師子莊嚴王菩薩請問經

Thus have I heard. At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha. At that time there were one thousand two hundred and fifty great bhikṣus, five hundred great bodhisattvas, and immeasurable beings of the eight classes—devas, nāgas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans, and so forth—gathered all around to listen to the Buddha expound the Dharma.

At that time the bodhisattva Siṃha-Vyūha-Rāja (Lion-Adornment-King) rose from his seat, came to where the Buddha was, bowed his head at the Buddha's two feet, circumambulated him countless times, and addressed the Buddha:

"World-Honored One! In the past I have taken part in the great assemblies of a koṭi of hundreds of thousands of nayutas of Buddhas of past ages, yet I have never witnessed anything such as what I see today. I have something I wish to ask; I pray that the Buddha will permit it."

The Buddha said:

"Whatever doubt you have, just ask, and I shall resolve your perplexity for you."

Thereupon, the bodhisattva Siṃha-Vyūha-Rāja said to the Buddha:

"World-Honored One! In ages past, what surpassing practice did the Tathāgata cultivate, that he is now so honored and esteemed in the realms of humans and devas, and is surrounded, served, revered, respected, and praised by the assemblies of bodhisattvas, śrāvakas, devas, nāgas, humans, and so forth? I humbly beg you to tell me of the causes and conditions of the past, so as also to bring great benefit to all sentient beings."

The Buddha said to the bodhisattva Siṃha-Vyūha-Rāja:

"Excellent! Excellent! Now, because you wish to bring peace and joy to sentient beings, you ask in this way. Listen carefully and reflect upon it most thoroughly, and I shall explain it.

"Good son! I recall that immeasurable lifetimes ago, there appeared in the world at that time a Buddha named Acintya-Prabhāsa (Inconceivable Radiant Light), the Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One.

"At that time there was an elder named Uttara-Dāna (Supreme Giving) who, relying upon his own wealth and high standing, did not believe in the right Dharma and did not take refuge in or revere the Buddha. Then there was a bhikṣu named Vijaya-Sambhava who, seeing this elder, gave rise to compassion and devised a great skillful means, wishing to make that man arouse the aspiration to cultivate the path and accomplish Perfect Enlightenment.

Having reflected thus, that bhikṣu went to the elder's house. When the elder beheld the bhikṣu—of fine and extraordinary appearance, complete in majestic virtue, his faculties stilled and serene, his countenance radiant—he naturally gave rise to a heart of respect, rose, and welcomed him. After bowing his head to the bhikṣu, the elder prepared a seat, invited the bhikṣu to sit, joined his palms, and said:

"'I consider that my virtue is meager, yet now by good fortune I have been graced by your coming to my house.'

"The bhikṣu said to the elder:

"'There is a great Dharma-gate called the Eight Maṇḍalas, of immeasurable merit. Now I wish to explain it to you, and at the same time also wish to bring wisdom and benefit to all devas and humans. If any sentient being hears this Dharma-gate and then applies it in cultivation, then wherever they may be born they shall all obtain four good fruits of recompense.

These are: 1. To be born together in one place with good and wise friends and great bodhisattvas, having many relatives and abundant, ample wealth; 2. To have relatives many and numerous, who are harmonious and without obstruction; 3.

To have a body and form perfect and complete, free of sickness and ailment; 4. As soon as one thinks of any necessities, they naturally appear; even should one be crushed beneath a mountain, the body feels no pain; one knows what sentient beings are thinking, and with compassion and pity protects, rescues, and aids them.'

"When the elder Uttara-Dāna had heard this Dharma, his joy was beyond measure. Again he bowed his head to the bhikṣu and praised him, saying:

"'Excellent! Master, please explain clearly that most surpassing Dharma-gate of the Eight Maṇḍalas, and I shall cultivate and study it accordingly.'

"The bhikṣu said:

"'If you wish to know this special Dharma, you must first make a vow in this manner: "I wish to make offerings to all the Buddhas, the great bodhisattvas, and the śrāvakas and pratyekabuddhas of the three times." After you have made this vow, then go to the place of practice and establish a square altar named Maṇḍala, broad or narrow according to the occasion. The smallest altar is square, the measure of four fingers or one handspan, made using various kinds of incense and other materials. This altar may be made upon open ground or made within a courtyard; arrange eight circles to make offerings to the eight bodhisattvas: Avalokiteśvara, Maitreya, Ākāśagarbha, Samantabhadra, Vajrapāṇi (the Vajra-Holding Lord), Mañjuśrī, Sarvanivaraṇaviṣkambhin (Remover of All Hindrances), and Kṣitigarbha.

"'Thus, elder, this special Dharma-gate of the Eight Maṇḍalas was spoken by that Acintya-Prabhāsa Tathāgata. I have received and upheld it, and now explain it to you. You should cultivate and study it accordingly and propagate this Dharma-gate widely; at the same time, take this root of goodness and dedicate it toward Anuttarā-samyak-saṃbodhi.

