入定不定印經

Thus have I heard,

The profound canon of the Great Vehicle holds its divine radiance within jeweled scrolls.

The mysterious key to the Tripitaka directs one toward the sacred texts in precious verses.

Indeed:

A sturdy enclosure confines the elephant, while its exposition penetrates the profound darkness.

Although the meaning of “emptiness” is foremost, words and names cease along both paths; all dharmas are without characteristics, and both principle and discourse are forgotten.

Nevertheless,

The awakening of wholesome roots, the provisions for opening the path, and the widespread transmission of the wondrous purport depend entirely upon its elucidation and propagation.

As for,

At the beginning, in the Deer Park, the honored countenance solemnly abided forever. When the dragon palace was opened, it held the relics for the future.

Therefore,

The whole body emerging from the earth bears witness to the preaching of the sutra.

The jeweled palace suspended in empty space symbolizes the propagation of the Dharma.

Eighty-four thousand were distributed throughout the realm of Jambudvipa.

Three billion six hundred million adorned the Abode of Equality.

When a single sound is proclaimed, each kind of being understands it accordingly.

When a single phrase is extensively expounded, even an entire kalpa cannot exhaust it.

From the night when the Zhou stars were veiled to the night when the Han dream was revealed,

The jade-like tuft streamed forth light, its brilliance gradually spreading on the eastern wind.

The golden mouth transmitted its fragrance, and thus the Later Qin translation appeared (a translation made during the Later Qin dynasty).

Sutra and Geya are sacred signs; Nidana and Avadana are essential teachings; Vyakarana accompanies Jataka, and Vaipulya accompanies Upadesa. Though their names differ, when their principles are examined they do not diverge. All return to the source of true suchness, and all arrive at the assembly of nirvana.

We,

From youth, revered the teachings of the Buddha and took refuge in them morning and evening.

We have wished,

To carry beings of the six paths aboard the vessel of compassion and convey them across the ocean of suffering;

To lead the four kinds of birth to the other shore and free them forever from bondage.

We examined the surviving texts by every means and amassed secret records like a mountain.

Now,

The translation office at Great Phuoc Tien Monastery has again translated the words of a sutra from the Tripitaka.

This sutra illuminates the minds of those who regress and those who do not regress. Although the first two and the latter three proceed at different speeds, the teaching established by the Tathagata guides them alike toward bodhi. It reveals the efficacy of mantras and is adorned with supreme excellence. It then records the prophecy of the future descent and teaches the Dharma to liberate beings. Tripitaka Dharma Master Yijing and the others were foremost practitioners and gifted spiritual teachers, whose virtue embraced the First Bhumi and whose path covered the heavens. They illuminated the foundation of our flourishing reign and further exalted the work of preserving the Dharma.

The work of copying and revising was completed on the fifth day of the fifth month in the first year of Jiushi, the gengzi year.

May the gate of ambrosia be opened anew, spreading the shade of the great cloud.

We wish that,

Even when the number of mustard seeds filling a city is exhausted, the traces of the brush will still be transmitted (the characters resembling birds’ footprints);

Though the years required to wear away the rock at Fushi come to an end, the life of this Sutra shall remain inexhaustible (a Sutra edition engraved on wooden blocks).

May its vast aid extend to ten billion worlds, and its deliverance encompass sands of the Ganges.

The circulating edition is set forth to the left (in the ancient Chinese manner of writing, it is placed to the left, whereas in Vietnamese writing it is placed below).

THE SUTRA OF THE SEAL OF DEFINITE AND INDEFINITE ENTRY INTO SAMADHI

Thus have I heard. At one time, the Blessed One was dwelling on Vulture Peak Mountain near the city of Rajagriha, together with a great assembly of 1,250 bhiksus and six billion hundreds of thousands of nayutas of great bodhisattvas. Those bodhisattvas were named Bodhisattva Manjusri, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Medicine King, Bodhisattva Superior Medicine, Bodhisattva King of the Gathering Thunderous Sound, and others.

Such great bodhisattvas were all leaders of the assembly. They had all attained the samadhi of tranquil discernment, the samadhi of vigorous practice, and the extremely profound samadhi of the unmoving ocean tide; they had accomplished the Consecration Dharani and the Dharani of the Boundless Form-Bodies of All Buddhas. At that time, Bodhisattva Manjusri addressed the Buddha, saying:

“Blessed One! We beseech the Blessed One to expound for the bodhisattvas the Dharma-gate of the Seal of Definite and Indefinite Entry into Samadhi. Upon entering this Dharma seal, we shall immediately understand: ‘This is a bodhisattva who is indefinite in seeking unsurpassed, complete, perfect enlightenment and who may regress from the unsurpassed path of wisdom. This is a bodhisattva who is certain in seeking unsurpassed, complete, perfect enlightenment and who does not regress from the unsurpassed path of wisdom.’”

At that time, the Blessed One said to the youth Manjusri:

“Manjusri! You should know that bodhisattvas have five kinds of practice. What are the five? They are practice by a sheep-drawn cart, practice by an elephant-drawn cart, practice by the supernatural power of the sun and moon, practice by the supernatural power of a sravaka, and practice by the supernatural power of the Tathagata. Manjusri! These are the five kinds of bodhisattva practice. Manjusri! The first two kinds of bodhisattvas are not certain of attaining unsurpassed, complete, perfect enlightenment. The latter three kinds of bodhisattvas are certain of attaining unsurpassed, complete, perfect enlightenment.”

