佛說伅真陀羅所問如來三昧經

THE SUTRA SPOKEN BY THE BUDDHA ON THE TATHAGATA’S SAMADHI, AS INQUIRED ABOUT BY DUNZHEN TUOLUO — VOLUME 3

“Because we have offered all our possessions to the Buddha, we have now been able to hear the Dharma.”

They all addressed the Buddha:

“How extraordinary! The sounds of the music posed such questions, and the manifested bodhisattvas resolved all those difficult matters. No one in the assembly retains any doubt. Our countless darknesses have been dispelled, and we have attained illumination. Who caused the musical sounds to raise those questions and the manifested bodhisattvas to resolve our doubts?”

The Buddha said:

“That was done by the Tathagata. I can even cause sounds to arise in empty space, much less from musical instruments or Buddha-trees. Therefore, the deeds of the Tathagata are beyond reckoning.”

The children of Shuanzhen Tuoluo said:

“We wish that everyone might become like the Tathagata.”

The eighty-four thousand consorts of Shuanzhen Tuoluo all offered celestial jewels to the Buddha. Those jewels were scattered above the Buddha’s head and transformed into eighty-four thousand interwoven jeweled canopies. In their midst were jeweled censers and fringed curtains of celestial silk. Beneath each jeweled canopy sat a Buddha, fully endowed with the thirty-two excellent marks and eighty minor characteristics.

Upon seeing this transformation, the eighty-four thousand consorts rejoiced greatly and all generated the aspiration for unsurpassed bodhi. With boundless joy, they praised the Tathagata in unison:

“You are the One who has purified himself and purifies others, who has cleansed himself completely, remaining free from craving, attachment, and defilement. Your radiance is exceedingly beautiful, and your eyes resemble utpala flowers.

We now take refuge in the Wise One, whose light is like the full moon. No joy can equal that of seeing the Buddha. Through skillful means, the Buddha enables sentient beings to eliminate afflictions. All who hear his words rejoice, delight in secluded places, and gather together many jewels to make a treasury in which the precious Dharma is preserved.

We now take refuge in the One who has transcended every realm, like one who has crossed the ocean and reached the farther shore; who has defeated non-Buddhist doctrines and subdued wrong views; who is purer than the lotus; who teaches without attachment and guides by means of truth.

We now take refuge in the Joyful One, who has crossed the four deep chasms, teaches everyone by means of the Four Truths, and serves as the guiding eye of the world. Beneath his feet are beautifully formed thousand-spoked wheels.

We now take refuge in the One whose voice inspires joy, whose stature surpasses that of ordinary people, and who expounds the true Dharma to sentient beings. None can equal the Buddha.

We now take refuge in the One fully endowed with the Ten Powers, who has eliminated sensual desire; who does not rejoice in gain or grieve over loss; and who brings illumination to the blind in the world. Like a bright torch in a dark place, he has mastered his mind and attained the Ten Powers. He gives freely, abides in happiness, and is pure and liberated in body.

We now take refuge in the Peerless One. Your bodily marks are supremely excellent; among all human beings, none can equal you. For the sake of sentient beings, you manifest so that all may realize their own essential nature, taking patience and loving-kindness as your joy.

We now take refuge in the Honored and Venerated One, who, like a helmsman, crosses beyond every realm. The Buddha is the Most Honored One, who burns away the three poisons and dispels all darkness. Through his beneficent virtue, all the ignorant come to make offerings.

We now take refuge in the Peaceful One, who has completely extinguished all evil. Your radiance extends seven feet and is the color of pure gold. Your voice is exceedingly powerful yet clear and pure. As the foremost among human beings, you are called the Honored One.

We now take refuge in the One who serves as the foundation for sentient beings. You have destroyed arrogance and ignorance, deliver sentient beings, personally abide in accordance with the Way, and serve as their guide. Your words are certain and wholly true.

We now take refuge in the One whose light shines throughout every dark place. Sentient beings serve you with utmost sincerity; your renown resounds everywhere, and all hear the Dharma. Your words accord with the Dharma, and all who hear them understand clearly.

We now take refuge in the Joyful One, who abides securely within his own realm, has conquered pride, and acts without attachment. Thus should he be known as the Most Honored One.

We now take refuge in the One liberated from human desires. Your voice is wondrous, like the voice of Brahma. You clearly know transgression and merit, eradicate the root defilements of sentient beings, understand the five skandhas, and act with the utmost care and attentiveness. None can equal you.

We now take refuge in the One who has completely eradicated the defilements. Your mind is impartial; you constantly protect sentient beings and have mastery over your own mind. Your knowledge penetrates every matter. You abide in the Way, act rightly, and give steadfast instruction, enabling everyone to attain liberation.

We now take refuge in the One who knows the proper time to instruct others. Your virtue is clearly manifest, and all who hear your voice understand it distinctly. However numerous the hosts of Mara may be, they cannot overcome you, for you have transcended every form of pride.

We now take refuge in the One who has eradicated all evil. All who draw near practice according to your teachings and respectfully come to make offerings. A Buddha is exceedingly difficult to encounter and possesses subtle, wondrous wisdom. All who come to pay their respects rejoice greatly.

We now take refuge in the One whose virtue has no equal. Through your powers, your mind comprehends everything. Whether facing the beautiful or the ugly, your mind remains impartial. You abide firmly within your own realm, and no one can move you.

We now take refuge in the One who possesses all powers. Your fingers and toes are joined by delicate webbing, and the soles of your feet bear the marks of wheels. You have escaped birth, old age, sickness, and death and are supreme above all.

We now take refuge in the One whose merit and virtue are like the sky, encompassing every place.”

After praising the Tathagata, the consorts of Shuanzhen Tuoluo addressed the Buddha:

“Although generating the aspiration for unsurpassed bodhi is exceedingly difficult, how can a woman personally attain unsurpassed bodhi?”

The Buddha said:

“Through one practice, one leaves the female body behind, quickly attains a male body, and personally realizes unsurpassed bodhi. What is that one practice? It is generating the aspiration to attain all-knowledge and producing immeasurable, unerring merit. This is the one practice.

“Furthermore, there are two practices through which one with a female body quickly attains a male body and personally realizes unsurpassed bodhi. What are those two?

1. Ensuring that one’s words accord with one’s deeds and not worshiping devas.

2. Taking refuge solely in the Buddha, acting rightly, and not believing in false paths.

“These are the two practices.

“Furthermore, there are three practices through which one with a female body quickly attains a male body and personally realizes unsurpassed bodhi. What are those three?

1. Guarding the three kinds of karma of the body.

2. Guarding the four kinds of karma of speech.

3. Guarding the three kinds of karma of the mind.

“These are the three practices.

“Furthermore, there are four practices through which one with a female body quickly attains a male body and personally realizes unsurpassed bodhi. What are those four?

1. Giving without flattery or deceit.

2. Observing the precepts without flattery or deceit.

3. Constantly guarding oneself without flattery or deceit.

4. Listening to the Dharma without flattery or deceit.

“These are the four practices.

“Furthermore, there are five practices through which one with a female body quickly attains a male body and personally realizes unsurpassed bodhi. What are those five?

1. Living in accordance with the true Dharma.

2. Acting in accordance with the Dharma.

3. Not delighting in the female body.

4. Listening to the Dharma with utmost concentration.

5. Constantly regarding oneself as possessing a male body.

“These are the five practices.”

