悲華經

VOLUME I: CHAPTER ONE — TURNING THE DHARMA WHEEL

Thus have I heard:

At one time, the Buddha was dwelling at Mount Gridhrakuta near the city of Rajagriha, together with sixty-two thousand great bhikshus. They were all arhats who had completely exhausted the outflows and in whom afflictions no longer arose. They had attained mastery in all matters; their minds and wisdom were liberated; and, like great and mighty elephants, they were well disciplined. They had accomplished all that had to be done, laid down their burdens, attained their own benefit, ended all attachment to existence, and gained right wisdom; thus, their minds had attained mastery. All of them had attained liberation, with the sole exception of Ananda.

Present in the Dharma assembly were four million four hundred thousand bodhisattvas, headed by Bodhisattva Maitreya. They had all attained the various kinds of patient acceptance, meditative concentration, and dharani. They deeply understood that all dharmas are empty and entirely devoid of any fixed characteristic. Such great beings had all reached the stage of non-retrogression on the path of cultivation.

At that time, the Great Brahma Heavenly King and countless hundreds of thousands of devas from his heaven were also present, together with the Heavenly King of Paranirmita-vashavartin Heaven and his retinue of four million, all of whom came to attend the Dharma assembly.

The Heavenly King of Nirmanarati Heaven also came to attend the Dharma assembly with his retinue of three million five hundred thousand.

The Heavenly King of Tushita Heaven also came to attend the Dharma assembly with his retinue of three million.

The Heavenly King of Yama Heaven also came to attend the Dharma assembly with his retinue of three million five hundred thousand.

Shakra Devanam Indra, the Heavenly King of the Trayastrimsha Heaven, also came to attend the Dharma assembly with his retinue of four million.

The Heavenly King Vaishravana also came to attend the Dharma assembly with a retinue of one hundred thousand ghosts and spirits.

The Heavenly King Virudhaka also came to attend the Dharma assembly with a retinue of one thousand kumbhanda ghosts.

The Heavenly King Virupaksha also came to attend the Dharma assembly with a retinue of one thousand dragons.

The Heavenly King Dhritarashtra also came to attend the Dharma assembly with a retinue of one thousand gandharvas.

The Dragon Kings Nanda and Upananda also came to attend the Dharma assembly, each leading a retinue of one thousand.

All those in the assembly described above had generated the aspiration for the Mahayana and had practiced the six paramitas.

At that time, the Blessed One, amid the great assembly, expounded the wondrous Dharma for their sake. He completely eliminated the four inverted views, enabled them to understand clearly the wholesome dharmas and obtain the light of wisdom, and led them to comprehend the Four Noble Truths. Moreover, wishing to enable bodhisattvas in future ages to enter samadhi, so that after entering samadhi they would surpass the realms of the shravakas and pratyekabuddhas and never regress from anuttara-samyak-sambodhi, he taught accordingly.

At that time, bodhisattvas such as Bodhisattva Maitreya, Bodhisattva Unconfused Vision, Bodhisattva Water Deva, Bodhisattva Lion’s Resolve, and Bodhisattva Sunlight—ten thousand foremost bodhisattvas such as these—rose together from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms toward the southeast, and, filled with wholehearted joy, gazed reverently in that direction and recited:

“Namo Lotus-Honored Tathagata, Arhat, Samyak-sambuddha! Namo Lotus-Honored Tathagata, Arhat, Samyak-sambuddha! How exceedingly rare is the Blessed One! Though it has not been long since he attained anuttara-samyak-sambodhi, he can already manifest countless miraculous spiritual transformations, enabling innumerable sentient beings to plant roots of goodness and become irreversible from anuttara-samyak-sambodhi.”

At that time, in the assembly was a great bodhisattva named Jeweled Sun Radiance. He rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms toward the Buddha, and asked: “Blessed One, for what cause and condition did Bodhisattva Maitreya, Bodhisattva Unconfused Vision, Bodhisattva Water Deva, Bodhisattva Lion’s Resolve, Bodhisattva Sunlight, and ten thousand foremost bodhisattvas such as these rise together from their seats, bare their right shoulders, kneel with their right knees upon the ground, join their palms toward the southeast, and, filled with wholehearted joy, gaze reverently in that direction and recite: ‘Namo Lotus-Honored Tathagata, Arhat, Samyak-sambuddha!

Namo Lotus-Honored Tathagata, Arhat, Samyak-sambuddha! How exceedingly rare is the Blessed One! Though it has not been long since he attained anuttara-samyak-sambodhi, he can already manifest countless miraculous spiritual transformations, enabling innumerable sentient beings to plant roots of goodness’?

“Blessed One, is the Buddha Lotus-Honored near to or far from this place? How long has it been since he attained enlightenment? What is the name of his land? With what is it adorned? Why does the Buddha Lotus-Honored manifest all these transformations? When the Buddhas manifest countless miraculous spiritual transformations throughout the worlds of the ten directions, can other bodhisattvas perceive them while I alone cannot?”

The Buddha then told Bodhisattva Jeweled Sun Radiance: “Excellent, excellent! Good man, your question is as precious as a jewel. It is truly virtuous, well reasoned, and skillfully asked! You are now able to question the Tathagata concerning such a wondrous meaning because you wish to teach innumerable sentient beings and enable them to plant roots of goodness, and because you wish to reveal the realm of the Buddha Lotus-Honored in all its adornments. Good man, I shall now explain it. Listen, listen attentively. Reflect well upon it! Receive and retain it well!”

Bodhisattva Jeweled Sun Radiance then listened to the teaching with wholehearted joy.

The Blessed One immediately told Bodhisattva Jeweled Sun Radiance: “Good man, to the southeast, one hundred trillion Buddha lands away from here, there is a Buddha land named Lotus, replete with every kind of magnificent adornment. All manner of fragrances drift throughout it, and precious trees grow there, embellishing the many kinds of jeweled mountains. Its ground is azure like lapis lazuli. Countless bodhisattvas fill that Buddha land, and wondrous, sublime voices expounding the wholesome Dharma resound everywhere. The ground is soft and yielding like the cloth of the heavenly realms. When one walks upon it, one’s feet sink four inches into the ground; when one raises a foot, the ground naturally closes again and produces all kinds of lotus flowers.”

“The trees were made of the seven precious substances and rose to a height of seven yojanas. From their branches, celestial kasaya robes naturally hung suspended. In that Buddha-land, the sounds of celestial music were constantly heard.

Amid the songs of birds, wondrous sounds continually resounded, expounding the faculties, powers, and factors of enlightenment. When the branches and leaves of the trees touched one another, they produced rare and exquisite sounds surpassing all music in the realms of devas and humans. The fragrance issuing from every root was sweeter than any celestial fragrance and spread for more than a thousand yojanas in all directions.

Celestial jeweled necklaces also hung suspended from the trees. There were towers made of the seven precious substances, rising to a height of more than five hundred yojanas and measuring a hundred yojanas across their central span. The balustrades surrounding these towers were all fashioned from the seven precious substances.

On each of the four sides of every tower was a great pool, eighty yojanas long and fifty yojanas wide. Around these pools were stairways leading upward, made entirely of the seven precious substances. Within the pools grew four kinds of lotus flowers: utpala, kumuda, padma, and pundarika.

Each blossom measured one yojana in diameter.

