T418 The Pratyutpanna Samādhi Sutra and The Śūraṅgama Samādhi Sutra

Fascicle II

Fascicle Two

At that time Śāriputra addressed the Buddha:

World-honored One, never before [has anything like this occurred]! You are now preaching the śūraṅgama samādhi,but Māra has not come to disturb us!

The Buddha told Śāriputra,

"Do you wish to see what is troubling Māra?"

[Śāriputra said:] "I would like to see that.

"

The Buddha then emitted from the space between his eyebrows a light [showing] the form of a giant person. The entire assembly saw Māra bound up five times over (i.e., both arms, both legs, and the head), unable to escape. The Buddha asked Śāriputra,

"Do you see Māra bound up five times over?"

[Śāriputra said],

"I see him. Who has bound up Māra?"

The Buddha said:

This [was done by] the divine power of the śūraṅgama samādhi.When the śūraṅgama samādhiis preached in any buddha land, any demons there with an evil wish to impede [its preaching] will perceive their own bodies to be bound up five times over through the divine power of the śūraṅgama samādhi and the buddhas. Śāriputra, wherever the śūraṅgama samādhi is preached, whether while I am in the world or after my extinction, any demons or followers of the demons and anyone else harboring evil intentions will be bound up five times over by the divine power of the śūraṅgama samādhi.

At that time the gods, dragons, yakṣas, and gandharvas in the assembly addressed the Buddha:

World-honored One, our minds are without doubt regarding this samādhi.We will not impede [its preaching] because we do not wish to see ourselves bound up five times over. World-honored One, because of our reverence for this samādhi, we will all go and protect anyone who preaches this Dharma so that the samādhiwill then [inspire them to] generate the thought of the World-honored One. 157

637c

The Śūraṅgama Samādhi Sutra

The Buddha told the gods and dragons:

Because you [have pledged] to do this you will attain emancipation from the twelve bonds of [mistaken] views. What are these twelve? They are the bond of the view of self, the bond of the view of sentient beings, the bond of the view of life span, the bond of the view of person, the bond of the view of eradication, the bond of the view of permanence, the bond of the view of personal action, the bond of the view of personal possession, the bond of the view of being, the bond of the view of nonbeing, the bond of the view of [discrimination into] this and that, and the bond of the view of the dharmas. You should understand that any sentient being who wishes out of anger to damage the Buddhist Dharma resides in these twelve bonds of [mistaken] views. If a person has faithful understanding and is obedient and not contrary [to the Dharma] he or she will attain emancipation from these twelve bonds of [mistaken] views. Śāriputra then addressed the Buddha,

"World-honored One, is Māra now

able to hear you preach the name of the śūraṅgama samādhi,[as we can]?" The Buddha said,

"He can hear it as well [as you can], but he is unable to come [to this assembly] because he is bound up. "

Śāriputra said,

"Why do you not use your divine power to make Māra unable to hear the preaching of the name of the śūraṅgama samādhi?" The Buddha said:

Cease! Do not say that! Even if worlds as numerous as the sands of the Ganges River were filled with a great fire, anyone hearing the preaching of the śūraṅgama samādhiwould [be able to] escape. Why? I say that merely to hear the preaching of the śūraṅgama samādhiis to attain great benefit, superior to attaining the four states of dhyānaor the four brahmavihāras. Śāriputra, because Māra can hear the preaching of the name of the śūraṅgama samādhinow the causes and conditions for his escape from the entire predicament (lit.,

"all the affairs") of being Māra will

form. If he is bound up but able to hear, he will also be able to attain emancipation from the twelve bonds of [mistaken] views. It is for this reason, Śāriputra, that evil people of heterodox views who have entered the web of demons should be able to hear this śūraṅgama samādhi.How much more so those who are pure of mind and who joyfully wish to hear! 158

Fascicle Two

At that time there was in the assembly a bodhisattva named Practicing Nondefilement in Māra's Realm, who addressed the Buddha: Thus it is, World-honored One. I should now manifest [myself] in Māra's realm and with my autonomous divine power cause him to reside in the śūraṅgama samādhi.

The Buddha said,

"As you wish.

"

Practicing Nondefilement in Māra's Realm Bodhisattva then suddenly disappeared from the assembly and reappeared in Māra's palace, where he said to Māra:

Why do you not listen to the Buddha preaching the śūraṅgama samādhi?Innumerable sentient beings have generated the intention to achieve unsurpassable and perfect enlightenment and are escaping your realms. They are also helping others to become emancipated and escape your realms.

Māra replied:

I hear the Buddha preaching the name of the śūraṅgama samādhibut I have been bound up five times over and am unable to attend. That is, my two arms, two legs, and my head [are bound]. [The bodhisattva] asked Māra again,

Māra replied:

"Who has bound you?"

Just as I decided to go disrupt those listening to the [preaching of the] śūraṅgama samādhi, I was bound up five times over. Thereupon, I thought,

"The buddhas and bodhisattvas have great virtue that is impossible to disrupt. If I go I will myself be destroyed, not simply [bound up and] kept in this palace.

" When I had this thought, I was released

from my fivefold bonds.

The bodhisattva answered:

Thus it is that all ordinary persons, in their discriminative thinking, mistakenly grasp at characteristics, making themselves bound. Their bonds exist because they think actively and theorize argumentatively; their bonds exist because they see, hear, perceive, and know. Here there 159

638a

The Śūraṅgama Samādhi Sutra

actually is no being bound and emancipated. Why? Because the dharmas are without bonds and are fundamentally emancipated, and because the dharmas are without emancipation and are fundamentally without bonds, [therefore the dharmas] permanently possess the characteristic of emancipation, and [therefore sentient beings are permanently] without stupidity. The Tathāgata preaches the Dharma using this teaching. Any sentient being who understands the meaning of this and energetically strives in order to achieve emancipation will attain emancipation from all bonds.

At that time there were in Māra's assembly seven hundred goddesses who scattered heavenly flowers, incense, and necklaces before Practicing Nondefilement in Māra's Realm Bodhisattva, and then asked, "When will we

attain emancipation from Māra's realm?"

The bodhisattva answered,

"You will attain emancipation when you are

able not to destroy your bonds to Māra.

"

[They inquired,] "What are our bonds to Māra?"

[He replied,] "The sixty-two [mistaken] views. If you do not destroy the [mistaken] views, you will attain emancipation from your bonds to Māra. "

The goddesses said,

"How can you say that we will attain emancipation by not destroying our bonds to Māra?"

[The bodhisattva] answered:

The [mistaken] views are fundamentally without coming and without going. If you understand the characteristic of the non-coming and nongoing of the views, then you will attain emancipation from your bonds to Māra. The [mistaken] views are neither being nor nonbeing, [so] if you do not discriminate being and nonbeing you will then attain emancipation from your bonds to Māra. To be without views is the correct view, but such a correct view is not correct and heterodox. If [you understand] the Dharma to be not correct and heterodox, without action and without influence, you will then attain emancipation from your bonds to Māra. [If you understand that] these [mistaken] views are neither within, nor without, nor in any intermediate location, [and if] you thus do not think about the [mistaken] views any more, you will then attain emancipation from your bonds to Māra.

160

Fascicle Two

On hearing this teaching, the seven hundred goddesses attained the forbearance of accordance [with the dharmas] and said, "We also should practice nondefilement in Māra's realm and save everyone who has been bound by Māra. "

Practicing Nondefilement in Māra's Realm Bodhisattva then said to Māra, "Your attendants have generated the intention to achieve unsurpassable and perfect enlightenment. What are you going to do?"

Māra replied,

"I am bound up five times over and do not know what to do. "

The bodhisattva replied,

"You should generate the intention to achieve

unsurpassable and perfect enlightenment, so that you attain emancipation from these bonds.

"

Through their compassion for Māra, the goddesses then said in unison: You should definitely generate the intention to achieve unsurpassable and perfect enlightenment! Do not create thoughts of fear where there is peace! Do not create thoughts of suffering in the midst of happiness! Do not create thoughts of bondage in emancipation! Māra then decided to tryto deceive [the goddesses], saying, "If you give

up the intention to achieve enlightenment, I will then generate the intention to achieve enlightenment.

"

Using the power of expedient means, the goddesses then said to Māra: We have all given up the intention to achieve enlightenment. You should now generate the intention to achieve unsurpassable and perfect enlightenment. If a single bodhisattva generates the intention to achieve enlightenment, then all bodhisattvas will have the same intention. Why? The minds [of bodhisattvas] are without distinction; they are all universally "equivalent" with regard to the minds of sentient beings. Māra then said to Practicing Nondefilement in Māra's Realm Bodhisattva: I will now generate the intention to achieve unsurpassable and perfect enlightenment. Because of the good roots [of merit of this action], release my bonds!

When he finished saying this, he saw himself released from his bonds. Using his supernormal power, Practicing Nondefilement in Māra's Realm Bodhisattva then emanated a great brilliance, revealing his pure and wondrous 161

638b

The Śūraṅgama Samādhi Sutra

body and illuminating Māra's palace. Māra saw that his own body was without brilliance, like an ink spot.

Two hundred goddesses within Māra's assembly, being deeply attached to lustful desire, generated a defiled feeling of love upon seeing the beauty of the bodhisattva's body. They said, "If you could stay with us, we would all follow your teachings.