Bodhisattva Manjusri addressed the Buddha, saying:

“Blessed One! Why do the two kinds of indefinite bodhisattvas, while seeking unsurpassed, complete, perfect enlightenment, regress from the unsurpassed path of wisdom? Why do the three kinds of definite bodhisattvas, while seeking unsurpassed, complete, perfect enlightenment, not regress from the unsurpassed path of wisdom?”

The Buddha said:

“Manjusri! They are called practice by a sheep-drawn cart and practice by an elephant-drawn cart because these two kinds of bodhisattvas, while seeking unsurpassed, complete, perfect enlightenment, regress from the unsurpassed path of wisdom. Those who practice by the supernatural power of the sun and moon, by the supernatural power of a sravaka, and by the supernatural power of the Tathagata are three kinds of bodhisattvas who, while seeking unsurpassed, complete, perfect enlightenment, do not regress from the unsurpassed path of wisdom.

Manjusri! What is a bodhisattva who practices by a sheep-drawn cart? Suppose a person, because of a great and momentous undertaking, wishes to pass through worlds as numerous as the motes of dust in five Buddha-realms.

He thinks to himself, ‘What kind of vehicle should I now ride in order to cross that many worlds?’ He then forms this thought: ‘I should ride a sheep-drawn cart to cross those worlds!’ Manjusri! That person then mounts a sheep-drawn cart and sets out along the road. After traveling for a long time and enduring much hardship, he covers one hundred yojanas, whereupon a mighty wind blows him eighty yojanas backward.

Manjusri! What do you think? Could that person, riding his sheep-drawn cart for one kalpa, a hundred kalpas, a thousand kalpas, a hundred million kalpas, or even ineffable upon ineffable kalpas, cross a single world?”

Manjusri replied:

“No, Blessed One! It is impossible that this person, riding his sheep-drawn cart for one kalpa, a hundred kalpas, a thousand kalpas, a hundred million kalpas, or even ineffable upon ineffable kalpas, could cross a single world!”

The Buddha said:

– So it is! So it is, Wondrous Auspiciousness! If good men or good women arouse the aspiration to seek unsurpassed, complete, perfect enlightenment, yet dwell together with shravakas, attend upon them, associate closely with them, become accustomed to their company, and engage in discussions with them; or if, in forest groves or monasteries, they practice walking meditation in the same places, read, recite, and contemplate the teachings of the Shravaka Vehicle, and explain their meanings; or if they further teach others to read, recite, and contemplate the teachings of the Shravaka Vehicle and explain their meanings—then, because these persons uphold the teachings of the Shravaka Vehicle and plant roots of virtue therein, their wisdom becomes meager, and they regress from the wisdom of the unsurpassed path. Although they previously cultivated the bodhicitta, the faculty of wisdom, and the eye of wisdom, because they uphold the teachings of the Shravaka Vehicle, their faculties become dull, and they immediately regress and lose the wisdom of the unsurpassed path. Wondrous Auspiciousness! It is like a person suffering from an illness that has caused the eyes to close and grow dark. Wishing to have them opened, the person undergoes months of medical treatment, and the eyes gradually improve. Then an enemy flicks finely ground pepper powder into those eyes, whereupon they immediately close and grow dark again. So it is! So it is, Wondrous Auspiciousness! Although that bodhisattva previously cultivated the bodhicitta, the faculty of wisdom, and the eye of wisdom, because the bodhisattva upholds the teachings of the Shravaka Vehicle and plants roots of virtue therein, those faculties become dull, and the bodhisattva immediately regresses and loses the wisdom of the unsurpassed path. Wondrous Auspiciousness! This is called a bodhisattva who travels in a goat cart. Wondrous Auspiciousness! What is called a bodhisattva who travels in an elephant cart? Suppose a person, because of a great and weighty matter, wishes to pass through worlds as numerous as the motes of dust previously described. That person reflects: “What vehicle should I now ride in order to cross such a number of worlds?” Then that bodhisattva thinks: “I shall ride in a supremely marvelous elephant cart endowed with those eight attributes, in order to cross that number of worlds.” Wondrous Auspiciousness! That person then mounts the elephant cart and proceeds along the road. After traveling for one hundred years, the person has covered two thousand yojanas when suddenly a powerful gale arises and blows the person backward by one thousand yojanas. Wondrous Auspiciousness! What do you think? Could the person riding that elephant cart, whether in one kalpa, a hundred kalpas, a thousand kalpas, a hundred billion kalpas, or ineffable, ineffable kalpas, ever cross even one world?

Wondrous Auspiciousness replied:

– No, Blessed One! That the person riding the elephant cart could, whether in one kalpa, a hundred kalpas, a thousand kalpas, a hundred billion kalpas, or ineffable, ineffable kalpas, cross even one world—such a thing is impossible.

– So it is! So it is, Wondrous Auspiciousness! If good men or good women arouse the aspiration to seek unsurpassed, complete, perfect enlightenment, yet dwell together with shravakas, attend upon them, associate closely with them, become accustomed to their company, converse with them, and share provisions with them; or if, in forest groves or monasteries, they practice walking meditation in the same places, read, recite, and contemplate the teachings of the Shravaka Vehicle, and explain their meanings; or if they further teach others to read, recite, and contemplate the teachings of the Shravaka Vehicle and explain their meanings—then, because these persons uphold the teachings of the Shravaka Vehicle and plant roots of virtue therein, their wisdom becomes meager, and they regress from the wisdom of the unsurpassed path. Although they previously cultivated the bodhicitta, the faculty of wisdom, and the eye of wisdom, because they uphold the teachings of the Shravaka Vehicle and plant roots of virtue therein, that bodhisattva’s faculties become dull, and the bodhisattva immediately regresses and loses the wisdom of the unsurpassed path. Wondrous Auspiciousness! It is like a great tree one hundred thousand yojanas tall that falls into the great ocean and drifts with the waves. Many yakshas dwelling in the air enter the ocean and restrain it, then bind it in place with an iron pestle measuring five thousand yojanas both lengthwise and crosswise. Wondrous Auspiciousness! What do you think? Could this great tree cross the vast ocean and bring benefit to sentient beings?

