持心梵天所問經

Chapter 15: THE PREDICTION OF THE DEVA-SON MANIFESTING NON-RETROGRESSION

At that time, Śakra, Lord of the Devas, addressed the Buddha:

“World-Honored One! Just as wherever there is a precious jewel, everyone in that place can see its radiance.

“World-Honored One! So too are the true beings who fully practice the inconceivable Dharmas. Wherever they may be, they attain mastery and shine everywhere with the precious light of the Dharma. As soon as they undertake cultivation, they realize the original limit, and they always expound the Dharma with unhindered eloquence. Because they have mastery over all dharmas, they rely on no object of conditions and do not cling to self or what belongs to self.

“Because they possess unhindered eloquence, they cannot be confounded by questioning, nor do they fall into error; they always remain sovereign and free.

“Those possessing unhindered eloquence are pure with regard to the past, apprehend nothing in the future, and do not perceive a present.

“Those possessing unhindered eloquence cause those who have never had faith to give rise to faith, and those who have not attained liberation to attain liberation.

“Those possessing unhindered eloquence destroy every form of pride and teach the arrogant, causing them to eradicate such states of mind completely.

“Those possessing unhindered eloquence cannot be disturbed by Māras. They awaken those who hear the Dharma and enable them to escape the deeds of Māra.

“Those possessing unhindered eloquence encourage those who have not yet generated wholesome dharmas to generate them. They cause wholesome dharmas already generated to increase and never be lost. If afflictions are present, they cause them to be completely eliminated; if afflictions have not yet arisen, they prevent them from arising.

“Those possessing unhindered eloquence cause bodhisattvas who have not yet donned the armor of majestic virtue to don it, while those who have already donned it never retreat.

“Those possessing unhindered eloquence do not sever the true Dharma but always protect and uphold it.

“Whoever possesses such eloquence can subdue all followers of non-Buddhist paths. Why is this? Small beasts cannot endure a lion’s roar. Upon seeing a lion, they dare not approach, much less enter its cave or remain beneath its tree.

“World-Honored One! In the same way, all followers of non-Buddhist paths cannot endure the roar of the unsurpassed Lion.”

At that time, the Deva-Son Manifesting Non-Retrogression asked Śakra, Lord of the Devas:

“Worthy Kauśika! You have just spoken of that roar. What, then, is the lion’s roar?”

Śakra, Lord of the Devas, replied:

“If one neither grasps any dharma nor makes any verbal assertion concerning it, this is called the lion’s roar. Because there is no object on which one relies, it is called quiescence. If one grasps at something and practices in accordance with quiescence, that is not the lion’s roar but the cry of a jackal, for one still clings to the path of equality and holds that there is an object to which the Dharma is preached.

“Deva-Son! You should now explain in turn: What is the lion’s roar?”

The Deva-Son replied:

“Worthy Kauśika! If one neither covetously clings to the Tathagata nor makes any verbal assertion concerning him—how much less concerning other dharmas—this is called expounding the Dharma with the lion’s roar. Practicing in accordance with the teaching of equality is called the lion’s roar. Expounding the single category is called the lion’s roar. Hearing what has been expounded without fear is called the lion’s roar. If, when expounding the Dharma of the sutras, one perceives neither arising nor cessation and does not cling to true nature, this is called the lion’s roar. If one dwells amid the afflictions yet is not bound by them, and perceives neither conjunction nor disintegration, one who expounds the Dharma in this way is said to utter the lion’s roar.

“It is called the lion’s roar because one remains constantly intent, clings to no person, and holds neither self nor what belongs to self, knowing that all dharmas are merely provisional designations. It is called the lion’s roar because one proclaims the Dharma of emptiness with single-mindedness. It is called the lion’s roar because one’s mouth constantly expounds the true Dharma.

It is called the lion’s roar because one completely removes all the sufferings and afflictions of sentient beings, causing them to attain Buddhahood and expound the teachings. It is called the lion’s roar because one remains utterly pure regarding all possessions, is always content, and praises the teachings. It is called the lion’s roar because one always dwells in secluded places and makes no discriminating selection among practices of the Dharma.

“To be foremost at the source of the practice of generosity is called the lion’s roar. Never abandoning the precepts is the lion’s roar. Being impartial toward enemies and loved ones is the lion’s roar. Expounding without discrimination and perceiving neither distant nor near is called the lion’s roar. Eliminating the afflictions is the lion’s roar. Contemplating impartially with wisdom is the lion’s roar.”

When the Deva-Son expounded the lion’s roar, the entire great trichiliocosm quaked in six ways. Hundreds of thousands of musical instruments sounded without being played. A great radiance illuminated the entire world and the palaces of the devas. Hundreds of thousands of devas and humans said together:

“We have heard the Deva-Son expound the Dharma concerning the lion’s roar; it is as though we have once again seen the Dharma wheel turned in Jambudvīpa.”

At that moment, the World-Honored One smiled. According to the customary manifestation of all Buddhas, when he smiled, innumerable rays of various colors—blue, yellow, red, white, black, purple, pink, and others—issued from his golden mouth. They illuminated immeasurable and incalculable Buddha-worlds, reaching upward as far as the Brahmā heavens and eclipsing the light of the sun and moon. They then returned, circled the Buddha’s body three times, and disappeared into the crown of his head. Brahmā Upholding the Mind immediately rose, joined his palms toward the Buddha, and praised him in verse:

Supreme and all-knowing Sage,

Who clearly knows all realms,

Discerning and comprehending

The conduct of beings throughout the three times.

According to their faithful, reverent minds,

You liberate them through wisdom;

Your mind transcends all beings,

And you bestow predictions upon them all.

This is not the attainment

Of śrāvakas or pratyekabuddhas;

Such is the Buddha’s wisdom,

Immeasurable and without bounds.

You clearly know the minds of sentient beings

And what Dharma should be taught

In order to liberate them—

A Supreme One beyond compare.

Ever at ease as you wish,

You skillfully remove all defilements;

The rays of light you emit

Outshine the sun and moon in the heavenly realms.

They illuminate the Iron Encircling Mountains

And myriad Mount Sumerus.

We pray you, explain the meaning

And the cause of your smile.

The tranquil Able Sage,

Who has completely removed all anger,

Compassionately contemplates all

Devas and beings of the world.

None ever tire of gazing upon you,

And all thereby attain peace and joy.

Please reveal the cause of your smile

And make its full meaning clear.

You discern and contemplate all dharmas,

Free and sovereign like empty space;

Clouds, mist, lightning, and shimmering heat—

Provisional like bubbles and illusions.

You see all things as dreams

And as the moon reflected in water.

Excellent One, we pray you explain:

For what reason did you smile?

Having eliminated every attachment to views,

The Able Sage understands emptiness;

Possessed of all wisdom and free from defilement,

You are ever apart from grasping perceptions.

