A New Way to Change Destiny and Accumulate Blessings: Chanting and Copying the Sinhala Sutra
改命运积福报新法门：诵读抄写僧伽吒经
Hearing the Buddha's teachings opens up wisdom, following the law eliminates karmic obstacles, and doing good deeds accumulates blessings.
----- Zhuge Changqing
The Buddhists have 84,000 teachings.
These are enlightened by Buddha Shakyamuni Buddha in order to enlighten sentient beings.
For example, the Dharma of releasing sentient beings, the Dharma of giving food, the Dharma of reciting the Earth Store Sutra, the Dharma of reciting the Vajra Sutra, the Dharma of reciting the Great Compassion Mantra, the Dharma of reciting the Heart Sutra, the Dharma of reciting the Buddha's name, the Dharma of reciting the Taoist name, the Dharma of printing sutras and so on.
Each of them is very good, but because of the different karmas of the Buddha's accumulated life, everyone accepts different teachings.
For this reason, Zhuge Changqing has introduced to those who have the destiny to do so, the teachings of repentance, life release, food giving, reciting the Buddha's name, reciting the Tao, and printing sutras.
Today, Zhuge Changqing recommends a new method for changing one's destiny and accumulating blessings and eliminating karmic obstacles: reciting and copying the Sinhala Sutra. This method is suitable for those who like it and have the time to copy it.
Of course, if one is very busy and does not have time to copy it, one can read it once and spread the word, and one will have great blessings, i.e. one is eliminating karmic obstacles and accumulating blessings. If you promote it vigorously, you will be even more blessed.
Zhuge Changqing advises those who have the means to do so to
1、If you are very busy, you can read it once, i.e. you are eliminating karmic obstacles and accumulating blessings.
2、If you are very busy, but are happy with the opportunity, you can copy it more than 7 times and keep chanting it back, which is a great merit.
3. If you are not very busy, but are happy at the opportunity, you can "read + copy" the sutra more than 7 times for great merit and blessings.
Sinhala (sēng qié chà), these three words are Pali.
Sinhala is the gathering of all righteousness, a supreme mantra since the ancient times.
The word "Sinhala" is translated as "the great assembly of the righteous Dharma".
The word "Sinhala" is a mantra, and its power is immense.
It is so powerful that if you hear it once, you will be blessed.
The blessing is even greater when it is continuously copied and propagated.
Zhuge Changqing shares this sutra today with those who have the benefit of it.
1. If you are very busy, read it once. Reading it once will remove karmic obstacles and accumulate blessings. Of course you still have to do good deeds and accumulate virtue to have greater blessings.
2. If you have the time and like it very much, you can copy it carefully. If you copy it 7 times, you will be able to sense the magic.
3. How to copy? Zhuge Changqing suggests six points of attention.
(1) Clean your hands, choose a clean room, clean paper and pen. Put your hands together and say who you are, vow to stop evil and do good deeds, vow to promote Buddhism, vow to copy the sutras, vow to return to your wrongdoers and goals. You may meditate on this internally.
(2) Copy against the sutra (hint: there are many sutra copying organisations on the internet, or you can welcome a traced version from the internet to copy in red, which has the advantage that the version is clear, looks comfortable and avoids copying mistakes). Note that if you send a wish, you have to finish copying, not three minutes of fever ah.
(3) At the end of copying, you should return the wish. Return the wish to your own enemies and to your own goal. Whether or not you have finished copying, when you stop copying, you can say once: "I would like to finish copying. You can say: I would like to return the merits of copying the sutras of the Sinhala Sutra to .........
(4) It is best to copy more than 7 copies, the merit induction is miraculous beyond belief. Once copied, you can keep one copy for your own chanting and give the others to nearby temples and sutra organisations (some online copying organisations are very good and you can also send them back to be sent to temples nationwide for circulation)
(5) If you like to recite the Sinhala Sutra, you can refer to Zhuge Changqing's blog post on reciting the Vajra Sutra and the Earth Store Sutra. You can search for the blog post Vajra Sutra:The Vajra Sutra Rituals? How to chant? How to recite? and "Earth Store Sutra: What to pay attention to when chanting the Earth Store Sutra? (picture)" for reference.
(6) There are many sutra inductions on the internet for copying the Sinhala Sutra, so you can search for them and read them to strengthen your faith. In addition, if you want to learn the specifics of the Sinhala Sutra, you can search the internet for videos, translated texts, explanations, etc. to learn.
Okay, here is the Sinhala Sutra with its immense Dharma power and wisdom.
The Sinhala Sutra
Sinhala Sutra Volume 1
This is what I have heard: At one time, Brahmacharya was in the king's shed on Mount Lingvu, with twenty-two thousand Mahabhikas. Their names were: Wise Life Arundhara, Wise Life Mahamoghala, Wise Life Shariputra, Wise Life Mahakala, Wise Life Rahula, Wise Life Brahmacharya, Wise Life Tirthankara, Wise Life Virtuous, Wise Life Joyful, Wise Life Net Finger, Wise Life Sufuti, Wise Life Nandasana, and so on, and so forth, twenty-two thousand of them. Together with the Bodhisattva and Mahasattva, there are sixty-two thousand of them. Their names are: Maitreya Bodhisattva, All Brave Bodhisattva, Childlike Virtuous Bodhisattva, Childlike Virtuous Bodhisattva, Childlike Virtuous Bodhisattva, Undiminished Bodhisattva, Manjushri Bodhisattva, Purusha Bodhisattva, Vajrasna Bodhisattva, and so on, all sixty-two thousand of them. And there were twelve thousand celestial sons, whose names were: Akshuna, Tirthankara, Sutra, Shifa, Sandalwood, Sandalwood, and so on. There are eight thousand celestial maidens, whose names are: Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya, Maitreya. There were 8,000 dragon kings, whose names were: Apollo Dragon King, Iropa Dragon King, Timera Dragon King, Junpasara Dragon King, Junpasarisa Dragon King, Sunanda Dragon King, Sukha Dragon King, Garpasarisa Dragon King, and so on. All of them went to the Vulture Mountain, went to the World Honored One, bowed their heads and faces, went around three times, and stayed on one side.
At that moment, all the brave Bodhisattvas and Mahasattvas rose from their seats, inclined their right shoulders, put their palms together and said to the Buddha, "Your Holiness, may Your Holiness speak the right Dharma for the benefit of all sentient beings. Your Holiness, countless billions of celestial beings, countless billions of Hakkodas, countless billions of Bodhisattvas, and countless billions of sound hearders have all gathered to hear the right Dharma. Your Holiness, all these people wish to hear the Dharma. May the Buddha, the Supreme Being, and the Equal Enlightenment speak the wondrous Dharma, so that they may be at peace for a long night and break all karmic barriers."
Then the World Honoured One praised all the brave Bodhisattvas, "Bravo! Bravo! All the brave ones, you can ask such things of the Buddha for the masses. Now listen carefully and think about it, and I will speak to you."
"Yes, Your Holiness, I would like to hear it."
At that time, the World Honoured One told the all brave Bodhisattva, "There is a Dharma door called Sinhala. If anyone in Yama who hears of this Dharma is able to eliminate the five sins and attain non-return in Avalokiteshvara. What do you think, all the brave ones? If a person hears this Dharma, he is more blessed than a single Buddha."
All Courage said to the Buddha, "What is this, World Honoured One?"
The Buddha said to Allāh Brave: "If one hears of this Dharma, one will also receive the same kind of blessings as all the Buddhas of the Ganges and so on. If one hears this Dharma, he will not retreat from the Avalokiteshvara; he will see all the Buddhas; he will attain the Avalokiteshvara; he will not be troubled by demons; and he will attain all the good dharmas. All the brave, who hear this Dharma, can know birth and death."
Then all the people rose from their seats, with their right shoulders parted and their right knees on the ground, joined their palms to the Buddha and said to him, "Your Holiness, how much is one Buddha's blessing?"
The Buddha said, "Good man, listen carefully to the merits of one Buddha! Like the drops of water in the ocean, like the dust of the earth in Yama, like the sands of the Ganges, all sentient beings are Bodhisattvas of the Ten Lands; all these Bodhisattvas of the Ten Lands are not as valuable as one Buddha. All the brave, if one hears this Dharma, one's blessings are greater than this, beyond the reach of calculation and metaphor."
Then, when all the people heard these words, they rejoiced with great enthusiasm and increased their blessings.
At that time, the all-brave Bodhisattva said to the Buddha, "World Honored One, what sentient beings are eager for the right Dharma?"
Then the World Honoured One said to All Courageous Bodhisattva and Mahasattva, "All Courageous, there are two beings who long for the Dharma. What are these two? The first is that they are equal in mind to all sentient beings; the second is that, having heard the Dharma, they are equal in mind to all others and have no hope."
The all-brave Bodhisattva said to the Buddha, "World Honoured One, what is the Dharma that one hears to attain nearness to Bodhi?"
"All the brave ones, who are eager to hear the Dharma, attain nearness to bodhi; those who always listen with faith and delight to the Mahayana Dharma attain nearness to bodhi."
Then man, heaven, dragons and women rose from their seats and said to the Buddha, "World Honoured One, we are thirsty for the Dharma. May the Buddha fulfill my wish."
At that moment, the World Honoured One smiled, and light of various colours came out of his mouth and shone in all directions, up to the Brahma world, and in through the top of his head.
At that moment, Allāgama Bodhisattva, rising from his seat, with his right shoulder parted and his right knee on the ground, said to the Buddha, "Your Holiness, for what reason does the Buddha show this extraordinary appearance?"
Then the World Honored One told All Brave Bodhisattvas, "All sentient beings in this assembly will attain Avalokiteshvara and attain all the realms of the Buddha, so the Buddha smiled."
All Brave Bodhisattvas said to the Buddha, "World Honored One, what is the reason why all sentient beings in this assembly will attain Avalokiteshvara?"
The Buddha said, "Good! Good! All courageous, to be able to ask the Buddha what is the meaning of this. All courageous, because of the victory of aspiration. All courageous, there was a Buddha in the past countless spheres of life, called the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World, the Buddha of the World. I was the son of Mana at the time of all courage. All the beings in this assembly who dwell in the Buddha's wisdom were in the deer in former times. Then I made a vow: 'I will make all these deer abide in the wisdom of the Buddha.' When the deer heard this, they all spoke: 'May it be so! All the brave, all the people in this assembly, because of their good roots, will attain Avalokiteshvara."
Then the Bodhisattva and Mahasattva of All Courage said to the Buddha, "World Honoured One, if any sentient being hears this Dharma, how many lifetimes will he live?"
The Buddha said, "The life span of that person is eighty kalpas."
All the brave Bodhisattvas said to the Buddha, "World Honored One, what is the measure of kalpas?"
The Buddha said, "Good man, for example, a great city, twelve yojanas wide and three yojanas high, is full of sesame, and a man who has lived a hundred years takes one and goes away. And it was like a great mountain, twenty-five yojanas wide and twelve yojanas high, which a long-lived man, when he was a hundred years old, took one and brushed it with light silk; and if the mountain was finished, the kalpa would not be finished. This is the name of a great mountain."
At that time, all the brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honored One, how can one take a vow and still attain such a collection of blessings and live for eighty years, let alone practice all the practices in the Dharma?"
"Good man, if anyone hears this Dharma, he will live for eighty years, not to mention those who write and recite it! If anyone reads and recites this Dharma with pure faith, he will be more blessed than before. In the ninety-five kalpas he knows his destiny, and in the sixty thousand kalpas he is the King of the Wheel of Fortune. In the present world, he is respected by all, cannot be harmed by sword, cannot be hurt by poison, and cannot be struck by demons. At the end of his life, he sees nine hundred and fifty million Buddhas and is comforted by them, saying, 'Do not be afraid! When you were alive you heard of the Sinhala Dharma.' Each of the nine and a half billion Buddhas brought his or her own person to his or her world. How much more can anyone hear such a dharma in its entirety!"
At that time, Allāgama Bodhisattva said to the Buddha, "Your Holiness, what blessings will I receive when I hear and receive such a Dharma?"
The Buddha said to Allāgama: "Like all the blessings of the Buddhas of the Ganges, so are the blessings of those who hear this sutra."
At that time, Allāgama Bodhisattva said to the Buddha, "Your Holiness, I am not tired of hearing this Dharma."
The Buddha said to Allāgārjuna, "Bravo! Good! If you can hear the Dharma as you do without getting tired of it, how can I hear it as I do without getting tired of it, and how can a mortal mind get tired of it? If a good man hears this Dharma and has faith in it, he will not fall into the path of evil for a thousand kalpas, not fall into animal life for five thousand kalpas, not fall into foolishness for twenty-two thousand kalpas, not be born in the borderlands for eighteen thousand kalpas, be born in a right place for twenty thousand kalpas, always be at home for twenty-five thousand kalpas, be a righteous king of the Dharma for fifty thousand kalpas, and practice contemplation of death for sixty-five thousand kalpas. All the brave, the good men and women of the world, no less good, the demons are not allowed to enter their mother's womb. He who hears this Dharma will not fall into the path of evil for ninety-five arsenal of births, will always be able to hear and hold it for eighty thousand kalpas, will be free from killing for one hundred thousand kalpas, will be free from delusion for ninety-nine thousand kalpas, and will be free from double talk for thirteen thousand kalpas. Such are the teachings of the All-Brave, which are hard to find and hard to hear."
Then the Bodhisattva and Mahasattva of All Courage, rising from their seats, with their right shoulders parted and their right knees on the ground, put their palms together and said to the Buddha, "World Honored One, what is the sin of those who slander this Dharma?"
The Buddha said to All Courageous, "Their sins are many!"
At that time, Allāgama Bodhisattva said to the Buddha, "Your Holiness, how many sins are there?"
The Buddha said to Allāgama: "Do not ask this question! Good men, if there are those who are disgusted with the Twelve Ganges Buddhas, if there are those who slander them, their sins are greater than theirs. If you are annoyed at the Mahayana, you will be burnt and scorched like a sentient being."
The Bodhisattva of All Courage said to the Buddha, "World Honored One, how can such beings be saved?"
The Buddha said to Allāgama: "For example, if a man has his head cut off by a knife, he is treated by a doctor who applies stone honey, ghee and other medicines to it. What do you think, all brave men? Can such a being live?"
All the brave ones said to the Buddha, "No, Your Holiness."
"All the brave ones are like a person who is constantly injured by a sword, but if he is treated by a good doctor, he will be cured. When he has recovered from the disease, he knows his suffering: 'Now that I know, I will never do evil or bad deeds again. So it is with all the brave, if a good man thinks of giving, he is free from all evil, he gathers all goodness, and all goodness is complete. Like a dead body, whose parents are sorrowful and weeping, and cannot help it, so is a mortal man, unable to benefit himself or others, without relying on his parents. As it is, so it is, all courageous beings, when they are dying, have nothing to rely on. There are two kinds of all brave, non-dependent beings. What are these two? One is the one who does not do good works, and the other is the one who slanders the righteousness of the law. These two have no place of support at the time of death."
At that time, Allāgama Bodhisattva said to the Buddha, "World Honoured One, where do those who slander the Dharma live?"
The Buddha said to Allāgama: "Those who slander the Dharma are admitted to the Great Hell, and suffer for one lifetime in the Great Calling Hell, for one lifetime in the Crowded Hell, for one lifetime in the Burning Hell, for one lifetime in the Great Burning Hell, for one lifetime in the Black Rope Hell, for one lifetime in the Abhinaya Hell, for one lifetime in the Hairy Hell, and for one lifetime in the Shogun Hell. All brave, slanderous beings, in these eight hells, satisfy eight kalpas and suffer great suffering."
Then the Bodhisattva of all courage, the Mahasattva, said to the Buddha, "World Honoured One, great suffering! Great suffering! I cannot hear."
Then the World Honoured One said the following.
"Why can't you hear it? Hell is a great suffering, and all beings suffer.
If you do good karma, you are rewarded with happiness; if you do bad karma, you are rewarded with suffering.
If one is born, one suffers death, and is bound by sorrow and suffering; mortals always suffer, and there is no time for little happiness.
The wise man is happy, can remember the Buddhas, believes in the pure Mahayana, and does not fall into the path of evil.
Such are all the brave ones, whose karma is rewarded with fruit, and whose work, though small, is rewarded with infinite fruit.
Though the seeds are few, they yield infinite fruit; planting the Buddha's field of blessings, they are able to produce fruitful places.
The wise man is at peace with all the Buddhas, and is free from all evil, practising all good.
If you give a single thing to the Buddhas, you will be rich in wealth and treasure for 80,000 kalpas.
And always think of giving wherever you are born. If you are brave enough to give to the Buddhas, you will be blessed.
Then, all brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honoured One, how do you cultivate Buddha's wisdom? How can one hear this Dharma and grow good roots?"
The Buddha said to All Courageous Bodhisattvas, "If anyone makes offerings to the sixty-two billion Ganges Buddhas and gives all kinds of musical instruments, and if he hears this Dharma again, he will receive the same good fortune as before."
All-graceful Bodhisattva said to the Buddha, "World Honored One, what is the satisfaction of good roots?"
Then the World Honored One said to All Courageous Bodhisattvas and Mahasattvas, "Those whose merits are like those of the Buddha will know that they are satisfied."
The All-Brave said to the Buddha, "World Honoured One, who is equal in merit and virtue to the Buddha?"
The Buddha told the All-Brave Bodhisattva, "Good men, the Venerable Master's good virtues are equal to those of the Buddha."
All Brave Bodhisattvas said, "World Honored One, what is a Dharma teacher?"
The Buddha told All Brave Bodhisattvas, "One who circulates this Dharma is called a Dharma teacher."
All Brave Bodhisattvas said to the Buddha, "World Honoured One, what is the blessing of hearing this Dharma? How many blessings does one who writes and reads this Dharma attain?"
The Buddha said to All Brave Bodhisattvas, "Good men, in each of the ten directions, there are twelve Buddhas on each side, each of them dwelling for twelve kalpas, and if there is a good man who speaks this Dharma, he is equal to the above-mentioned Buddhas. If there is a good man who writes this sutra, the forty-eight sutras of the Ganges cannot be exhausted, let alone write and recite it.
At that time, Allāgama Bodhisattva asked the Buddha, "World Honoured One, how many blessings does one obtain if he reads and recites it?"
Then the World Honoured One said in reply.
"Reciting the four stanzas is the greatest blessing of all! As the eighty-four constants, the Buddhas have spoken.
Such is the blessing of reading and reciting this Dharma. Such virtues are too numerous to mention!
One hundred and eighty million Buddhas, all Buddhas in the ten directions, always praise the Mahayana Dharma.
All the Buddhas in the ten directions have always praised the Mahayana Dharma, and have spoken of it so well that there is no end to it. The Buddhas are hard to come by, and so is this Dharma."
Then the eighty-four billion sons of heaven came to the Buddha, bowed their palms together, and said to him, "Good! World Honored One, such is the Dharma, may it dwell in Yama."
At that time, eighteen hundred billion Nirvana sons came to the Buddha and said to him, "Victory! Shaman Gautama."
The Buddha said to the Nirvana, "As always, you are victorious! How can you see that you are victorious when you are living upside down? You are not victorious. Now, for your benefit, I say to you.
"Where is victory for mortals who have no wisdom and joy?
How can we be victorious if we do not know the right way?
I see the path of sentient beings with the eyes of a profound Buddha."
At that time, the Nirvana became angry in the presence of the World Honoured One. Then the emperor took the vajra and put his hand on it, and used it to imitate the Nirvana. At that time, the eighteen hundred billion Nirvana sons, terrified and distressed, wept and cried. The Buddha was invisible and made them invisible.
Then the Nirvana sons, not seeing the Buddha, cried out in sorrow, saying
"Parents and brothers, there is no one who can help!
They saw a great swamp in the wilderness, empty and untraveled.
There was no water, no shade, no people.
He sees no water, no shade, no people, no companion to suffer.
He suffers all kinds of suffering because he does not see the Buddha!
At that time, the ninnies rose from their seats and, with their right knees on the ground, uttered a loud voice, saying, "The Buddha is sorrowful, and we wish to see relief.