Wondrous Auspiciousness replied:

– It could not, Blessed One!

The Buddha said:

– So it is! So it is, Wondrous Auspiciousness! Although that bodhisattva has cultivated the bodhicitta, upheld the Mahayana, and planted roots of virtue, because the bodhisattva cultivates the teachings of the shravakas, those teachings draw the bodhisattva backward from the ocean of omniscience, preventing the bodhisattva from advancing toward the ocean of omniscience; and in the ocean of birth and death, the bodhisattva is unable to rescue all sentient beings. Wondrous Auspiciousness! This is called a bodhisattva who travels in an elephant cart. Wondrous Auspiciousness! What is called a bodhisattva who travels by the supernatural powers of the sun and moon? Suppose a person, because of a great and weighty matter, wishes to pass through worlds as numerous as the motes of dust previously described. That person reflects: “What supernatural power should I now employ in order to cross such a number of worlds?” Then that person thinks: “I shall employ the supernatural powers of the sun and moon to cross those worlds.” Wondrous Auspiciousness! That person then employs the supernatural powers of the sun and moon and proceeds along the way. Wondrous Auspiciousness! What do you think? Could that person cross those worlds?

Wondrous Auspiciousness addressed the Buddha, saying:

– Blessed One! That person could cross such a number of worlds, but along the long journey would have to undergo much toil and suffering.

The Buddha said:

– So it is, Wondrous Auspiciousness! If good men or good women arouse the aspiration to seek unsurpassed, complete, perfect enlightenment and do not dwell together with shravakas, attend upon them, associate closely with them, become accustomed to their company, or converse with them; do not share robes or food with them; do not, in forest groves or monasteries, practice walking meditation in the same places, read, recite, or contemplate the teachings of the Shravaka Vehicle; and do not teach others even a single verse to read, recite, or contemplate from the teachings of the Shravaka Vehicle, but always read and recite only the Mahayana and expound the Mahayana—Wondrous Auspiciousness, this is called a bodhisattva who travels by the supernatural powers of the sun and moon. Wondrous Auspiciousness! What is called a bodhisattva who travels by the supernatural power of a shravaka? Suppose a person, because of a great and weighty matter, wishes to pass through worlds as numerous as the motes of dust previously described. That person reflects: “What supernatural power should I now manifest in order to cross such a number of worlds?” The person then thinks: “I shall manifest the supernatural power of a shravaka in order to cross that number of worlds.” Then that person employs the supernatural power of a shravaka and travels through that number of worlds. Wondrous Auspiciousness! What do you think? Could that person cross that number of worlds?

The bodhisattva Wondrous Auspiciousness addressed the Buddha, saying:

– Blessed One! That person could cross such a number of worlds.

The Buddha said:

– Just so! Just so! O Dieu Cat Tuong! If good men and good women give rise to the aspiration to seek unsurpassed, complete, perfect enlightenment, they do not dwell together with shravakas, attend upon them, draw near to them, associate familiarly with them, or engage in discussion with them. Nor do they share clothing and food with them, remain with them in forest groves or monasteries, walk in meditation in the same places, or read, recite, contemplate, and study the teachings of the Shravaka Vehicle. They do not teach others to read, recite, contemplate, or study even a single verse of the Shravaka Vehicle, but always read, recite, and expound only the Mahayana. Toward those who have profound faith in the Mahayana, read and recite the Mahayana, and embrace the Mahayana, they give rise to reverence, personally attend upon them, turn toward them, dwell together with them, serve them, draw near to them, associate familiarly with them, and engage in discussion with them. They constantly seek the Mahayana, receiving, retaining, reading, and reciting it. They also respectfully make offerings of various kinds of incense and flowers, anointing incense, powdered incense, lamps, flower garlands, and so forth. They always read and recite only the Mahayana sutras and joyfully expound them for everyone. Toward bodhisattvas who have not yet studied, they give rise to reverence; they smile before speaking, do not use harsh words, and speak gently, causing others to delight in listening. Even if they encounter circumstances that threaten their lives, they do not relinquish the Mahayana mind. If there are bodhisattvas who have set forth upon the Mahayana, read and recite the Mahayana, and embrace the Mahayana, they always give rise to a mind of supreme esteem toward them and make offerings to them. Nor do they contend with others. They constantly seek Mahayana sutras they have never before heard. Toward Dharma teachers, they give rise to reverence and regard them as Great Teachers. They also give rise to respect toward bodhisattvas who have not yet studied. As for the faults of others, whether real or unreal, they should not reproach them; nor do they delight in seeking out the faults of others. They always delight in cultivating loving-kindness, compassion, sympathetic joy, and equanimity. O Dieu Cat Tuong! This is called a bodhisattva traveling by the supernatural power of a shravaka. O Dieu Cat Tuong! What is called a bodhisattva traveling by the supernatural power of the Tathagata? Suppose a person, because of a great and important matter, wishes to pass through worlds as numerous as the motes of dust described before. That person thinks to himself: “What supernatural power should I now manifest so that I may swiftly pass beyond so many worlds?” Then he thinks: “I shall manifest the supernatural power of the Tathagata and thereby pass beyond those worlds.” That person then uses the supernatural power of the Tathagata to pass beyond those worlds. O Dieu Cat Tuong! What do you think? Would that person be able to pass beyond those worlds?

