samadhi of Moon Lamp—the Samadhi of Equanimity of the Nature of All Dharmas without Prejudice.
When the Buddha expounded this dharma gate, in the assembly eighty thousand yaksha people obtained the patience of non-production of dharmas; ninety-two thousand yaksha and human peoples obtained patience in accordance with sounds; seventy-six thousand yaksha and human peoples obtained patient acceptance; sixty thousand humans and celestials were far removed from defilement, obtained the pure dharma eye; one thousand bhikshus exhausted all outflows and minds attained liberation; two hundred fifty bhikshus attained liberation; five hundred upasika attained the fruit of Anagami; eight hundred upasika attained the fruit of Sakridagami.
At that time, in the three-thousand great thousand-fold world, there were six kinds of trembling:
1. Trembling and equally trembling
2. Surging and equally surging
3. Rising and equally rising
4. Bellowing and equally bellowing
5. Quaking and equally quaking
6. Roaring and equally roaring
Rising in the east then vanishing in the west. Rising in the west then vanishing in the east. Rising in the south then vanishing in the north. Rising in the north then vanishing in the south. Rising in the middle then vanishing to one side. Rising to one side then vanishing to the middle. Through the power of the dharma, suddenly brilliant light never before seen arose, capable of illuminating those dark distant places, even reaching the hell of Avici where nothing was not radiant.
At that time, in the region between Mount Vipula of the world, sentient beings in darkness once again saw each other, all in amazement said:
“Why have these people suddenly appeared here?” At that time the World-Honored One spoke this verse:
I recall in ages past six hundred thousand Buddhas
Who dwelt at Mount Gridhrakuta,
When I sought the way in those past times,
Following the World-Honored One I heard this samadhi.
At that time the six hundred million Buddhas finally
For the sake of the world produced illumination,
Named Buddha Sāla-Life-King,
I followed that one asking about this samadhi.
At that time I was born in the Shakya lineage,
The most supreme among all kings,
With as many as five hundred sons,
Fully possessing all arts and skills.
With them I was the Unsurpassable Honored One,
Constructing temples of the finest sandalwood reaching millions,
Entirely using great celestial incense supreme,
Interspersed with gold, silver, and treasures.
When I was king, people revered me,
Named King Bhishaka-Mode,
Displaying offerings to the Buddha,
Numbering some eighteen hundred trillion.
At that time the Twin-Footed Honored One supreme,
Named Sāla-Life-King,
Throughout seven million six hundred thousand years,
Lived in the world propagating the way.
There were eighty million Hearers,
The three clears, six penetrations always in samadhi—
All defilements exhausted, the final body,
Such noble assembly without blemish.
I offered the most supreme things,
Making offerings to the One guiding the wretched realms,
Wishing to benefit people and celestials,
Thus I sought this samadhi.
I and my wife and children together left home,
Upholding the Buddha’s words like none other,
Throughout one hundred forty million years,
I constantly asked about this samadhi.
Eighty million yaksha praised with verses,
Eight million trillion different verses of praise,
The Buddha brought forth teaching to me,
One chapter only this samadhi.
Head, eyes, hands and feet together with wife and children,
All treasures and nourishment,
All wealth completely abandoned,
To seek this samadhi thus.
Remembering in the past one hundred trillion Tathagatas,
Moreover countless numbers like sands of the Ganges,
Those Honored Ones dwelt at Mount Gridhrakuta,
Proclaiming this supreme and extinct samadhi.
Also with the same name Shakyamuni,
The Buddha’s son with the same name Rahula,
My wife with the same name Rahula’s Mother,
As king with the same name Kashyapa.
The first wisest one of the age,
With the same name as Maudgalyayana and Shariputra,
The world with the same name as Saha,
Those honored ones all born in times of evil.
I used materials offering the World-Honored One,
Wishing to practice the practices of Bodhi,
All offerings were presented,
Wishing to uphold this correct samadhi.