At that moment, the World Honored One smiled and said to all the brave Bodhisattvas and Mahasattvas, "Good men, go to the monks and nuns and speak to them."
At that moment, all the brave Bodhisattvas and Mahasattvas said to the Buddha, "Your Holiness, for example, the king of Mount Sumeru, there is no one who can come out of a small mountain. As it is, World Honored One, I cannot speak before the Buddha."
Then the World Honored One told all the brave Bodhisattvas and Mahasattvas, "Good men, do not say that! The Buddha has many conveniences. All the brave ones, look at all the worlds in the ten directions, where does the Buddha dwell? Where does He sit? I will also speak to you at the Nirvana."
All the brave ones said to the Buddha, "Your Holiness, by what divine power? Does he go by his own divine power? By the divine power of the Buddha?"
The Buddha said to All Courageous, "You go with your own divine power, and when you return you come with the divine power of the Buddha."
Then the Bodhisattva and Mahasattva of All Courage rose from their seats, bent their right shoulders, saluted the Buddha, and did not appear.
Then the World Honored One said for Nirvana, "Birth is suffering and distress, life is full of terrors, birth is suffering from sickness, sickness is suffering from old age, old age is suffering from death, and there are difficulties of kings, of thieves, of water, of fire, of poison, and of self-work."
At that time, all the laymen, with fear in their hearts, said to the Buddha, "World Honored One, I cannot bear to be born any more than I am today."
At that time, when the World Honored One spoke this Dharma, eighteen hundred billion laypeople and others were freed from dust and dirt and developed the mind of Avalokiteshvara, and eighteen hundred billion of themselves dwelt in the Ten Grounds. The great Bodhisattva, manifesting all the divine powers of Bodhisattva, takes the form of an elephant, a horse, a tiger, a bird with golden wings, a Sumeru mountain, an old man, a rhesus monkey, or a Chinese platform sitting cross-legged. Ten hundred billion bodhisattvas are made to the south of them, and nine hundred billion bodhisattvas to the north of them, all making such divine changes. The Buddha is always in samadhi and speaks to all sentient beings with the power of convenience.
Then, when the Buddha knew that all the brave Bodhisattvas had gone away with their own divine power, he went to the World of the Supreme Flower for seven days. At that time, with the divine power of the Buddha, the Bodhisattva of All Courage came to the Buddha with his arms bent and extended. On the seventh day I went to the World of the Immovable Buddha. On that day, Your Holiness, I went to 3,900,000,000 Buddhas and saw 3,900,000,000 Bodhisattvas who had become holy and attained Avalokiteshvara. I worshipped all of them, went around three times to the right, and then passed on. I have seen six billion Buddhas in six billion worlds, and I have worshipped them all. I saw ten billion Buddhas entering Nirvana in ten billion worlds. I have seen six and a half billion worlds where all the Buddhas have perished, and I have wept with anguish, and I have seen the celestial beings, dragons, and night forks crying in anguish, like arrows in my heart. I was distressed and wept, and I saw heaven, dragons, and night forks crying out in anguish.
"Then I went to the world of the supreme Buddha. When I came to that world, I saw ten thousand billion seats laid out. His Holiness, I saw ten thousand billion seats in the south, and ten thousand billion high seats in the east, west, north and above and below. On one of them, Your Holiness, were seven jewels. On one of these seats, there is a Buddha sitting cross-legged, speaking to the multitudes. When I saw it, I asked him, 'What is the name of this world?' Then the Buddha said to me, 'This world is called Hua Shang. I saluted the Buddha and asked him, 'What is the name of the World Honoured One?' He replied to me, 'The name of the Lotus, who in this world is always doing the Buddha's work.' I asked him, 'Of the infinite number of Buddhas in this world, which is the body of the Lotus Buddha?' He said: 'I will show you the Lotus Buddha.
"At that time, all the Buddhas were hidden from view, but only one Buddha was visible, and the rest of the seats were filled with Bodhisattvas. I then saluted the Buddha. At that time there came out of the earth a seat on which I sat cross-legged. As I sat there, an infinite number of seats suddenly emerged, empty and unoccupied. I asked the Buddha: 'Why is this seat empty and unoccupied?' Then the Buddha said to me, 'Good men, beings who have not planted good roots are not allowed to be in this assembly. Then I asked the Buddha, 'World Honoured One, what are the good roots that lead to being in this assembly?' Then the Buddha said to me, 'Listen carefully! Good men, those who have heard of the Sangha Dharma are in this assembly because of their good deeds, let alone writing and reciting it! All the brave ones, you have heard the Sinhala Dharma and are here. Those who do not have good roots cannot see this Buddha's kingdom.'
"At that time, the Bodhisattva and Mahasattva of All Courage said to the Buddha, 'World Honoured One, what blessings do those who have heard of this Dharma attain? At that time, the Lotus Buddha smiled even as he said. I then saluted and asked the Buddha, 'Why is the Buddha smiling and appearing to be a great treasure? At that time the Lotus Buddha told all the brave ones: 'Good men, all brave Bodhisattvas attain great power. For example, the Lord of the Four Worlds is the Lord of the Four Worlds, and the Four Worlds are full of sesame. Good man, is there a great deal of sesame like that?' All Brave Bodhisattvas say to His Holiness, 'Very much! Your Holiness. Very many! Good death.' The Buddha said to Allāgama: 'A man has gathered his flax to make one gathering. Can anyone count it and know its number?' The Bodhisattva of all courage said to the World Honoured One: 'No, I cannot count it! Good death, World Honoured One.' At that time, the Lotus Buddha told the All-Brave Bodhisattva: 'Good man, if one counts the number of Buddhas, one cannot exhaust the merits of hearing the sutras, let alone writing and reciting them!
"The Buddha said to Allāgama Bodhisattva, 'Your Holiness, what are the blessings of writing? The Buddha said to Allāgama: 'Good man, for example, in the three thousand worlds, all the sand, dust, leaves, grass and trees turn the wheel king in such numbers. Is it possible to count such kings of the wheel?' The Bodhisattva of all courage said to the Buddha, 'Your Holiness, it cannot be counted! Good death, World Honoured One.' The Buddha said to Allāgama: 'Good man, those who hear this Dharma are not as blessed as all the kings of the Wheel of Fortune. He who writes a single word in this Dharma is better than all the kings of the Wheel of Fortune. As such, good men, this Dharma is taken into account in all the Mahayana teachings, and may not be compared to the blessings of the Wheel Kings. This is not a metaphor for the merits and virtues of this Dharma. Such a dharma door is capable of revealing the dharma, extinguishing all troubles, burning a great torch of dharma, subduing all demons, illuminating all bodhisattva houses, and speaking all dharmas.'"
Then, all the brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honoured One, those who practice Brahman are very rare! What is the reason? Why? Your Holiness, the practice of Brahman is rare."
The Buddha said to all the brave: "If so, good men, the practice of Brahman is rare. If you practice Brahma, you will see the Buddha day and night, and if you see the Buddha, you will see the Buddha's kingdom, and if you see the Buddha's kingdom, you will see the Dharma. At the end of one's life, one's mind is not afraid, one is not born, one is not distressed, and one is not swept away by the river of love."
At that time, the World Honoured One again said to all brave Bodhisattvas and Mahasattvas, "Good men, it is difficult to meet the Buddha when he appears in the world!"
All the brave ones said, "As it is, World Honoured One. As it is, good man. Kṛṣṇa comes into being and is difficult to encounter!"
The Buddha said to the all-brave Bodhisattvas and Mahasattvas, "So is this Dharma, which is difficult to find. If anyone who has heard this Dharma in his ears, he will know his destiny for 80 kalpas; for 60 kalpas, he will be a reincarnation king; for 80 kalpas, he will be a heavenly emperor; for 25 kalpas, he will be a pure heaven; for 38 kalpas, he will be a Mahabharata; for 99 kalpas, he will not fall into an evil path; for 100 kalpas, he will not fall into a hungry ghost; for 28 kalpas, he will not fall into an animal; for 1.3 billion kalpas, he will not fall into an asura and will not be hurt by the sword; for 25 kalpas, he will not be born in ignorance; for 7 kalpas, he will be full of wisdom. In 9,000 kalpas he will be born in a proper place, with good colours like the body of the Buddha; in 15,000 kalpas he will not become a woman; in 16,000 kalpas he will have no disease; in 35,000 kalpas he will have the eyes of heaven; in 19,000 kalpas he will not be born among dragons; in 6,000 kalpas he will have no anger; in 7,000 kalpas he will not be born in a poor family; in 80,000 kalpas he will be the master of the two worlds, the most infinite and happy; in 12,000 kalpas he will not be blind; in 13,000 kalpas he will not be deaf; in 11,000 kalpas he will practice humiliation. At the end of one's life, when one's consciousness and actions are about to be extinguished, one does not think backwards, one does not become angry, and one sees the Buddhas of the Ganges in the east, the Buddhas of the 1.2 billion in the south, the Buddhas of the 25 Ganges in the west, the Buddhas of the 80 Ganges in the north, the Buddhas of the 9 billion Ganges above, and the Buddhas of the 10 billion Ganges below.
"Good man, they reassured him, 'Good man, do not be afraid! You have heard and received the Sinhala Dharma. Good man, have you seen all the ten thousand billion Buddhas of the Ganges?' 'Only yes, I have seen them.' The World Honoured One said, 'This is such as the Buddha, so come and see you.' The good man asked, 'What good have I done that the Buddhas have seen me?' The Buddhas said to him, 'Good man, you have heard of the Sangha Dharma among men, therefore the Buddhas have come to see you.' The good man said to the Buddha, 'World Honoured One, I have heard so little and have been so blessed, how much more have I been able to hold this sutra! The Buddha said to him, 'Good man, do not say that! I am speaking of all the virtues of hearing the four verses. Good man, for example, of all the blessings of the Thirteen Ganges Sands Buddhas, hearing this Dharma is superior to them! If one makes offerings to the Thirteen Ganges Sands Buddhas, and if one hears a single four-sentence verse in this dharma, one's virtue is greater than his, let alone hearing it in full.
The Buddha said to all the brave Bodhisattvas, "Good man, if the three thousand worlds are full of siddhis, and this is the number of siddhis, if anyone gives to such a siddhis, it is better to give to one sudra. If one gives to all the sudras of the three thousand worlds, it is better than giving to one sudra. If one gives to all the Siddhas of the three thousand worlds, it is not as good as giving to one Añāna. If one were to give to all the Anakas of the three thousand worlds, one would be better off giving to one Arahant. If one gives to all the Arhats of the three thousand worlds, it is better to give to one Prabhupāda. If one gives to the three thousand worlds of Vaisnavas, one is not as good as giving to one Bodhisattva. If one gives to the Bodhisattvas of the three thousand worlds, it is not as good as giving to one pure mind of the Buddha. If a pure mind is created in the three thousand worlds, it is not as good as a mortal hearing this Dharma, let alone writing and reciting it! How much more so if someone recites this sutra with a pure mind! What is the meaning of this, all brave men? Is there any mortal man who can cross the ocean?"
All the brave said, "No, Your Holiness."
The Buddha said to all the brave men, "What do you think? Is there any mortal man who, with a handful, can exhaust the ocean?"
All the brave said, "No, Your Holiness."
The Buddha said to all the brave: "The same is true of those who are happy with small dharmas and cannot hear such dharmas. If you have not seen the 1.8 billion Buddhas of the Ganges, you cannot write this Dharma. If one has not seen nine billion Ganges sands Buddhas, one cannot hear this Dharma. If one has seen ten hundred billion Buddhas, he will not slander this Dharma. If one has seen ten hundred billion Ganges, one can hear this Dharma and have pure faith, think the truth, and not slander it. All brave listeners, if anyone has written one or four verses of this Dharma, he or she will pass through 9,500,000,000 worlds, such as the land of Amitabha, and the land of the Buddhas of his or her people. All brave, all sentient beings there live 84,000 kalpas. If a Bodhisattva or a Mahasattva hears the four verses in this Dharma, and if they commit the five sins, they will be taught to follow them; if they can hear and accept the four verses, all their sins will be eliminated."
Then the World Honoured One said to the Bodhisattva and Mahasattva of All Courage, "In the past there were people who broke pagodas and destroyed monks, moved the Bodhisattva Samadhi, destroyed the Dharma, killed their parents, and repented: 'I will lose the happiness of this world and the next, and will suffer in the path of evil, with great sorrow and distress.' All the brave ones, such as these, whom all the world hates and despises, say this: 'This man has lost his worldly and worldly dharma! This being is born in an infinite number of years, and is like a scorched tree that cannot be reborn. He is like a painted hall that is not decorated with scorched pillars; so is this man, who in this world and the next is despised, scolded, abused, and denied food. He suffers hunger and thirst, and is beaten and scolded and afflicted, and thinks to himself, 'I have committed the sin of rebellion and broken the pagoda and destroyed the monastery. He thinks to himself, 'Where shall I go? Who can save me?' And he thought, 'I will go into the mountain and destroy myself, and no one will save me.
"Then he said the following verse.
"I am like a pillar of scorched wood, I am not dignified in this world, and I will be so in the next.
I am not solemn in this world, nor in any other. I have created evil karma for evil reasons, and because of it I have entered the path of evil.
In the afterlife I suffer, and know not where I dwell. All the heavens hear of me, and weep and cry.
Without help, I will go to hell. I'll go to hell. I'll suffer the pains of my own misdeeds.
I have no place to return to, I will suffer pain and suffering. I have killed my parents and destroyed the tower.
I have climbed to the top of a high mountain and fallen to my own destruction.'
"Then the heavens said to him.
"'Do not go to the fools! Do not do bad karma! You have done much evil, and now repent of it!
If you kill your own life, you will suffer in hell and fall to the ground as if shot by an arrow of sorrow.
If you do not do this, you will not attain Buddhahood, you will not attain Bodhisattvahood, you will not attain the fruit of sound.
And you will not be able to do anything else.
Go thou to the mountain of the immortals, to the great sage
To meet the great sage, to salute him with head and face, To save the suffering sentient beings
And do me good, and fear and fear not.'
"The immortal heard this and said.
"'Sit and listen for a while, you are frightened and distressed, repent of your evil deeds!
"The immortal said to him, 'I will give you food, and you may eat it. I will give thee food, and thou shalt eat of it. Then I will speak to thee and cause thy sins to be destroyed.' When he had eaten, he washed his hands in a moment, went round the immortal, and knelt down in front of him. The immortal asked, 'Do you say that you have done evil?' He replied to the immortal, 'I have killed my mother, killed my father, broken the pagoda, disturbed the Bodhisattva Samadhi, and destroyed the Dharma. Then the immortal said to him, 'Thou hast done mischief, hast created this evil karma, and hast taught others all kinds of bad karma, so repent! Then he was frightened and terrified and wept and said, 'Who will help me? I have done evil, and will suffer.' Then he knelt down and joined his palms and said, 'I have done evil, and taught myself to teach others, so that I may not be rewarded with evil! Do not let me suffer! May the great immortal see relief! I have been a constant servant to the immortal, and I wish to destroy all my misdeeds.' Then the immortal said to him, 'Do not be afraid! I will save thee and make thee lightly rewarded. Have you ever heard of the Sinhala Dharma?' The White Immortal said, 'I have not heard of it.' The Immortal said, 'Who can speak to a man who is burning with fire? Only the Great Compassionate One is able to speak!
Sinhala Sutra Volume 2
"Then the immortal said to him, 'There was a king named Jingshu, like the rule of the world, in the ancient past, for countless arsenals. Good men, at that time the King of the Pure Moon gave birth to a prince. Then the king summoned all the diviners of the Moon and asked them, "What is the appearance of this child?" Then the master of fortune telling said to the king, "This prince has an unlucky appearance. If this prince is born, there will be bad luck." The king asked, "What do you say?" The master of fortune said, "If this prince reaches the age of seven, he will harm his parents." Then the king replied, "I would rather kill me than my son. The human body is hard to come by, and it has taken an infinite number of years of practice to attain it. Then the prince was born in the first month of his life as a one-year-old child. The king knew that the prince should kill my body. Then the King of the Pure Moon gave up his throne to his son and said, "You shall rule the kingdom and all its possessions as you please, as the world is ruled, and do not do anything unlawful." And when he had conferred the throne, the King of the Pure Moon did not continue in his kingly government. At that time, countless millions of ministers came to the King of the Moon and said, "Great King, why do you not do the King's teachings?" The king replied, "I have been in the service of the king for an infinite number of years, and my heart is never tired of it. I am tired of it and have given it up for practice." Then the prince killed his parents and collected the five sins of disobedience without much time. Good man, I too remember what I have done in the past. Having killed the king, I wept with sorrow and repented of my sins. Then, with great compassion, I spoke to him; and when he heard the Dharma, his sin was destroyed.'
"Asked, 'What will be said at that time?' Answer: 'At that time, I will speak the Sinhala Dharma. If one hears this Dharma, one will attain to Avalokiteshvara, destroy all sins, and rest from troubles. Now listen carefully, and I will speak to you so that you may hear it and be liberated quickly. Hear the four verses so that you will not be defeated, and will attain sudra from all evil, then give alms and be free from all suffering, and be free from all fear.' Then he bowed his palms together and said, 'Good! Good! The true and good knowledge, the one who is able to destroy all bad karma, the one who speaks the Sinhala Dharma, the one who hears it!
"At that time, twelve thousand sons of heaven in the void came to the great master, bowed their palms together, and said, 'How many times does the great master remember? Then the four dragon kings and the eighteen thousand billion night kings, bowing with their heads and faces, said to the great immortal, 'How many times do you remember? The great immortal replied, 'I remember ten thousand billion arsenal kalpas.' Asked the great immortal, 'With what goodness do you remember these things?' The answer was, 'For having heard and received the Sinhala Dharma. Those who have heard of this Dharma and have developed pure faith in it in their congregation are all granted the mark of Avalokiteshvara. If a person who has committed the five sins of rebellion hears this Dharma, in a moment he will be able to eradicate an infinite number of billions of kalpas, close the door to evil and open the path to heaven. Such is the merit of hearing the four verses in this Dharma, and of writing and reciting them, offering fragrant incense and streamers, respecting them, worshipping them with folded palms, and praising them with a single word, such is the incredible merit!
At that time, the all brave Bodhisattva said to the Buddha, "Your Holiness, what is the merit and virtue of clasping hands? Who reads this sutra and salutes with one joined palm?"
The Buddha said to Allāgama: "Good man, if a man commits the five evils, if he teaches others to do so, if he follows his heart, if he hears the four verses in this Dharma, and if he joins his palms in pure faith, he can destroy the five evils. If someone writes, reads, recites, and makes offerings to this Dharma, the merits of such a person are immeasurable! The good man, like the pool of Anabhadra, from which the sun does not shine, come the five great rivers. What do you think, all brave men? Is there anyone who can count the drops of water from these five great rivers?"
All Courage said, "No, Your Holiness."
The Buddha said to the Bodhisattva of All Courage, "Good man, the good roots of hearing this Dharma are also like this, and cannot be counted in a hundred million lifetimes. What do you think, all brave men? Is it difficult to hear such a dharma in a moment?"
All the brave said, "No, Your Holiness."
The Buddha said to Allāh Brave: "Those who can have faith in this Dharma are more difficult than others! For example, the five great rivers emerge from the pool of Anabhadra, and the number of drops of water from these five rivers is inexhaustible."
All the brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honored One, what are the five great rivers?"
The Buddha said to All Brave Bodhisattvas, "The five great rivers are the Gangha River, the Privata River, the Bokhok River, the Yemuna River, and the Moon River. These are the five great rivers, all of which enter the sea. Each of these five great rivers has five hundred small rivers as its dependents. There are also five great rivers in the void, each of which has a thousand small rivers as its dependents."
The Bodhisattva of All Courage said to the Buddha, "World Honored One, what are the five rivers with a thousand dependents?"
The Buddha said to the Bodhisattva of All Courage, "The first river is called Sudra and has a thousand dependents; the second river is called Kharas and has a thousand dependents; the third river is called Bhagavad-gītā and has a thousand dependents; the fourth river is called Pradoshna and has a thousand dependents; and the fifth river is called Phagavad-gītā and has a thousand dependents. All courage is the name of the five great rivers, with a thousand dependents. All courageous, these are the five great rivers that benefit Yama; they send down rain at all times and increase the fruits of flowers; they rain pure water in Yama and increase the crops of seedlings. All courageous, like the protector of the world, the heaven is at peace with Yama Fotipo (also known as the Tibo islet); so is this sutra, which benefits and at peace with all beings in Yama Fotipo like the thirty-three heavens."
