佛說首楞嚴三昧經

At that time, Venerable Sariputra addressed the Buddha:

“World-Honored One! Never before has there been such a thing! Today the World-Honored One has taught the Surangama Samadhi, yet the evil Mara has not come to cause disruption.”

The Buddha said to Sariputra:

“Do you wish to see the evil Mara’s affliction?”

At that moment, the Buddha emitted light from the white tuft between his brows, one of the marks of a great person. Everyone in the assembly saw the evil Mara bound in five places, unable to free himself.

The Buddha said to Sariputra:

“Do you see the evil Mara bound in five places?”

“Yes, I see him. But by whom has this evil Mara been bound?”

“It is through the majestic spiritual power of this Surangama Samadhi. Wherever the Surangama Samadhi is taught in a Buddha-land, any maras there who seek with malicious intent to create obstacles will, through the majestic spiritual power of the Surangama Samadhi and the Buddhas, all see their own bodies bound in five places. Sariputra! Wherever the Surangama Samadhi is taught, whether while I am still present or after I have entered nirvana, any maras, subjects of Mara, or other persons there who harbor malicious intent will, through the majestic spiritual power of the Surangama Samadhi, all be bound in five places.”

At that time, the devas, nagas, yakshas, gandharvas, and others in the assembly addressed the Buddha:

“World-Honored One! We have no doubts concerning this samadhi and are not obstructed by it. We do not wish our bodies to be bound in five places.

“World-Honored One! Out of reverence for this samadhi, we shall all go and protect those who teach this Dharma, regarding this samadhi as we regard the World-Honored One.”

The Buddha said to the devas, nagas, and spirits:

“For this reason, you will be liberated from the twelve bonds of views. What are the twelve? The bond of the view of a self, the bond of the view of a sentient being, the bond of the view of a life span, the bond of the view of a person, the bond of the view of annihilation, the bond of the view of permanence, the bond of the view that ‘I am the doer,’ the bond of the view that things belong to a self, the bond of the view of existence, the bond of the view of nonexistence, the bond of the view of this and that, and the bond of views concerning all dharmas.

These are the twelve bonds of views. You should know that if sentient beings give rise to anger within the Buddha-Dharma and seek to destroy it, it is because they abide in these twelve bonds of views. Those who understand through faith, accord with it, and do not oppose it will be liberated from these twelve bonds of views.”

At that time, Venerable Sariputra addressed the Buddha:

“World-Honored One! Has the evil Mara today been able to hear the name of this Surangama Samadhi being taught?”

“He has also heard it, but because he is bound, he cannot come here.”

“Why does the Tathagata not use his spiritual power to prevent Mara from hearing the name of the Surangama Samadhi being taught?”

“Enough! Do not speak in this way. Even if great fires filled worlds as numerous as the sands of the Ganges, one should pass through them in order to hear this Surangama Samadhi taught. Why is this? If a person merely hears the Surangama Samadhi being taught, I say that this person gains exceedingly great benefit, surpassing that of attaining the four dhyanas and being born in the four Brahma realms.

“Sariputra! If the evil Mara today is able to hear the name of the Surangama Samadhi being taught, through this cause and condition he will transcend all the deeds of Mara. If, while bound, he is able to hear this samadhi, he will also be liberated from these twelve bonds of views. Therefore, Sariputra, even evil persons holding wrong views who have entered Mara’s net should hear this Surangama Samadhi, how much more so those whose minds are pure and joyful and who wish to hear it.”

At that time, a bodhisattva in the assembly named Undefiled Conduct in Mara’s Realm addressed the Buddha:

“World-Honored One, may it be so! I shall now manifest within Mara’s realm and, through sovereign spiritual power, enable Mara to abide in the Surangama Samadhi.”

The Buddha said:

“Do as you wish.”

Thereupon, the bodhisattva Undefiled Conduct in Mara’s Realm suddenly vanished from the assembly and appeared in Mara’s palace. He said to the evil Mara:

“Have you not heard the Buddha teach the Surangama Samadhi? Immeasurable sentient beings have aroused the aspiration for unsurpassed, complete, perfect enlightenment and departed from your realm, and they will also deliver others from your realm.”

Mara replied:

“I have heard the Buddha teach the name of the Surangama Samadhi, but because I am bound in five places, I cannot go there. The five places are my two hands, two feet, and head.”

“Who has bound you?”

“As soon as I gave rise to the thought of going there to disturb those who hear and accept the Surangama Samadhi, I was immediately bound in five places. I then reconsidered: ‘The Buddhas and bodhisattvas possess great majestic virtue and are difficult to disturb. If I go there, I may only bring defeat upon myself. It would be better to remain here in my own palace.’ Once I had thought in this way, I was immediately freed from the bonds in those five places.”

“So it is. Because ordinary beings conceive distorted discriminations and cling to characteristics, they are bound. Because they stir thoughts and engage in conceptual proliferation, they are bound. Because they see, hear, perceive, and know, they are bound. Yet herein there is truly neither bondage nor liberation. Why is this? Dharmas are not bound, for they are fundamentally liberated; dharmas are not liberated, for they have fundamentally never been bound. The characteristic of perpetual liberation is free from ignorance. The Tathagata teaches the Dharma through this Dharma gateway. If sentient beings come to understand this meaning, seek liberation, and apply their minds with diligence and vigor, they will be freed from all bonds.”

At that time, among Mara’s host were seven hundred celestial maidens who scattered heavenly fragrant flowers, powdered incense, fragrant ointments, and various jeweled necklaces over the bodhisattva Undefiled Conduct in Mara’s Realm, saying, “When shall we be liberated from Mara’s realm?”

The bodhisattva replied:

“If you are able not to destroy Mara’s bonds, you will attain liberation. What is meant by not destroying Mara’s bonds? They are the sixty-two views. If one does not destroy these views, then one attains liberation while remaining right within Mara’s bonds.”

The celestial maidens asked further:

“What is meant by attaining liberation without destroying the views?”

“The views originally come from nowhere and go nowhere. If one knows that the views have no characteristic of coming or going, one attains liberation while remaining right within Mara’s bonds. The views neither exist nor do not exist. If one does not discriminate between existence and nonexistence, one attains liberation while remaining right within Mara’s bonds. If there is nothing seen, that is right view. Such right view is neither right nor wrong. If a dharma is neither right nor wrong, neither acting nor receiving, one attains liberation while remaining right within Mara’s bonds. These views are neither within nor without, nor are they in between. If one also does not conceive or imagine such views, one attains liberation while remaining right within Mara’s bonds.”

Upon hearing this Dharma, the seven hundred celestial maidens immediately attained the acquiescence of concordance and said:

“We too shall practice undefiled conduct within Mara’s realm and deliver all those bound by Mara.”

At that time, the bodhisattva Undefiled Conduct in Mara’s Realm said to the evil Mara:

“Your retinue has aroused the aspiration for unsurpassed, complete, perfect enlightenment. What will you do?”

The evil Mara replied:

“I am bound in five places and do not know what to do.”

“If you arouse the aspiration for unsurpassed, complete, perfect enlightenment, you will be freed from these bonds.”

At that time, the celestial maidens, feeling compassion for the evil Mara, all said:

“You should arouse the aspiration for unsurpassed, complete, perfect enlightenment. Do not conceive fear in a place of peace and security, and do not conceive bondage in a place of liberation.”

Thereupon, the evil Mara gave rise to a deceitful thought and said:

“If all of you abandon the bodhi mind, I will arouse the aspiration.”

The celestial maidens then employed skillful means and said to Mara:

– We have all relinquished this state of mind. You should now arouse the aspiration for unsurpassed, perfect enlightenment! If one bodhisattva arouses the aspiration for bodhi, then all bodhisattvas share this same aspiration. Why is this? Because their minds are no different, and toward all sentient beings their minds are equally impartial.

At that time, Mara said to the bodhisattva Undefiled Conduct in Mara’s Realm:

– I shall now arouse the aspiration for unsurpassed, perfect enlightenment. By this root of goodness, may I be freed from these bonds.

As soon as he had spoken these words, Mara saw that his body had been freed from its bonds.

Then the bodhisattva Undefiled Conduct in Mara’s Realm, through the power of his wondrously pure spiritual abilities, emitted a great radiance and manifested a wondrously pure body that illuminated Mara’s palace. Mara saw that his own body possessed no majestic radiance and resembled a heap of ink.

At that time, among Mara’s host were two hundred celestial maidens overcome by sensual desire. Seeing the bodhisattva’s handsome physical form, they became enamored and all said:

– If this man will engage in sexual relations with us, we will all obey his instructions.

