佛說伅真陀羅所問如來三昧經

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the kingdom of Rājagṛha, together with sixty thousand bhikshus. Also present were seventy-three thousand bodhisattvas, all venerable ones who had come from Buddha-lands throughout the ten directions.

All these bodhisattvas had attained the Dharma of dharani. Their intentions and aspirations were unobstructed; they constantly remained mindful of moral shame and conscientiousness and devoted themselves to the cultivation of patience, whereby they attained realization.

Their minds were like vajra, which nothing could sever. They cultivated the Buddha’s teachings, delighted in perfecting the Buddha-Dharma, aspired to excellence in all their deeds, and never abandoned the bodhisattva mind. They also instructed others to do likewise. They practiced giving, restrained their minds from distraction, and gave away cherished possessions without regret. They observed pure precepts, adorning body, speech, and mind, and were patient and gentle. Such was their strength; such was their vow. Throughout many asaṃkhyeya kalpas, in hundreds of thousands of endeavors, they remained ever diligent and never indolent, meditating single-mindedly in samādhi and samāpatti.

Their minds knew the intentions of others, and in this they found joy.

Their merit and wisdom penetrated every matter.

Their minds were as steadfast as Mount Sumeru, beyond all comparison.

Their minds were like earth, water, fire, and wind, neither loving nor hating, but always imbued with loving-kindness.

The radiance of their bodies shone brilliantly and without obstruction. With compassionate hearts they cherished sentient beings, finding joy in the Dharma of mental impartiality. They rescued everyone and did not allow them to fall into the two vehicles. Whether encountering gain or loss, praise or blame, fame or obscurity, suffering or happiness, they transcended all worldly dharmas. They did not gather at festive assemblies, remained far removed from heterodox paths, and subdued the armies of Māra.

Such beings are difficult to encounter, like the udumbara flower, which blooms only once after a very long time. They took the place of those whom no one else could replace and were therefore called friends. A friend is one who leads to nirvana, wearing the armor of the boundless great vow and taking the profound Dharma as his path; courageous as a lion, sealed with the Tathagata’s seal, and given an unobstructed prediction of Buddhahood.

Their words were true, and they examined all things through the Dharma of truth. Their radiance surpassed the light of the sun and moon. Their renown resounded throughout the ten directions. They were protected and sustained by all Buddhas, who never allowed them to become separated from the Dharma.

They all preserved the treasury of the profound Dharma, ensuring that the Three Jewels would never be interrupted, and their merit spread throughout innumerable realms.

Their minds were pure. Though they traveled back and forth within their own realms and to the places where Buddhas dwelt, they were never confused. They constantly taught and guided sentient beings and had entered the skillful means of prajnaparamita wisdom.

This was the delight in the minds of those who practiced dhūta austerities. Through the radiance of the teaching, sentient beings became purified. They understood the characteristics of all people, acted joyfully, and never lost their resolve.

They were benevolent physicians who cured the maladies of aging and death, having made offerings to innumerable Buddhas in the past. Through that merit they acquired excellent marks. They thoroughly comprehended emptiness, signlessness, and wishlessness, and saw that all dharmas were unreal—like illusions, mirages, dreams, reflections in water, or echoes returning through the mountains.

They clearly understood every sound, penetrated all dharmas, and answered every difficult question without obstruction. Acting in accordance with their intentions, they employed wisdom to comprehend the Dharma of the Way and gradually drew near to the Buddha’s ten powers. With the fleshly eye, wisdom eye, eye of the Way, Dharma eye, and Buddha eye, they rescued those bewildered in darkness.

They deeply entered the practices of merit, understood the bodhisattva treasury, and remained unmoved upon hearing the Dharma. They attained the Seal-Marked Samādhi, the Vajra-Practice Samādhi, the Samādhi of Wondrous Dharma in All That Is Done, the Samādhi of Upholding Jewel-Radiance, and the Samādhi of Never Abandoning Any Person. Having thoroughly understood all states of mind in samādhi, they attained the wisdom of the Buddha and practiced the deeds performed by the Buddha, being inherently endowed with excellent marks.

Among them were:

A bodhisattva named Nhạo Tác

A bodhisattva named Nhạo Đẳng Hữu

A bodhisattva named Bảo Thủ

A bodhisattva named Minh Hoa

A bodhisattva named Bảo Diệm

A bodhisattva named Hỷ Kiến

A bodhisattva named Ý Hỷ

A bodhisattva named Hỷ Dĩ Nhãn Kiến

A bodhisattva named Trì Địa

A bodhisattva named Hoan Hỷ Tác

A bodhisattva named Đại Xứ Phế

A bodhisattva named Đại Lợi

A bodhisattva named Bích Ma

A bodhisattva named Ý Hỷ Hương

A bodhisattva named Nhơn Trung Chi Thiên

A bodhisattva named Đế Nguyện

A bodhisattva named Đẳng Thị

A bodhisattva named Tận Kiến Đẳng Bất Đẳng

A bodhisattva named Chấp Ngự

A bodhisattva named Nhất Thiện Vô Thiện Nhi Tác Thiện Chi

A bodhisattva named Maitreya

A bodhisattva named Vũ Âm

A bodhisattva named Lưỡng Nhược Sơn Bán

A bodhisattva named Lưỡng Sơn Đảnh

A bodhisattva named Từ Hạnh

A bodhisattva named Quang Anh

A bodhisattva named Quang Thanh Trường

A bodhisattva named Khải Minh Vương

A bodhisattva named Đương Nhãn Sở Kiến

A bodhisattva named Quang Đẳng Tri

A bodhisattva named Tôn Quan

A bodhisattva named Thiên Quan

A bodhisattva named Thiên Nhãn

A bodhisattva named Thân Xứ Tất Kết

A bodhisattva named Khoái Tý

A bodhisattva named Đế Nghĩa Ý

A bodhisattva named An Xứ Ý

A bodhisattva named An Xứ Độ

A bodhisattva named Vô Sở Động Nhi Độ

A bodhisattva named Kim Cang Hành Độ

A bodhisattva named Tam Đế Hành Độ

A bodhisattva named Đế Như Tận Bất Di

A bodhisattva named Trì Nghiêm Dục Hảo

A bodhisattva named Bất Tận Dục

A bodhisattva named Bất Khể Lưu Dục

A bodhisattva named Ý Âm

A bodhisattva named Tịnh Âm

A bodhisattva named Bảo Mãn Nhất Thiết Âm

A bodhisattva named Mañjuśrī...

Those seventy-three thousand bodhisattvas dwelt throughout the three-thousandfold great-thousand world-system.

Also present were Śakra, Brahmā, the world-protecting guardians, all the elders, devas, nāgas, yakshas, gandharvas, asuras, garuḍas, mahoragas, humans, nonhumans, and others, all gathered together. Everyone wished to hear the Dharma taught by the Buddha.