Bodhisattva Dieu Cat Tuong said to the Buddha:

– World-Honored One! That person would be able to pass swiftly beyond those worlds.

The Buddha said:

– Just so! Just so, O Mañjuśrī! If good men or good women arouse the resolve to seek unsurpassed, perfect enlightenment, they do not dwell together with śrāvakas, attend upon them, associate closely with them, become accustomed to their company, or engage in discussion with them. Nor do they share robes and food with śrāvakas, or stay together with them in forest groves or monasteries to practice walking meditation, recite, or contemplate the teachings of the Śrāvaka Vehicle. They do not do so even with a single verse, nor do they teach others to recite or contemplate the teachings of the Śrāvaka Vehicle. Such persons constantly recite only the Mahayana and expound the Mahayana. They always keep their bodily actions, speech, and minds pure, continually abide in the precepts and wholesome dharmas, and also cause others to purify their bodily actions, speech, and minds and abide in the precepts and wholesome dharmas. If there is a bodhisattva who has set forth in the Mahayana, recites the Mahayana, and embraces the Mahayana, they always respectfully approach that person, attend upon them, associate closely with them, become accustomed to their company, and engage in discussion with them. They share whatever robes and food they obtain, dwell together with that bodhisattva, and practice walking meditation in the same place, constantly seeking the Mahayana, embracing the Mahayana, and receiving and upholding the Mahayana. With a reverent heart, they make offerings of abundant flowers, incense, anointing fragrances, fragrant powders, bright lamps, and garlands. They constantly recite only the Mahayana scriptures and joyfully expound the Mahayana. They do not give rise to arrogance toward bodhisattvas who have not yet learned, and they also cause other bodhisattvas to abide securely. They are the first to speak with a smiling countenance; their words are neither harsh nor cruel, but gentle and pleasing to hear. They act likewise toward others. Even if they encounter conditions that threaten their lives, they never abandon the Mahayana mind. If there is a bodhisattva who has set forth in the Mahayana, recites the Mahayana, and embraces the Mahayana, they approach and serve that person with an exalted mind of joy, and also teach others to show reverence and make offerings. They do not contend with others. They always delight in seeking Mahayana scriptures they have never heard before. Toward one who teaches the Dharma, they give rise to reverence and regard that person as a Great Teacher. They do not become arrogant toward bodhisattvas who have not yet learned. As for the faults of others, whether real or unreal, they should not reproach them, nor should they delight in searching for others’ shortcomings. Having practiced in this way themselves, they then teach others to cultivate and learn likewise. O Mañjuśrī! In this manner, bodhisattvas personally observe sentient beings who have lost the work of a bodhisattva and instruct them so that they may acquire the work of a bodhisattva; they can also cause others to instruct sentient beings who have lost the work of a bodhisattva so that they may acquire it. Bodhisattvas personally observe sentient beings who have lost the bodhisattva path and instruct them so that they may attain the path; they can also cause others to observe sentient beings who have lost the bodhisattva path and instruct them so that they may attain it. Bodhisattvas personally observe sentient beings who have lost the bodhisattva practice and instruct them so that they may acquire the practice; they can also cause others to observe sentient beings who have lost the bodhisattva practice and instruct them so that they may acquire it. Bodhisattvas personally observe sentient beings who have lost the causes of bodhisattvahood and instruct them so that they may acquire those causes; they can also cause others to observe sentient beings who have lost the causes of bodhisattvahood and instruct them so that they may acquire those causes. Bodhisattvas personally observe sentient beings who have lost the bodhisattva’s skillful means and cause them to acquire skillful means; they can also cause others to observe sentient beings who have lost the bodhisattva’s skillful means and cause them to acquire skillful means. Bodhisattvas personally observe sentient beings who have lost the undertakings of a bodhisattva and instruct them so that they may acquire those undertakings; they can also cause others to observe sentient beings who have lost the undertakings of a bodhisattva and instruct them so that they may acquire those undertakings. Bodhisattvas personally observe sentient beings who have lost the power of preparatory practice of a bodhisattva and cause them to acquire that power; they can also cause others to observe sentient beings who have lost the power of preparatory practice of a bodhisattva and cause them to acquire that power. Bodhisattvas personally observe sentient beings who have lost the support for bodhisattva practice and cause them to obtain that support; they can also cause others to observe sentient beings who have lost the support for bodhisattva practice and cause them to obtain that support. Bodhisattvas personally observe sentient beings who have lost loving-kindness, compassion, sympathetic joy, and equanimity and cause them to acquire loving-kindness, compassion, sympathetic joy, and equanimity; they can also cause others to observe sentient beings who have lost loving-kindness, compassion, sympathetic joy, and equanimity and cause them to acquire loving-kindness, compassion, sympathetic joy, and equanimity. Bodhisattvas personally observe sentient beings who have lost the practice of impartiality and cause them to acquire the practice of impartiality; they can also cause others to observe sentient beings who have lost the practice of impartiality and cause them to acquire the practice of impartiality. Bodhisattvas personally observe sentient beings who do not believe in the Three Jewels and cause them to believe in the Three Jewels; they can also cause others to observe sentient beings who do not believe in the Three Jewels and cause them to believe in the Three Jewels. Bodhisattvas personally observe sentient beings who have lost the aspiration for wholesome dharmas and cause them to acquire the aspiration for wholesome dharmas; they can also cause others to observe sentient beings who have lost the aspiration for wholesome dharmas and cause them to acquire the aspiration for wholesome dharmas. Bodhisattvas personally observe sentient beings who are bound and imprisoned and cause them to attain liberation; they can also cause others to observe sentient beings who are bound and imprisoned and cause them to attain liberation. Bodhisattvas personally observe sentient beings afflicted by illness and provide them with medicine; they can also cause others to observe sentient beings afflicted by illness and provide them with medicine. Bodhisattvas personally observe sentient beings who have failed to plant roots of goodness in relation to the Buddha and cause them to acquire roots of goodness; they can also cause others to observe sentient beings who have failed to plant roots of goodness in relation to the Buddha and cause them to acquire roots of goodness. Bodhisattvas personally observe sentient beings who have no one upon whom to rely and become a refuge for them; they can also cause others to observe sentient beings who have no one upon whom to rely and become a refuge for them. Bodhisattvas personally observe sentient beings who remain sunk in deep sleep and cause them to awaken; they can also cause others to observe sentient beings who remain sunk in deep sleep and cause them to awaken. Bodhisattvas personally observe sentient beings born into lowly circumstances and cause them to be born in better circumstances; they can also cause others to observe sentient beings born into lowly circumstances and cause them to be born in better circumstances. Bodhisattvas personally observe sentient beings who have lost the bodhicitta and cause them to acquire the bodhicitta; they can also cause others to observe sentient beings who have lost the bodhicitta and cause them to acquire the bodhicitta.