There are also seven practices whereby a woman may quickly attain a male body and herself reach unsurpassed bodhi. What are these seven?
1. Always being mindful of the Buddha in order to attain the Dharma-body.
2. Always being mindful of the Dharma in order to attain the Buddha’s wisdom.
3. Always being mindful of the Sangha because one wishes to enter the ranks of the Sangha.
4. Always being mindful of the precepts because one wishes that whatever one seeks may be purified.
5. Always being mindful of giving in order to eliminate the defilements of miserliness.
6. Always being mindful of the devas because one wishes one’s mind to be like that of a bodhisattva.
7. Always being mindful of humankind because one wishes to liberate people from birth and death.
These are the seven practices.

– Missing from the Chinese text.

A woman can attain a male body and quickly realize unsurpassed bodhi. When a woman possesses the mind of giving and the mind of Dharma, she sees all forms as resembling masses of foam and does not become conceited on account of form. Whether experiencing pleasure or suffering, she sees them as bubbles in the rain. If she experiences pleasure, she does not crave it; if afflicted by suffering, she does not hate it. She does not rejoice in comfort, nor grieve over pain, but contemplates them as a mirage. Such a mind belongs neither to a man nor to a woman, but encompasses all.

Birth and death resemble a rosary. If one knows that birth and death are empty, one can abide amid birth and death without thinking in terms of existence or nonexistence. Consciousness is like an illusion; contemplate the mind and its thoughts as magical transformations. If they are illusory, there is nothing distinct in them. One does not become attached to any dharma and knows all four great elements: earth, water, fire, and wind.

For a house to be made, three things are required for its completion: grass, earth, and wood. A human being is likewise: there is no self, nothing belonging to a self, and nothing created by a life principle; one’s actions remain unobstructed. The eye itself naturally sees in this way. The eye resembles a water bubble: it merely depends upon flesh, yet within it is hollow and empty. Its original nature is empty yet pure. The ears, nose, mouth, body, and mind are likewise.

Contemplate the body as a shadow, contemplate sounds as echoes, and know the mind to be illusory. Whoever knows in this way will quickly leave the female body, attain a male body, and personally reach unsurpassed bodhi.

After the Buddha had taught thus, the ladies rejoiced greatly and bowed with their heads at the Buddha’s feet. The Buddha then smiled, and from his mouth emitted light of immeasurable colors that illuminated the ten directions. It then returned, circled his body three times, and entered the crown of his head.

Venerable Ananda rose, adjusted his Dharma robe, and respectfully praised the Buddha:

“Your countenance shines like the full moon, supremely excellent. The color of your light is like gold within a flame. What is the reason that you now smile? I wish to hear it. This is what I desire to ask.

“You gather all supreme wisdom and form a foundation for all sentient beings. Everyone reveres the causal ground of your practice. Since you smile, there must surely be something that brings you joy. This is what I desire to ask.

“You delight in the gift of Dharma, observe the precepts purely, and possess the power of patience. What is the reason that you now smile? This is what I desire to ask.

“Through diligence, the powers of the faculties are perfected. You delight in meditative concentration, and your wisdom is like the sky covering all things. What is the reason that you now smile? This is what I desire to ask.

“You constantly possess loving-kindness and compassion, lovingly sheltering and protecting beings, treating all equally and without partiality. What is the reason that you now smile? This is what I desire to ask.

“Having eliminated the three poisons, you have realized the three eyes, and the Dharma you proclaim is like amrita. What is the reason that you now smile? This is what I desire to ask.

“You have subdued the armies of Mara, driven away the adherents of heterodox paths, and instructed beings through the Four Truths. What is the reason that you now smile? This is what I desire to ask.

“By means of the Ten Powers, O Blessed One, you resolve all doubts. Your virtues are immeasurable. What is the reason that you now smile? This is what I desire to ask.”

The Buddha said to Venerable Ananda:

“Do you see the ladies and attendants of Thuan-chan-da-la bowing before me?”

Venerable Ananda replied:

“Blessed One, I have seen them.”

The Buddha said to Venerable Ananda:

“These ladies, through the joy with which they bowed to me, have personally resolved to accumulate merit and virtue. After they die, they will leave their female bodies and attain male bodies. They will be born in Tusita Heaven, where they will encounter Maitreya expounding the practices of bodhisattvas, and they will make offerings to the Buddha Maitreya.

“After innumerable kalpas, they will become Buddhas, and sentient beings will all come to make offerings to them. During that kalpa, they will gradually perfect the bodhisattva path. Thuan-chan-da-la will attain Buddhahood, and the ladies will be born in his Buddha-land and practice the bodhisattva path.”

Thuan-chan-da-la addressed the Buddha:

“We shall practice just as the Buddha has practiced. Birth and death have already been brought to an end, and we abide only in the human and heavenly realms. Having entered the path to Buddhahood, we possess the complete treasury of Dharma, abide on the ground of wisdom, abide in merit and virtue, directly contemplate the path of the Truths, employ skillful means, establish the bodhisattva mind, and clearly expound all dharmas.”

At these words, everyone rejoiced. Upon hearing the Dharma, those in the assembly and the bodhisattvas all thought: “Far in the future, when Thuan-chan-da-la becomes a Buddha, what will his name be? What will the assembly of bodhisattvas in that land be like, and how will they teach and transform beings?”

Knowing the thoughts of the bodhisattvas, the Buddha called Venerable Ananda and said:

“After seventy-four thousand eight hundred kalpas, King Thuan-chan-da-la will attain Buddhahood and will be named Quan-ma-la-da-ba-phi-sa (translated into Chinese as Virtuous King Radiance). His land will be named Chien-da-duy-ma-la (translated into Chinese as Moonlight), and the kalpa will be named La-da-na-tam-phi (translated into Chinese as Possessing the Jeweled Lamp). The ground will be level and transparent like lapis lazuli. The light of that ground will resemble the sun, and the earth will be exceedingly clean, without dust or impurity.

“In the sky will be interlaced jeweled canopies, all made of precious jewels, with bodhisattvas seated within them. As the bodhisattvas travel along the roads and see the Buddha, they will think:

“‘It is just as we have seen. The Buddha will explain and resolve the doubts of the magically manifested bodhisattvas, causing them all to attain the patience concerning the non-arising of dharmas.’

“At that time, the land will have no walled cities, villages, districts, or royal settlements. All the people will dwell

Amid those interwoven jeweled canopies, no women were seen and no women’s voices were heard. All who were reborn there attained lion thrones within lotus blossoms. The bodhisattvas delighted in meditative concentration and fed upon the bliss of the Dharma. There was no other path, nor was the sound of any other path heard. There were only bodhisattvas of the Great Vehicle. There were no heterodox paths, no one who disbelieved in the Buddha, no hosts of maras, no subjects of Mara, no seekers, and no one afflicted by suffering. Because that realm was a precious treasury, it was sealed with the seal of emptiness.

There, devas and humans were heard to be equal and alike; these were merely designations. That Buddha lived for ten minor kalpas and had an immeasurable assembly of bodhisattvas as his Sangha, all of whom had attained inconceivable meditative concentration.

