佛說伅真陀羅所問如來三昧經
Chinese title:佛說伅真陀羅所問如來三昧經
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The Buddha said:
– Shun Zhentuoluo possesses such sounds of instrumental music, and through those sounds he causes people to arouse the aspiration for bodhi. That merit is exceedingly profound and abundant.
When the Buddha spoke of the merits of Shun Zhentuoluo, lotus flowers manifested throughout the folds of the garments of the assembly. They rose, scattered those flowers over Shun Zhentuoluo, and Shun Zhentuoluo received the flowers upon his right shoulder. The flowers did not fall to the ground; he took them and offered them to the Buddha. Above the Buddha, the flowers transformed into a jeweled floral canopy that covered a thousand Buddha lands. Nearly a hundred thousand precious jewels were interspersed throughout that canopy. From each jewel shone hundreds of millions of rays of light, and within every ray appeared a multicolored, exceedingly fragrant lotus flower. Upon each lotus sat a Buddha resembling Shakyamuni.
The Buddhas said:
– Excellent! Excellent, Shun Zhentuoluo! Very many people have been taught and transformed by you, and they have all aroused the aspiration for unsurpassed bodhi. The deeds of a bodhisattva transcend his own realm; yet although he manifests transcending birth and death, he continues to perceive them as before. He does not abide in nirvana, but for the sake of sentient beings journeys throughout the three realms.
Mindful of the Buddhas seated there, Shun Zhentuoluo held the jeweled floral canopy above them, and at that very moment he entered samadhi. That samadhi was called Adornment of Canopies, and immediately a floral canopy appeared above each of the seated Buddhas. The bodhisattvas, the Sangha of bhikshus, and all those in the assembly likewise had floral canopies and held their handles in their hands.
The bodhisattvas and the Sangha of bhikshus brought the floral canopies as offerings to the Buddhas. Shun Zhentuoluo thought: “I wish to invite the Buddha, the manifested Buddhas, the bodhisattvas, and the Sangha of bhikshus to Mount Fragrance. I wish to enable those in my palace, as well as the devas, ghosts, and spirits, to hear the Dharma and attain peace and happiness.
By causing them to see offerings made to the Buddha and to take this as their foundation, they will thereby acquire merit.”
Shun Zhentuoluo rose, bowed with his head to the ground, and addressed the Buddha:
– I entreat the Tathagata, the bodhisattvas, and the assembly of bhikshus to come to Mount Fragrance. We wish to offer food and drink for seven days, so that through this everyone may increase their merit.
The Buddha silently accepted the invitation.
Shun Zhentuoluo rejoiced greatly. He immediately returned to his seat and, together with eighty-four thousand musicians, played instruments and performed music as an offering to the Buddha. Afterward, he bowed to the Buddha and returned to Mount Fragrance.
Shun Zhentuoluo’s palace was thirty thousand miles in length and breadth and could accommodate the Buddha and all who accompanied him. The walls and grounds of the palace were made of blue crystal. Celestial pure gold was strewn over the ground, and countless jewels hung interspersed throughout the palace.
Seats and couches were provided in full; their legs were fashioned from renowned jewels, and celestial silk formed their borders. The Buddha’s throne was one thousand three hundred miles high, adorned with precious treasures and surrounded by railings made of precious jewels. Jeweled banners and canopies hung all around it, and exquisitely gentle incense burned there.
Above it were banners and streamers forming a covering. Celestial flowers were scattered over the ground. Near the place where the Buddha was to sit stood forty thousand jeweled trees.
Shun Zhentuoluo said to the attendants in his palace:
– A Buddha is exceedingly difficult to encounter, like an udumbara flower. Now that we have encountered him, make offerings perfectly and properly, abandoning envy, flattery, and greed. Those whose minds are distracted should establish right mindfulness. With utterly sincere minds, make offerings of every kind of beautiful, fragrant flower. Bring fragrant sandalwood incense to Mount Fragrance and burn it as an offering to the World-Honored One, and perform harmonious and exceedingly beautiful music. Whatever Shun Zhentuoluo delights in should be prepared as an offering, for the Buddha is the most honored among humankind. Offer floral canopies, silken banners, and especially beautiful garments of countless celestial colors. A Buddha is exceedingly difficult to encounter. Those who make offerings to him will, in future lives, be born as one of the Four Heavenly Kings, as Shakra, or as Brahma. By doing so, they will obtain beautiful bodies, long lives, wealth, freedom, and peerless countenances, and their good reputations will spread far and wide. Such is the merit attained by those who make offerings to the Buddha. If born in the heavenly realms, they will enjoy peace and happiness. All such security is attained through making offerings to the Buddha. Those who wish to attain the path of a pratyekabuddha, shravaka, or bodhisattva can subdue the armies of Mara through making offerings to the Buddha.
Shun Zhentuoluo thus instructed the attendants in his palace, and they all obeyed his command. They provided every kind of incense and flower and prepared a hundred kinds of delicious, fragrant food. To the south of Mount Fragrance, the musicians played their instruments.
When the preparations had been completed and the aspiration fulfilled, the sound of the instruments was joyful and delightful. Everyone wished to attain peace and joy; their countenances were ever serene, and they smiled upon all. Nothing could obscure such reverence. The devas and asuras all made offerings.
– The appointed time has come. May it please you to come, O Possessor of the ten supreme powers, whom no one can withstand, who subdues those of other paths and brings benefit to everyone. Your mind is purified, and you have extinguished every defilement and impurity.