"

Understanding that the past [karmic] conditions of the goddesses made them ready for salvation, the bodhisattva created [for them] two hundred gods who were imposing in countenance and physically no different [from himself]. He also created two hundred Māra-defeating palaces with jewelbedecked towers. The goddesses all saw themselves in these jeweled towers and each said to herself,

"I will share great pleasure through being with this bodhisattva. I hope never to be able to satiate my lustful desires. " All of them generated

a profound reverence for the bodhisattva, who then preached the Dharma for them according to their needs, so that they all generated the intention to achieve unsurpassable and perfect enlightenment. At that time Practicing Nondefilement in Māra's Realm Bodhisattva said to Māra,

"You may approach the Buddha.

"

Māra thought,

"My bonds have been released, so I can approach the Buddha and disrupt his preaching of the Dharma. " With his attendants all

round, Māra then approached the Buddha and said: World-honored One, do not preach this śūraṅgama samādhiany more. Why? When you preached this samādhi, my body was immediately bound up five times over. I beseech the Tathāgata to preach about something else. Resolute Mind Bodhisattva then addressed Māra, "Who released your

bonds?"

[He] answered,

released my bonds.

"

[Resolute Mind asked],

released?"

Māra answered,

perfect enlightenment.

"

"Practicing Nondefilement in Māra's Realm Bodhisattva "What did you do such that your bonds were "I generated the intention to achieve unsurpassable and 162

Fascicle Two

At that time the Buddha told Resolute Mind Bodhisattva: Because Māra generated the intention to achieve unsurpassable and perfect enlightenment in order to have his bonds released, his intentions were not pure. Thus it is, Resolute Mind, that in the last period of five hundred years after my extinction there will be many monks who will generate the intention to achieve unsurpassable and perfect enlightenment for [their own] benefit and with impure intentions. Resolute Mind, you should observe the power of the śūraṅgama samādhiand the spirit of the Buddha's Dharma: monks, nuns, laymen, and laywomen who hear about this samādhimay generate the intention to achieve enlightenment lightheartedly, with a desire for [self-]benefit, or under the influence of some other person. I understand that such attitudes may form the causes and conditions for the generation of the intention to achieve unsurpassable and perfect enlightenment. How much more so those who hear about the śūraṅgama samādhiand generate the intention to achieve unsurpassable and perfect enlightenment with a pure mind! You should understand that such people will attain the ultimate and definite [attainment] (i.e., buddhahood) within the Buddha's Dharma! Resolute Mind Bodhisattva addressed the Buddha:

World-honored One, Māra has heard the preaching of the śūraṅgama samādhi and has generated the intention to achieve enlightenment in order to be released from his bonds. Will this also constitute sufficient causes and conditions [for attaining emancipation in] the Buddha's Dharma?

The Buddha said:

It is as you have spoken. Due to the fortunate causes and conditions of this samādhiand the causes and conditions of generating the intention to achieve enlightenment, in the future he will be able to reject all demonic affairs, demonic practices, demonic deceit, and demonic trouble making. From now on, he will gradually attain the power of the śūraṅgama samādhi and will accomplish the enlightenment of buddhahood.

163

638c

The Śūraṅgama Samādhi Sutra

Resolute Mind Bodhisattva said to Māra,

"The Tathāgata has now conferred

on you the prediction [of future enlightenment].

"

Māra said:

Good youth, I have at present not generated the intention to achieve unsurpassable and perfect enlightenment with a pure mind. Why has the Tathāgata conferred this prediction on me? As the Buddha has said, karma proceeds from the mind, and retribution proceeds from karma. I myself have no intention of seeking enlightenment, so why has the Tathāgata conferred this prediction on me?

Wishing to eradicate the doubts of those in the assembly, the Buddha then told Resolute Mind:

There are four types of predictions of enlightenment that are conferred on bodhisattvas. What are these four? They are the prediction of enlightenment before the intention to achieve enlightenment has been generated, the prediction of the enlightenment of those who are about to generate the intention to achieve enlightenment, the secret prediction of enlightenment, and the prediction of enlightenment at the moment someone attains the forbearance of the birthlessness of all dharmas. These are the four. [This teaching] is only understandable to the tathāgatas; the śrāvakas and pratyekabuddhas are all unable to understand it. Resolute Mind, what is it to confer the prediction of enlightenment before the intention to achieve enlightenment has been generated? There may be a sentient being who has wandered throughout the five modes of existence. He or she may be in the hells, may be an animal, may be a hungry ghost, may be a god, or may be a human, but if his or her senses are sharp and he or she takes pleasure in the great Dharma, the Buddha will know that this person will generate the intention to achieve unsurpassable and perfect enlightenment in a few hundred thousand ten-thousand hundred-million immeasurable eons. During those hundred thousand ten-thousand hundred-million immeasurable eons this person will practice the bodhisattva path, making offerings to several hundred thousand ten-thousand hundred-million nayutas of buddhas and teaching several hundred thousand ten-thousand hundredmillion sentient beings, causing them to reside in enlightenment. Also, 164

Fascicle Two

after several hundred thousand ten-thousand hundred-million immeasurable eons, this person will attain unsurpassable and perfect enlightenment, after which he or she will have such-and-such a title and have such-and-such a buddha land. His or her life span and congregation of śrāvakas will be such-and-such. After his or her extinction the Dharma will remain for such-and-such a length of time.

The Buddha told Resolute Mind:

The tathāgatas are able to understand all such things, even in cases exceeding this one. This is called conferring the prediction of enlightenment before the intention to achieve enlightenment has been generated. At that time the elder Mahākāśyapa came forward to address the Buddha: From now on, we should generate the thought of the World-honored One with regard to all sentient beings. Why? We do not have the wisdom [to know] which sentient beings have the roots of bodhisattvahood and which sentient beings do not. World-honored One, because we do not know such things we might belittle such sentient beings, only to our own disadvantage.

The Buddha said:

Excellent, excellent! Kāśyapa, you have spoken well. It is because of this that I have preached in the sutras that people should not falsely evaluate sentient beings. Why? If you falsely evaluate other sentient beings, it will be to your own disadvantage. Only the tathāgatas should evaluate sentient beings and others. It is thus that the śrāvakas and other bodhisattvas should think of other sentient beings as buddhas (lit.,

"generate the thought of a buddha regarding sentient beings"). Now to the prediction of the enlightenment of those who are about to generate the intention to achieve enlightenment. For example, there may be a person who has long planted meritorious roots and who has cultivated good practices, who is diligent and energetic, with sharp senses, who takes joy in the great Dharma with a mind of great compassion, and who seeks the enlightenment of emancipation for all sentient beings. When such a person generates the intention [to achieve 165

639a

The Śūraṅgama Samādhi Sutra

enlightenment], he or she will reside in the stage of nonregression and enter the stage of a bodhisattva. He or she will be counted among those [whose buddhahood] is assured and will escape the eight situations in which it is difficult [to encounter the Buddha's teaching (i.e., rebirth in the hells, as a hungry ghost, as an animal, as a god, in the joyous continent of Uttarakuru, as a deaf or blind person, as one who has worldly wisdom, or before or after the lifetime of the Buddha). When it is appropriate for such a person to generate the intention [to achieve enlightenment], the Buddha will confer on that person a prediction of unsurpassable and perfect enlightenment, with a title of such-and-such, with such-and-such a land, and a life span of such-and-such. For such a person, the Tathāgata will confer the prediction of enlightenment through understanding his or her mind. This is called generating the intention [to achieve enlightenment] and conferring the prediction [of future enlightenment].

The secret conferring of the prediction [of future enlightenment] is for bodhisattvas who are constantly diligent in seeking unsurpassable and perfect enlightenment but who have not yet received a prediction. [Such a bodhisattva] takes joy in the various types of charity; he or she takes joy in all [types of] charity. He or she has a firm understanding of the Dharma, maintains the precepts without omission, and generates profound ornamentation. He or she has great power of forbearance and empathizes with sentient beings. With diligence and energy, he or she seeks the various good dharmas. He or she is never lazy in either body or mind [and strives as energetically] as if his or her head were on fire. Suxh a person practices mindfulness in peace and is able to attain the four dhyānas. He or she seeks wisdom joyfully and practices the enlightenment of buddhahood. Long does he or she practice the six perfections, and he or she has the characteristic of achieving buddhahood. The other bodhisattvas, dragons, yakṣas, and gandharvas of that time will all have the following thought: "Such a bodhisattva, who is diligent and energetic like this, is truly rare! How long will it take him to attain unsurpassable and perfect enlightenment? What will his title be? What will his land be called? What will be the size of his assembly of śrāvakas?" In order to eradicate the doubts of these sentient beings, 166

Fascicle Two

the Buddha confers the prediction so that the entire assembly is able to hear it. Only the bodhisattva himself is unable to hear it, because of the Buddha's divine power. All the other sentient beings are made to know the bodhisattva's title as a buddha, the name of his land, and the size of his assembly of śrāvakas. All their doubts are resolved and they think of him (lit.,

"generate thoughts regarding him") as a Worldhonored One, but the bodhisattva himself does not know whether or not he has already received the prediction [of future enlightenment]. This is the secret reception of the prediction [of future enlightenment] of bodhisattvas.