The Bodhisattva of All Courage said to the Buddha, "World Honored One, what are the Thirty-three Heavens?"
The Buddha said to All-Brave Bodhisattva, "The place where Sakyamuni Buddha dwells is the Thirty-Three Heavens. The Thirty-Three Heavens say this, 'If there are beings who speak good words with their mouths, their virtues are uncountable. If any living being speaks evil with his or her mouth, his or her descent into hell, hunger, or animal life is uncountable. All sentient beings fall into hell, animals, and hungry ghosts, and suffer great suffering. He who speaks evil is a knowledge of evil, but he who speaks good is a knowledge of good. If one sees a good knowledge, one sees the Buddha, and if one sees the Buddha, one destroys all unwholesome dharmas. All brave, as the protector of the world does for the benefit of the waves of Yama. So is this sutra, all brave, working for the benefit of Yama. If one does not hear this sutra, he cannot attain Avalokiteshvara, cannot turn the Dharma wheel, cannot beat the Dharma drum, cannot sit on the Dharma seat of the Master, cannot enter the realm of Nirvana, and cannot attain boundless light. As such, as such, the All-Brave, not having heard such a dharma, cannot sit under the Bodhi tree."
At that time, the all-brave Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, I have few doubts and wish to ask the World Honoured One."
The Buddha said to All Courageous, "As you ask, let your doubts be broken."
All the brave said, "No, Your Holiness."
The Buddha said to all the brave men, "What do you think? Is there any mortal man who, with a handful, can exhaust the ocean?"
All the brave said, "No, Your Holiness."
The Buddha said to all the brave: "The same is true of those who are happy with small dharmas and cannot hear such dharmas. If you have not seen the 1.8 billion Buddhas of the Ganges, you cannot write this Dharma. If one has not seen nine billion Ganges sands Buddhas, one cannot hear this Dharma. If one has seen ten hundred billion Buddhas, he will not slander this Dharma. If one has seen ten hundred billion Ganges, one can hear this Dharma and have pure faith, think the truth, and not slander it. All brave listeners, if anyone has written one or four verses of this Dharma, he or she will pass through 9,500,000,000 worlds, such as the land of Amitabha, and the land of the Buddhas of his or her people. All brave, all sentient beings there live 84,000 kalpas. If a Bodhisattva or a Mahasattva hears the four verses in this Dharma, and if they commit the five sins, they will be taught to follow them; if they can hear and accept the four verses, all their sins will be eliminated."
Then the World Honoured One said to the Bodhisattva and Mahasattva of All Courage, "In the past there were people who broke pagodas and destroyed monks, moved the Bodhisattva Samadhi, destroyed the Dharma, killed their parents, and repented: 'I will lose the happiness of this world and the next, and will suffer in the path of evil, with great sorrow and distress.' All the brave ones, such as these, whom all the world hates and despises, say this: 'This man has lost his worldly and worldly dharma! This being is born in an infinite number of years, and is like a scorched tree that cannot be reborn. He is like a painted hall that is not decorated with scorched pillars; so is this man, who in this world and the next is despised, scolded, abused, and denied food. He suffers hunger and thirst, and is beaten and scolded and afflicted, and thinks to himself, 'I have committed the sin of rebellion and broken the pagoda and destroyed the monastery. He thinks to himself, 'Where shall I go? Who can save me?' And he thought, 'I will go into the mountain and destroy myself, and no one will save me.
"Then he said the following verse.
"I am like a pillar of scorched wood, I am not dignified in this world, and I will be so in the next.
I am not solemn in this world, nor in any other. I have created evil karma for evil reasons, and because of it I have entered the path of evil.
In the afterlife I suffer, and know not where I dwell. All the heavens hear of me, and weep and cry.
Without help, I will go to hell. I'll go to hell. I'll suffer the pains of my own misdeeds.
I have no place to return to, I will suffer pain and suffering. I have killed my parents and destroyed the tower.
I have climbed to the top of a high mountain and fallen to my own destruction.'
"Then the heavens said to him.
"'Do not go to the fools! Do not do bad karma! You have done much evil, and now repent of it!
If you kill your own life, you will suffer in hell and fall to the ground as if shot by an arrow of sorrow.
If you do not do this, you will not attain Buddhahood, you will not attain Bodhisattvahood, you will not attain the fruit of sound.
And you will not be able to do anything else.
Go thou to the mountain of the immortals, to the great sage
To meet the great sage, to salute him with head and face, To save the suffering sentient beings
And do me good, and fear and fear not.'
"The immortal heard this and said.
"'Sit and listen for a while, you are frightened and distressed, repent of your evil deeds!
"The immortal said to him, 'I will give you food, and you may eat it. I will give thee food, and thou shalt eat of it. Then I will speak to thee and cause thy sins to be destroyed.' When he had eaten, he washed his hands in a moment, went round the immortal, and knelt down in front of him. The immortal asked, 'Do you say that you have done evil?' He replied to the immortal, 'I have killed my mother, killed my father, broken the pagoda, disturbed the Bodhisattva Samadhi, and destroyed the Dharma. Then the immortal said to him, 'Thou hast done mischief, hast created this evil karma, and hast taught others all kinds of bad karma, so repent! Then he was frightened and terrified and wept and said, 'Who will help me? I have done evil, and will suffer.' Then he knelt down and joined his palms and said, 'I have done evil, and taught myself to teach others, so that I may not be rewarded with evil! Do not let me suffer! May the great immortal see relief! I have been a constant servant to the immortal, and I wish to destroy all my misdeeds.' Then the immortal said to him, 'Do not be afraid! I will save thee and make thee lightly rewarded. Have you ever heard of the Sinhala Dharma?' The White Immortal said, 'I have not heard of it.' The Immortal said, 'Who can speak to a man who is burning with fire? Only the Great Compassionate One is able to speak!
Sinhala Sutra Volume 2
"Then the immortal said to him, 'There was a king named Jingshu, like the rule of the world, in the ancient past, for countless arsenals. Good men, at that time the King of the Pure Moon gave birth to a prince. Then the king summoned all the diviners of the Moon and asked them, "What is the appearance of this child?" Then the master of fortune telling said to the king, "This prince has an unlucky appearance. If this prince is born, there will be bad luck." The king asked, "What do you say?" The master of fortune said, "If this prince reaches the age of seven, he will harm his parents." Then the king replied, "I would rather kill me than my son. The human body is hard to come by, and it has taken an infinite number of years of practice to attain it. Then the prince was born in the first month of his life as a one-year-old child. The king knew that the prince should kill my body. Then the King of the Pure Moon gave up his throne to his son and said, "You shall rule the kingdom and all its possessions as you please, as the world is ruled, and do not do anything unlawful." And when he had conferred the throne, the King of the Pure Moon did not continue in his kingly government. At that time, countless millions of ministers came to the King of the Moon and said, "Great King, why do you not do the King's teachings?" The king replied, "I have been in the service of the king for an infinite number of years, and my heart is never tired of it. I am tired of it and have given it up for practice." Then the prince killed his parents and collected the five sins of disobedience without much time. Good man, I too remember what I have done in the past. Having killed the king, I wept with sorrow and repented of my sins. Then, with great compassion, I spoke to him; and when he heard the Dharma, his sin was destroyed.'
"Asked, 'What will be said at that time?' Answer: 'At that time, I will speak the Sinhala Dharma. If one hears this Dharma, one will attain to Avalokiteshvara, destroy all sins, and rest from troubles. Now listen carefully, and I will speak to you so that you may hear it and be liberated quickly. Hear the four verses so that you will not be defeated, and will attain sudra from all evil, then give alms and be free from all suffering, and be free from all fear.' Then he bowed his palms together and said, 'Good! Good! The true and good knowledge, the one who is able to destroy all bad karma, the one who speaks the Sinhala Dharma, the one who hears it!
"At that time, twelve thousand sons of heaven in the void came to the great master, bowed their palms together, and said, 'How many times does the great master remember? Then the four dragon kings and the eighteen thousand billion night kings, bowing with their heads and faces, said to the great immortal, 'How many times do you remember? The great immortal replied, 'I remember ten thousand billion arsenal kalpas.' Asked the great immortal, 'With what goodness do you remember these things?' The answer was, 'For having heard and received the Sinhala Dharma. Those who have heard of this Dharma and have developed pure faith in it in their congregation are all granted the mark of Avalokiteshvara. If a person who has committed the five sins of rebellion hears this Dharma, in a moment he will be able to eradicate an infinite number of billions of kalpas, close the door to evil and open the path to heaven. Such is the merit of hearing the four verses in this Dharma, and of writing and reciting them, offering fragrant incense and streamers, respecting them, worshipping them with folded palms, and praising them with a single word, such is the incredible merit!
At that time, the all brave Bodhisattva said to the Buddha, "Your Holiness, what is the merit and virtue of clasping hands? Who reads this sutra and salutes with one joined palm?"
The Buddha said to Allāgama: "Good man, if a man commits the five evils, if he teaches others to do so, if he follows his heart, if he hears the four verses in this Dharma, and if he joins his palms in pure faith, he can destroy the five evils. If someone writes, reads, recites, and makes offerings to this Dharma, the merits of such a person are immeasurable! The good man, like the pool of Anabhadra, from which the sun does not shine, come the five great rivers. What do you think, all brave men? Is there anyone who can count the drops of water from these five great rivers?"
All Courage said, "No, Your Holiness."
The Buddha said to the Bodhisattva of All Courage, "Good man, the good roots of hearing this Dharma are also like this, and cannot be counted in a hundred million lifetimes. What do you think, all brave men? Is it difficult to hear such a dharma in a moment?"
All the brave said, "No, Your Holiness."
The Buddha said to Allāh Brave: "Those who can have faith in this Dharma are more difficult than others! For example, the five great rivers emerge from the pool of Anabhadra, and the number of drops of water from these five rivers is inexhaustible."
All the brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honored One, what are the five great rivers?"
The Buddha said to All Brave Bodhisattvas, "The five great rivers are the Gangha River, the Privata River, the Bokhok River, the Yemuna River, and the Moon River. These are the five great rivers, all of which enter the sea. Each of these five great rivers has five hundred small rivers as its dependents. There are also five great rivers in the void, each of which has a thousand small rivers as its dependents."
The Bodhisattva of All Courage said to the Buddha, "World Honored One, what are the five rivers with a thousand dependents?"
The Buddha said to the Bodhisattva of All Courage, "The first river is called Sudra and has a thousand dependents; the second river is called Kharas and has a thousand dependents; the third river is called Bhagavad-gītā and has a thousand dependents; the fourth river is called Pradoshna and has a thousand dependents; and the fifth river is called Phagavad-gītā and has a thousand dependents. All courage is the name of the five great rivers, with a thousand dependents. All courageous, these are the five great rivers that benefit Yama; they send down rain at all times and increase the fruits of flowers; they rain pure water in Yama and increase the crops of seedlings. All courageous, like the protector of the world, the heaven is at peace with Yama Fotipo (also known as the Tibo islet); so is this sutra, which benefits and at peace with all beings in Yama Fotipo like the thirty-three heavens."
The Bodhisattva of All Courage said to the Buddha, "World Honored One, what are the Thirty-three Heavens?"
The Buddha said to All-Brave Bodhisattva, "The place where Sakyamuni Buddha dwells is the Thirty-Three Heavens. The Thirty-Three Heavens say this, 'If there are beings who speak good words with their mouths, their virtues are uncountable. If any living being speaks evil with his or her mouth, his or her descent into hell, hunger, or animal life is uncountable. All sentient beings fall into hell, animals, and hungry ghosts, and suffer great suffering. He who speaks evil is a knowledge of evil, but he who speaks good is a knowledge of good. If one sees a good knowledge, one sees the Buddha, and if one sees the Buddha, one destroys all unwholesome dharmas. All brave, as the protector of the world does for the benefit of the waves of Yama. So is this sutra, all brave, working for the benefit of Yama. If one does not hear this sutra, he cannot attain Avalokiteshvara, cannot turn the Dharma wheel, cannot beat the Dharma drum, cannot sit on the Dharma seat of the Master, cannot enter the realm of Nirvana, and cannot attain boundless light. As such, as such, the All-Brave, not having heard such a dharma, cannot sit under the Bodhi tree."
At that time, the all-brave Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, I have few doubts and wish to ask the World Honoured One."
The Buddha said to All Courageous, "As you ask, let your doubts be broken."
The Buddha said, "Your Holiness, who are the immortals who have abode in the land of non-return?"
The Buddha said to the Bodhisattva of all courage, "Good man, listen carefully, for what the Buddha says is subtle and difficult to know. This Monk Zha Dhamma shows the image of an immortal. Such a dharma is capable of showing the Buddha's body. As sand is seen everywhere in the Ganges, so is this Dharma, which manifests itself and speaks for others. The Buddha alone is equal in measure to the Buddha; this Dharma is like this, equal to the Buddha; where there is this Dharma, there are always Buddhas."
Then the World Honoured One said to all the brave Bodhisattvas, "Good man, I remember that in the past, in the ninety-ninth year of the Avalokiteshvara, there was at that time a Buddha named Po Shang, and in that order there were twelve billion Buddhas, all named Po Shang. At that time, I was called Pure Moon and gave great charity. I made offerings to all the twelve hundred million Buddhas, with clothes, bedclothes, food, medicine, incense, lamps, and all kinds of musical instruments. He did not give me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, there were eighteen billion Buddhas who emerged from the world, all named Baoming. At that time I was called Longzheng, and I gave great alms and made offerings to the Buddha with incense and flowers. But he did not grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, two billion Buddhas emerged from the world, all of whom were called Shakyamuni Buddha, the One who is the most powerful. At that time, I gave great alms and made offerings to them with all kinds of musical instruments. But he did not grant me the mark of Avalokiteshvara.
"All the brave ones, I remember that in the past, two billion Buddhas, all called Kaya, emerged from the world. At that time, I gave great alms to them, offering them incense, streamers, clothing, and all musical instruments. But he did not grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past there were 1.6 billion Buddhas who emerged from the world, all called Pure Light. At that time, I was a great elder son, giving great alms and giving up all things. I made offerings to all sixteen billion of them, with incense, streamers, clothing, bedclothes, food, and medicine, and I did not give them to me.
"All the brave, I remember that in the past, ninety-five billion Buddhas emerged from the world, all of them called Shakyamuni, Ying and Zhengwangzi. At that time, I was a great king, ruling the world as I did. I made offerings to all the nine and a half billion Shakyamuni Buddhas, with incense, flags, food, clothing, bedclothes, medicine, and all the instruments of pleasure, and did not grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, nine hundred million Buddhas emerged from the world, all of them called Garakha Hathachamunta, the One, the One, the One. At that time I was a Brahmin's son, immensely wealthy, and gave all kinds of alms. I made offerings to the Buddhas with incense, streamers, clothing, bedclothes, food, and all kinds of musical instruments. He did not grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, there were 1.8 billion Buddhas who emerged from the world, all of them called Karnakamuni Buddha, the One who is the most powerful. At that time, I gave great alms. I made offerings to all of them, with incense, streamers, clothing, bedclothes, food, medicine, and all other pleasures. Nor does he grant me the mark of Avalokiteshvara.
"I remember that in the past, there were 1.3 billion Buddhas who emerged from the world, all of them called Bright and Virtuous, and all of them were known to me. I made offerings to all of them, with all kinds of flowers and incense, streamers and covers, clothes, bedclothes, food and drink, and all kinds of musical instruments. Nor does he grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, two and a half billion Buddhas emerged from the world, all of them called Vrishabha, the Buddha, and the Supreme Being. I became a monk at that time, and made offerings in the way of the Dharma, with all kinds of incense, flowers, flowers, flags, clothing, bedclothes, food and all kinds of music, and with respect and admiration. He did not grant me the mark of Avalokiteshvara.
"All the brave, I remember that in the past, there were 1.2 billion Buddhas who emerged from the world, all of them called Vairocana. I made offerings to all of them, with flowers, incense, streamers, clothing, food, bedclothes, medicine, and all the instruments of pleasure. When I became a monk, he did not give me the mark of Avalokiteshvara. At last, when Vyasa came to say this, the beings in Yama heard it and it rained seven jewels in the void. At that time, all sentient beings in Yama were free from poverty. At that time, I was not allowed to give the hoe, but I heard the sound of the void and said, 'Soon you will receive the hoe.
All Brave Bodhisattvas said to the Buddha, "At what time will the World Honored One attain the hoeing of the three bodhicitta marks?"
The Buddha said to All Brave Bodhisattvas, "Listen carefully! Good man, after ninety-two billion arsenal kalpas, there appeared a Buddha, called Rangdhara, the Buddha of the World. At that time I was a manabha, named Miga (Miga is the word used here), and I was a manabha of the Buddha Rangdang, practising purity. When I saw him, I offered seven green lotus flowers to Rādhārāṇī, and with this I returned to Avalokiteshvara. At that time, Rādhārāṇī granted me the following sign: 'Manāpāṇa, in the future, in a few spheres of time, you will become a Buddha, and be called Shakyamuni Buddha, the One who should and can be known.' At that moment I heard the sound of the empowerment, and I was in the void, twelve dharmas high, dwelling in the void, attaining the birthlessness of the Dharma, having practiced pure conduct for infinite arsenals, corresponding to the six paramitas, and having all the good roots present, as if I were looking at the fruit of anamara in the palm of my hand.
"All courage, at that time I have caused an infinite number of hundreds of billions of sentient beings to abide in the Good Law. And now, I have attained Avalokiteshvara and benefitted all beings! If I see sentient beings, I will speak to them as they see fit: if they appear as celestial beings in the heavens, if they appear as dragons in the palace of dragons, if they appear as nightjars in the nightjars, if they appear as hungry ghosts in the hungry ghosts, if they appear as human beings, if they appear as Buddhas in the Buddha's body, if they appear as Bodhisattvas in the Bodhisattva's body, if they appear as Bodhisattvas in the Bodhisattva's body, I will speak to them. With what shall I see sentient beings, as it is, as it is, I present for sentient beings to speak as they should.
"All brave, I speak for all living beings with much convenience. What is the reason for this? All brave beings with good roots hear this Dharma, and all good roots grow, and those who are stingy give alms, and those who are not virtuous practise goodness, self-benefit, and practice nembutsu. He who has heard the Dharma has done so, and by hearing the Dharma, his past good roots have increased in clarity. Peter benefits all heavenly beings for a long night. All the brave, once this Dharma has been heard, it gives rise to immense merit.
"At that time, all living beings said to each other, 'Is there any other good Dharma to be practised to attain Avalokiteshvara? The good sentient beings said, 'There is the Dharma of giving and practicing, and the mouth speaks good words, such as these, which leads to the reward of goodness to the supreme path.' The foolish person says this: 'There is no law to give, no good or bad fruit, no good reward with the mouth.' He who is foolish is rewarded with great sins and falls into the path of evil. He is born in hell for eight kalpas and suffers great suffering, in sixteen kalpas he is born as an asura, in nine thousand kalpas he is born as a demon, in twelve kalpas he is born as a hungry ghost and suffers hunger, in four thousand kalpas he is born as a mute, in six thousand kalpas he is born as a mother's womb, in two thousand kalpas he is born as a lump of flesh, and in eleven thousand kalpas he is born as a blind person. These are the words of their parents: 'I have given birth to a son who suffers in vain! In the ninth month of his life, he suffers from hunger, thirst, cold and heat, and is not able to repay his son's kindness.
"All brave, those who speak with a good tongue say this: 'There is the law and there is charity, and there is the reward of good and bad karma.' With this good karma he was born in the twenty-fifth year of his life in Udango, and in the twenty-fifth year of his life in the thirty-third year of his life in heaven. At the end of his life in heaven, he is born in Yudhishthira and does not enter his mother's womb, but sees a hundred and one thousand worlds, all of which are called peaceful. He sees all the Buddhas of all lands, and does not move from his original place, but becomes a triple buddha.
