Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

私呵昧經

Chinese title:私呵昧經

📖5,624 words · ~22 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Thus have I heard:

At one time, the Buddha, together with a great assembly of one thousand two hundred and fifty bhikshus, was dwelling in the Bamboo Grove in the country of Rājagṛha.

At that time, there was a son of a brahmin elder named Susīma, who together with five hundred disciples all departed from the country of Rājagṛha to go to the Bamboo Grove. Before they had arrived, they saw the Buddha walking in meditation, his radiance illuminating all directions—something that no one in the world could possess. The five hundred disciples discussed among themselves: "The Buddha's adornment is unequaled, his majestic power reaching such heights. How can such a thing be obtained in the world? Through performing what conduct, through accumulating what merit, did he obtain this body?" And so they came to inquire.

The five hundred disciples were all reverent and trembling with awe, the hair of their bodies standing on end. They came before the Buddha, paid homage, and then withdrew to one side.

Susīma, standing in front, addressed the Buddha:

"The Buddha's body is adorned in such a way—this is not something obtainable in the world. How was such a thing attained? Through performing what conduct, through accumulating what merit?"

The Buddha asked Susīma:

"What have you seen that you say the Buddha's body is adorned in such a way, not something obtainable in the world?"

Susīma then spoke a verse before the Buddha, saying:

"By using conception to gaze, one cannot seeThe Most Honored One while walking in meditation.As he lifts his steps, lotus flowers appear;His adorned marks cannot be measured.

The wisdom of non-self reveals the true Dharma;The whole earth quakes and trembles.The high and low ground all become level;Where the ground is high, it is made low.

When he lifts his steps to walk in meditation,
Having walked in meditation upon the ground,
His body stands still, the ground turns rightward;
The ground revolves in ways that cannot be known.

When his foot presses down upon the earth,He walks in meditation, yet leaves no visible trace;The imprints of his feet are like paintings,And all marks appear clear and distinct.

The marks of wheels of countless colorsAll appear clearly upon the ground.What we have seen, the world does not possess;Therefore we know him to be most honored and noble.

It cannot be seen upon his crown,On the left side or on the right side,In front or behind—In all places it cannot be seen.

By what cause is the mind made to understand clearly?By what condition does wisdom comprehend?For this reason we take it as wondrous;We pray that you will explain it clearly to us.

Whence is the body of wisdom obtained?How does the fundamental root arrive?Through practicing which Dharmas,Are which fruits accomplished?

We pray that you will sever our doubts,Explaining it clearly so that we may understand,How the wisdom of the Buddha is attained,So that we may bring forth the aspiration.

In proper sequence, we ask you to explain clearly
The conduct of the Bodhisattvas,
So that we ourselves may accomplish the task,
And attain spiritual powers reaching the ten directions."

The Buddha taught:

"Excellent! Excellent, Susīma! What you ask is truly profound, truly profound—of many threads of thought, of many hidden depths. Out of compassion for the gods and humans throughout the ten directions, wishing to liberate them, you have brought forth the aspiration of a great Bodhisattva-mahāsattva, causing all to be diligent."

The Buddha said to Susīma:

"I shall explain it clearly to you. Listen carefully and receive it."

Susīma then said:

"I will receive it."

The Buddha taught:

"If there are good men or good women who practice the following six matters, then though they have not yet brought forth the aspiration for bodhi, they will straightaway bring it forth. What are the six?

1. To rely upon the Buddha.

2. To enter the right path without turning back.

3. To understand clearly within one's own mind.

4. To meet a spiritual benefactor to rely upon.

5. To constantly hold the great vow.

6. Not to be cowardly, not to weary of wisdom.

These are the six matters."

Then the Buddha spoke a verse:

"If there is a person who relies upon the Buddha-Dharma,Entering the right path without turning back,Constantly relying upon spiritual benefactors,Thereby obtaining the great vow,

Within the mind understanding clearly,Being thus without cowardice,Fully endowed with all wisdoms—Only thus can one receive the Dharma."