Developing superior practices obtaining this samadhi,
Having this samadhi obtaining countless types,
Abiding in all virtuous conducts,
Obtaining this samadhi without difficulty.
Not attached to meditative states, far removed from disturbance,
Not near the worldly, not envious,
Abiding in Great Compassion, far removed from hatred,
Obtaining this samadhi without difficulty.
Far from the worldly without fearing loss of worldly gain,
Pure livelihood without defilement,
Bright precepts without fear,
Obtaining this samadhi where is the difficulty?
Diligent and courageous never resting,
Delighting in leisure and practicing advance,
Abiding in non-self in wonderful patience dharma,
Obtaining this samadhi where is the difficulty?
Skillfully taming mind without prejudice,
Abiding in deportment of all practices,
Delighting in giving without miserliness,
Obtaining this samadhi where is the difficulty?
The fine characteristics of the Tathagata,
Together with the eighteen unshared dharmas,
Powers and fearlessnesses all without difficulty,
Because upholding this samadhi thus.
The Buddha’s eyes seeing all sentient beings,
Suppose at one moment all become Buddhas,
Each Buddha having a lifespan,
Billion trillion immeasurable kalpas.
Each Buddha having immeasurable heads,
Like the number of sands in the great ocean,
Each head having immeasurable tongues,
The number likewise as the sands of the great ocean.
Each tongue constantly proclaiming,
The merit of upholding one verse,
Still speaking a small portion not exhausted,
How much more copying and upholding?
If there is acceptance of this samadhi, the first practices,
Celestial and Asura guardians,
And various kings constantly in attendance,
Uphold this difficult samadhi to perceive.
Because of immeasurable unobstructed eloquence,
Proclaiming immeasurable hundred thousand sutras,
In all times constantly without interruption,
For upholding this sutra, hearing this collection.
If wishing to see Buddha Amitabha,
Together with that peaceful realm,
In the future times of evil to be greatly feared,
Must hear and uphold this samadhi.
I now on your behalf make entrust,
I, Lord of Humanity, personally urge you,
After my Nirvana, in the time of dharma ending,
You must hear and uphold this samadhi.
All Buddhas of the ten directions,
In past and present times,
Those honored ones all studied this samadhi,
Attaining the unconditioned, Buddha Bodhi.
Young Disciple! For this reason, if a Bodhisattva Mahasattva wishes to speak of the authentic merit of the Tathagata, illuminating and expounding the meaning of the designation of names, one cannot exhaust it. All that the Buddha has spoken, now you should read and recite, uphold and extensively teach this samadhi to others.
Young Disciple! How are called the authentic designations of the merit of the Tathagata? If a Bodhisattva Mahasattva abides in a peaceful, quiet place, or beneath a tree, at leisure, sitting alone and quiet, should learn thus: The Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassable, Tamer of the Untamed, Teacher of Celestials and Humans, Buddha, World-Honored One—accumulating supreme meritorious virtues of the Tathagata, cultivating wholesome roots without destruction, using great patience powers, obtaining fine characteristics and beauty to adorn oneself, having the most excellent beautiful complexion that people do not tire of seeing, gaining respect, faith, and affection; with wisdom that none can surpass, possessing incomparable powers, guiding sentient beings, being the father of Bodhisattvas, king of Sages, being the Teacher guiding toward Nirvana, possessing immeasurable wisdom, infinite eloquence, speaking with the brahma voice refined, the voice of speech complete and penetrating, with rare and fine characteristics, with an eye for people to contemplate, according to where one gazes, wishing to not look further yet unable to stop. Possessing unequaled body, not defiled by desire, not defiled by form, surpassing the formless realm, far removed from suffering, casting off dharmas, liberated from realms, not entering correspondence, severing all bonds, exhausted all craving, crossing the four rivers, complete with wisdom, resting in Nirvana, abiding in true reality.
Young Disciple! This is what I have clearly explained as the authentic merit of the Tathagata. If extensively speaking of its designation, one will never exhaust all the words the Buddhas have spoken.