The bodhisattva knew that these celestial maidens, because of their past affinities, were ready to be liberated. He therefore transformed himself into two hundred celestial youths, each handsome in form and adorned exactly like his original body. He also conjured two hundred jeweled pavilions more beautiful than Mara’s palace. Each of these celestial maidens saw herself within a jeweled pavilion, and each believed that she was sporting with the bodhisattva. When their desires had been fulfilled and their sensual passion had ceased, they all developed profound love and reverence for the bodhisattva. The bodhisattva then taught them the Dharma according to what was suitable for their liberation, and they all aroused the aspiration for unsurpassed, perfect enlightenment.

The bodhisattva Undefiled Conduct in Mara’s Realm then said to Mara:

– You should go to the Buddha.

Mara thought, “Now that I have been released, I should go to the Buddha and disrupt his teaching of the Dharma.”

Then Mara, surrounded by his retinue, went to the Buddha and said:

– World-Honored One! Please do not teach this Surangama Samadhi any longer. Why? Because when this samadhi is taught, my body is immediately bound in five places. I beseech the Tathagata to speak of something else.

The bodhisattva Firm Resolve then said to Mara:

– Who released you from your bonds?

Mara replied:

– The bodhisattva Undefiled Conduct in Mara’s Realm released me.

– What did you promise in order to be released?

– I promised to arouse the aspiration for unsurpassed, perfect enlightenment.

The Buddha then said to the bodhisattva Firm Resolve:

– This Mara aroused the aspiration for bodhi because he wished to be released from his bonds; therefore, his intention was not pure. So too, Firm Resolve, five hundred years after my nirvana, many bhiksus will arouse the aspiration for bodhi for the sake of gain and offerings, and their intentions will not be pure.

Firm Resolve, behold the majestic power of the Buddhadharma and the might of the Surangama Samadhi. These bhiksus, bhiksunis, upasakas, and upasikas, with minds that are contemptuous and frivolous, greedy for gain and offerings, and swayed by others, will hear this samadhi and arouse the aspiration for bodhi. I know that even such an aspiration will become a cause and condition for unsurpassed, perfect enlightenment. How much more so for those who hear this Surangama Samadhi and, with pure minds, arouse the aspiration for unsurpassed, perfect enlightenment! You should know that such persons have already become assured within the Buddhadharma.

The bodhisattva Firm Resolve said to the Buddha:

– World-Honored One! Although this Mara heard the teaching of the Surangama Samadhi and aroused the aspiration for bodhi merely because he wished to be released from his bonds, will he nevertheless fulfill the causes and conditions of the Buddhadharma?

The Buddha said:

– It is just as you say. Because of the causes and conditions of the merit of this samadhi and the causes and conditions of arousing the aspiration for bodhi, in future lives Mara will relinquish all demonic deeds, demonic conduct, the deceitful mind of Mara, and the harmful afflictions caused by Mara. From this time onward, he will gradually attain the power of the Surangama Samadhi and accomplish the Buddha path.

The bodhisattva Firm Resolve said to Mara:

– Today the Tathagata has bestowed a prediction upon you.

Mara said:

– Good man! I did not arouse the aspiration for unsurpassed, perfect enlightenment with a pure mind, so why has the Tathagata bestowed a prediction upon me? As the Buddha has said, “From the mind arises karma, and from karma arises its result.” I myself had no intention of seeking the path of bodhi, so why has the Tathagata bestowed a prediction upon me?

At that time, wishing to dispel the doubts of the assembly, the Buddha said to Firm Resolve:

– There are four kinds of bodhisattvas who receive predictions: those who receive predictions before arousing the aspiration; those who receive predictions immediately upon arousing the aspiration; those who receive predictions in secret; and those who receive predictions when the patience of the non-arising of dharmas becomes directly manifest. Only the Tathagata knows these matters; no sravaka or pratyekabuddha can know them.

Firm Resolve, what does it mean to receive a prediction before arousing the aspiration? There may be sentient beings transmigrating through the five destinies—whether in the hells, among animals, among hungry ghosts, in the heavens, or among humans—whose faculties are keen and who delight in the Great Dharma, the Mahayana. The Buddha knows that after so many hundreds of thousands of myriads of kotis of asamkhya kalpas, such persons will arouse the aspiration for unsurpassed, perfect enlightenment.

Then, throughout so many hundreds of thousands of myriads of kotis of asamkhya kalpas, they will practice the bodhisattva path, make offerings to so many hundreds of thousands of myriads of kotis of nayutas of Buddhas, and teach and transform so many hundreds of thousands of myriads of kotis of immeasurable sentient beings, causing them to abide in bodhi. After another so many hundreds of thousands of myriads of kotis of asamkhya kalpas, they will attain unsurpassed, perfect enlightenment.

Their epithets will be such, their lands will be such, the number of their sravaka assemblies and the length of their lifespans will be such, and after their nirvana, their Dharma will remain for such a number of years.

The Buddha said to Firm Resolve:

– The Tathagata knows all these matters and even more besides. This is called receiving a prediction before arousing the aspiration.

At that time, the elder Mahakasyapa approached the Buddha and said:

– From this time onward, we should regard all sentient beings as we regard the World-Honored One. Why? Because we do not possess such wisdom. We cannot know which sentient beings have the faculties of a bodhisattva and which do not. World-Honored One! Because we do not know such matters, if we should give rise to contempt or arrogance toward sentient beings, we would surely harm ourselves.

The Buddha said:

– Excellent! Excellent, Kasyapa! These words are exceedingly well spoken. For this reason, I have said in the sutras that no one should judge the faculties and dispositions of sentient beings. Why? Because if one judges their faculties and dispositions incorrectly, one will surely harm oneself. Only the Tathagata can correctly discern the faculties and dispositions of sentient beings. For this reason, sravakas and bodhisattvas should regard sentient beings as Buddhas.

Receiving a prediction immediately upon arousing the aspiration means that there may be persons who long ago planted roots of virtue and cultivated wholesome conduct, whose minds are diligent and vigorous, whose faculties are keen, who delight in the Great Dharma, who possess great compassion, and who seek the path of liberation universally for the sake of all sentient beings. As soon as such persons arouse the aspiration, they abide on the stage of non-retrogression, enter the rank of bodhisattvas, join the number of those who are assured, and transcend the eight difficulties.

The moment such persons arouse the aspiration, the Buddhas immediately bestow upon them predictions of unsurpassed, perfect enlightenment, declaring that their epithets will be such, their lands will be such, and their lifespans will be such. The Tathagata knows the minds of such persons and therefore bestows predictions upon them. This is called receiving a prediction immediately upon arousing the aspiration.

Secret prediction is when a bodhisattva who has not yet received a prediction nevertheless constantly strives diligently, seeking unsurpassed perfect enlightenment; delights in giving and in giving everything; firmly embraces the Dharma; upholds the precepts without abandoning them; adorns himself with the practices of the Dharma; possesses great powers of patience; maintains an impartial mind toward sentient beings; diligently seeks wholesome dharmas; and is never indolent in body or mind, as though extinguishing a fire upon his head.

Practicing peaceful mindfulness, he attains the four dhyanas and delights in seeking wisdom and practicing the bodhi of a Buddha. For a long and distant period, he cultivates the six paramitas and displays the marks of one who will attain Buddhahood. At that time, other bodhisattvas and devas, nagas, yakshas, gandharvas, and others all think: “Such diligent striving by this bodhisattva is truly rare.

When will he attain unsurpassed perfect enlightenment? What will his name be? What will his land be called?

How numerous will his assembly of shravakas be?” To dispel the doubts of sentient beings, the Buddha bestows a prediction so that the entire assembly may hear and know it, yet this bodhisattva alone does not hear it. Through the Buddha’s spiritual power, everyone else learns that this bodhisattva will become a Buddha with such-and-such a name, in such-and-such a land, and with an assembly of shravakas of such-and-such a size.

At that time, all their doubts are resolved, and they regard this bodhisattva as a World-Honored One. Yet the bodhisattva himself is unable to know whether or not he has received a prediction. This is a bodhisattva who receives a secret prediction.

A prediction bestowed in one’s presence is when a bodhisattva has long cultivated roots of goodness that are evident to everyone, constantly practices pure conduct, contemplates non-self and emptiness, and has attained patience regarding the non-arising of all dharmas. Knowing that this person’s merit and wisdom are both complete, the Buddha bestows a prediction upon him in the presence of the great assembly of devas, humans, maras, Brahmas, shramanas, and brahmins, saying: “Good man!

After so many hundreds of thousands of myriads of kotis of kalpas, you will attain Buddhahood. Your name will be such-and-such, your land will be such-and-such, your assembly of shravakas will be of such-and-such a size, and your lifespan will be of such-and-such a length.” At that time, innumerable people follow this person’s example and arouse the aspiration for unsurpassed perfect enlightenment. After this person has received the prediction before the Buddha, his body rises into the air to the height of seven tala trees.