Bodhisattva Đề Vô Ly rose from his seat, adjusted his Dharma robe, knelt upright, joined his palms, and praised the Buddha:

—The light of the mundane world cannot equal the radiance of the Way, for that radiance is the foundation of the world and shines forth to rescue those in darkness.

I now take refuge in the One who delivers the world. Through giving, he preserves the ten powers, disciplines his own mind, and teaches and transforms others. He is the savior of all, whom everyone follows.

I now take refuge in the One unequaled throughout the three realms, whose every deed brings benefit. His radiance is like pure gold, his voice gentle and harmonious, and the marks of his body so beautiful that none can compare.

I now take refuge in the One revered by all sentient beings, who has crossed beyond all that must be crossed and subdued the followers of heterodox paths. His wisdom is supremely wondrous, surpassing that of all the wise. None can shake him. He clearly knows the conduct of every sentient being, and his merit is supremely excellent.

I now take refuge in the One of boundless great compassion. With regard to sensual desire, he has attained nonattainment. However the māras may oppose him, they are powerless against him. He observes the pure precepts in peace and bliss. Among the devas, he is the Deva of devas, his mind free from attachment.

I now take refuge in the One whom none can withstand. Upon hearing of his virtues, everyone rejoices. His form shines like a precious jewel, and all who behold him feel reverence and affection. He practices giving and has abandoned greed, hatred, and delusion.

I now take refuge in the One whose virtue, like the sky, encompasses all. Through the Four Truths, he has crossed beyond the four deep chasms. Even the blind are enabled to see. He teaches the Dharma without end and serves as the foundation for all sentient beings throughout the three times.

I now take refuge in the One beneath whose feet are the marks of wheels. He is revered by devas and all human beings; whether male or female, all may rely upon him, and the hosts of Mara dare not oppose him. He is honored and esteemed by sentient beings; he cultivates and upholds the truths of the true Dharma; his vast compassion extends everywhere, and he guides sentient beings to abide impartially in the Dharma.

I now take refuge in the Incomparable One. His voice is gentle and pure, delighting all who hear it; like the voice of Brahma, it resounds everywhere, and sentient beings all hear that voice fully and clearly.

I now take refuge in the One who possesses the true, steadfast, and noble Dharma. He has awakened to emptiness, signlessness, and wishlessness; his profound wisdom is immeasurable, and he has entered the gateway of liberation. Such is his merit.

I now take refuge in the Liberated One, who clearly knows that all dharmas arise through causes and conditions. The merit he has attained abides neither within nor without and is entirely impartial; his words accord with his deeds.

I now take refuge in the One who has transcended all conceptual understanding, who arises from nowhere and goes nowhere; he sees that all dharmas are liberated, for they are like illusions and mirages.

I now take refuge in the merit of the Dharma: whether there is a place of arising or no place of arising, all is unborn; arising and ceasing continue without end. Its abiding accords with the Dharma, like that into which Sat-Dat (?) enters; after careful consideration, he speaks in accordance with the Dharma. Like Sat-Dat (?), he is unshakable; his virtue is like a great mountain, and his body is like vajra.

I now take refuge in the One who is secure and steadfast like a mountain, whose body and mind are in perfect accord, whose excellent renown endures throughout the three times and is heard and known by all; he answers every doubt without obstruction and speaks resolutely, without the slightest distress.

The bodhisattva De Vo Ly had matters he wished to ask. After praising the Buddha, the bodhisattva said:

“World-Honored One! There is something I wish to ask.”

The Buddha said:

“Ask freely whatever you wish.”

De Vo Ly said:

“World-Honored One! How does a bodhisattva expound the Dharma with mastery in order to adorn the body?

“Why is it said that a bodhisattva delights in the profound Dharma and can enter every dharma?

“Why is it said that a bodhisattva knows the minds of sentient beings?

“Why is it said that a bodhisattva teaches and transforms beings in accordance with their rejoicing?

“Why is it said that a bodhisattva’s mind and conduct are one?

“Why is it said that a bodhisattva knows that causes and conditions are without fabrication?

“Why is it said that, to adorn the body, a bodhisattva practices generosity, observes the precepts, cultivates patience, vigor, one-pointedness, and wisdom?

“Why is it said that a bodhisattva abides in the Brahma realm?

“Why is it said that a bodhisattva possesses profound wisdom?

“Why is it said that a bodhisattva always possesses excellence?

“Why is it said that, although a bodhisattva manifests various dharmas to shravakas, pratyekabuddhas, and all sentient beings, he does not enter into them?

“Why is it said that a bodhisattva departs from birth and death yet does not enter nirvana?

“Why is it said that a bodhisattva knows that no sentient being is separate from the Dharma body?

“Why is it said that a bodhisattva does not leave his original position yet manifests everywhere?

“Why is it said that a bodhisattva esteems his merit as a treasury?

“Why is it said that a bodhisattva enters the path in accordance with beings’ inclinations?

“Why is it said that a bodhisattva clearly knows all dharmas?

“Why is it said that a bodhisattva’s actions are always secure and certain?

“Why is it said that, although a bodhisattva dwells in the world, he is not attached to it?

“Why is it said that a bodhisattva is self-mastered, upright, and incomparable?

“Why is it said that a bodhisattva is never apart from the Buddha?

“Why is it said that a bodhisattva’s training is secure and certain?

“Why is it said that, regarding dharmas, a bodhisattva has no thought of grasping or relinquishing?

“Why is it said that a bodhisattva rescues and protects sentient beings?

“Why is it said that a bodhisattva attains the turning of the Dharma wheel?

“Why is it said that a bodhisattva attains A-duy-nhan?”

The Buddha said:

“Excellent! Excellent, De Vo Ly! The bodhisattva’s questions are most fitting and will benefit those gathered in this assembly. In the future, you will certainly become a guide for sentient beings and thereby cause the Mahayana, the Great Vehicle, to endure for a long time.”

The Buddha continued:

“Listen carefully to the words I shall speak today.”

De Vo Ly said:

“World-Honored One! I wish to hear them.”

The Buddha said:

“Through four things, a bodhisattva attains mastery. What are these four?

1- His light universally illuminates everything without obstruction.

2- When those who ask come to him, he gives them every renowned jewel without reluctance.

3- If someone who understands the sutras is expounding the Dharma, he should not interrupt midway but should always remain nearby and offer assistance.

4- If invited to expound the Dharma, he should not refuse. Relying upon the inconceivable power of the Tathagata, he joyfully expounds the Dharma. In all that he does, the bodhisattva seeks nothing whatsoever and gives the Dharma as an offering.

“These are the four things.

“Furthermore, there are four things through which one deeply enters all dharmas, so that whatever is accomplished through wisdom is not separate from merit. What are the four?

1- He correctly understands the twelve links of dependent origination.

2- He cherishes himself and others, for the two are not different.

3- Regarding birth and death, he does not conceive of extinction.

4- Regarding all dharmas, he uses emptiness to perceive emptiness.

“These are the four things.