"All courageous, such a dharma has great power, can develop pure faith, not born in the borderlands, with pure precepts. All the brave ones, there are sentient beings who say, 'Is it true that the realm of sentient beings is not exhausted, even though the Buddha has been taming all sentient beings day and night? What is the cause of the infinite number of sentient beings wishing to attain buddhahood, the infinite number of sentient beings born in heaven, and the infinite number of sentient beings entering nirvana?'" At that time, all the lay brahmins and others said, "I shall ask Shāhman Gautama what this means!" At that time, nine billion and four hundred million of the Brahmins and other laymen came to the king's shed.
Then the World Honored One smiled.
At that moment, Maitreya Bodhisattva rose from his seat, bowed to the Buddha's feet, put his palms together and said to him, "World Honoured One, what is the reason for the smile of the Buddha? If there is no cause, the Buddha will not appear to be smiling. May the World Honoured One say why he is smiling?"
The Buddha said to Maitreya Bodhisattva, "Good man, listen carefully now, and I will tell you. Maitreya, today there will be a gathering of people in the king's shed."
Maitreya Bodhisattva said to the Buddha, "Your Holiness, what is the assembly of heaven, dragons, night forks, and if not human beings?"
The Buddha said to Maitreya Bodhisattva, "Good man, all these celestial beings, dragons, night forks, etc., have come to the assembly. There are eighty-four thousand brahmins and nine hundred billion nuns who have come to talk. I have subdued all the brahmins and spoken to them, and they have all developed the mind of Avalokiteshvara. Nine hundred billion Nirguna were attained to Sukta Bodhi. All the 800 billion dragon kings came to the assembly and heard me speak, and all of them developed the mind of Avalokiteshvara. Six trillion Pure Ones came to the assembly, three trillion demons and their dependents came to the assembly, two thousand Asura kings came to the assembly, and five hundred kings and their dependents came to the assembly to hear me speak; having heard the Dharma, they all developed the mind of Avalokiteshvara."
At that moment, Maitreya Bodhisattva rose from his seat, bowed to the Buddha's feet, circled three times to the right, and disappeared.
Then the Bodhisattva and Mahasattva of All Courage, rising from their seats, with their right shoulders parted and their right knees on the ground, joined their palms to the Buddha and said to him, "Your Holiness, what are the names of the five hundred kings?"
The Buddha said to all the brave ones, "Listen carefully! Good men, one is the King of Joy, two are the Kings of Good Joy, three are the Kings of Saphananda, four are the Kings of Victory, five are the Kings of Brahma, six are the Kings of Brahma's Sound, seven are the Kings of Good Seeing, eight are the Kings of Good Joy, nine are the Kings of the Generals of Joy, ten are the Kings of Joy, eleven are the Kings of Prabhasara, twelve are the Kings of Posner, thirteen are the Kings of Growth, and so on, there are five hundred great kings. Each great king has a hundred billion dependents, all of whom have developed the mind of Avalokiteshvara, except for the King of Growth. From the east there are three trillion bodhisattvas assembled, from the south five trillion bodhisattvas assembled, from the west six trillion bodhisattvas assembled, from the north eight trillion bodhisattvas assembled, from below nine trillion bodhisattvas assembled, and from above ten thousand billion bodhisattvas assembled. All these bodhisattvas abide in the Ten Grounds, and all of them go to the great city of the king's house to the Buddha's abode and attain non-return in the Avalokiteshvara."
Then the World Honoured One addressed all the brave Bodhisattvas and Mahasattvas, saying, "Good men, go to the worlds of the Buddhas in the ten directions and tell all the Bodhisattvas, 'Today the Buddha is speaking the Great Dharma in the City of the King's Shed. You and all the Bodhisattvas of the ten directions, join your palms in respect.' Return quickly in a moment and listen to the Dharma in this congregation."
At that moment, all the brave Bodhisattvas rose from their seats, bowed to the Buddha's feet, went around him three times, and suddenly did not appear.
At that time, All Courageous Bodhisattva went to the Ten Kingdoms and said to all the Bodhisattvas, "Today, the Buddha is speaking the great Dharma in the King's Shed. You should praise the goodness of this day, so that you will always have the benefit of peace and happiness."
Then, all the brave Bodhisattvas went to the ten kingdoms to make offerings to the Buddhas and told the Bodhisattvas. Having said this, he returned to this land and, like a strong man who has flexed and stretched his arms, went to the city of the king's shed and dwelt before the Buddha. At that time all the brahmins and laymen were assembled, as were the celestial beings, dragons, night forks, asuras, human beings and non-human beings, the five hundred kings and their dependents, and the three trillion demons and their dependents.
At that time, the ground in the city of the king's shed shook greatly. At that time it rained sandalwood incense and celestial flowers from all the Buddhas in the ten directions, and it rained the great flower platform on the Buddha. Vajrapani held a vajra before the Buddha. At that time, four kings of the four winds entered the city of the king's shed and blew all the dung and filth in the city and set them far away from the city. At that time it rained perfumes from all the ten worlds, and it rained the Ursa Majora, the Caitanya and the Fandango, which were transformed into floral covers in the void. In the void were eighty-four hundred billion seats of the Master, made of seven jewels. On all these seats there was the Buddha, proclaiming the wondrous Dharma. At that time, the three thousand worlds shook in six ways.
At that time, all the brave Bodhisattvas and Mahasattvas said to the Buddha, "World Honored One, what is the reason for the appearance of the holy things in the king's shed city?"
The Buddha said to All Brave Bodhisattvas, "Good man, listen well now! For example, there was a man who, being poor and living on his own, went to the king's gate; when he arrived at the king's gate, he went straight in. When he arrived at the king's gate, he went straight in, and the gatekeeper caught him and beat him. When the king heard that the man had entered straight into the king's gate, the king thought, 'This man has entered straight into the king's gate, and he must want to do harm. Then the king was angry and commanded his ministers, saying, 'You will cut off this man's life and his parents, brothers and sisters. And all his family members were sorrowful and wept and wept. So also did the Buddha say: I, who have seen the Buddha's body and heard him speak, am arrogant and speak all kinds of words, but I do not hear or speak. If a man speaks, he does not hear or accept a single verse or parable, but says, 'I have foreseen such a thing. What is the reason for this? To live in the land of my own arrogance. Or, having heard much, he indulges in self-indulgence and dwells with fools, not hearing the right Dharma. They make their own handwriting and speak of themselves as if they had heard much and were not as good as the Dharma.
"All men deceive themselves, saying, 'I am blessed if you give me money. He who is a fool deceives himself and the world; he cannot be consumed by the charity of others, and when he is about to die, he is in great terror. The people said to him, 'You are skilled, why do you not save yourself?' The answer was, 'Today I am skilled, but I cannot save myself, and I am in sorrow and distress.' The multitude said, 'For the sake of one man, parents, brothers, relatives, and dependents, nothing is put to death.' All beings who are thus near to evil knowledge fall into hell, animals and hungry ghosts. As it is, as it is, all Brahmins and all Nuns, I say to you now, do not let go. Like a bird that has not yet developed wings, it cannot soar high into the void; like you who have no divine power, you cannot fly to the realm of nirvana. What is the reason for this? What thou hast done is not the ultimate way, but is ultimately destroyed. At the end of your life, you will repent: 'I have received such a body in vain, and I have been denied the joy of heaven and the joy of man, and I have been denied nirvana. This body of mine is a falsehood. Where shall I be born? What kind of body shall I receive?'"
Then the World Honored One said to all the Brahmins and Nirvana sons and laymen, "Yama is full of treasures, so do not lose sight of them, and do not learn anything different from the treasures of the Buddha's Dharma. Ask the Buddha any questions you may have. The Buddha will speak to you separately."
Then all the Brahmins and Nirvana sons rose from their seats, with their right shoulders parted and their right knees on the ground, bowed their palms to the Buddha, and said to him, "Your Holiness, the Buddha has been taming many living and dead beings day and night, and the realm of living beings does not decrease or increase. What is the reason, Your Holiness, that sentient beings and others are born and die like this?"
At that time, Yakshang Bodhisattva and Mahasattva, with great vows of solemnity, wishing to ask great questions for the sake of burning the torch of Dharma, said to the Buddha, "World Honored One, in the world to come, there will be no lesser sentient beings or older sentient beings who will be born and die."
The Buddha said to Yakshang, "There are old beings who become young, such as those who are born and die. The good man, like a man who has his hair cleaned and is dressed in new clothes, comes out of his house. The rest of us say, 'Good hair, new and pure clothes.' And as a man who washes his hair and washes it, and washes his clothes, 'Good hair and good clothes are not good. As it is, as it is, medicine, the oldest of all beings is not considered wonderful in Yama; though the youngest is wonderful, there is birth and death."
Then all the Brahmins and all the lay nuns said to the Buddha, "World Honoured One, what is old? What is the lesser?"
The Buddha said to the laymen, "Those who are said to be old are those who go to and fro for a number of times and suffer unceasingly in the midst of hungry ghosts, animals and hells."
Then all the Brahmins and the great kings of the heavenly dragons said to the Buddha, "Your Holiness, we are no more capable of suffering from birth and death."
He said, "There are no lesser beings."
Then the Medicine Bodhisattva said to the Buddha, "Your Holiness, look at these beings, they are as difficult as this."
The Buddha said to Medicine Bodhisattva, "Today, the Buddha is explaining this to you, so listen carefully!"
There were nine hundred and forty billion newly learned beings who were before the Buddha and did not salute him or ask him questions.
At that time, Medicine Buddha said to the Buddha, "Your Holiness, what is the reason why these sentient beings do not bow to the Buddha and do not ask questions? Please resolve your doubts."
The Buddha said to Yakshang Bodhisattva, "Good man, listen carefully now, and I will speak to you. Good man, if you say this, there are no lesser beings. Such a person is a lesser being."
He asked, "Are we, all of us, lesser beings? Your Holiness, are we lesser beings?"
The Buddha said, "If so, if so, you are lesser beings, because you cannot know your own measure."
At that time, all the nine hundred and forty billion newly learned beings attained the tenth place and dwelt in the void.
Then the Medicine Bodhisattva and Mahasattva said to the Buddha, "World Honored One, these beings are fast gaining good benefits and have attained the end of life and death. Your Holiness, these beings are free from birth and death and have attained the Ten Grounds."
Then all the brahmins, all the lay nuns, all the dragons, all the kings, all the demons, came to the Buddha and said, "Your Holiness, we have come to the Buddha to hear this Dharma. May all of us attain the body of the Buddha! In form and appearance, may we be like the Buddha, the Supreme Being, and the Supreme Being!"
The Buddha said, "As it is, as it is. Good men, come to the Buddha, listen to this Dharma, and develop the mind of Avalokiteshvara, and you will soon attain Avalokiteshvara."
Then, when Rudra had said this, all the lay nuns and others attained the endurement of the birthlessness of the Dharma and dwelt in the Ten Grounds. At that time, the bodhisattvas, with their own divine powers, swarmed up in the air to a height of seven dharmas, transformed into seven precious platforms in the void and presented them to the Buddha, and performed various divine powers in the air and changed themselves. At that time, all the celestial beings rained wonderful flowers on the Buddha in the void; and, remembering the Buddha, they thought of the Buddha's body in themselves. And the hundreds and thousands of celestial sons scattered the Buddha with the flowers and said, "Greatly blessed! Shakyamuni Gautama is truly a great blessing in this world, having the power of samadhi. Such beings as these, who are gradually equipped with convenience, speaking one good word, are freed from birth and death."
Then the Bodhisattva and the Mahasattva, rising from their seats, with their right shoulders parted and their right knees on the ground, put their palms together and said to the Buddha, "Your Holiness, what are the reasons for these sons of heaven to say such things, to manifest their divine powers, and to praise the Buddha so well?"
The Buddha said to Yakshang Bodhisattva, "Good man, these Bodhisattvas do not praise me, but praise their own bodies. By themselves they sit on the throne of the Dharma, by themselves they sit on the Dharma seat, by themselves they emit the light of the Dharma. Protected by all the Buddhas, in the Avalokiteshvara, they speak with righteous awareness."
Then the Medicine Bodhisattva and Mahasattva, addressing the Buddha, said, "World Honored One, the Great Deity World Honored One, day and night, always tries to do away with an infinite number of sentient beings, yet all sentient beings are still inexhaustible."
Then the World Honoured One said to Medicine Bodhisattva and Mahasattva, "Good! Good! Good man, can you ask the Buddha about this meaning? Good man, for example, there is a man who is very rich and wealthy, who has many servants, many fields, gardens of rice, wheat and beans, rice and panicum. He planted everything in the spring, and when it was ripe, he harvested it again; each one of them was sumptuous, and he ate it; and in the spring he planted it as before. So it is with all living beings, when they have finished their happiness, they do good deeds and plant good roots, and when they have planted good roots they grow good dharma, and when they have grown good dharma they have great joy. With joyfulness, the rewards of happiness are not lost for ten billion kalpas. Good men, like the bodhisattva who first develops his mind, do not fall into the path of evil, but always know all dharmas."
Yakushang Bodhisattva said to the Buddha, "World Honored One, what is it that the Bodhisattva of the First Enlightenment sees dreams?"
The Buddha said to Yakshang Bodhisattva, "Good man, the bodhisattva who first develops his mind sees many fears in his dreams. What is the reason for this? It is because of the sin of purifying all karma and not being able to receive suffering in the body that one sees horror in dreams."
Yakusang said to the Buddha, "World Honored One, what kind of horrors do bodhisattvas who have first developed their mind see in their dreams?"
The Buddha said to Yakusang Bodhisattva, "Good man, when a person dreams of a blazing fire, he should think, 'This fire burns all my troubles.' Medicine on, this is the first dream horror. And seeing the water flowing in impurity, he should think to himself, 'Float all my knotted troubles. Medicine on, this is the second dream of the first bodhisattva, the great fear."
Yakshang Bodhisattva said to the Buddha, "World Honored One, what fears do you see?"
The Buddha said to Yakshang Bodhisattva, "In his dream he saw himself with his hair shaved. Yakshang, Bodhisattva should not be frightened when he sees it. What is the reason? One should think, 'Shave off greed and anger and fall into the six paths of birth.' Good men, such a bodhisattva will not fall into hell, into animals, into hungry ghosts, into dragons, or into heaven. Yakusang, the Bodhisattva who first develops his mind is only born in the land of pure Buddhas."
The Buddha said to Yakshang, "In the next five hundred years after the end of the present age, there will be Bodhisattvas whose hearts desire bodhicitta, and who, because of their mind, are abused and scolded by many people. Medicine, you should say to them: 'Bodhisattvas should not be angry.'"
The Buddha said to Yakshang, "I have been performing all kinds of hardships for countless hundreds of billions of years. Good man, I do not do this for the sake of the possessions of the land of birth, but for the sake of knowing the reality of all dharmas. Medicine, I have practiced austerities and have not been able to attain avalokiteshvara. Good man, when I hear this Dharma, I will attain Avalokiteshvara on the same day. Medicine, this Dharma is so profound that it is difficult to know the name of such a Dharma. If one hears the name of this Dharma, all will attain Avalokiteshvara. Yakshang, this person will transcend a thousand births and deaths, be born in the land of pure Buddhas, know the path of extinction, know the first path, know the first good root, achieve immense divine power, and know immense extinction. Yakushang, what do you think? What is the name of extinction?"
Yakushang Bodhisattva said to the Buddha, "World Honored One, the name of the dharma place is extinction."
The Buddha said, "Yakushang, what are the places of dharma?"
Yakushang said to the Buddha, "World Honored One, dharma is the dharma place. As the World Honored One says, diligent practice of refinement, diligent precepts, and diligent patience are called dharma."
The Buddha praised Yakushang Bodhisattva, saying, "Good! Good! Good man, the Buddha asked this meaning, and you are good at explaining it."
Sinhala Sutra Volume 3
At that time, Medicine Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, what is the reason for the emergence of the Buddha?"
The Buddha said to Yakshang Bodhisattva, "Good man, in order that all living beings may be well-informed, that is why the Buddha appeared in the world. The Buddha came into the world to open the dharma of nectar. If the Buddha appears in the world, he knows all the dharmas; he knows worldly dharmas and worldly dharmas, and knows worldly wisdom and worldly wisdom with convenience."
The Medicine Bodhisattva said to the Buddha, "World Honoured One, what dharmas does the World Honoured One know?"
The Buddha said to Yakshang Bodhisattva, "Yakshang, the Buddha knows the wisdom of the right Dharma. Medicine on, with this wisdom, all dharmas are comprehended. Yakushang, if sentient beings hear that the Buddha has emerged from the world and believes in the Dharma, this is the first benefit.
"Medicine, for example, if a man travels to heal a living being, and for the sake of gain, he carries a thousand people carrying gold and treasure. His parents say to him, 'Son, listen carefully! This golden treasure is the property of another. Guard it well, and do not let it be lost.' The man held the treasure, but after a long time of indolence, all the gold and treasure he held was lost. At that time, his heart was struck with sorrow, and he was ashamed and could not return home. When his parents heard this, they wept with sorrow and said, 'I have given birth to this wicked son! But he has a son's name, and he was born in my house, and has lost all his possessions, and has made us poor, and is his slave. He died of despair. When the son heard that his parents were dead, he also died of despair. Thus, thus, Yakushang, the Buddha said this Dharma, and those who have no pure faith in my Dharma have no hope, and at the end of their lives, they die of an arrow of anguish; just as their parents die of despair and anguish for their golden treasure.
"Thus, Medicine, he who has no pure heart in my dharma suffers all kinds of suffering at the end of his life. When the first blessings are exhausted and the last good is not sown, at the time of death, the arrow of anguish strikes, and one falls into the hells, animals, and hungry ghosts and suffers all kinds of pain. He says, 'Who will relieve me from the sufferings of hell, the beasts and the hungry ghosts? And as parents say to their sons, 'In the future there is sickness and suffering, and in sickness there is the suffering of death. When you are liberated, you will see the birth of action and knowledge, and you will suffer pain and suffering all over your body. When you see yourself dead, your eyes will not see colour, your ears will not hear sound, your four branches will all be in pain, and you will surely return to death. The body is as stubborn and dumb as wood and stone, with no awareness of parental speech.' 'Do not say such things, for I am afraid! I see no heat in my body, no other illness, but the horror of death. To whom shall I return? Who will help me? Who can save me if my parents are in heaven?' The parents said, 'Sacrifice to the gods of heaven, and you will find peace.' The son replied to his parents, 'Let us sacrifice quickly for peace and happiness. Go quickly to the heavenly sacrifice and ask the temple keeper.' Then his parents went to the heavenly temple and burned incense and asked for a wish. The temple keeper said, 'The gods of heaven are angry! He must kill a sheep and a man for a sacrifice, and your son will be freed.' Then the parents thought to themselves and said, 'What about us? If the gods of heaven are angry with me, my son will die, but if they are pleased, they will be greatly favoured.' Then they returned home quickly, sold all their possessions, and received a sheep. Then he said to the rest of them, 'Give me a loan of gold, and I will return it to you in ten days. If I do not, I will be your servant.' The man got the gold and went to the market to buy a man. The man he bought did not know that he was to be killed as a sacrifice to heaven. The patient's parents, foolish and unwise, did not go to the house, but went to the temple and said to the temple keeper, 'Make a sacrifice for me. Then the parents killed the sheep and the man, and set fire to the sky, and then the world said to the parents, 'Do not be afraid! I will protect your son and give him peace.' Then the parents rejoiced with great joy and said, 'The gods of heaven have been so gracious to me as to make my son poor.' Then the parents returned home rejoicing, and saw that their son was dead. Then, when the parents saw their son dead, they were greatly distressed, and their hearts were shot with arrows of sorrow, and they died of despair."
The Buddha said to Yakusang, "Good men, the same is true of those who are near evil knowledge."
Then Yakshang Bodhisattva said to the Buddha, "World Honoured One, where do such beings fall?"
The Buddha said to Medicine Bodhisattva, "Good man, do not ask about this."
Yakshang Bodhisattva said to the Buddha, "World Honored One, may the Buddha be merciful and say where such a person has fallen?"