You aspire to none of the three destinies,

But abide in meditative concentration and equality.

Why did you emit these rays of light?

We pray you compassionately explain and distinguish.

Beyond written characters and words,

You do not cling to sounds;

Abiding in peace, you expound the sutras,

Not delighting in the dharmas of sentient beings.

You clearly understand the entire assembly

And cause them to attain the Buddha’s wisdom;

Knowing spiritual powers, faculties, and strengths,

The Supreme One teaches skillfully.

The Buddha is the King of Physicians,

Who completely removes all suffering;

Heroically attaining peace and joy,

He rescues heedless sentient beings.

Freeing them from every bond,

He causes them all to take refuge.

We pray the Spiritually Honored One to explain

The cause of these rays and this smile.

The Buddha said to Brahmā Upholding the Mind:

“Do you see the deva prince Manifest Irreversibility?”

Brahma Upholder of the Mind replied:

“World-Honored One, I have seen him!”

The Buddha said:

“Brahma! This deva prince Manifest Irreversibility, after thirty-two further incalculable kalpas, will attain Buddhahood under the name Sumeru Lamp King, complete with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. His land will be called Well Transformed, and his kalpa will be called Pure Praise.

In that Buddha-land, the ground will be made of two kinds of precious substances: azure lapis lazuli and adamantine gold. It will be inhabited entirely by bodhisattvas, and all varieties of demonic foes will have been subdued. Its dwellings, clothing, and food will all resemble those of the sixth heaven, the Heaven of Freely Enjoying the Creations of Others.

That Tathagata will always diligently teach and transform sentient beings.”

At that time, Brahma Upholder of the Mind said to the deva prince Manifest Irreversibility:

“Worthy One! Today the Tathagata has bestowed a prediction upon you.”

The deva prince said:

“The Tathagata has bestowed a prediction upon me. Just as Suchness has no origin, so the prediction and the Dharma-nature also have no origin; the prediction bestowed upon me is likewise.”

The Brahma said:

“Because Suchness and the Dharma-nature have no origin, there is no bestowal of a prediction.”

The deva prince said:

“Suchness has no origin, and the Dharma-nature also has no origin. If one supposes that a prediction is bestowed, that cannot be so. The same is true of all bodhisattvas.”

The Brahma asked:

“Worthy One, do you not abide in the fruition of perfect awakening, cultivate the pure conduct, and discern and understand it just as the Buddha predicted?”

The deva prince replied:

“Brahma! Only when there is nothing to be cultivated and one is impartial toward everything is it called cultivating the pure conduct.”

The Brahma asked:

“How can having nothing to cultivate be the cultivation of the pure conduct?”

The deva prince replied:

“Those who do not cultivate anything in the Desire Realm, the Form Realm, or the Formless Realm are precisely those who cultivate the pure conduct.

“Furthermore, Brahma, not abiding in anything to be cultivated, not abiding in a self, not cultivating in terms of a person, not cultivating in terms of a lifespan, and not cultivating in terms of a living being—this is called cultivating the pure conduct. In brief, if one does not cultivate the dharmas in relation to any dharma, this is called practicing the pure conduct.”

The Brahma asked:

“What is the practice of the pure conduct?”

The deva prince replied:

“Not abiding in either of the two extremes is called practicing the pure conduct.”

The Brahma asked:

“If one does not abide in either of the two extremes, what does one establish?”

The deva prince replied:

“Not abiding in either of the two extremes is the establishment of all dharmas. Why is this? Because the cultivation of the noble sages, in which there is nothing to establish, leads to liberation.”

The Brahma asked:

“How should the path be cultivated?”

The Brahma replied:

“To cultivate the path is neither to grasp at practice nor to abandon practice, neither to practice the dharmas nor to distance oneself from the dharmas. This is called cultivating the path: diligence in accord with Suchness.”

The Brahma asked:

“Through what practices is the path cultivated?”

The Brahma replied:

“Neither seeing nor hearing, neither recollecting nor knowing, neither teaching and transforming nor attaining, and neither realizing fruition; seeing nothing whatsoever to be practiced in relation to any dharma—this is called cultivating the path.”

The Brahma asked:

“What is a bodhisattva’s steadfast and vigorous diligence?”

The deva prince replied:

“If a bodhisattva sees neither a single dharma to be practiced nor many dharmas to be practiced, this is called a bodhisattva’s steadfast and vigorous diligence. Clad in the armor of virtuous discipline, such a bodhisattva never violates the Dharma-nature. Because the Dharma-nature is not violated, the bodhisattva neither draws near to nor distances himself from the dharmas, neither opposes them nor sees any affliction or fetter. This is called a bodhisattva’s foremost practice of diligence: seeing neither high nor low in any dharma while constantly cultivating diligence.

“Brahma! Not taking the body as an object, not taking speech as an object, and not taking the mind as an object—this is the foremost practice of diligence.”

At that time, the World-Honored One praised the deva prince Manifest Irreversibility:

“Excellent, excellent! It is exactly as you have said.”

The Buddha further told Brahma Upholder of the Mind:

“Brahma! As the deva prince has just said, a bodhisattva does not practice with the body, does not practice with speech, and does not practice with the mind. This is the foremost practice of diligence.

“Brahma! I recall that long ago, many kalpas in the past, the Tathagata was utterly quiescent in all virtues, diligently cultivated vigor, reverently made offerings, dwelt in secluded places to study widely and hear much, and practiced loving-kindness and compassion toward all sentient beings. Although the Tathagata cultivated every practice with arduous diligence, he still did not receive a prediction of attaining unsurpassed, perfect, complete awakening. Why was this? Because he constantly grasped at body, speech, and mind.

“Brahma! By cultivating diligence through forms in this manner, one fulfills these practices. Just as the deva prince has said, only in a later life did the Tathagata receive this prediction from Buddha Dipankara: ‘In a future life, you will become a Buddha named Able Sage, complete with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.’ Therefore, Brahma, if a bodhisattva wishes swiftly to receive a prediction, he should cultivate diligence in this manner, knowing the dharmas while having nothing whatsoever to practice.”

The Brahma said:

“World-Honored One! What does it mean to have nothing whatsoever to practice?”

The World-Honored One replied:

“Ultimate equality, in which all is empty and quiescent, is called diligence.”

The Brahma said:

“How can ultimate equality, in which all is empty and quiescent, be called diligence?”

The World-Honored One replied:

“The mind of the past has ceased, the mind of the future has not yet arrived, and the mind of the present does not abide. Whatever has utterly ceased does not arise again. If one realizes the mark of non-arising, abiding thus is called permanence, yet it is without any abiding place. This Dharma is the true Dharma. Because all is equal, it does not arise; because it does not arise, there is no past, future, or present. If there is no past, future, or present, then it is originally pure and non-arising.