“During the first watch of the night, bodhisattvas were born from the centers of the lotus platforms. Seated there in the full lotus posture, they enjoyed the bliss of liberation. Just after midnight, winds blew from the four directions, gentle and fragrant, lightly touching the bodies of the bodhisattvas. These winds blew everywhere and caused all the blossoms that were still closed to open fully. At that time, the bodhisattvas emerged from samadhi and continued to enjoy the bliss of liberation. They left the lotus platforms, ascended the lofty towers, and sat upon seats made of the seven precious substances to listen to the wondrous true Dharma.

“Surrounding that place on all four sides were mountains made of the finest purplish-red pure gold. They rose to a height of twenty yojanas and measured three yojanas in both length and breadth. Upon those mountains were innumerable kinds of precious treasures and blue and red vaidurya gems, their lights sparkling and intermingling.

“At that time, the Buddha Lotus Venerable blended the radiance of his brilliant light with the light of all those precious treasures, clearly illuminating that Buddha-land. The light within that Buddha-land was supremely wondrous and subtle; thus neither sun nor moon could be seen, nor could night and day be distinguished. Time was known only by observing the flower petals closing and the birds perching upon branches to rest.

Upon those jeweled mountains were also beautiful lofty terraces made of blue vaidurya, sixty yojanas high and twenty yojanas in both length and breadth. Each terrace was surrounded on its four sides by balustrades made of the seven precious substances. In the center of each terrace were precious couches, likewise fashioned from the seven precious substances.

Upon every couch sat a bodhisattva in his final existence, listening to and receiving the true Dharma.

“Good man! In that Buddha-land was a bodhi tree named Indra, three thousand yojanas high, with a trunk five hundred yojanas in diameter and branches and foliage extending one thousand yojanas. Beneath that tree was a lotus whose vaidurya stalk rose five hundred yojanas high. Each blossom had one million golden petals, each five yojanas high. Its receptacle was made of agate, and its stamens were made of the seven precious substances. The receptacle was ten yojanas high and measured seven yojanas in both length and breadth.

“At that time, the Buddha Lotus Venerable sat upon that lotus and, in the course of a single night, attained anuttara-samyak-sambodhi. Surrounding that lotus beneath the bodhi tree were all kinds of other lotus flowers. Upon each lotus sat bodhisattvas who beheld the Buddha Lotus Venerable manifest every manner of miraculous spiritual transformation.”

When Buddha Sakyamuni had finished teaching this matter, Bodhisattva Jeweled Sun Radiant Light addressed the Buddha, saying, “World-Honored One! In what form did the Buddha Lotus Venerable perform those miraculous transformations? May the World-Honored One please explain.”

The Buddha told Bodhisattva Jeweled Sun Radiant Light, “Good man! In the course of a single night, the Buddha Lotus Venerable attained anuttara-samyak-sambodhi. Just after midnight, that Buddha manifested miraculous spiritual powers and transformations. He revealed a body reaching as high as the Brahma heaven and, from the usnisa atop his head, emitted six billion nayutas of hundreds of thousands of rays of light. These shone upward upon innumerable Buddha-lands, as numerous as fine motes of dust.

“At that time, the bodhisattvas above could no longer see any forms below, from the Iron-Encircling Mountains down to the smaller mountains; they could see only the worlds illuminated by the Buddha’s radiance. In those worlds were bodhisattvas who had all received predictions of Buddhahood; some had attained dharanis, the Samadhi of Patience, or had advanced to the stage of being in their final existence before Buddhahood.

These bodhisattvas all possessed their own bodily radiance, but because of the Buddha’s radiance, theirs could not appear. The entire assembly joined their palms, faced the Buddha Lotus Venerable, and gazed reverently upon his countenance. At that time, they could see only the Buddha’s thirty-two excellent marks, the jeweled necklaces adorning his body, and the eighty excellent characteristics dignifying the Buddha’s form.

“When the bodhisattvas saw the Buddha Lotus Venerable and his world adorned with every splendor, joy arose in their hearts. At that time, throughout the innumerable Buddha-worlds as numerous as fine motes of dust, the great bodhisattvas beheld the transformative radiance of the Buddha Lotus Venerable and that world. Each one then left his own land and, employing his own spiritual powers, journeyed together with the others to assemble before that Buddha. They circumambulated and bowed to him, made offerings, honored him, and reverently praised him.

“Good man! At that time, when the Buddha Lotus Venerable saw the bodhisattvas, he manifested a broad and long tongue that covered all the continents beneath the Four Heavenly Kings, together with all the sentient beings who were walking, standing, sitting, and so forth. Some bodhisattvas were absorbed in meditative concentration; as soon as they emerged from concentration, they rose amid the great assembly, circumambulated and bowed to the Buddha Lotus Venerable, made offerings, honored him, and reverently praised him.

“Good man! After that Buddha had manifested such a broad and long tongue, he withdrew it and restored it to its usual form.

“Good man! The Buddha Lotus Venerable then emitted rays of light from the pores of his body. From every pore streamed six billion nayutas of hundreds of thousands of brilliant rays.

That wondrous light shone throughout the ten directions, penetrating in each direction innumerable Buddha-worlds as numerous as fine motes of dust. In every one of those worlds were bodhisattvas who had received predictions of Buddhahood; some had attained dharanis, the Samadhi of Patience, or had advanced to the stage of being in their final existence before Buddhahood. When those bodhisattvas saw the Buddha’s radiance, each left his own world and, relying upon the Buddha’s spiritual power, journeyed together with the others to assemble in the Buddha-land of Lotus Venerable.

Together they circumambulated and bowed to him, made offerings, honored him, and reverently praised him.”

“Good man! At that time, after that Buddha had manifested such transformations, he withdrew his spiritual power and then expounded the true Dharma for the bodhisattvas and the great assembly, turning the irreversible wheel of the true Dharma, wishing to bring immeasurable beings great benefit and great joy. Out of compassion for all the worlds, he wished to bestow upon devas and humans the complete and supreme teaching of the Great Vehicle!”

CHAPTER TWO: DHARANI

At that time, Bodhisattva Jeweled Sun Radiant Light asked the Buddha: “World-Honored One! In that Buddha’s world, how are day and night distinguished? What sounds are heard there? How do the bodhisattvas there attain single-minded concentration? What other practices do they cultivate?”

The Buddha told Bodhisattva Jeweled Sun Radiant Light: “Good man! That Buddha-land is always illuminated by the Buddha’s radiance. When the flowers are seen to close, the birds perch and rest upon the branches, and the bodhisattvas and the Tathagata enter the Lion’s Play samadhi, their minds joyful and filled with the bliss of liberation, then it is known that night has come!

“When the wind blows and flowers fall upon the ground, birds sing together in wondrous and extraordinary tones, all kinds of flowers rain down from the heavens, winds stir throughout the four directions, fragrant, gentle breezes waft and touch the body, and the Buddha and the bodhisattvas emerge from samadhi; then that Buddha expounds the bodhisattva teachings for the great assembly, enabling them to transcend the limitations of the shravakas and pratyekabuddhas. Thus it is known that day has come!

“Good man! In that Buddha’s world, the bodhisattvas constantly hear sounds proclaiming the Buddha, Dharma, and Sangha; sounds proclaiming quiescence, nonexistence, the six paramitas, the powers, fearlessness, the six superknowledges, nonactivity, and neither arising nor cessation; sounds proclaiming subtle and wondrous tranquility, tranquil causes, and tranquil conditions; sounds proclaiming great loving-kindness, great compassion, the patient acceptance of the non-arising of dharmas, and predictions of Buddhahood. They hear only the pure and wondrous sounds of the bodhisattvas. Such sounds are heard continually in that land!