Sthiramati! This is the fourth kind, the prediction bestowed in one’s presence.

The Bodhisattva Sthiramati then addressed the Buddha:

– Are there any bodhisattvas in this assembly now who have received predictions in these four ways?

The Buddha replied:

– There are.

– World-Honored One! Who are they?

– This Bodhisattva Lion’s Roar King, who delights in living as a householder, is one who received a prediction before arousing the aspiration. Innumerable bodhisattvas in worlds of other directions have likewise received predictions before arousing the aspiration.

There are also the Bodhisattva Tranquil Cessation, the Bodhisattva Great Virtue, Prince of the Dharma, the Bodhisattva Manjushri, Prince of the Dharma, and immeasurable other bodhisattvas such as these who received predictions as soon as they aroused the aspiration and who all abide on the stage of non-retrogression.

Also present here are the Bodhisattva Wisdom and Courage, the Bodhisattva Beneficial Intention, and immeasurable other bodhisattvas such as these who have secretly received predictions.

Sthiramati! Maitreya, I, and one thousand bodhisattvas of the Auspicious Kalpa have all attained patience regarding the non-arising of dharmas and received predictions in our presence.

The Bodhisattva Sthiramati addressed the Buddha:

– How rare, World-Honored One! The deeds of bodhisattvas are inconceivable, and their predictions are also inconceivable. Even all the shravakas and pratyekabuddhas are unable to know them, much less other sentient beings.

The Buddha said:

– Sthiramati! The practices undertaken by bodhisattvas, the diligence they arouse, and their spiritual majesty and powers are inconceivable.

At that time, the Bodhisattva Undefiled Conduct in Mara’s Realm taught and transformed the celestial maidens, causing them all to arouse the aspiration for unsurpassed perfect enlightenment. They scattered celestial flowers over the Buddha and addressed him, saying:

– World-Honored One! We do not wish to receive secret predictions. We vow to attain patience regarding the non-arising of dharmas and to receive predictions in our presence. We beseech the World-Honored One to bestow upon us today predictions of unsurpassed perfect enlightenment.

The Buddha then smiled, and from his mouth emitted light of exquisite colors that illuminated the worlds before returning and entering the crown of his head.

Venerable Ananda addressed the Buddha:

– World-Honored One! What is the cause and condition for your smile?

The Buddha told Ananda:

– Do you now see these two hundred celestial maidens joining their palms and reverently paying homage to the Tathagata?

– World-Honored One! I see them.

– Ananda! In the past, these celestial maidens planted deep roots of goodness in the presence of five hundred Buddhas. From now onward, they will continue to make offerings to innumerable Buddhas. After seven hundred asamkhyeya kalpas, they will all attain Buddhahood with the name Pure King. Ananda! After the end of their present lives, these celestial maidens will be freed from female bodies and will all be born in the Tushita Heaven, where they will make offerings to and serve the Bodhisattva Maitreya.

When the evil Mara heard that the celestial maidens had received their predictions, he addressed the Buddha:

– World-Honored One! I now have no control over my own retinue because they have heard this Shurangama Samadhi, much less over any others who hear it. Whoever hears the Shurangama Samadhi becomes certain to abide within the Buddhadharma.

The celestial maidens, their minds fearless, then said to the evil Mara:

– Do not grieve. We shall not leave your realm. Why? Because the suchness of Mara’s realm is itself the suchness of the Buddha realm. The suchness of Mara’s realm and the suchness of the Buddha realm are neither two nor different. We do not depart from this suchness. The characteristic of Mara’s realm is itself the characteristic of the Buddha realm; the dharmas of Mara’s realm and the dharmas of the Buddha realm are neither two nor different. With regard to this Dharma, we neither depart from nor transcend Mara’s realm. Nor is there any determinate dharma of Mara’s realm that can be indicated. Likewise, there is no determinate dharma of the Buddha realm that can be indicated. Mara’s realm and the Buddha realm are neither two nor different. With regard to this characteristic of dharmas, we neither depart from nor transcend it. Therefore, one should know that no dharma is determinate. Because nothing is determinate, there is neither a retinue nor anyone who is not a retainer.

At that time, the evil Mara, sorrowful and distressed, wished to return to his heaven. The Bodhisattva Undefiled Conduct in Mara’s Realm said to him:

– Where do you wish to go?

Mara replied:

– I now wish to return to my palace.

The bodhisattva said:

– Without leaving this assembly, you are already in your palace.

The evil Mara then saw himself within his own palace.

The bodhisattva asked:

– What do you see?

The evil Mara replied:

– I see myself within my own palace, together with the gardens, groves, and beautiful ponds that belong to me.

– You should now offer them to the Tathagata.

– Yes, I shall!

As soon as the evil Mara had spoken these words, he saw the Tathagata, the shravakas, the bodhisattvas, and the entire great assembly all present there, expounding the Shurangama Samadhi.

Venerable Ananda then addressed the Buddha:

– World-Honored One! One donor offers alms, and after the Buddha has eaten, the Buddha expounds the Shurangama Samadhi. Another donor offers alms, and after the Buddha has eaten, the Buddha attains Buddhahood. Which of these two donors gains the greater merit?

The Buddha said:

– Ananda! After receiving an offering of food, the Buddha attains unsurpassed perfect enlightenment; after receiving an offering of food, he turns the Dharma wheel; and after receiving an offering of food, he expounds the Shurangama Samadhi. The merit gained by giving these three meals is without distinction. Ananda! The place where I attained unsurpassed perfect enlightenment should be known as the Vajra Seat. All Buddhas of the past, future, and present attain the Buddha path there. Likewise, whatever dwelling place in which the Shurangama Samadhi is expounded is no different from that place. The same is true of any place where someone reads, recites, or copies this samadhi.

Ananda! Suppose one gives food to the Buddha, after which he begins to turn the Dharma wheel. Suppose also that a Dharma teacher is given food, after which he reads, recites, and expounds this Shurangama Samadhi. The merit of these two kinds of giving is equal and without distinction.

Furthermore, Ananda, while the Buddha dwells in a monastery, he employs eighteen kinds of miraculous transformations to liberate sentient beings. There may also be someone in that monastery who reads, recites, expounds, and teaches the Surangama Samadhi. The merit gained by offering food to the Buddha and to this person is no different.

At that time, the Venerable Ananda said to Mara:

– You have gained great benefit by offering your palace as a dwelling place for the Buddha.

Mara said:

– This came about through the beneficent power of the bodhisattva Undefiled Conduct in the Realm of Mara.

The bodhisattva Firm Resolve addressed the Buddha:

– Is it because the bodhisattva Undefiled Conduct in the Realm of Mara abides in the Surangama Samadhi that he has attained such sovereign spiritual power?

The Buddha replied:

– Firm Resolve, it is just as you say. Because this bodhisattva now abides in this samadhi, he can freely employ spiritual power according to his wishes and manifest every kind of conduct, including the conduct of Mara, yet remain undefiled by Mara's conduct. He may appear to sport with celestial maidens, yet in truth he does not engage in the evil act of sexual desire. This good man, abiding in the Surangama Samadhi, manifests entering Mara's palace while his body never departs from the Buddha's assembly. He manifests roaming and sporting within the realm of Mara while teaching and transforming sentient beings through the Buddha-Dharma.

The bodhisattva Firm Resolve addressed the Buddha:

– Blessed One, while abiding in this Surangama Samadhi, how many sovereign spiritual powers can the Tathagata manifest? Excellent, Blessed One! Please expound at least a small part of them.

The Buddha said:

– Firm Resolve, I now abide in this Surangama Samadhi within this three-thousand-great-thousand world-system. It contains one hundred kotis of four-continent worlds, one hundred kotis of suns and moons, one hundred kotis of abodes of the Four Heavenly Kings, one hundred kotis each of the Trayastrimsa heavens and Yama heavens, one hundred kotis of Tusita heavens, one hundred kotis of Nirmanarati heavens, one hundred kotis of Paranirmitavasavartin heavens, and so on up to one hundred kotis of Akanistha heavens, one hundred kotis of Mount Sumerus, and one hundred kotis of great oceans. This is called a three-thousand-great-thousand world-system.

Firm Resolve, while abiding in the Surangama Samadhi within this three-thousand-great-thousand world-system, I may manifest in Jambudvipa the practice of the paramita of giving; or manifest in Jambudvipa the practice of the paramita of moral discipline; or manifest in Jambudvipa the practice of the paramita of patience; or manifest in Jambudvipa the practice of the paramita of diligence; or manifest in Jambudvipa the practice of the paramita of meditation; or manifest in Jambudvipa the practice of the prajnaparamita.