Susīma addressed the Buddha:

"From bringing forth the aspiration, how many minds of joy arise?"

The Buddha taught:

"From bringing forth the Bodhisattva aspiration, there are six minds of joy.

What are the six?

1. By obtaining the mind of joy, one is not separated from the Buddha.

2. One receives the prediction into the right path.

3. One becomes a King of Healing, curing the birth, aging, sickness, and death of people.

4. I become a guide leading people out of birth-and-death within the five paths.

5. I become a ship's captain rescuing people who are drifting in the great ocean.

6. I become a bright lord shattering all delusion within the darkness.

These are the six minds of joy."

At that time, the Buddha spoke a verse:

"Through joy, one is not separated from the Buddha;
One receives the prediction into the right path.
Becoming a King of Healing to cure all—
Such conduct accords with one's wish.

In the world I am the guide,Leading people out of calamity and disaster.The births and deaths, the aging and sickness—To all of these people cling.

I see people in such utter suffering,Turning and falling within the five paths.I shall become the ship's captain,Rescuing people drifting in the ocean.

Within the darkness I am the bright lord;To those who are blind, I give sight to their eyes.The flattering and the deluded—All of them shall obtain wisdom."

Susīma addressed the Buddha:

"By obtaining the mind of joy, how many merits of rest and repose arise?"

The Buddha taught:

"By bringing forth the Bodhisattva aspiration, there are six matters in which body and mind obtain rest and repose.

What are the six?

1. By escaping the toil and suffering in the hells, among the beasts, and among the hungry ghosts, body and mind obtain rest and repose.

2. By escaping the eight calamities.

3. By escaping the various disputations, one no longer falls into the ninety-six kinds of wrong views.

4. One is liberated by the Buddhas and Arhats.

5. By dwelling securely in the foremost vessel of Dharma, one is no longer shaken.

6. By dwelling securely in the words taught by the Buddha, one does not lose the Buddha-path.

These are the six merits of rest and repose."

At that time, the Buddha spoke a verse:

"By emerging from the evil paths,
The body is separated from the eight calamities and sufferings.
The various heterodox paths no longer have a name;
From such a band one is wholly separated.

One is liberated by the Buddhas and Arhats,By all those of renown,Converted so as to bring forth the honored mind.Of all Dharmas the most noble—

One abides among the vessels of Dharma.All the Buddhas together with the Dharma—Nor does one abandon the words taught by the Buddha,And thereby one accords with one's wish.

The substance of empty space may be exhausted;Shadows and echoes may be seen—Yet none equals this valiant person,Whose conduct is boundless and cannot be exhausted."

Susīma addressed the Buddha:

"What other Dharmas must one who brings forth the Bodhisattva aspiration still practice?"

The Buddha taught:

"One who brings forth the Bodhisattva aspiration should practice six matters. They are:

1. One should practice giving.

2. One should uphold the precepts.

3. One should practice patience.

4. One should practice diligence.

5. One should be single-minded.

6. One should practice wisdom.

These are the six matters one should practice."

Then the Buddha spoke a verse:

"One who practices great giving,Or practices the conduct of guarding and upholding the precepts,Practices patience and diligence,Cultivates meditative concentration and wisdom,

Straightaway receives the prediction before the Buddha,Becomes mighty among humankind.This merit is the most noble;The Bodhisattvas should practice it.

Such a person, toward all,Has conduct so special none can equal;In whatever place, he is honored and noble,Receiving the offerings of countless people."

Susīma addressed the Buddha:

"What Dharmas should a Bodhisattva who wishes to realize the Forbearance of the Non-Arising of Dharmas (anutpattika-dharma-kṣānti) perform?"

The Buddha taught:

"A Bodhisattva has six matters to practice in order to swiftly realize the Forbearance of the Non-Arising of Dharmas.

What are the six?