The present reception of the prediction [of future enlightenment] is for bodhisattvas who have long accumulated good roots with unremitting [true] perception. Constantly cultivating pure practices and contemplating the emptiness of selflessness, [such a bodhisattva] attains the forbearance of the birthlessness of all dharmas. Knowing that such a person's virtue and wisdom are sufficient, the Buddha confers the prediction [of future enlightenment] upon him or her in the presence of a great assembly of all the gods, humans, demons, Brahmā gods, monks, and brahmans: "Good youth, you will attain buddhahood after passing through several hundred thousand ten-thousand hundred-million eons. Your title will be such-and-such. Your land will be such-andsuch. Your congregation of śrāvakas and your longevity will be suchand-such. " At that time innumerable people will be inspired by his or her example to generate the intention to achieve unsurpassable and perfect enlightenment. After receiving the prediction [of future enlightenment] in the presence of the Buddha, the bodhisattva's body will ascend into space to the height of seven tālatrees. Resolute Mind, this is called the fourth, or receiving the prediction in the presence. Resolute Mind Bodhisattva then addressed the Buddha, "Are there any

bodhisattvas in the present assembly who have received the prediction [of future enlightenment] in these four ways?"

The Buddha answered,

"There are.

"

[Resolute Mind asked],

"World-honored One, who are they?"

The Buddha said:

167

639b

639c

The Śūraṅgama Samādhi Sutra

Lion King Bodhisattva, son of the layman Enjoys Desires, received a prediction [of future enlightenment] before he generated the intention [to achieve enlightenment]. In the same fashion, innumerable bodhisattvas of other worlds have received a prediction [of future enlightenment] before they generated the intention [to achieve enlightenment]. There are also Serene Extinction Bodhisattva, Dharma Prince Great Merit Bodhisattva, Dharma Prince Mañjuśrī Bodhisattva, and innumerable other bodhisattvas, upon whom the prediction [of future enlightenment] was conferred when they were ready to generate the intention [to achieve enlightenment]. They all reside at the stage of nonregression. Here also are Wise Valiance Bodhisattva and Beneficial Mind Bodhisattva. There are innumerable bodhisattvas like these who have had a prediction [of future enlightenment] conferred on them secretly. Resolute Mind, I, Maitreya, and all the thousand bodhisattvas of this Wisdom eon all attained the forbearance of the birthlessness of all dharmas and received the prediction [of future enlightenment] in the presence [of a buddha].

Resolute Mind addressed the Buddha:

How rare, World-honored One! The practices of the bodhisattvas are inconceivable! Their receipt of the prediction [of future enlightenment] is also inconceivable! The śrāvakas and pratyekabuddhas are all unable to understand this; how much more so the other sentient beings! The Buddha said,

"Resolute Mind, the energy and divine powers practiced and generated by bodhisattvas are all inconceivable. "

At that time the goddesses taught by Practicing Nondefilement in Māra's Realm Bodhisattva and made to generate the intention to achieve unsurpassable and perfect enlightenment all scattered heavenly flowers above the Buddha and addressed him:

World-honored One, we do not wish to receive a prediction [of our future enlightenment] secretly. We wish to attain the forbearance of the birthlessness of all dharmas and receive the prediction [of future enlightenment] in your presence. We beseech you, World-honored One, to grant us a prediction of unsurpassable and perfect enlightenment now! 168

Fascicle Two

The Buddha smiled delicately, and from his mouth appeared a wondrous refulgence of variegated colors that illuminated all the world and then returned to enter him through the crown of his head.

Ānanda addressed the Buddha,

"World-honored One, why do you smile?"

The Buddha told Ānanda,

"Do you now see these two hundred goddesses

reverently holding their palms together in front of the Tathāgata?" [Ānanda replied],

"I see them, World-honored One.

"

[The Buddha said:]

Ānanda, these goddesses have already deeply planted good roots before five hundred buddhas of the past. From this time forth they will make offerings to innumerable buddhas. After seven hundred immeasurable eons they will all achieve buddhahood and have the titles of Pure King [such-and-such]. Ānanda, after the end of these goddesses' lifetimes, they will be converted to the form of [human] females and be born in Tuṣita Heaven, where they will make offerings to and serve Maitreya Bodhisattva.

"

At that time, when Māra heard that the goddesses had already received a prediction [of future enlightenment], he addressed the Buddha: World-honored One, I am now unable to exercise autonomy over my own attendants because [they] have heard you preach the śūraṅgama samādhi. How much less [is my power over] others who have also heard! If a person is able to hear the [preaching of the] śūraṅgama samādhihe will definitely attain residence within the Buddha's Dharma. The goddesses then spoke fearlessly to Māra:

You should not lament so. We have not now left your realm. Why? Māra's realm is suchlike, just as the realm of the buddhas is suchlike. The suchness of Māra's realm and the suchness of the realm of the buddhas are identical and not separate, and we will not transcend this suchness. The characteristics of Māra's realm are the characteristics of the realm of the buddhas. The dharmas of Māra's realm and the dharmas of the realm of the buddhas are identical and not separate, and we will not leave or escape this characteristic of the dharmas. Māra's realm is without any 169

640a

The Śūraṅgama Samādhi Sutra fixed dharmas that can be manifested; likewise is the realm of the buddhas without any fixed dharmas that can be manifested. Māra's realm and the realm of the buddhas are not different and not separate, and we will not leave or escape this characteristic of the dharmas. Therefore, you should understand that all the dharmas are indeterminate. Since they are indeterminate, you have no attendants and there are none who are not your attendants.

At that time Māra became despondent and distraught and wished to return to his heaven, but Practicing Nondefilement in Māra's Realm Bodhisattva addressed him,

"Where do you wish to go?"

Māra said,

"I wish to return to the palace where I reside. "

The bodhisattva said,

"You may be in your palace without leaving this assembly.

" Māra then saw himself within his own palace. The bodhisattva said,

"What do you see?"

Māra replied,

"I see myself within my own palace. The pleasant grove, garden, and lake are mine.

"

The bodhisattva said,

"You may now donate them to the Tathāgata. "

Māra said,

"So it shall be.

" When he said this he saw the Tathāgata, śrāvakas, bodhisattvas, and the entire great assembly within [the palace listening to the] preaching of the śūraṅgama samādhi. Ānanda then addressed the Buddha: World-honored One, in the present location [that has just been donated to you], you are preaching the śūraṅgama samādhi. Previously, you attained enlightenment after being given food. Of the blessings received by the two donors, which is greater?" The Buddha said:

Ānanda, after food was given to me, I achieved unsurpassable and perfect enlightenment. After I had eaten I turned the wheel of the Dharma. After I had eaten I preached the śūraṅgama samādhi.There is no distinction among the blessings [derived from these] three [offerings of] food.

Ānanda, where was I when I attained unsurpassable and perfect enlightenment? You should understand that that location was the 170

Fascicle Two

vajrāsana.All the buddhas of the past, present, and future attain the enlightenment of buddhahood within [the vajrāsana]. Wherever they are, they preach the śūraṅgama samādhi identically and without any difference. It is the same with the locations in which [the scriptures] are recited or copied. Ānanda, as to the offering of food made to me prior to the first turning of the wheel of the Dharma, if a Dharma master recites or preaches this śūraṅgama samādhiafter receiving an offering of food, the blessings accruing from these two offerings will be identical and not different. Also, Ānanda, as to when I reside in the monastery and use the eighteen types of supernormal transformations to lead sentient beings to emancipation, if someone recites or preaches this śūraṅgama samādhi in another monastery [after receiving an offering of food], the blessings accruing from these two offerings will be identical and not different. Ānanda then said to Māra,

"You have attained great benefit, since you

have been able to donate your palace and have had the Buddha reside therein. "

Māra said,

"This was the effect of the compassionate power of Practicing Nondefilement in Māra's Realm Bodhisattva.

"

Resolute Mind Bodhisattva addressed the Buddha:

World-honored One, this autonomous mastery of divine power of Practicing Nondefilement in Māra's Realm Bodhisattva—is it due to his residence in the śūraṅgama samādhi?

The Buddha said:

Resolute Mind, it is as you have said. This bodhisattva now resides in this samādhi and is thus able to have autonomous mastery of divine power. He manifests the practice of all the practices of Māra's realm but is able to remain undefiled by those demonic practices. He manifests pleasure with the goddesses but is actually never influenced by the evil dharmas of lust. This good youth resides in the śūraṅgama samādhi and manifests entry into Māra's palace but his body never leaves my assembly. He manifests amusement in the pleasures of Māra's realm but teaches sentient beings with the Dharma of the buddhas. Resolute Mind Bodhisattva addressed the Buddha:

171

The Śūraṅgama Samādhi Sutra

640b

World-honored One, you reside in the śūraṅgama samādhi and are able to manifest various types of autonomous divine power. How excellent this is, World-honored One! Could you explain this briefly? The Buddha said:

Resolute Mind, I am now residing in the śūraṅgama samādhithroughout the trichiliocosm: in the hundred hundred-million [worlds] beneath the fourfold heavens, the hundred hundred-million suns and moons, the hundred hundred-million places of the heavenly kings, the hundred hundred-million Heavens of the Thirty-three [Gods], the hundred hundred-million Yāma heavens, the hundred hundred-million Tuṣita heavens, the hundred hundred-million Joyous heavens, the hundred hundred-million Autonomous Transformation of Others' [Pleasures] heavens, etc., up until the hundred hundred-million Ultimate in Materiality heavens, the hundred hundred-million Mount Sumerus, and the hundred hundred-million great oceans, [all of which] is called the trichiliocosm. Resolute Mind, I reside in the śūraṅgama samādhi throughout the trichiliocosm.