The Buddha said to Medicine Bodhisattva, "Good man, listen carefully now! The mother of this person is in the hell of the great call. His father falls into the hell of unity. His son falls into the hell of fire and burning. He who guards the heavenly temple falls into the hell of the abyss."
At that time, Medicine Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, where are those who die in vain born?"
The Buddha said to Medicine Bodhisattva, "He who dies in vain is born above the Thirty-three Heavens."
Pillar Bodhisattva said to the Buddha, "World Honored One, what is the reason for their being born above the Thirty-three Heavens?"
The Buddha said to Yakshang Bodhisattva, "Good man, listen carefully now! When he was dying, he had a pure mind and surrendered to the Buddha. With this good root, he will receive the bliss of the Thirty-Three Heavens for sixty kalpas and know his destiny for eighty kalpas. He will be free from all sorrows in the place where he was born, and from all sorrows in the place where he was born, and all suffering will be extinguished. Yakushang, near evil knowledge, shall not enter nirvana."
Yakushang Bodhisattva said to the Buddha, "World Honored One, what is it that prevents living beings from entering nirvana?"
The Buddha said to Yakshang Bodhisattva, "Those who wish to attain nirvana should be diligent in their pursuit."
Pillar Bodhisattva said to the Buddha, "World Honoured One, what is the name of refinement?"
The Buddha said to Yakshang Bodhisattva, "Good man, the one who is refined is called Sukta Bodhi. The fruit of the contrary stream is called the place of refinement; the fruit of the Hare Krishna Gaya is called the place of refinement; the fruit of the Anagaya is called the place of refinement; the fruit of the Araha is called the place of refinement; the fruit of the Boddhisattva is called the place of refinement; the fruit of the Karmic Wisdom is called the place of refinement; the name of the Bodhisattva, the fruit of the Bodhisattva Ground, is called the place of refinement. Yakushang, such and such are the names of the places of refinement."
Yakushang Bodhisattva said to the Buddha, "World Honored One, World Honored One, what are the clouds of reverse flow? What is the fruit of reverse flow?"
The Buddha said to Yakshang Bodhisattva, "Good man, for example, if a man plants a tree, and the tree sprouts on the same day that he plants it, and the tree grows up and down for a day for a yojana each. Then there is another man who also plants a tree, but the wind does not move it, so he moves it to a different place. The two of them disputed together and slandered each other. When the king heard that they were thus disputing with each other, he commanded his ministers, saying, 'There is a place where they are slandering each other; go and summon them.' And when he had received the command, he sent his messenger to fetch them. Then the messenger went away in his humble clothes, and when he came to them, he said, 'The king summons you.' Then they were terrified and troubled: 'Why has the king commanded us both now?' Then they came to the king and stood in silence. Then the king asked them, 'Why do you slander each other and fight?' Then they said to the king, 'Listen to what I have said! I have borrowed a little free space and planted a grove, which will produce buds and half of the ripe leaves and fruits in a few days. But this man planted it, and it did not produce any buds, leaves, or fruit, and in a few moments they moved it, and it did not produce, and they came and slandered it and fought. Such is the case, my lord, that the king should know that I am not guilty.'
"Then the king gathered together his ministers, who numbered three billion, and said to them, 'Speak, each of you.' The ministers said, 'We do not know what to say.' The king asked the ministers, 'Have you seen any of the trees that were planted on the same day, and which produced buds and leaves, and half of the fruits and flowers that were ripe?' Then the ministers rose from their seats and said to the king, 'My lord, we cannot decide to accept such words. What is the reason? Your Majesty, this is a rare thing.' Then the king asked him, 'Is it true, as you have said?' Then he said to the king, 'This is true.' The king replied, 'It is hard to believe that such things as thou hast said are true, that the tree was planted on the same day, and that it brought forth buds and leaves, and flowers and fruits.' Then he said to the great king, 'May the king plant it himself and know its truth.
"Then the king assembled three billion ministers and forbade him to plant the tree, but it did not produce any buds, leaves or fruit. Then the king was greatly angered and commanded his ministers, saying, 'Take a sharp axe. The tree he has planted will be cut down.' Then the ministers were commanded by the king to cut down the tree. When one tree was broken off, twelve trees were born, and when the twelve trees were broken off, twenty-four trees were born, with stems, leaves, flowers and fruits of the seven treasures. Then the twenty-four trees gave birth to twenty-four billion birds of prey, all with golden beaks and seven precious feathers. Then the king was angry again and took his own axe and went to cut down the tree. When the king cut down the tree, there came forth from it a spring of beautiful water. Then the king was ashamed and commanded his ministers, saying, 'Release them both. The ministers said to him, 'Your Majesty, accept the command. When they had gone, they released them and came to the king. The king asked them, 'You have planted this tree, and if you cut down one tree, you will produce twelve trees, and if you cut down twelve trees, you will produce twenty-four trees. But the tree I have planted produces no buds, no leaves, no flowers or fruits. What is this?' He answered the king, 'If I am so blessed, the great king is not so blessed.' Then the three billion ministers knelt to one another and said to him, 'You may rule the kingdom and reign as king.
"Then he, for the sake of his ministers, spoke the verse, saying.
"'I do not seek the throne, I do not seek the treasures of the world, I have the supreme desire to become a two-footed being!
I will attain nirvana and become a Buddha, and I will speak to you and bring you to the city of nirvana.
My past misdeeds have led me to the king's prison, where I am bound and suffer, and where my sins have all been paid for.'
"Then there were thirty-two thousand high seats, each twenty-five yojanas high. On one high seat there was on it two and a half billion chickens, with mouths of gold and wings of seven jewels, uttering human sounds, and saying to the king, 'Not good, my lord! Not good! If you cut down the trees, you will go into the path of evil. Does the king not know? Who is the one who planted this tree?' The king replied, 'I have not heard! Tell me, what kind of man planted this tree?' The bird said to the king, 'Such a man, who illuminates the world, is known as the Supreme Being, who is able to save all sentient beings from old age, sickness and death.' The king asked again, 'Who is he who plants the tree and does not live? What kind of bad deeds does he do that do not give birth? Speak for me.' The bird replied to the king, 'He is the one who does not grow the tree in Tibetooth! How can a tree be born when there are few good roots?' Then, when the three billion ministers heard of this Dharma, they all attained the tenth place and achieved divine power. At that time, the king also attained the tenth ground and attained access to all good samadhi."
At that time, Yakshang Bodhisattva and Mahasattva said to the Buddha, "World Honored One, what is the reason why all three billion of these ministers have attained the Ten Grounds and achieved divine power?"
Then the World Honored One said to Medicine Bodhisattva, "Good man, listen carefully now." At that moment he smiled and released eighty-four thousand lights from his face, an infinite variety of green, yellow, red, white, red and purple lights. After shining on the world, he came back to the Buddha, circled around him three times and entered through his roof.
At that moment, the Bodhisattva and the Mahasattva said to the Buddha, "World Honoured One, what is the reason for this extraordinary appearance of the Buddha? If there were no cause, the Buddha would not have appeared in this extraordinary appearance."
The Buddha said to Yakshang Bodhisattva, "Good man, do you see all the people who have come from all directions to gather here?"
Pillar Bodhisattva said, "No, World Honored One."
The Buddha said to Yakshang Bodhisattva, "Good man, you see all the worlds in the ten directions."
At that moment, Yakshang Bodhisattva and Mahasattva looked at the ten directions. They saw a great tree in the east covering seven thousand yojanas; they saw two hundred and fifty billion living beings assembled there, sitting in silence, not drinking or eating. Then I saw a great tree in the south, covering seven thousand yojanas; under it two and a half thousand billion beings were assembled together, not speaking, not eating, not moving, but dwelling in silence. And I saw in the west a great tree covering seven thousand yojanas; and under it two thousand and fifty billion beings assembled together, not speaking or eating, but dwelling in silence. And I saw in the north a great tree covering seven thousand yojanas; and under it two thousand and fifty billion beings were assembled together, not speaking or eating, but dwelling in silence. And I saw above me a great tree covering seven thousand yojanas; and below me two thousand and fifty billion beings assembled together, not speaking or eating, but dwelling in silence. Then he saw below him a great tree covering 7,000 yojanas, under which 2,500,000,000,000 beings were assembled together, not speaking or eating, but dwelling in silence.
At that moment, the Bodhisattva of Medicine said to the Buddha, "Your Holiness, I would like to ask the Buddha, the Supreme Being, the All-seeing One, a few questions. If the Buddha gives me permission, I will dare to ask."
Then the World Honored One said to Medicine Bodhisattva, "Good man, whatever you ask, the Buddha will be able to explain it to you."
Then the Supreme Bodhisattva said to the Buddha, "Your Holiness, what is the cause of the infinite number of sentient beings who have come from the ten directions? By whose divine power have they come here?"
The Buddha said to Medicine Bodhisattva, "He has come here with divine power."
Then the Supreme Bodhisattva said to the Buddha, "Your Holiness, I wish to see the worlds, by whose divine power do I come to them?"
The Buddha told Medicine Bodhisattva, "By your divine power you have come to them."
At that moment, the Supreme Bodhisattva, having circled the Buddha three times, suddenly did not appear. After ninety-six billion worlds, there was a world called Sun and Moon. In that world there was a Buddha, called the Buddha of the Sun and the Moon, who was surrounded by eight trillion Bodhisattvas and spoke. When the Bodhisattva of Medicine and the Mahasattva of Medicine arrived in that country, they went to the Buddha's feet, bowed to him, and said to him, "World Honored One, what is the reason why, in the Saha world, in front of Shakyamuni Buddha, I see in the ten directions an infinite assembly of living beings that are not seen here?"
At that time, the Medicine Bodhisattva and Mahasattva went to the Sun and Moon Land and said to the Buddha, "World Honored One, I have passed through ninety-six billion buddhas' lands, but I have come to this place without seeing a single one. Who, Your Holiness, has seen and heard of the tree of ignorance and unawareness from which all beings are born?"
The Buddha said to Yakshang Bodhisattva, "No, good man. Have you seen and heard much about the tree of ignorance and unconsciousness, and can it give birth to beings?"
Medicine Buddha said, "World Honored One, I do not see or know."
The Buddha said to Yakusang Bodhisattva, "Do you want to see it? I am showing you."
Yakshang said to the Buddha, "World Honored One, I wish to see it."
Then, as soon as the Sun and Moon Buddha stretched out his arms, ten hundred billion beings came and gathered. Each and every one of them held incense and flowers in their hands and offered them to the Buddha.
"Yakshang, do you see it now?"
Yakshang Bodhisattva said to the Buddha, "I have seen it, World Honoured One. I have seen it, Good Death."
The Buddha said to Yakshang, "Good man, all these beings are unconscious and unaware, and all are like illusions."
At that time, each of the three trillion sentient beings stretched out their two hands and offered incense and flowers to the Buddha.
The Medicine Bodhisattva said to the Buddha, "World Honoured One, this is a wonderful thing! In a few moments, each of these beings had a hundred hands to offer to the Buddha, and yet they could not get rid of them, let alone two hands!"
The Buddha said to the Medicine Bodhisattva, "If so, if so. Good man, these beings are born without awareness or knowledge, and they perish. Good man, my body is also like this, like an illusion, and shows birth and death."
The Medicine Buddha said to him, "World Honoured One, what are the young beings? What is an old being?"
The Buddha said to Yakshang, "Good man, there are also old ones and young ones."
Yakshang said to the Buddha, "World Honoured One, may the Buddha explain, what are these?"
The Buddha said to Yakshang, "Those who are not blessed and decrepit are old beings. He who is born from that tree is a young being."
Yakusang said to the Buddha, "World Honoured One, I wish to see him as a young sentient being."
At that moment the Buddha stretched out his right arm, and ten thousand billion beings from all directions came to the Buddha's abode, saluted his feet, went around him three times, stood before him, and dwelt in silence.
Yakshang said to the Buddha, "World Honoured One, why do these beings dwell in silence before the Buddha?"
The Buddha said to Yakshang, "Good man, don't you know? The great nature of the earth has no words, no speech, and the dharma aggregates have no knowledge or awareness. What is the reason? Yakushang, how can these few beings, who do not see birth, do not see death, do not see old age, sickness, death, sorrow and suffering, and suffer all kinds of pain and suffering, speak? Therefore, Yakusang, such beings should be taught."
Then, Yakusang Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, from where do the lesser beings come? Where do they end? Where will they be born who do not know the Dharma?"
The Buddha said to Yakshang, "Good man, listen carefully now! These beings are not made by men, not made of gold, not made of iron, not made of wood, not made of kilns, not made of kings. They are not made by a man or a woman, not by a master of gold, not by a master of iron, not by a master of wood, not by a master of kilns, not by a king. On the medicine, he does not speak to the Buddha, he does not salute the Buddha, he suffers infinite suffering. On the medicine, there are few sentient beings who do not speak with the Buddha and suffer such infinite suffering. Medicine, those who do not speak to the Buddha because they do not know the cause of suffering well, do not speak to the Buddha, do not know good and do not know evil. Even though they are born, they do not know birth or death. Yakushang, this is called a young sentient being."
Yakusang Bodhisattva said to the Buddha, "World Honoured One, what are the births of young beings? How do they perish?"
The Buddha said to Yakusang Bodhisattva, "Good man, for example, if someone picks a fire with a log, the log burns gradually; as such, Yakusang, beings are born with suffering at first, suffering in the middle, and suffering at death."
Yakusang said to the Buddha, "World Honored One, who is born when born? Who is born at the time of death and who is destroyed at the time of death?"
The Buddha said to Yakusang, "Good man, as the Buddha is born, so the Buddha is destroyed. For example, there is a man who is shut up in a dark room and his eyes see nothing. Then there is a man who has suffered and thinks, 'This man suffers, and it is a great comfort to him! If he is not freed, he will die.' He gave him fire, and it gave him a little light. Then the man in the dark room rejoiced at the sight of the fire and was at peace. Then the fire, with little cause, blazed up and burnt the dark chamber, and he was burnt to death. When the king heard this, he said, 'If any of the beings in my country commit any sin, they will not be bound.' Then the king said to his people, 'Do not be afraid, you people! I will give you no fear in my country. If you commit any offence, you will not be harmed, nor will you be killed, but be at peace and do not fear.' So is the Buddha, the Medicine, burning all troubles and extinguishing all diseases. Just as he who burns himself to death in order to give peace to beings in a dark room, so does the Buddha, in order to give peace to all beings, pluck up all fetters at the cost of his life, and set them free. Thus, Medicine, the Buddha is forever free from the three poisons, and is a great light for all the worlds, plucking and liberating beings young and old from hell, animals, hungry ghosts, and asuras."
Then the heavens, in the void, spoke the verse, saying.
"The most victorious field of good fortune, the best of all fields, the highest of all worlds, the growth of the sons of the Buddhas.
The field of the Buddha is the most victorious of all fields, and can remove all fears. The Master is good and convenient, guarding all sentient beings.
He dwells in nirvana, and shows himself to the world, so that the world may be silenced! The Buddha is the supreme teacher.
The Buddha is the supreme teacher, who protects the young as well as the old, and all beings in the three realms.
The gates of hell and the hungry ghosts of animals are closed, and there is peace and happiness in this world and in other worlds."
At that moment, the Buddha smiled and said.
"Good to see a good man! Good to see the Buddha!
Good is he who hears the Dharma! Good is the one who honours the monks!
Good is this Dharma, which destroys all evil!"
At that time, the Medicine Bodhisattva and Mahasattva said to the Buddha, "Your Holiness, what is the reason for the Buddha's smile? If there were no cause, the Buddha would not have shown the appearance of the Hierophant."
The Buddha said to Yakshang, "Good man, have you seen these few beings?"
Medicine said to the Buddha, "Your Holiness, only I have seen them."
The Buddha said to Yakusang, "Good man, all these beings have today attained abode in the Tenth Ground."
At that moment, Yakshang Bodhisattva and Mahasattva, who were in the void, were 80,000 yojanas high, with 80,000,000,000 sons of heaven, and scattered many wonderful flowers on the Buddha. All the young sentient beings on the earth saluted the feet of the Buddha. At that moment, the Lord of Medicine said in the void, "All beings in the three thousand worlds hear this sound. All sentient beings in hell who hear this sound will be liberated. All the thirty-three heavens come to gather when they hear this sound."
At that time, the three thousand great worlds shook in six ways. At that time, eighty-four thousand dragon kings in the ocean moved to assemble, three trillion Yama-vara night forks came to assemble, and two hundred and fifty billion rakshasasas and hungry ghosts came to assemble. At that time, all the people were assembled at the place of the Buddha. At that time, the Buddha spoke to all the young beings. From the ten worlds, ten hundred billion Bodhisattvas, each with divine power, came to the assembly.
At that time, Bodhisattva Medicine said to the Buddha, "Your Holiness, there are countless Bodhisattvas from the ten worlds, countless celestial beings, dragons, night forks, dryas, asuras, calvaryas, hungry ghosts and hells, all coming to the assembly to hear the righteousness of the Dharma. May the World Honored One be the one to speak it."
The Buddha said to the Medicine Bodhisattva and Mahasattva, "Good man, come down here."
At that time, Yakshang Bodhisattva descended from above with his own divine power, joined his palms to the Buddha, bowed to his feet, and said to him, "World Honored One, what is the cause of the Dharma gathering, the Dharma gathering, that is called the Dharma gathering?"
The Buddha said to Yakusang, "Good man, the one who gathers dharma is called pure conduct. He who is pure in action is free from all unwholesome dharmas. Good man, have you seen such a small number of beings?"
Yakshang said to the Buddha, "Yes, I have seen them."
The Buddha said to Yakshang, "These beings, having left evil, will attain all the dharmas and all the dharmas."
Sinhala Sutra, Volume 4
At that time, Yakshang Bodhisattva and Mahasattva said to the Buddha, "World Honoured One, what is the convenient way to enable all sentient beings to hear the right Dharma?"
The Buddha said to Yakshang Bodhisattva and Mahasattva, "Good men, there are all sentient beings whom I speak of as suffering from birth, but do not hear of suffering from old age, suffering from sickness, suffering from sorrow and grief, suffering from hatred and hatred, suffering from love and separation, and suffering from death and destruction. On the medicine, this is called all suffering."
When the young sentient beings heard this, they joined their palms in salutation to the Buddha and said to him, "World Honoured One, do we also have death?"
The Buddha said to the young ones, "All your sentient beings also come to death."
The young sentient beings said to the Buddha, "World Honoured One, what is death to?"
The Buddha said, "Good man, at the time of death, the wind of extinction and knowledge arises, the wind of knowledge turning arises, and the wind of knowledge corresponding arises. Good men, these are the three kinds of winds that, at the time of death, move in the sense of action."
The young sentient being said to the Buddha, "World Honoured One, what are the three winds that, at the time of death, disturb the body and the consciousness?"
The Buddha said, "Good men, first, the sword, second, the needle, and third, the staff. These are the three winds that annoy and cut the body."
The young sentient being said to the Buddha, "World Honoured One, what is the body?"
The Buddha said, "Good men, the body is called fire, the body is called burning, the body is called foolishness, the body is called collapse, the body is called thorn, the body is called mound, the body is called blisters, the body is called burdens, the body is called birth, the body is called old age and sickness, the body is called death and love and separation and hatred."
The youths again said to the Buddha, "World Honoured One, what is the name of such a body, death? What is the name of birth?"
The Buddha said, "Good man, knowledge extinguished is called death, and knowledge arising from the cause of good fortune is called birth. Good man, the one who is called the body has an infinite number of billions of sinews and veins entwined. The body has eighty-four thousand pores, and eighty-four thousand worms dwell in it. These worms, too, die and perish. When a person is about to die, the insects are terrified and feed on each other, and men and women are so distressed that they feed on each other. When the worms eat each other, only two worms fight for seven days; after the seven days have passed, one worms dies, but the other remains. And so it is with mortal beings, who do not fear the sufferings of birth, of old age, of sickness, or of death, even when they are dying. As the two worms do not cease to die, so do mortal beings.