The bodhisattva personally observes sentient beings who lack the requisites of Dharma and enables them to obtain the requisites of Dharma; he can also cause others to observe sentient beings who lack the requisites of Dharma and enable them to obtain the requisites of Dharma. The bodhisattva personally observes sentient beings who lack the provisions of merit and wisdom and enables them to obtain those provisions; he also causes others to observe sentient beings who lack the provisions of merit and wisdom and enable them to obtain those provisions.

The bodhisattva personally observes sentient beings who have lost faith in the Great Vehicle and enables them to enter right faith; he also causes others to observe sentient beings who have lost faith in the Great Vehicle and enable them to obtain right faith. The bodhisattva personally observes sentient beings who lack the protection of the precepts and enables them to abide in the protection of the precepts; he can also cause others to observe sentient beings who lack the precepts and enable them to abide in the protection of the precepts.

The bodhisattva personally observes sentient beings who lack the practice of Dharma in accordance with Dharma and enables them to attain that Dharma; he can also cause others to observe sentient beings who lack the practice of Dharma in accordance with Dharma and enable them to attain that Dharma. The bodhisattva personally observes sentient beings who lack concord and patience and enables them to obtain concord and patience; he can also cause others to observe sentient beings who lack concord and patience and enable them to obtain concord and patience.

The bodhisattva personally observes sentient beings who lack calm abiding and insight and enables them to abide in calm abiding and insight; he can also cause others to observe sentient beings who lack calm abiding and insight and enable them to abide in calm abiding and insight. The bodhisattva personally observes sentient beings who lack the diligence of a bodhisattva and enables them to abide in diligence; he can also cause others to observe sentient beings who lack the diligence of a bodhisattva and enable them to obtain diligence.

The bodhisattva personally observes sentient beings who lack generosity, discipline, and contentment and enables them to obtain generosity and so forth; he can also cause others to observe sentient beings who lack generosity and so forth and enable them to obtain generosity and so forth. The bodhisattva personally observes sentient beings who lack mindfulness, wisdom, retention, and practice and enables them to obtain mindfulness and so forth; he can also cause others to observe sentient beings who lack mindfulness and so forth and enable them to obtain mindfulness and so forth.

The bodhisattva personally observes sentient beings who lack the path leading to the other shore and enables them to have a path leading to the other shore; he can also cause others to observe sentient beings who lack the path leading to the other shore and enable them to have a path leading to the other shore. The bodhisattva personally observes sentient beings who have not been born into the family of the Buddhas and enables them to be born into the family of the Buddhas; he can also cause others to observe sentient beings who have not been born into the family of the Buddhas and enable them to be born into the family of the Buddhas.

The bodhisattva personally observes sentient beings who lack spiritual friends and enables them to obtain spiritual friends; he can also cause others to observe sentient beings who lack spiritual friends and enable them to obtain spiritual friends. The bodhisattva personally observes sentient beings who lack a mind intent upon benefiting sentient beings and enables them to obtain such a mind; he can also cause others to observe sentient beings who lack a mind intent upon benefiting sentient beings and enable them to obtain such a mind.

The bodhisattva personally observes sentient beings who lack reliance upon the Dharma and enables them to obtain reliance upon the Dharma; he can also cause others to observe sentient beings who lack reliance upon the Dharma and enable them to obtain reliance upon the Dharma. The bodhisattva personally observes sentient beings who lack reliance upon wisdom and enables them to obtain reliance upon wisdom; he can also cause others to observe sentient beings who lack reliance upon wisdom and enable them to obtain reliance upon wisdom.

The bodhisattva personally observes sentient beings who lack reliance upon the meaning and enables them to obtain reliance upon the meaning; he can also cause others to observe sentient beings who lack reliance upon the meaning and enable them to obtain reliance upon the meaning. The bodhisattva personally observes sentient beings who lack reliance upon sutras of definitive meaning and enables them to obtain reliance upon sutras of definitive meaning; he can also cause others to observe sentient beings who lack reliance upon sutras of definitive meaning and enable them to obtain reliance upon sutras of definitive meaning.