“Brahma! This is ultimate equality, in which all is empty and quiescent, and it is called diligence. Thus, if a bodhisattva wishes swiftly to receive a prediction, he must attain the patience regarding dharmas and fulfill all practices.

“Brahma! If a bodhisattva sees nothing to be cultivated in relation to any dharma, this is called generosity. Not grasping any dharma is called moral discipline.

Not entertaining thoughts about any dharma is called patience. Having no object upon which to depend in relation to the dharmas is called diligence. Being impartial toward all dharmas is called meditative concentration.

Not giving rise to perceptions in relation to any dharma is called wisdom. This is called neither increasing nor diminishing, neither acting nor not acting: constantly practicing generosity without seeking anything; observing the precepts without grasping them; cultivating patience while remaining pure both inwardly and outwardly; practicing diligence and bringing it to complete fulfillment; entering one-pointed meditative concentration without the slightest attachment; and honoring and employing wisdom without giving rise to perceptions.”

A bodhisattva who fully practices such deeds of patience, though practicing and universally manifesting all such deeds, never grasps at them. Because he does not grasp, he remains equanimous toward worldly phenomena. When gaining benefit, he does not rejoice; when gaining no benefit, he does not grieve.

Should he encounter dispute, disparagement, praise, joy, suffering, and so forth, he remains entirely unmoved, neither increasing nor diminishing, neither delighting nor worrying, for he has transcended the conditioned phenomena of the world. Because he is free from suffering, affliction, and fear, and because he neither recollects nor does not recollect, there are no dual characteristics. Having left all conditions far behind, he attains the nondual Dharma.

Because sentient beings have fallen into the two kinds of attachment to views, he arouses great compassion and brings forth the resolve to teach and transform them.

O Brahma! This is supreme diligence. Because he has attained the acceptance of non-self, he arouses great compassion for sentient beings and, wherever he may be, guides and delivers them.

When the Buddha expounded this practice of diligence, eight thousand bodhisattvas attained acceptance of the non-arising of dharmas. The Buddha bestowed upon them the prediction that they would attain unsurpassed, complete, perfect enlightenment, all sharing the same name, Resolute Diligence. Each would possess the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One; and each would abide in a different Buddha-land.

At that time, Venerable Mahakasyapa addressed the Buddha:

“Blessed One! It is like the great dragon kings: when they wish to send down rain, they rain upon the great ocean. These bodhisattvas are likewise. The God Above Gods is like the great ocean, manifesting this form in order to pour down the great rain of Dharma. The great bodhisattvas are also like the great ocean; their minds are likewise, and by means of the true nature they pour down the rain of the true Dharma.”

The Buddha told Venerable Kasyapa:

“It is as you have said. These great dragon kings do not refrain from raining upon Jambudvipa because they are miserly, but because its land could not withstand such immense torrents.

“Venerable Kasyapa! If these great dragon kings were to pour down violent rains upon the world, the lands, cities, mountains, ravines, and streams throughout Jambudvipa would all be swept away like leaves. Therefore, those great dragon kings do not pour down such immense rains upon Jambudvipa.

“Venerable Kasyapa! Those bodhisattvas do not refrain from pouring down the rain of Dharma so that all sentient beings may be fully permeated because they begrudge the Dharma rain.

“Furthermore, Venerable Kasyapa! If sentient beings possess sufficient capacity to receive the Buddhadharma, the bodhisattvas clearly know their thoughts and intentions and pour down the rain of Dharma in accordance with what those beings have in mind, for the bodhisattvas’ minds are like the great ocean.

“Venerable Kasyapa! It is like the dragon kings pouring down fierce torrents of rain: the great ocean contains them all yet never considers them sufficient, nor does it overflow. These bodhisattvas are likewise. Even if, for one kalpa or a hundred thousand kalpas, they hear this Dharma expounded, with respect to all dharmas they neither increase nor diminish, nor do they ever consider what they have heard sufficient.

“Venerable Kasyapa! It is also like the great ocean: although rivers from every direction flow into it, all acquire the single salty flavor. These bodhisattvas are likewise. Although they hear innumerable voices expounding different teachings, whenever they hear the Dharma, they clearly understand that all of it returns to a single meaning: the flavor of liberation, the flavor of emptiness.

“Venerable Kasyapa! It is like the great ocean, which is always pure and undefiled; whatever waters it receives cannot pollute it. These bodhisattvas are likewise. They are always pure and undefiled, free from such impurities as fetters, indolence, anger, and so forth. Venerable Kasyapa! It is like the great ocean, which is unfathomably deep and whose limits are difficult to know. These bodhisattvas are likewise. They clearly comprehend the profound and wondrous wisdom of the noble ones; their minds enter the deep and subtle Dharma, which is difficult to fathom and cannot be matched by sravakas or pratyekabuddhas.

“Venerable Kasyapa! It is like the great ocean, which contains immeasurable and innumerable waters beyond calculation. These bodhisattvas are likewise. They accumulate and cultivate the boundless dharmas of the perfection of wisdom. Therefore, they are compared to the great ocean. Because they fully possess such characteristics, they are called bodhisattvas.

“Venerable Kasyapa! It is like the great ocean, which contains immeasurable kinds of treasures. These bodhisattvas are likewise. Because they teach and transform beings by means of immeasurable Dharmas, countless Dharma treasures naturally fill them.

“Venerable Kasyapa! Just as the great ocean contains three kinds of treasure—the treasure of the true body, the treasure of pure water, and the treasure of wealth—these bodhisattvas are likewise. When they expound the sutras and Dharma, they always accord with the faculties and capacities of sentient beings so as to enable them to attain liberation, whether through the sravaka vehicle, the pratyekabuddha vehicle, or the Great Vehicle.

“Venerable Kasyapa! Just as waters great and small flow into the great ocean, causing it gradually to become deep and vast, these bodhisattvas are likewise. Aspiring to all-encompassing wisdom and practicing all-encompassing wisdom, they gradually attain the noble fruition of the path.

“Venerable Kasyapa! Just as the great ocean does not retain corpses, these true beings are likewise. They do not accept the mind of a sravaka or pratyekabuddha, nor do they share those aspirations. They do not accept minds of greed, jealousy, violation of precepts, fetters, indolence, or anger; they do not accept distracted minds or corrupt wisdom; and they do not harbor notions of self and what belongs to self, person, lifespan, or views.

“Venerable Kasyapa! When the calamity of burning occurs, the streams, great rivers, ponds, and lakes first dry up, and only afterward does the great ocean dry up.

“Venerable Kasyapa! It is likewise when bodhisattvas propagate the true Dharma throughout all lands. First, they cultivate the true Dharma through the practice of generosity; afterward, they universally bestow enlightenment upon the oceans of sentient beings’ minds, and then the true Dharma returns to the true beings.