“Furthermore, there are four things through which one clearly knows the minds of others and whether their merit is increasing or diminishing. What are these four?

1- Entering the utterly pure Dharma body.

2- Manifesting excellent qualities.

3- Contemplating by means of four things.

4- The mind remains incorruptible, and samadhi is attained.

“These are the four things.

“Furthermore, there are four things through which one teaches and transforms sentient beings in accordance with their conduct. What are these four?

1- Impartial wisdom.

2- Teaching and transforming everyone.

3- Contemplating and knowing all dharmas.

4- Having purified one’s own mind, one purifies everyone.

“These are the four things.

“Furthermore, there are four things through which one clearly knows the workings of people’s minds and teaches and transforms them. What are these four?

1- Knowledge that enters all dharmas.

2- Unobstructed wisdom.

3- A nondual mind.

4- The fetters, hindrances, and latent tendencies no longer remain concealed.

“These are the four things.

“Furthermore, there are four things through which one knows that the consequences of wrongdoing and merit do not perish. What are these four?

1- In all things, there is nothing to be severed.

2- There is nothing to which one should be attached.

3- Knowing that things are produced through causes and conditions, one manifests accordingly, using the Dharma to uphold the Dharma.

4- One does not conceive of a self or a person; by teaching and transforming beings in this way, the Dharma of the path is not lost.

“These are the four things.

“Furthermore, there are four things through which one adorns oneself by generosity. What are these four?

1- Adorning oneself with excellent marks.

2- Manifesting in accordance with people’s inclinations, causing them to become excellent.

3- Possessing exceedingly beautiful physical marks.

4- Performing inexhaustible deeds.

“These are the four things.

“Furthermore, there are four things through which one adorns oneself with pure morality. What are these four?

1- Becoming a Wheel-Turning King without losing the bodhisattva mind.

2- Becoming Shakra, Lord of the Devas, and adorning oneself with the bodhisattva mind.

3- Becoming Brahma and adorning oneself with the bodhisattva mind.

4- Remaining far removed from all evil destinies, being born only among devas or as a human being in the world, and adorning oneself with the bodhisattva mind.

“These are the four things.

“Furthermore, there are four things through which one adorns oneself with patience. What are these four?

1- His voice is like the divine voice of Brahma, and all who hear it receive benefit.

2- His voice is gentle and harmonious, like that of the kalavinka bird.

3- Everyone delights in him.

4- He possesses steadfast merit.

“These are the four things.

“Furthermore, there are four things through which one adorns oneself with vigor. What are these four?

1- His body is like vajra, and heterodox paths cannot harm him.

2- He becomes a friend to all sentient beings.

3- Whatever one undertakes is fully accomplished; one does not regret it midway, and one never tires of learning.

4- Whatever the mind desires, it obtains.

These are the four matters.

There are also four matters by which meditation is adorned. What are the four?

1- Acting without offending anyone.

2- Not ridiculing others.

3- Not committing evil deeds.

4- Mastering one's own mind.

These are the four matters.

There are also four matters by which wisdom is adorned. What are the four?

1- Not conceiving of a self, not conceiving of a person, not conceiving of a living being, not conceiving of a life; not clinging to eternalism and not clinging to annihilationism.

2- One's deeds are exceedingly excellent.

3- Penetrating all things.

4- Teaching the Dharma without fear.

These are the four matters.

There are also four matters whereby wisdom becomes equal to that of Brahma. What are the four?

1- Contemplating sentient beings with emptiness and loving-kindness.

2- Teaching and transforming all people by increasing loving-kindness.

3- Safeguarding the Dharma teachings that have been preserved.

4- Remaining equal toward all while never parting from the Buddha.

These are the four matters.

There are also four matters of never departing from wisdom. What are the four?

1- Abiding in the four dhyanas without causing the bodhisattva to waver.

2- Employing samadhi, sama-viet, and skillful means, and therefore not being born in the Formless Realm.

3- Having mastery of the mind and never departing from the true Dharma in speech.

4- Seeing the Buddhas throughout the ten directions.

These are the four matters.

There are also four matters of mastery. What are the four?

1- Being tranquil within and also tranquil without.

2- Clearly understanding that all dharmas are like illusions.

3- Taking wisdom as one's power.

4- Not being arrogant, but passing beyond it.

These are the four matters.

There are also four matters of deeply entering wisdom. What are the four?

1- Knowing desire yet not cutting off desire, and realizing the Middle Way.

2- Knowing birth and death, and within them employing skillful means.

3- Clearly knowing whether whatever one hears is the true path or a false path, yet not discarding what has been heard.

4- Knowing ignorance and drawing near to ignorance.

These are the four matters.

There are also four matters of using the Dharma to manifest as arhats, pratyekabuddhas, and all kinds of people, while seeking nothing among them. What are the four?

1- Seeing all samadhis as illusions.

2- Clearly understanding all dharmas as adornments.

3- Carefully examining the pleasures arising from one's own actions.

4- Knowing clearly within one's own mind that everything is like an illusion.

These are the four matters.

There are also four matters of transcending birth and death without entering parinirvana. What are the four?

1- Recollecting the Buddhas.

2- Maintaining a mind of impartial loving-kindness and compassion.

3- Employing skillful means.

4- Never forgetting the vows made in the past.

These are the four matters.

There are also four matters of knowing that all people are never separate from the Dharma body. What are the four?

1- Seeing that all people are naturally so, and that their entry into the Dharma body is also naturally so.

2- Knowing that all people are naturally so.

3- The person is naturally so, wisdom is naturally so, and there is no doubt.

4- The person is naturally so, nirvana is naturally so, and one thereby attains patience.

These are the four matters.

There are also four matters of never departing from the root while seeing that there is no root. What are the four?

1- Constantly recollecting nirvana, aspiring to perfect the Buddha-Dharma, and having a mind that knows all things universally.

2- Manifesting the body of a wheel-turning king, Brahma, Mara, or Sakra. In those realms, one cultivates and creates merit, causing beings to assemble in accordance with that Dharma.

3- Manifesting a dull-witted body so that those of inferior capacity may acquire merit.

4- Whatever is requested, one personally gives in charity. Before those of honored and noble station, one manifests great wealth and prosperity in order to teach and transform them.

These are the four matters.

There are also four matters of bringing perception into non-perception. What are the four?

1- Although amid the impermanence of birth and death, maintaining a pure mind.

2- Because one previously endured suffering, one now attains wisdom.

3- Seeing that all dharmas are without self.

4- Seeing nirvana as tranquil.

These are the four matters.

There are also four matters of abandoning all views concerning dharmas. What are the four?

1- Purity.

2- Seeing everywhere with the wisdom-eye.

3- The Buddha-eye is assuredly present directly before one.

4- Having awakened to all dharmas, one receives the prediction of being one birth away from Buddhahood.

These are the four matters.

There are also four matters of natural certainty without doubt. What are the four?

1- Whatever one seeks is entirely unobstructed.