The bodhisattva personally observes sentient beings who lack the four right efforts and enables them to obtain the four right efforts; he can also cause others to observe sentient beings who lack the four right efforts and enable them to obtain the four right efforts. The bodhisattva personally observes sentient beings who lack truthful speech, Dharma speech, beneficial speech, and disciplinary speech and enables them to abide in truthful speech, Dharma speech, beneficial speech, and disciplinary speech; he can also cause others to observe sentient beings who lack truthful speech, Dharma speech, beneficial speech, and disciplinary speech and enable them to abide in truthful speech, Dharma speech, beneficial speech, and disciplinary speech.

When the bodhisattva personally observes sentient beings who are poor and lowly, he enables them to attain wealth and honor; he can also cause others to observe sentient beings who are poor and lowly and enable them to attain wealth and honor. The great bodhisattva arouses a mind of great loving-kindness and compassion toward sentient beings and universally forms this thought concerning them all: “Those sentient beings have no one upon whom to depend or rely, no refuge or destination, no island or shore, no home, and no protector.

When shall I be able to act as their protector and rescuer?” Mañjuśrī! Just as a young, wondrous garuda king possessed of great power may fly at will to the summit of a magnificent lofty mountain, so too is the bodhisattva who proceeds by the Tathagata’s spiritual power. Fully endowed with the swift and heroic strength of great roots of goodness, he may be born at will within an assembly of Buddhas and may serve as a protector and rescuer for sentient beings in the evil destinies.

Mañjuśrī! This is called a bodhisattva who proceeds by the Tathagata’s spiritual power. Mañjuśrī!

Suppose good men and good women, day after day, offered celestial robes and celestial food of a hundred flavors to Buddhas as numerous as the motes of dust in all the worlds throughout the ten directions, and also filled worlds as numerous as the sands of the Ganges with wish-fulfilling jewels and presented them as offerings. Suppose they made such offerings for as many kalpas as there are sands in the Ganges. If another person instructed a single sentient being and enabled that being to attain the fruit of stream-entry, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

Mañjuśrī! Suppose good men and good women instructed sentient beings as numerous as the motes of dust in all the worlds throughout the ten directions and enabled them to attain the fruit of stream-entry. If another person instructed a single sentient being and enabled that being to attain the fruit of once-returning, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

Mañjuśrī! Suppose good men and good women instructed sentient beings as numerous as the motes of dust in all the worlds throughout the ten directions and enabled them to attain the fruit of once-returning. If another person instructed a single sentient being and enabled that being to attain the fruit of non-returning, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

Mañjuśrī! Suppose good men and good women instructed sentient beings as numerous as the motes of dust in all the worlds throughout the ten directions and enabled them to attain the fruit of non-returning. If another person instructed a single sentient being and enabled that being to attain the fruit of arhatship, that person’s merit would exceed the former merit by an immeasurable and incalculable amount.

Mañjuśrī! Suppose good men and good women instructed sentient beings as numerous as the motes of dust in all the worlds throughout the ten directions and enabled them to attain the fruit of arhatship. If another person instructed a single sentient being and enabled that being to realize the fruit of a pratyekabuddha, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

Mañjuśrī!

If good men and good women were to instruct sentient beings as numerous as the particles of dust in all the worlds of the ten directions and enable them to attain the fruit of a pratyekabuddha, and if someone else were to instruct a single bodhisattva who travels in the goat cart to abide in bodhicitta, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount. Mañjuśrī, if good men and good women were to instruct sentient beings as numerous as the particles of dust in all the worlds of the ten directions and enable them to attain the bodhicitta of those who travel in the goat cart, and if someone else were to instruct a single sentient being and enable that being to attain the bodhicitta of those who travel in the elephant cart,

the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to instruct sentient beings as numerous as the particles of dust in all the worlds of the ten directions and enable them to attain the bodhicitta of those who travel in the elephant cart, and if someone else were to instruct a single sentient being and enable that being to attain the bodhicitta of those who travel by the spiritual powers of the sun and moon, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to instruct sentient beings as numerous as the particles of dust in all the worlds of the ten directions and enable them to attain the bodhicitta of those who travel by the spiritual powers of the sun and moon, and if someone else were to instruct a single sentient being and enable that being to attain the bodhicitta of those who travel by the spiritual powers of a śrāvaka, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to instruct sentient beings as numerous as the particles of dust in all the worlds of the ten directions and enable them to attain the bodhicitta of those who travel by the spiritual powers of a śrāvaka, and if someone else were to instruct a single sentient being and enable that being to attain the bodhicitta of those who travel by the spiritual powers of the Tathagata, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women, day after day, were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to sentient beings as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one lay devotee who has taken refuge in the Three Jewels, undertaken the five training precepts, and given rise to right faith in the Buddha’s teachings, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to lay devotees as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to an Eighth Person (one who practices the Eight Awakenings of Great Beings), the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to Eighth Persons as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one who has attained the fruit of stream-entry, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to one who has attained the fruit of stream-entry, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one who has attained the fruit of once-returning, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to once-returners as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one who has attained the fruit of non-returning, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to non-returners as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one who has attained the fruit of arhatship, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to arhats as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to one who has attained the fruit of a pratyekabuddha, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to pratyekabuddhas as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to a bodhisattva who travels in the goat cart, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Why is this? Mañjuśrī, whenever that great bodhisattva, in relation to any matter, gives rise to bodhicitta, at that very moment there is no unwholesome deed that is not relinquished and no quality of the Buddha that does not increase. Mañjuśrī, that bodhisattva is thus endowed with inconceivably excellent and wondrous merit.