– The appointed time has come. May it please you to come, O One entirely free from worldly dust, whose merits cannot be counted, whose intent is supremely majestic and consummate, who was born amid wealth and honor, and whose stride no one can match.
– The appointed time has come. May it please you to come, O One who will never again enter the three evil destinies, who will never return to them, and who has cast everything aside. All who behold you rejoice. Your light shines more brilliantly than the stars, the sun, and the moon. The radiance of Shakra and Brahma cannot compare with it. That light shines everywhere, surpassing the three realms. Those who behold it are like people who see a torch in a place of darkness, and all rejoice. Every other light is eclipsed; only your light reaches everywhere without exception. All the music of the devas, nagas, and others brings them no delight, and so they do not attain liberation but become increasingly stained by impurities. Yet all who hear the Buddha’s voice attain liberation and are entirely cleansed of impurities. Even all the skilled physicians throughout the ten directions could never remove the impurities from such people’s minds. The Buddha is the supreme physician: as soon as people hear of him, the impurities in their minds are completely dispelled, and they attain peace and happiness. The Buddha is the Most Honored among all honored ones; none can equal him. His words are pure and entirely true. All wicked beings are vanquished.
– The appointed time has come. May it please you to come, O One who practiced generosity in the past, practices generosity now, and in the future will give the gift of Dharma; who formerly cultivated and upheld pure precepts and personally attained the peace and happiness of liberation; and who achieved accomplishment through restraining the mind and practicing patience.
– The appointed time has come. May it please you to come, O One established in diligence, who delights in meditative concentration. Your mind is settled in samadhi; you contemplate with the light of wisdom, and your mind is always joyful.
– The appointed time has come. May it please you to come, O One whose compassion is impartial toward all. Such loving-kindness overcomes every enmity, and such merit surpasses that of Brahma.
– The appointed time has come. May it please you to come...
The Buddha said to the Sangha of bhikshus:
– Take up your alms bowls and go to the home of the one who has invited you. Return when the seven days have been completed.
Bodhisattva Ti Wuli thought: “I wish to make a carriage four hundred miles in both length and breadth, with lotus flowers in its midst, so that the Buddha, the bodhisattvas, and the Sangha of bhikshus may each sit upon a lotus flower and journey to Mount Fragrance.”
The bodhisattva then immediately entered samadhi, and at once everything came to pass according to his intention. The bodhisattva addressed the Buddha:
– Blessed One! Now the carriage is at the crossroads; please proceed there. The Buddha will sit upon a lotus flower, whose lotus seat is four zhang and nine chi high. The bodhisattvas and the bhikshu Sangha will likewise sit upon lotus flowers as described. Why is this? Please have compassion for me and come take your seat.
When they had all taken their seats, Bodhisattva De Wuli, personally exercising spiritual powers with his right hand, carried the lotus flowers away. Seeing Bodhisattva De Wuli display such awe-inspiring spiritual transformations, the devas of the Desire Realm and the Form Realm all brought music, incense, and flowers to Fragrant Mountain as offerings.
From afar, Shun Zhentuoluo saw the Buddha seated upon the carriage at the crossroads and knew that he had arrived. Shun Zhentuoluo instructed eighty-four thousand Zhentuoluo and Jiantuoluo to bring incense and flowers, play stringed instruments, and perform music as they went forth to welcome the Buddha and invite him into the palace. Upon arriving, the Buddha ascended the Dharma seat, and the bodhisattvas and the bhikshu Sangha likewise settled into their places.
Shun Zhentuoluo said to Shakra, Brahma, and the Four Heavenly Kings:
– Everything has been fully prepared. Set it all forth.
Everyone in the palace brought food and drink as offerings. After the meal was finished and hands had been washed, Shun Zhentuoluo placed a small seat before the Buddha, sat down, and listened to him teach the Dharma.
The Buddha said to Bodhisattva De Wuli:
– A bodhisattva who practices the paramita of giving has thirty-two pure practices. What are these thirty-two practices?
1- When a bodhisattva gives while seeking to attain Buddhahood, he must take the generation of bodhicitta as the foundation.
2- When a bodhisattva gives, he turns away from the paths of the arhat and pratyekabuddha.
3- When a bodhisattva gives, he aspires to liberate all sentient beings throughout the ten directions.
4- When a bodhisattva gives to others, his mind is free of regret.
5- When a bodhisattva gives to others, he regards them as Buddhas.
6- When a bodhisattva gives to others, his mind is free of miserliness.
7- When a bodhisattva gives to others, his mind is undisturbed, and he gives joyfully.
8- When a bodhisattva gives to others, he presents the gift with his own hands.
9- When a bodhisattva gives to others, he does so with a broad and generous intention, not a narrow or petty one.
10- When a bodhisattva gives to others, he does not seek any particular place of rebirth.
11- When a bodhisattva gives to others, his mind seeks no reward.
12- When a bodhisattva gives to others, he does not seek to acquire possessions, but follows the teachings of the Buddha's sutras.
13- A bodhisattva gives to others because he delights in the Buddha's sutras.
14- A bodhisattva gives to others because he seeks the path to Buddhahood.
15- When a bodhisattva gives to others, he does not become arrogant.
16- A bodhisattva gives to others because he wishes to instruct everyone.
17- A bodhisattva gives to others because he wishes to save and liberate sentient beings.
18- A bodhisattva gives to others because he wishes to instruct sentient beings in the Dharma.
19- A bodhisattva gives to others because he follows the Buddha's teachings.
20- A bodhisattva gives to others because he wishes to subdue the armies of Mara.