"When death comes, the sage says, 'Husband, thou hast done wrong! Do you not see the suffering of the world? Do you not see the suffering of birth, the suffering of sickness, the suffering of old age, and the suffering of death?' He replied, 'If so, I have seen the suffering of birth, sickness, old age, and death.' 'If you see such suffering, why do you not do all good? Why do you not practice all good things for the sake of happiness in the hereafter? Husband, I ask thee again, why do you not do good, and depart from the sufferings of birth, old age, sickness and death? Why do you not practice the concept of meditation? Canst thou not hear the sound of 揵 in Yama? Do you not see sentient beings doing alms? Do you not see the sons of beings born in the Buddha's field of blessings? Do you not see the incense and the streamers and the covers when they are given to the Buddha? All the four disciples of the Buddha, the bhikkhus, bhikkhunis, yupasins, and yupasins, are there in the Buddha's teachings who can save the miserable! The sage chided, 'Unwholesome husbands, creating such unwholesome karma!'"
"Then the Dharma King spoke the verse and said.
"'Seeing the Buddha emerge, hearing the sound of the drums of the Dharma, seeing the Dharma being spoken, silent to nirvana.
Seeing that there are many sentient beings, but few who make blessings, and that blessings can bring happiness in the hereafter, why do they not make them?'
"Then he replied to His Holiness in a verse, saying.
"'I am foolish and unwise, I have been close to evil knowledge, I have created bad karma, and I have been deluded by desire.
I have been a victim of many desires, and now I am suffering, I have killed many sentient beings, I have destroyed monks and monasteries.
I have destroyed pagodas and temples, I have been foolish and unwise, I have spoken unkind words and cursed my parents.
I have been unaware that I have done many things wrong; I see that I am born in a great hell.
In the hells of the united, where I suffer great pains, and in the hell of the abyss, where I suffer infinitely.
In the hell of the lotus, where there is infinite suffering; in the hell of the black rope, where there is suffering for a hundred and a thousand births
In all hells, all sufferings; hundreds of thousands of years of great suffering.
Walking in the darkness of hell, not seeing its gates; falling into the fires of the woks of fire and suffering.
There is a hell called the Prison of Swords, where ten thousand billion swords are arrayed before me.
This is not the work of a craftsman, but a natural result of karma.
A great wind blows and causes it to rise, cutting and cutting all over my body, so shall I suffer the torments of hell.
All sentient beings, seeing me suffer! All my treasures are left in the world.
Men and women and brothers, sisters and relatives, parents and knowledge, servants and servants, cattle and sheep and animals.
I am lost in this, my cattle and my sheep. I covet gold and silver, and fine clothes.
I covet the building of houses, the painting of houses, the entertainment of women, the sound of the khon and the flute.
I am obsessed with this.
I have no brother, I have no brother.
I, too, have no brother, but I have a delusional mind that covets, and today I suffer inexhaustible pain and suffering.
I have no brother, I have no brother, I have no brother.
The lust of the eyes is the cause of bad karma. The eyes are the cause of bad karma, and when they see it, they covet it.
The ears are the cause of all sounds, and when they hear them, they are greedy. The arm is covered with a precious bracelet, the finger with a golden ring.
The neck of the throat is covered with jewels, the feet are covered with gold bracelets, and a net of gold and jewels is made to cover the body.
The body is adorned with all kinds of treasures. The first in the world to adorn the body.
The soft, soft, wonderful touch, which grows in love and desire; all kinds of wonderful beds, to please oneself; all kinds of wonderful incense, to paint one's body.
And all kinds of good incense, to paint themselves with; sandalwood and lobster incense, to paint themselves with.
All kinds of incense, such as musk, to coat themselves with; Jambhusamana, to coat their hair with.
The first of the finest garments, white cotton, is clothed with itself. If he gives up the white elephant ride, he rides again on the horse ride.
The king's government is respected by all, and all the princesses and queens in his palace learn to sing and dance and play.
If a beast is in the wilderness, hunting and killing for no reason, doing such evil as this, not knowing the reward in the hereafter.
I eat and drink the flesh of others, and suffer such misery; I am foolish and unwise, and do not know that I shall die.
I have nurtured my life with foolishness, and now I am at death's door, and there is no one to help me!
Why do you and your kin look upon me as such? Why do you not dress in fine clothes? Why do you weep for yourself?
Why do you not comb your hair and suffer? I will not live, for I have done much evil!
Foxes, wolves, magpies, etc., eat my flesh and grow this body, which is eaten by all insects.
For this body there is life and death, and all beings are born, so give me the medicine to get rid of it.
The world's doctors cannot cure those who have no one to help them, but today I give you the medicine of the Dharma, so that you may destroy your troubles.
The world's supreme being, who saves all sentient beings, will return to death.
The sons of the Buddha are also able to save all sentient beings and give them the medicine of the Dharma, so that they may be free from birth and death.
This body grows from eating flesh, unaware of all the suffering, and there is no benefit from growing up in this body.
This body is a dull and dumb congregation, and knows no part of grace! Wives and concubines, men and women, cannot be saved by the sight of them.
They cry and weep in anguish. Wives, concubines, men, women, etc., do not know the power of their grace.
They who have been raised without relief, despairing and ignorant, go to hell with sorrow.
All beings are born with suffering, and later with the suffering of death, and the middle suffering of thought, action, touch, and suffering.
Foolish love is the cause of all births, bound by love and lust, and attracted to the realm.
All sentient beings are ignorant, but have only sorrow and suffering.
They know not the hereafter, but are like vicious serpents. Ignorance binds all beings, and they are far from liberation.
Not knowing liberation, evil karma flows. The mind is troubled, and all beings dwell in life and death.
Worry burns all good, like fire on dry wood. And in the five paths of the world, there is no little happiness.
I do not know where the good pleasures lie. In the pure land of the Buddha, where His Holiness turns the wheel of dharma
The pure sound of the Buddha's voice speaks of precepts and wisdom.'"
Then the World Honored One repeatedly said to the Medicine Bodhisattva and Mahasattva, "As it is, as it is, after the life of the evil-doing beings, they suffer all kinds of suffering and have no relief. Those who are rewarded for good deeds, now say the Gatha.
"If you do evil or bad deeds, you will go to hell.
They will be showered with rain and fire, and their bodies will be burned everywhere, and they will be afflicted everywhere.
I do not know the joy of purity, nor do I know the Dharma; I am foolish and unlawful, and I am far from the fruit of happiness.
Believing in the Buddha's precepts, practising wisdom, and having all the precepts in place, one achieves bodhi quickly.
To be the first to advance, to be born in the land of the pure Buddha, to preach the good Dharma, to protect all sentient beings.
With full compassion, practising pure Brahman, with liberating insight, becoming the good name of the Buddha.
The worldly parents, the first in bodhichitta, the first in knowledge of this Dharma.
He who hears this Dharma will become a supreme being, with the ten names of the World Honoured One, and with the corresponding mind of stillness."
Then the Medicine Bodhisattva and Mahasattva said to the Buddha, "World Honored One, what is the cause of the earth shaking?"
Then the World Honored One said to the Medicine Bodhisattva, "What do you see that causes the earth to shake?"
Then, as he looked in all directions, he saw two billion beings in the lower realm coming out of the earth, and he saw two and a half trillion beings in the upper realm being born at the same time.
When the youngsters saw this, they said to the Buddha, "World Honoured One, who are those born today?"
The Buddha said, "Do you see this multitude?"
The Buddha said, "Only yes, Your Holiness, I have seen it."
The Buddha said, "This multitude has come forth to be your companion."
He asked, "World Honoured One, do all these beings also die?"
The Buddha said to the young people, "All beings have death, and this is not exempt."
At that time, the young men joined their palms to the Buddha, bowed to his feet, and said to him, "Your Holiness, we cannot bear to go on living and dying."
The Buddha said to the youngsters, "Can you do great work?"
The young man said to the Buddha, "Your Holiness, we have seen the Buddha in person, heard him speak the dharma of nectar in our ears, seen Bodhisattva manifest his great power, and seen the disciples of the Buddha, the sounding multitudes, gathered here. World Honored One, may we practice perfection and not endure the flow of birth and death."
At that time, Bodhisattva Yakshang and his five hundred members of his family, with great power, were in the void, and out of their bodies came shishu, tigers, and white elephants, and appeared with great power, sitting cross-legged on the top of a high mountain, filling twenty thousand yojanas and transforming into a hundred billion suns and moons.
At that time, the youngsters said to the Buddha, "World Honored One, why is there such light in the world?"
Then the World Honoured One said to the youngsters, "Good men, do you see this sun and moon?"
Then the young men said to the Buddha, "Only yes, Your Holiness, I have seen it."
The Buddha said to the young men, "This is the light of the Bodhisattva himself, appearing as the sun and the moon, showing it to all living beings, speaking to them, and benefiting all celestial beings in peace. Practise among men and attain this divine power."
At that time, the youths said to the Buddha, "World Honored One, may the cause of such light be told."
Then the World Honored One said to Medicine Bodhisattva and Mahasattva, "Good man, do you see the six vibrations of the three thousand worlds here?"
At that time, Yakshang Bodhisattva said to the Buddha, "Your Holiness, yes, I have seen them. I have some doubts, and I would like to ask the Buddha about them.
The Buddha said to Yakshang Bodhisattva, "Good man, ask as you wish, and I will speak for you and make you happy. I will tell you about the past, the future and the present."
Yakshang said to the Buddha, "Your Holiness, I see the Buddha surrounded by 84,000 celestial sons and 84,000 bodhisattvas, and I see 20,000,000,000,000,000 dragons, 80,000,000,000,000 heavenly deities, etc., and 25,000,000,000,000 hungry ghosts and gods surrounding the World Honored One. What is the reason for this gathering?"
Then the World Honored One said to Yakshang Bodhisattva and Mahasattva, "Good man, this congregation is here to hear the Dharma. Yakshang, all these beings, who have now turned their backs on birth and death, will today attain abode in the Ten Grounds; having abided in the Ten Grounds, they will be free from worries and attain the Dharma of Silence."
Yakushang Bodhisattva said to the Buddha, "World Honored One, these beings are born of miscellaneous karma. How can the Buddha purify these beings?"
The Buddha said to Yakshang Bodhisattva, "Good man, listen carefully now, and I will tell you. Yakshang, these beings are foolish and unwise, and do not know where liberation lies. Many young sentient beings have today attained the Dhammapada, learned all the dharma, attained the tenth place, attained the tenth place and are able to perform Buddhist deeds, to turn the wheel of Dharma and rain down Dharma rain, to introduce the supreme Dharma and to bring peace and happiness to all sentient beings. The heavenly beings, dragons, asuras, dryads, hungry ghosts, etc., rejoice at the Dharma and abide in the tenth place, beating the great Dharma drum and blowing the great Dharma conch. This young and diligent young being has attained these ten places and has now attained the Dharma like the Buddhas of the ten directions."
Then the five thousand young beings rose from their seats and said to the Buddha, "Your Holiness, this body is a great and terrible burden, and I do not know that it is not the way. We are like people who are blind, so may the Buddha have mercy on us. We urge the Buddha to speak. We are born without wisdom and do not know the medicine of the law. May the World Honoured One speak to us, so that we may be free from the suffering of birth and death and may see the Buddha's body wherever we are born."
Then the Medicine Bodhisattva and the Mahasattva spoke to the young beings, saying, "After you have eaten, then I will speak the right Dharma for you."
At that time the young ones said to Yakshang, "I do not know thee, but who art thou? I see in thy palm the seven jewels, and I see thee clothed with treasures and gathered with virtue. I do not know who thou art. We are not to eat, nor to drink. If you eat into your body, it is abominable, and becomes feces and urine, and blood and flesh and sinew. Therefore we do not need to eat or drink, nor do we need all fine and soft clothing, nor armlets, nor beads and jewels to adorn our bodies, for they are impermanent. We also do not care for our lives, in order to leave the path of evil. We seek to give to the Dharma for the comfort of the heavenly beings and for good knowledge, but not for the King of the Wheel. The King of the Wheel of Fortune, though he is the Lord of the four directions, cannot be destroyed, cannot be followed by men, women, or wives, nor is he driven away by all the seven treasures, nor is he followed by an infinite number of people, nor is he at home in the four worlds, nor does he see impermanence as a king, nor does he fall into hell because of his evil deeds. Where are the seven treasures that are free to travel in the four worlds?
"Listen to what we have said and come quickly to the Buddha. The Buddha sees all as sons! We have no father, no mother, no brothers, no kin, nothing. The Buddha is my father and the Buddha is my mother. The Buddha is like the sun and the moon, showing people the way to goodness, saving all sentient beings from rebirth in life and death. The rivers of troubles are fearful, in which beings are drowning in their troubles, but the Buddha saves them so that they do not re-enter. The World Honoured One, in compassion, speaks the right Dharma and shows people the place of supreme bodhichitta. We do not desire food or drink, we do not want to be born in heaven, we do not fear the path of evil; having been born, we wish to see the World Honoured One. All beings have a short life span and an impermanent flow, and because of their bad karma, they are greedy for the five desires and do not realize that death is coming, nor do they fear it when they know it is coming. Ignorant of birth and death, ignorant of the finer things, ignorant of the realm of silence, ignorant of the mind, ignorant of the fact that birth has returned to death and death has returned to birth, and ignorant of the thought of leaving; ignorant of the long night of suffering, ignorant of the scourging and beating, ignorant of the robbery, ignorant of the sufferings of prison, bound by the five fetters. He is in the throes of death because of his evil karma, and weeps and says, 'Who will help me? Everything is given to me in gold, silver and miscellaneous treasures. I am a slave and a servant, and I can do everything. I have no desire for the throne. I do not need wealth, but I want to live.' Thus, my lord, we have no need of food. The kings are at ease, and if they eat, they will die; if they eat manna from heaven, they will also perish. All kinds of tastes are coveted by kings, but they are not sought after. We have no need of food and drink and other tastes. We seek to hear the right Dharma, so that we may be free from suffering, so that we may be free from love and bondage. We seek to be free from the bondage of love. We salute His Holiness the Great Daoist, for all sentient beings. I do not know the name of His Holiness, but what is it? May I say it myself."
Yakshang Bodhisattva said, "The world is vast, how can we know the names of all beings?"
The young people said, "We would like to know the names of the Beneficent Ones, the profound names, and would like to tell them!"
The Medicine Lord replied, "My name is Medicine Lord, and I am the best of all medicines for all diseases. I am speaking to you now, so that you may be free from all illnesses and be free from all suffering in the world: greed is the great illness in the world, and can be eliminated; anger is the great illness that sentient beings go to hell, animals, and hungry ghosts; and dementia is the great illness that can be eliminated from all suffering."
The youths said, "Hear this wonderful Dharma and be free from all sufferings! Hearing this pure Dharma, one is free from all evil karma; being free from evil karma, one has no fear of evil paths. The Buddha is quick to save all diseases, and the King of Physicians gives medicine to cure all sufferings. Go quickly and pay homage to the Buddha, and speak to the World Honoured One in our own words. The World Honoured One can remove our illnesses and extinguish the fire of our worries. The fire of desire is burning in our bodies and cannot be extinguished; we suffer greatly and wish for the Buddha's mercy. We do not know that death has come, we are not frightened, we do not know the way of liberation, we do not know the way of those who show liberation, we think we are immortal with foolishness, we are not frightened at the sight of our parents' death, our minds are disturbed by the worries of our karma, and we are suffering.
"Our ignorance covers our minds, and we suffer like this. We are burdened with great fears, thoughts, actions, and sufferings, dumb and unintelligent, and we pass through the world without knowing liberation. The world's fools, bathing in fragrant broth, clothed in the above clothes, eating the above tastes, listening to the music of the ears and amusing themselves with all sorts of pleasures; all kinds of good colours, which the tongue desires to see; all good tastes, which the tongue desires to eat; soft touches, which the body desires to cling to; two bodies in harmony, which the foolish mind calls pleasure; where is the pleasure in this body, which is so stubborn and foolish? What can be done with good footwear, clothes and food? There is nothing that can save him when he is dying; if he cannot save himself, how can he be saved by clothing? We are born in this world, galloping on elephants and horses, doing evil deeds, not seeking liberation, teaching ourselves, not knowing our reward.
"We have died in the past, and we have died in this life, and we are sorrowful and distressed. I have seen my parents, brothers, sisters and wives, and I have seen them all in sorrow and anguish. All actions are empty, but how can the wise man be happy? Not seeking the law of silence, not seeking to be free from the law of birth and death, and with greed, not giving while living in the world. They do not know the way to meditation and liberation, and they do not know the great vow to attain the supreme path. The Buddha is a parent, the Buddha is the one who shows the way to liberation, who can benefit all beings with rain. Foolish sentient beings do not know how to protect the Dharma. To be mindful of the desire for supreme bodhichitta is to be called a protector of the Dharma. All actions are empty, so are possessions. If you see that I am empty, you will not be born again.
"May Your Holiness have mercy and speak to the Buddha with our words, for the sake of the bodhisattvas. All bodhisattvas should not be lazy, but should be diligent in their practice, giving up evil and doing good. Go to the Buddha's place for me, pay homage to the Buddha, and say this: 'Your Holiness knows all dharmas without doubt. The Buddha has subdued the demons. The Buddha has been able to burn a great torch of dharma and to make all people happy. We have never heard of anyone who is capable of attaining Buddhahood. Go to the Buddha's place quickly, for our sake. We have not seen the Buddha, and we have not yet attained enlightenment; we have not yet attained enlightenment until we have seen the thirty-two faces and eighty kinds of beauty."
Then the Bodhisattva of Medicine spoke to the youths, "Look above, what are the appearances?" When they heard this, they looked above them and saw five hundred Buddhas. They also saw three thousand great platforms, decorated with seven jewels and covered with a net of seven treasures, like lotus leaves emitting all kinds of fragrance.
Then the young men asked Yakshang, "What is the appearance of this throne of flowers?"
The Lord of Medicine replied, "This is your seat; come quickly to the Buddha's place and pay homage to the Buddha."
The youngsters said, "We do not know where we are going, and we do not see the Buddha. Do you know where to go and pay homage to the Buddha?"
The Lord of Medicine said to them, "But pay homage to the Buddha! As there is no dwelling place in the dust of emptiness, so is the Buddha. As the Buddha's dwelling place is like Mount Sumeru, so is the Buddha and other Mount Sumeru, like the great sea. The bodhisattvas of the ten directions, including the dusty number of the three thousand worlds, wish to seek the abode of the Buddha, but do not know where it is. All the bodhisattvas of the ten directions, but from afar, salute!"
The young people said, "May the grace of mercy be granted to me, and I wish to see the Buddha and pay my respects."
The Medicine Lord said, "The Buddha does not seek incense and flowers, but is a cause for all beings to leave birth and death. He who is a member of the demonic family does not share in the conflict. He who follows the Buddha does not enter the gate of death, quickly attains the Dharmadhatu, and develops a pure heart's desire to see the Buddha."
At that moment, the World Honoured One smiled with the sound of Kalingampija and let out eighty-four thousand lights from his face, shining all over the three thousand worlds, down to the eighteen hells and up to the heaven of Agganizha. The light is of various colours, including green, yellow, red, white and blue. These lights emanate from the door of the face and shine throughout the three thousand worlds. All sentient beings are at peace when they see this light. After shining on the world, he went back to the Buddha, circled around him seven times and entered through his roof.
At that moment, Bodhisattva Yakshang rose from his seat, put his palms together and said to the Buddha, "Your Holiness, I would like to ask a few questions. If the Buddha listens, then I will dare to speak."
At that moment, the World Honoured One said to Yakshang, "Good man, ask whatever you wish. The Buddha will explain for you, so that you may be pleased."
Yakshang said to the Buddha, "World Honored One, these three trillion young people want to hear the subtle and profound teachings of the Buddha, so I wish to speak them."
The Buddha said to Yakshang, "Good man, if you hear the profound and subtle teachings of the Buddha, you will learn all the teachings and attain fullness of all virtues, and today you will be able to abide in the tenth place, beat the great Dharma drum and build the great Dharma building. Yakushang, have you seen such a great platform?"
Yakshang said, "Only, Your Holiness, I have seen it."