I may manifest in Jambudvipa as an immortal sage possessing the five supernatural powers, or manifest in Jambudvipa as a householder. In a four-continent world, I may manifest as a wheel-turning sage-king, as Sakra Devendra, as a Brahma king, as one of the Four Heavenly Kings, as a king of the Yama heaven, as a king of the Tusita heaven, as a king of the Nirmanarati heaven, or as a king of the Paranirmitavasavartin heaven.

I may manifest as an elder, a lay devotee, a minor king, or a great king; as a ksatriya, a brahmin, or a bodhisattva. In a four-continent world, I may manifest as preparing to descend from Tusita and be born in the world; as entering the womb; as dwelling within the womb; as about to be born; or as having been born, taking seven steps, raising my hand, and proclaiming: “Above the heavens and beneath the heavens, I alone am the Honored One.” I may manifest dwelling in the palace among palace women; renouncing the household life; practicing austerities; spreading grass to make a seat; sitting at the seat of enlightenment; subduing Mara; attaining Buddhahood; gazing upon the tree; or receiving the request of Sakra and Brahma to turn the Dharma wheel.

I may manifest relinquishing my lifespan; entering nirvana; the cremation of my body; relics of my entire body; scattered bodily relics; the Dharma as about to disappear; or the Dharma as having already disappeared. I may manifest an immeasurable lifespan or a brief lifespan. I may manifest a land in which even the names of the evil destinies do not exist, or one in which the evil destinies exist.

I may manifest Jambudvipa as pure and magnificently adorned like the palaces of the devas, or manifest it as vile and corrupt. I may manifest it as superior, middling, or inferior. Firm Resolve, all these are sovereign spiritual powers of the Surangama Samadhi.

A bodhisattva may manifest entering nirvana without ultimately becoming extinct, and throughout a three-thousand-great-thousand world-system may manifest such sovereign spiritual powers and such deeds of adornment. Firm Resolve, behold how the Tathagata turns the Dharma wheel in this four-continent world, while in another Jambudvipa he has not yet attained Buddhahood, and in yet another Jambudvipa he manifests entering final nirvana.

This is called the Dharma gateway entered through the Surangama Samadhi.

At that time, the devas, nagas, yaksas, gandharvas, and others, together with the bodhisattvas and great disciples in the assembly, all thought: “Does Buddha Sakyamuni possess such spiritual power only within this three-thousand-great-thousand world-system, or does he also possess such spiritual power in other worlds?”

Then Manjusri, Prince of the Dharma, knew the thoughts of the assembly. Wishing to dispel this doubt, he addressed the Buddha:

– Blessed One, while traveling through the Buddha lands above this world, after passing through lands as numerous as the sands of sixty Ganges Rivers, I reached a Buddha-world named Light of a Single Lamp. There, a Buddha was teaching the Dharma to beings. I went before him, bowed with my head at his feet, and asked: “What is the Blessed One's name? By what name should we honor and uphold this Buddha?” That Buddha replied: “Go and ask Buddha Sakyamuni; he will answer you.”

Blessed One, even if one spoke throughout an entire kalpa, one could not exhaustively describe the meritorious adornments of that Buddha land. It surpasses this land. In that land, even the terms sravaka and pratyekabuddha do not exist. There is only a Sangha of bodhisattvas who constantly teach the irreversible Dharma wheel. I beseech the Blessed One to tell us the name of the Buddha who is now teaching the Dharma in the land called Light of a Single Lamp.

At that time, the Buddha told Manjusri, Prince of the Dharma:

– Listen attentively, all of you, and do not become frightened or give rise to doubt or regret. Why is this? Because the spiritual power of the Buddhas is inconceivable, and the power of the Surangama Samadhi is likewise inconceivable.

Manjusri, the Buddha teaching the Dharma in that land called Light of a Single Lamp bears the name King of Light Who Sovereignly Manifests All Merits.

That Buddha, King of Light Who Sovereignly Manifests All Merits, in the land called Light of a Single Lamp, is my own body manifesting the spiritual power of a Buddha in that land. There I teach the irreversible Dharma wheel. It is a pure land that I cultivated in a former life.

Manjusri, you should now know that throughout immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of lands, I possess spiritual power that no sravaka or pratyekabuddha can know. Manjusri, all this is the power of the Surangama Samadhi. A bodhisattva constantly manifests spiritual transformations throughout immeasurable worlds while remaining unmoved within this samadhi. Manjusri, it is like the sun and moon, which do not move from their palaces at the outset, yet appear over every city, town, and village. In the same way, a bodhisattva abiding in the Surangama Samadhi remains unmoved from the very beginning, yet can manifest bodies throughout immeasurable worlds and teach the Dharma according to the inclinations of all beings.

At that time, the assembly experienced what they had never experienced before. All were filled with exceeding joy and delight and reverently joined their palms. The devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others scattered pearl flowers, beautiful multicolored flowers, powdered incense, and fragrant ointments over the Buddha. They played all kinds of celestial music as offerings to the Tathagata and his disciples. Each also removed an upper garment and offered it to the Buddha and the bodhisattvas. They scattered before the Buddha wondrous and beautiful flowers as large as Mount Sumeru, together with assorted fragrances, powdered incense, fragrant ointments, jeweled necklaces, and ornaments, and they all said:

– Yes, World-Honored One! If someone declares that wherever the Surangama Samadhi is taught, that ground is vajra; and if someone, having heard the Surangama Samadhi, believes and accepts it, reads and recites it, expounds it to others, and is neither alarmed nor afraid, one should know that this person is also vajra-like, has perfected the patience of indestructibility, abides deeply in faith, is protected and kept in mind by the Buddhas, has planted deep roots of goodness, has gained great benefit, subdues the enmity of Mara, cuts off the evil destinies, and is guarded by spiritual benefactors.

World-Honored One! As I understand the meaning of the Buddha's teaching, if any being, upon hearing this Surangama Samadhi, is able to believe and accept it, read and recite it, understand its meaning, expound it to others, and practice in accordance with what has been taught, one should know that this person has attained steadfast abiding in the Buddha-Dharma and will certainly never regress.

The Buddha said:

– So it is, so it is! It is exactly as you have said. Those who have not planted deep roots of goodness cannot believe and accept the Surangama Samadhi when they hear it. Few beings who hear the Surangama Samadhi are able to believe and accept it; most beings are unable to do so. Good man! Those who possess four qualities are able to believe and accept this Surangama Samadhi when they hear it. What are the four? First, in the presence of Buddhas of the past, they have already heard this samadhi. Second, because they are protected and kept in mind by spiritual benefactors, they deeply cherish the Buddha-Dharma. Third, because their roots of goodness are deep and abundant, they delight in the Great Dharma. Fourth, they have personally realized the profound Dharma of the Mahayana. Those who possess these four qualities are certainly able to believe and accept this samadhi.

Good man! There are also arhats whose aspirations have been fulfilled, those endowed with right view, those who follow through faith, and those who follow through insight. Because these people trust and accord with the words of the Tathagata, they believe in this samadhi, though they do not personally realize it. Why is this? Because all sravakas and pratyekabuddhas are unable to comprehend this samadhi, much less other beings.

At that time, the elder Mahakasyapa addressed the Buddha:

– World-Honored One! Suppose that a person blind from birth gains eyes in a dream and sees various colors. His mind is filled with joy, and in the dream he lives and converses together with those who can see. When he awakens, he can no longer see forms. We are also like this. Before hearing the Surangama Samadhi, our hearts were joyful, and we believed that we had attained the divine eye and could dwell together with the bodhisattvas and discuss principles and meanings with them.

World-Honored One! Now that I have heard this samadhi from the Buddha, I realize that I knew nothing of these matters. Like people blind from birth, we cannot know the Dharma practiced by the Buddhas and bodhisattvas. From this day onward, regarding the profound and wondrous Dharma of the Buddha, we shall regard ourselves as blind from birth, devoid of wisdom, neither knowing nor seeing the deeds of the World-Honored One. From this day onward, we know that the bodhisattvas have truly attained the divine eye and possess such profound wisdom.

World-Honored One! If one does not possess the mind of sarvajna, how could one dare claim, “I am wise; I am a field of merit”?

The Buddha said:

– So it is, so it is. Kasyapa! It is exactly as you have said. The profound wisdom attained by bodhisattvas cannot be equaled by sravakas or pratyekabuddhas.

When Mahakasyapa spoke these words, eight thousand beings all aroused the aspiration for unsurpassed, perfect enlightenment.

At that time, Bodhisattva Firm Resolve asked Manjusri, the Dharma Prince:

– Venerable Manjusri! You speak of a field of merit. What, then, is a field of merit?