I may manifest the practice of the perfection of charity in [this continent of] Jam budvīpa, or I may manifest the practice of the perfection of morality in Jam budvīpa, or I may manifest the practice of the perfection of patience in Jam budvīpa, or I may manifest the practice of the perfection of energy in Jambudvīpa, or I may manifest the practice of the perfection of meditation in Jambudvīpa, or I may manifest the practice of the perfection of wisdom in Jambudvīpa, or I may manifest myself as an immortal god with the five supernormal powers in Jambudvīpa, or I may manifest myself as a householder in Jambudvīpa, or I may manifest myself as a monk in Jambudvīpa.

I may manifest myself in the location of the penultimate birth in Tuṣita Heaven, or I may manifest myself as a wheel-turning sage king throughout [the world] beneath the fourfold heavens, or I may become an Indra king, or a Brahmā king, or one of the four heavenly kings, or the king of Yāma Heaven, or the king of Tuṣita Heaven, or the king of Joyous Heaven, or the king of Teaching Others Autonomy Heaven. I may manifest myself as an elder, or I may manifest myself as a layman, 172

Fascicle Two

or I may manifest myself as a minor prince or a great king, or I may become a kṣatriya, or I may become a brahman, or I may become a bodhisattva.

Or, within [the world] beneath the fourfold heavens, I may wish to be reborn from Tuṣita Heaven into the world below and manifest entry into a womb, or manifest location in a womb, or manifest a desire to be born. I may manifest being born, walking seven steps, raising my hand, and saying,

"On earth and in the heavens, only I am worthy

of honor.

" I may manifest being in a palace accompanied by princesses, or I may manifest leaving home, or I may manifest ascetic practices, or I may manifest taking grass [for a seat], or I may manifest sitting on the seat of enlightenment (bodhimaṇḍa), or I may manifest subjugating Māra, or I may manifest achieving buddhahood, or I may manifest seeing the tree king (i.e., the god within the tree behind the bodhi maṇḍa), or I may manifest being asked by Indra and Brahmā to turn the wheel of the Dharma, or I may manifest turning the wheel of the Dharma, or I may manifest dispensing with my life, or I may manifest entering nirvana, or I may manifest having my body cremated, or I may manifest my entire body as relics, or I may manifest having my physical relics scattered (i.e., divided and distributed). I may manifest the imminent extinction of the Dharma or I may manifest the extinction of the Dharma. I may manifest an immeasurable life span or I may manifest a very short life span. I may manifest a land without the names of any evil modes of existence or I may manifest the existence of the evil modes. I may manifest [the continent of] Jambudvīpa pure and ornamented like a heavenly palace, or I may manifest the evils, or I may manifest superior, intermediate, and inferior [realms]. Resolute Mind, all this is [done through the] autonomous divine power of the śūraṅgama samādhi.When a bodhisattva manifests entry into nirvana he does not undergo ultimate extinction but rather is able to manifest such an autonomous divine power throughout the trichiliocosm, manifesting ornamentations [of the Dharma] such as these. Resolute Mind, you see me now [in this world] underneath the fourfold heavens turning the wheel of the Dharma, but elsewhere in Jambudvīpa I have not yet achieved buddhahood, and yet elsewhere in Jambudvīpa 173

The Śūraṅgama Samādhi Sutra

640c

I have already manifested entry into extinction. This is known as the teaching entered [by means of] the śūraṅgama samādhi. "

At that time the various gods, dragons, yakṣas, and gandharvas within the assembly, as well as the bodhisattvas and great disciples, all had the following thought: "Is it only in this trichiliocosm that Śākyamuni Buddha has this divine power, or does he also have this power in other worlds?" Dharma Prince Mañjuśrī, knowing the thoughts of those in the assembly and wanting to eradicate their doubts, then addressed the Buddha: World-honored One, in my wandering throughout the buddha lands I have been to a buddha land that is more than sixty times as many worlds above our world as there are grains of sand in the Ganges River. The name of this buddha land is Brilliance of a Single Lamp and there is a buddha there who preaches the Dharma on behalf of people. I went to him, reverenced him by placing my head on his feet, and asked, "World-honored One, what is your title? How should I address you as a buddha?" The buddha there answered me,

"You should proceed to

Śākyamuni Buddha. He will answer you.

" World-honored One, if one

were to speak of the merit and splendor of that buddha land, one would not finish in an entire eon. Even more than this, that land lacks the names śrāvakaand pratyekabuddha;there are only bodhisattva-monks [to whom that buddha] constantly turns the wheel of the Dharma, preaching without [ever] regressing. I beseech you, World-honored One, to please tell us the name of this buddha, please tell us about the buddha who is preaching the Dharma in the [buddha] land Brilliance of a Single Lamp!

At that time the Buddha told Dharma Prince Mañjuśrī: Listen well! Do not be afraid or have doubts! Why? The divine power of the Buddha is inconceivable. The power of the śūraṅgama samādhi is also inconceivable. Mañjuśrī, he who preaches the Dharma in the Brilliance of a Single Lamp [buddha] land is a buddha with the title King of Brilliance That Autonomously Manifests All Merit. Mañjuśrī, the [buddha] land of King of Brilliance that Autonomously Manifests All Merit of that Brilliance of a Single Lamp Buddha is actually [one 174

Fascicle Two

of] my own bodies, which I have manifested in that land through my divine power as a buddha. It is I who constantly turns the wheel of the Dharma, preaching without [ever] regressing. This is a pure land cultivated by me in past lives. Mañjuśrī, you should now understand that I have this divine power throughout the immeasurable and innumerable hundred ten thousand-thousand hundred-million nayutas of other lands. The śrāvakas and pratyekabuddhas are unable to understand this. Mañjuśrī, this is entirely the power of the śūraṅgama samādhi. The bodhisattva always manifests his divine transformations in immeasurable worlds but there is no movement or change in the samādhi [itself]. Mañjuśrī, it is likened to the sun and moon in their own palaces, which manifest all the cities, towns, and villages without ever themselves moving. Likewise does the bodhisattva reside in the śūraṅgama samādhi:without ever himself moving he is able to manifest his bodies throughout the immeasurable worlds, preaching the Dharma according to the pleasure of his congregations.

At that time those in the assembly had [an experience they had] never had before. They all leaped up in great and immeasurable joy, holding their palms together in reverence. The gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas scattered pearl-flowers, wondrous flowers of variegated colors, incense powder, and unguents around and over the Buddha, [meanwhile] performing the dances of their heavens and making offerings to the Tathāgata. The disciples took off their upper robes and offered them to the Buddha and the bodhisattvas then scattered over the Buddha [a mass of] wondrously colored flowers the size of Mount Sumeru, as well as various types of incense powder, unguents, and jeweled necklaces, all saying: Thus it should be, World-honored One—if the śūraṅgama samādhi is preached somewhere, that place should be [as firm as] vajra.If someone hears the preaching of this samādhi,believes in it, recites it, and preaches it for others without their being shocked or afraid, it should be understood that such a person will have the forbearance of adamantine indestructibility. Profoundly residing in his or her faith, he or she will be protected by the buddhas. Having extensively planted good roots, he or she will attain great benefit. Subjugating the demons and enemies, 175

641a

The Śūraṅgama Samādhi Sutra

641b

he or she will eradicate [the influence of] the evil modes of existence and will be protected by spiritual compatriots. World-honored One, this is how we understand the doctrine that the Buddha has preached. If a sentient being hears this śūraṅgama samādhi and has faith in it, reciting it and understanding its doctrines, preaching it for people and practicing it according to how you have preached it, then such a person will reside in the Dharma of the buddhas and will attain the ultimately certain [attainment] without regressing.

The Buddha said:

Thus it is, thus it is. It is as you have said. There will be some who do not extensively plant good roots, who hear the śūraṅgama samādhi but are unable to believe in it. There will be fewer who hear the śūraṅgama samādhi and are able to believe in it, and more who are unable to believe. Good youth, there are four types of people who can hear and have faith in this samādhi.What are these four? The first are those who have heard this samādhifrom buddhas in the past. The second are those who are protected by spiritual compatriots and who long for the enlightenment of the buddhas. The third are those with good roots that are deep and wide and who love the great Dharma. The fourth are those who have themselves realized the profound Dharma of the Mahayana. These are the four types of people who are able to believe in a samādhisuch as this. Good youth, there are also arhats who have completed their vows, those who believe and practice as they have been taught, and those who practice the Dharma according to their own understanding. Since these people believe in and follow my words, they will believe in this samādhibut not realize it themselves. Why? This samādhi cannot be understood by any of the śrāvakas and prat yeka buddhas— how much less [could it beunderstood] by other sentient beings! The elder Mahākāśyapa then addressed the Buddha:

World-honored One, it is likened to a person who is blind from birth. In his dreams he may see various forms with his eyes and be greatly happy and he may reside with and talk with sighted people in his dreams. When he awakes, however, he will not see form. We are like 176

Fascicle Two

this: when we [disciples] had not [yet] heard of this śūraṅgama samādhi, our hearts were happy and we declared that we had attained the heavenly eye. We resided together with the bodhisattvas and spoke with them, discussing the doctrines. World-honored One, now that we have heard of this samādhifrom you [we realize that] we did not understand. Like those who are blind from birth, we were unable to understand the dharmas practiced by the buddhas and bodhisattvas. From now on we will think of our former selves as if we had been blind from birth, with no wisdom regarding your profound Dharma and neither understanding nor [even] perceiving your practices. From now on we will understand that it was the bodhisattvas who have really attained the heavenly eye and who have been able to attain such profound wisdoms. World-honored One, if a person is without omniscience, how can he say "I am wise, I am a field of blessings"?