The Buddha said to Yakshang, "These young people, who are sitting on this platform today, who have witnessed all the dharma, who have satisfied all the dharma of good roots, will today be able to beat the great dharma drum. Immense numbers of heavenly beings have heard the Dharma and have been benefited. The infinite number of sentient beings in hell, having heard the Dharma, will be able to turn away from their evil ways." When he said this, nine hundred billion old sentient beings in the congregation attained the fruit of Sudra.
"Medicine, those who hear this Dharma are freed from all suffering and have all goodness. Medicine on, all are capable of attaining Buddhahood. Yakushang, look upon the great Bodhisattvas in the four directions."
At that moment, Yakshang looked in all directions and saw five billion Hare Krishas coming to this place in the eastern realm, six billion Hare Krishas coming to this place in the southern realm, seven billion Hare Krishas coming to this place in the western realm, eight billion Hare Krishas coming to this place in the northern realm, nine billion Hare Krishas coming to this place in the lower realm, and ten billion Hare Krishas coming to this place in the upper realm; and when they arrived, they all came before the Buddha and dwelt on They all arrived and dwelt before the Buddha on the second side.
Yakshang said to the Buddha, "World Honoured One, what is the appearance of black and yellow that you see in the void?"
The Buddha said to Yakshang, "Do you not know?"
Yakshang said to the Buddha, "Only the Buddha knows everything."
The Buddha said to Yakshang, "This is a demon and its dependents who wish to come here. Do you wish to see them, Yakushang?"
Yakshang said to the Buddha, "World Honored One, I wish to see them."
The Buddha made Yakushang see the demon.
When he had seen them, he said to the Buddha, "Your Holiness, what is the reason for the demons coming here?"
The Buddha said to Yakshang, "The demon wants to disturb this Dharma seat."
Yakshang said to the Buddha, "Your Holiness, these bodhisattvas have come to see all the young people who have received the throne."
"Pharmakshang, do you see these bodhisattvas in all their forms, appearances and powers?"
Yakusang said to the Buddha, "Only, Your Holiness, I have seen ten hundred billion bodhisattvas of the Hundred Billions coming to this place with their own divine powers."
Then, when the World Honoured One had spoken this Dharma, all the brave Bodhisattvas and Medicine Bodhisattvas, all the young and old beings, all the heavenly beings, all the asuras and dryas of the world, all rejoiced at hearing the Buddha's words and followed them with great devotion.
听闻佛法开智慧，依法奉行消业障，行善积德积福报。
-----
诸葛长青
佛家有八万四千法门。
这是佛祖释迦牟尼佛为了度化众生而开示的。
譬如放生法门、施食法门、念地藏经法门、念金刚经法门、念大悲咒法门、念心经法门、念佛号法门、念道号法门、印经书法门等等。
每个法门都很好，只是因为累世佛缘不一样，大家接受的法门也不一样。
诸葛长青为此给有缘者介绍过忏悔、放生、施食、念佛、念道、印经书等法门。
今日，诸葛长青给大家推荐一个改命运积福报消业障的新法门，就是诵读抄写《僧伽吒经》。这个法门，适合喜欢并有时间抄写的有缘者。
当然，如果很忙没时间抄写，可以阅读一遍，传播一下，就有大福报，即是消业障、积福报。如果大力弘扬，更是福报巨大。
诸葛长青建议有缘者：
1、如果你很忙，可以看一遍，即是消业障积福报；
2、如果你很忙，但是投机缘很欢喜，可以抄写7遍以上，持续诵读回向，功德巨大；
3、如果你不是很忙，但是投机缘内心欢喜，可以“读经+抄写”7遍以上，功德巨大、福报巨大。
僧伽吒（ sēng qié chà），这三个字是巴利文。
僧伽吒法门是一切正法之聚，是古劫以来的一个无上密乘。
而“僧伽吒”翻译过来，就是“大集会正法”。
僧伽吒这三个字就是一个咒语，法力巨大。
它的法力太大了，听一遍，福报就具足了。
持续抄写、弘扬福报更大。
诸葛长青今日与有缘者分享这部经。
1、如果你很忙，读一遍就可以。读一遍就可以消除业障、积累福报。当然还是要行善积德，才有更大福报。
2、如果有时间，并且很喜欢，可以认真抄写。抄写7遍，感应神奇。
3、如何抄写？诸葛长青建议六项注意：
（1）净手，选择干净房间、干净的纸张、笔。双手合十，说说你是谁，发愿止恶行善、发愿弘扬佛法、发愿抄写经书、发愿回向自己的冤亲债主和目标。可以内心默念。
（2）对照抄写（提示：网上有很多抄经组织，也可以从网上迎请描红版本描红抄写，这样的好处是，版本清晰，看起来很舒服，避免抄错）。注意，如果发了愿望，就要抄写完毕，不能三分钟热血啊。
（3）抄写结束，要回向。回向自己的冤亲债主离苦得乐早日超生，回向自己目标。不论是否抄写完毕，当你停止抄写的时候，可以回向一次。可以说：我愿意把抄写《僧伽吒经》经书的功德，回向........。
(4）最好抄写7份以上，功德感应神奇不可以思议。抄好后，可以留一本自己诵读，其他的可以送给附近寺庙、经学组织（有些网上抄写组织很好，也可以给他们寄回去，由他们送往全国寺庙流通）
(5）如果喜欢诵读《僧伽吒经》，可以参考诸葛长青有关诵读《金刚经》、《地藏经》的博文。可以搜索博文《金刚经:《金刚经》仪轨?如何念?如何回向?》、《地藏经：地藏经念诵注意哪些问题？（图）》参考进行。
（6）网络上有很多抄写《僧伽吒经》经书感应，大家可以搜索阅读，坚定自己信心。此外，如果你想了解《僧伽吒经》的具体内容，可以搜索网络视频、翻译文字、讲解等学习。
好的，以下就是法力巨大、智慧巨大的《僧伽吒经》：
《僧伽吒经》
僧伽吒经卷第一
如是我闻：一时，婆伽婆在王舍城灵鹫山中，共摩诃比丘僧二万二千人俱。其名曰：慧命阿若憍陈如、慧命摩诃谟伽略、慧命舍利子、慧命摩诃迦葉、慧命罗睺罗、慧命婆俱罗、慧命跋陀斯那、慧命贤德、慧命欢喜德、慧命网指、慧命须浮帝、慧命难陀斯那，如是等二万二千人俱。共菩提萨埵、摩诃萨埵六万二千人俱。其名曰：弥帝隶菩提萨埵、一切勇菩提萨埵、童真德菩提萨埵、发心童真菩提萨埵、童真贤菩提萨埵、无减菩提萨埵、文殊师利菩提萨埵、普贤菩提萨埵、金刚斯那菩提萨埵，如是等六万二千人俱。复有万二千天子，其名曰：阿畴那天子、跋陀天子、须跋陀天子、希法天子、栴檀藏天子、栴檀天子，如是等万二千天子俱。复有八千天女，其名曰：弥邻陀天女、端正天女、发大意天女、岁德天女、护世天女、有力天女、随善臂天女，如是等八千天女俱。复有八千龙王，其名曰：阿波罗罗龙王、伊罗钵龙王、提弥罗龙王、君婆娑罗龙王、君婆尸利沙龙王、须难陀龙王、须赊佉龙王、伽婆尸利沙龙王，如是等八千龙王俱。皆向灵鹫山，诣世尊所，头面礼足，右绕三匝，却住一面。
尔时，一切勇菩提萨埵、摩诃萨埵，从座而起，偏袒右肩，合掌向佛，白佛言：“世尊，唯愿世尊，演说正法利益众生。世尊，无量亿天众，无量亿婇女，无量亿菩提萨埵，无量亿声闻，皆悉已集，欲闻正法。世尊，如是大众皆欲闻法。惟愿如来、应供、等正觉，为说妙法，令长夜安隐，断诸业障。”
尔时，世尊赞一切勇菩提萨埵：“善哉！善哉！一切勇，能为大众请问如来如是之事。汝今谛听，善思念之，当为汝说。”
“唯然，世尊，愿乐欲闻。”
尔时，世尊告一切勇菩提萨埵：“有法门名《僧伽吒》。若此法门在阎浮提有人闻者，悉能除灭五逆罪业，于阿耨多罗三藐三菩提得不退转。一切勇，于汝意云何？若人闻此法门福德之聚，过于一佛福德之聚。”
一切勇白佛言：“云何世尊？”
佛告一切勇：“如恒河沙等诸佛如来所有福德，若人闻此法门，所得福德亦复如是。一切勇，若人得闻如是法门，于阿耨多罗三藐三菩提，一切不退转；见一切佛，一切得阿耨多罗三藐三菩提；恶魔不恼，一切善法皆得成就。一切勇，闻此法者，能知生灭。”
尔时，一切大众从座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：“世尊，一佛福德有几量也？”
佛言：“善男子，谛听一佛功德！譬如大海水滴，如阎浮提大地微尘，如恒河沙等众生，悉作十地菩萨；如是一切十地菩萨所有福德，不如一佛福德之聚。一切勇，若人闻此法门，福多于此，算数譬喻所不能及。”
尔时，一切大众闻是说已，踊跃欢喜，多增福德。
时，一切勇菩提萨埵，白佛言：“世尊，何等众生渴乐正法？”
尔时，世尊告一切勇菩提萨埵、摩诃萨埵：“一切勇，有二众生渴仰于法。何等为二？一者、于一切众生，其心平等；二者、既闻法已，等为众说，心无希望。”
一切勇菩提萨埵白佛言：“世尊，闻何等法，得近菩提？”
“一切勇，渴仰闻法，得近菩提；常信乐听受大乘法者，得近菩提。”
尔时，人、天、诸龙、婇女，从座而起，白佛言：“世尊，我等渴法。愿佛世尊，满我所愿。”
尔时，世尊即便微笑，种种色光从口中出，遍照十方，上至梵世，还从顶入。
尔时，一切勇菩提萨埵，从座而起，偏袒右肩，右膝著地，白佛言：“世尊，以何因缘，如来现此希有之相？”
尔时，世尊告一切勇菩提萨埵：“于此会中一切众生，当得阿耨多罗三藐三菩提，成就一切如来境界，是故佛笑。”
一切勇菩提萨埵白佛言：“世尊，何因缘故，此会众生得阿耨多罗三藐三菩提？”
佛言：“善哉！善哉！一切勇，能问如来如是之义。一切勇，以愿胜故。一切勇，乃往过去无数阿僧祇劫，有佛世尊，号曰宝德如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊。一切勇，尔时我作摩纳之子。此会众生住佛智慧者，往昔之时悉在鹿中。我时发愿：‘如是诸鹿，我皆令住佛智慧中。’时鹿闻已，寻皆发言：‘愿得如是！’一切勇，此会大众，因彼善根，当得阿耨多罗三藐三菩提。”
尔时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，若有众生闻此法者，寿命几劫？”
佛言：“其人寿命，满八十劫。”
一切勇菩提萨埵白佛言：“世尊，劫以何量？”
佛言：“善男子，譬如大城，纵广十二由旬，高三由旬，盛满胡麻，有长寿人过百岁已，取一而去；如是城中胡麻悉尽，劫犹不尽。一切勇，又如大山，纵广二十五由旬，高十二由旬，有长寿人过一百岁，以轻缯帛一往拂之；如是山尽，劫犹不尽。是名劫量。”
时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，一发誓愿，尚得如是福德之聚，寿八十劫，何况于佛法中广修诸行！”
“善男子，若有闻此法门者，所得寿命满八十劫，何况书写读诵之者！一切勇，若有人以净信心读诵此法门，福多于前。九十五劫自识宿命，六万劫中为转轮王。于现在世，人所敬重，刀不能害，毒不能伤，妖蛊不中。临命终时，得见九十五亿诸佛，安慰之言：‘汝莫怖畏！汝在世时闻《僧伽吒法门》。’九十五亿佛，各将其人，至其世界。一切勇，况复有人得具足闻如是法门！”
尔时，一切勇菩提萨埵白佛言：“世尊，我当听受如是法门，得何福德？”
佛告一切勇：“如恒河沙诸佛如来所有福德，闻是经者，所得福德，亦复如是。”
时，一切勇菩提萨埵白佛言：“世尊，我听此法，心无疲厌。”
佛告一切勇：“善哉！善哉！汝能如是闻法无厌，我亦如是闻法无厌，况复凡夫心生厌想？一切勇，若有善男子闻此法门，生信心者，于千劫中不堕恶道，五千劫中不堕畜生，万二千劫不堕愚痴，万八千劫不生边地，二万劫中生处端正，二万五千劫常得出家，五万劫中作正法王，六万五千劫修行念死。一切勇，彼善男子、善女人，无少不善，恶魔不得其便，不入母胎。一切勇，闻此法门者，生生之处，九十五阿僧祇劫不堕恶道，于八万劫常得闻持，十万劫离于杀生，九万九千劫离于妄语，一万三千劫离于两舌。一切勇，如是法门，难值难闻。”
尔时，一切勇菩提萨埵、摩诃萨埵，从座而起，偏袒右肩，右膝著地，合掌白佛言：“世尊，谤此法者，其罪多少？”
佛告一切勇：“其罪甚多！”
时，一切勇菩提萨埵白佛言：“世尊，得几数罪？”
佛告一切勇：“莫问此事！善男子，若有于十二恒河沙诸佛如来起于恶心，若有谤者，罪多于彼。一切勇，若于大乘起恼心者，如彼众生被烧燋然。”
一切勇菩提萨埵白佛言：“世尊，如是众生，云何可救？”
佛告一切勇：“譬如有人，刀断其头，使医治之，涂以石蜜、酥油诸药，以用涂之。一切勇，于汝意云何？如是众生，还可活不？”
一切勇白佛：“不也，世尊。”
“一切勇，又如有人，刀害不断，若得良医治之则瘥。彼人瘥已，知其大苦：‘我今知已，更不复作恶不善业。’一切勇，若善男子念布施时亦复如是，离一切恶，集诸善法，诸善具足。譬如死尸，父母忧愁啼泣，不能救护；凡夫之人亦复如是，不能自利，不能利他，无依父母。如是，如是，一切勇，彼诸众生临死之时，无所依止。一切勇，无依众生有二种。何等为二？一者、作不善业，二者、诽谤正法。如是二人，临死之时，无依止处。”
时，一切勇菩提萨埵白佛言：“世尊，彼谤法者，生何道中？”
佛告一切勇：“谤法之人入大地狱，在大叫唤地狱一劫受苦，众合地狱一劫受苦，烧然地狱一劫受苦，大烧然地狱一劫受苦，黑绳地狱一劫受苦，阿鼻地狱一劫受苦，毛竖地狱一劫受苦，睺睺地狱一劫受苦。一切勇，谤法众生，于此八大地狱，满足八劫，受大苦恼。”
尔时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，大苦！大苦！我不能闻。”
尔时，世尊而说颂曰：
“何故不能闻？此语甚可怖，地狱为大苦，众生受苦痛。
若造善业者，则有乐果报；若造不善业，则受于苦报。
生则有死苦，忧悲苦所缚，凡夫常受苦，无有少乐时。
智慧人为乐，能忆念诸佛，信清净大乘，不堕于恶道。
如是一切勇，本业得果报，作业时虽少，得无边果报。
种子时虽少，得无量果实，植种佛福田，能生果实处。
智者得安乐，乐于诸佛法，远离于恶法，修行诸善法。
若以一毫物，用布施诸佛，八十千劫中，巨富具财宝，
随所受生处，常念行布施。如是一切勇，施佛得福深！”
尔时，一切勇菩提萨埵、摩诃萨埵，白佛陀言：“世尊，云何修佛智慧？云何闻此法门增长善根？”
佛告一切勇菩提萨埵：“若有人供养六十二亿恒河沙诸佛，施诸乐具；若复闻此法门者，所得福德，与前正等。”
一切勇菩提萨埵白佛言：“世尊，云何善根满足？”
尔时，世尊告一切勇菩提萨埵、摩诃萨埵言：“功德如佛者，当知满足。”
一切勇白佛言：“世尊，何人功德与如来等？”
佛告一切勇菩提萨埵：“善男子，法师善根，与如来等。”
一切勇菩提萨埵言：“世尊，何等是法师？”
佛告一切勇菩提萨埵：“流通此法门者，名为法师。”
一切勇菩提萨埵白佛言：“世尊，闻此法门，得何等福？书写读诵此法门者，得几所福？”
佛告一切勇菩提萨埵言：“善男子，于十方面，一一方各十二恒河沙诸佛如来，一一如来住世说法满十二劫；若有善男子，说此法门功德，与上诸如来等。若有善男子，书写此经，四十八恒河沙诸佛如来，说其功德不能令尽，况复书写读诵受持！”
时，一切勇菩提萨埵问佛言：“世尊，若读诵者，得几所福？”
尔时，世尊说颂答曰：
“读诵四句偈，得此最胜福！如八十四恒，诸佛所说法，
读诵此法门，得如是福德。如是诸功德，言说不能尽！
十八亿诸佛，住世满一劫，十方一切佛，常赞大乘法，
善说此法门，而无有穷尽。诸佛难值遇，此法亦如是！”
尔时，八十四亿天子至于佛所，合掌顶礼，白佛言：“善哉！世尊，如是法藏，愿住阎浮提。”
尔时，复有十八千亿尼揵子，来诣佛所，白佛言：“胜也！沙门瞿昙。”
佛告尼揵：“如来常胜！汝等住颠倒，云何见汝等胜？汝无胜也。汝等善听，今为利益汝等，为汝等说：
“凡夫无慧乐， 何处得有胜？
不知于正道， 云何得有胜？
我视众生道，以甚深佛眼。”
尔时，尼揵子于世尊所，心生嗔恚。尔时，帝释捉金刚杵，以手摩之，用拟尼揵。时，十八千亿诸尼揵子，惶怖苦恼，悲泣啼哭。如来隐形，令其不见。
尔时，诸尼揵子不见如来，悲泣颂曰：