Manjusri replied:

– There are ten Dharma practices by which one is called a field of merit. What are the ten? One abides in the gates of liberation of emptiness, signlessness, and wishlessness, yet does not enter the fixed stage of realization. One sees and knows the Four Noble Truths, yet does not realize the fruits of the Path. One practices the eight liberations, yet does not abandon the bodhisattva practices. One is able to manifest the three knowledges, yet journeys within the three realms. One can display the form and deportment of a sravaka, yet does not seek the Dharma by following the words of others. One displays the form and deportment of a pratyekabuddha, yet teaches the Dharma with unobstructed eloquence. One constantly abides in meditative concentration, yet is able to manifest the practice of all modes of conduct. Without departing from the right path, one manifests entry into erroneous paths. One appears deeply defiled by craving and desire, yet is free from all desires and all afflictions. One enters nirvana, yet neither destroys nor abandons samsara. Whoever possesses these ten qualities should be known as a true field of merit.

At that time, Bodhisattva Firm Resolve asked Subhuti:

– Elder Subhuti! The World-Honored One has declared you foremost as a field of merit. Have you attained these ten qualities?

Subhuti said:

– Of these qualities, I do not possess even one, much less ten.

Firm Resolve asked:

– Why, then, are you called foremost as a field of merit?

Subhuti replied:

– I am not foremost as a field of merit among the Buddhas and bodhisattvas. The Buddha declared me foremost as a field of merit among sravakas and pratyekabuddhas.

Firm Resolve! It is like a minor king in a borderland, who is also called a king. But if a holy wheel-turning king comes to that borderland, the minor kings are no longer called kings. At that time, only the holy wheel-turning king is so called, because his majestic virtue is supremely wondrous.

– Firm Resolve! In lands, cities, towns, and villages where there are no bodhisattvas, I am called a field of merit. But wherever there is a Buddha or a great bodhisattva, I am not called a field of merit, because bodhisattvas possess the mind of sarvajna and therefore surpass me.

At that time, the Buddha praised Subhuti:

– Excellent, excellent! It is exactly as you have said. These are the words of a great disciple who is free from overweening pride.

Bodhisattva Firm Resolve again asked Manjusri, the Dharma Prince:

– Venerable Manjusri! You speak of being learned. What, then, does it mean to be learned?

Manjusri replied:

– If someone hears a single sentence of Dharma and immediately understands within it thousands, myriads, and kotis of meanings, and throughout hundreds of thousands of myriads of kotis of kalpas expounds and explains them without ever exhausting his wisdom or eloquence, this is to be learned.

Furthermore, Bodhisattva Firm Resolve! If one hears the Dharma teachings of immeasurable Buddhas throughout the ten directions and is able to receive and retain them all, without encountering a single sentence that one has not heard before; if every teaching one hears is one that one has heard before; if one is able to receive and retain them without forgetting any Dharma one has heard; and if one teaches the Dharma for beings while there are no beings who hear or receive it, and there is no distinction among oneself, beings, and the Dharma taught—this is called being learned.

At that time, within the assembly was a bodhisattva-deva named Treasury of the Pure Moon, who thought: “The Buddha has declared Ananda foremost in learning. Does Ananda now possess the kind of learning that Manjusri has just described?” Having thought this, he asked Ananda:

– The Tathagata has declared you foremost among the learned. Is your learning like that described by Manjusri?

Ananda replied:

– I do not possess the kind of learning described by Manjusri.

Treasury of the Pure Moon asked:

– Why, then, does the Tathagata always declare you foremost among the learned?

Ananda replied:

– Among the Buddha's disciples who attain liberation by following the spoken teaching, I am declared foremost. But I am not foremost among bodhisattvas who possess an immeasurable ocean of wisdom, unequaled great insight, and unobstructed eloquence.

– Deva! Just as the people of Jambudvipa rely upon the light of the sun and moon to see various forms and carry out their activities, so too do I rely upon the light of the Tathagata's wisdom to receive and retain the Dharma. I have no power of my own in this matter; you should know that all of it is due to the Tathagata's spiritual power.

The Buddha praised Ananda:

– Excellent, excellent! It is exactly as you have said. Your receiving, retaining, reciting, and recollecting all the Dharmas are entirely due to the Tathagata's spiritual power.

At that time, the Buddha said to Treasury of the Pure Moon:

“The Dharma teachings retained by Ananda are very few, while those he has not retained are still immeasurable and boundless. Son of Heaven! Of the Dharma teachings I realized at the place of enlightenment, not even one part in a hundred billion has been spoken. Of the Dharma teachings I have spoken, Ananda has not retained even one part in a hundred billion.

“Son of Heaven! In the course of a single day and night, the Tathagata teaches the Dharma to sons of gods and bodhisattvas among the hosts of Shakra, Brahma kings, Guardian Heavenly Kings, devas, nagas, yakshas, gandharvas, and others throughout the worlds of the ten directions. Through the power of wisdom, I compose verses and expound sutras, causes and conditions, analogies, the paramitas practiced by sentient beings, the vehicles of the shravakas and pratyekabuddhas, the unsurpassed Buddha Vehicle, and the teachings that embrace the Mahayana; I censure samsara and praise nirvana.

Even if all the sentient beings of Jambudvipa became as learned as Ananda, they still could not retain these teachings over the course of hundreds of thousands of kalpas. Son of Heaven! For this reason, you should know that the Dharma teachings spoken by the Tathagata are immeasurable and boundless, and that what Ananda has retained is exceedingly little.”

At that time, the Son of Heaven Pure Moon Treasury presented the Tathagata with one hundred thousand flower canopies made of the seven treasures. Those canopies immediately spread throughout the sky, covering all the sentient beings and causing their bodies to become golden in color. Having presented the canopies, he said:

“World-Honored One! Through this merit, may sentient beings attain eloquence in teaching the Dharma like the World-Honored One and be able to retain the Dharma as does Manjushri, Prince of the Dharma.”

The Buddha then knew that this bodhisattva, the Son of Heaven, profoundly delighted in the Buddha Way and therefore bestowed upon him the prediction of unsurpassed, complete and perfect enlightenment, saying:

“Four million four hundred thousand kalpas from now, this Son of Heaven will attain Buddhahood with the name One Jeweled Canopy, and his land will be called Adorned with All Kinds of Treasures.”

When this teaching was spoken, two hundred bodhisattvas became discouraged, thinking, “The Dharma of the Buddhas, the World-Honored Ones, is exceedingly profound. Such unsurpassed, complete and perfect enlightenment is difficult to attain. We cannot fulfill this undertaking. It would be better to enter nirvana by means of the Pratyekabuddha Vehicle. Why? The Buddha has said that if bodhisattvas regress, they may become either pratyekabuddhas or shravakas.”

At that time, Manjushri, Prince of the Dharma, knew that these two hundred bodhisattvas had become discouraged and were retreating. Wishing to inspire them to attain unsurpassed, complete and perfect enlightenment, and also wishing to teach and transform the devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others in the assembly, he addressed the Buddha:

“World-Honored One! I recall that during a past kalpa named Illumination, over the course of thirty-six billion lifetimes, I entered nirvana by means of the Pratyekabuddha Vehicle.”

At that moment, doubt arose in the minds of everyone in the assembly: “If one has entered nirvana, one should not return again to the continuing cycle of birth and death. Why, then, does Manjushri now say, ‘World-Honored One! I recall that during a past kalpa named Illumination, over the course of thirty-six billion lifetimes, I entered nirvana by means of the Pratyekabuddha Vehicle’? How can this be?”

Then, through the Buddha’s spiritual power, Shariputra addressed the Buddha:

“World-Honored One! If a person has already entered nirvana, there should no longer be any continuation of birth and death. Why, after Manjushri had entered nirvana, was he born again?”

The Buddha said:

“You should ask Manjushri. He will answer you.”

Shariputra asked Manjushri:

“If a person has already entered nirvana, he no longer continues through birth and death within the various realms. Why, then, do you now say, ‘World-Honored One! I recall that during a past kalpa named Illumination, over the course of thirty-six billion lifetimes, I entered nirvana by means of the Pratyekabuddha Vehicle’? What does this mean?”

Manjushri replied:

“The present Tathagata is one who knows all, one who sees all, one who speaks the truth, and one who does not deceive. Neither devas nor humans in the world can deceive him. The Buddha himself directly knows and verifies what I have said.

“Shariputra! At that time, during the Kalpa of Illumination, a Buddha named Pushya appeared in the world. After benefiting devas and humans, he entered nirvana.

Following the Buddha’s parinirvana, his Dharma remained for one hundred thousand years. After the Dharma had vanished, the sentient beings of that time had causes and conditions by which they could be liberated through the Pratyekabuddha Vehicle. Even if hundreds of billions of Buddhas had taught them the Dharma, they would neither have believed nor accepted it.