"'Elder, you should know that if there is anyone who cultivates this Dharma of the Eight Maṇḍalas, this is to make offerings to all the Buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas of the three times. Such a person shall always be supported by the devas. If any king himself cultivates and studies it, or encourages others to cultivate and study it, then all the evils within the country shall be wholly cut off. If a good son or good woman cultivates and studies this Dharma-gate, then after death they shall not fall into the evil destinies, shall not be born in a border region, shall not be afflicted by wrong views, shall not violate the precepts of unwholesome conduct, and shall not be born into a poor and destitute household.

"'Therefore one should know that if anyone wishes to obtain in this life and in lives to come the special fruits of recompense described above, they must study that Dharma-gate of the Eight Maṇḍalas. If anyone wishes to obtain a body and form beautiful, intelligent, and quick-witted, or wishes to be born in the Heaven of the Four Heavenly Kings (Cāturmahārājika), they too should cultivate and study the Dharma-gate of the Eight Maṇḍalas.

Likewise, if anyone wishes to be born in the Heaven of the Thirty-Three (Trāyastriṃśa), the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmita-vaśavartin Heaven, or even to be born as Śakra (Indra), as the Brahmā King, as a Ghost King, or as a Wheel-Turning Sacred King (Cakravartin), they too should all cultivate and study this Dharma. If anyone wishes to be born into a great family or clan among the destinies of devas and humans—with relatives who are accomplished, with abundant wealth, with body and mind at peace and joy, with fame resounding afar, such that whatever they teach all people believe and follow, and they are foremost among all people—they too should cultivate and study this Dharma.

If anyone wishes to cultivate and accomplish the fruit of the Srotaāpanna, the fruit of the Sakṛdāgāmin, the fruit of the Anāgāmin, the fruit of the Arhat, the path of the Pratyekabuddha, to enter the stages of the Bodhisattva, and even to attain Anuttarā-samyak-saṃbodhi, they too must cultivate and study this offering Dharma-gate of the Eight Maṇḍalas.'"

The Buddha said to the great bodhisattva Siṃha-Vyūha-Rāja:

"Now, was that bhikṣu Vijaya-Sambhava at that time a stranger? He is none other than the present bodhisattva Mañjuśrī. And the elder Uttara-Dāna of that time is none other than the Buddha Śākyamuni. From that time until now I have passed through many kalpas, cultivating and making offerings according to that Dharma-gate, and have attained all the merit and benefit as described above. Moreover, if any sentient being cultivates and studies it accordingly, they too shall all attain what I have attained.

"Good son! From the time I began to practice the bodhisattva path until now, I have passed through three asaṃkhyeya kalpas, cultivated to completion the six pāramitās and benefited sentient beings, and accomplished the state of Perfectly Enlightened One; with the power of radiant light and majestic virtue I destroyed the armies of Māra—by whose power was this? It was by the merit of making offerings at the place of practice of the Eight Maṇḍalas.

Therefore, any sentient being who hears the Dharma-gate as described above should strive to cultivate and study it. Whether using incense, flowers, and lamps, or using food, drink, banners, canopies, garments, and music to make offerings, praising, paying homage, making vows, and repenting—according to the ability of each person, they shall all be rescued and granted blessings.

"As for cultivating the six pāramitās: when establishing the place of practice, to sprinkle the ground with various kinds of fragrant water, or to smear fragrant mud upon the earth; or to use water and earth to make the square altar and the round altar—this is the Pāramitā of Giving (Dāna). When cultivating the offering, for the actions of body, speech, and mind to bring no affliction or distress to sentient beings—this is the Pāramitā of Discipline (Śīla).

When cultivating the offering, should there be insects, ants, or crawling creatures entering the place of practice, and even though one has driven them away they still keep entering, yet one is able to endure this patiently—this is called the Pāramitā of Patience (Kṣānti). When cultivating the offering, for the wholesome mind to arise continuously without interruption—this is called the Pāramitā of Diligence (Vīrya). For the mind to be undistracted, single-mindedly making offerings—this is the Pāramitā of Meditation (Dhyāna).

When carrying out the rite, not to let the square altar or the round altar become tilted or askew, and to know clearly when one should establish it and when one should dismantle it—this is the Pāramitā of Wisdom (Prajñā).

"Good son! Such a single Dharma, manifesting in accord with the mind, is able to fulfill completely the six pāramitās. You should teach and transform all sentient beings, bringing great benefit, even to the attainment of Buddhahood."

When the Buddha had finished speaking this sūtra, the bodhisattva Siṃha-Vyūha-Rāja and the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and so forth, all rejoiced, believed, accepted, and put it into practice.

Notes:

[1] Square altar (方壇 fāng tán): an altar of square shape. The square is the shape of the earth element (the ground), symbolizing the growth of the myriad things. This altar is used in the rites of Augmentation (pauṣṭika), the rites of Pacification (śāntika), and the rites of Subjugation through Affection (vaśīkaraṇa).