21- A bodhisattva gives to others because he seeks to accomplish the fruit of Buddhahood.
22- A bodhisattva gives to others because he wishes to become a mighty hero among humankind.
23- A bodhisattva gives to others because he wishes to close off the path of hungry ghosts.
24- A bodhisattva gives to others because he wishes to practice giving in future lives.
25- A bodhisattva gives to others because he wishes to enjoy peace, happiness, wealth, and honor in future lives.
26- A bodhisattva gives to others because he wishes to attain the bodhisattva path in future lives.
27- A bodhisattva gives to others because he wishes always to remain close to good teachers.
28- A bodhisattva gives to others because he wishes, life after life, to be gentle and gracious toward sentient beings throughout the ten directions.
29- A bodhisattva gives to others because he wishes to accomplish the path to Buddhahood.
30- A bodhisattva gives to others because he wishes to perfect the bodhisattva path.
31- A bodhisattva gives to others because he wishes to attain the thirty-two excellent marks and eighty minor characteristics.
32- A bodhisattva gives to others because he wishes to accomplish an adorned realm, turn toward the Buddha, and deeply penetrate the sutras.
These are the thirty-two pure practices of a bodhisattva's giving. Thus does a bodhisattva practice the paramita of giving.
A bodhisattva's pure practice of the paramita of moral discipline has thirty-two aspects. What are these thirty-two aspects?
1- A bodhisattva's bodily conduct is always pure. This is moral discipline.
2- A bodhisattva eliminates miserliness, greed, anger, and delusion, and speaks pure words. This is moral discipline.
3- In his actions, a bodhisattva's mind is lucid and wise, and he does not deceive the Buddha. This is moral discipline.
4- A bodhisattva does not follow non-Buddhist paths in practicing the ten deeds. This is moral discipline.
5- Whether born in the heavens or among humans, a bodhisattva never abandons the path to Buddhahood. This is moral discipline.
6- A bodhisattva remains apart from the paths of arhats and pratyekabuddhas, yet does not ridicule them. This is moral discipline.
7- A bodhisattva stays far from flatterers and penetrates the Buddha's wisdom. This is moral discipline.
8- A bodhisattva is learned and wise, and his mind is foremost. This is moral discipline.
9- A bodhisattva possesses great loving-kindness and compassion and constantly keeps sentient beings throughout the ten directions in mind. This is moral discipline.
10- A bodhisattva assists sentient beings throughout the ten directions so that they may attain fulfillment. This is moral discipline.
11- A bodhisattva does not violate the precepts and is free from all shameful conduct. This is moral discipline.
12- A bodhisattva's deeds are neither deficient nor in vain, and he is always careful. This is moral discipline.
13- A bodhisattva does not violate the Middle Way or act contrary to his original resolve. This is moral discipline.
14- A bodhisattva guards himself and does not fall prey to the maras. This is moral discipline.
15- A bodhisattva relies upon lucid teachings to escape the evil destinies. This is moral discipline.
16- By observing moral discipline, a bodhisattva is reborn in the heavens. This is moral discipline.
17- A bodhisattva wishes to perfect the Buddha's wisdom. This is moral discipline.
18- A bodhisattva firmly observes moral discipline and does not contravene the Buddha's teachings. This is moral discipline.
19- A bodhisattva does not exalt himself or disparage others, but always restrains himself. This is moral discipline.
20- A bodhisattva restrains his own mind and does not pursue sensual desire. This is moral discipline.
21- A bodhisattva observes moral discipline in accordance with the Buddha's teachings. This is moral discipline.
22- In observing moral discipline, a bodhisattva has faith, encourages and assists others, delights in the practice, and does not deceive. This is moral discipline.
23- A bodhisattva is not miserly or greedy. This is moral discipline.
24- A bodhisattva steadfastly observes moral discipline and teaches others in accordance with the Dharma. This is moral discipline.
25- A bodhisattva relinquishes wealth and riches and wishes to become a shramana. This is moral discipline.
26- A bodhisattva delights in dwelling in secluded places and delights in the Dharma. This is moral discipline.
27- A bodhisattva does not crave food, drink, or clothing, for he wishes to enter the path. This is moral discipline.
28- A bodhisattva abandons all evils and accomplishes all virtues. This is moral discipline.
29- A bodhisattva manifests diligence, leaves his family lineage behind, and preserves virtuous conduct. This is moral discipline.
30- A bodhisattva deeply penetrates the profound practice of the Dharma without attachment. This is moral discipline.
31- A bodhisattva cultivates the twelve links of dependent origination in their proper sequence. This is moral discipline.
32- A bodhisattva does not follow non-Buddhist paths and abandons the four inverted views. This is moral discipline.
These are the thirty-two pure practices of a bodhisattva's moral discipline. Thus does a bodhisattva purely practice the paramita of moral discipline.
A bodhisattva's pure practice of the paramita of patience has thirty-two aspects. What are these thirty-two aspects?
1- A bodhisattva does not cherish his own person. This is patience.
2- A bodhisattva does not cling to his lifespan. This is patience.
3- A bodhisattva harbors no anger toward others. This is patience.
4- If someone reviles or humiliates him, a bodhisattva patiently endures it. This is patience.
5- If a bodhisattva sees someone sick or infirm, he regards that person with loving concern. This is patience.
6- A bodhisattva does not look down upon those who have not received instruction. This is patience.
7- Though wealthy, honored, and exalted, a bodhisattva bears being treated with contempt by others. This is patience.