They could be liberated only through the bodily form, deportment, and Dharma of a pratyekabuddha. Those sentient beings all shared the single aspiration of seeking the path of the pratyekabuddha, but no pratyekabuddha appeared in the world at that time. Thus, those sentient beings had no one who could serve as the condition through which they might plant roots of goodness.

At that time, in order to teach and transform them, I declared myself to be a pratyekabuddha. Throughout the countries, cities, towns, and villages, everyone knew me as a pratyekabuddha. When I manifested the appearance and deportment of a pratyekabuddha, those sentient beings gave rise to reverence and all offered me food and drink.

After receiving the meal, I contemplated their original conditions to determine which Dharma teaching they ought to hear, and then explained that teaching to them. After finishing the discourse, my body flew into the sky like the king of wild geese. At that time, the sentient beings all rejoiced greatly, reverently bowed their heads at my feet, and said, ‘May we, in future lives, all attain the benefit of the Dharma just as you have now.’

“Shariputra! Through these causes and conditions, immeasurable and innumerable sentient beings were brought to accomplishment and caused to plant roots of goodness. At that time, I observed that those who made offerings to me had become discouraged, so I said, ‘The time has now come for me to enter nirvana.’ When hundreds of thousands of sentient beings heard these words, they brought flowers, incense, assorted fragrances, ghee, and oil to where I was.

I then entered the samadhi of cessation; because of my original vow, however, I did not pass into final extinction. Those sentient beings all believed that I had died. To make offerings to me, they burned my body with fragrant wood and said that I had truly entered extinction.

I then went to a great city in another country and again declared myself to be a pratyekabuddha. The sentient beings there also brought food and drink as offerings to me. In that place, I manifested entry into nirvana; they likewise said that I had entered extinction, and they all came to make offerings and burn my body.

Shariputra! In this manner, throughout an entire minor kalpa, over the course of thirty-six billion lifetimes, I assumed the body of a pratyekabuddha and manifested entry into nirvana. In every great city, I liberated three billion six hundred million sentient beings by means of the Pratyekabuddha Vehicle.

Shariputra! In this way, a bodhisattva enters nirvana by means of the Pratyekabuddha Vehicle without passing into final extinction.”

When Manjushri spoke these words, the trichiliocosm trembled in six ways, and light shone everywhere. One hundred billion devas made offerings to Manjushri, Prince of the Dharma, and rained down celestial flowers, all saying, “How exceedingly rare! Today we have gained immense benefit: we have seen the Buddha, the World-Honored One, and Manjushri, Prince of the Dharma, and we have also heard this teaching of the Shurangama Samadhi. World-Honored One! Manjushri, Prince of the Dharma, has accomplished such unprecedented qualities. In what samadhi does he abide that enables him to manifest such unprecedented phenomena?”

The Buddha said to the sons of gods:

“Mañjuśrī, abiding in the Śūraṅgama Samādhi, is able to accomplish such difficult and rare deeds! A bodhisattva abiding in this samādhi becomes a follower through faith, yet does not rely upon others for faith; he also becomes a follower of the Dharma, yet, with regard to the characteristics of dharmas, he turns the Dharma wheel without retreating or losing anything. He also becomes one of the eight kinds of persons: throughout immeasurable asaṃkhyeya kalpas, for those who follow the eight wrong paths, he practices the path as a stream-enterer; for sentient beings swept away by birth and death, he becomes a once-returner without entering the fixed stage of realization; he universally manifests bodies throughout the worlds as a non-returner;

and he also teaches and transforms sentient beings as an arhat.

He constantly and diligently seeks to learn the Buddha-Dharma, and he also becomes a śrāvaka. With unobstructed eloquence, he expounds the Dharma for others as a pratyekabuddha. Wishing to teach and transform sentient beings with whom he has affinities, he manifests entry into nirvana, and through the power of this samādhi, he is born again.

“Sons of the devas! A bodhisattva abiding in this Śūraṅgama Samādhi is able to practice universally all the disciplines of the noble sages. He also expounds the Dharma in accordance with those stages, yet does not abide in them.”

When the devas heard the Buddha explain this meaning, they all shed tears and said:

“Blessed One! If a person has already entered the stage of a śrāvaka or pratyekabuddha, he forever loses this Śūraṅgama Samādhi.

“Blessed One! One would rather commit the grave offenses of the five heinous acts and be able to hear this Śūraṅgama Samādhi taught than enter the fixed stage of the Dharma and become an arhat whose outflows are exhausted. Why? A person who has committed the five heinous acts, upon hearing this Śūraṅgama Samādhi, brings forth the aspiration for unsurpassed, complete, perfect enlightenment. Although the five heinous offenses cause him to fall into hell, through the causes, conditions, and roots of goodness established by hearing this samādhi, he will later be able to attain Buddhahood.

“Blessed One! An arhat whose outflows are exhausted is like a broken vessel, incapable of receiving and retaining this samādhi. Blessed One!

Suppose someone gives away ghee and honey, and many people bring various kinds of vessels. Among them is one person who carelessly breaks the vessel he has brought. Thus, although he reaches the place where ghee and honey are being distributed, he gains no benefit beyond satisfying himself; he cannot carry any away to give to others.

Among them, however, a person who brings a strong and intact vessel can satisfy himself and also fill the vessel and carry it away to give to others. The ghee and honey represent the Buddha’s true Dharma. Those who bring broken vessels and can satisfy only themselves, but cannot give to others, are the śrāvakas and pratyekabuddhas.

Those who bring intact vessels are the bodhisattvas, who not only satisfy themselves but can also give to all sentient beings.”

At that time, two hundred sons of devas who had intended to retreat from unsurpassed, complete, perfect enlightenment heard these words spoken by the devas and heard of the inconceivable merit and mighty power of Mañjuśrī, the Dharma Prince. With profound resolve, they once again brought forth the aspiration for unsurpassed, complete, perfect enlightenment, no longer following their former thoughts of retreat. They addressed the Buddha, saying:

“Even if we should encounter danger and lose our lives, we will never abandon this resolve, nor will we ever abandon any sentient being.

“Blessed One! We pray only that, through the causes, conditions, and roots of goodness established by hearing the Śūraṅgama Samādhi, we may attain the ten powers of a bodhisattva. What are the ten?

Regarding the bodhi mind, one attains the power of steadfastness. Regarding the inconceivable Buddha-Dharma, one attains the power of profound faith. In extensive learning, one attains the power of not forgetting.

While passing back and forth through birth and death, one attains the power of never becoming weary. Regarding sentient beings, one attains the enduring power of great compassion. In generosity, one attains the power of steadfast relinquishment.

In observing the precepts, one attains the power of remaining uncorrupted. In patience, one attains the power of enduring with resilience. Being invulnerable to Māra’s destruction, one attains the power of wisdom.

Regarding the profound and wondrous dharmas, one attains the power of joyful faith.”

The Buddha then told Bodhisattva Firm Resolve:

“If any sentient being, either now or after my parinirvana, hears this Śūraṅgama Samādhi and is able to have joyful faith in it, you should know that such a person will attain all ten of the bodhisattva powers just described.”

At that time, a bodhisattva in the assembly named Renowned Resolve addressed the Buddha:

“Blessed One! One who wishes to attain merit should make offerings to the Buddha. One who wishes to attain wisdom should diligently cultivate extensive learning.

One who wishes to be born in a favorable place should diligently observe the precepts. One who wishes to possess great wealth should practice generosity. One who wishes to have a beautiful body should cultivate patience.

One who wishes to attain eloquence should honor teachers and elders. One who wishes to attain dhāraṇī should abandon overweening pride. One who wishes to attain wisdom should cultivate right mindfulness.

One who wishes to attain happiness should abandon all evil. One who wishes to benefit sentient beings should bring forth the bodhi mind. One who wishes to possess a pleasing voice should cultivate truthful speech.

One who wishes to attain merit and virtue should delight in seclusion. One who wishes to seek the Dharma should draw near to spiritual friends. One who wishes to practice meditation should leave noisy places behind.

One who wishes to attain the wisdom born of reflection should cultivate contemplation. One who wishes to be born among the devas of the Brahmā worlds should cultivate the immeasurable minds. One who wishes to be born among the devas of the desire realm should cultivate the ten wholesome actions.

“Blessed One! If a person wishes to attain merit, attain wisdom, be born in a favorable place, possess great wealth, have a beautiful body, attain eloquence, attain dhāraṇī, attain wisdom, attain happiness, benefit sentient beings, possess a pleasing voice, attain merit and virtue, seek the Dharma, practice meditation, attain the wisdom born of reflection, be born among the devas of the Brahmā worlds, be born among the devas of the desire realm, attain nirvana, or attain all merit and virtue, that person should hear the Śūraṅgama Samādhi, accept and retain it, read and recite it, explain it to others, and practice in accordance with its teachings.