1. Not to consider one's own body.

2. Not to consider a person.

3. Not to consider a life-span.

4. Not to consider form and characteristics.

5. Not to consider impermanence.

6. Not to consider permanence.

These are the six matters which a Bodhisattva practices in order to swiftly realize the Forbearance of the Non-Arising of Dharmas."

At that time, the Buddha spoke a verse:

"Self, ego, person, and life-span,
Nor does one consider that there are form and characteristics.
The mind does not think of existence or non-existence;
The wise one should keep far away.

The mouth expounds the Dharma of causes and conditions;
The Dharma of causes and conditions is without any possession.
All dharmas are without arising;
Thereby one attains the forbearance of Dharma."

Susīma addressed the Buddha:

"How many matters must a Bodhisattva-mahāsattva who has attained the Forbearance of the Non-Arising of Dharmas practice in order to attain omniscience (sarvajña)?"

The Buddha taught:

"A Bodhisattva-mahāsattva who has attained the Forbearance of the Non-Arising of Dharmas has six matters by which to realize omniscience.

What are the six?

1. To obtain the power of the body.

2. To obtain the power of speech.

3. To obtain the power of the mind.

4. To obtain the power of spiritual penetration.

5. To obtain the power of the path.

6. To obtain the power of wisdom."

Susīma addressed the Buddha:

"What is the power of the body?"

The Buddha taught:

"The power of the body is firm and solid like a diamond, without flaw or blemish; fire cannot burn it, blades cannot cut it, and no one whatsoever can make it move. This is the power of the body."

"What is the power of speech?"

The Buddha taught:

"The power of speech is the six kinds of sound issuing forth from the golden mouth of the Tathāgata, resounding throughout the three-thousandfold great-thousandfold world-system. This is the power of speech."

"What is the power of the mind?"

The Buddha taught:

"The power of the mind is such that even if hundreds of thousands of koṭis of māras were to come, they could not move a single hair of the Buddha. This is the power of the mind."

"What is the power of spiritual penetration?"

The Buddha taught:

"The power of spiritual penetration is to use a single toe to quake the three-thousandfold great-thousandfold world-system, while the people within it have no fright or fear. This is the power of spiritual penetration."

"What is the power of the path?"

The Buddha taught:

"The power of the path is that the Buddhas of the ten directions expound the Dharma to all people without omission, and all are able to hear it. This is the power of the path."

"What is the power of wisdom?"

The Buddha taught:

"The power of wisdom is the ability to comprehend the deeds and thoughts of all people, and to comprehend the time of their assembly. In the span of a finger-snap, by wisdom one is able to know, able to see, able to understand—all is seen and known clearly. This is the power of wisdom.

A Bodhisattva-mahāsattva who has attained the Forbearance of the Non-Arising of Dharmas, through these six Dharmas attains omniscience."

At that time, the Buddha spoke a verse:

"The valiant body cannot be measured;There is no one who can destroy it.Whether by using fire or using a blade,This body cannot be harmed.

All people and weapons of war,Or the use of clubs and curses—Should they wish to harm the body, they cannot,Nor can they move a single hair.

The great sound resounds to the Brahma heavens;Therein there is no fear.He expounds the sutra-Dharma throughout the world,And none is able to obstruct it.

The lofty mind is hard to equal;The Bodhisattva's nature is truly natural.Should a koṭi of māras wish to disturb and confuse,They cannot move his mind.

The power of spiritual penetration is fully complete,
Quaking the whole of heaven and earth.
One who accomplishes the power of spiritual penetration—
One straightaway knows him to be honored and noble.

If one has obtained the awakened path,One straightaway knows him to be most honored.Buddha and Dharma are both complete;Accordingly he turns the Dharma-wheel."

Susīma addressed the Buddha:

"Having accomplished omniscience, in how many Dharmas does the Tathāgata, the Unattached One, the Perfectly Enlightened One, abide?"