8- Though harmed by others, the bodhisattva does not become angry or resentful. This is patience.
9- The bodhisattva harbors no anger toward others. This is patience.
10- Though harmed by others and forced onto a narrow path, the bodhisattva's mind does not regress. This is patience.
11- The bodhisattva delights in and trusts the Buddha Way, and the mind is not indolent. This is patience.
12- The bodhisattva's mind is undisturbed and always pure. This is patience.
13- The bodhisattva never becomes angry with others. This is patience.
14- The bodhisattva protects others without dwelling upon having done so. This is patience.
15- The bodhisattva always treats others with a gentle and harmonious mind. This is patience.
16- The bodhisattva always regards everyone with a loving mind. This is patience.
17- The bodhisattva is neither conceited nor arrogant toward others. This is patience.
18- The bodhisattva is always humble before sentient beings throughout the ten directions. This is patience.
19- The bodhisattva does not act angrily toward others. This is patience.
20- The bodhisattva exercises self-restraint and does not offend anyone. This is patience.
21- The bodhisattva always restrains the mind so that deluded thoughts do not arise. This is patience.
22- When the bodhisattva sees a fault in himself, he repents and admonishes himself. This is patience.
23- The bodhisattva does not concern himself with the good or bad qualities of others. This is patience.
24- The bodhisattva always delights in recollecting the Buddha Way. This is patience.
25- The bodhisattva delights in understanding the Dharma. This is patience.
26- The bodhisattva loves sentient beings throughout the ten directions. This is patience.
27- The bodhisattva always wishes to give to sentient beings throughout the ten directions. This is patience.
28- The bodhisattva always treats sentient beings with a gentle and harmonious mind. This is patience.
29- The bodhisattva delights in comforting others. This is patience.
30- The bodhisattva studies the Dharma without interruption or abandoning it halfway. This is patience.
31- Upon hearing the Three Treatments, the bodhisattva is not afraid. This is patience.
32- The bodhisattva delights in the wisdom of non-arising from anywhere. This is patience.
These are the thirty-two practices through which the bodhisattva cultivates pure patience.
Thus does the bodhisattva cultivate the paramita of patience.
The bodhisattva's cultivation of the paramita of diligence comprises thirty-two practices. What are these thirty-two practices?
1- Never severing the Buddha Way. This is diligence.
2- Never severing the Dharma. This is diligence.
3- Never abandoning the bhikshu Sangha. This is diligence.
4- Those brought to liberation are innumerable and cannot be counted. This is diligence.
5- Taking on bodies within birth and death without weariness of mind. This is diligence.
6- Making offerings to innumerable Buddhas without becoming disheartened. This is diligence.
7- Creating inconceivable merit. This is diligence.
8- Studying innumerable teachings. This is diligence.
9- Teaching and transforming sentient beings throughout the ten directions. This is diligence.
10- Bringing sentient beings throughout the ten directions to maturity so that they may attain the Buddha Way. This is diligence.
11- For the sake of sentient beings throughout the ten directions, providing whatever one possesses according to their wishes and causing them to return to the Way. This is diligence.
12- Giving others all one's own fine possessions. This is diligence.
13- Upholding all the precepts. This is diligence.
14- Ensuring that one's power of patience is gentle and harmonious. This is diligence.
15- Fully possessing the concentrations of the three dhyanas. This is diligence.
16- Fully possessing all wisdom. This is diligence.
17- Adorning the realm in which one will become a Buddha with the merits of the practices performed in the realms of the Buddhas. This is diligence.
18- Aspiring to attain great power. This is diligence.
19- Subduing all maras and their retinues. This is diligence.
20- Preserving the Buddha's Dharma and subduing other non-Buddhist paths. This is diligence.
21- Fully possessing the ten powers, the four fearlessnesses, and the teachings of the Buddha. This is diligence.
22- Adorning body, speech, and mind. This is diligence.
23- Being neither indolent nor weary. This is diligence.
24- Bringing every undertaking to completion. This is diligence.
25- Maintaining an ever-valiant mind. This is diligence.
26- Casting away all craving and desire. This is diligence.
27- Liberating those not yet liberated, enabling those who have not yet heard the sutras to hear them, and leading those who have not yet entered parinirvana to enter parinirvana. This is diligence.
28- Endowing each mark with the merit of a hundred blessings. This is diligence.
29- Upholding and protecting all the Buddha's sutras and teachings. This is diligence.
30- Clearly knowing that the realms of the Buddhas are inconceivable. This is diligence.
31- In life after life, constantly seeing innumerable Buddhas. This is diligence.
32- The practice of detachment arises through diligence. Body and mind are detached until there is no form, no abiding place, no place of arising, no place of entry, and no place of arising. This is the blissful abiding in non-arising.
Thus does the bodhisattva purely cultivate the paramita of diligence.
The bodhisattva's pure cultivation of the paramita of meditation comprises thirty-two practices. What are these thirty-two practices?
1- Whatever is kept in mind is never transgressed. This is purity.
2- Retaining everything completely, without deficiency. This is purity.
3- Discerning everything completely, without forgetting. This is purity.
4- Remaining far removed from all frivolous discourse. This is purity.
5- Guarding oneself and knowing contentment. This is purity.
6- The mind does not entertain deviant thoughts. This is purity.
7- Encouraging everyone to create merit in aspiration for Buddhahood. This is purity.
8- Not transgressing the six matters. This is purity.
9- Attaining Non-Attachment. This is purity.
10- Contemplating one's own interior and exterior. This is purity.
11- Fully possessing the five factors of dhyana. This is purity.