When that Buddha was about to enter nirvana, he would first bestow a prediction upon a bodhisattva. The bodhisattva named Au-da-duy-tho would afterward become a Buddha named Maha-duy-tho, translated into Chinese as Great Adornment. The kalpa would be named La-da-na-tam-phi, for the Buddha, Dharma, and Sangha would never be interrupted or come to an end; therefore, it would be called La-da-na-tam-phi.

Having received his prediction before the Buddha, Thuan-chan-da-la was filled with immense joy and happiness. He rose into the air to a height of one hundred and forty zhang above the ground, causing the entire assembly to rejoice greatly. Through his own merit and by the awesome spiritual power of the Buddha, Thuan-chan-da-la offered this praise:

—All dharmas are originally pure like empty space and are naturally nonexistent. Because they are natural, they have no fundamental defilement. Whoever knows this is the eldest son of the Buddha.

Like scenes perceived in a dream, they cannot truly exist and therefore cannot be grasped, for they are like empty space. Whoever knows that all dharmas are like dreams no longer regards birth and death as suffering. Like the things conjured by an illusionist, there is nothing substantial within them. The five skandhas are like illusions: form is like foam upon water, feeling like a bubble in water, perception like a heat shimmer and like a plantain tree, devoid of anything substantial. Birth and death cannot be apprehended. Whatever the mind and consciousness know consists only of names.

The Buddha taught:

—If one knows the five skandhas to be originally like empty space, like an illusion, one does not regard birth and death as suffering. The four great elements are equal and alike and should be regarded as venomous serpents. The six sense objects are like an empty wilderness. Upholding the Dharma correctly is accomplished through the Buddha’s awesome spiritual power.

Whatever one has stored away, one should bring forth and give to others. By doing so, one attains peace and happiness. When one has become pure, that is morality. When deluded thoughts have been completely extinguished, that is patience. Subduing one’s own mind so that it becomes quiescent is diligence. Focusing the mind upon one’s task without wavering is meditation. When objects of cognition are unobstructed, that is wisdom. Receiving and upholding this teaching is the paramita.

Neither self nor person is impartial loving-kindness.
Purity is compassion. Quiescence is sympathetic joy and equanimity.
Whoever practices these conducts will be reborn in the Brahma heaven.

Give the four requisites as alms, and practice patience as the Buddha did, without anger or greed. Having crossed beyond, there is no possession, no self, and likewise no lifespan. Knowing the six sense objects to be empty, one becomes entirely quiescent. Whoever knows this is a bodhisattva.

A bodhisattva neither seeks nor conceptualizes causes or the absence of causes, nor conceptualizes a self or the absence of a self. Because there is no duality of mind, there is no attachment. Because dharmas possess nothing, there is nowhere to rely. If one goes, there is no destination; if one arrives, there is no point of origin. Abiding in the Dharma body, one is unobstructed.

Suchness and the Buddha are equal: neither existent nor nonexistent. Things exist through the convergence of causes and conditions, just as lightning flashes forth and is extinguished at once. The mind is likewise: though it courses through birth and death, the mind can never be seen.

The mind is like the wind, free of attachment.

The mind is originally pure. Having known that the mind is originally pure, one remains undefiled amid birth and death. Just as a wall is formed through the combination of earth and grass, yet that spirit is insentient—like the stillness of wood and stone—so the body cannot be sought, for it is like the wind and cannot be apprehended. Sound is likewise.

If the sound of music echoes through the mountains, know that this sound, too, is quiescent, and do not crave that echo. Like empty space, it does not fall, because it has no place in which to abide and no location. Clearly know all dharmas to be like empty space, with no place of abiding and nowhere to rest. Whoever knows this has come to abide in equality.

Even a raging fire cannot burn empty space. Thus, know that all dharmas are as pure as empty space. Even if a raging fire came from other realms to burn them, it could never cause them harm. Thus, know that these dharmas are unobstructed by Mount Sumeru or Mount Gia-ca-hoa. Whoever knows this can travel throughout all realms.

Thus, the four great elements—earth, water, fire, and wind—are all equal, for they are like empty space. Whoever knows this can travel to billions upon billions of realms.

Within the three realms, however, there are still higher, middling, and lower sounds.

Throughout tens of billions of kalpas there is also sound, and it is inexhaustible because it is originally natural.

The form and mind of the Buddha are equal and exceedingly subtle because they are pure. All Buddhas are equal and alike. Bodhisattvas cultivate and accumulate countless merits. By knowing that wholesome mind and all dharmas are equal, they subsequently receive predictions.

A bodhisattva abides within his own sphere, and his Dharma body is utterly pure. Whoever knows this will afterward receive a prediction.

Do not conceptualize form; do not conceptualize either conception or non-conception; nor should one conceptualize feeling, perception, birth and death, or consciousness. It is through the Dharma that one receives a prediction, not through the five skandhas and four great elements. Therefore, empty space is entirely equal and alike. Whoever knows this attains patience regarding the non-arising of dharmas and only afterward receives a prediction.

Exhaustion cannot know itself, and the inexhaustible cannot itself know exhaustion. Whoever proceeds toward exhaustion attains the Dharma eye and only afterward receives a prediction.

Non-conception proceeds directly toward the true path; conception enters a false path. One does not cling to any dharma and has crossed beyond the three times. Whoever knows this receives a prediction.

To know for oneself that the self is natural is to know that all dharmas are natural. The absence of self is likewise natural, and empty space is also natural. Empty space is natural because it possesses nothing. Know the three minds to be equal, like empty space; therefore, it is called empty space. One who knows of a prediction should not consider it knowledge, for that would entail a seeking mind. One who has neither mind nor thought concerning a prediction is one who receives a prediction.

Thuan-chan-da-la said:

—If all is equal, the members of the assembly stand upon the ground while I remain in empty space. Thus, know that the mind is equal upon the ground and in empty space, coursing throughout the three times without attachment.

Having offered this praise, Thuan-chan-da-la descended from empty space, approached the Buddha, and said:

—The Buddha appeared in the world for my sake. You have clearly explained to me that for innumerable asamkhya kalpas I have vowed to practice the bodhisattva path without losing any merit. Today I wish to hear of this.

At that time, all the bodhisattvas in the assembly thought, “Before which Buddha did Thuan-chan-da-la first arouse the aspiration in the past?” Knowing the thoughts of the bodhisattvas and wishing to dispel their doubts, the Buddha said to the bodhisattva De-vo-ly:

—In the distant past, innumerable and incalculable asamkhya kalpas ago, there was a Buddha named La-da-na-ky-dau, translated into Chinese as Precious Hero. His realm was named Thu-ha, translated into Chinese as Pure Countenance, and the kalpa was named Ba-la-lam, translated into Chinese as Pure Countenance. That Tathagata had 1.2 billion bodhisattvas who were exceedingly diligent and had attained patience; they had all attained omniscience. That Buddha’s lifespan was six billion years. His realm was adorned and level, with ground made of lapis lazuli. No grain or rice was cultivated there. Whenever anyone was hungry or thirsty, food and drink naturally appeared before them. In that realm there was no other path; all belonged to the Great Vehicle.

At that time, there was a wheel-turning king named Ni-di-da-la who ruled the four continents. That wheel-turning king made offerings to the Buddha and to six billion bodhisattvas for a full trillion years. The king created immeasurable merit.