2- Entering true wisdom.

3- Being free from obscuration.

4- Never departing from the dharanis.

These are the four matters.

There are also four matters whereby, although conforming to worldly conventions, one remains unattached. What are the four?

1- Thoroughly understanding worldly affairs.

2- Liberating all people.

3- No longer possessing a disposition of affection and aversion.

4- Purifying the source and remaining undefiled.

These are the four matters.

There are also four matters of abiding in the true Dharma. What are the four?

1- Mastery of the mind.

2- Mastery of wisdom.

3- Mastery of knowledge.

4- Mastery of skillful means.

These are the four matters.

There are also four matters:

1- Never departing from the Tathagata.

2- Praising the bodily marks of the Buddha before all people.

3- Shining the teaching upon people so that they arouse the resolve to become bodhisattvas.

4- Constantly recollecting the Buddha.

These are the four matters.

There are also four matters of tranquil, clear knowledge of all dharmas:

1- Within the Dharma of the Path, thoroughly understanding worldly affairs.

2- Clearly understanding the wisdom of all people.

3- Harboring no doubt about anything one hears, and thereby attaining patience regarding dharmas.

4- Not conceiving of existence or nonexistence and not following the conventions of worldly people.

These are the four.

There are also four matters whereby a teacher remains free from attachment. What are the four?

1- Creating favorable conditions and causes for all people.

2- Having a sincere and honest mind, without flattery or deceit.

3- Relinquishing one's body and life for the peace and happiness of all people, and constantly caring for them.

4- Attaining wisdom not for oneself, but solely for all people.

These are the four matters.

There are also four matters for which one is praised by all people. What are the four?

1- Relinquishing one's own body and cherishing others.

2- Abandoning every pleasure and taking delight in the true Dharma.

3- Upon hearing something, not considering oneself to have fully comprehended it.

4- Sustaining one's own life through the true Dharma.

These are the four matters.

There are also four matters that will bring about continuous turning. What are the four?

1- Attaining the dharanis and attaining whatever one wishes.

2- Inexhaustible cessation.

3- Penetrating the mind and inwardly understanding all dharmas.

4- Clearly understanding others.

These are the four matters.

After the Buddha had taught these fourfold practices of the bodhisattva, the great trichiliocosm shook in six ways, and light shone everywhere without limit. The devas hovering in the sky played hundreds of thousands of kinds of music as offerings to the Buddha. Celestial flowers rained down, and voices proclaimed:

– Excellent! Excellent! Only today have we heard of the practices cultivated by the Buddha throughout innumerable kalpas. Whoever in this assembly hears this Dharma has created abundant merit in past kalpas. Having heard it, they read, recite, accept, and uphold it, and then explain it to others; their minds will never forget it. The practices they cultivate will also become like those of the Buddha. Today we have obtained this benefit. Why? Because we have heard this Dharma.

At that time, the devas and eighty-four thousand people all aroused the resolve for unsurpassed bodhi, and twelve thousand bodhisattvas attained patience regarding the non-arising of dharmas.

Bodhisattva De Wuli asked:

– After the Tathagata's parinirvana, if anyone hears this sutra and then reads, recites, accepts, upholds, praises, and reveres it, how many meritorious qualities of the Dharma will that person attain?

The Buddha said:

– That person will attain eight meritorious qualities:

1/ Possessing steadfast faith, no different from that of a bodhisattva.

2/ Personally bestowing merit upon others so that their benefits may increase, without ever regretting it.

3/ Nurturing boundless loving-kindness and compassion, and shining the teaching upon all people.

4/ For the sake of the Dharma, they study and inquire without ever growing weary, just as the great ocean continually receives all streams of water.

5/ They wish to uphold and protect the true Dharma.

6/ They sustain themselves through the merits of the teaching. Although they die, their physical appearance becomes many times more beautiful.

7/ They enter into all meritorious virtues, fulfill their former vows, and receive the protection of the Buddhas.

8/ They subdue the armies of Mara and remain far removed from fear.

Through these eight virtues, bodhisattvas will obtain the merits of the Dharma after the Tathagata enters nirvana.

At that time, the earth throughout the three-thousand-great-thousand world system quaked in six ways, and all the land became as level as the palm of a hand. Mountains, continents, rivers, seas, waterways, ravines, and chasms all appeared like land to the beings dwelling in the water, yet the aquatic creatures themselves did not perceive this. Trees that had withered for a hundred years now burst forth with profuse blossoms.

All those blossoms inclined and turned toward the Buddha. The other flourishing trees did likewise. From the ground arose lotus flowers as large as chariot wheels, in countless colors and emitting light that illuminated the entire three-thousand-great-thousand world system. Looking upward from below, nothing could be seen; only the sound of exceedingly beautiful music could be heard.

At that time, a fragrance issued from the trees of the Snow Mountains and the Fragrant Mountains and permeated everywhere. Flowers also emerged from the earth and scattered themselves over the Buddha, covering the ground to the depth of the ankles.

The tree beneath which the Buddha was seated also blossomed, while music like celestial music resounded. Above the Buddha were three hundred thousand jeweled parasols adorned with flowers, covering the entire three-thousand-great-thousand world system.

Shariputra knelt upright with palms joined and said:

“World-Honored One! For what reason have these auspicious signs appeared?”

The Buddha told Shariputra:

“There is a king named Shuddha-chandara in the Fragrant Mountains. He is coming here together with countless hundreds of thousands of Shuddha-chandaras, countless gandharvas, and countless devas; therefore, these auspicious signs have appeared.”

Before the Buddha had finished speaking, Shuddha-chandara appeared, accompanied by eighty-four thousand musicians and countless beings, all arriving together. Flowers fell from empty space like rain pouring down from above. All who had come prostrated themselves with their faces to the ground, paid homage to the Buddha, circumambulated him three times, and then withdrew to stand before him.

King Shuddha-chandara held a lapis lazuli lute. Why was this? Because it was his original vow. On each of the four sides were forty-two thousand musicians. Shuddha-chandara stood in their midst, and all played their instruments simultaneously; the sound of their music resounded throughout the three-thousand-great-thousand world system. The music played by the devas of the Desire Realm did not sound as beautiful as this music. Why? Because it was overwhelmed by this music, and the devas of the Desire Realm and the Form Realm could not equal it.

When Shuddha-chandara came before the Buddha and played his lute, the trees, great mountains, Snow Mountains, and Muchilinda Mountains naturally swayed gently as though dancing, and all reverently inclined toward the Buddha, as people do when paying homage. Bhikshus, bhikshunis, upasakas, and upasikas all showed reverence and respect. The bhikshus, newly resolved bodhisattvas, members of the assembly, devas, and nagas who were seated there also shouted with joy and wished to rise and dance.

Bodhisattva Deva-vimukta asked:

“The shravakas have departed from all desires, attained the eight meditative attainments, and clearly perceived the Four Truths. Why, then, are they dancing now?”