12- The mind is always gentle and pliant. This is purity.
13- Not clinging to the view of self in the body. This is purity.
14- Inwardly practicing meditative concentration. This is purity.
15- Returning to enter deeply into the Buddha Way. This is purity.
16- Remaining far removed from evil persons. This is purity.
17- Entering deeply into luminous wisdom. This is purity.
18- Entering deeply into the causes of merit. This is purity.
19- Recollecting the Dharma, which is inherently peaceful and blissful. This is purity.
20- Entering the practices in their proper sequence. This is purity.
21- Wisdom remains unmoving. This is purity.
22- Accomplishing attainment through skillful means. This is purity.
23- Aspiring to fulfill the deeds of a Buddha. This is purity.
24- Loving those who suffer. This is purity.
25- Not training in the practices of arhats or pratyekabuddhas. This is purity.
26- Delighting in fully entering profound wisdom. This is purity.
27- Never becoming weary of creating merit. This is purity.
28- Believing that all sentient beings are without self. This is purity.
29- All sentient beings attain the Buddha's samadhi of non-distraction. This is purity.
30- Clearly knowing all the thoughts of sentient beings. This is purity.
31- Clearly knowing the conduct of sentient beings. This is purity.
32- Just as a skilled physician cures the sick, the bodhisattva who receives and upholds this sutra and Dharma causes the birth, aging, sickness, and death of sentient beings all to be extinguished. This is purity.
Thus does the bodhisattva purely cultivate the paramita of meditation.
The bodhisattva's cultivation of the prajnaparamita comprises thirty-two practices. What are these thirty-two practices?
1- Never becoming weary in seeking the Buddha's Dharma. This is sublime understanding.
2- Studying the teachings of the Buddha in proper sequence. This is sublime understanding.
3- Possessing luminous wisdom. This is sublime understanding.
4- Through the Dharma, never losing wisdom. This is sublime understanding.
5- Entering deeply into luminous knowledge and clearly understanding the five skandhas. This is sublime understanding.
6- Illuminating the sutras and teachings with wisdom in order to understand their essential principles. This is sublime understanding.
7- Using wisdom to understand clearly A-di-dan-cau-xa-la. This is sublime understanding.
8- By skillful means, one gradually awakens to and understands the twelve links of dependent origination. This is supreme wisdom.
9- Regarding the Four Truths, one uses skillful means to clearly understand cessation. This is supreme wisdom.
10- One gradually enters the wisdom of skillful means, guarding against entering nirvana. This is supreme wisdom.
11- By contemplating within, one clearly knows all things. This is supreme wisdom.
12- Although one assumes a body subject to birth and death, one understands the past with complete clarity. This is supreme wisdom.
13- One clearly knows that dharmas have no place of arising. This is supreme wisdom.
14- The fundamental nature of human beings is without form or characteristic and is originally pure; one accords with worldly customs in order to enter among and transform sentient beings. This is supreme wisdom.
15- All dharmas are but one Dharma. Why? Because their source is nirvana. This is supreme wisdom.
16- All realms are but one realm. Why? Because they are originally empty in themselves. This is supreme wisdom.
17- All Buddhas are but one Buddha, because the Dharma-body is beyond calculation. This is supreme wisdom.
18- All phenomena can neither be seen nor spoken. Why? Because all are merely names; through skillful means, one clearly understands them. This is supreme wisdom.
19- Because one is unobstructed, one attains wisdom. When countless people come with questions, one answers them all thoroughly and completely. This is supreme wisdom.
20- One comprehends the Buddha’s sutras and teachings and never forgets them, because one has attained dharani. This is supreme wisdom.
21- One clearly recognizes the works of Mara. Knowing them clearly, one immediately leaves them far behind. This is supreme wisdom.
22- One knows that all dharmas are like illusions. It is as though a person temporarily assumes the guise of a dragon and then casts it off after a moment; likewise, all things have no real existence. This is supreme wisdom.
23- Whatever is seen is like something in a dream, like a reflection in water, or like an echo in the mountains. All dharmas are likewise. This is supreme wisdom.
24- All dharmas are empty, because originally they have no place of arising. This is supreme wisdom.
25- Through wisdom, one thoroughly understands the sources of sentient beings’ thoughts. This is supreme wisdom.
26- Through the awe-inspiring spiritual power of skillful means, one enters nirvana and afterward manifests birth and death. This is supreme wisdom.
27- Through emptiness, signlessness, and wishlessness, all dharmas are taught according to the instruction, and sentient beings are all brought to liberation. This is supreme wisdom.
28- One does not perceive the point of origin of concentration or non-concentration, yet clearly understands the source of all dharmas. Why? Because in all dharmas there is nothing to grasp and nothing to which one may cling. This is supreme wisdom.
29- One attains illumination and is no longer obscured by delusion; attaining the flame of wisdom, one expounds the teachings so that sentient beings are all brought to liberation. This is supreme wisdom.
30- All birth and death originally come from nowhere and go nowhere. Understanding all things, one accords with conventional customs to expound the Dharma for sentient beings, manifesting birth here and death here. This is supreme wisdom.
31- Without preserving the four matters, one knows all things universally through wisdom. This is supreme wisdom.
32- One expounds the sutras and teachings for all sentient beings, teaching them in sequence according to their inclinations. One should discipline one’s own mind, safeguard one’s own wisdom, and bring all things to accomplishment. The Buddhas behold such lofty ability, and bodhisattvas bring the Buddha’s awe-inspiring spiritual power to offer protection.