“Good man! Such are the sounds heard in that land.

“Good man! All the bodhisattvas in that world, whether already born there or being born there, possess the thirty-two excellent marks. Their bodies constantly emit radiance extending for one yojana, and until they attain anuttara-samyak-sambodhi, they will never fall into the three evil paths.

“All those bodhisattvas have perfected a mind of great compassion, a gentle mind, a mind free from the defilement of craving, a disciplined mind, a tranquil mind, a patient mind, a meditative mind, a pure mind, an unobstructed mind, an undefiled mind, a mind free from wickedness, a truthful mind, a mind that delights in the true Dharma, a mind wishing beings to eradicate all afflictions, a mind as steadfast and patient as the earth, a mind free from all worldly speech, a mind that delights in the teachings of the noble ones, a mind that seeks wholesome dharmas, a mind that abandons attachment to self, a quiescent mind free from birth, aging, illness, and death, a mind that burns away all afflictions, a quiescent mind that releases all bonds,

and a mind that remains unmoved with regard to all dharmas.

“Good man! Those bodhisattvas have all attained the power of concentration, the power of arousing resolve, the powers of conditions, vows, and freedom from contention, the power to contemplate all dharmas, the power of wholesome roots, the power of samadhis, the power of extensive learning, the power of observing the precepts, the power of great relinquishment, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of tranquility, the power of contemplation, the power of superknowledges, the power of mindfulness, the power of bodhi, the power to destroy all maras, the power to subdue all non-Buddhist paths, and the power to eradicate all afflictions.

“Such bodhisattvas in that Buddha-land, whether already born there or being born there, are all true bodhisattvas. They have made offerings to innumerable Buddhas, World-Honored Ones, and planted wholesome roots in the presence of those Buddhas.

“Those bodhisattvas all take the flavor of meditation as their food and subsist upon the food of Dharma and fragrance, just as the Brahma devas do. In that world there is no eating by chewing or swallowing, nor is there even any term for such a thing. There are no unwholesome things and no women; there are no painful feelings, attachment, hatred, anger, or other afflictions.

There is no discrimination of self or what belongs to self, no suffering of body or mind, and even the three evil paths do not exist, nor are there names for the three evil paths! In that world there are also no dark, foul-smelling, filthy, or thorny places; no mountains, hills, mounds, sandy soil, gravel, or stones; and there is no light from the sun, moon, stars, lamps, or fires. That land also has no Mount Sumeru, no great ocean, and no pitch-dark interval between the great and small Iron-Ring Mountains.

There is no poisonous rain, no violent wind, and no places afflicted by the eight adversities. Not even the names of any such things exist!

“Good man! That Buddha-land is always illuminated by the radiance of the Buddha and the bodhisattvas. That light is wondrous, supremely pure, and shines throughout the entire land. There is also a species of bird there called Wholesome Fruit, whose song constantly resounds with subtle and wondrous sounds proclaiming the faculties, powers, and factors of awakening.”

Then Bodhisattva Jeweled Sun Radiant Light again asked Buddha Shakyamuni: “World-Honored One! How vast is that Buddha-land? For how long does that Buddha remain in the world and expound the Dharma?

That Buddha attained anuttara-samyak-sambodhi in the course of a single night; after his nirvana, how long will the true Dharma abide in the world? How long will the bodhisattvas remain in the world? Among the bodhisattvas born in that Buddha-land, are there any who long ago saw Buddhas, heard the Dharma, and made offerings to the Sangha?

What was that Lotus World called before the Buddha appeared in the world? How long has it been since the preceding Buddha who appeared there entered nirvana? After that Buddha’s nirvana, how long an interval elapsed?

When Buddha Lotus Sovereign attained enlightenment, for what causes and conditions did all the Buddhas throughout the worlds of the ten directions enter the Lion’s Play samadhi and manifest every kind of miraculous transformation? Were there any bodhisattvas who saw them? Were there any who did not see them?”

The Buddha then told Bodhisattva Jeweled Sun Radiant Light: “Good man! Mount Sumeru, king of mountains, rises to a height of one hundred and sixty-eight thousand yojanas and measures eighty-four thousand yojanas across. Suppose that a diligent person who cultivated with vigor, whether through the power of illusion or spiritual power, were to pulverize Mount Sumeru, king of mountains, into particles as small as mustard seeds.

Their number would be beyond calculation; apart from the Buddha, the World-Honored One possessed of omniscience, no one could know that number. If each mustard-seed-sized particle were counted as one world of four continents, only by using every one of those particles could the full number of worlds of four continents within the Lotus World be calculated! In all those worlds there are immense numbers of bodhisattvas, just like the bodhisattvas in the Land of Peace and Bliss in the west.”

“Good man! The Buddha Lotus Venerable remained in the world and taught the Dharma for thirty intermediate kalpas. After he entered nirvana, the true Dharma remained in the world for a full ten intermediate kalpas.

“Good man! The bodhisattvas in that world, whether already born there or then being born there, all had lifespans of forty intermediate kalpas.

“Good man! That Buddha’s world was formerly named Candana. At that time, it did not possess the purity, excellence, and wondrous beauty it has today, nor were there such pure bodhisattvas.

“Good man! In the world of Candana, a Buddha who appeared in the past was named Sun-Moon Venerable 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 Persons, Teacher of Devas and Humans, Buddha, Blessed One. That Buddha remained in the world and taught the Dharma for thirty intermediate kalpas.

When that Buddha entered nirvana, certain bodhisattvas, through the power of their vows, manifested in that world. Other bodhisattvas remained in their own places and formed this thought: ‘Tonight, the Buddha Sun-Moon Venerable will enter nirvana. After the Buddha’s passing, we shall preserve the true Dharma for ten intermediate kalpas.

Those capable of doing so will successively attain anuttara-samyak-sambodhi.’

“At that time, there was a bodhisattva named Space Seal. Because of his original vow, the Tathagata Sun-Moon Venerable bestowed this prediction upon him: ‘Good man! After my passing, the true Dharma will remain in the world for a full ten intermediate kalpas. When those ten intermediate kalpas have elapsed, just as the true Dharma disappears, you will attain anuttara-samyak-sambodhi and be named Lotus Venerable 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 Persons, Teacher of Devas and Humans, Buddha, Blessed One.’

“At that time, the great bodhisattvas together went to the Buddha Sun-Moon Venerable. Upon arriving, they all employed the Lion’s Play samadhi, endowed with sovereign power, to make offerings to the Tathagata Sun-Moon Venerable. After making their offerings, they circumambulated the Buddha three times to the right and together addressed him, saying: ‘Blessed One! We vow to enter the attainment of cessation throughout these ten intermediate kalpas.’

“Good man! The Tathagata Sun-Moon Venerable then said to the great bodhisattva Space Seal: ‘Good man! Receive and uphold the dharani Dharma-gate called Complete Understanding of All. The Tathagatas, arhats, and perfectly and completely awakened ones of the past taught it for bodhisattvas who had received predictions of Buddhahood. The present Buddhas of the ten directions also teach it for bodhisattvas who have received predictions of Buddhahood. The Buddhas, the Blessed Ones of the future, will likewise teach it for bodhisattvas who have received predictions of Buddhahood.’ The dharani Dharma-gate called Complete Understanding of All is as follows.”