The shravakas replied:

“We cannot control ourselves before the sound of that lute. While seated, upon hearing its music, we cannot endure it, nor can we restrain our minds and keep them settled.”

Bodhisattva Deva-vimukta asked Mahakashyapa:

“Venerable sir, you are advanced in years and eminent in virtue; you know disillusionment, maintain yourself strictly in accordance with the precepts, and are cherished, revered, and respected by devas and humans. Why are you unable to restrain your mind and instead dance like a child?”

Mahakashyapa replied:

“When a mighty wind arises, even trees as large as the greatest trees cannot keep themselves still. Why? I am unable to control myself before the music of King Shuddha-chandara’s lute, just as trees cannot withstand the rising of a mighty wind. For this reason, we cannot keep our minds under control. Only today do we understand the deeds of superior beings; their meritorious virtue is beyond comparison. All the shravakas are overwhelmed by this music.”

Bodhisattva Deva-vimukta said to Mahakashyapa:

“Observe the conduct of those who are avaivartikas, irreversible from awakening: upon hearing this music, not one of them is moved. When intelligent people hear of this, their minds become troubled, and therefore they cannot arouse the aspiration for unsurpassed bodhi. All the spiritual powers of the shravakas are overwhelmed by that music, yet those sounds cannot move the followers of the Mahayana. All eighty-four thousand melodies played by Shuddha-chandara’s musicians were received through the Buddha’s awe-inspiring spiritual power, enabling the merit of his original vow to be fulfilled.

Everyone heard that music, and it proclaimed:

“— All dharmas are equal and entirely liberated. Superior, middling, and inferior are all equally and utterly pure. Among all beings, do not cling to the notion of a person. The past, future, and present are likewise all the same. Yet when the music being heard is clearly understood, it is found to possess nothing whatsoever. All dharmas, all beings, and all sounds are likewise so.

— All realms are like a single realm. Because they are equal, there is no other realm.

— Clearly understand that there is nothing whatsoever. Because of equality, it is said that the realms neither arise nor mature. Therefore, ultimately there is no consciousness, but only natural suchness; all that is possessed is unpossessed in natural suchness.

— External activity cannot be attained, nor can internal activity be attained. Wisdom is originally not the same as dharmas; yet words and dharmas possess nothing whatsoever, and names are likewise so.

— Know that name-and-form possesses nothing whatsoever. When formations are no longer grasped, abiding in the past has no limit.

— Having heard that the fundamental nature of dharmas is utterly extinguished and possesses nothing whatsoever, there is nowhere to go and nowhere to abide.

— Whatever is grasped is merely a name; but once names are clearly understood, names and dharmas are equally the same.

— The mind is equal; because it is equal, it possesses nothing whatsoever. It originally moves, yet things do not know one another. Although the mind has objects and thoughts, there is nowhere that they arise. To know this clearly through wisdom is to enter the Dharma.

— When the faculties have been eliminated, they are equal; earlier and later dharmas are equal. Knowing the equality of the three times, wisdom enters the immeasurable.

— People are bound by name-and-form, yet these are created by people themselves. From time immemorial, from birth through old age, they have never existed. Having known that they arise through causes and conditions, one must then bring them to cessation. To say that there is a self or a person is contrary to the fundamental principle.

— The abiding place of the self is equal, and therefore there is nowhere to abide. Dharmas also have nowhere to abide. To know that abiding has no abiding place is to hear and believe with joy.

— Just as rain is accompanied by thunder and lightning, which occur naturally in the heavens, all dharmas are like the self and are therefore said to be natural.

— Self and person are naturally empty. Having known this, one enters the seal of dharani and clearly knows that all gateways have been opened wide. Because characteristic is identical with characteristic, there is no characteristic of dharmas and no nonexistence, nor any expectation of employing words.

Therefore, distinctions from dharmas produce superior, middling, and inferior. Words do not themselves know that they are used differently, because they cannot be seen. From time immemorial, wherever that mind has had an origin, there has been continuity.

Having known that dharmas possess nothing whatsoever, one cuts off the original limit. Once the original limit has been cut off, all things have activity. Having known the equality of the original limit, this is compassion.

When compassion is pure, it regards suffering and happiness equally, neither rejoicing nor grieving; thus has the superior being entered the original limit.”

The Dharma studied is quiescent and becomes ever more quiescent. Whether it is spoken or not spoken, that Dharma neither increases nor diminishes. Therefore, one does not seek quiescence. A sound in empty space cannot be grasped; it can only be heard and cannot be spoken. If there is a place of hearing or a place of speaking, neither is real.”

Upon hearing that sound, eight thousand bodhisattvas attained the patience of the non-arising of dharmas.

Bodhisattva Đề Vô Ly addressed the Buddha:

– From where did that sound of praise arise?

The Buddha said:

– King Thuần Chơn Đà La produced it. As soon as it was uttered, the words were immediately apprehended.

The Buddha asked Thuần Chơn Đà La:

– From where did that sound of praise issue?

Thuần Chơn Đà La replied:

– It issued from the human voice.

He asked:

– From where do all human voices issue? Do they issue from empty space?

Bodhisattva Đề Vô Ly said:

– Thuần Chơn Đà La! All human voices do not issue from the mind.

Thuần Chơn Đà La asked Bodhisattva Đề Vô Ly:

– Does that voice issue from the body or from the mind?

Đề Vô Ly replied:

– It issues neither from the body nor from the mind. Why? Because the body does not abide permanently. It is like plants and trees, which do not live forever, and like walls, which do not endure for long and will at times lean and collapse. The mind, moreover, has no form or characteristics; it cannot be seen, heard, or spoken. It is like an illusion.

Thuần Chơn Đà La asked Đề Vô Ly:

– If it comes neither from the body nor from the mind, from where does that voice issue?

Đề Vô Ly replied:

– All sounds arise naturally from thought.

Thuần Chơn Đà La asked:

– If you say that sound arises from thought, does my present sound of praise issue from empty space? Thus, are sounds inseparable from empty space?

Thuần Chơn Đà La said:

– If you wish to understand sound, all sounds arise naturally from empty space. Sound can only be heard and cannot be seen, for it immediately ceases; and that which ceases is also empty. Therefore, it is said to be natural.

Dharmas are equal because their equality is like empty space. Whether they can be spoken or cannot be spoken, they are all equal; therefore, they are said to be equal like empty space.

All dharmas can only be heard and cannot be seen. Regarding a Dharma that is heard, in the act of hearing one does not see that Dharma. If the sound of the Dharma cannot be seen, that sound does not know the Dharma.

Dharmas have no awareness; that they can be heard is due to skillful means. If they cannot be heard, one knows them through skillful means, seeking nothing whatsoever in regard to the Dharma. Because one seeks nothing, one must possess steadfast power—neither weak nor feeble, but strong—such that no one can sever it.