The Buddha said:

Thus it is, thus it is. Kāśyapa, it is as you have spoken. The śrāvakas and pratyekabuddhas are unable to attain to the profound wisdoms attained by the bodhisattvas.

When Mahākāśyapa spoke these words, eight thousand sentient beings all generated the intention to achieve unsurpassable and perfect enlightenment. Resolute Mind Bodhisattva then asked Dharma Prince Mañjuśrī, "Mañjuśrī,

[Kāśyapa has just used] the term 'field of blessings. ' What is a 'field of blessings'?"

Mañjuśrī said:

Those who possess the ten types of practice are called fields of blessings. What are these ten? [They are] (1) to reside in the emancipations of emptiness, characteristiclessness, and wishlessness without entering into the absolute; (2) to understand the Four Noble Truths without realizing the fruit of enlightenment; (3) to practice the eight emancipations without dispensing with the practice of the bodhisattva; (4) to be able to generate the three wisdoms and yet practice throughout the triple realm; (5) to be able to manifest the form and deportment of a śrāvaka and follow the [Buddha's] oral teaching without seeking the Dharma 177

641c

The Śūraṅgama Samādhi Sutra

from anyone else; (6) to manifest the form and deportment of a pratyekabuddhaand yet preach the Dharma with unhindered discrimination; (7) to remain constantly in meditation and yet manifest the practice of all the various practices; (8) to never depart from the correct path but to manifest entry into the heterodox paths; (9) to have profound greed and denied lust but to transcend the desires and all the afflictions; and (10) to enter into nirvana and neither destroy nor dispense with samsara. These are the ten. You should understand that a person [versed in the śūraṅgama samādhi] is a true field of blessings. Resolute Mind Bodhisattva then asked Subūhti,

"Elder Subūhti, the Worldhonored One has preached that you are premier among the fields of blessings. Have you attained these ten?"

Subūhti said,

"I do not have even one of them. How could I have [all] ten?"

Resolute Mind said,

blessings?"

Subūhti said:

"Why are you called premier among the fields of

I am not premier among the fields of blessings in the context of the buddhas and bodhisattvas. The Buddha has preached that I am premier in the fields of blessings in the context of the śrāvakas and pratyekabuddhas. Resolute Mind, I am like the princes of a marginal region who are called kings. If a wheel-turning sage king went to that marginal region the princes would no longer be called kings—there would then be only that wheel-turning sage king. This is because the virtue of that sage king is particularly wondrous and excellent. Resolute Mind, since there are places in the countries, cities, towns, and villages where there are no bodhisattvas, I may be said to be a field of blessings in that context. However, where the Buddha and bodhisattvas are, I may not be called a field of blessings. The bodhisattvas possess omniscience and are therefore superior to me.

At this time the Buddha praised Subūhti,

"Excellent, excellent. It is as

you have spoken. These are the words of a great disciple who is without arro-" gance.

178

Fascicle Two

Resolute Mind Bodhisattva then asked Dharma Prince Mañjuśrī, "Mañjuśrī,

you are said to be well versed (lit., "greatly heard") [in the Buddhist scriptures]. Why are you called well versed?"

Mañjuśrī said:

To hear a single phrase of the Dharma, to understand within it the thousand ten-thousand hundred-million doctrines, and to explain it extensively for a hundred thousand ten-thousand eons, with one's wisdom and discrimination inexhaustible: this is called "well versed. " Also,

Resolute Mind Bodhisattva, to listen to and be able to maintain [remember and recite] everything preached by all the innumerable buddhas of the ten directions, so that there is not a single phrase one has not heard— so that every [phrase of the Dharma] that one hears, one would thus have heard before—and to be able to maintain all the Dharma that one has heard without forgetting, to be able to preach [the Dharma] to sentient beings without there being sentient beings, and without any distinction between self, sentient beings, and the Dharma being preached: this is called "well versed.

"

At that time there was in the assembly a bodhisattva god named Pure Moon Store, who thought,

"The Buddha has taught that Ānanda was premier in being well versed. But is Ānanda well versed in the manner that has just been explained by Mañjuśrī?" When he had this thought, he asked Ānanda, "The Tathāgata has taught that you are premier in being well versed. Are you well versed in the manner just explained by Mañjuśrī?" Ānanda answered,

"I am not well versed in the manner explained by Mañjuśrī.

"

Pure Moon Store Bodhisattva said,

"Then why did the Tathāgata declare you to be premier in being well versed?" Ānanda answered:

I am said to be premier among those disciples of the Buddha who have become emancipated on following the sound [of the Buddha's teachings]. This is not to say that I am premier in being well versed among the bodhisattvas, who have oceans of immeasurable wisdom, unequaled great sagacity, and unhindered discrimination. O god, it is likened to 179

642a

The Śūraṅgama Samādhi Sutra

the brilliance of the sun and moon, by which the people of Jambudvīpa see the various forms and perceive their own activities. I am like this. However, with the brilliance of the wisdom of the Tathāgata one may maintain the dharmas. I am powerless in this regard. You should understand that this is entirely the divine power of the Tathāgata. The World-honored One then praised Ānanda:

Excellent, excellent! It is as you have spoken. You should understand that all the dharmas that you maintain and recite are all [due to] the divine power of the Tathāgata.

Then the Buddha told Pure Moon Store:

The dharmas maintained by Ānanda are extremely few; those he does not recite are immeasurable and infinite. O god, of the dharmas I attained at my enlightenment (lit.,

"place of enlightenment,

" bodhimaṇḍa) I

have preached not even a single hundred thousand hundred-millionth part. And of those that I have preached, Ānanda maintains not even a single hundred-thousand hundred-millionth part. O god, in just a single day and night I preach the Dharma to all the Indra gods, Brahmā gods, world-protecting [heavenly] kings, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and bodhisattvas in all the worlds of the ten directions. With the power of my wisdom I compose verses and preach the sutras, stories, and parables, as well as [explanations of the] perfections to be practiced by sentient beings. I also preach the dharmas of the śrāvakaand pratyekabuddhavehicles. The unsurpassable vehicle of the buddhas encompasses the teaching of the Mahayana. I decry samsara and praise nirvana. Even if all the sentient beings within Jambudvīpa were as well versed as Ānanda, they would be unable to maintain [all these dharmas] for a hundred thousand eons. O god, because of this, you should understand that the dharmas preached by the Tathāgata are innumerable and infinite and that the portion maintained by Ānanda is extremely small. At that point the god Pure Moon Store proffered to the Tathāgata a canopy made of a hundred thousand flowers of the seven precious things. The canopy 180

Fascicle Two

immediately spread out throughout space, imparting a golden color onto all the sentient beings it covered. After proffering this canopy, [Pure Moon Store] said: Thus it is, World-honored One. With this merit, I beseech you to grant all sentient beings the discrimination to preach the Dharma like you and to be able to maintain the dharmas like Mañjuśrī, the Dharma Prince. The Buddha then realized that this bodhisattva god longed profoundly for the enlightenment of buddhahood and conferred on him a prediction of the achievement of unsurpassable and perfect enlightenment: After four million four hundred thousand eons, this god will become a buddha. His title will be Single Treasured Canopy and his [buddha] land will be named Ornamented with All the Treasures. When the Buddha said this, two hundred bodhisattvas became discouraged, [thinking:]

The Dharma of the Buddhas, the World-honored Ones, is extremely profound and unsurpassable; perfect enlightenment is this difficult to achieve! We will not be able to complete the task! This is worse than if we had just entered nirvana as pratyekabuddhas. Why? The Buddha has preached that if a bodhisattva regresses he will become either a pratyekabuddhaor a śrāvaka.

At that time Dharma Prince Mañjuśrī knew that these two hundred bodhisattvas had become discouraged. Wishing to rekindle their intention to achieve unsurpassable and perfect enlightenment, and also wishing to teach the gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas in the assembly, he addressed the Buddha:

World-honored One, I remember an eon in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddha in thirty-six billion lifetimes.

Everyone in the assembly then became doubtful, [thinking:] Someone who enters nirvana should not return to the succession of birth and death. How can Mañjuśrī say,

"World-honored One, I remember an

181

642b

The Śūraṅgama Samādhi Sutra

eon in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddhain thirty-six billion lifetimes. " How could this be?

Śāriputra, taking up the Buddha's divine intent, then addressed the Buddha: World-honored One, someone who enters nirvana should not return to the succession of birth and death. How could Mañjuśrī have entered nirvana and then return to be born?