These are the thirty-two practices that purify prajnaparamita.
A bodhisattva’s practice of skillful means comprises thirty-two practices. What are these thirty-two practices?
1- Teaching everyone to guard their own conduct.
2- Not becoming attached to whether merit is abundant or scarce.
3- Regarding those who teach sentient beings throughout the ten directions to seek the bodhisattva path, as well as those who teach people not to seek the bodhisattva path, equally as teachers without distinction.
4- Wishing to possess abundant wealth and jewels in order to give them to others.
5- Always delighting in seeking La-da-da (?) in order to instruct others.
6- Manifesting the body of a woman in order to teach and transform women.
7- Manifesting as a youth in order to teach and transform children.
8- Manifesting as many kinds of people out of loving concern for sentient beings.
9- If there are insane people in the world, manifesting the body of an insane person in order to deliver them into peace and security.
10- If there are people whose minds are disturbed by afflictions, expounding the true Dharma in accordance with their afflictions.
11- Bringing the teachings to sentient beings and delivering them according to their inclinations.
12- Upholding the precepts for a hundred years or a thousand years; if people abandon the precepts because of desire, going to teach and transform them.
13- If sentient beings delight in clothing and various forms of music, giving these things to them so that everyone rejoices, and then using this opportunity to bring them the teachings and transform them.
14- As dhutanga-practicing sramanas have different aspirations and practices, going to teach and transform them in accordance with their Dharma practices.
15- Regarding Nirgranthas, Ba Hoa, and other non-Buddhist practitioners, the bodhisattva teaches and transforms each according to their kind, guiding them onto the Buddha path.
16- Among prostitutes, manifesting as an exceptionally beautiful prostitute in order to teach prostitutes to relinquish lustful thoughts; and manifesting as a man to lead them gradually onto the Buddha path.
17- If various kinds of music are performed at a great assembly, then, when people witness it, allowing them to hear the music so that everyone greatly rejoices, and afterward transforming the sound of the music into the sound of the teachings being expounded. All who hear it are brought to liberation.
18- Manifesting as a highly skilled artisan, the bodhisattva enters among artisans in order to teach and transform them.
19- Manifesting as Bat Gia Tuan (a deity of music, a person possessing the five superknowledges); if anyone in the world is poor, suffering, or infirm, revealing treasure stores buried beneath the earth, giving them to those who suffer, and then expounding the teachings so that they give rise to the aspiration for bodhi.
20- If there are people in the world who wail and weep over the dead, the bodhisattva manifests spiritual powers and likewise displays sorrow in order to teach the grieving people to understand the teachings.
21- If there are people in the world who have lost their wealth, the bodhisattva manifests a treasury and gives it to them, then afterward expounds the teachings and transforms them so that they attain the path.
22- If princes, ministers, or wheel-turning kings grieve because they have no children, the bodhisattva manifests by entering a womb and becoming their child. Afterward, the bodhisattva expounds the teachings so that the parents and members of the household attain liberation.
23- If a very wealthy merchant runs out of provisions while traveling, the bodhisattva manifests awe-inspiring spiritual power and supplies ample food and drink, then afterward expounds the sutras and the path—the teachings.
24- If there are hundreds, thousands, or tens of thousands of people blind from birth, the bodhisattva uses spiritual powers to manifest as a blind person and then provides clothing, food, and drink so that the blind regain their sight. Afterward, the bodhisattva gradually expounds the sutras and teachings so that they resolve to seek the Buddha path.
25- In a great city, if the bodhisattva sees convicted prisoners bound in jail, the bodhisattva manifests as a convicted prisoner and enters the prison. Through awe-inspiring spiritual power, the bodhisattva enables the prisoners to bathe, put on clothing, and eat and drink their fill. Afterward, the bodhisattva expounds the teachings so that they resolve to seek the path.
26- If a condemned prisoner is taken outside the city, the bodhisattva uses awe-inspiring spiritual power to follow along, manifests as a person, mingles with those present, and leads the condemned prisoner away. Having been rescued, that person greatly rejoices. The bodhisattva gives the person food and drink until fully satisfied and provides clothing, then expounds the teachings. Having attained liberation, that person greatly rejoices and resolves to seek the Buddha path.
27- If people are engaged in disputes or lawsuits, whether contending over money and property or over fields, gardens, and houses, the bodhisattva stands between them and reconciles the two sides. If either side lacks enough, the bodhisattva brings wealth, mediates, and apportions enough to them. Afterward, the bodhisattva expounds the teachings so that they resolve to seek the path.
28- Through skillful means, although beautiful, the bodhisattva manifests as an ugly person... (?)
29- He manifests as a venerable śramaṇa in order to teach and transform people, and then again becomes a white-robed layperson to teach and transform them.
30- A bodhisattva who practices skillful means leaves the great assembly and dwells among non-Buddhist practitioners; his clothing and speech conform to theirs. He even disparages the Buddha, disparages the Dharma, and disparages the Sangha of bhikshus; then, little by little, he teaches and transforms them with the Dharma, guiding them into the Buddha Way.
31- He gradually teaches and transforms sentient beings. When they enter parinirvana, he also enters parinirvana along with them, and afterward manifests elsewhere.
32- A bodhisattva who practices skillful means manifests freely: he manifests as an arhat, manifests as a pratyekabuddha, manifests as a bodhisattva, and manifests as a Buddha.
These are the thirty-two pure practices of skillful means.