When it cannot be severed, there is no arising; when there is no arising, there is no bondage; when there is no bondage, there is lightness; when there is lightness, there is purity; when there is purity, there is no longer any defilement; when there is no defilement, clarity becomes ever more radiant. That clarity is the root of the mind, and the root of the mind is error.

When those faults have ended, deluded thoughts no longer remain. When deluded thoughts no longer remain, one gradually advances from that very state. Such advancement is the bodhisattva’s patience. Having attained patience, there is no object toward which patience is exercised; one is patient regarding emptiness and also patient regarding persons. Why? Because emptiness is not separate from persons.

What is emptiness? A person is empty.

One is patient regarding non-perception and also patient regarding perception. Why? Because perception is natural and therefore is non-perception. Thus, one is patient regarding wishlessness and also patient regarding wishes. Why? Because wishes and perceptions are natural, and there is no root of wishing.

The dharmas of nirvana are also patience regarding birth and death. Therefore, birth and death are like illusions and dreams. A bodhisattva who attains patience no longer doubts existence and nonexistence and assuredly understands all sentient beings. By attaining patience, the bodhisattva clearly knows that all dharmas neither come nor go, and clearly knows that all dharmas abide. Knowing that all dharmas abide, the bodhisattva knows that all sentient beings also abide. Whoever has entered this Dharma attains the patience of the non-arising of dharmas. Only the sound of the Dharma of patience cannot be expressed in words, for fundamentally it cannot be spoken. The Buddha is the Most Honored One; although he does not speak the Dharma, he enables everyone to understand it clearly.

Bodhisattva Đề Vô Ly addressed the Buddha:

– Excellent! Thuần Chơn Đà La’s words are exceedingly wondrous. They clarify the profound Dharma, enable the attainment of patience, and are honored by all. All the aspects of patience into which he has entered are extremely profound.

He further addressed the Buddha:

– How much merit did this king create in relation to the Buddhas that he has attained such mastery, obtaining whatever he wishes?

The Buddha said to Bodhisattva Đề Vô Ly:

– You should know this! The sands of the Ganges are innumerable. If each grain of sand were made into a Buddha-land, the total number of stars within all those lands could still be counted. Yet the merit Thuần Chơn Đà La accumulated by making offerings to the Buddhas cannot possibly be counted.

Bodhisattva Đề Vô Ly asked Thuần Chơn Đà La:

– Having made offerings to so many Buddhas and amassed such lofty merit, why have you not quickly attained Buddhahood?

Thuần Chơn Đà La replied:

– A bodhisattva is never weary of ten matters. What are these ten?

1- Never being weary of making offerings to the Tathagatas.

2- Never being weary of creating merit.

3- Never being weary of studying and inquiring into the teachings.

4- Never being weary of knowing the five factors of meditative absorption within the four dhyanas.

5- Never being weary of seeing all dharmas.

6- Never being weary of wishing to expound the teachings extensively.

7- Never being weary of wishing to instruct everyone.

8- Never being weary of constantly protecting and supporting the true Dharma.

9- Never being weary of wishing to perfect the paramitas.

10- Never being weary of wishing to transform, guide, and assist others.

These are the ten matters of which a bodhisattva is never weary.

Thuần Chơn Đà La said:

– I have heard that great bodhisattvas possess a samadhi called the Tathagata’s Treasure. Whoever attains that samadhi becomes fully endowed with every treasure. If anyone asks that bodhisattva about the Dharma, the bodhisattva expounds it with complete mastery.

The Buddha said:

– Listen attentively, and I shall explain it to you.

Thuần Chơn Đà La replied:

– Yes, indeed! I wish to hear it.

The Buddha said:

– A bodhisattva does not allow the Buddha, Dharma, and Sangha to be cut off. These are the three resolutions of the mind, and they contain eighty Dharma treasures. What are the eighty Dharma treasures?

1- A mind that does not forget omniscience is a treasure.

2- A mind that does not abandon faith is a treasure.

3- A mind that cultivates all merits without indolence is a treasure.

4- A steadfast mind that does not relinquish its own vows is a treasure.

5- A mind that gives everything without attachment or regret and, moreover, increases the benefit thereby is a treasure.

6- A mind that, in whatever it does, thinks only of the bodhisattva path is a treasure.

7- A mind that is adorned, while the body does not commit the three bodily offenses, is a treasure.

8- A pure mind that utters no harsh words is a treasure.

9- An adorned mind that entertains no evil thoughts is a treasure.

10- A mind that has upheld the precepts, adorns the body with morality, harbors no craving, and does not think of the faults of others is a treasure.

11- An unobstructed mind that regards sentient beings with equality is a treasure.

12- A mind adorned with patience, enduring every evil, is a treasure.

13- A mind that does not cherish body or life but lives according to the bodhisattva conduct is a treasure.

14- A mind free from attachment and aversion and unmoved by them is a treasure.

15- A steadfast and diligent mind, free from laziness, is a treasure.

16- A mind that accomplishes whatever it resolves to do is a treasure.

17- A mind whose thoughts and actions are upright and that never forgets its aspiration to perfect the bodhisattva conduct is a treasure.

18- A mind that practices dhyana, samadhi, and samapatti, and, having generated the resolve, acts with mastery, is a treasure.

19- A mind that seeks the Dharma and wishes to enter all modes of knowledge is a treasure.

20- Upon hearing the Dharma, the mind cultivates, recites, and reads it, and immediately attains diligence; that is a treasure.

21- When teaching the Dharma, the mind seeks nothing, for it has transcended all seeking; that is a treasure.

22- The mind is free from falsehood; that is a treasure.

23- The mind reflects upon the right path and practices in accordance with it; that is a treasure.

24- Whatever is heard is carefully put into practice; that is a treasure.

25- Once the mind is replete with wisdom, it does not depend upon the instruction of others; that is a treasure.

26- The mind possesses boundless loving-kindness with which to protect oneself; that is a treasure.

27- The mind possesses boundless compassion and regards others with equality; that is a treasure.

28- Once the mind possesses boundless sympathetic joy, it delights in the true Dharma; that is a treasure.

29- Once the mind possesses boundless equanimity, it contemplates and perceives all dharmas; that is a treasure.

30- Amid birth and death, the mind does not regard them as suffering, for it has entered into merit; that is a treasure.

31- The mind wishes to instruct everyone, often thinks of others, and does not think of itself; that is a treasure.

32- The mind does not consider the Dharma insufficient, but shares it with others so that they may learn; that is a treasure.

33- With great wisdom, the mind understands every matter and possesses spiritual powers that move all beings; that is a treasure.

34- The mind draws near to the paramitas, and whatever it has not heard, it inquires about and learns; that is a treasure.

35- The mind keeps far from evil persons and constantly cultivates merit; that is a treasure.

36- The mind is equal toward all sentient beings; through such cultivation, it is free from duality; that is a treasure.

37- The mind knows that birth and death are a painful illness and therefore enters into the intentions of all people; that is a treasure.

38- The mind becomes excellent medicine to cure the illnesses of sentient beings; that is a treasure.