The Buddha taught:

"Having accomplished omniscience, Śākyamuni Tathāgata abides in six Dharmas. What are the six?

1. The ten kinds of powers of the Buddha.

2. The four fearlessnesses.

3. The eighteen exclusive Dharmas.

4. The possession of great compassion.

5. No one is able to see the crown of the Buddha.

6. The possession of the thirty-two marks of a great being.

These are the six Dharmas of abiding."

Then the Buddha spoke a verse:

"The Buddha's powers are the ten kinds of powers;The four fearlessnesses are all transcended.Rising above all Dharmas,He is the great general among humankind.

He has accomplished the mind of great compassion;No one can see the crown of the Buddha—Even the gods and the race of dragons,None of all people is able to see it.

Such a one, with valiant marks,Is fully endowed with the thirty-two marks.All are accomplished;Straightaway he realizes the unsurpassed state."

Susīma addressed the Buddha:

"Having realized omniscience, how many Dharmas of parinirvāṇa does the Tathāgata, the Unattached One, the Perfectly Enlightened One, practice?"

The Buddha taught:

"Having realized omniscience, Śākyamuni Tathāgata practices six Dharmas of parinirvāṇa.

What are the six Dharmas of parinirvāṇa?

At that time, Śākyamuni Tathāgata leaves behind five parts that do not pass into parinirvāṇa. What are the five?

1. The body of precepts.

2. The body of concentration.

3. The body of wisdom.

4. The body of liberation.

5. The body of the knowledge and vision of liberation.

These are the five parts left behind that do not pass into parinirvāṇa. Out of compassion for all people, the Buddha passes into parinirvāṇa.

At that time, Śākyamuni Tathāgata, by countless means, praises and extols the merits of the Sangha of bhikshus, and teaches people to give. Out of compassion for humankind, the Buddha passes into parinirvāṇa.

At that time, Śākyamuni Tathāgata himself causes the relics of his body to disperse and break apart like mustard seeds. Out of compassion for humankind, the Buddha passes into parinirvāṇa.

At that time, Śākyamuni Tathāgata says to the Bodhisattvas:

'I, seeking the path of Unsurpassed Perfect Enlightenment, out of compassion for humankind, pass into parinirvāṇa.'

At that time, Śākyamuni Tathāgata expounds the twelve divisions of scripture to the beings of the ten directions, causing them all to understand clearly. What are the twelve?

1. The scripture of prose (sūtra).

2. The scripture of discourse (geya).

3. The scripture of listening.

4. The scripture of discrimination.

5. The scripture of revelation.

6. The scripture of parables (avadāna).

7. The scripture of that which is expounded.

8. The scripture of birth-stories (jātaka).

9. The scripture of the Vaipulya.

10. The scripture of the unparalleled Dharma (adbhuta-dharma).

11. The scripture of verse-chapters (geya/gāthā).

12. The scripture of stanzas.

These are the twelve divisions of scripture.

Out of compassion for humankind, the Buddha passes into parinirvāṇa.

At that time, the Tathāgata expounds the four self-reliances. What are the four?

1. Take only the essential, not consciousness.

2. Take only the Dharma, not consciousness.

3. Take only wisdom, not form.

4. Take only the right, not mere words.

These are the four self-reliances. The Śākyamuni Tathāgata, who has attained omniscience, practices these six Dharmas of parinirvāṇa."

At that time, the Buddha spoke a verse:

"When the Buddha is about to pass into parinirvāṇa,
For the sake of all he manifests peace and ease.
He leaves the five parts for the ten directions,
Out of compassion for people and non-humans.

He leaves the relics for the world;For the sake of all he disperses his bodyLike mustard seeds, exceedingly fine and small.Whoever obtains them shall all revere them,

And thereby make offerings.People and non-humans rejoice greatly;Among the realms of gods and humans,Wherever they are born, they suffer no hardship.