“Furthermore, Venerable Kasyapa! These true beings would rather lose their bodies and lives than relinquish the true Dharma. Do you think that these true beings would allow the true Dharma to be lost? Do not think so. In the great ocean there is a wish-fulfilling jewel named Vajra, formed from an accumulation of many treasures. When fire blazes for seven days, rising as high as the Brahma heaven, it burns up all the continents and their treasures, together with all the Buddha-lands throughout the trichiliocosm; even the worlds in other directions are entirely consumed.

“Venerable Kasyapa! Yet it is impossible for that wish-fulfilling jewel to be destroyed by fire when it passes into another world.

“Venerable Kasyapa! These bodhisattvas are likewise. When all Dharmas come to extinction, seven kinds of phenomena arise.

The bodhisattvas, being the true Dharma upon which the world relies, are able to move to Buddha-lands in other directions. What are the seven? They are: doctrines of non-Buddhist paths, association with evil friends, falling into wrong views, constantly harming one another, acting according to various attachments to views, destroying the roots of merit, and being unable to realize the path.

These are the seven kinds of phenomena that arise. The bodhisattvas clearly understand these seven phenomena. Seeing that sentient beings in other Buddha-lands are never separated from the Buddhas, are constantly awakened, and delight in hearing the scriptures, they immediately teach and transform them, causing them to plant roots of merit.”

Venerable Kasyapa! Just as countless species of sentient beings depend upon the great ocean and dwell within it, so too do countless sentient beings come into the assemblies of these bodhisattvas and rely upon them; they all abide in and return to three paths. What are the three? They are birth in the heavenly realms, prosperity in the human realm, and attainment of cessation.

Venerable Kasyapa! Just as the dragons and asuras in the great ocean enjoy sovereign freedom, so too do these bodhisattvas subdue all maras.

At that time, the Elder Mahakasyapa said to the Buddha:

“World-Honored One! The bounds of the great ocean may still be fathomed, but these bodhisattvas cannot be fathomed.”

The Buddha said:

“Venerable Kasyapa! Even if one wished to know the number of particles of dust in the trichiliocosm, it might still be known; but the true practices and destinations of these bodhisattvas cannot be known.”

The World-Honored One then spoke these verses:

Just as the great ocean

Receives everything—

All streams of water—

Yet is never filled,

Those who seek the true Dharma

Are likewise so:

They delight in the true Dharma

And never deem it sufficient.

Just as the great ocean,

Into which measureless streams

All flow together,

Contains them all,

The discerning bodhisattvas

Are likewise so:

They never rely upon their wisdom

And deem it sufficient.

The great ocean is undefiled,

Neither inundated nor polluted;

All pure streams of water

Flow into it as well.

Practitioners who cultivate the path

Are likewise so:

They do not accept afflictions

Or any defilement.

Just as the great ocean

Cannot be fathomed,

Vast and without shore,

Its extent unknowable,

The ocean of virtue and wisdom

Is likewise so:

Its aid to sentient beings

Cannot be calculated.

Within the great ocean

Are countless currents;

Tens of thousands of rivers

Merge into a single flavor.

Countless kinds of people

Come together to hear the Dharma;

All return to the One Vehicle.

The meanings and principles of the scriptures

Are not of only one kind;

Therefore it is called an ocean.

Before establishing

The great ocean of virtue,

They are utterly fearless;

Their aspiration is such

That it encompasses all sentient beings

And causes them to arouse the mind of enlightenment.

Just as the great ocean

Stores many treasures

Yet, wherever they may be,

Remains unattached,

The assemblies of bodhisattvas

Are like repositories of jewels,

From which arise

The Three Jewels.

Just as rivers and oceans

Contain three kinds of treasures,

Yet those rivers and oceans

Make no distinctions,

The wise and discerning sages

Teach the Dharma in this way,

Also using the Three Vehicles

To guide sentient beings.

Just as the great ocean

Becomes vast and expansive,

And all streams flowing into it

Fill it completely,

The assemblies of bodhisattvas

Attain every penetrating wisdom,

Universally liberate sentient beings,

And diligently cultivate the path.

Just as the great ocean

Does not retain a corpse,

The Dharma, like that ocean,

Is likewise so.

Bodhisattvas who establish the resolve

To seek the path are also thus:

They do not cling to person or self,

Nor do they follow the current.

Just as within the ocean

Many treasures arise,

All of them precious

And abiding in secure places,

When the conflagration of the kalpa begins,

It cannot burn them;

They are immediately conveyed

To another Buddha-land.

When the true Dharma is extinguished,

It is likewise so:

Those who are ever diligent

Safeguard the true Dharma.

When, through observation, they see

That it can no longer be preserved,

They immediately convey it

To a Buddha-land in another direction.

Rivers, streams, ponds, and lakes

All dry up;

Only afterward does the ocean’s water

Gradually become exhausted.

When the conflagration of the kalpa begins,

It is likewise so:

The great-thousandfold world-system

Is entirely destroyed.

If ordinary sentient beings

Dwelling within the lands

Should cause the true Dharma

To be utterly extinguished,

The valiant ones

Who preserve the Dharma

Will relinquish body and life

Without the slightest regret.

Knowing that the true Dharma

Will be destroyed,

Whether they awaken in the present

Or after passing into cessation,

Those whose aspirations

Are pure in this way

Establish the Dharma

For countless sentient beings.

All should cultivate accordingly

And rely upon the ocean;

Those of no single kind

Are able to accomplish this.

Those of great renown,

Whose aspirations are such,

Reach all sentient beings

And enable them all to attain liberation.

It is still possible to discern

And clearly know the boundaries

Of Buddha-lands

And all the great oceans,

But their transformative deeds

Cannot be known.

None among the pratyekabuddhas

Or the sravakas

Can equal them,

Much less surpass

The practices of the bodhisattvas,

Resolute and vigorous.

You should bow in reverence

Before the minds of these beings;

They will attain Buddhahood

And teach and transform sentient beings.

They are treasures,

Like the great ocean;

They should be given offerings,

For they are ever fields of merit.

They are indeed fertile ground,

Supreme kings of physicians,

Who cure all

Forms of illness.

Moreover, to rescue and aid beings

And lead them back to liberation,

They bear bright lamps and torches

That reveal and illuminate.

The darkened world

Thereby gains clear sight;

Those who possess such eyes

Swiftly attain ambrosia.

They become sovereign rulers,

Ever called kings of Dharma;

They are kings of the gods

Who bring abundant benefit.

They are also Brahma kings,

Contemplating the four dhyanas,

And are thus able to turn

The wheel of the true Dharma.

They are Guides

Who reveal the great road;

In places of contention,

They clearly show the way.

They are valiant ones

Who subdue all,

Eliminate every affliction,

And purify the lands.

They cultivate the pure Dharma,

Like the light of the full moon,

Sending forth radiance everywhere,

Like the rising sun.