When the Buddha taught the Prajnaparamita Sutra, Thuần Chơn Đà La and his retinue, together with devas, dragons, yakshas, gandharvas, and ninety-three thousand people, all aroused the aspiration for unsurpassed bodhi. Among those who had accompanied the Buddha, eight thousand bodhisattvas all attained the patience regarding the non-arising of dharmas. King Thuần Chơn Đà La attained the Samadhi of Luminous Wisdom. Having heard the Buddha's teaching, he was filled with great joy and delight, and offered celestial silk to the Buddha. That silk was exceedingly precious and had no equal in the world.
At that time, eight thousand people from Thuần Chơn Đà La's palace offered one thousand flower canopies to the Buddha. Through his spiritual power, the Buddha caused the flower canopies to hover in midair and merge into a single flower canopy, four thousand miles in length and breadth, which covered the space above him. When the consorts and children of Thuần Chơn Đà La saw this miraculous display of spiritual power, they immediately aroused the aspiration for unsurpassed bodhi and all addressed the Buddha:
– We beseech the Tathagata to instruct us so that we may attain unsurpassed bodhi.
When they had spoken thus, the Buddha rose four thousand two hundred zhang above the ground and sat in empty space. From his body he emitted light that illuminated the entire trichiliocosm. All the musical instruments belonging to the retinues of Thuần Chơn Đà La and the mahoragas, and to the devas of the Desire Realm and the Form Realm, sounded by themselves without being played.
On Fragrant Mountain, all the flowering and leafy trees gave forth the sounds of musical instruments. Those sounds were exceedingly beautiful. Every hair on the Buddha's entire body emitted light; within each halo of light was a lotus flower, upon which sat a manifested bodhisattva endowed with the thirty-two excellent marks.
Through the Buddha's spiritual power, the sounds of the music voiced difficult questions concerning the sutras. In accordance with the assembly's doubts, the bodhisattvas seated upon the lotus flowers resolved those doubts by answering their difficult questions about the sutras.
The voices asked:
– How should one arouse the resolve to practice the bodhisattva path so as never to forget to go personally and sit beneath the Buddha's tree?
The bodhisattva replied:
– When one's mind delights in all sentient beings, one possesses immeasurable great loving-kindness. Therefore, one does not forget.
The voices asked:
– What does that mean? From what does immeasurable great loving-kindness arise?
The bodhisattva replied:
– It arises from a mind free of flattery and deceit, like wisdom. If one possesses immeasurable great compassion, one will reach nirvana.
The voices asked:
– In practicing generosity, how should one give? How can one act without regret? Why should one seek no place of rebirth whatsoever? How should one fulfill a bodhisattva's vows?
The bodhisattva replied:
– Do not begrudge any possessions. Having given, do not harbor regret. Always be mindful of the bodhisattva path and seek no place of rebirth.
The voices asked:
– When observing pure precepts, how can one avoid becoming conceited about one's morality? How should one instruct those who break the precepts? How does one attain the Mahayana?
The bodhisattva replied:
– When the mind is wholesome, the precepts are pure. Because one knows that all dharmas are empty, one does not become conceited. Because one possesses immeasurable great loving-kindness, one can instruct those who break the precepts.
The voices asked:
– If someone reviles, beats, or seeks to kill one, how should one practice patience? How can the mind remain free of anger and abide in joy?
The bodhisattva replied:
– One should think: “When I attain Buddhahood, I shall become the King of Physicians for sentient beings; whoever is ill, I shall cure of every illness.” Through this, one can practice patience. Even if someone reviles, beats, or seeks to kill one, the mind will not become angry but will instead remain joyful.
The voices asked:
– How should one practice diligence to reach the ultimate goal? How can one avoid indolence and perfect the bodhisattva practice?
The bodhisattva replied:
– One who diligently accords with the Dharma practices diligence to its utmost in order to rescue sentient beings. Because one clearly understands that all things are empty, one is not indolent.
The voices asked:
– How can the mind be complete and enter correctly and profoundly? How should one cultivate meditative concentration so as to know for oneself that nothing remains to be sought?
The bodhisattva replied:
– Because the mind is not deluded, it is complete. Because the mind is free of flattery and deceit, it enters correctly and profoundly. Through skillful means, one is able to meditate; therefore, there is nothing to be sought.
The voices asked:
– How can one possess discerning wisdom and practice correctly? How can one perfect the karma of Dharma-wisdom? How can one resolve doubts?
The bodhisattva replied:
– Delight in learning so that wisdom may increase. Because one understands the twelve links of dependent origination, one practices correctly. Because one delights in giving the Dharma, one resolves doubts and clearly understands their root causes.
The voices asked:
– How can one possess abundant wisdom and thoroughly comprehend what one hears and knows? How can one teach and transform everyone so as personally to reach the state of the Most Honored One?
The bodhisattva replied:
– Because one knows humility, one possesses abundant wisdom. Only by hearing and practicing correctly can one attain thorough comprehension. Because one gives the Dharma without seeking anything in return, one reaches the state of the Most Honored One.
The voices asked:
– How should loving-kindness and compassion be practiced to attain immeasurable loving-kindness? How can one perfect impartial equanimity? How can one attain the station of Brahma?
The bodhisattva replied:
– An impartial mind is loving-kindness. Never becoming weary is equanimity. Through a delighted and joyful mind, one attains rebirth as Brahma.
The voices asked:
– How can a bodhisattva see the Buddha? Having seen the Buddha, how should one rejoice? How can one hear the Dharma without doubt?