When seeing me face to face and making offerings to me,Or to the relics after parinirvāṇa,With mind exceedingly pure—The Buddha entrusts the Sangha of bhikshus.

These two matters are not different;They are valued and esteemed beyond compare.The great giving in the worldEnjoys the merit and blessings of gods and humans.

He leaves behind the twelve divisions of scripture;
The Buddha places them throughout the ten directions.
The Bodhisattvas who are cultivating
Bring forth countless wholesome aspirations.

The ten stages of the path, the Three Baskets of scripture—
A great radiance that ferries to the other shore.
Out of love for all people and non-humans,
He manifests for the ages to come.

Then he expounds the four self-reliances
For those who do not uphold the Dharma.
Out of love for the people of the world, the Buddha expounds the scriptures;
At that time the Buddha passes into parinirvāṇa."

At that time, the youth Susīma then spoke a verse before the Buddha, saying:

"I too shall obey the words of the Buddha.How joyful indeed is unsurpassed wisdom!Whoever hears this DharmaYet does not bring forth the Bodhisattva aspiration—

I shall cause the five hundred disciples
Now abiding in this world,
I shall cause them to bring forth the aspiration,
Encouraging them to practice the Bodhisattva conduct.

It is like the various seedsThat, being moistened, sprout forth;Through moisture they develop,Growing forth into trunk and joints of the plant.

Thereafter sprout the branches and leaves;From the branches and leaves come the flowers.Because there are flowers, there are fruits;And thereafter they are born again.

The Bodhisattva mind is likewise:Through the six Dharmas it arises.Through this mind one is able to act;Through practicing these Dharmas it arises.

The true meaning of this scripture—All Buddhas expound it.Next one obtains the branches and leaves,And thereafter they are born again.

Thus the tree grows and matures;The Bodhisattva-tree is supreme.If one wishes to rely upon this tree,Bringing peace and ease to all—

A Dharma such as this is the great tree;Therefore it is called the Buddha,Who is able to have compassion for all people.One should therefore practice the Bodhisattva conduct."

Susīma addressed the Buddha:

"After the Tathāgata's parinirvāṇa, how many merits are there that none—not the Buddhas, nor the Arhats—can equal?"

The Buddha taught:

"After the parinirvāṇa of Śākyamuni Tathāgata, there are six merits that none—not the Buddhas, nor the Arhats—can equal.

What are the six?

1. After the Tathāgata's parinirvāṇa, the relics are made offerings to. Gods, dragons, ghosts, spirits, the spirits of quality, the spirits of music (gandharvas), the golden-bird spirits (garuḍas), the spirits resembling human form (kiṃnaras), the spirits that move upon their breasts (mahoragas), humans, and non-humans all come to make offerings to the relics and to pay homage to the Unsurpassed One.

2. After the Tathāgata's parinirvāṇa, all people are able to emerge from the three realms—the Desire Realm, the Form Realm, and the Formless Realm.

3. After the Tathāgata's parinirvāṇa, the four assemblies of disciples obtain the blessing of making offerings to the Sangha of bhikshus.

4. After the Tathāgata's parinirvāṇa, the twelve divisions of scripture are all spread throughout the continent of Jambudvīpa.

5. After the Tathāgata's parinirvāṇa, in the frontier regions and the great countries that do not understand the scripture-Dharma and its meaning, the heterodox dharmas therein will flourish.

6. After the Tathāgata's parinirvāṇa, whoever hears of the deeds of the Buddha, the spiritual penetrations of the Buddha, the transformations of the Buddha, the wisdom of the Buddha, and gives rise to a mind of fond admiration, reverence, and purity—thereby they are born among the realms of gods and humans, enjoying blessings and good fortune.

These are the six merits that none—not the Buddhas, nor the Arhats—can equal."