Their surpassing wisdom

Is like Mount Sumeru;

Throughout the three realms,

They rain down the dew of ambrosia.

They are difficult to equal,

Like lions;

Their minds are gentle and harmonious,

Like well-trained elephants.

They are also like the great earth,

Bearing all the mountains,

And they subdue

All the doctrines of non-Buddhist paths.

Their conduct is ever pure,

Like water;

In awe-inspiring radiance, difficult to fathom,

They are like fire.

Entirely unobstructed,

They are also like the wind;

They have left indolence far behind

And are also like the earth.

They eliminate all arrogance

And uproot anger completely.

Like medicinal trees,

They make no distinctions;

Their precepts are pure and free from attachment,

Like lotus blossoms,

Never dependent upon

The eight worldly dharmas.

Their transformative conduct is like

The utpala flower;

Even throughout countless kotis of kalpas,

Their voice is difficult to encounter.

Toward the Honored One,

They always repay kindness;

Following the Buddha’s teaching,

They never depart from the true Dharma.

Their aspiration is steadfast,

Firmly grounded in compassion;

Their loving-kindness is unwavering,

And their sympathetic joy and equanimity are unsurpassed.

They rescue and aid sentient beings;

Regarding the five desires,

They skillfully understand conditioned combination.

Their wealth and precious possessions

They constantly give away;

Their observance of the precepts

Is supremely excellent,

Beyond all comparison.

Through the power of patience,

They maintain a valiant mind;

Having attained vigor,

They are never weary.

Complete in all meditative concentrations,

Supernormal powers, and wisdom,

They travel to measureless,

Countless Buddha-lands,

Where they meet the Buddhas

And hear the scriptures;

In accordance with what they hear,

They cultivate and practice.

They fully comprehend

The conduct of sentient beings,

Adapting to what is appropriate—

Their faith and their faculties.

Peaceful and truthful,

They use skillful means

To reveal light

For followers of non-Buddhist paths,

Enabling them to comprehend

All dharmas,

To abide serenely and harmoniously,

And to distinguish karmic retribution.

They fully understand

The laws of causes and conditions;

Apart from self and possessions of self,

They constantly abide in equality.

They then contemplate

In accordance with what the Dharma requires,

As they have previously

Renounced household life and undertaken training.

In the past they constantly encountered

All the Dharmas;

By abiding in the Dharma,

They understood the dharmadhatu.

They clearly know that penetrating wisdom

Is without form or appearance,

Yet they can give rise

To supreme compassion

In order universally to rescue

Sentient beings who diligently

Cultivate liberation.

Yet beings again cling to dharmas

As self and possessions of self,

Thereby giving rise to deluded perceptions,

Acting out of ignorance,

Wrong views, and heedlessness;

Cultivation of this kind

Is a false Dharma.

These beings expound the teaching

To eliminate all attachments to views:

Taking the impermanent to be permanent,

Taking emptiness to be substantial,

Taking suffering to be happiness,

And, where there is no self, clinging to a self.

Ordinary beings in this way

Hold fast to inversions,

Unable to discern

The bounds of birth and death.

If they know the true principle,

They eliminate the source of inversion.

Knowing there is no person,

No experiencer, and no life-principle,

They can cultivate purity

In accordance with the practice of equality,

Clearly understanding impermanence,

Suffering, emptiness, and non-self.

Kasyapa, such beings’

Virtues are praised.

From all the realms

Resounding everywhere,

Countless people hear it,

Their wisdom knows no bounds.

They are able to cultivate;

Bodhisattvas are likewise.

Suppose throughout

The three-thousandfold world,

All were to look up with reverence

And establish bodhisattvas,

Making offerings to arhats

Twice as numerous as these;

Even this could not compare.

I likewise establish

The aspirations of bodhisattvas.

All those who attained

Perfect enlightenment in the past,

Those of the future as well,

And those in the present—

The honored sages of the ten directions—

All established their resolve,

Wishing to attain Buddhahood.

Chapter 16: ESTABLISHING THE DHARMA

At that time, Brahma Upholder of the Mind said to Bodhisattva Universal Leader:

“May the Benevolent One please request the Tathagata, the Most True, the Supremely and Perfectly Enlightened One, to establish and perpetuate this sutra in the age of the five defilements, during the latter age of the Dharma.”

Bodhisattva Universal Leader replied:

“What do you think? Has the Tathagata not already proclaimed this Dharma? Do you wish the Tathagata to establish the Dharma?”

Brahma replied:

“No, indeed!”

Bodhisattva Universal Leader said:

“O Brahma! None of the dharmas can be established; they cannot be conceived or remembered, nor can they be expressed in words. Therefore, they cannot be perpetuated or preserved. Whoever wishes to establish this scripture is wishing to construct empty space. If a bodhisattva wishes to enter this scripture, that would not accord with the Dharma. When a bodhisattva penetrates all scriptures, there is no further contention.

“Furthermore, within the assembly, ‘bodhisattva’ is merely a provisional designation of honor. One who expounds the Dharma of the sutras should understand it in this way, rather than supposing that scriptures are heard and received. Why? Because having no object of hearing is precisely what it means to hear and receive the scriptures.”

Brahma asked:

“Benevolent One! Why is having no object of hearing precisely what it means to hear and receive the scriptures?”

Bodhisattva Universal Leader replied:

“When the eyes, ears, nose, mouth, body, and mind have no object of hearing, this is precisely hearing the sutra. One whose faculties are defiled cannot be said to hear. If one abides in attachment to forms, sounds, fragrances, flavors, tactile objects, and dharmas, then hearing a sutra in this manner is called delusive.”

At that time, within the assembly were devas, thirty-two thousand bhiksus, five hundred bhiksunis, three hundred upasakas, eight hundred upasikas, and others. They all heard Bodhisattva Universal Leader expound the Dharma. At that very moment, they all attained the acceptance of the non-arising of dharmas and together spoke verses of praise:

Benevolent Universal Leader,

It is exactly as you have said:

Having no object of hearing

Is precisely hearing the sutra.

Brahma Upholder of the Mind asked the bodhisattvas who had just attained this acceptance:

“Venerable Ones! Have you not now heard this sutra?”

“O Brahma! We have heard it, yet there was no object of hearing.”

He further asked:

“Venerable Ones, how did you fully comprehend that scripture?”

They replied:

“When one sees no object to be known, one knows all things.”

He further asked:

“Venerable Ones, how did you attain acceptance of the Dharma?”

They replied:

“By establishing all dharmas.”

He asked:

“Through what causes and conditions does one enter the dharmas?”

They replied:

“When there is no object to be reached, one enters the dharmas.”

He asked:

“Venerable Ones, do you now clearly perceive the dharmas?”

“O Brahma! With regard to all dharmas in the present, one’s own body, sentient beings, and aspirations are all originally pure.”