His eighty-four thousand consorts, one thousand sons, and eighty-four thousand servants of Mara all resolved to attain unsurpassed bodhi and also resolved to make offerings to the Buddha for a trillion years. The king then relinquished the throne to the crown prince named Hoa-da-ba-loi-lam and became a śramana. After ascending the throne, the crown prince also made offerings to the Buddha just as previously described.

He later installed his own son as king and likewise renounced the household life to become a śramana. In this manner, they successively transmitted the throne to one another as before, continuing until the end of that Buddha’s lifespan. After the Buddha entered parinirvana, the last king preserved the true Dharma.

The Buddha said to the bodhisattva De-vo-ly:

“Do you know who the wheel-turning king Ni-di-da-la of that time was? He was none other than Thuan-chan-da-la.”

The bodhisattva De-vo-ly said:

“Excellent, excellent! Though that occurred inconceivably long ago, the Buddha’s wisdom still remembers it clearly and can relate it in this way.”

The Buddha said:

“That wisdom alone is not sufficient to describe it. Why is this? Because it also knows the courses of the mind in the past, future, and present—whether they have causes or lack causes, whether they possess merit or lack merit. Thus, the Tathagata’s wisdom is unobstructed.”

When the Buddha spoke of unobstructed wisdom, eighty-four thousand people resolved to attain unsurpassed bodhi.

After Thuan-chan-da-la and his retinue had made offerings to the Buddha for seven days, he presented everything in his kingdom as an offering to become the Tathagata’s possessions, and continually invited the Blessed One to come and make use of them out of loving-kindness and compassion for all beings.

Thuan-chan-da-la’s crown prince, named Di-ma-la-niet, took a necklace of mani jewels and offered it to the Buddha, saying:

“I, Thuan-chan-da-la’s son, am very fond of music. I beseech the Tathagata to teach me a method for relinquishing this mind that craves music.”

The Buddha said:

“From this day forward, I shall support you. Whenever musical sounds arise, I shall cause you to hear within them sixty-four sounds of Dharma that lead toward the path. What are these sixty-four Dharmas?

You shall hear only the sound of impermanence, the sound of suffering, the sound of emptiness, the sound of non-self, the sound of quiescence, the sound of purity, the sound of freedom from birth and death, the sound of original purity, the sound of arising from nowhere, the sound of conformity with its own essence, the sound of the original limit, the sound of original nonexistence, the sound of the Dharma-body, the sound of the Tathagata, the sound of there being no person, the sound of there being no lifespan, the sound of there being no life-principle, the sound of non-coming, the sound of there being no future, the sound of there being no past, the sound of there being no present, the sound of having no dwelling place, the sound of non-attainment, the sound of unsurpassedness,

the sound of generosity, the sound of pure precepts, the sound of patience, the sound of vigorous effort, the sound of single-minded concentration, the sound of wisdom, the sound of loving-kindness, the sound of compassion, the sound of sympathetic joy, the sound of equanimity, the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of not forgetting the bodhisattvas, the sound of the foundations of mindfulness, the sound of the right efforts, the sound of the bases of spiritual power, the sound of the faculties, the sound of the powers, the sound of the factors of awakening, the sound of entering the Path, the sound of an echo, the sound of contemplation, the sound of skillful means, the sound of giving the four requisites,

the sound of teaching sentient beings, the sound of preserving the true Dharma, the sound of subduing Mara’s armies, the sound of an illusion, the sound of something seen in a dream, the sound of light like the sun, the sound of an echo, the sound of bubbles upon water, the sound of the indestructible Dharma-body, the sound of the ten Powers, the sound of the four fearlessnesses, the sound of the eighteen exclusive qualities, the sound of unsurpassed bodhi, the sound of all-knowing wisdom, and the sound of adorning buddha lands.

“These are the sixty-four kinds of sound. When there are musical sounds, the Buddha shall use his majestic spiritual power to cause them to be heard as sounds of Dharma. Whoever enters into this will attain the thirty-seven factors conducive to awakening.”

At that time, everyone in the assembly rejoiced greatly, bowed with their heads to the ground, and said:

“Bodhisattvas are exceedingly honored ones. They abide in the Dharma and receive the Buddha’s support.”

The Buddha said:

“It is just as you have said. All bodhisattvas who abide in the Dharma receive the Buddha’s support. Why is this? Because supporting bodhisattvas is supporting all sentient beings. Why is this? Because bodhisattvas arouse the aspiration for the sake of all sentient beings. Therefore, this is called the vow to support ignorant people shrouded in darkness, enabling them to escape birth and death and attain nirvana.”

The Buddha said:

“Those who understand that supporting bodhisattvas is supporting all sentient beings offer their possessions—robes, bowls, and so forth—to bodhisattvas or give them to everyone. Why is this? Bodhisattvas remain alive through the inhalation and exhalation of breath. Just as people live peacefully and fully through the inhalation and exhalation of breath, bodhisattvas wish to benefit everyone.”

At that time, the entire assembly—the devas of the Desire Realm, the devas of the Form Realm, the devas of the realm of purity, the chandalas, gandharvas, mahoragas, and others—offered praise and reverently followed the Buddha’s teaching. They all scattered many kinds of flowers as offerings to the Buddha.

Thuan-chan-da-la thought, “Everyone, from the bhiksus and bodhisattvas up to the Buddha, is about to return.”

Through his bases of spiritual power, Thuan-chan-da-la transformed the floral carriage back into a jeweled terrace three hundred li across, using countless jewels to form trees. For the Tathagata, he made a lion throne forty-seven feet high and spread celestial silks of innumerable colors, together with jeweled curtains, over the seats. The bhiksus and bodhisattvas each came to their seats. For the Sakras and the Four Great Heavenly Kings, he made seats resembling those in the heavenly palaces.

When everything had been completed, Thuan-chan-da-la addressed the Buddha:

“Out of compassion, I beseech you to come and be seated.”

The Buddha, the bhiksus, and the bodhisattvas all came and sat in Thuan-chan-da-la’s carriage. At that time, through Thuan-chan-da-la’s bases of spiritual power, the carriage rose one hundred and forty feet above the ground. As it flew through the sky, eight thousand devas, chandalas, and gandharvas accompanied it. Thuan-chan-da-la made a rope of gold, and he and his retinue went ahead, pulling the carriage toward the place of practice.

The Buddha emitted light that illuminated the entire trichiliocosm. King Ajatasatru and his ministers, together with bhiksus, bhiksunis, upasakas, and upasikas, saw the light and knew that the Buddha was about to arrive. They all carried silk parasols, banners, flowers, and incense out of the city of Rajagrha to welcome him. Thuan-chan-da-la’s eighty-four thousand musicians proceeded while singing and playing their instruments, and their sounds could be heard ahead of them. Thuan-chan-da-la’s children and retinue pulled the carriage bearing the Buddha until they reached Mount Grdhrakuta. The Buddha descended from the carriage and went to his seat, while the bhiksus and bodhisattvas all stood before him.

King Ajatasatru, the bhiksus, bhiksunis, upasakas, and upasikas, together with all the honored ones and King Ajatasatru’s subordinate kings, brought silk parasols, incense, and flowers as offerings. They bowed to the Buddha and then said:

“O Tathagata! The bodhisattva De-vo-ly asks the Buddha: Thuan-chan-da-la and his retinue brought a carriage to welcome the Buddha and convey him here. What merit have they gained?”