At that time, the Blessed One Shakyamuni Buddha immediately taught the following mantra:

‘Xà lỵ xà liên ni ma ha xà liên ni, hưu sí, hưu sí, tam bát đề, ma ha tam bát đề, đề đà a trá, hê đa già trá ca trá đà la trác ca, a tư ma, ma ca tư hê lệ nễ lệ đế lệ, lưu lưu sí, ma ha lưu lưu sí, xà nễ đầu xà nễ xà nễ, mạt để thiên để, xá đa nễ già đà nễ, a mậu lệ, mậu la ba lệ xà ni, ma ha tư nễ tỳ ra, bà nễ mục đế mục, đế ba lệ du đề, a tỳ để, ba dạ chất nễ, ba la ô ha la nễ, đàn đà tỳ xà tỷ xà bà lưu uất đam nễ.’

“This mantra can demolish all the modes of disputation of non-Buddhist traditions, protect the true Dharma, support those who expound the true Dharma, and disclose, distinguish, and teach the Dharma-gate of liberation through the Four Foundations of Mindfulness.

“At that time, the Blessed One again taught the following mantra:

‘Phật đà ba già xá di, a ma ma nễ ma ma ha già chỉ, phả đề phả đề niết đế la nễ, lộ ca đề mục đế na đề đà ba lệ bà mạt ni.’

This mantra discloses, distinguishes, and teaches the Dharma-gate of liberation through the Four Noble Lineages.

At that time, the Blessed One again taught the following mantra:

‘Ba sa đề, bà sa nễ, đà lệ, đà lệ la ba để, cúc để, thủ tỳ thủ bà ba để, nễ để, tu ma bạt để sàn đề, sí để ca lưu na uất đề xoa di, tỷ để ưu tỷ xoa, tam bát nễ, a la sí bà la địa, khư kỳ, khư kỳ kiệt di, a mậu, lệ mục, la du đàn ni.’

This mantra discloses, distinguishes, and teaches the Dharma-gate of liberation through the Four Fearlessnesses.

At that time, the Blessed One again taught the following mantra:

‘Thư phả la, a già phả la, a niết phả la, niết la phả la, tam mục đa, a mục đa, niết mục đa, a bà tỳ na, tỷ mục đế bà ni, tỷ lạp phả la, a diên đà, y tỳ trì, để tỳ trì, ô đầu, đô la đâu lam, a hưng tam lỗi, y đề đa bà, a đoá đa đoá, tát bà lộ già, a trà già, lệ tần đà, a phù tát lệ, đà đà mạn để tỳ xá già bạt đề, a phả la ca phả lam.’

This mantra discloses, distinguishes, teaches, and protects the Dharma-gates of the Three Vehicles.

At that time, the Blessed One again taught the following mantra:

‘Xà đà đa, an nễ ê la, bà bà đa phiếu, y đàm phả lệ, ni viêm phả lệ, tam mậu đàn na diên, tỳ phù xá, ba đà, tô ma đâu, a nậu ma đô a cưu ma đô đà bạt đế, mạt la tha, đạt xá bà la tỳ ba đà tha, tất xá thế đa, a ni ẩm ma, để nã ma để, a lộ câu a đề đấu nã, tát để mạt để.’

This mantra is the very practice now cultivated by all Buddhas and discloses, distinguishes, and teaches the Dharma-gate of the Four Right Efforts.

At that time, the Blessed One again taught the following mantra:

‘An nễ, ma nễ, ma nễ, ma ma nễ, già lệ chí lợi đế, xa lý xa lý đa tỳ,, thiên đế mục đế, úc đa lý tam lý, ni tam lý, tam ma tam lý, xoa duệ, a xoa duệ, a xà địa thiên đế, xa mật trí, đà-la-ni, a lộ già, bà bà tư, lại na bà đề, lại ma, bà đề xà na bà đề, di lưu bà đề, xoa duệ ni đà xá ni, lộ già bà đề, ba nễ đà xá ni.’

This mantra discloses, distinguishes, and teaches the Dharma-gate of liberation through the Four Unobstructed Eloquences.

At that time, the Blessed One again taught the following mantra:

‘Nghiên sóc a bà sa nễ đà xá ni, thiền na lộ già đà đâu ba sa tán ni, tát bà nhân đề phù ma để thiên để, tát bà tát bà, bà ma tát bà sa tra bà, xoa dạ ca lệ, cụ ca lệ bà xà ni, lộ già nậu đạt xá na tỳ bà.’

This mantra discloses, distinguishes, and teaches the Dharma-gate of liberation through the Four Bases of Spiritual Power.

At that time, the Blessed One again taught the following mantra:

‘A già lệ, Phật đề, đà đà ba già lệ, na ni, càn nã tư đề, cam tần đề, ni tiết đề tam bút tri, ba lệ già tát lệ, tô di chiến đề, chiến đề a già lệ, a già già lệ, a ba lệ, tần chi bà ly, nễ bà ly, ba già già ly, ba ba ly, a na dạ, a na dạ, a tỷ tư câu câu nễ sa bà tỳ nễ, ca nễ, nễ xà tư già già di, na do đế.’

This mantra discloses, distinguishes, and teaches all Dharma-gates of liberation concerning the spiritual faculties and powers.

At that time, the Blessed One again taught the following mantra:

‘Phú bi, trửu phú bi, độ ma ba, lệ ha lệ, a bà di, uất chi lệ, chi ca lặc sai, a dạ mạt đâu đế đế lệ, ma ma lệ bán già thi thi lệ, lộ già tả ni xà na dạ, xoa kỳ hề đế na già, dạ đế sa, chiên đề na.’

This mantra discloses, distinguishes, and teaches all Dharma-gates of liberation concerning the Seven Factors of Awakening.

At that time, the Blessed One again taught the following mantra:

‘Già ca bà xà lệ, bà đế già da lệ, già gia đà lệ, đà la già ca lệ, đà lệ, mậu lệ hê hê, lệ lệ đà ly a lâu bà bạt đề, hưu hưu lệ, dạ tha thậm bà ngạ tần bà lệ, dạ tha kỳ ni, dạ tha ba lan già, ly đề xa dạ tha bà da, ly ly thi tát già ni lệ ha la, xà lưu già tỳ ly, tỳ lê ni ly ha la, mạt ly mạt già ni lệ ha la, ni la ni lệ ha la, tam ma đề ni lệ ha la, bát nhã ni lệ ha la, tỳ mục đế ni lệ, ha la tỳ mục đế xà na đà lệ xá na ni lệ ha la na xoa đế, ni lệ ha la, chiên đà ni lệ ha la, tu lợi ni, lệ ha la, ba đà xá dạ lục đam đa đà a già độ a phù đà ni la phù đàm, tam Phật đà, a Phật đà y ha phù đà, thư đa phù đà ni ha ngã ma mậu lệ a la phả, đà la phả, bán trà lệ, mạn đà lệ thư đa, lệ đa lưu ma già già lân ni mậu tổ nã, tam bán mậu tổ nã hằng già, băng già ma nậu ni, lưu bà,

na xá ni na xá bàn đàn ni, sất sất đế, sất sất đổ ma do bà ê trừng già ma ba lệ ma lệ ha thư ni, bà lệ ma lệ, tần đề tỳ ly tỳ ly ưu sa ly, xá la ni đà-la-ni, ba bà để, ba lam na la dị, tỳ đầu đầu ma bà la củ ma phạm ma già lệ na nhân đề bà ni đề đề da la ni ma hê thủ la la la ni tam ma túc di, a lam niệm di, y ca lặc xoa lợi sư già ni già la a chi chiên đà la tu lợi, tát bà tu la a bà lam phú na, già trí đam bán trì đa a dạ na, kiền suy diêm bà tư ca già đà lệ, a la đà ha ni ma già la tỳ lộ ha ni tất đàm mạn đề, tỳ lộ ca mạn đề.’