At that time the World-Honored One spoke this verse:
With immeasurable numbers in thousand kalpas,
One cannot speak exhaustively the merit of the Tathagata,
Accumulating a long time all wonderful wholesome roots,
To seek this supreme samadhi.
With women’s fine body marvelously adorned,
The most supreme beautiful complexion rarely strange,
I decisively make offerings with sincere heart,
To seek this supreme samadhi.
Abandoning all wealth and servants,
Precious jewels and gold and silver,
Using the supreme mind for giving,
Thus to seek this samadhi.
Using jeweled ma-ni pearls and coral,
Celestial crowns, hand-seals and golden rope,
Long ago having offered to teachers,
Thus to seek this supreme samadhi.
Fine wonderful incenses and flowers, immeasurable fruits,
All are the Gandhara sandalwood incense fragrance,
I used these flowers scattering on Buddha stupas,
Heart supreme wonderful purely utmost.
I used immeasurable types of giving,
Rejoicing, illuminating the way for sentient beings,
With all names and sustenance benefits,
Before I never gave rise to mind thus.
I originally practiced the virtue of advance,
Separately beneath a tree, silent not speaking,
Boundless compassion grieving for sentient beings,
Thus to seek the supreme Bodhi fruit.
With those of the same precepts not competing,
Always loving words, gentle language,
Words small and light, people delighting in hearing,
All people seeing never tire of looking.
Living in Shravasti,
Immeasurable millions without envy,
Joyful, always personally going for alms,
All invitations completely abandoned.
If anyone hears much and upholds,
Four verses of this samadhi,
Thus immediately making offerings to me,
With supreme mind always respectful.
Long ago I actually practiced giving,
The precepts permanently without violation,
Using immeasurable types offering the Buddha,
Thus to seek this peaceful samadhi.
I in immeasurable worlds,
Filled with jeweled ma-ni completely giving,
Hearing this samadhi upholding the verse,
The merit greater than immeasurable.
If having all types of flowers,
And wonderful incenses very rare and strange,
Offering to all Tathagatas,
Delighting to cultivate immeasurable wholesome roots.
The fine music existing in the world,
Delicious food and taste, clothes and treasures,
Supreme mind in immeasurable kalpas,
Always making offerings to the Possessors of Ten Powers.
If anyone arouses the Bodhi aspiration,
Will obtain the unsurpassable Great Law king,
If anyone with this Samadhi Sutra,
Hearing one verse, the merit surpasses that.
In the river Ganges however many sands,
However many kalpas speaking of the benefit,
Displaying that merit immeasurable exhaustion,
Through maintaining this peaceful samadhi boundless thus.
Young Disciple! Precisely for this reason, a Bodhisattva Mahasattva should earnestly uphold, read and recite, broadly teach to others, discriminating and illuminating, widely transforming sentient beings in cultivating this samadhi. At that time the World-Honored One immediately spoke this verse:
The place of the Buddha there I heard thus,
Obtained supreme unsurpassable benefit,
Therefore now I speak to you,
The supreme samadhi spoken by Buddhas.
At the place of seven million three thousand trillion Buddhas,
In past times I once made offerings,
All those Tathagatas honored ones,
Also spoke the Radiant Dharani thus.
Through this I entered the great compassion mind,
Therefore speaking clearly this samadhi,
If anyone can learn and hear much,
Obtaining the Tathagata wisdom will not be difficult.
If one can enter the time of dharma ending,
The teachers of the world have become extinct,
There are those slandering dharma, wicked bhikshus,
With those hearing much, not delighting.
Though speaking precepts dharma for livelihood,
Yet oneself does not delight in practicing precepts,
Though speaking meditative dharma for livelihood,
Yet oneself does not delight in practicing meditation.
Though speaking wisdom dharma for livelihood,
Yet oneself does not delight in practicing wisdom,
Though speaking liberation dharma for livelihood,
Yet oneself does not delight in practicing liberation.
Though speaking perception dharma for livelihood,
Yet oneself does not delight in practicing perception,
Like one speaking of fragrant sandalwood incense,
The most supreme fragrance among fragrances.