The Buddha said:

“Thuan-chan-da-la and his retinue have all resolved to attain unsurpassed bodhi. Through this merit, they will realize the five superknowledges and will never lose them, even until they attain buddhahood. They will travel from one realm to another, making offerings to all the Buddhas. Those who hear this Dharma will likewise make offerings, draw near to the bhiksu Sangha, and all know their former lives. They will all perfect boundless great compassion, preserve the true Dharma, and teach and transform sentient beings.”

King Ajatasatru said to Thuan-chan-da-la:

“Excellent! Worthy one, you have received the Buddha’s praise.”

King Ajatasatru continued:

“Of the merit you have created, worthy one, please share a little with me so that I too may obtain that merit.”

Thuan-chan-da-la replied:

—If the king agrees to receive and preserve that merit, I shall share it with everyone. Why? Because all the merit created by a bodhisattva is for the sake of sentient beings, without any covetous desire. Moreover, regarding the merit thus created, he does not think that he alone has accomplished it. All sentient beings understand that whatever a bodhisattva does is for the sake of all, so that they may receive aid. Why? Because a bodhisattva is a causal condition for all sentient beings and, through cultivation, benefits everyone.

Thuần-chân-đà-la said to Ajatashatru:

—Excellent! Worthy One, you have two spiritual friends. They are the Buddha and Manjushri. Through the beneficent virtue of these two, all unlawful deeds and doubts are dispelled.

King Ajatashatru said:

—The conduct of a bodhisattva is exceedingly perfect, taking the mind as a Dharma vessel. Whoever hears this Dharma will no longer harbor doubt, neither failing to remember nor forgetting it.

Bodhisattva Đề-vô-ly addressed the Buddha:

—World-Honored One! Why is it said that a bodhisattva can become a Dharma vessel?

The Buddha taught:

—Through thirty-two practices one becomes a Dharma vessel. What are these thirty-two?

1. A bodhisattva abides peacefully and securely under the protection of the Buddha. This is a Dharma vessel.

2. Being free from flattery, speaking truthful and unequivocal words, and having faith in merit. This is a Dharma vessel.

3. Cultivating the bodhisattva conduct. This is a Dharma vessel.

4. Hearing and then reflecting. This is a Dharma vessel.

5. Penetrating deeply into the mind and gradually attaining the path. This is a Dharma vessel.

6. Clearly understanding all foundations. This is a Dharma vessel.

7. Through giving, attaining wealth and honor. This is a Dharma vessel.

8. Possessing pure precepts and fulfilling one’s vows. This is a Dharma vessel.

9. Through patience, attaining the thirty-two excellent marks. This is a Dharma vessel.

10. Being diligent in all the Dharmas of the Buddhas. This is a Dharma vessel.

11. With one-pointed mind, treating one’s own afflictions. This is a Dharma vessel.

12. Possessing unobstructed wisdom. This is a Dharma vessel.

13. Loving-kindness means treating everyone equally. This is a Dharma vessel.

14. Compassion means aiding those who are poor and suffering. This is a Dharma vessel.

15. Protectiveness means having pity for sentient beings. This is a Dharma vessel.

16. An impartial mind means having no discriminating mind toward any sentient being. This is a Dharma vessel.

17. Being a spiritual friend to others. This is a vessel for all merit.

18. Hearing the Dharma without weariness. This is a vessel for prajnaparamita.

19. Becoming a shramana and, though separated from parents and relatives, feeling no anguish of mind. This is a Dharma vessel.

20. Delighting in dwelling alone in the mountains with a one-pointed mind. This is a Dharma vessel.

21. Delighting in secluded places in order to attain meditative concentration. This is a Dharma vessel.

22. Giving what one possesses to those who have nothing, and then instructing and guiding them onto the path. This is a Dharma vessel.

23. Preserving and protecting the Dharmas so that those in darkness may gain clear understanding. This is a Dharma vessel.

24. Knowing dharanis, clearly understanding their meaning, and then teaching them to others. This is a Dharma vessel.

25. Whatever one cherishes is for the sake of everyone, and one resolves their doubts. This is a Dharma vessel.

26. Whoever recollects the Buddha will quickly behold the Buddha. This is a Dharma vessel.

27. Being free from anger and regret, one’s merit cannot be fully known. This is a Dharma vessel.

28. Because one knows that all dharmas are empty, one has no attachment or regret. This is a Dharma vessel.

29. Clearly understanding the twelve links of dependent origination and transcending the views of annihilationism and eternalism. This is a Dharma vessel.

30. Attaining patience with regard to dharmas. This is a Dharma vessel.

31. Before long, receiving a prediction of Buddhahood. This is a Dharma vessel.

32. With regard to one who is only one birth away from Buddhahood, remaining unwavering through the power cultivated previously. This is a Dharma vessel.

These are the thirty-two Dharma vessels of a bodhisattva.

When the Buddha taught this Dharma, ten thousand people generated the aspiration for unsurpassed bodhi. They all spoke aloud, saying:

—World-Honored One! We wish everyone to become a Dharma vessel. We have now attained the Dharma vessel spoken of by the Tathagata.

The Buddha said to Thuần-chân-đà-la:

—Return to your former place and do not cause everyone to become weary.

Thuần-chân-đà-la replied:

—Anyone whose mind dwells upon weariness is not a bodhisattva. One who does not dwell upon weariness is a bodhisattva.

Thuần-chân-đà-la continued:

—World-Honored One! For what reasons does a bodhisattva dwell upon weariness? For what reasons does a bodhisattva not dwell upon weariness?

The Buddha taught:

—Through four matters, it is known that a bodhisattva experiences weariness. What are these four matters through which weariness is known?

1. Upon hearing that people are innumerable and measureless, the bodhisattva’s mind becomes afraid. This is the first weariness.

2. Upon hearing that birth and death cannot be crossed over, the mind becomes afraid. This is the second weariness.

3. Upon hearing that the Buddha’s wisdom is boundless, the bodhisattva’s mind becomes afraid. This is the third weariness.

4. Upon hearing that immeasurable merits constitute a single mark, the bodhisattva’s mind becomes afraid. This is the fourth weariness.

Through four matters, it is known that a bodhisattva is not weary. What are these four matters?

1. Wishing to liberate all sentient beings so that they may attain nirvana. This is the first matter one does not regard as wearisome.

2. Wishing personally to deliver beings from innumerable rounds of birth and death, and wishing to create merit, one’s mind is unafraid; therefore, one does not regard this as wearisome.

3. Upon hearing of the Buddha’s immeasurable wisdom, the bodhisattva wishes to perfect it and is unafraid; therefore, one does not regard this as wearisome.

4. Upon hearing that immeasurable merits constitute a single mark, the bodhisattva’s mind is unafraid; therefore, one does not regard this as wearisome.

These are the four matters through which it is known that a bodhisattva does not regard anything as wearisome.

There are also four matters that are known to be wearisome. What are these four matters?

1. While still at an intermediate stage, one delights in the Dharma of the shravakas and therefore draws near to it.

2. While still at an intermediate stage, one delights in the Dharma of the pratyekabuddhas and therefore draws near to it.

3 + 4. When the true Dharma is about to come to an end, one does not apply one’s mind, does not protect and preserve it, and does not teach others to generate the bodhisattva aspiration.