This dharani Dharma-gate is upheld by all Buddhas, the World-Honored Ones, and reveals, distinguishes, and teaches the Dharma-gate of liberation concerning the Tathagata’s Ten Powers.”

At that time, when the World-Honored One Shakyamuni expounded this Dharma-gate of the Dharani That Completely Comprehends All Things, the trichiliocosm immediately quaked in six ways, and the great mountains surged upward and then sank downward. At that moment, a wondrous, brilliant light suddenly illuminated throughout the worlds of the ten directions, as numerous as the sands of the Ganges. In those worlds, neither Mount Sumeru nor the greater and lesser Iron-Enclosing Mountains could be seen any longer; only the entirety of each world could be seen, level as the palm of a hand.

Within those worlds of the ten directions were innumerable bodhisattvas who had attained meditative concentration, patience, and dharani. Through the Buddha’s awe-inspiring spiritual power, all those bodhisattvas suddenly appeared in an instant in the Saha world, on Mount Gridhrakuta. They approached the Tathagata, bowed their heads in homage at his feet, and employed the sovereign spiritual powers they had attained to make offerings to the Buddha.

After making their offerings, they each sat down in due order to one side, wishing to hear the Dharma-gate of the Dharani That Completely Comprehends All Things.

Devas throughout the realms of desire and form also appeared before the Buddha in incalculable numbers. Each bowed his head in homage at the Buddha’s feet and then sat down in due order to one side, wishing to hear the Dharma-gate of the Dharani That Completely Comprehends All Things.

The entire great assembly was able to behold the Lotus Buddha-land and also to see that Buddha together with the bodhisattvas assembled around him.

When the Buddha Shakyamuni expounded this Dharma-gate of the Dharani That Completely Comprehends All Things, bodhisattvas as numerous as the sands of seventy-two Ganges Rivers attained this dharani Dharma-gate. They immediately beheld incalculably many Buddhas, World-Honored Ones, throughout the worlds of the ten directions, and also saw all their pure and wondrous worlds. The bodhisattvas were astonished and regarded this as something never before experienced. They then used the sovereign power of the Lion’s Play samadhi to produce every kind of offering and present them to the Buddha.

At that time, the Buddha Shakyamuni addressed the bodhisattvas: “Good sons! If a bodhisattva cultivates this Dharma-gate of the Dharani That Completely Comprehends All Things, he will immediately accomplish eighty-four thousand dharani Dharma-gates, seventy-two thousand samadhi Dharma-gates, and sixty thousand other Dharma-gates. He will immediately perfect great loving-kindness and great compassion, clearly understand the Thirty-seven Factors of Awakening, and attain unobstructed omniscience.

“This dharani Dharma-gate encompasses all Buddha-Dharmas. Only after fully comprehending this dharani Dharma-gate do the Buddhas expound the unsurpassed Dharma for sentient beings, abide in the world for a long time, and refrain from entering nirvana.

“Good sons! You should know that everything you now behold has arisen through the awe-inspiring spiritual power of the Dharma-gate of the Dharani That Completely Comprehends All Things. It has caused this earth to quake in six ways and brought forth pure and wondrous rays of light that illuminate the Buddha-lands of the ten directions, more numerous than the sands of the Ganges.

The bodhisattvas in the innumerable worlds reached by this light have all appeared at this Dharma assembly to hear and receive the Dharma-gate of the Dharani That Completely Comprehends All Things. Innumerable devas from the realms of desire and form have all assembled here together; dragons, yakshas, asuras, humans, and nonhumans have likewise come here to hear and receive the Dharma-gate of the Dharani That Completely Comprehends All Things.

“If any bodhisattva hears the Dharma-gate of the Dharani That Completely Comprehends All Things, he will immediately become irreversible from anuttara-samyak-sambodhi. If anyone copies this mantra, from now until attaining unsurpassed nirvana that person will always encounter Buddhas, hear the Dharma, and make offerings to the Sangha. If anyone constantly reads and recites this mantra, all his grave evil karma will be forever extinguished. As soon as he relinquishes this body and takes birth elsewhere, he will transcend the First Bhumi and immediately attain the Second Bhumi.

“If a bodhisattva is able to cultivate the Dharma-gate of the Dharani That Completely Comprehends All Things, even if he has committed the five heinous offenses, those offenses will immediately be eradicated. In his next birth, he will transcend the First Bhumi and immediately attain the Second Bhumi. If he has not committed the five heinous offenses, then in this very life all his grave karma will be forever extinguished, and in his next birth he will transcend the First Bhumi and immediately attain the Second Bhumi.

“If someone is unable to read, recite, and cultivate it, but while hearing this Dharma-gate expounded can offer various kinds of silk cloth to the Dharma preacher, then all the Buddhas presently abiding throughout worlds as numerous as the sands of the Ganges will, each within his own world, praise that person, saying: ‘Excellent! Excellent!’ They will immediately bestow upon that person the prediction of attaining anuttara-samyak-sambodhi. Through the causes and conditions of making that offering, this bodhisattva will attain Buddhahood before long and, within a single lifetime, accomplish anuttara-samyak-sambodhi.

“If anyone offers fragrant incense to the Dharma master, before long that person will perfect the fragrance of supreme meditative power.

“If anyone offers beautiful flowers to the Dharma master, before long that person will perfect the flower of supreme wisdom.

“If anyone offers precious jewels to the Dharma master, before long that person will obtain the treasure of the Thirty-seven Factors of Awakening.”

“Good man! If a bodhisattva is able to clearly understand this dharani Dharma-gate, he will obtain great benefit. Why is this so? This dharani Dharma-gate can reveal, instruct, and distinguish all the precious Dharma-gates of the bodhisattvas. Therefore, practicing this Dharma-gate can enable bodhisattvas to attain unobstructed eloquence and the four pleasing qualities.

“Good man! When the Tathagata Sun-Moon-Honored expounded this dharani Dharma-gate for Bodhisattva Space-Seal, the earth also quaked in six ways, and innumerable rays of wondrous light shone throughout the innumerable Buddha-worlds of the ten directions. The ground in all those Buddha-lands was then seen to be as level as the palm of a hand.

“At that time, within the assembly were also innumerable great bodhisattvas, all of whom saw the Buddha-Bhagavats throughout the ten directions, too numerous to be counted. Then innumerable bodhisattvas in the ten directions suddenly disappeared from their own worlds and appeared together in the Sandalwood World. They met the Buddha Sun-Moon-Honored, circumambulated him, paid homage, made offerings, honored and reverenced him, and respectfully praised him, all wishing to hear and receive this dharani Dharma-gate.

“Good man! At that time, that Buddha told the bodhisattvas: ‘Good men! I now permit those among you who have attained the stage of being bound to only one more birth to enter the samadhi of cessation for ten intermediate kalpas. The others should follow Great Bodhisattva Space-Seal and receive this dharani Dharma-gate, the Dharma treasury of the bodhisattvas. By receiving and upholding this Dharma, you will be able to behold the Buddhas in innumerable worlds throughout the ten directions. Because you behold the Buddhas, your minds will give rise to joy, and you will perfect all roots of goodness.’