Mañjuśrī, it is like the king of kalaviṅka birds while still inside the eggshell: although it has not yet hatched, it can already surpass all the other birds in the flock because its voice is profound and wondrous. So it is! So it is!

Mañjuśrī, a bodhisattva who has only just begun to give rise to bodhicitta still remains within the eggshell of ignorance and is obscured and obstructed by dark karma and afflictions. Yet that bodhisattva can surpass the śrāvakas and pratyekabuddhas because the bodhisattva possesses the voice of dedicating the roots of virtue, practices, and vows. Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to bodhisattvas who travel in the goat cart, as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges,

and if someone else were to give a single meal of food and drink to a bodhisattva who travels in the elephant cart, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to bodhisattvas who travel in the elephant cart, as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to a bodhisattva who travels by the spiritual powers of the sun and moon, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to bodhisattvas who travel by the spiritual powers of the sun and moon, as numerous as the particles of dust in all the worlds of the ten directions, continuing to make such offerings for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to a bodhisattva who travels by the spiritual powers of a śrāvaka, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī, if good men and good women were to make offerings of wondrous celestial garments and celestial food of a hundred flavors to bodhisattvas who travel by the spiritual powers of a śrāvaka, as numerous as the particles of dust in all the worlds of the ten directions, continuing such giving for as many kalpas as there are grains of sand in the Ganges, and if someone else were to give a single meal of food and drink to a bodhisattva who travels by the spiritual powers of the Tathagata, the merit of the latter would surpass that of the former by an immeasurable and incalculable amount.

Mañjuśrī!

If good men or good women were to offer celestial wondrous garments and heavenly food of a hundred flavors to as many bodhisattvas traveling by the Tathagata’s spiritual power as there are dust motes in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges, and if another person, upon hearing this Dharma gateway, were to accept it with profound faith, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

O Mañjuśrī! Suppose good men or good women were to establish as many monasteries as there are dust motes in all the worlds of the ten directions and offer them to as many persons who have attained the fruit of a pratyekabuddha as there are dust motes in the trichiliocosm. Suppose all the monks’ quarters and buildings were made of Jambūnada gold; adorned with lightning lamps and maṇi jewels; with terraces made from every kind of radiant jewel; and embellished with maṇis, pearls, and necklaces of every kind of precious substance.

Suppose banners, streamers, and jeweled canopies made of five-colored silk hung everywhere in profusion; wish-fulfilling jewel-kings, jeweled nets, small bells, and chimes formed curtains; and dragon-guarded sandalwood was used as fragrant paste to coat the ground. Suppose the ground was strewn everywhere with the finest flowers, such as māndārava flowers, great māndārava flowers, mañjūṣaka flowers, great mañjūṣaka flowers, sumanā flowers, utpala flowers, kumuda flowers, puṇḍarīka flowers, vārṣika flowers, jārāṇī flowers, kūṭajārāṇī flowers, pāṭala flowers, sugandhika flowers, and so forth.

Suppose that person also offered them celestial wondrous garments and heavenly food of a hundred flavors, continuing such offerings for as many kalpas as there are grains of sand in the Ganges. If another person were to hear the name of the Buddha, the title Omniscient One, or the title Lord of the World, or were to behold an image—even a painted image within a sutra scroll—that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

How much more would this be so for one who reverently joined their palms! That person’s merit would surpass the former merit by an immeasurable and incalculable amount. How much more would this be so for one who offered bright lamps, incense, flowers, and so forth, or even praised a single meritorious characteristic of the Buddha!

That person’s merit would be even more supreme, and in future lives they would enjoy the bliss of immense wealth, ultimately attaining omniscience.

O Mañjuśrī! Just as a single drop of water falling into the great ocean will certainly not be exhausted within that ocean until the conflagration at the end of the kalpa arises, so too, O Mañjuśrī, when a bodhisattva dedicates even a small root of virtue toward attaining buddhahood, it will certainly not be exhausted within wisdom until the fire of omniscience arises.

O Mañjuśrī! Just as the orb of the moon surpasses all the stars, its perfect radiance being broader, greater, and more exalted, so too does a bodhisattva who dedicates even a small root of virtue toward attaining buddhahood surpass those śrāvakas and pratyekabuddhas, because that root of virtue is broader, greater, and more exalted.

O Mañjuśrī! The Tathagata, Arhat, Perfectly Enlightened One possesses such inconceivable qualities, and so forth.

O Mañjuśrī! If good men or good women were to offer celestial wondrous garments and heavenly food of a hundred flavors to as many śrāvakas, pratyekabuddhas, and bodhisattvas as there are dust motes in all the worlds of the ten directions, continuing such offerings for as many kalpas as there are grains of sand in the Ganges, and if another person were able to give rise to faith in and acceptance of this sutra, that person’s merit would surpass the former merit by an immeasurable and incalculable amount. How much more would this be so for one who copied it into a book and expounded it to others! That person’s merit would be supreme. Why is this? Because this is a cause for attaining buddhahood.

O Mañjuśrī! Suppose a good man or good woman, with a malicious and angry mind, were to seize the food, drink, and clothing of immeasurable śrāvakas and pratyekabuddhas. If another person, with a malicious and angry mind, were to seize from a bodhisattva who has faith in and delights in the Mahayana even a small amount of food, drink, or clothing, or were to cause that bodhisattva to go without food for a single day, that person’s offense would be immeasurably and incalculably graver than the former offense.