These are the four matters through which it is known that a bodhisattva regards the task as wearisome.

There are also four matters that are not regarded as wearisome. What are these four matters?

1 + 2. One does not personally delight in the Dharma of arhats or pratyekabuddhas.

3. One accepts death rather than abandoning the Dharma.

4. If one hears of a virtuous person capable of generating the bodhisattva aspiration, one should go there to instruct that person and not stay away.

These are the four matters through which it is known that a bodhisattva does not regard the task as wearisome.

There are also four matters through which it is known that a bodhisattva regards the task as wearisome. What are these four matters?

1. If shramanas, brahmins, impoverished people, or beggars come to make requests, one becomes angry with them.

2. One concerns oneself only with obtaining food and drink and with sitting and lying down in comfort, without thinking of others.

3. One gives no thought to learning, believing that one already knows much.

4. Though possessing wisdom gained through learning, one repeatedly hastens away and does not wish to teach others.

These are the four matters a bodhisattva regards as wearisome.

There are also four matters a bodhisattva does not regard as wearisome. What are these four matters?

1. If beggars come to make requests, one gives to them and regards them as one’s spiritual friends.

2. One’s mind is gentle and harmonious toward all sentient beings.

3. One does not think only of one’s own peace and happiness but wishes everyone likewise to be peaceful and happy.

4. One is never weary of learning and teaches others without seeking anything in return.

These are the four matters through which it is known that a bodhisattva does not regard the task as wearisome.

There are also four matters through which it is known that a bodhisattva regards the task as wearisome. What are these four matters?

1. One does not seek the path of the paramitas.

2. One does not use the four requisites to practice giving.

3. One does not diligently teach sentient beings the principles of the Dharma.

4. Considering what one has heard and remembered to be sufficient, one gives no thought to the bodhisattva path.

These are the four matters through which it is known that a bodhisattva regards the task as wearisome.

There are also four matters through which it is known that a bodhisattva does not regard the task as wearisome. What are these four matters?

1. Even if one’s body is burned, one does not regard it as painful but seeks the paramitas without indolence.

2. One uses the four requisites to practice giving so that others may have everything they need, and does not act contrary to the wishes of those who make requests.

3. One diligently instructs and guides others, wishing them to rejoice.

4. Wishing to perfect all merits, one knows no weariness.

These are the four things by which one knows that a bodhisattva does not regard anything as wearisome.

The Buddha asked King Ajatashatru:

—Have you heard that a bodhisattva does not regard anything as wearisome?

The king replied:

—I have heard.

The Buddha said:

—Having heard this, from this day forward, whenever anyone practices the bodhisattva conduct, do not grow weary of what they do or regard it as burdensome.

King Ajatashatru said to the Buddha:

—What is called bodhisattva conduct?

Amid the assembly, including Shun-chen-da-la and Jian-da-la, the Buddha expounded the Dharma, and everyone understood it. King Ajatashatru heard the Buddha explain the bodhisattva conduct as follows:

To act in accordance with the Dharma one has heard is conduct. For a bodhisattva, it is conduct that knows no weariness; conduct with a mind impartial toward all; steadfast conduct; resolute conduct; pure conduct; conduct accomplishing whatever is intended; conduct within the bodhisattva Dharma that is free from flattery and deceit; the conduct of generosity; conduct that gives everything without regret; bodhisattva conduct that does not proceed according to attachment to existence; conduct grounded in pure precepts; tranquil conduct; conduct that purifies body, speech, and mind; conduct in which the bodhisattva’s mind constantly contemplates the practice of patience; conduct that eliminates all resentment; conduct undertaken as a bodhisattva;

diligent conduct free from false conceptualization; conduct that reaches its aim; conduct that does not regard samsara as painful or wearisome; fearless bodhisattva conduct; the conduct of meditation and wisdom; conduct that brings ease and joy to body and mind; and bodhisattva conduct in which the mind is not distracted.

Because a bodhisattva acts with wisdom, the bodhisattva practices in accordance with the Dharma. A bodhisattva’s conduct does not cling to anything as attained. It is conduct guided by loving-kindness; conduct with a gentle mind; conduct cultivating great compassion; conduct in accordance with the bodhisattva path; conduct free from anger; conduct in emptiness; conduct in accordance with intention; and pure conduct free from false conceptualization.

A bodhisattva’s conduct seeks nothing.

A bodhisattva should practice proper conduct: conduct complete in wisdom; conduct in accordance with the bodhisattva path; conduct of unobstructed faith; and conduct in which the mind abides peacefully in samadhi.

A bodhisattva’s conduct is uninterrupted: the practice of the bases of spiritual power; the practice of meditation; and practice by means of the five factors of meditation. One who practices in accordance with the bodhisattva conduct is free from wrongdoing. It is true and impartial conduct; conduct grounded in the Dharma; conduct desiring to teach sentient beings; conduct appropriate to a bodhisattva; conduct whose deeds do not depend upon conditions; conduct appropriate to what must be done; and conduct that completely severs all darkness.

In what a bodhisattva does, the conduct is unerring and pure, washing away all fundamental defilements. For a bodhisattva, acting in this way is conduct: conduct free from regret and conduct that protects sentient beings so that they are no longer afraid.

For a bodhisattva, acting in this way is conduct: conduct that fully accords with the aspirations of sentient beings; conduct like the sun; conduct like the moon; and conduct like a lotus unstained by impurity.

A bodhisattva who acts in this way is revered by the devas: conducting oneself like Shakra; conducting oneself like the devas; and fully practicing the path.

When a bodhisattva acts in this way, all maras become afraid. It is the conduct of upholding the Dharma, the conduct of reverence, and the conduct that utterly extinguishes lust, anger, and delusion.

A bodhisattva who practices such conduct is praised by innumerable devas: enduring conduct; conduct with the purified eye of wisdom; earnest conduct; and conduct that does not cling to form.

A bodhisattva who acts in this way is free from wrongdoing. A bodhisattva who has practiced such conduct is praised by the devas. It is the conduct of gentle speech, impartial conduct, and conduct that abandons false paths.

A bodhisattva’s conduct takes wisdom as its foundation. It is courageous conduct; conduct that shakes the armies of Mara; conduct in which the assembled congregation, the seat, and the Buddha’s tree are no different; conduct that attains dharani; bodhisattva conduct that never grows weary of what must be done; conduct practiced in the mountains; conduct of patient endurance; conduct that delights in being a shramana; conduct that practices the bodhisattva path just as at the beginning; conduct that seeks liberation; and conduct of the mind.

When one acts reverently toward all, the bodhisattva does not lose the conditions that have come together. It is conduct that brings accomplishment and conduct of skillful means. Regarding meditative concentration, it is conduct that seeks nothing. A bodhisattva practices where no dharma exists, practices within the conventional world, practices beyond the conventional world, and practices within the desire realm, the form realm, and the formless realm. A bodhisattva who practices in this way is fearless.

It is conduct encompassing all and conduct that clearly understands everyone. The sphere of a bodhisattva’s conduct is like the sky encompassing everything.

When the Buddha explained the bodhisattva conduct, five hundred bodhisattvas attained patience regarding the non-arising of dharmas, and eight thousand people in the assembly gave rise to the aspiration for unsurpassed bodhi. They all said to the Buddha:

—We shall respectfully practice and act in exact accordance with the bodhisattva conduct.