The Buddha said,

Śāriputra then asked Mañjuśrī:

"You may ask Mañjuśrī. He will answer you himself. "

Anyone who enters nirvana should not return to the realms of existence. Why did you say "World-honored One, I remember an eon in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddha in thirty-six billion lifetimes"? What do you mean by this? Mañjuśrī said:

The Tathāgata is now [in the world]. He is the all-knowing one, the all-seeing one, the one who speaks the truth, the one who does not deceive, the one who cannot be deceived by the gods and people of this world. What I have said the Buddha realizes to be true. If I have spoken incorrectly, then it would be to deceive the Buddha. Śāriputra, at that time in the Luminous Brilliance eon there was a buddha in the world named Puṣya, who entered nirvana after benefiting the gods and people of that world. The Dharma lasted for one hundred thousand years after the extinction of [Puṣya] Buddha. After the extinction of the Dharma there were sentient beings there who had the karmic connections (lit., "causes and conditions") to be saved as pratyekabuddhas; but even if a hundred thousand hundred-million buddhas had preached the Dharma to them they would not have believed it or accepted it— they could only achieve emancipation through [the impact of seeing] the body and deportment of a pratyekabuddha. Since these sentient beings all longed for the enlightenment of pratyekabuddhas, they would have had no opportunity (lit.,

"causes and conditions") to plant good

roots if no pratyekabuddhahad appeared.

182

Fascicle Two

In order to teach [those sentient beings] I then declared my body to be that of a pratyekabuddha. Throughout all the countries, cities, towns, and villages everyone knew that my body was that of a pratyekabuddhaand I always manifested the physical form and deportment of a pratyekabuddha. The sentient beings there had profound reverence and they all made offerings of food and drink to me. After accepting [these offerings] and partaking of them, I considered how their [various] karmic dispositions (lit.,

"fundamental conditions") would make them

responsive to hearing the Dharma. After preaching [the Dharma] to them I had my body fly up into the sky, like the king of geese. Those sentient beings all became very happy at this, bowing their heads in obeisance to me with reverential minds and saying,

"We wish that in

the future we may all attain benefit in the Dharma such as you have!" Śāriputra, through these causes and conditions immeasurable and innumerable sentient beings planted good roots. When I realized that the people had developed feelings of laziness through offering me food [and were no longer striving for their own enlightenment], I announced that "the time for my nirvana has arrived. "

On hearing this, a hundred thousand sentient beings came to where I was, carrying flowers, incense, and oil. However, when I then entered the meditation of extinction (Skt. nirodha-samāpatti), because of my original vow I did not undergo final extinction [even though] the sentient beings there said that my life had ended. In order to make offerings to me they cremated my body with fragrant wood, saying that I had really undergone extinction.

I then proceeded to a great city in another country, where I proclaimed myself to be a pratyekabuddha.The sentient beings there came to make offerings of food and drink to me and I manifested entry into nirvana there [as well]. They too said that I had undergone extinction and they all came to make offerings and to cremate my body. Thus, O Śāriputra, did I pass a single small eon. For thirty-six billion lifetimes I took on the body of a pratyekabuddhaand manifested entry into nirvana. In those great cities I led three billion six hundred million sentient beings to salvation using the vehicle of the pratyekabuddha.Śāriputra, 183

642c

The Śūraṅgama Samādhi Sutra

thus does a bodhisattva use the vehicle of the pratyekabuddhato enter nirvana without undergoing permanent extinction.

When Mañjuśrī spoke these words, the six types of vibrations shook the trichiliocosm and a brilliant light illuminated everywhere. A trillion gods made offerings to Dharma Prince Mañjuśrī, raining heavenly flowers upon him, saying:

This is truly rare! We have today attained great benefit by seeing the Buddha, the World-honored One, by seeing Mañjuśrī, the Dharma Prince, and by hearing the preaching of the śūraṅgama samādhi. O World-honored One, Dharma Prince Mañjuśrī has accomplished such an unprecedented Dharma! In what samādhidoes he reside that he is able to manifest this unprecedented Dharma?

The Buddha told the gods:

Mañjuśrī, the Dharma Prince, is able to accomplish such rare and difficult feats because he resides in the śūraṅgama samādhi. When a bodhisattva resides in this samādhihe or she performs the practice of faith for [sentient beings] yet does not follow any other faith. He or she also performs the practice of the Dharma and, with regard to the characteristic of the Dharma, neither regresses nor fails in the turning of the wheel of the Dharma. He or she also transforms into eight [different types of] people and cultivates enlightenment during countless immeasurable eons on behalf of those beings [misled by] the eight heterodoxies (i.e., the opposites of the eightfold noble path). He or she becomes a stream-enterer but on behalf of sentient beings immersed in the waters of samsara does not enter the absolute. He or she becomes a seldom-returner and manifests his or her body throughout the worlds. He or she becomes a once-returner and returns again to teach sentient beings. He or she becomes an arhat and studies the Dharma of the buddhas with constant energy. He or she becomes a śrāvaka and preaches the Dharma with unhindered discrimination. He or she becomes a pratyekabuddhaand in order to teach sentient beings who have [appropriate] aptitudes (lit.,

"causes and conditions"), he or she

manifests entry into nirvana and then, through the power of samādhi, 184

Fascicle Two

returns to be born once again. O gods, bodhisattvas who reside in this śūraṅgama samādhi are all pervasively able to practice the practices of the sages. In accordance with their stages they also preach the Dharma, although they do not reside therein.

When the gods heard the Buddha preach this doctrine, they all burst into tears, saying:

World-honored One, if someone has already entered the rank of a śrāvaka or a pratyekabuddha, he or she [must] lose forever this śūraṅgama samādhi.However, O World-honored One, even if someone has committed [any of] the five major transgressions, if he or she hears the preaching of this śūraṅgama samādhihe or she will become an arhat with his or her impurities exhausted and without entering into the absolute (i.e., extinction). Why? Even if someone has committed [any of] the five major transgressions, after hearing this śūraṅgama samādhiand generating the intention to achieve unsurpassable and perfect enlightenment, even though his or her original transgression would [ordinarily lead him or her to being] cast into the hells, by the good roots and the causes and conditions of hearing this samādhihe or she will instead achieve buddhahood. World-honored One, an arhat with impurities exhausted is still like a broken vessel [because he or she is] permanently unable to receive this samādhi.World-honored One, this is likened to an offering of ghee and honey to be carried in various vessels by many people. One of these people may be careless and break the vessel [he or she is carrying], so that even though he or she arrives at the location where the ghee and honey is to be donated, it is of no benefit. Although this person can satisfy himself he cannot carry any [ghee or honey] back to give to others. Another person who carries a vessel that remains intact and strong is able to satisfy himself and carry the filled vessel back to give to others. The ghee and honey stands for the correct Dharma of the buddhas. Those who break the vessels they carry, who satisfy themselves without being able to carry any [ghee and honey] back to give to others, are the śrāvakas and pratyekabuddhas. Those carrying the intact vessels are the bodhisattvas who are able to satisfy themselves and also carry [the Dharma] back to all sentient beings.

643a

185

643b

The Śūraṅgama Samādhi Sutra

At this time the two hundred bodhisattvas (lit.,

"gods") who were about

to regress from the intention to achieve unsurpassable and perfect enlightenment, on hearing the words of these gods and hearing of the inconceivable power of the merit of Dharma Prince Mañjuśrī, experienced a profound intention to achieve unsurpassable and perfect enlightenment. Dispensing with their previous inclinations to regress, they addressed the Buddha: We will never forsake this intention, even at the cost of personal injury or loss of life, and we will never forsake all sentient beings! World-honored One, we only wish that we might hear the good roots and causes and conditions of this śūraṅgama samādhi and that we might attain the ten powers of the bodhisattva. What are these ten? [They are] (1) the power of firm resolve in the intention to achieve enlightenment, (2) the power to attain profound faith in the inconceivable Dharma of the buddhas, (3) the power to be well versed in and not forget [the Dharma], (4) the power to travel tirelessly throughout samsara, (5) the power of resolute great compassion for all sentient beings, (6) the power of resolute equanimity in charity, (7) the power of indestructibility in morality, (8) the power of resolute acceptance in forbearance, (9) the power of wisdom indestructible by demons, and (10) the power of joy of faith in the profound dharmas. The Buddha then told Resolute Mind Bodhisattva:

You should understand that any sentient beings who hear this śūraṅgama samādhiand are able to have faith and take joy in it, whether during my presence or after my extinction, will all attain these ten powers of a bodhisattva. At that time there was within the assembly a bodhisattva named Mind of Name, who addressed the Buddha:

World-honored One, those who desire blessings should make offerings to the buddhas. Those who desire wisdom should strive to be well versed [in the Dharma]. Those who desire favorable rebirth should strive in morality. Those who desire great fortune should perform charity. Those who desire to attain a wondrous physical form should cultivate forbearance. Those who desire discrimination should honor teachers. 186

Fascicle Two

Those who desire dhāraṇīs should transcend arrogance. Those who desire wisdom should cultivate correct mindfulness. Those who desire joy should dispense with all [that is] wrong. Those who desire to benefit sentient beings should generate the intention to achieve enlightenment. Those who desire wondrous sounds should cultivate true speech (honesty). Those who desire merit should take pleasure in transcendence. Those who desire to seek the Dharma should associate with spiritual compatriots. Those who desire [to practice] seated meditation should separate themselves from disturbance. Those who desire understanding should cultivate meditation. Those who desire rebirth in the realms of Brahmā should cultivate the unlimited states of mind. Those who desire rebirth as gods or humans should cultivate the ten forms of good. [However], World-honored One, those who desire good fortune, those who desire wisdom, those who desire favorable rebirth, those who desire great fortune, those who desire to attain a wondrous physical form, those who desire discrimination, those who desire dhāraṇīs, those who desire wisdom, those who desire joy, those who desire to benefit sentient beings, those who desire wondrous sounds, those who desire merit, those who desire to seek the Dharma, those who desire [to practice] seated meditation, those who desire understanding, those who desire rebirth in the realms of Brahmā, those who desire rebirth as gods or humans, those who desire nirvana, those who desire the attainment of all forms of merit—such people should hear the śūraṅgama samādhi, remember it, recite it, preach it for others, and practice it as it has been preached.