Why is this? Because throughout countless kalpas, all śrāvakas and pratyekabuddhas of the three times cultivate generosity, moral discipline, patience, diligence, meditative concentration, and wisdom for their own sake, in order to eliminate their own afflictions. A bodhisattva is not like this: even when giving away the smallest fraction of anything while still born as an animal, it is all done so that the Three Jewels will not be interrupted.

O Mañjuśrī! Suppose a person, with a malicious and angry mind, were to destroy the moral discipline, meditative concentration, wisdom, liberation, and knowledge and vision of liberation of immeasurable, boundless, and innumerable pratyekabuddhas. Suppose another person, with a malicious and angry mind, were to impair a single aspect of the moral discipline or training of one bodhisattva who has faith in and delights in the Mahayana, thereby preventing its fulfillment.

That person’s offense would be immeasurably and incalculably graver than the former offense. Why is this? Because throughout countless kalpas, all the moral discipline, meditative concentration, wisdom, liberation, and knowledge and vision of liberation possessed by all śrāvakas and pratyekabuddhas of the three times are cultivated for their own sake, so that they may eliminate their own afflictions.

A bodhisattva is not like this: even if bodhisattvas cultivate moral discipline, meditative concentration, wisdom, liberation, and knowledge and vision of liberation for only a single day, they do so in order to eliminate the afflictions of sentient beings.

O Mañjuśrī! Suppose a person, with a malicious and angry mind, were to bind all the sentient beings throughout the ten directions and place them in prison. If another person, with a malicious and angry mind, were unwilling even to look upon a bodhisattva and turned their back and departed, that person’s offense would be immeasurably and incalculably graver than the former offense.

O Mañjuśrī! Suppose all sentient beings throughout the ten directions had their eyes gouged out, and another person, giving rise to great loving-kindness toward those sentient beings, restored their eyes. Compared with the merit thus attained, if another person, with a pure mind, were to go and behold a Mahayana bodhisattva, the latter merit would surpass the former merit by an immeasurable and incalculable amount.

O Mañjuśrī! Suppose a person were able to release all prisoners throughout the ten directions and enable them to enjoy the bliss of a wheel-turning sage-king or of Śakra, Lord of the Devas. If another person, with a pure mind, were to behold and praise a Mahayana bodhisattva, that person’s merit would surpass the former merit by an immeasurable and incalculable amount.

O Mañjuśrī! Suppose a person were able to cause all sentient beings throughout the ten directions to attain the fruit of a pratyekabuddha. Compared with all the merit thus possessed, if another person were to instruct a single bodhisattva who has faith in and delights in the Mahayana, enabling a root of virtue previously planted in the presence of a Buddha to increase, the latter merit would surpass the former merit by an immeasurable and incalculable amount.

O Mañjuśrī! Suppose a bodhisattva with profound faith in the Mahayana were to cause all sentient beings in the worlds of the ten directions to abide in the mind of bodhi. Compared with the merit thus attained, if another person were to instruct someone else in the Mahayana Dharma, even by teaching only a single verse, the latter merit would surpass the former merit by an immeasurable and incalculable amount.

O Mañjuśrī! Suppose a person were to cast as many beings who had attained the fruit of a pratyekabuddha as there are dust motes in the worlds of the ten directions into the realms of hell beings, hungry ghosts, and animals. If another person were to create an obstacle for one who had newly given rise to the mind of bodhi, that person’s offense would be immeasurably and incalculably graver than the former offense.

O Mañjuśrī! Suppose a person were to create obstacles for all sentient beings in the worlds of the ten directions who had given rise to the mind of bodhi. If another person were to create an obstacle for a single bodhisattva with profound faith in the Mahayana who had given rise to the mind of bodhi, that person’s offense would be immeasurably and incalculably graver than the former offense.

O Mañjuśrī! Suppose all sentient beings throughout the ten directions had fallen into the realms of hell beings, hungry ghosts, animals, and King Yama. Suppose another person rescued them from those realms and then instructed them to abide in the mind of bodhi.

Compared with the merit thus gained, if there is another person who causes a single sentient being to give rise to profound faith and understanding in the Mahayana, that person's merit surpasses the former merit immeasurably and incalculably. O Manjushri! Suppose a person were to harbor contempt and arrogance toward as many pratyekabuddhas as would fill the worlds of the ten directions.

If another person were to harbor contempt and arrogance toward a bodhisattva who has only just first aroused the aspiration for enlightenment, that person's offense would be immeasurably and incalculably graver than the former offense. O Manjushri! Suppose a person were to cut off the benefits of as many beings who have attained the fruit of pratyekabuddhahood as there are motes of dust in the worlds of the ten directions, and spread malicious reports about them throughout the ten directions.

If another person were to cut off the offerings received by a bodhisattva who has profound faith in the Mahayana and spread malicious reports about that bodhisattva, that person's offense would be immeasurably and boundlessly graver than the former offense. O Manjushri! If a good man or good woman, for the sake of seeking the true Dharma, gives even so little as a single vessel of water to a bodhisattva who has profound faith in the Mahayana, then through this meritorious karma that person will receive immeasurable, supremely wondrous rewards equal to those of a Wheel-Turning Sage King.

How much more so if one gives offerings to a great bodhisattva who receives, upholds, reads, and recites this teaching and gives rise to profound faith and understanding!

At that time, when the Blessed One had spoken this sutra, the youth Manjushri, the great bodhisattvas, the assemblies of shravakas, devas, nagas, gandharvas, asuras, garudas, humans, nonhumans, and others were all filled with great joy, faithfully received it, and practiced it as taught.

THE SUTRA OF THE DEFINITE AND INDEFINITE SEALS OF MEDITATIVE ABSORPTION

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