The Buddha manifested an auspicious sign, intending to have Shun-chen-da-la return to his former abode. At that time, the members of Shun-chen-da-la’s palace retinue circumambulated the Buddha three times, knelt before him, and then asked leave to depart. Light streamed from their bodies as they performed heavenly music and played stringed instruments, causing the great earth to quake in six ways. They rained down celestial flowers and then returned to their own palace.

Shakra, Lord of the Devas, said to the Buddha:

—Shun-chen-da-la has made offerings to the Buddha, the Dharma, the Bhikshu Sangha, and the bodhisattvas. His merit has surpassed mine.

The Buddha said to Shakra, Lord of the Devas:

—His merit has not merely surpassed yours; it surpasses that of the trichiliocosm and of all the Shakras, Brahmas, Four Heavenly Kings, shravakas, and pratyekabuddhas. Why is this? Once a bodhisattva gives rise to the aspiration, the bodhisattva surpasses all shravakas and pratyekabuddhas. Through that Dharma, all sentient beings attain liberation. The bodhisattva conduct is supreme above all, while no one surpasses the Buddha. Therefore, know that no one is comparable to a bodhisattva. Why is this? The Buddha attained accomplishment through the bodhisattva mind, while the shravakas attain accomplishment through the Buddha-Dharma.

Shakra, Lord of the Devas, suddenly wept, tears streaming down his face, and said to the Buddha:

—Blessed One! I have damaged the fundamental root by failing to give rise to the bodhisattva mind.

At that time, a deva prince named Ju-huo, who was in the assembly, said to Shakra, Lord of the Devas:

—The Buddha’s teaching has spread throughout the heavenly realms, and everyone has given rise to the bodhisattva mind. What benefit is there in your regretting it now? Why? Because you have already burned and destroyed the seed of the bodhisattva and are not a vessel for the bodhisattva Dharma.

When Ju-huo spoke in this way, five hundred deva princes from the Trayastrimsha Heaven gave rise to the aspiration for unsurpassed bodhi.

The deva prince Ju-huo said to the Buddha:

—I know that, in a former course of practice, the bodhisattva received from the Buddha Dipankara a prediction of buddhahood and attained patience regarding the non-arising of dharmas. The Tathagata has spoken of patience regarding the non-arising of dharmas, and I wish to hear about it. I respectfully beseech you to explain it.

The Buddha said:

—If a bodhisattva lacks merit, that bodhisattva cannot hear the Dharma of patience regarding the non-arising of dharmas.

The Buddha said to Ju-huo:

—Through four things, a bodhisattva attains patience regarding the non-arising of dharmas. What are the four?

1. Knowing that all Buddhas of the past, future, and present are equally nonexistent.
2. Being impartial toward all dharmas, without differentiation.
3. Being impartial toward all Buddha-realms.
4. Being impartial toward sentient beings.

These are the four things.

There are another four things. What are the four?

1. Delighting in emptiness while also knowing the four stages of meditation.
2. With immeasurable loving-kindness and compassion, delighting in dwelling within the three realms.
3. With skillful means, delighting in the six paramitas.
4. With wisdom, delighting in the five factors of meditation.

These are the four.

There are another four things. What are the four?

1. Seeking the bodhisattva path in relation to the five skandhas. The bodhisattva knows that the five skandhas are naturally so.
2. Seeking bodhisattvahood in relation to the four great elements and trusting that the four great elements are naturally so.
3. Seeking bodhisattvahood in relation to the six sense objects and drawing near to the six sense objects while knowing that they are naturally so.
4. Seeking bodhisattvahood in relation to all dharmas and having no doubt that all dharmas are naturally so.

These are the four.

There are another four things. What are the four?

1. By abiding in the original limit, knowing all dharmas.
2. Having abided in the Tathagata’s Dharma, completely entering all dharmas and being impartial toward the three times.
3. Entering the Dharma-body, clearly knowing all dharmas, and knowing their characteristics to be like empty space and incapable of destruction.
4. Contemplating all dharmas as equal and alike.

Through these four things, a bodhisattva attains patience regarding the non-arising of dharmas.

When the Buddha expounded this Dharma, five hundred bodhisattvas attained patience regarding the non-arising of dharmas.