At that time, the Buddha spoke a verse:

"Whoever makes offerings to the relics
Is born among the realms of gods and humans.
If one makes offerings to the Sangha of bhikshus,
Constantly following and supporting the four assemblies,

The person who abides and practices the DharmaIs able to cross beyond the three realms.Whoever hears this essential DharmaAnd practices in accordance with it—

In the frontier regions and the various countries,
The person who hears this unsurpassed Dharma,
Whoever hears of the merits of the Buddha,
Straightaway brings forth the Bodhisattva aspiration."

Susīma addressed the Buddha:

"What is the true path of Unsurpassed Perfect Enlightenment?"

The Buddha taught:

"There are six true Dharmas.

What are the six?

1. The eye being apart from form is the truth.

2. The ear being apart from form is the truth.

3. The nose being apart from form is the truth.

4. The tongue being apart from form is the truth.

5. The body being apart from form is the truth.

6. The mind being apart from form is the truth."

At that time, the Buddha spoke a verse:

"It is not the ear, sound, and eye;Therein one understands the formless.Non-attachment is the truth;One who wishes to learn should be thus.

The nose and the ear are unconnected;This body, speech, together with this mind—Do not let the mind think upon those matters.Not thinking is the supreme truth.

Not conceiving is the truth;One should keep far from craving and attachment to form.The various possessions are unconnected;This is called the right supreme truth."

At that time, Susīma then spoke a verse before the Buddha, saying:

"Truly excellent is the Dharma of no-thought!Whoever hears it does not desire or crave;The things that are feared exist no more;He is not attached to the desires of craving."

At that time, the Buddha then spoke a verse to the youth Susīma:

"If one does not pay homage to the Buddhas,Nor reveres the true Dharma,Nor draws near to the Sangha,Nor delights to hear the teachings and instructions—

If there is a person without faith,Who is also weak with regard to the precepts,Who, through cowardice, is not diligent—Then he cannot understand this Dharma.

Those exceedingly angry and ferocious,Whose minds are deluded and unconverted,Of arrogant nature, without wisdom—Such a band one should not delight in.

If the sons of māra and the soldiers of māra,The band of wrong views, the heterodox ones,Forever dwelling within the net of doubt,Hear these words, they will not believe and accept them."

Susīma addressed the Buddha:

"Such a band are not vessels of the Dharma. I shall become a vessel of the Dharma. I pray the Buddha will grant me the prediction."

Susīma then spoke a verse before the Buddha, saying:

"Just as a person who destroys the DharmaCannot uphold the true Dharma—So toward these foolish ones,I vow to become a vessel of the Dharma.

I pray the Buddha will grant me the prediction.Now the mind and intention arise from within;One should draw near to spiritual benefactors,Seeking the Bodhisattvas and fellow practitioners of the pure life.

The poor and destitute I make wealthy;Those without faith I cause to have faith;The wicked and evil I exhort to uphold the precepts;I support and protect all people everywhere.

Constantly I expound patience and diligence,Pointing out to them the way of repentance.The radiance shines and ferries all;Even the insects are all liberated.

Using the Dharma of non-being to teach and transform people,
I cause all to be liberated from birth-and-death.
Receiving the prediction, the Bodhisattva brings forth the aspiration;
Toward this Dharma one should practice.

The portions of relics are all distributed everywhere,
So that beings may obtain peace and ease.
I spread the scriptures and precepts throughout the ten directions,
So that all may constantly cultivate them."

The Buddha said to the youth Susīma:

"The Buddhas of the past have all already granted the prediction; now I too shall grant the prediction. At present, the countless Buddhas of the buddha-lands turning the Dharma-wheel—these Buddhas have also all granted the prediction."

Hearing the Buddha grant the prediction, the youth Susīma rejoiced greatly. He then abode in empty space, one hundred forty fathoms above the ground, then descended and bowed his head and face to the Buddha's feet in homage.

At that time, the five hundred disciples, seeing such a transformation, then spoke a verse before the Buddha, saying:

"We pray you have compassion and teach us;We humbly pray the Buddha will grant us the prediction.In the latter age of the five evil turbidities,We shall uphold the Dharma.