“Blessed One! How does a bodhisattva cultivate this samādhi?”

The Buddha said:

“Renowned Resolve! If a bodhisattva is able to contemplate all dharmas as empty and unobstructed, as utterly ceasing thought after thought, and is free from affection and aversion, this is the cultivation of this samādhi.

“Furthermore, Renowned Resolve, this samādhi is not studied for the sake of only one matter. Why? In accordance with the minds and mental activities of sentient beings, this samādhi possesses all those modes of practice.

In accordance with the minds and mental activities through which sentient beings enter, this samādhi possesses all those modes of entry. In accordance with the gateways through which the faculties and dispositions of sentient beings enter, this samādhi possesses all those gateways of entry. In accordance with the name-and-form of sentient beings, a bodhisattva who has attained this samādhi likewise manifests that many kinds of name-and-form.

To know this is to cultivate this samādhi. In accordance with the names, forms, characteristics, and appearances of all Buddhas, a bodhisattva who has attained this samādhi likewise manifests that many names, forms, characteristics, and appearances. To know this is to cultivate this samādhi.

In accordance with all the Buddha lands that are seen, a bodhisattva who cultivates this samādhi also brings such lands to fulfillment himself. This is called cultivating the Śūraṅgama Samādhi.”

Bodhisattva Renowned Resolve addressed the Buddha:

“Blessed One! This samādhi is exceedingly difficult to cultivate.”

The Buddha told Renowned Resolve:

“For this reason, few bodhisattvas abide in this samādhi, while most bodhisattvas cultivate other samādhis.”

Bodhisattva Renowned Resolve then addressed the Buddha:

“Blessed One! This Bodhisattva Maitreya is one birth away from Buddhahood and, succeeding the Blessed One, will attain unsurpassed, complete, perfect enlightenment. Has Maitreya attained this Śūraṅgama Samādhi?”

The Buddha said:

“Renowned Resolve! All bodhisattvas who abide on the tenth bhūmi, who are one birth away from Buddhahood, and who have received consecration into the fixed status of Buddhahood have attained this Śūraṅgama Samādhi.”

Bodhisattva Maitreya immediately manifested his spiritual power in this manner: Bodhisattva Nāmamati and the entire assembly saw all the Jambudvīpas throughout this trichiliocosm. In each of them they saw Bodhisattva Maitreya—sometimes in the heavens, sometimes among humans, sometimes as a renunciant, sometimes attending upon a Buddha as Ānanda did, sometimes foremost in wisdom as Śāriputra was, sometimes foremost in spiritual powers as Maudgalyāyana was, sometimes foremost in the ascetic practices as Mahākāśyapa was, sometimes foremost in expounding the Dharma as Pūrṇa was, sometimes foremost in esoteric practice as Rāhula was, sometimes foremost in upholding the Vinaya as Upāli was, sometimes foremost in the divine eye as Aniruddha was, sometimes foremost in meditation as Revata was,

sometimes foremost in the divine eye as Aniruddha was, and sometimes foremost in meditation as Revata was.

Thus, among all those who were foremost, they saw Maitreya. At times they saw him entering cities, towns, and villages to beg for alms; at times they saw him expounding the Dharma; and at times they saw him sitting in meditation. Bodhisattva Nāmamati and the entire great assembly all saw Bodhisattva Maitreya manifest the spiritual power and might of the Śūraṅgama Samādhi.

Having seen this, they rejoiced greatly and addressed the Buddha:

– Blessed One! Just as pure gold does not lose its nature as gold even when refined by fire, so too are these great beings. Whatever trials they encounter, they are all able to manifest the inconceivable nature of the Dharma.

At that time, Bodhisattva Nāmamati addressed the Buddha:

– Blessed One! I believe that if a bodhisattva can fully comprehend the Śūraṅgama Samādhi, it should be known that the bodhisattva fully comprehends all paths of practice, comprehending in their entirety the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha’s Great Vehicle.

The Buddha said:

– So it is! So it is! It is exactly as you say. If a bodhisattva can fully comprehend the Śūraṅgama Samādhi, that bodhisattva can fully comprehend all paths of practice.

At that time, the elder Mahākāśyapa addressed the Buddha:

– Blessed One! I believe that Mañjuśrī, Prince of the Dharma, performed the deeds of a Buddha in a former life, manifesting the attainment of the seat of awakening, turning the wheel of Dharma, and entering the great parinirvana before sentient beings.

The Buddha said:

– So it is, so it is! It is exactly as you say. Kāśyapa! In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, there was a Buddha named Tathagata Supreme Dragon Lineage, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. A thousand Buddha lands southward from this world was a land named Equality. It had no mountains, rivers, sand, gravel, tiles, stones, hills, or mounds. Its ground was as level as the palm of a hand and was covered with soft kālindaka grass. In that world, the Buddha Supreme Dragon Lineage attained unsurpassed, perfect, complete awakening. When he first turned the wheel of Dharma, he taught and brought to accomplishment seven billion bodhisattvas; eight billion people became arhats; and ninety-six thousand people abided in the Dharma of causes and conditions leading to pratyekabuddhahood. Thereafter, immeasurable numbers continued to join the Sangha of śrāvakas.

Kāśyapa! The lifespan of the Buddha Supreme Dragon Lineage was four million four hundred thousand years. After liberating devas and humans, he entered nirvana. His bodily relics were distributed throughout the world, and three billion six hundred million stupas were erected so that sentient beings might make offerings to them. After that Buddha’s passing into nirvana, his Dharma remained for one million years. When the Buddha Supreme Dragon Lineage was about to enter nirvana, he bestowed a prediction upon Bodhisattva Wisdom Light, saying: “After me, this Bodhisattva Wisdom Light will attain unsurpassed, perfect, complete awakening and will likewise be named Wisdom Light.”

Kāśyapa! The Buddha Supreme Dragon Lineage who dwelt in the world Equality at that time was none other than Mañjuśrī, Prince of the Dharma. Do not harbor doubts. Why is this? It was precisely Mañjuśrī, Prince of the Dharma.

Kāśyapa! Now behold the power of the Śūraṅgama Samādhi. Through this power, the great bodhisattvas manifest entering the womb, being born, renouncing the household life, proceeding to the Bodhi tree, sitting at the seat of awakening, turning the wheel of the sublime Dharma, entering parinirvana, and distributing their relics, yet they never abandon the bodhisattva Dharma. Although they enter parinirvana, they do not ultimately become extinct.

At that time, the elder Mahākāśyapa said to Mañjuśrī:

– Only you can perform such rare and difficult deeds in order to instruct sentient beings.

Mañjuśrī said:

– Kāśyapa! What do you think? By whom was this Mount Gṛdhrakūṭa created, and from where did this world arise?

Kāśyapa replied:

– Venerable Mañjuśrī! All worlds are formed from foam and arise through the inconceivable causes, conditions, and karma of sentient beings.

Mañjuśrī said:

– All dharmas likewise come into being through inconceivable causes, conditions, and karma. I have exerted no effort regarding this karma. Why is this? Because all dharmas belong to causes and conditions and have no master, they arise in accordance with intention. If one understands this, such deeds are not difficult. Kāśyapa! If those who have not yet seen the Four Noble Truths hear of this and are able to believe and understand it, that is truly difficult. Those who have seen the Four Noble Truths and attained spiritual powers can hear this and believe it without considering it difficult.

At that time, the Blessed One rose bodily into the sky to a height of seven tāla trees and sat cross-legged. His body emitted light that universally illuminated immeasurable worlds throughout the ten directions. The entire assembly saw immeasurable Buddhas throughout the ten directions, all teaching this Śūraṅgama Samādhi without addition or diminution, and from afar they all heard those teachings.

The Buddhas throughout the ten directions likewise rose into the sky to a height of seven tāla trees and sat cross-legged. Their bodies emitted light that universally illuminated immeasurable worlds throughout the ten directions. The sentient beings there also saw Śākyamuni Buddha rise bodily into the sky and sit cross-legged.

All the assemblies there scattered flowers from afar toward Śākyamuni Buddha, and they saw the flowers join together in the sky to form a flower canopy. The bodhisattvas, devas, nāgas, yakṣas, gandharvas, and others in this realm likewise scattered flowers toward those Buddhas, and all the flowers transformed into flower canopies above the Buddhas.

At that time, Śākyamuni Buddha withdrew his spiritual powers, sat again upon his original seat, and told Dṛḍhamati:

– Such is the Tathagata’s spiritual power. The Tathagata manifested this so that the merit of sentient beings might increase.