[Mind of Name Bodhisattva then inquired,] "World-honored One, how should a bodhisattva cultivate this samādhi?"

The Buddha said:

Mind of Name, if a bodhisattva is able to contemplate the dharmas as empty and unobstructed, with each moment of thought completely extinguished and transcending like and dislike, this is to cultivate this samādhi. Also, Mind of Name, one cannot study this samādhiby one approach alone. Why? In accordance with the activities (xing;Skt. saṃskāra) of the minds and mental attributes (xin xinyu; Skt. citta-caitta) of sentient 187

643c

The Śūraṅgama Samādhi Sutra

beings, this samādhihas various practices. In accordance with the sensory realms (ru;Skt. āyatana) of the minds and mental attributes of sentient beings, this samādhihas various realms. In accordance with the entryways (rumen) of the senses of sentient beings, this samādhihas various entryways. In accordance with the names and forms (mingse) of sentient beings, bodhisattvas who have attained this samādhi also manifest a variety of names and forms. To be able to understand thus is to cultivate this samādhi. In accordance with all the names and forms and physical characteristics of the buddhas, bodhisattvas who have attained this samādhialso manifest a variety of names and forms and physical characteristics. To be able to understand thus is to cultivate this samādhi.In accordance with [their] vision of all the buddha lands, bodhisattvas are also able to create such lands. This is to cultivate this samādhi. Mind of Name Bodhisattva addressed the Buddha,

"World-honored One,

it is extremely difficult to cultivate this samādhi. "

The Buddha told Mind of Name,

"It is because of this that few bodhisattvas

reside in this samādhi, while many bodhisattvas practice other samādhis. "

Mind of Name Bodhisattva then addressed the Buddha: World-honored One, Maitreya, who is now in the location of his penultimate birth [in Tuṣita Heaven] and who is to succeed you, must have attained unsurpassable and perfect enlightenment. Has Maitreya attained the śūraṅgama samādhi?

The Buddha said:

Mind of Name, those bodhisattvas who reside in the tenth stage, who are in the location of their penultimate birth [in Tuṣita Heaven], and who have attained the true rank of buddhahood—everyone of these [bodhisattvas] has attained this śūraṅgama samādhi. Maitreya Bodhisattva then manifested his divine power as follows: Mind of Name Bodhisattva and the rest of the assembly saw all the Jambudvīpa [continents in all the worlds of] the trichiliocosm. They saw Maitreya Bodhisattva in the center of each [Jambudvīpa], or in the heavens, or among humans, or as a monk, or as a householder, or as an attendant to the Buddha like 188

Fascicle Two

Ānanda, or as one premier in wisdom like Śariputra, or as one premier in supernormal powers like Maudgalyāyana, or as one premier in asceticism like Mahākāśyapa, or as one premier in preaching the Dharma like Pūrṇa, or as one premier in the precepts (or esoteric practices) like Rāhula, or as one premier in maintaining the Vinaya like Upāli, or as one premier in the heavenly eye like Aniruddha, or as one premier in seated meditation like Revata. Thus did they see Maitreya in the form of those premier in all [aspects of the Dharma]. They saw him entering into the cities, towns, and villages begging, or preaching the Dharma, or in seated meditation. Everything that was seen by Mind of Name Bodhisattva and the great assembly was manifested by Maitreya Bodhisattva through the power of the supernormal abilities [achieved through] the śūraṅgama samādhi.

After seeing all this, [Mind of Name Bodhisattva] addressed the Buddha in great joy:

World-honored One, it is likened to gold, which is not altered in nature even when refined! All these bodhisattvas can do likewise: in whatever they attempt they are able to manifest the inconceivable dharma-nature! Mind of Name Bodhisattva then addressed the Buddha:

World-honored One, I suggest that if a bodhisattva is able to penetrate the śūraṅgama samādhi, one should understand that he or she penetrates all religious practices. He or she penetrates the vehicle of the śrāvaka, the vehicle of the pratyekabuddha, and the Great Vehicle (Mahayana) of the Buddha.

The Buddha said,

"Thus it is, thus it is. It is as you have spoken. If a bodhisattva is able to penetrate the śūraṅgama samādhi, he or she penetrates all religious practices.

"

At that time the elder Mahākāśyapa addressed the Buddha: World-honored One, I suggest that Dharma Prince Mañjusri has already been a buddha in a past life. He has himself sat in the seat of enlightenment and turned the wheel of the Dharma, and he has manifested entry into parinirvāṇato sentient beings.

The Buddha said:

189

644a

The Śūraṅgama Samādhi Sutra

Thus it is, thus it is. It is as you have spoken, Kāśyapa. Long in the distant past, an immeasurable and innumerable [number of] inconceivable immeasurable eons ago, there was a buddha called Paragon of the Dragons [as well as by the ten titles] Tathāgata, He Who Should Receive Offerings, Of Correct and Universal Understanding, Sufficient in Wise Practice, Well Gone, He Who Understands the World, the Unsurpassed One, He Who Disciplines Humans, Teacher of Humans and Gods, and World-honored Buddha. A thousand buddha lands south of this world there was a country called Universal Equivalence, which had no mountains or rivers, no stones or rocks, no hills or dales. The land there was as flat as the palm of one's hand and on it grew a soft grass, like that in Kaliṅga. When Paragon of the Dragons Buddha attained unsurpassable and perfect enlightenment and first turned the wheel of the Dharma in that world, he created an assembly of seven billion bodhisattvas through his teaching. Eight billion people became arhats and ninetysix thousand people resided as pratyekabuddhas (lit., "resided within

the dharmas of the causes and conditions of pratyekabuddhas"). Afterward there was also an immeasurable number of śrāvaka monks. Kāśyapa, the life span of Paragon of the Dragons Buddha was four million and four hundred thousand years, during which time he saved humans and gods and then entered nirvana. His physical relics were divided and distributed around the world and thirty-six hundredmillion stupas were built, at which sentient beings made offerings to him. After that buddha died the Dharma remained for ten thousand years. When Paragon of the Dragons Buddha was about to enter nirvana he conferred a prediction [of future enlightenment] on Brilliance of Wisdom Bodhisattva: "After I am gone, this Brilliance of Wisdom Bodhisattva will achieve unsurpassable and perfect enlightenment. He will again be called Brilliance of Wisdom [Buddha]. "

Kāśyapa, could that buddha Paragon of the Dragons of the [buddha] world Universal Equivalence be anyone else? You must have no doubt! Why? It was none other than Mañjuśrī, the Dharma Prince. Kāśyapa, you should now perceive the power of the śūraṅgama samādhi.Through its power the great bodhisattvas manifest entry into the womb, are born, leave home, proceed to the bodhitree, sit upon the seat of enlightenment, 190

Fascicle Two

turn the wondrous wheel of the Dharma, enter parinirvāṇa, and distribute their relics without ever dispensing with the Dharma of the bodhisattva and not entering final extinction in parinirvāṇa. The elder Mahākāśyapa then asked Mañjuśrī,

"Are you able to perform

such rare and difficult things to manifest for sentient beings?" Mañjuśrī said,

"Kāśyapa, what do you mean? Who created this Mount

Gṛdhrakūṭa? From whence did this world derive?"

Kāśyapa replied:

Mañjuśrī, all the worlds are created out of foam, and they are derived from the causes and conditions of the inconceivable karma of sentient beings.

Mañjuśrī said:

All the dharmas also exist in dependence on the causes and conditions of inconceivable karma. I have no power to effect such things. Why? The dharmas are all based on causes and conditions. Since they are without any [ultimate] master they may be created at will. If one understands this, such actions [as those described above] are not difficult. Kāśyapa, it would be difficult for someone who does not know of the Four Noble Truths to hear and believe in such things. Once one understands the Four Noble Truths and attains the supernormal powers, however, it is not difficult to hear and believe this. At that time the World-honored One sent his body up into space to the height of seven tālatrees. Seated [in the air] in full lotus position, he emitted a refulgence from his body that illuminated throughout [all] the immeasurable worlds in the ten directions. The entire assembly saw the immeasurable buddhas of the ten directions and from afar heard them all preaching the śūraṅgama samādhi,without increase and without decrease. Those buddhas of the ten directions also sent their bodies up into space to the height of seven tālatrees. Seated [in the air] in full lotus position, they emitted refulgences from their bodies that illuminated throughout [all] the immeasurable worlds in the ten directions. The sentient beings in those [other worlds] also saw the body of Śākyamuni Buddha up in the air, sitting in full lotus position. Then 191

644b

644c

The Śūraṅgama Samādhi Sutra

those assemblies [listening to the other buddhas] all took flowers and scattered them over Śākyamuni Buddha from afar, and everyone saw the collections of flowers combine in the air to form a flowered canopy. The bodhisattvas, gods, dragons, yakṣas, and gandharvas of this land all scattered flowers over the other buddhas; everywhere flowered canopies were formed over the heads of the buddhas.