There is someone asking the one speaking of incense:
“Do you know this incense you have spoken?”
Answering: “I truly do not smell the fragrance,
Only through speaking of fragrance to earn a livelihood.”
After the Buddha’s Nirvana, in the time of evil,
There are bhikshus not upholding precepts,
Only speaking precepts dharma for livelihood,
Themselves unable to practice precept dharma.
After the Buddha’s Nirvana, in the time of evil,
There are bhikshus without meditation,
Though speaking dharma of samadhi for livelihood,
Themselves unable to practice dharma of samadhi.
After the Buddha’s Nirvana, in the time of evil,
There are bhikshus without dharma wisdom,
Though speaking dharma wisdom for livelihood,
Themselves unable to practice dharma wisdom.
After the Buddha’s Nirvana, in the time of evil,
There are bhikshus without liberation,
Though speaking liberation for livelihood,
Themselves unable to practice dharma of liberation.
After the Buddha’s Nirvana, in the time of evil,
There are bhikshus without perception,
Though speaking perception dharma for livelihood,
Themselves unable to practice dharma of perception.
Like the poor person being despised,
Later becoming wealthy then people respect,
Humans, celestials, dragons, spirits, Kubera,
Certainly will not make offerings to those without samadhi.
If one obtains this sublime samadhi ground,
The wise immediately obtain the vast treasure of wisdom,
Obtaining the reverence of humans and celestials,
Skillfully using supreme gifts for sentient beings.
I hearing such benefit,
Utmost high spoken by the Buddha,
Complete abandoning relatives and wealth,
Wishing to hear this samadhi spoken.
The Young Disciple Chandraprabha with joyful mind,
Pressed palms toward the Buddha saying:
“After the Buddha first enters Nirvana,
Your disciple will protect the supreme dharma of the Buddha.
With my own life will give offerings,
Together with worldly pleasures,
In future times truly frightening evil age,
I will protect this supreme samadhi.
Your disciple sees the world with immeasurable suffering,
Giving rise to great compassion to rescue them,
With them again giving rise to great compassion,
Speaking to them this supreme samadhi.”
In the assembly five hundred people all stood,
All requesting to protect this samadhi,
At that time the Young Disciple was the foremost,
Also protecting this supreme samadhi.
At that time the Young Disciple Chandraprabha addressed the Buddha:
“Venerable World-Honored One, what is the name of this samadhi?”
The Buddha replied:
“Young Disciple! Listen well, listen well. I will speak to you. It is:
1. Being skillfully quiet regarding the mind
2. Mind does not arise
3. Wisdom not harmonizing
4. Putting down the burden
5. Obtaining the wisdom of Tathagata
6. Becoming the authority power of Buddha
7. Countering attachment to desire
8. Eliminating hatred defilement
9. Severing ignorance
10. Abiding in corresponding mind
11. Abandoning non-abiding mind
12. Delighting in wholesome dharma
13. Seizing the conditioned
14. Resting in sincere faith
15. Night remaining awake
16. Not abandoning meditative absorption
17. Growing wholesome roots
18. Not delighting in birth
19. Not creating karmic deeds
20. Not grasping internal sense-entry
21. Not grasping external sense-entry
22. Not praising oneself
23. Not blaming others
24. Not dwelling in worldly houses
25. Precepts and conduct completely matured
26. Not despising anyone
27. Having great merit and virtue
28. Self-knowing
29. Not contemptuous
30. Abiding in deportment
31. Abandoning harsh speech
32. Not harboring resentful mind
33. Rescuing all people
34. Protecting virtuous friends
35. Guarding secret words
36. Not giving rise to harmful mind toward sentient beings
37. Not troubling those upholding precepts
38. Always speaking gentle words
39. Not relying on the three realms
40. Accepting patience toward all wisdom.
At that time the World-Honored One spoke this verse:
I have opened this gate of sweetness,
I have spoken the original nature of dharmas,
I have pointed out the faults of samsara,
I have revealed the benefit of Nirvana.