When the Buddha manifested his spiritual power, eight thousand devas and humans aroused the aspiration for unsurpassed, perfect, complete awakening. As the teaching of this Śūraṅgama Samādhi drew to a close, Bodhisattva Dṛḍhamati and five hundred bodhisattvas attained the Śūraṅgama Samādhi. They all beheld the spiritual power of the Buddhas throughout the ten directions, attained the wisdom-light regarding the Buddha’s profound Dharma, abided on the tenth bhūmi, and received consecration for the stage of Buddhahood. The trichiliocosm trembled in six ways, and great light shone throughout the world. Thousands upon tens of thousands of musical instruments sounded simultaneously, and many kinds of flowers rained down from the sky.

At that time, the Buddha told Ānanda:

– You should receive and retain this Śūraṅgama Samādhi, recite it, and expound it extensively to others.

At that time, Śakra, Upholder of the Summit of Mount Sumeru, addressed the Buddha:

– Blessed One! Ānanda’s wisdom and power of recollection are limited. Śrāvakas awaken to the path by relying upon the words of others. Why, then, do you entrust this Dharma treasure of samādhi to Ānanda?

Śakra, Upholder of the Summit of Mount Sumeru, then made this declaration of utmost sincerity:

– If it is true and not false that, in this present life and in future lives, I shall widely proclaim and propagate this Dharma treasure of samādhi, then may all the trees on this Mount Gṛdhrakūṭa become like the Buddha’s Bodhi tree, and beneath every Bodhi tree may there be a bodhisattva.

After Shakra, Bearer of Mount Sumeru’s Summit, had spoken these words, he immediately saw trees resembling bodhi trees, beneath each of which was a bodhisattva. All the bodhi trees emitted voices, saying:

– Just as Shakra, Bearer of Mount Sumeru’s Summit, has said, this person will indeed be able to cause this samadhi to be widely proclaimed and disseminated.

At that time, the devas, nagas, yakshas, gandharvas, and others spoke with one voice to the Buddha:

– World-Honored One! Suppose the Tathagata were to live for an entire kalpa and, undertaking no other task, teach the Dharma to people by means of the Shravaka Vehicle, and every occasion of teaching the Dharma were like the first turning of the Dharma wheel, bringing deliverance to sentient beings. Yet teaching this Shurangama Samadhi and thereby delivering sentient beings would be far superior. Why is this? Compared with those sentient beings who attain deliverance by means of the Shravaka Vehicle, those delivered by the Bodhisattva Vehicle are beyond comparison: the former do not equal even one part in a hundred, one part in hundreds of thousands of myriads of kotis, nor can any calculation or analogy compare with them. This Shurangama Samadhi possesses immeasurable power; it can bring bodhisattvas to accomplishment and enable them to perfect the Buddha-Dharma.

At that time, Bodhisattva Firm Resolve addressed the Buddha:

– World-Honored One! What is the true length of your lifespan? And when will you ultimately enter nirvana?

The Buddha said:

– Firm Resolve! To the east, thirty-two thousand Buddha lands away from this world, there is a world named Adornment. In that land is a Buddha named Illuminating Adornment Sovereign King Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One, who is presently teaching the Dharma.

Firm Resolve! My lifespan is the same as the lifespan of the Buddha Illuminating Adornment Sovereign King.

– World-Honored One! How long is the lifespan of the Buddha Illuminating Adornment Sovereign King?

The Buddha told Firm Resolve:

– Go and ask him yourself, and that Buddha will answer you.

Through the Buddha’s spiritual power, the power of the Shurangama Samadhi, and the power of his own spiritual attainments and roots of goodness, Bodhisattva Firm Resolve reached the world Adornment in a single thought. Bowing his head at the feet of that Buddha, he circumambulated him three times to the right, then stood to one side and addressed the Buddha:

– World-Honored One, how long is your lifespan, and when will you enter nirvana?

That Buddha replied:

– My lifespan is the same as the lifespan of Buddha Shakyamuni. Firm Resolve! Do you wish to know? My lifespan is seven hundred asamkhya kalpas, and the lifespan of Buddha Shakyamuni is likewise the same.

At that time, Bodhisattva Firm Resolve rejoiced greatly. He immediately returned to the Saha world and addressed the Buddha:

– World-Honored One! The lifespan of the Buddha Illuminating Adornment Sovereign King is seven hundred asamkhya kalpas, and he told me, “The lifespan of Buddha Shakyamuni is the same as my own.”

At that time, Ananda rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:

– World-Honored One! As I understand the meaning of what the Buddha has said, I believe that the World-Honored One employs a different name in that world Adornment to benefit sentient beings.

The World-Honored One then praised Ananda:

– Excellent, excellent! Through the Buddha’s spiritual power, you have been able to know this matter. The body of that Buddha is none other than my body, which uses a different name in that world to teach the Dharma and liberate sentient beings. Ananda! Such sovereign spiritual powers are all manifestations of the power of the Shurangama Samadhi.

The Buddha then told Bodhisattva Firm Resolve:

– Firm Resolve! From this matter, you should know that only after a lifespan of seven hundred asamkhya kalpas will I ultimately enter nirvana.

When the great assembly heard the Buddha speak of such an inconceivable lifespan, they all rejoiced greatly, having attained what they had never experienced before, and addressed the Buddha:

– World-Honored One! The spiritual power of the Buddhas is truly unprecedented, and all their deeds are inconceivable. In this world, you manifest such a short lifespan, while in that world your lifespan is actually as long as seven hundred asamkhya kalpas. World-Honored One! May all sentient beings perfect such an inconceivable lifespan.

At that time, the World-Honored One again told Firm Resolve:

– Wherever this Shurangama Samadhi is present—in provinces and kingdoms, cities and towns, villages, monasteries, gardens, or groves—the maras and their followers will find no opportunity to cause disruption.

He further told Firm Resolve:

– If a Dharma teacher transcribes, reads, recites, explains, or teaches this Shurangama Samadhi, that teacher will have no fear of humans or nonhuman beings and will also attain twenty kinds of inconceivable merit. What are these twenty kinds of inconceivable merit? Inconceivable merit, inconceivable knowledge, inconceivable wisdom, inconceivable skillful means, inconceivable illumination of the Dharma, inconceivable dharani, inconceivable Dharma gateways, inconceivable recollection in accordance with meaning, inconceivable spiritual powers, inconceivable ability to distinguish the various languages of sentient beings, inconceivable profound understanding of the inclinations in the minds of sentient beings, inconceivable visions of the Buddhas, inconceivable Dharma teachings heard, inconceivable instruction and transformation of sentient beings, inconceivable mastery of samadhi, inconceivable beauty of physical form, inconceivable accomplishment of pure lands, inconceivable mastery of merit, inconceivable cultivation of the paramitas, and inconceivable attainment of non-retrogression from the Buddha-Dharma. These are the twenty.

Firm Resolve! A person who transcribes, reads, or recites this Shurangama Samadhi will attain the twenty kinds of inconceivable merit just described. Therefore, Firm Resolve, anyone who wishes to attain benefits in this life and in future lives should transcribe, read, recite, explain, teach, and cultivate this Shurangama Samadhi.

Firm Resolve! Suppose a good man or good woman seeking the Buddha path diligently cultivates the six paramitas for thousands of myriads of kalpas. If another person, upon hearing this Shurangama Samadhi, can immediately believe and accept it, without retreating, becoming alarmed, or being afraid, that person’s merit will surpass the former person’s and will swiftly lead to unsurpassed, perfect, complete awakening.

How much more so if, after hearing it, one accepts and upholds it, reads and recites it, cultivates it, and explains it to others. If a bodhisattva wishes to hear the inconceivable Dharma of the Buddhas without becoming alarmed or afraid, and wishes personally to understand clearly the teachings of all presently existing Buddhas without depending upon instruction from others, that bodhisattva should cultivate this samadhi.

If one wishes to hear Dharma never heard before and to believe and accept it without opposition, one should listen to this Shurangama Samadhi.

When the Buddha taught this Sutra of the Shurangama Samadhi, immeasurable sentient beings aroused the aspiration for unsurpassed, perfect, complete awakening; twice that number attained the stage of non-retrogression; twice that number attained the patience regarding the non-arising of dharmas; eighteen thousand bodhisattvas attained this Shurangama Samadhi; eighteen thousand bhikshus and bhikshunis, by not appropriating any dharma, exhausted the outflows, attained liberation, and became arhats; twenty-six thousand upasakas and upasikas attained the pure Dharma eye with regard to all dharmas; and thirty nayutas of devas entered the noble stages.

After the Buddha had finished teaching this sutra, Manjushri, Prince of the Dharma; Bodhisattva Firm Resolve and the other great bodhisattvas; the great Shravaka disciples; all the devas, nagas, gandharvas, asuras, and others; and the people of the world rejoiced in what the Buddha had said, believed it, and accepted it.

END OF THE LOWER FASCICLE