If there are people who quarrel and curse,Ferocious people who use clubs to strike,When such kinds of people exist in the world,We shall teach them to reproach themselves.

When we are in the world,All the sufferings and afflictions we shall endure.For the sake of all people and non-humans,Bestow upon us the words of prediction.

We all understand clearly the body;Toward our lives we have no greedy attachment.We delight only to dwell in secluded places;Toward offerings we have no clinging."

At that time, the Buddha then spoke a verse to the five hundred disciples:

"These five hundred disciplesWho today have all come to this assembly,In the periods of the future age,Shall all bring forth the Bodhisattva aspiration.

They shall still endure a little suffering and affliction;Their life-spans shall be short.At that time, in whatever place,They shall make offerings to countless ones.

When I first brought forth the Bodhisattva aspiration,
I too, life after life, patiently endured suffering.
Whoever learns should be like me,
And shall become a king among humankind.

Dharmas are originally empty, without a self;
Out of compassion for all, I expound this Dharma.
When I was in that age,
For the sake of all I manifested forms and images.

The Bodhisattvas all rejoice,
Praising the Buddha while he yet dwells in the world,
Bringing peace and ease to all.
The Buddha manifests the various forms and images.

In all the realms throughout the ten directions,
The Dharma-kings of the present—
The Buddha, for the sake of the assemblies of Bodhisattvas,
All emit a great radiance.

The great being, with loving-kindness vast and all-pervading,
Now dwells in the fourth heaven,
Constantly exhorting and cherishing the Bodhisattvas,
Exhorting them to reveal the profound Dharma.

The people who practice in that age—
Most of them all bring forth the aspiration.
If there remains residual karma from former lives,
Or confusion of mind, their offenses shall be exhausted.

Their resolve and seeking is without weariness,Nor can they ever feel satisfied.They take no delight in doing other things,Constantly seeking the conduct of the Buddhas and Bodhisattvas.

Let the disciples not grieve;Though toilsome, it shall not last long.Afterward, when they pass away,They shall straightaway be born in the Tuṣita heaven.

They vow to be born in a realm of peace and ease,
To enjoy the immeasurable abiding of the Dharma-king.
The king of good medicine in that buddha-land,
Where the Buddha Without Wrath teaches and transforms—

They vow to be ever born in that realm.Afterward, when they pass away,They shall there attain spiritual penetrations,And all make offerings to the Buddhas.

Practicing the six Dharmas, they shall be accomplished;
Then they shall obtain the Buddha's prediction.
They shall all emerge from the three evil paths,
And keep far from the eight places of calamity.

The nets of the heterodox and of wrong views,Through their destruction, they obtain liberation.The Unattached One, through awakening,Therefore transcends those bands."

At that time, the five hundred disciples, hearing the Buddha grant the prediction, all rejoiced greatly. They then abode in empty space, twenty fathoms above the ground, then descended to pay homage to the Buddha, saying:

"Why is it that our teacher Susīma has received the prediction?"

At that time, the Buddha smiled, and countless different colors issued forth from the Buddha's golden mouth. The radiance illuminated countless buddha-lands, then returned, circling the Buddha three times, and entered into the crown of his head.

At that time, Ānanda rose from his seat, arranged his robes, placed his right knee upon the ground, bowed his head and face to the Buddha's feet, joined his palms, and addressed the Buddha:

"Why does the Buddha smile? When you smile, there is a meaning."

At that time, the Buddha spoke a verse to Ānanda:

"Susīma is the foremost,The teacher first among the disciples.They dwell together within one kalpa,Honored and revered among humankind.

At that time, in the Bhadrakalpa,
In the evil age of the five turbidities,
Therein his karmic retribution shall be exhausted;
Therefore he shall obtain the spiritual penetrations.