Śākyamuni Buddha then reined in his supernormal ability of levitation, sat back down on his original seat, and told Resolute Mind, "This is the power

of the supernormal abilities of the Tathāgata. The Tathāgata has manifested thus in order to increase the merit of sentient beings. "

When the Buddha manifested his supernormal abilities eight thousand gods generated the intention to achieve unsurpassable and perfect enlightenment. Also, as the preaching of the śūraṅgama samādhiwas about to come to an end Resolute Mind and five hundred [other] bodhisattvas attained the śūraṅgama samādhi.All of them had seen the divine power of the buddhas of the ten directions, had attained the brilliance of wisdom in the profound Dharma of the buddhas, resided in the tenth stage, and received the rank of buddhas. [All] the worlds of the trichiliocosm [shook] with the six types of vibration and a great refulgence was released that illuminated throughout [all] the worlds. A thousand ten-thousand dancers performed at once and the gods rained various types of flowers down from the sky. The Buddha then told Ānanda,

"You should accept this śūraṅgama

samādhi, recite it, and preach it extensively for people. "

Indra king Holding Mount Sumeru then said to the Buddha: World-honored One, there is a limit to Ānanda's wisdom and memory. Since śrāvakas follow the [teaching] of objectified sound (fa yinsheng, lit.,

"other sound"), why do you confer this Dharma treasure of this samādhion Ānanda?

Indra king Holding Mount Sumeru then declared in utter sincerity: If I am truly be able to disseminate this precious samādhinow and in the future, then let all the trees here on Mount Gṛdhrakūṭa appear as bodhitrees with a bodhisattva beneath each one!

After Indra king Holding Mount Sumeru said this, all the trees were seen 192

Fascicle Two

to be like bodhitrees, with a bodhisattva visible beneath each and every tree. The bodhitrees all uttered the following words,

"It is as Indra king Holding

Mount Sumeru has said. Truly, this person must be able to disseminate this samādhiwidely!"

At that time the gods, dragons, yakṣas, and gandharvas addressed the Buddha in unison:

World-honored One, even if your lifetime were an entire eon you should do nothing other [than preach the śūraṅgama samādhi]. Rather than preaching the Dharma for people using the vehicle of the śrāvakas— [even though you] preach the Dharma for each and every one so that you are always able to save sentient beings, just as at the time of your first turning of the wheel of the Dharma—it would be better if you were to save people by preaching this śūraṅgama samādhi.Why? The [number of] sentient beings who could be saved by the śrāvakavehicle is not even one part in a hundred of [those who could be saved by] the bodhisattva vehicle, [nor even] one part in a hundred thousand tenthousand hundred-million, nor even [one part in] any number that could be described metaphorically. Thus does the śūraṅgama samādhihave immeasurable power to make all bodhisattvas achieve [their goals] and become sufficient in the Dharma of the buddhas. Resolute Mind Bodhisattva then addressed the Buddha, "World-honored

One, what will your life span truly be? When will you finally enter nirvana?" The Buddha said:

Resolute Mind, thirty-two thousand buddha lands to the east of this world there is a country named Ornamentation. There is a buddha there called King of Autonomous Illumination and Ornamentation, [as well as by the ten titles] Tathāgata, He Who Should Receive Offerings, Of Correct and Universal Understanding, Sufficient in Wise Practice, Well Gone, He Who Understands the World, the Unsurpassed One, He Who Disciplines Humans, Teacher of Humans and Gods, and World-honored Buddha. He is now preaching the Dharma. Resolute Mind, my life span is the same as that of King of Autonomous Illumination and Ornamentation Buddha. 193

645a

The Śūraṅgama Samādhi Sutra

[Resolute Mind asked],

"World-honored One, what is the life span of this King of Autonomous Illumination and Ornamentation Buddha?" The Buddha told Resolute Mind,

"You may go ask him yourself; he will

"

answer you.

At that instant, the Buddha imparted his divine power to Resolute Mind, who, through the power of the śūraṅgama samādhi and through the power of the supernormal abilities [deriving from] his own good roots, arrived in a single moment in that world [known as] Ornamentation. [Resolute Mind] placed his head on that buddha's feet in worship, walked around him three times, then faced that buddha and addressed him, "World-honored One, what

is your life span? When will you enter into nirvana?" [King of Autonomous Illumination and Ornamentation Buddha] replied: My life span is the same as that of Śākyamuni Buddha. If you wish to know, Resolute Mind, my life span is seven hundred immeasurable eons. The life span of Śākyamuni Buddha is the same. Feeling great joy, Resolute Mind Bodhisattva then returned to this sahā world. He addressed the Buddha:

World-honored One, King of Autonomous Illumination and Ornamentation Buddha has a life span of seven hundred immeasurable eons. He told me your life span is the same as his.

At that time Ānanda arose from his seat, placed his robe over his right shoulder, held his palms together, and faced the Buddha. He addressed the Buddha: World-honored One, according to my understanding of the doctrines you have preached, I suggest that it is you who, under a different name, benefits sentient beings in that Ornamentation world. The World-honored One then praised Ānanda:

Excellent, excellent. You are able to understand this by the power of the buddhas. The body of that buddha is my body; under a different name do I preach the Dharma and save sentient beings there. Ānanda, such autonomous power in the supernormal abilities is entirely the power of the śūraṅgama samādhi.

194

Fascicle Two

The Buddha then told Resolute Mind Bodhisattva:

Resolute Mind, because of this, you should understand that my life span is seven hundred immeasurable eons, after which I will finally enter nirvana.

Hearing that the life span of the Buddha was so inconceivably [long], everyone in the great assembly experienced great joy and attained [an experience they] had never had before. They addressed the Buddha: World-honored One, the divine power of the buddhas is utterly unprecedented. All of their activities (xing;"practices") are inconceivable. You manifest such a brief life span in this [world], yet your real [life span] is seven hundred immeasurable eons. World-honored One, we beseech you to allow all sentient beings to have inconceivably long life spans such as this!

The World-honored One then said to Resolute Mind once again: The demons and demonic people within the countries, cities, towns, villages, and empty forests will not be able to gain mastery of this śūraṅgama samādhi.

He also told Resolute Mind:

Any Dharma master who copies, recites, and explains this śūraṅgama samādhishould have no fear of humans or nonhumans but will attain twenty forms of inconceivable merit. What are these twenty forms of inconceivable merit? [They are]: inconceivable wisdom, inconceivable sagacity, inconceivable expedient means, inconceivable discrimination, inconceivable wisdom in the Dharma (faming), inconceivable dhāraṇīs, inconceivable teachings (famen), inconceivable memory [of anything] at will, inconceivable power in the supernormal abilities, inconceivable discrimination of the words of sentient beings, inconceivable profound understanding of the longings of sentient beings, inconceivable attainment of vision of the buddhas, inconceivable hearing of the dharmas, inconceivable teaching of sentient beings, inconceivable autonomous mastery of samādhi,inconceivable creation of pure lands, inconceivable 195

645b

The Śūraṅgama Samādhi Sutra

most wondrous physical form, inconceivable autonomous mastery of merit, inconceivable cultivation of the perfections, and inconceivable attainment of the Dharma of the buddhas without regression. These are the twenty.

Resolute Mind, anyone who copies or recites this śūraṅgama samādhi will attain these twenty forms of inconceivable merit. For this reason, Resolute Mind, anyone who wants to attain any of the benefits in this lifetime or the next should copy, recite, explain, and practice according to this śūraṅgama samādhi.Resolute Mind, if good men and women who seek the enlightenment of buddhahood and are engaged in the thousand ten-thousand eons of diligent cultivation of the six perfections hear this śūraṅgama samādhi, are able to accept it in faith without becoming discouraged, and are not upset or frightened by it, the blessings [accruing from this] will surpass those of anything else and they will rapidly attain unsurpassable and perfect enlightenment. How much more so for those who hear it, accept it, recite it, practice according to it, and explain it for people! Any bodhisattva who wishes to hear the inconceivable Dharma of the buddhas without being upset or frightened, who wishes to realize his or her own understanding of all the dharmas of the buddhas without being dependent on any other teaching, should cultivate and practice this samādhi.If you wish to hear a Dharma you have not heard before and accept [the Dharma] in faith and without disagreement, you should hear this śūraṅgama samādhi.

When this Śūraṅgama-samādhi-sūtrawas preached innumerable sentient beings generated the intention to achieve unsurpassable and perfect enlightenment. Twice that number [were able to] reside in the stage of nonregression, and twice that number attained the forbearance of the birthlessness of all dharmas. Eighteen thousand bodhisattvas attained the śūraṅgama samādhi and eighteen thousand monks and nuns, because they were not influenced by the dharmas, [achieved] the emancipation of the extinction of impurities (lit.,

"outflows") and attained arhatship. Twenty-six thousand laymen and laywomen attained the purity of the Dharma-eye with regard to the dharmas, and thirty nayutas of gods attained the rank of sage. 196

Fascicle Two

After the Buddha had preached this sutra, Dharma Prince Mañjuśrī, Resolute Mind Bodhisattva, all the great bodhisattvas, śrāvakas, and great disciples, and all the gods, dragons, gandharvas, asuras, and people of the world, having heard what the Buddha had preached, joyously believed in and accepted it.

End of Fascicle Two of the Śūraṅgama-samādhi-sūtra 197