At that time, a deva named Stainless Excellence was present in the assembly. He said to Brahma Upholder of the Mind:

“O Brahma! If one comprehends the Dharma of this sutra, will one receive a prediction from the Tathagata?”

Brahma replied:

“One will certainly receive a prediction and attain the fruit of unsurpassed bodhi.”

The deva said:

“Why is this so? Because this sutra does not cause karmic results to perish; it gathers the Dharma and merit of all sentient beings and subdues every mara and enemy. This scripture is far removed from every contention arising from desire and teaches all beings, causing them to rejoice. Whoever has faith and delight in this scripture, whose mind is always joyful, and who hears, receives, and upholds it will attain the ultimate equality of the sages and saints. Those who uphold this scripture are supported and protected by the Buddhas. If devas, humans, and asuras single-mindedly recollect this sutra, they will attain the stage of non-retrogression and will not be harmed by any evil.

“Furthermore, if, for the sake of this sutra, one goes to the place of enlightenment, practices giving, and cultivates in accordance with the Buddha-Dharma, one will forever put an end to scant learning and turn the wheel of the true Dharma.

“Furthermore, the Dharma of this sutra enables one to put an end to doubts and attain the path of the sages and saints. Through hearing this scripture, one attains liberation. Upholding this scripture brings the path and its fruit to fulfillment.

Expounding this scripture is equal in merit. Skillfully preserving this scripture is to delight in accord with the Dharma. Through this scripture, one attains peace and reaches nirvana.

By not impairing this scripture, one vanquishes the armies of maras and followers of other paths. By fully understanding this scripture, one becomes a Blessed One, free from attachment. By rejoicing in this scripture, one penetrates all dharmas.

By delighting in this scripture, one attains unobstructed wisdom. This scripture enables those who uphold it to attain the voice of wisdom, eradicate all views and attachments, and find a refuge.

“This scripture guides beings onto the path of wisdom and shatters ignorance.

“This scripture enables skillful responsiveness because it accords with entry into the Dharma.

“This scripture brings to ultimate perfection the proper sequence and skillful use of words.

“This scripture enables everyone to understand the principles and meanings, to expound them foremostly, never abandoning the scripture’s meaning, and to attain the wisdom of the sages.

“This scripture is a treasury that bestows everything without ever giving rise to affliction. It universally saves sentient beings, provides them with the food of equality, causes them to cultivate loving-kindness and delight in meditative concentration, keeps them ever diligent, eliminates all indolence, relies upon meditative concentration to rescue distracted beings, and shines brilliant light upon every form of wrong knowledge.

“O Brahma, know this! Whoever upholds this scripture is protected by all the Buddhas.”

When the deva had finished explaining the merit of this sutra, the entire three-thousandfold great-thousand world quaked. The Blessed One praised the deva:

“Excellent, excellent! It is exactly as you have said.”

At that time, Brahma Upholder of the Mind addressed the Buddha:

“Blessed One! In the past, did this deva hear this scripture and receive predictions from the Buddhas?”

The Buddha said:

“This deva has heard this sutra from six billion four hundred million Buddhas. After another four hundred thousand kalpas, this Deva Stainless Excellence will attain Buddhahood, bearing the name Tathagata Precious Peril, the Most True, the Supremely and Perfectly Enlightened One. His world will be called Accumulation of Jewels. Throughout that period, whenever Buddhas appear, this deva will make offerings to them and will again hear this scripture.

“O Brahma, know this! Bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, spirits, gandharvas, and others who hear this scripture will attain acceptance of the Dharma and be reborn in the land of that Buddha, Precious Peril, in the world Accumulation of Jewels.”

At that time, Deva Stainless Excellence addressed the Buddha:

“Blessed One! I do not now seek a distant fruition of the path, nor do I make any vow regarding the path. I do not delight in the fruit of Buddhahood, do not rely upon it, do not wish to realize the path, and do not even recollect it. Why, then, does the Blessed One bestow a prediction upon me?”

The Buddha said:

“Deva, know this! Suppose grass, wood, branches, twigs, flowers, and leaves were cast into a fire, and one were then to say, ‘Do not burn them!’ Yet one expected the fire to be unable to burn them—this would be impossible. The fire would not cease to burn merely because of that person’s words.”

Likewise, O Son of Heaven! If a bodhisattva takes no delight in the path, relies upon nothing, establishes no aspiration, and makes no vow before any of the Buddhas, then that bodhisattva receives a prediction.

O Son of Heaven! If a bodhisattva takes no delight in the path, has no object of reliance, nothing to establish, nothing to seek, and nothing to attain, only then does that bodhisattva receive from the Tathagata the prediction that he will attain unsurpassed perfect enlightenment.

At that time, five hundred bodhisattvas in the assembly together addressed the Buddha:

“World-Honored One! We establish nothing with regard to the path, have no aspiration and nothing to attain, take no delight and rely upon nothing, have no object of thought, and do not cling to thought.”

Then, relying upon the Buddha’s spiritual power, the bodhisattvas looked throughout empty space and saw eighty-four thousand Buddhas in the upper direction bestowing upon them predictions that they would attain unsurpassed perfect enlightenment.

The bodhisattvas addressed the Buddha:

“World-Honored One! This is truly unprecedented. The Tathagata’s exposition of the Dharma is truly perfect. Those who, with regard to the Dharma of the path, have no object in which to delight, no reliance, nothing to establish, no aspiration, and nothing to attain are the ones who receive predictions from the Tathagata.

“World-Honored One! Today, we have received predictions from eighty-four thousand Buddhas in the Buddha lands of the upper direction that we shall attain unsurpassed perfect enlightenment.”

Chapter 17: THE DEVAS OFFER PRAISE

At that time, Bodhisattva Phổ Thủ addressed the Buddha:

“World-Honored One! May the Tathagata be mindful of and protect this Dharma, so that in the future age of the five defilements this sutra may circulate throughout the world in Jambudvipa, enabling all beings to don the great armor of merit and hear the Dharma through the three grades. If any good man or good woman encounters conditions brought about by Mara but does not obey Mara’s commands, that person cannot be harmed by Mara or his retinue. Because such a person can accept and uphold this essential scripture, that person will not regress from unsurpassed perfect enlightenment.”

The Buddha told Bodhisattva Phổ Thủ:

“Reflect well upon this scripture, and it will long remain in the world and will be protected by devas, nagas, spirits, and gandharvas. There is also a mantra called Tuyển Trạch. I shall clearly explain the meaning of this mantra.

Through this mantra, Dharma teachers, good men, and good women will all be protected by devas, nagas, spirits, gandharvas, asuras, garudas, chandalas, and mahoragas. Whether they are traveling upon the road, dwelling in a secluded place, staying in a house or a chamber while practicing walking meditation and contemplation, or observing in accordance with the meaning and principles amid an assembly, these spirits will protect them, increase their eloquence, and support them according to their skillful means, spiritual power, and courage, enabling them to overcome perils from enemies, thieves, and robbers.