“At that time, within the assembly were bodhisattvas who had fully attained all the masteries of the Lion’s Play. They then used all manner of offerings to make offerings to that Buddha. After making their offerings, they addressed the Buddha, saying: ‘World-Honored One! Ten intermediate kalpas from now, this Great Bodhisattva Space-Seal will attain anuttara-samyak-sambodhi and expound the unsurpassed true Dharma.’

“At that time, the Buddha Sun-Moon-Honored taught: ‘Good men! It is exactly as you have just said. Ten intermediate kalpas from now, this Great Bodhisattva Space-Seal will attain anuttara-samyak-sambodhi, and after only one night he will turn the wheel of the true Dharma.

“Then, after ten intermediate kalpas had passed, Great Bodhisattva Space-Seal attained anuttara-samyak-sambodhi. After only one night, he turned the wheel of the true Dharma, expounding the Dharma of non-retrogression and expounding the most excellent Dharma.

“At that time, within the assembly were innumerable hundreds of thousands of kotis of nayutas of bodhisattvas who had previously followed Bodhisattva Space-Seal and received this dharani Dharma-gate throughout the ten intermediate kalpas. They all attained the stage of non-retrogression. Later, some attained the stage of being bound to only one more birth and would certainly attain anuttara-samyak-sambodhi.

“Good man! If a bodhisattva does not constantly cultivate and study this dharani Dharma-gate, then in a future life, when he passes beyond the First Bhumi and reaches the Second Bhumi, becoming irreversible from anuttara-samyak-sambodhi, he will certainly attain this dharani Dharma-gate.’

“After the Tathagata Sun-Moon-Honored had spoken these words, he manifested all manner of transformations through spiritual powers for the bodhisattvas. Having manifested these, he then revealed the Narayana Samadhi for Great Bodhisattva Space-Seal. Whoever attains that samadhi obtains a body as firm as vajra.

He also manifested for the bodhisattva all the magnificent rays of light of the samadhis and told Bodhisattva Space-Seal: ‘Good man! Although you have not yet turned the wheel of the true Dharma and have expounded this dharani Dharma-gate for the bodhisattvas only in a dream, at that very moment you already attained the body of a Tathagata, adorned with the thirty-two marks and eighty excellent characteristics. You will also radiate all such magnificent lights of samadhi, illuminating innumerable worlds everywhere.

Within that light, innumerable Buddhas will also be seen. You will further manifest the Vajra Banner Samadhi for the bodhisattvas. Through the power of this samadhi, although you have not yet sat at the place of enlightenment beneath the Bodhi tree or turned the wheel of the true Dharma, you will nevertheless be able to expound the wondrous true Dharma for the bodhisattvas.

You will also manifest for the bodhisattvas the Dharma-Wheel-Circle Samadhi. Through the power of this samadhi, before long you will turn the wheel of the true Dharma. When you turn the wheel of the true Dharma, immeasurable and boundless hundreds of thousands of kotis of nayutas of bodhisattvas will attain certainty.’

“At that time, after Bodhisattva Space-Seal heard the Buddha give this teaching, he immediately knew that he would turn the wheel of the true Dharma. Rejoicing and exulting, he and innumerable bodhisattvas all approached and made offerings to the Buddha. Having made their offerings, they each entered and dwelt within a lofty terrace made of the seven treasures.

“That night, the Buddha Sun-Moon-Honored entered nirvana without remainder. After that night had passed, the bodhisattvas all made offerings to the Buddha’s relics. Having made their offerings, each returned to the lofty terrace made of the seven treasures.

“The bodhisattvas who had come from other directions each returned to their own Buddha-land.

“All the bodhisattvas bound to only one more birth entered the samadhi of cessation for the full ten intermediate kalpas.

“All the other bodhisattvas, because they heard Bodhisattva Space-Seal expound the Dharma, planted roots of goodness throughout the ten intermediate kalpas.

“When Great Bodhisattva Space-Seal, after one night had passed, attained anuttara-samyak-sambodhi, he turned the wheel of the true Dharma that very day and manifested all manner of transformations through spiritual powers, causing immeasurable hundreds of thousands of kotis of nayutas of sentient beings to become irreversible from anuttara-samyak-sambodhi.”

Buddha Shakyamuni further said: “Today, as I expound this dharani Dharma-gate, eighty nayutas of hundreds of thousands of bodhisattvas also attain the patient acceptance of the non-arising of dharmas; seven billion two hundred million sentient beings become irreversible from anuttara-samyak-sambodhi; seventy-two nayutas of hundreds of thousands of bodhisattvas attain this Dharani Dharma-gate of Complete Understanding of All Things; and immeasurably and innumerably many devas and humans arouse the aspiration for anuttara-samyak-sambodhi.”

At that time, within the assembly was a bodhisattva named Liberation from Enmity and Hatred, who addressed the Buddha, saying: “World-Honored One! How many qualities must a great bodhisattva accomplish before being able to cultivate this Dharani Dharma-gate of Complete Understanding of All Things?”

The Buddha told Bodhisattva Liberation from Enmity and Hatred: “Good man! A bodhisattva who accomplishes four qualities can cultivate this Dharani Dharma-gate. What are the four? The bodhisattva abides in the Four Noble Lineages and is always joyful and content even with coarse and inferior clothing, beds, seats, and medicines. A bodhisattva who accomplishes these four qualities will certainly be able to cultivate this dharani Dharma-gate.”

“Moreover, good man! A bodhisattva who accomplishes five dharmas is able to cultivate this dharani Dharma-gate. What are the five?

First, he himself observes the precepts, cherishing and safeguarding the precepts of liberation, perfecting dignified conduct, guarding and upholding the precepts, and always remaining inwardly vigilant and cautious, like a minor Dharma protector. He receives, upholds, and trains in all the precepts; upon seeing someone violate the precepts, he exhorts that person to observe them. Second, upon seeing someone holding wrong views, he exhorts that person to establish right view.

Third, upon seeing someone who has abandoned dignified conduct, he exhorts that person to abide in dignified conduct. Fourth, upon seeing someone whose mind is distracted, he exhorts that person to become single-minded. Fifth, upon seeing someone who delights in and is attached to the Two Vehicles, he exhorts that person to abide securely in Anuttara-samyak-sambodhi.

A bodhisattva who accomplishes these five dharmas will certainly be able to cultivate this dharani Dharma-gate.

“Moreover, good man! A bodhisattva who accomplishes six dharmas is able to cultivate this dharani Dharma-gate. What are the six?

First, he himself cultivates extensive learning and attains unobstructed understanding; upon seeing someone of little learning and study, he exhorts that person to hear and study widely. Second, he himself is neither covetous nor miserly; upon seeing someone who is covetous and miserly, he exhorts that person to abide securely in the Dharma of freedom from covetousness. Third, he himself is neither jealous nor envious; upon seeing someone who is jealous and envious, he exhorts that person to abide securely in the Dharma of freedom from jealousy.

Fourth, he himself fears no one and also bestows fearlessness and security upon others; upon seeing someone who is afraid, he comforts and protects that person, skillfully teaching and explaining with words so that the person may attain security. Fifth, his mind is free from flattery and deceit. Sixth, he cultivates the samadhi of emptiness.

A bodhisattva who accomplishes these six dharmas will certainly be able to cultivate this dharani Dharma-gate.