After he is fully endowed with the spiritual penetrations,
He shall straightaway fly throughout the buddha-lands.
Through making offerings he shall become a Buddha,
Whose title shall be Lotus-Supreme (Padmottara)."

At that time, the five hundred disciples then spoke a verse of praise before the Buddha:

"The Buddha has told us
That we shall receive the prediction to become Buddhas,
Teaching all to create merit,
Immeasurable and without giving rise to conception.

At that time, I shall master the true Dharma,Abiding in the continent of Jambudvīpa.The scripture 'Bodhisattva-tree-path,'I shall expound the true Dharma to all.

Whoever hears this scriptureStraightaway brings forth the Bodhisattva aspiration.We all pray and beseech the Buddha,The Honored Hero, to grant us the prediction.

The Buddha is the father of all,Constantly compassionate to people and non-humans.For our sake, have compassion;O Great Hero, expound with discrimination.

At that time, toward this scripture,Hereafter giving rise to a reverent mind,One straightaway brings forth the Bodhisattva aspiration.For the sake of people we ask this meaning;

O Great Hero, expound it fully:What virtues does the Bodhisattva mind possess?The wise one who hears this DharmaStraightaway brings forth the Bodhisattva aspiration."

At that time, the Buddha spoke a verse to the five hundred disciples:

"Whoever hears it and straightaway believesIn the Unsurpassed Honored One of bodhi—I grant the prediction to allThat they shall become kings of humankind.

When the wish becomes valiant,One straightaway brings forth the Bodhisattva aspiration.And when the resolve is exceedingly pure,One straightaway is born in a pure fruit.

Toward form and desire, transcending the three realms,
One straightaway brings forth the Bodhisattva aspiration.
With this mind one creates merit,
Swiftly emerging from the three realms.

The deeds of all peopleAre all attached within the three realms.If the mind and intention are unattached,The Bodhisattva is one whom none can surpass.

If a Bodhisattva brings forth the aspiration,For the sake of all he expounds the tree-path.Possessing merit, he straightaway teaches and instructs;With this scripture he is able to manifest.

He fully expounds the matters of the Bodhisattva;
His words of teaching and transformation pervade everywhere.
The other Dharmas are countless in number;
The subtle and wondrous Dharma is inexpressible.

Immeasurable wisdom is fully complete;Thereby one is able to become a Buddha,Compassionate to all people everywhere,Constantly cultivating the Bodhisattva conduct."

At that time, Ānanda addressed the Buddha:

"What is the name of this scripture? How should it be upheld and practiced?"

The Buddha said to Ānanda:

"This scripture is named 'The Scripture of the Bodhisattva Tree-Path' (Bodhisattva-mārga-vṛkṣa-sūtra); it should be recited, chanted, and upheld."

Ānanda addressed the Buddha:

"Why is it named 'The Scripture of the Bodhisattva Tree-Path'?"

The Buddha said to Ānanda:

"It is like the various kinds of trees that first sprout, and only afterward grow forth their trunk, branches, leaves, flowers, and fruits. Thus it is, Ānanda! With this scripture: from the first bringing forth of the Bodhisattva aspiration, one straightaway becomes joyful. Through joy, body and mind obtain rest and repose; one fully completes the six perfections, practices the skillful means of supreme wisdom, and straightaway realizes the Forbearance of the Non-Arising of Dharmas; one fully completes the wisdom of omniscience, turns the Dharma-wheel, and so on until parinirvāṇa, distributing the relics to be worshipped by the ages to come. Therefore, Ānanda! This scripture is named 'The Scripture of the Bodhisattva Tree-Path.'"

When the Buddha had finished speaking, the youth Susīma and the five hundred disciples, the Sangha of bhikshus, the gods, humans, dragons, ghosts, and the spirits of quality, hearing the scripture, all rejoiced greatly. They bowed their heads and faces to the ground, paid homage to the Buddha, and then withdrew.

THE SCRIPTURE OF SUSĪMA

The End

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội)

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