39- The mind does not despise those who lack wisdom, but must honor them by means of the Dharma; that is a treasure.

40- The mind is not arrogant and is patient with everyone; that is a treasure.

41- The mind is free from flattery; that is a treasure.

42- Upon hearing the Dharma, the mind does not forget it, for it abides securely in the Dharma; that is a treasure.

43- The mind exerts itself fully to preserve the true Dharma and constantly remembers to repay the Buddha’s kindness; that is a treasure.

44- The mind always wishes to repay kindness with profound and steadfast resolve; that is a treasure.

45- If harmed by someone, the mind does not think of taking revenge; that is a treasure.

46- The mind delights in dwelling among mountains and forests because it wishes to preserve the pure Dharma; that is a treasure.

47- The mind constantly thinks of leaving the household life and becoming a sramana in order to attain perfect enlightenment; that is a treasure.

48- The mind constantly turns toward the path, restrains itself, and guards against evil deeds; that is a treasure.

49- The mind knows contentment and brings joy to others; that is a treasure.

50- Regarding worldly affairs, the mind knows contentment; thus it never grows weary of the Dharma; that is a treasure.

51- To protect itself, the mind does not frequent crowded and noisy places; that is a treasure.

52- The mind never grows weary of merit and is endowed with marks of complete beauty; that is a treasure.

53- The mind never grows weary of wisdom, for it wishes to resolve everyone’s doubts; that is a treasure.

54- The mind constantly recollects the Buddha, for it is never apart from the Buddha; that is a treasure.

55- The mind constantly recollects the Dharma, for its speech is never apart from the Dharma; that is a treasure.

56- The mind constantly recollects the Sangha and thereby attains the wisdom of non-retrogression; that is a treasure.

57- The mind constantly recollects the precepts and never departs from the bodhisattva conduct; that is a treasure.

58- The mind constantly recollects generosity and does not begrudge even its body and life; that is a treasure.

59- The mind constantly recollects the heavenly realms and immediately enters the state of being one birth away from Buddhahood; that is a treasure.

60- The mind clearly knows the primal limit and investigates all that exists; that is a treasure.

61- The mind knows the Dharma, for it does not impair the Dharma-body; that is a treasure.

62- Whatever it does, the mind knows it exactly as it is and clearly understands the speech of sentient beings; that is a treasure.

63- The mind knows how, with mastery, to bring fulfillment to everyone; that is a treasure.

64- The mind attains dharani and, after hearing the Dharma, never forgets it; that is a treasure.

65- The mind knows the fundamental Dharma and understands it clearly and naturally; that is a treasure. 66- The mind safeguards wisdom and knows consciousness to be like an illusion; that is a treasure.

67- The mind learns with great care and certainty, thereby attaining liberation, and its deeds cannot be impaired; that is a treasure.

68- The mind safeguards the Dharma and wishes to know the inherent nature of human beings; that is a treasure.

69- The mind knows impermanence, suffering, and birth and death within the three realms, yet is not attached to them; that is a treasure.

70- The mind contemplates that all dharmas are without self and without person; that is a treasure.

71- The mind enters nirvana, whose original source is quiescent; that is a treasure.

72- The mind knows emptiness, signlessness, and wishlessness. Having attained liberation, it passes beyond and draws near to the gateway of nirvana; that is a treasure.

73- The mind is unborn, has no place of birth, is not destroyed, and does not cease. Whoever transcends these matters attains acceptance of the unborn nature of dharmas; that is a treasure.

74- The mind knows things to be like illusions, dreams, mirages, echoes in the mountains, and bubbles upon water; it is steadfast and without seeking; that is a treasure.

75- The mind rejoices and knows that the twelve links of dependent origination are to be eliminated and brought to an end; that is a treasure.

76- The mind understands with perfect clarity, seeks nothing, and does not fall into the two extremes; that is a treasure.

77- The mind does not engage in either of the two extremes and, through one matter, knows all dharmas; that is a treasure.

78- The mind is replete with all practices, does not regress, and transcends name and form; that is a treasure.

79- The mind gradually becomes light because it is replete with all dharmas; that is a treasure.

80- The mind unites the thirty-seven factors of enlightenment in order to transcend all dharmas; that is a treasure.

The Buddha taught Thuan Chon Da La:

– If one fully cultivates these eighty qualities, one attains the Tathagata-Treasure Samadhi. Whoever has attained this samadhi is attached neither to the treasures of the path nor to worldly treasures.

What are called worldly treasures?

What are called the treasures of the path?

– The treasures of the path are the honors found among human beings and among devas, Sakra, Brahma, the Four Heavenly Kings, and wheel-turning sage-kings. Those who are honored become feudal lords. If one is an honored person, one naturally receives honor wherever one goes. Whoever has attained such a state is unsurpassed in power and joyfully aspires to become a bodhisattva. These are called worldly treasures.

– The treasures of the path consist in using the Dharma to teach and transform the worldly. With what Dharma does one teach and transform the worldly? - It is through the teaching. Why is this so? - Because whatever one wishes to accomplish depends upon wisdom. Wisdom is the Dharma of the path. Just as all rivers flow into the great ocean; just as Mount Sumeru is the most exalted of all mountains; just as, among the stars, the moon shines most brightly; just as the sun illuminates dark places; just as, among beasts, the lion is the mightiest; just as, among human beings, the king is supreme; just as, in the Heaven of the Thirty-Three, Sakra is supreme; and just as, among the assembly of Brahmas, the Brahma king is foremost—so wisdom is more exalted than all dharmas and is therefore called the king of wisdom.

Therefore, those who wish for liberation are delivered by means of wisdom, for it is the path of peace and security. It is like a torch that brings light to a dark place; like a mighty person who subdues the armies of Mara; like a king of physicians who prepares medicines; and like a teacher who thoroughly understands all matters. It is like drawing a bow and shooting an arrow: however distant the target, the arrow strikes its mark. It is like a champion leading troops into battle and gaining victory, so that none of the enemy survives. Likewise, when wisdom attacks ignorance, ignorance is utterly destroyed. Why is this so? - Because wisdom eliminates defilements.

The mind is impartial and without discrimination; it neither disputes nor contends with others, neither harms them nor bears resentment toward them. Whatever it does is brought to perfect completion, for this wisdom is honest and sincere, and it undertakes every matter with wholehearted devotion. This is singleness of mind.

All things are equal; this is the condition for elimination.

Uniting spiritual powers with all merits; this is the faculty.

The deeds that follow thereafter; this is the power.

To recognize wisdom amid ignorance; this is enlightenment.

To show others the direct path; this is the path.

Having become quiescent, one becomes yet more quiescent; one contemplates through directed contemplation, wishing to make light shine into the darkness. When darkness has ended, there is illumination. Because that light is natural, undefiled, and pure, it eliminates all desires. When desires have been eliminated, one no longer sees the realms that have been delivered. If there are no longer any realms, inwardly one is quiescent and thoroughly comprehends all forms of emptiness, because one has entered emptiness.