“After a great bodhisattva has accomplished dharmas bearing such characteristics, for seven years he comprehensively gathers all the da-ty-le passages and phrases. Throughout the six periods of day and night, he bows in reverence, single-mindedly contemplates and examines all matters connected with mindfulness of the body, cultivates the samadhi of emptiness, and reads and recites such mantras. Upon emerging from samadhi, he recollects innumerable Buddhas throughout the worlds of the ten directions.

“After those seven years, that great bodhisattva attains this dharani Dharma-gate called Complete Understanding of All. Having attained this dharani Dharma-gate, the bodhisattva then acquires the pure divine eye. Having acquired the pure divine eye, he is able to see throughout all the worlds of the ten directions, as numerous as the sands of the Ganges. In each of those worlds, the Buddhas, the World-Honored Ones, have not entered nirvana, and he also sees them manifesting innumerable kinds of transformations through spiritual powers. At that time, this great bodhisattva sees all the immeasurable Buddhas without omitting a single one. Having seen the Buddhas, he then attains eighty-four thousand dharani gates, seventy-two thousand samadhi gates, and sixty thousand other Dharma-gates.

“Having attained this dharani Dharma-gate called Complete Understanding of All, that great bodhisattva also acquires a mind of great loving-kindness and compassion toward sentient beings.

“Moreover, after attaining this Dharma-gate, if the bodhisattva previously committed the extremely evil offenses of the five heinous acts, then upon taking birth in another body, those evil karmic deeds will be permanently eradicated. When he takes birth in yet another body, all karma will be exhausted, and he will reach the highest level of the Ten Grounds.

“If that bodhisattva did not previously commit the offenses of the five heinous acts, all other karma will be permanently eradicated while he still bears this present body. As soon as he takes birth in another body, he will reach the highest level of the Ten Grounds. Not long afterward, he will attain the Thirty-Seven Factors Conducive to Awakening, and ultimately attain omniscience.

“Good man! This dharani Dharma-gate called Complete Understanding of All can bring great benefit to great bodhisattvas. If a bodhisattva constantly recollects the Dharma-body of the Buddhas, he will be able to see all kinds of transformations wrought through spiritual powers.

Having seen such transformations, he will attain joy and bring all afflictions to an end. Through that joyful mind, he will then accomplish such transformations through spiritual powers. By virtue of the power of those spiritual abilities, he will be able to make offerings to the Buddhas in innumerable worlds as numerous as the sands of the Ganges.

By making offerings, he will be able to hear and receive the wondrous true Dharma in the presence of those Buddhas. By hearing and receiving the true Dharma, he will attain the dharani of patience and the samadhi Dharma-gate, and then immediately return to this Buddha-land.

“Good man! This dharani Dharma-gate can produce such great benefit, lightening evil karma and increasing wholesome roots.”

At that time, some bodhisattvas addressed the Buddha, saying: “World-Honored One! In the past, in the presence of Buddhas as numerous as the sands of one Ganges River, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of two Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of three Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of four Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of five Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of six Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of seven Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of eight Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

Other bodhisattvas said: “World-Honored One! In the presence of Buddhas as numerous as the sands of nine Ganges Rivers, we heard this dharani Dharma-gate. Upon hearing it, we immediately attained it.”

At that time, the great bodhisattva Maitreya addressed the Buddha, saying: “World-Honored One! I recall that, in the past, as many kalpas ago as there are grains of sand in ten Ganges Rivers, there was a great kalpa called Universally Pervading Goodness. During that kalpa, there was a wondrous and pure Saha world, adorned in every respect. At that time, a Buddha appeared in the world named Sala King Tathagata, Worthy of Offerings, Perfectly Enlightened, 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. He was reverently surrounded by a Sangha of immeasurable hundreds of thousands of kotis of nayutas of bhiksus, as well as by an incalculable multitude of great bodhisattvas.

“At that time, Buddha Sala King taught the assembly this Dharma-gate of the Dharani That Completely Comprehends All Things. At that time, I heard this Dharma from that Buddha. Having heard it, I immediately cultivated and studied it. Having cultivated and studied it, I attained the full growth of all dharmas. Throughout innumerable kalpas such as these, there appeared innumerable Buddhas, too many to calculate or count. I always accorded with the lifespans of those Buddhas and employed all manner of bodhisattvas’ samadhis of the Lion’s Play of Sovereign Freedom to make offerings to all those immeasurable Buddhas.

“At the place of each such Buddha, I planted innumerable roots of goodness, too many to calculate or count. By planting these roots of goodness, I accumulated immeasurable, magnificent merit. Because of those roots of goodness, all the Buddhas bestowed predictions upon me; yet, because of my original vow, I have continued to remain in the cycle of birth and death for a long time. Because I have remained, I have not yet attained anuttara-samyak-sambodhi.

“World-Honored One! I now pray that the Tathagata will bestow upon me a prediction of Buddhahood, enabling me to attain anuttara-samyak-sambodhi.”

The Buddha then told the Great Bodhisattva Maitreya, “So it is, so it is! It is just as you have said. When Buddha Sala King was in the world, you obtained this Dharma-gate of the Dharani That Completely Comprehends All Things. Maitreya! During the past ten great kalpas, had you wished and vowed to attain anuttara-samyak-sambodhi, you would indeed have swiftly attained anuttara-samyak-sambodhi at that time and entered nirvana without remainder. Maitreya! Your long continuance in birth and death is due to your original vow. Your failure to attain Buddhahood has been solely because you wished to remain.

“Maitreya! I shall now bestow upon you a prediction that you will attain Buddhahood.”

The World-Honored One then contemplated the entire assembly, including the bodhisattvas, bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, asuras, raksasas, gandharvas, humans, and nonhumans. Having contemplated them, he then uttered this mantra:

“Đới đa phù di, đàn đà phù di, đàm ma đà phù di, già đế phù di, mật đế phù di, bát nhã phù di, tỳ xá la xà phù di, bát đế tam tỳ đa phù di, a nậu sai bà phù di, a ba sai phù di, tam ma đa bác sai ma bác sai phù di, xà đế xoa duệ phù di, tam xoa xà tỳ thâu xà, ba la, thâu xà tỳ xá già đạt xá bà đế, tỳ xá đà, đế la na la già già la già, tam xoa xá bà đa, tỳ ma đế du ba hề la la già ma a trá xoa la, bà xá tăng già ma y đế châu la bạt đế di, văn đà la, đà ha la bạt đế, bát nhã phù đa, ha đà già di đa, sa ?sa bàn đa y la da, ni la da, ha hô tát trá, a mục đà mục a, tha bà đế, già lâu bà đế, đế hề na đề bà a ca na ma đế, bà ca na ma đế tam di đế tỳ sa bà địa y đà sa la, y đà bà la, ha la đa la câu lưu sa, đâu lâu sa lại ma la lưu tha, đa lưu tha, tát bà tha, tát bà tha già, ni lưu tha, đề ha đa,

đa hề phả la, bà ?phả la, tát bà phả la, thế trá bà đề.”

When the Buddha uttered this mantra of liberation from the twelve links of dependent origination, sixty nayutas of devas perceived the Four Noble Truths. The World-Honored One then uttered this mantra:

“Đới phả lam, a già phả lam, la la phả lam, a la phả lam, ni la hô la, bà bà đa phiếu, y đàm phả lam, ni giám phả lam, nam mô đà diêm, tỳ phù nga, bát nhã già già, a nậu tỳ địa già ca, xà ni già ca.”