The deva Cụ Hoặc attained
unobstructed patience in the Dharma.
After this was said, the Buddha told the Venerable Ānanda:
—Have you fully understood what Thuần-chân-đà-la
has asked?
The Venerable Ānanda replied:
—I have understood it completely. This Dharma is most fitting;
nothing equals its delight, and it is truly subtle, wondrous, and profound. Just
as was previously explained, through it one clearly understands all dharmas.
The Venerable Ānanda said to the Buddha:
—When the Dharma previously taught by the Buddha
is heard again today, it can be clearly understood. I am a śrāvaka,
yet upon hearing it I can still clearly understand this Dharma; how much more so
bodhisattvas possessed of boundless wisdom, whose minds are like a vast ocean capable of containing
all things. Their wisdom is profound and extensive, encompassing
every place and comprehending all dharmas. They are a treasure among
treasures, serving in the place of sentient beings where none other
can serve. If one deeply contemplates the wisdom of those bodhisattvas,
nothing can measure it.
The Venerable Ānanda again said to the Buddha:
—In future times, whoever hears this Dharma will be directed toward
the light of the Dharma. The light from a single pore
of the Tathāgata can still eclipse the light of all the suns and moons
throughout the three-thousand-great-thousand world system, yet the light emitted from
all the pores of the Tathāgata’s body does not equal the light
of this Dharma. Surely nothing can surpass it. Why is this? Because
that light arises from wisdom.
The light of the Dharma knows all sentient beings; therefore,
this Dharma is supremely honored and cannot be obscured by anything. In future ages,
all who hear this Dharma will possess the light of wisdom.
Those who, having heard it, accept and retain it, read and recite it, and instruct others to rely
upon the wisdom of this Dharma will never be separated from the bodhisattva path, because it contains everything.
They take boundless compassion as their great universal vow and
loving-kindness as their armor with which to subdue the māras, gradually drawing
near the foot of the tree of Buddhahood.
The Venerable Ānanda said:
—Through the Buddha’s majestic power, I shall preserve this Dharma.
If one reads and recites it until it is memorized and expounds it extensively
to all sentient beings, what merit will one gain?
The Buddha said:
—Suppose someone filled the entire
three-thousand-great-thousand world system with the seven treasures and offered them
to stream-enterers, once-returners, non-returners, arhats,
pratyekabuddhas, and even Buddhas, performing
this meritorious deed for one thousand years.
The Buddha asked the Venerable Ānanda:
—Would that merit be great?
The Venerable Ānanda replied:
—It would be exceedingly great, exceedingly great, O Deva Above Devas!
The Buddha said:
—Although that merit would be very great, it would not
equal the merit of a man or woman who practices the bodhisattva conduct
and, three times each day and night, recites or expounds
the teachings contained in that Dharma. This merit surpasses
the former merit, how much more so the merit of one who teaches
this Dharma. Why is this? Because that bodhisattva uses the four matters in the sutra
to teach and explain the meaning of this Dharma.
Therefore, the gift of Dharma is called the most honored of all gifts; it is
a kindness without limit. The gift of Dharma is the ultimate
protection. Why is this? Because whoever hears that Dharma will have a mind
free of the afflictions of covetousness and poverty and will attain liberation. If
one gives away all one’s wealth, this does no more than
nourish saṃsāra. But whoever wishes to transcend birth
and death should give this Dharma. This accords with the Buddha’s teaching
on how to give. All sentient beings obtain merit
through the gift of Dharma.
When a bodhisattva gives, thirty-two benefits are attained. What
are these thirty-two?
1. The mind is peaceful.
2. One’s deeds are peaceful.
3. One’s conduct is peaceful.
4. One has few desires.
5. One has less anger.
6. One has less delusion.
7. One delivers oneself and also delivers others beyond birth and death.
8. One is loved by others.
9. One is praised by the devas.
10. One is protected by nāgas, yakṣas, and gandharvas.
11. Through one’s deeds, one progressively transcends each stage.
12. One obtains robes, bowls, food, bedding,
and medicines.
13. One’s good reputation becomes known both near and far, and one is never
harmed by heterodox paths.
14. One is praised by the Buddhas and cultivates and preserves
the true Dharma.
15. Through this, one attains the Dharma-body and does not fear
the evil destinies.
16. Among devas and humans, one encounters no difficulty.
17. Wherever one is born, one is never separated from the Buddha-Dharma.
18. Wherever one is born, one knows one’s former lives.
19. Wherever one is born, one is loved.
20. One’s body possesses all faculties in their fullness.
21. One attains the thirty-two marks.
22. One attains dhāraṇī and destroys craving and desire.
23. One understands causes and conditions and sustains oneself through
meditative concentration.
24. One employs great wisdom to cultivate the path.
25. Darkness quickly becomes light.
26. The mind does not entertain crooked or improper thoughts.
27. One’s generosity surpasses that of worldly people.
28. The treasury of Dharma accords with one’s wishes and is inexhaustible.
29–32. (1)
Śakra, Lord of the Devas, said to the Buddha:
—I shall practice and preserve this Dharma. After
the Buddha’s parinirvāṇa, if there is someone fit to be a Dharma vessel,
I shall protect that person so that they may hear the Dharma. Why
is this? Because, as the merit described in the sutra shows, through such
merit one attains joy.
The Buddha said:
—Excellent, excellent! Before me, Thuần-chân-đà-la
has spoken boldly like a lion. In future ages,
you should protect this Dharma. Through this merit, if
asuras bring their armies, they will not dare
to attack. Why is this? Because this is a precious Dharma that no one can
attain. Yet if those wishing to preserve it harbor fear,
it is because of their right understanding; they seek nothing
from the Dharma, and therefore they are said to protect it.
Brahmā said to the Buddha:
—If anyone teaches this Dharma in a district, county, city, town, or village,
we shall leave our dwelling places
to go there and offer protection. Why is this? Because śrāvakas, pratyekabuddhas,
Brahmā, and Śakra all attain accomplishment
through this Dharma.
The Four Heavenly Kings said to the Buddha:
—We are disciples of the Buddha. We shall practice
this Dharma and protect it so that it may abide for a long time.
(1) From 29 through 32: these four teachings are missing from every edition.
If any among our retinues do not believe in the Buddha-Dharma,
or if any among the nāgas, yakṣas, gandharvas,
kinnaras, and mahoragas do not believe, we shall
cause them to believe. Then, in accordance with their customs, we shall instruct them all to recite the mantra:
“Đa bệ án, bệ a lạp bệ loa, thiểu lạp bệ hưu,
yến ma hưu yên y yến sách yến. A hòa đề duy
việt đề ba lợi. Cái đa na ni, văn miết ba ca sa quân
hòa, quân hòa đà.”
They will believe and take refuge in the Buddha-Dharma. Those with deviant minds
will attain right-mindedness.
At that time, the yakṣas who did not pride themselves on their own strength
all praised the Buddha and protected the teaching.
This is what the Buddha taught.
The Four Heavenly Kings said:
—If anyone seeks to find fault with that person, they will be unable to do so.
The Buddha told Bodhisattva Maitreya and Bodhisattva Đề-vô-ly:
—For asaṃkhyeya kalpas I have cultivated the bodhisattva path.
I now entrust this Dharma to you so that
it may long endure.
Bodhisattva Maitreya said to Bodhisattva Đề-vô-ly:
—After the Buddha’s parinirvāṇa, we shall protect and
preserve this Dharma, and shall instruct others and expound it extensively to everyone. In future ages, if
bodhisattvas possess merit, they will quickly obtain this sutra.
We shall aid and protect them wholeheartedly. In future ages, whoever obtains this sutra,
copies it, or recites it from memory will attain peace and happiness. Know
that this is due to the protection of Bodhisattvas Maitreya and Đề-vô-ly.
At that time, Māra came into the assembly and said to the Buddha:
—When the Buddha teaches the Dharma for the śrāvakas, I am neither
frightened nor worried. But now you teach the seal
of the bodhisattvas who abide in the Tathāgata, draw near the bodhisattva path, and
protect all sentient beings. Hearing this causes me great suffering;
it is as though I have grown old and become frail, as though I were about to collapse.
I beseech the Tathāgata to have compassion for me. Why is this? Because
hearing such things fills me with great sorrow. From now on, please
do not speak of them again.
The Buddha said:
—Māra! Do not weep, and do not
be so sorrowful. You still have very many companions. Those who
do not hear this Dharma are all your companions.
Those who believe in it are exceedingly few!

The Buddha took some earth and placed it upon His fingernail, saying:

“If there are people who believe in and turn toward this Dharma, their number is as small as the amount of earth upon My fingernail. Those who do not believe are as numerous as all the earth upon the entire ground. The amount of earth there is immeasurably vast. All those who do not believe are your companions. Therefore, you should rejoice.”

When the Buddha expounded this Dharma, innumerable people generated the aspiration for unsurpassed bodhi; ninety-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas; eighty-four thousand people attained the path of stream-entry; and eight thousand bhikshus attained arhatship.

At that time, the entire three-thousand-great-thousand world system shook in six ways. Light shone everywhere, celestial flowers rained down, and stringed instruments, songs, and music sounded by themselves without being played. Innumerable celestial flowers in midair all proclaimed:

“Excellent! Excellent! In this realm of Jambudvipa, we now see the Dharma wheel being turned once again. When the Tathagata turned the Dharma wheel at Varanasi, we gained much peace and security, yet that cannot compare with hearing this sutra taught today, whereby our merit has increased many times over. Whoever receives and upholds this sutra, recites it from memory, and expounds it has thereby protected and upheld the Dharma.”

Bodhisattva Maitreya, De-vo-ly, and Venerable Ananda addressed the Buddha:

“World-Honored One, what is the name of this Dharma, and how should it be reverently practiced?”

The Buddha said:

“This Dharma is called ‘The Questions of Thuan-chan-da-la Concerning the Paramitas, the Chapter Explaining the Treasure of All Dharmas.’”

When the teaching of this sutra was completed, Bodhisattva Maitreya, Bodhisattva De-vo-ly, the bhikshu Sangha, devas, humans, gandharvas, spirits, dragons, and the others all rejoiced. They came forward, bowed to the Buddha, and then withdrew.