To be free from all views is signlessness.

Not seeking quiescence is wishlessness.

Having transcended the three realms, although there is appearance, there is no appearance: this is appearance. That appearance is equal to empty space. Why is this? Because seeking nothing is generosity. Transcending what belongs to self, which is not what belongs to self, and no longer seeking anything: this is moral discipline.

The self having no abiding place: this is patience.

Neither grasping nor relinquishing: this is diligence.

Neither increasing nor diminishing: this is meditation.

Not knowing any location: this is wisdom.

Entry into everything is attained entirely through wisdom. Once it is attained, one accords with skillful means, like a dream. Adorned with non-self, every action possesses merit and is free from all abiding places.

The Buddha said to Thuan Chon Da La:

“This is the treasure of wisdom. If a bodhisattva is fully endowed with the treasure of wisdom, he attains the Treasure Tathagata Samadhi. Just as the great ocean contains all streams of water, so the word ‘Treasure’ is derived from this. Any bodhisattva who attains this samadhi embraces all beings, is the gathering place of all dharmas, is the light among treasures, and is the source of all treasures. Therefore, the Three Jewels cannot be fully known.”

Bodhisattva De Vo Ly asked:

“Has King Thuan Chon Da La attained that samadhi?”

The Buddha said:

“You should go and ask Thuan Chon Da La yourself.”

Bodhisattva De Vo Ly asked Thuan Chon Da La:

“Have you attained that samadhi?”

Thuan Chon Da La replied:

“That samadhi is not something fabricated; it is the establishment of mindfulness. Whether I have attained it or have not attained it, in samadhi there is nothing to attain.

“That samadhi has no form and therefore cannot be known. Feeling, perception, formations, and consciousness likewise cannot be known.

“That samadhi cannot be seen by means of form and cannot be heard. It has no characteristic of arising, no characteristic of cessation, and no characteristic of existence. Neither appearance nor the appearance of appearance can be contemplated or seen. If one says, ‘I can see it; I can contemplate it,’ then it is not samadhi. Why? Because there still remains a perception of causes and conditions.

“Samadhi has no perception of causes and conditions, because samadhi is equal to the Dharma. Since it is equal to the Dharma, the self is likewise so. All beings are equal to a single person. Why? Because they are equal in universal emptiness.

“Samadhi is signless, and all beings are without perception. Being without perception is the characteristic of samadhi. All beings are without wishes, and wishlessness is the characteristic of samadhi. All beings are pure, and universal purity is the characteristic of samadhi. All beings are without self, and selflessness is the characteristic of samadhi. There is no body, no softness, and no deed that can be attained. If one says, ‘I know the Dharma; I see the Dharma,’ neither assertion can be established.”

Bodhisattva De Vo Ly said to the Buddha:

“I see that the garments worn by Thuan Chon Da La are those of palace women and musicians. This is licentious conduct; he does not know how to enter the profound and subtle Dharma, yet he claims to be as sovereign as the Dharma.”

The Buddha said:

“A bodhisattva who has entered profound wisdom and understands skillful means has nothing on that path that he cannot accomplish. Thuan Chon took up a lute and played it. Everyone heard the sound of that lute, causing seven billion Chon-da-las, three billion Kien-da-las, and eighty-four thousand devas and humans who followed him all to arouse the aspiration for unsurpassed bodhi.

“Through this wisdom of skillful means, the bodhisattva immediately gained widespread renown. There were countless people of honored and noble station, and so he became their foundation. It is like a person tending a fire: if no more firewood is added, one knows that the fire will soon go out.

“If a bodhisattva dwells alone, he cannot become a root for others. He must associate harmoniously with people before he can benefit them. If one wishes to make a fire blaze greatly, one must add more firewood. Therefore, to produce a great light, the bodhisattva must take people as firewood; only then can there be great illumination.”

The Buddha said:

“Those whom the bodhisattva accepts have all attained their fundamental root.”

Bodhisattva De Vo Ly said to the Buddha:

“How could Thuan Chon Da La use the sounds of music to cause people to arouse the aspiration for unsurpassed bodhi?”

The Buddha said:

“Because the Thuan Chon Da Las and Kien Da Las all delight in music, he used music to bring them joy, and they all rejoiced.

“Knowing that they had become joyful, he caused them to hear the sound of ‘Buddha,’ the sound of ‘Dharma,’ and the sound of ‘Sangha,’ and praises of the bodhisattvas’ noble virtues; thus he infused their minds with omniscience.

“He caused them to hear only the sounds of generosity, moral discipline, patience, diligence, one-pointedness, wisdom, loving-kindness, compassion, the foundations of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, the path, directed contemplation, and the Duy Vu Samadhi Tam Ma Viet.

“They heard the sounds of impermanence, suffering, non-self, and quiescence; they heard the sounds of emptiness, signlessness, non-action, non-arising, nothing being produced, and freedom from birth and death.

“They heard the sounds of the Bodhisattva Dharani; the Vajra Conduct Samadhi; the Pure Treasury, Dharma-King’s Seal, Ocean-Seal Samadhi; the Entry into All Dharmas, Sovereignty over All Dharmas Samadhi; the Adornment Samadhi; the Treasure Tathagata Samadhi; the Naturally Arising Treasure Samadhi; the Knowledge of Meditation Samadhi; the Joyful Samadhi; the Samadhi That Causes the Earth Entirely to Produce Lotuses; the Honored Lotus Samadhi; the All-Pervading Entry Samadhi; the Distinctive Mind Samadhi; the Great Countenance Illumination Samadhi; the Lion’s Roar Samadhi; the Samadhi of Innumerable Causes; the Already Entered into the Fundamental Samadhi; the Vajra Dawn Samadhi; the Vajra Banner Phang Samadhi; the Like-Vajra Samadhi; the Vajra Boundary Samadhi; the Earth-Like Samadhi;

the Sumeru-Like Samadhi; the Vajra-Like Abiding Samadhi; the Radiant Flower Samadhi; the Mind’s Sovereignty Samadhi; the Knowledge of Entry into All Samadhi; the Samadhi in Which the Ground of All Conduct Is the Cause; the Extremely Profound and Complete Samadhi; the Illuminating Samadhi; the Knowledge of the Mental Conduct of All Beings Samadhi; the Delight Samadhi; the Cycle of Birth Samadhi; the Subjugation of All Maras Samadhi; the Manifestation of All Forms Samadhi; the Entry into Each Sound Samadhi; the Dharma Conduct Samadhi; the Wisdom-Ground Foremost Samadhi; the Ground-Foremost Samadhi; the Samadhi Possessed by Those Who See the Truth; the Liberation from All Bonds Samadhi; and the Entry into All Causes and Conditions Samadhi.

THE SUTRA OF THE TATHAGATA SAMADHI AS QUESTIONED BY THUAN CHON DA LA

End of the first fascicle