When the Buddha uttered this mantra of liberation, one billion devas aroused the aspiration for anuttara-samyak-sambodhi, and all attained the stage of non-retrogression.

The World-Honored One then uttered this mantra:

“Ba thi, tô ma đô, a nậu ma đô, a câu ma đô, si đà bà câu ma đa tha, đà xá la, tỳ bá bả tha, y ha thế thiết đa, tô nễ ma, tô đế xí nã đế a lộ câu a đề đấu nã.”

When the Buddha uttered this mantra of liberation, sixty-four thousand nagas aroused the aspiration for anuttara-samyak-sambodhi, and all attained the stage of non-retrogression.

The World-Honored One then uttered this mantra:

“A xoa tu bạt xoa, tu bà sa mạn đà na, a la trụ bà bà già la trù, ca la trà xoa, tất đàm ma đế, tam ma đa đa, a xoa bà lệ, hề trá ca lộ, ma ha bà lệ, ô xà đà lộ, đà la ni, hề già la xoa, câu đà xoa câu bà xoa, tỳ lộ bố, tỳ lưu ba mục khư, thế đế hại đa thế đế bà lệ, a tu lộ tỳ na, tu lộ ba ma đề.”

When the Buddha uttered this mantra of liberation, twelve hundred million yaksas aroused the aspiration for anuttara-samyak-sambodhi, and all attained the stage of non-retrogression.

The World-Honored One then uttered this mantra:

“A thê, ty lê ly, ni đế thê, san đế thê, già đế nê, na ca di, a lam di, sa lam di, a đà di ma đà di, ma đế di, san ni ha, thủ lệ đà, la ni a phất xá đa tát đà, tát đề bà tát na già, tát dạ xoa tát a tu la, đề bà na già, ni lục đế lệ bà la ni lục đế la tỳ, mật đế bát nhã bát lê bạt đa, mạt đế ba lợi la tỳ, già đế đề đế ba lợi ba la, già đế đề đế la tỳ, phất bà sí tỳ xà nễ tỳ tát già lợi bạn đa, a tỳ tha na bạn đa, thủ la bạn đà, chất la tỳ lê da, bạn đà, tỳ đa bạn để, tỳ sa bà nễ, mạt già văn đà tỳ xá bát lợi kiếm ma, nễ xoa ba la hô, ô ha la lộ đề la ba đô, a tu la văn đà na già văn đà, dạ xoa văn đà, la lợi văn đà, tỳ đề, tỳ đề di, đa ty đa đa ty, ô nã tức miết, bà già đề, đà la ni a tỳ xá đa đề xá thủ đà ni, bà sí du đề, kỳ bà du đà ni,

ba sí ba lợi yết ma đế ma đế già đế phu đế già na na ba đế, ba la na phật đề xà da già gia du nhược đà già ca ty dạ.”

When the Buddha uttered this mantra of liberation, fifty-six thousand asuras aroused the aspiration for anuttara-samyak-sambodhi, and all attained the stage of non-retrogression.

The World-Honored One then addressed the Great Bodhisattva Fearless Ground of Equality, saying, “Good man! It is exceedingly difficult for the Buddhas, the World-Honored Ones, to appear in the world. It is even more difficult to expound this Dharma-gate. This Dharma-gate is formed through permeation by the five components: morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation.

“Good man! This mantra can enable bodhisattvas to perfect their awesome virtue.

“Good man! In the past, while the Tathagata was cultivating the bodhisattva path, I embraced this mantra through the practices of generosity, morality, patience, diligence, meditative concentration, and wisdom. I made offerings to and reverently honored immeasurable and boundless hundreds of thousands of myriads of kotis of Buddhas, the World-Honored Ones. In the presence of those Buddhas, I practiced generosity; cultivated the pure brahmacarya and observed the precepts; diligently applied myself with vigor; cultivated patience; entered samadhi; or cultivated wisdom. All the practices I cultivated consisted solely of pure karma. Therefore, today I have attained the most supreme wisdom.

“Good man! Throughout immeasurable asamkhyeyas of kotis of nayutas of kalpas in the past, while cultivating the bodhisattva path, I always kept far away from false speech, divisive speech, harsh speech, and improper speech. Therefore, today I have attained this broad and long tongue-mark.

“Good man! Because of these causes and conditions, the teachings of the Buddhas, the World-Honored Ones, are true and never false.”

At that time, the Blessed One manifested every manner of miraculous spiritual transformation. Having manifested these transformations, he immediately entered the Samadhi Pervading All Merits. After entering that samadhi, he displayed the mark of a broad and long tongue that covered his entire face. From his tongue he emitted six billion rays of wondrous light, illuminating the entire trichiliocosm and encompassing all the realms of hell beings, hungry ghosts, and animals, as well as the two realms of gods and humans.

The bodies of the beings in the hells were burning red. When that radiant light shone upon them, in an instant they obtained the pure, refreshing joy of coolness. Immediately before each of those beings appeared an emanation Buddha, whose body was adorned with the thirty-two excellent marks and the eighty noble characteristics. At that time, upon seeing the Buddha, all those beings felt joyful and at ease. Each thought, “It is through the grace of this Buddha that I have obtained such happiness.” They then gave rise to joy toward that emanation Buddha, joined their palms, and paid reverence.

The Buddha then told those beings: “You should recite: ‘Homage to the Buddha, homage to the Dharma, homage to the Sangha.’ Through these causes and conditions, you will always obtain happiness and bliss.”

Those beings then knelt together, joined their palms, respectfully accepted the Buddha’s teaching, and recited in unison: “Homage to the Buddha, homage to the Dharma, homage to the Sangha.” Through the wholesome roots arising from these causes and conditions, when their lives ended, those beings were immediately reborn in the realms of gods or humans.

Some beings were dwelling in the Freezing Cold Hell. At that very moment, gentle, warm breezes arose and touched their bodies. Even until they were reborn in the realms of gods or humans, they continued to experience that same comfort.

The beings in the realm of hungry ghosts were constantly oppressed by the suffering of hunger and thirst. When the Buddha’s radiant light shone upon them, the suffering of hunger and thirst was immediately extinguished, and they obtained joyful ease. Each of those beings likewise saw before them an emanation Buddha, whose body was fully adorned with the thirty-two excellent marks and the eighty noble characteristics. Through seeing the Buddha, they all obtained joyful ease and thought, “It is through the grace of this Buddha that I have obtained such happiness.” They then gave rise to joy toward that emanation Buddha, joined their palms, and paid reverence.

At that time, the Blessed One caused all those beings to see the causes and conditions of their former unwholesome karma. Having seen them, they gave rise to remorse and reproached themselves for their faults. Through those wholesome roots, when their lives ended, they were immediately reborn in the realms of gods or humans.

The same events also occurred among the beings in the animal realm.

At that time, for the sake of gods and humans, the Blessed One manifested and revealed the causes and conditions of their former lives. Consequently, immeasurable and boundless numbers of beings came to where the Buddha was, bowed their heads at his feet, and then sat to one side to listen to and receive the wondrous true Dharma.

At that time, innumerable gods and humans, beyond all calculation, together gave rise to the aspiration for Anuttara-samyak-sambodhi, while innumerable great bodhisattvas attained dharani teachings, samadhis, and forbearance.

THE COMPASSIONATE LOTUS SUTRA

END OF FASCICLE I