Thus, they will practice walking meditation in serenity and remain peaceful and secure whether reclining or sitting.

“O Bodhisattva Phổ Thủ! The mantra is as follows:

“Ưu đầu lê, đầu đầu lê, mạt tri, già tri, di ly thế ly thế, lệ di lệ hầu lâu, hầu lâu âm, hầu lưu y bạt tri, vu bạt tri, khưu khưu ly khư la kỳ, a na đề, yết đề sơ vãng chí, ma ế lệ ma na di ma nhĩ, bão hiền đề, tát phi lâu, cách phi sa yết đề, tân đầu lệ, nam mô Phật-đàn già lật đề, nam mô đàm nật kệ, nam mô tăng phi ế đa thiện bạt phiến đà, tát phi ba phi, di đa la di phù đề thọ, tát già ni đà la, bạt la ma na ba thế đa, lê di ba, thế đa a trí thiền đề, tát đà phù đà, ca la ha, nam mô Phật-đà tất thiền đề mạn đà bát.”

After speaking this mantra, the Buddha told Bodhisattva Phổ Thủ:

“These are the words of the mantra. Any bodhisattva who practices according to this scripture will be peaceful, secure, and protected, neither disturbed nor mentally confused. Such a bodhisattva will always practice purity in due sequence, always know contentment, remain quiet while reclining or sitting, delight in serenity, and take no pleasure in commotion.

Pure in body and mind, that bodhisattva will act with loving-kindness and compassion, take the Dharma as a source of joy, regard this sutra as truth, and remain unshaken. That bodhisattva will often dwell in secluded places, diligently expound the Dharma, constantly contemplate the meaning of the path, abandon all unrighteous thoughts, take peace and security as a source of joy, and teach others according to personal understanding.

Such a bodhisattva will cultivate this Dharma gateway from beginning to end, maintain an impartial mind toward enemies and loved ones, relinquish all thoughts, spare neither body nor life, examine all karma, fully carry out the work of teaching and transforming beings, delight in observing the precepts, diligently cultivate the strength of patience, speak no harsh words, and maintain a joyful, gentle countenance and a beautiful physical appearance.

Such a bodhisattva will always inquire respectfully, show reverence to everyone, eliminate jealousy, delight in gentleness, and dwell in a place of peace and security. You have accomplished this practice and vow. Any good man or Dharma teacher who reads and recites this mantra will attain ten powers in the present life.

What are the ten?

1. Attaining the wondrous power of a mind that never forgets.

2. Attaining the wondrous power of thought, clearly understanding all mental conceptions.

3. Attaining the power to enter into the scriptures and understand them all clearly.

4. Attaining steadfast power while carrying out the work of teaching and transformation within samsara.

5. Attaining the power of moral conscience and shame, thereby protecting everyone.

6. Attaining the power of vast understanding and perfect wisdom.

7. Attaining the power of the Dharma of dharani, thoroughly comprehending everything heard.

8. Attaining the power of eloquence and receiving the protection of the Buddhas.

9. Attaining the wondrous power of the profound Dharma and achieving the five superknowledges.

10. Perfecting the wondrous power of the patient acceptance of the non-arising of dharmas and becoming endowed with all transcendent knowledge.

“O Bodhisattva Phổ Thủ! Any Dharma teacher who abides in, reads, recites, and practices according to this Dharma will attain these ten powers.”

When the Buddha expounded the wondrous power of this mantra, the Four Heavenly Kings were filled with awe. Together with countless hundreds of thousands of attendants and surrounded by spirits, they went to the Buddha, bowed their heads at his feet, and said:

“World-Honored One! Together with our retinues, we shall obey the Buddha’s teaching and protect and propagate this sutra. If any good man, good woman, or Dharma teacher expounds, practices, accepts, upholds, reads, or recites this Dharma, we and our retinues shall go to that place to protect them and enable them always to remain pure.

If, in any city, settlement, kingdom, or capital, a layperson or monastic practices according to this sutra, we and our retinues shall go there to make offerings and render service, enabling them all to remain peaceful and secure, free from danger, and beyond the reach of all hostile scrutiny. Wherever this scripture circulates, we shall protect the area for forty leagues around it, so that the hosts of devas, nagas, spirits, kumbhandas, and all their retinues will be unable to cause harm.”

At that time, the Great Heavenly King Duy-lâu-lặc-xoa, Protector Against Enmity, spoke this verse:

I and all my retinue,

My children and my kinsmen,

Are fully able to undertake

The offering and service to this sutra.

Then the Great Heavenly King Duy-lâu-bác, Free from Enmity, spoke this verse:

I am a prince of the Dharma King,

Teaching others by means of the Dharma,

Making offerings to the Buddha’s children

Who cultivate according to the mind of the path.

The Great Heavenly King Đề-đầu-lại, Firm Dominion, spoke this verse:

I shall always protect,

Throughout all the ten directions,

Those who uphold this sutra

Spoken by the perfectly enlightened Buddha.

The Great Heavenly King Duy-sa-mạn, Fulfilled in Mind, spoke this verse:

Those who establish the mind of the path

And make offerings to practitioners,

Make offerings for the sake of sentient beings,

Without hoping for recompense.

At that time, Prince De Nhan, son of the Great Heavenly King Tuc Y, held a parasol adorned with the seven treasures over the Tathagata and spoke this verse:

I shall now uphold

The scriptures of the Tathagata,

And also expound them to others;

Such is my aspiration.

The World-Honored One knows my mind

And understands my deeds in former lives;

My resolve has been firmly established

Until I attain Buddhahood.

I offer this parasol to the Tathagata,

Hoping to behold His honored countenance;

May I become endowed, as You are,

With the mark of the invisible crown.

I gaze reverently upon the Perfectly Awakened One;

May the World-Honored One compassionately regard me,

Examining me with His pure eyes

And looking upon beings with loving-kindness.

The World-Honored One bestowed a prediction upon me,

That I shall possess wisdom reaching the other shore.

When this life has ended,

I shall be born in Tusita Heaven.

Descending from Tusita,

I shall encounter Maitreya Buddha.

For twenty thousand years,

I shall continually make offerings to the Buddhas.

After going forth into homelessness,

I shall cultivate all pure practices

And behold all the Buddhas

Throughout the entire Auspicious Kalpa.

Having made offerings to every Buddha

And diligently cultivated the pure life,

After six billion kalpas

I shall become a Perfectly Awakened One.

My honored name shall be Jeweled Canopy,

And my Buddha-land shall be called Adornment.

It shall be inhabited entirely by bodhisattvas,

And the wondrous Dharma shall always be proclaimed there.

My lifespan shall last an entire kalpa.