The bodhisattva replied:
– Because the mind is constantly mindful of the Buddha, one is able to see the Buddha and hear the Dharma. Because the mind is pure and luminous, one has no doubts.
The voices asked:
– How can one accumulate merit? How can one possess abundant wisdom? How can one know the direction of contemplation? How should such things be sought?
The bodhisattva replied:
– Because one never wearies of merit, one accumulates it abundantly. Because one never wearies of learning, one attains wisdom. Because the mind is undistracted and free of conceptual thought, one attains directed contemplation.
The voices asked:
– What are the skandhas and ayatanas? What are the formations? What are their objects of cognition?
The bodhisattva replied:
– The skandhas are empty and possess nothing. The ayatanas are the paramitas. The four dhyanas are the formations. Their object of cognition is the liberation of all sentient beings.
The voices asked:
– What are the deeds of Mara? What are the deeds of the Buddha? What must one do to become a bodhisattva?
The bodhisattva replied:
– Lacking courage and being fearful are called the deeds of Mara. Following the Mahayana resolve is called the deed of the Buddha. By relinquishing all evil, one becomes a bodhisattva.
The voices asked:
– How can one draw near to a kalyanamitra, a spiritual friend? How can one keep far away from evil teachers? What does it mean to abide in impartiality? What is relinquishment?
The bodhisattva replied:
– Whoever teaches the bodhisattva path is a spiritual friend, a kalyanamitra. Whoever teaches one to abandon the bodhisattva resolve is an evil teacher. To know for oneself whatever one is doing is to abide in impartiality. To abandon all false paths is relinquishment.
The voices asked:
– How can one preserve the teachings? How should one instruct everyone? How should one employ skillful means to perfect the bodhisattva path?
The bodhisattva replied:
– Through diligence, one can preserve the Dharma. Through skillful means, one can instruct everyone. According to whether a person adheres to existence or nonexistence, whether to the Path or to worldly ways, one guides and leads that person to accomplish the bodhisattva path.
A voice asked:
– How does one act with wisdom? What are the works of Mara? How should one be diligent and exert oneself so as not to waste time?
The bodhisattva replied:
– Acting without error is to possess wisdom. Acting contrary to the Dharma constitutes the works of Mara. Always complying with the teachings is diligence and exertion; through humility, one is cherished and respected by all.
A voice asked:
– What is the Path? What is not the Path? How does one teach people to enter the Path?
The bodhisattva replied:
– The six paramitas are the Path. The narrow disposition belongs to shravakas and pratyekabuddhas; therefore, it is not the bodhisattva path. By clearly understanding skillful means, one teaches people to enter the Path.
A voice asked:
– What is called decline? What is called reassurance? How can those who suffer attain happiness?
The bodhisattva replied:
– If one attains the seven factors of awakening, that Dharma is called benefit. Reassurance is dharani. By teaching and transforming through the Dharma, so that hunger and thirst cease, one attains happiness.
A voice asked:
– Who are the father and mother of a bodhisattva? Who are the bodhisattva’s relatives? Who are the bodhisattva’s retinue? Toward whom does the bodhisattva act well?
The bodhisattva replied:
– Wisdom is the mother, and the Dharma is the father. The thirty-seven factors of awakening are the relatives. Merit is the retinue. The bodhisattva acts well toward all.
A voice asked:
– Through what does one know non-self? Through what does one possess loving-kindness and remain mindful of all beings? How does one know that non-self and loving-kindness are alike?
The bodhisattva replied:
– By clearly understanding that all things are empty, one knows non-self; this is great loving-kindness. One also knows that all people are likewise empty.
All samsaric existence (formations) contains no dharma of samsaric existence (dharma-formations). Thus, that knowing is itself samsaric existence (formations).
That reality neither goes, nor returns, nor abides. Whoever can practice in this way can attain the Path.
Emptiness, signlessness, and wishlessness have always been one characteristic. To know this is to understand clearly that the five skandhas are all empty and without characteristics. Because there are no characteristics, there is no wish. Yet the one characteristic is also innumerable characteristics.
The five skandhas are empty. Because they have been directly contemplated, the five skandhas are also directly contemplated. All people are empty—neither existent nor nonexistent. Wisdom safeguards emptiness; skillful means safeguard sentient beings; and boundless loving-kindness and compassion are used to instruct everyone. Through this, nirvana is attained.
A voice asked:
– Because there is no arising, there is no possession. How, then, can one know the subtle profundity of samsaric existence in all dharmas?
The bodhisattva replied:
– Because there is nowhere that anything arises, there is no possession; therefore, wisdom brings cessation. Yet through the use of subtle and wondrous skillful means, there is samsaric existence.
A voice asked:
– What is called decisiveness? What is called turning back? How does one attain acceptance? How does one become free from doubt?
The bodhisattva replied:
– Abiding in equality is decisiveness. Having entered the Dharma-body, one does not turn back. Having attained acceptance of the non-arising of dharmas, one is free from doubt.
A voice asked:
– What is called the Buddha-tree? What is called the characteristic of a bodhisattva? Why is a Buddha called a Buddha? What is called Tát-đát-a-kiệt (Tathagata)?
The bodhisattva replied:
– The Buddha-tree is like the sky, encompassing all. Cultivating all dharmas is the characteristic of a bodhisattva; therefore, one is called a Buddha. Through wisdom, one knows that the mind seeks nothing, and that the body is likewise; therefore, one is called the Tathagata.
THE SUTRA OF THE TATHAGATA’S SAMADHI
AS ASKED BY THUẦN CHƠN ĐÀ LA
End of the Middle Fascicle
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