I have taught abandoning evil friends,
Should always approach virtuous friends,
Far removed from defilements in quiet purity,
Always cultivating compassionate mind without interruption.
Should always protect pure precepts,
Joyfully delighting in pioneering practices,
If one constantly cultivates with wisdom discernment,
This samadhi will not be lacking.
That person will attain the extinction ground,
Certainly will not fall into the Hearer rank,
Will definitely realize Buddha wisdom,
Immediately obtain the innumerable merit of all Buddhas.
Seeing all sentient beings with wisdom,
Using Buddha wisdom speaking to them,
If anyone seeks the supreme wisdom,
This samadhi will not be difficult.
Or through food give rise to envious mind,
Know that food thus becomes impure,
Expending immeasurable effort to accomplish,
If contemplating truly then obtaining samadhi.
No thing can bring this samadhi,
Only through pure precepts it arises,
The original nature of all dharmas eternally extinct,
Common people without wisdom cannot understand.
If one establishes mind in extinct samadhi,
That person always has the Buddha,
The Honored Human constantly seeing sentient beings,
Always cultivating the samadhi of extinction thus.
Remembering the fine characteristics and merit of Buddha,
Skillfully causing all senses not to be disturbed,
Mind not deluded harmonizing with dharma,
Obtaining wisdom vast as the ocean.
The wise abiding in this samadhi,
Controlling thoughts abiding in the path of practice,
Able to see thousand trillion Tathagatas,
Also encountering immeasurable sand-number Buddhas.
If anyone within the mind has delusion,
In the Buddha dharma being limited,
In the immeasurable which has immeasurable measure,
The Tathagata’s wisdom inconceivable.
All in the world none equal,
How much more having someone superior,
All wisdoms and merits all corresponding,
With the Honored One without doubt will become Buddha.
Obtaining the Tathagata body golden hue,
All complete adornments to approach the world,
Through such causes the mind abides,
Then called the Bodhisattva obtaining samadhi.
Through relying on the Buddha mark of action,
Skillfully removing all conceptual marks,
Then after abiding in the non-mark state,
Then able to realize all empty dharmas.
Able to abide in the dharma-body,
Knowing all existence yet non-existence,
Already cultivated the mark of non-existence,
Then after contemplating Buddha without form-body.
Now I for you speaking carefully,
People to that place all arriving,
Then called understanding all causes,
Immeasurable reflection constantly uninterrupted.
If anyone gives rise to such mind,
Remembering fine characteristics and Buddha wisdom,
That person cultivating such remembrance,
One direction of heart toward non-regression.
Whether walking, sitting, or practicing in motion,
Without doubt about Buddha wisdom,
Obtaining non-doubt then arousing aspiration:
“May I obtain the Buddha Supreme Lord of the Three Realms,
Will definitely see all Tathagatas,
Entering the Buddha dharma skillfully selecting,
In this samadhi giving rise,
Bowing the head in reverence to the Buddhas of ten directions,
Body, mouth and mind all pure,
Praising the Buddhas constantly without ceasing.”
Always cultivating thus remembering Buddha marks,
Day and night constantly seeing all Tathagatas.
Meeting the time approaching death, severe sickness,
Pain overwhelming unbearable,
Remembering Buddha samadhi constantly not relinquishing,
Never allowing suffering to seize the single mind.
That person because knowing this dharma,
Thus knows all dharmas as empty,
Through abiding in such teaching gates,
With Bodhisattva practices not tiring of hatred.
Obtaining such benefits already,
Seeking the non-equal wisdom of Tathagata,
After that not giving rise to regretful mind,
The supreme Bodhi not attaining.
Now I for you speaking such matters,
If you dharma not becoming,
Like a person though possessing good medicine,
Oneself being sick unable to cure.
Therefore need to know selection,
Called seeking the supreme samadhi,
Precepts, learning, giving always cultivating,
This samadhi will not be difficult.
– oOo –
THE END