After that Buddha enters nirvana,

The true Dharma shall abide for half a kalpa,

Out of compassionate concern for sentient beings.

At that time, Sakra, Lord of the Devas, surrounded by countless hundreds of thousands of heavenly attendants, addressed the Buddha:

“World-Honored One, I shall protect this Dharma teacher. Whoever upholds this scripture, I shall make offerings to and serve in accordance with that person’s wishes. Whenever anyone reads, recites, or expounds this sutra, I shall come to inquire about it and receive its teaching. I shall enable the Dharma teacher to possess great spiritual power, orderly eloquence, and fluent exposition, free from every obstruction and without ever forgetting or omitting anything.”

Then Prince Dich Hoac, son of the Heavenly King Sakra, Lord of the Devas, brought a necklace adorned with the seven treasures as an offering to the Tathagata and spoke this verse:

World-Honored One, I clearly behold

The course of Your spiritual practice;

I too shall cultivate accordingly,

Aspiring to seek the Buddha’s wisdom.

In Your practices in former lives,

You gave without seeking reward;

I shall train in this practice

And give away all that I possess.

I shall also uphold this sutra

Received from the Dharma King,

And expound it everywhere to all,

To repay the Teacher’s kindness.

To all who seek liberation

And cultivate according to this sutra,

I shall offer food

To safeguard the path to Buddhahood.

The sravakas are unable

To protect this Dharma scripture;

I shall protect the true Dharma

And transmit it in future ages.

World-Honored One, please reassure me

And dispel the doubts of the devas:

How much longer will it be

Before I attain perfect awakening?

The Buddha, who had attained all superknowledges,

Then bestowed this prediction upon me:

“In the future you shall attain Buddhahood,

Just as the Tathagata has now.

After practicing for billions of thousands of kalpas,

Or for more than ten billion kalpas,

You shall become a light for the world,

And shall be named Accomplished Wisdom.”

At that time, the deva Pham Nhan addressed the Buddha:

“World-Honored One, I shall leave meditative concentration and go to listen wherever good men or good women are able to expound the Dharma. Whoever expounds this sutra shall command the respect of devas such as Sakra and Brahma, and I shall request permission to make offerings to and serve that person. Such a good person shall be revered and honored with offerings by devas and humans alike.”

The deva Pham Nhan then spoke this verse:

Bhiksus and bhiksunis,

Together with laymen and laywomen,

If they uphold this sutra,

Will surely bring deliverance to the world.

Those who cultivate according to this sutra,

Or praise and honor it—

For their sake, I shall

Expound this sutra.

I shall prepare a lofty flower throne

Reaching as high as the Brahma Heaven;

Seated upon that throne,

I shall expound the Dharma of this sutra to them.

Whenever anyone expounds this sutra,

One should praise that person, saying, “Excellent!”

If, in a future age, someone

Upholds this scripture,

Even if a billion lands

Were engulfed in a sea of fire,

One should still journey there

And request to hear this sutra.

One should amass treasures as high as Mount Sumeru

To offer to that person,

Hoping to hear this sutra

And purify and adorn a thousand Buddha-lands.

Chapter 18: ENTRUSTMENT

At that time, the World-Honored One emitted light from the crown of His head and manifested spiritual powers, causing Mara Papiyan and all his armies to come before the Buddha and say:

“World-Honored One, before the Tathagata, my retinue and I now make this vow: ‘Wherever this sutra circulates, or wherever a Dharma teacher expounds this scripture in a Dharma assembly, we vow to protect that place and ensure that those who expound it always speak with complete fluency, encounter no danger, and suffer no harm.’”

The World-Honored One then emitted a golden light that illuminated the entire Buddha-land and said to the bodhisattva Pu Shou:

“The Tathagata shall establish and protect those who expound the Dharma of this sutra, so that the true Dharma may circulate throughout the world in Jambudvipa and never perish.”

At that moment, those in the assembly scattered every kind of flower and every kind of incense over the Buddha and said:

“World-Honored One, we pray that You will cause this sutra to abide for a long time in Jambudvipa and to be expounded and circulated everywhere.”

The World-Honored One then said to the Venerable Ananda:

“You should uphold this sutra.”

The Venerable Ananda replied:

“World-Honored One, I shall uphold it.”

The Buddha said:

“Ananda, this sutra shall circulate even throughout the heavenly realms. You should uphold it and expound it clearly to the assembly.”

The Venerable Ananda addressed the Buddha:

“World-Honored One, if one upholds and recites this sutra and expounds it to others, how much merit will one obtain?”

The Buddha said:

“Suppose someone were to fill the entirety of space with the seven treasures and give them away. Compared with that, the merit gained by using the passages and verses taught in this sutra as an offering to the Tathagata, the Worthy and Perfectly Awakened One, and to the entire assembly of noble ones would be far greater. Furthermore, if someone upholds this scripture, copies it onto bamboo tablets or silk, and makes offerings to it, that person shall obtain ten treasuries of merit in this very life. What are these ten?

1. One shall behold the treasury of the Buddhas because one has attained the heavenly eye.

2. One shall hear the treasury of the Dharma because one has attained the heavenly ear.

3. One shall encounter the treasury of the noble Sangha because one shall never regress.

4. One shall obtain the inexhaustible treasury of jewels belonging to bodhisattvas and noble sages because one possesses the jeweled hand.

5. One shall obtain the treasury of bodily form because one is fully endowed with the excellent marks.

6. One shall obtain the treasury of attendants because one’s attendants can never be scattered or separated.

7. One shall obtain the treasury of what has never before been heard because one has attained the Dharma dharanis, and one shall possess the treasury of recollection because one has attained eloquence.

8. One shall obtain the treasury of fearlessness because one has mastered all the doctrines of non-Buddhist paths.

9. One shall possess the treasury of merit because one brings deliverance to sentient beings.

10. One shall attain the treasury of noble wisdom because one thoroughly comprehends all the Dharmas of the Buddhas.”

When the Buddha expounded this sutra, 7.2 billion devas attained the patient acceptance of the Dharma, immeasurable sentient beings generated the mind of bodhi, and countless sentient beings completely ended all outflows and attained liberation.

The Venerable Ananda addressed the Buddha:

“World-Honored One, what is the name of this sutra, and how should it be upheld?”

The Buddha said:

“This sutra is called Equal Mastery of All Dharmas, and under that name it should be upheld. It is also called Adornment of the Buddha-Dharma. It is further called Questions of Brahma Upholder of the Mind and Proclamation of Pu Shou, and under those names it should be reverently upheld.”

When the Buddha had spoken these words, the bodhisattva Pu Shou, Brahma Upholder of the Mind, the bodhisattva Universal Practice, the Venerable Mahakasyapa, the Venerable Ananda, the devas, humans, asuras, and all the others who heard the Buddha’s teaching rejoiced exceedingly.