“父母及兄弟， 无能救济者！
见旷野大泽， 空无人行路，
彼处不见水， 亦不见树荫，
亦不见人众， 无伴独受苦。
彼受诸苦恼， 由不见如来！”
时，诸尼揵从座而起，右膝著地，出大声言：“如来哀愍，愿见救济，我等归依佛！”
尔时，世尊即时微笑，告一切勇菩提萨埵、摩诃萨埵言：“善男子，汝往外道尼揵子所，为其说法。”
尔时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，譬如须弥山王，小山无能出者。如是，世尊，于如来前，我不能说。”
尔时，世尊告一切勇菩提萨埵、摩诃萨埵：“善男子，莫作是说！如来有多方便。一切勇，汝往观十方一切世界，如来在何处住？于何处所敷如来座？一切勇，于尼揵所，我亦当自说法。”
一切勇白佛言：“世尊，乘何神力？为以自神力去？以佛神力去也？”
佛告一切勇：“汝以自神力去，还时以佛神力而来。”
尔时，一切勇菩提萨埵、摩诃萨埵，从座而起，偏袒右肩，为佛作礼，即没不现。
尔时，世尊为尼揵说：“生苦生恼，人生多怖，生有病苦，病有老苦，老有死苦，复有王难、贼难、水难、火难、毒难、自作业难。”
时，诸外道心怀恐怖，白佛言：“世尊，我等于今更不忍生。”
尔时，世尊说此法时，十八千亿诸外道等得离尘垢，发阿耨多罗三藐三菩提心，自身十八千亿，住于十地。大菩提萨埵，现菩提萨埵种种神力，或作象形、马形、师子虎形、金翅鸟形，或作须弥山形，或作老形，或作猕猴，或作华台结跏趺坐。十千亿菩提萨埵在其南面作，九千亿菩提萨埵在其北面，皆作如是神通变化。如来常在三昧，以方便力故，为众生说法。
尔时，如来知一切勇菩提萨埵自用神力去已，七日至华上世界。时一切勇菩提萨埵，以佛神力，屈伸臂顷来至佛所，到已右绕三匝，发清净心，合掌礼佛，白佛言：“世尊，我以一神力，至十方诸佛世界，见九十九千亿诸佛世界；第二神力，见百千亿诸佛世界；至第七日到华上世界，亦至不动如来世界。世尊，我至彼国，见九十二千亿诸佛说法；又见八十亿千世界，八十亿千诸佛，即日成阿耨多罗三藐三菩提，我悉供养，复过而去。世尊，我即日至三十九亿百千佛国，见三十九亿百千菩提萨埵出家，得阿耨多罗三藐三菩提。世尊，我悉恭敬礼拜，右绕三匝，复过而去。世尊，又于六十亿世界，见六十亿佛，我悉供养恭敬，礼拜而去。世尊，我见百亿世界，百亿如来入般涅槃，我亦供养恭敬礼拜，复过而去。世尊，我见六十五亿世界，诸佛正法灭尽，我心焦恼而怀悲泣，见天、龙、夜叉忧恼啼哭，如箭入心。世尊，彼佛世界劫火所烧，大海须弥悉皆烧尽无有遗余，我亦供养，复过而去。
“乃到华上世界。世尊，我到彼世界，见敷百千亿座。世尊，见彼南面敷百千亿座，东西北方及以上下，各敷百千亿高座。世尊，彼一一座，七宝成就。一一座上，有一如来结跏趺坐，为众说法。世尊，我既见已，生希有心，问彼世尊：‘此世界者，名为何等？’彼佛如来即告我言：‘此世界者，名曰华上。’世尊，我礼彼佛，问其佛言：‘如来世尊，名号何等？’彼佛答我：‘号莲华藏，于此世界，常作佛事。’我复问言：‘此世界中无量如来，何者是莲华藏如来之身？’彼世尊曰：‘我当示汝莲华藏佛。’
“尔时，诸佛悉隐不现，唯见一佛，其余座上悉是菩萨。我时礼佛。时有一座从地涌出，我于此座结跏趺坐。时我坐已，有无量座忽然而出，空无人坐。我问彼佛：‘此座何故空无人坐？’时佛世尊而告我言：‘善男子，不种善根众生，不得在于此会之中。’世尊，我时问彼如来言：‘世尊，作何善根，得在此会？’时佛告言：‘谛听！善男子，得闻《僧伽吒法门》者，以是善根得在此会，何况书写读诵！一切勇，汝闻《僧伽吒法门》故，得在此会。无善根人，则不能得见此佛国。’
“尔时，一切勇菩提萨埵、摩诃萨埵白彼佛言：‘世尊，得闻此法门者，得何福德？’尔时，莲华藏如来即便微笑。世尊，我时作礼，问彼佛言：‘佛何故笑，现希有相？’时莲华藏如来告一切勇：‘善男子，一切勇菩提萨埵得大势力。譬如转轮圣王，主四天下，于四天下种满胡麻。善男子，如彼胡麻，其数多不？’一切勇菩提萨埵白世尊言：‘甚多！世尊。甚多！善逝。’佛告一切勇：‘有人聚彼胡麻以作一聚。一切勇，有人能数知其数不？’一切勇菩提萨埵白彼世尊：‘不可数也！善逝，世尊。’时莲华藏如来告一切勇菩提萨埵：‘善男子，若胡麻等数诸佛如来，说闻经功德不能令尽，何况书写读诵！’
“一切勇菩提萨埵白佛言：‘世尊，书写得何等福？’佛告一切勇：‘善男子，譬如三千大千世界，一切沙尘树叶草木，以如此等数转轮王。如是轮王，宁可数不？’一切勇菩提萨埵白佛言：‘世尊，不可数也！善逝，世尊。’佛告一切勇：‘善男子，听此法者，如是一切诸转轮王所有福德，不及此福。于此法门书一字者功德，胜彼一切轮王所有福德。如是，善男子，此法门者，摄于一切大乘正法，不得以轮王福德为喻。如是，一切勇，此法门功德，非譬喻说。如此法门，能示法藏，灭诸烦恼，燃大法炬，降诸恶魔，照明一切菩提萨埵之舍，说一切法。’”
尔时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，行梵行者，甚为希有！何以故？世尊，如来行难得。”
佛告一切勇：“如是，善男子，梵行难得。若行梵行，若昼若夜常见如来，若见如来则见佛国，若见佛国则见法藏。临命终时，其心不怖，不受胎生，无复忧恼，不为爱河之所漂没。”
尔时，世尊复告一切勇菩提萨埵、摩诃萨埵：“善男子，如来出世，难可值遇！”
一切勇言：“如是，世尊。如是，善逝。如来出世，难得值遇！”
佛告一切勇菩提萨埵、摩诃萨埵言：“此法难值亦复如是。一切勇，若有得闻如是法门经于耳者，八十劫中自识宿命；六十千劫作转轮王；八十劫中作天帝释；二十五千劫作净居天；三十八千劫作大梵天；九十九千劫不堕恶道；百千劫中不堕饿鬼；二十八千劫不堕畜生；十三亿百千劫不堕阿修罗中，刀剑不伤；二十五千劫不生愚痴中；七千劫具足智慧；九千劫中生处端正，具足善色如如来身；十五千劫不作女人；十六千劫身无病恼；三十五千劫常具天眼；十九千劫不生龙中；六千劫中无嗔恚心；七千劫中不生贫贱家；八十千劫主二天下，极最无穷，受如是乐；十二千劫不生盲冥；十三千劫不生聋中；十一千劫修行忍辱。临命终时，识行将灭，不起倒想，不生嗔恚，见东方恒河沙等诸佛如来，面见南方十二亿佛，面见西方二十五恒河沙诸佛如来，面见北方八十恒河沙等诸佛如来，面见上方九十亿恒河沙诸佛世尊，面见下方百亿恒河沙等诸佛世尊。
“善男子，彼诸世尊安慰其人：‘善男子，汝莫恐怖！汝已听受《僧伽吒法门》。善男子，汝见如是恒河沙等百千亿佛世尊不？’‘唯然，已见。’世尊告曰：‘此诸如来，故来见汝。’是善男子问言：‘我作何善，诸佛见我？’诸佛告言：‘善男子，汝在人中曾闻《僧伽吒法门》，是故诸佛故来见汝。’是善男子白佛言：‘世尊，我曾少闻，得如是福，况复具足受持是经！’彼佛告言：‘善男子，莫作是说！闻四句偈所有功德，我今说之。善男子，譬如十三恒河沙诸佛如来所有福德，闻此法门，福德胜彼！若有供养十三恒河沙诸佛如来，若有于此法门闻一四句偈，此福德胜彼，况具足闻！’”
佛复告一切勇菩提萨埵言：“善男子，若三千大千世界满中胡麻，以此胡麻数转轮王；若有人布施如是转轮王，不如布施一须陀洹。若施三千世界一切须陀洹所得福德，不如施一斯陀含。若施三千世界诸斯陀含，不如施一阿那含。若施三千世界诸阿那含，不如布施一阿罗汉。若施三千世界诸阿罗汉所得福德，不如布施一辟支佛。若施三千世界诸辟支佛所得福德，不如施一菩提萨埵。若施三千大千世界菩提萨埵，不如于一如来所起清净心。若于三千大千世界诸如来所生清净心，不如凡夫闻此法门，功德胜彼，何况书写读诵受持！一切勇，况复有人以清净心忆念此经！一切勇，于意云何？颇有凡人，能度大海不？”
一切勇言：“不也，世尊。”
佛告一切勇：“于意云何？颇有凡夫，以手一撮，能竭海不？”
一切勇言：“不也，世尊。”
佛告一切勇：“乐小法者亦复如是，不能听受如是法门。一切勇，若不曾见十八亿恒河沙诸佛如来，不能书写如是法门。若不曾见九十亿恒河沙诸如来者，不能闻此法门。若人曾见百千亿如来者，闻此法门不生诽谤。一切勇，若有曾见百千亿恒河沙如来，闻此法门能生净信，起如实想，不生诽谤。一切勇听，若有书此法门一四句偈，彼过九十五亿千世界，如阿弥陀国，彼人佛土，亦复如是。一切勇，彼诸众生，寿命八万四千劫。一切勇，若菩提萨埵、摩诃萨埵，于此法门闻四句偈诸众生，设使造五逆罪，教人随喜；若能听受一四句偈，所有罪业能令除灭。”
尔时，世尊复告一切勇菩提萨埵、摩诃萨埵言：“往昔有人破塔坏僧，动菩提萨埵三昧，坏灭佛法，杀害父母，作已生悔：‘我失今世、后世之乐，当于恶道一切受苦，生大愁忧，受大苦恼。’一切勇，如是之人，一切世人所共恶贱，作如是言：‘此人失于世间、出世间法！’此众生于无量劫，犹如燋树不能复生。譬如画堂，不以燋柱而作庄严；此人亦尔，今世后世所至之处，人皆轻贱，打骂毁辱，不施饮食。彼受饥渴，打骂苦恼，自忆念言：‘我造逆罪，破塔坏僧。’作是思惟：‘我向何处？谁能救我？’作如是念：‘我当入山自灭其身，无人救我。’
“尔时，彼人而说偈言：
“‘我造不善业，犹如燋木柱，今世不庄严，他世亦如是，
室内不庄严，在外亦如是。恶因造恶业，因之入恶道，
后世受苦痛，不知住何处？诸天悉闻我，悲泣啼哭声，
无有救护者，必入于地狱。自作不善业，自受苦痛报，
我无归依处，必受苦痛受。杀父母坏塔，我作五逆业！
我登高山顶， 自坠令碎灭。’
“时，诸天告言：
“‘莫去愚痴人！莫作不善业！汝作多不善，作已今悔过！
杀害自身命，必受地狱苦，寻即堕于地，如被忧箭射。
不以此精进，而得成佛道，不得菩萨道，不得声闻果，
更起余精进。
汝诣仙圣山， 往见大圣主，
头面礼彼仙， 愿救苦众生，
善作利益我，惊怖不安隐。’
“仙人闻告言：
“‘汝坐暂时听，
惊怖苦不安，当悔众恶业！’
“仙人告言：‘我施汝食，汝可食之。愁忧苦恼，饥渴恐怖，世间无归，我施汝食，汝当食之。然后我当为汝说法，令汝罪业悉得消灭。’彼食讫已，须臾澡手，绕仙人已，前面胡跪。仙人问言：‘汝说作恶业？’答仙人言：‘我杀母、杀父、破塔，乱菩提萨埵三昧，坏灭佛法。’尔时，仙人告彼人言：‘汝作不善，造斯恶业，自作教人诸不善业，汝当忏悔！’尔时，彼人心惊惶怖，悲泣而言：‘谁救护我？我作恶业，必受苦报。’尔时，彼人长跪合掌，而作是言：‘我作恶业，自作教人，莫使我得不善之报！勿使受苦！愿大仙人，当见救济！我为仙人常作僮仆，所作不善愿令消灭。’尔时，仙人慰喻彼人：‘汝莫惶怖！吾当救汝，令受轻报。汝今现前听法，汝曾闻《僧伽吒法门》不？’白仙人言：‘我未曾闻。’仙人言：‘火烧之人，谁能为其说法？唯大悲者，乃能说耳！’
僧伽吒经卷第二
“尔时，仙人告彼人言：‘乃往古昔无数阿僧祇劫，时有国王，名曰净月，如法治世。善男子，时净月王，生一太子。时净月王，召诸占相婆罗门等，而问之言：“今此童子，有何等相？”尔时，相师白大王言：“今此太子，有不祥相。生此太子，必有不祥。”大王问言：“汝何所说？”相师白言：“如是太子，若至七岁，当害父母。”王时答言：“宁当杀我，不杀我子。人身难得，于无量劫修行乃得人身，不应以此身而杀人物。”尔时，太子始生一月如一岁儿。王知太子，当杀我身。时净月王，舍位与子，作如是言：“汝治国事，一切财物自在随意，如法治世，勿为非法。”既授位已，时净月王于其国内，不复行于王之教令。尔时，无量亿大臣至净月王所，白言：“大王，何故不行王之教令？”大王答言：“我无量劫常为王事，心无厌足。我已厌矣，舍之修行。”尔时，太子未经多时，并杀父母，集五逆罪。善男子，我亦忆念往昔之事。既杀王已，愁悲啼哭，自责悔过。尔时，我以大悲之心，为彼说法；彼闻法已，逆罪消灭。’
“问言：‘当于尔时，说何等法？’答言：‘尔时演说《僧伽吒法门》。若闻此法，当至阿耨多罗三藐三菩提，灭一切罪，烦恼休息。汝今谛听，当为汝说，令汝闻已速得解脱。闻四句偈令不中阙，尽一切恶得须陀洹，然后布施远离诸苦，受苦众生令得解脱，怖畏众生令得远离。’尔时，彼人合掌顶礼，赞言：‘善哉！善哉！真善知识，善能除灭诸不善业，善说《僧伽吒法门》，善哉闻者！’
“尔时，虚空中万二千天子，至大仙所，合掌顶礼，白如是言：‘大仙忆念几时事耶？’复有四龙王、十八千亿夜叉王，头面礼敬，白大仙言：‘忆念几时事耶？’大仙答言：‘我忆念百千亿阿僧祇劫。’问大仙言：‘以何善根，忆尔许事？’答言：‘以曾听受《僧伽吒法门》。’在彼众中闻此法门发净信者，皆得授阿耨多罗三藐三菩提记。若人造作五逆之罪，闻此法门，须臾之间，悉能除灭无量百千亿劫，闭恶道门，开生天道。于此法门，闻四句偈功德如是，况复书写读诵，供养华香幡盖，恭敬尊重，合掌礼拜，一言赞善，如是功德不可思议！”
尔时，一切勇菩提萨埵白佛言：“世尊，云何合掌得功德等？谁读此经，一合掌礼？”
佛告一切勇：“善男子，若人造作五逆之罪，若教人作，若随喜作，于此法门闻四句偈，合掌净信，能灭五逆。何况有人，于此法门具足书写、读诵、供养，如此功德，多彼无量！善男子，譬如阿那婆达多池，日光不照，从彼池中出五大河。一切勇，于意云何？颇有人能数此五大河水滴数不？”
一切勇言：“不也，世尊。”
佛告一切勇菩提萨埵：“善男子，闻此法门善根亦复如是，百千万劫数不可尽。一切勇，于意云何？须臾得闻如是法门，是难有不？”
一切勇言：“难有，世尊。”
佛告一切勇：“于此法门能生信者，复难于彼！譬如阿那婆达多池出五大河，如是五河水之滴数，数不可尽。”
一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，何等名为五大河也？”
佛告一切勇菩提萨埵：“五大河者，所谓恒伽河、私陀河、博叉河、耶牟那河、月分河。是五大河，悉皆入海。此五大河，一河各有五百小河以为眷属。一切勇，复有五大河，在虚空中，一河各有一千小河以为眷属。”
一切勇菩提萨埵白佛言：“世尊，何等是五河，有千眷属？”
佛告一切勇菩提萨埵：“第一河者，名须陀罗，有千眷属；第二河者，名曰羶佉，有千眷属；第三河者，名婆呵帝，有千眷属；第四河者，名质多斯那，有千眷属；第五河者，名曰法盖，有千眷属。一切勇，是名五大河，有千眷属。一切勇，是五大河利益阎浮提，时时降雨，增长华果；于阎浮提雨清净水，增长苗稼。一切勇，如护世天安乐阎浮提波（提波渚也）；此经亦尔，利益安乐阎浮提波一切众生如三十三天。”
一切勇菩提萨埵白佛言：“世尊，何等是三十三天？”
佛告一切勇菩提萨埵言：“释迦提婆之所住处，是三十三天。一切勇，彼三十三天作如是语：‘若有众生口行善语者，彼人功德不可数知。若有众生行口恶者，彼堕地狱、饿鬼、畜生不可数知。众生堕于地狱、畜生、饿鬼受大苦恼，时彼众生无救护者，于三恶趣独受剧苦。口行恶者是恶知识，口行善者是善知识。若见善知识则见如来，若见如来则灭一切不善之法。一切勇，如护世天为阎浮提波而作利益。一切勇，此经亦如是，于阎浮提波而作佛事。若不闻此法门者，不能至阿耨多罗三藐三菩提，不能转法轮，不能击法鼓，不能坐于师子法座，不能入于涅槃之界，不能成就无边光明。如是，如是，一切勇，不闻如是法门，不能坐于菩提树下。”
时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，我有少疑，欲问世尊。”
佛告一切勇：“随汝所问，当断汝疑。”
一切勇白佛言：“世尊，尔时仙人度彼五逆人，令住不退地者，是何人也？”
佛告一切勇菩提萨埵：“善男子，汝今谛听，如来所说微细难知。此《僧伽吒法门》，示仙人像。如此法门，能示佛身。如恒河中处处见沙，此法亦尔，自作示现为人说法。唯佛如来，量与佛等；此法如是，与佛平等；有此法处，常有诸佛。”
尔时，世尊复告一切勇菩提萨埵：“善男子，我念往昔九十九阿僧祇劫，尔时有佛，号曰宝上；如是次第有十二亿佛，皆号宝上。我于尔时，名曰净月，行大布施。时十二亿如来，我悉供养，以衣服、卧具、饮食、汤药、香华、灯明、一切乐具，悉以供养。彼诸如来不为我授阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有十八亿如来出兴于世，皆号宝明。我于尔时，名曰龙正，行大布施，以香华、璎珞供养彼佛。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有二十亿佛出兴于世，皆号式弃如来、应供、正遍知。我于尔时，行大布施，以诸乐具供养彼佛。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有二十亿诸佛出兴于世，皆号迦葉。我于尔时，行大布施，以诸香华、幡盖、衣服、一切乐具，供养彼佛。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有十六亿诸佛如来出兴于世，皆号净光。我于尔时，作大长者子，行大布施，舍一切物。彼十六亿诸佛如来，我悉供养，以香华、幡盖、衣服、卧具、饮食、汤药，亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，九十五亿诸佛如来出兴于世，皆号释迦牟尼、应、正遍知。我于尔时，作大国王，如法治世。彼九十五亿释迦如来，我悉供养，以香华、幡盖、饮食、衣服、卧具、汤药、一切乐具，亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有九亿佛出兴于世，皆号迦罗迦鸠村陀如来、应供、正遍知。我于尔时，作婆罗门子，巨富无量，行一切施。以诸香华、幡盖、衣服、卧具、饮食、一切乐具，供养诸佛。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有十八亿如来出兴于世，皆号迦那迦牟尼如来、应供、正遍知。我于尔时，行大布施。彼诸如来，我悉供养，以香华、幡盖、衣服、卧具、饮食、汤药、一切乐具供养。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有十三亿诸佛如来出兴于世，皆号光明德如来、应、正遍知。我悉供养，以诸华香、幡盖、衣服、卧具、饮食、一切乐具，供养尊重。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，二十五亿诸佛如来出兴于世，皆号弗沙如来、应、正遍知。我于尔时出家，作沙门行，如法供养，以诸香华、璎珞、幡盖、衣服、卧具、饮食、一切乐具，尊重赞叹。彼诸如来亦不授我阿耨多罗三藐三菩提记。
“一切勇，我念往昔，有十二亿诸佛如来出兴于世，皆号毗婆尸如来、应、正遍知。彼诸如来，我悉供养，以华香、幡盖、衣服、饮食、卧具、汤药、一切乐具，悉以供养。我时出家，彼诸如来亦不授我阿耨多罗三藐三菩提记。最后毗婆尸如来说此法门，阎浮提众生闻已，于虚空中即雨七宝。尔时，阎浮提众生悉无贫穷。我于尔时亦不得授阿耨多罗三藐三菩提记，但闻空声而告我言：‘汝不久当得受阿耨多罗三藐三菩提记。’”
一切勇菩提萨埵白佛言：“世尊经于几时，得受阿耨多罗三藐三菩提记？”
佛告一切勇菩提萨埵言：“谛听！善男子，过九十二亿阿僧祇劫，有佛出世，号然灯如来、应、正遍知。我于尔时作摩那婆子，名曰弥伽（弥伽者此言云），于然灯佛所作摩那婆，修清净行。我见彼佛，以七茎青莲华供养然灯如来，以此善根回向阿耨多罗三藐三菩提。尔时，然灯如来即授我记：‘摩那婆，未来过阿僧祇劫当得作佛，号释迦牟尼如来、应、正遍知。’一切勇，我于尔时闻授记声，踊身虚空高十二多罗，住虚空中得无生法忍，无量阿僧祇劫所修净行，与六波罗蜜相应，一切善根悉皆现前，如视掌中庵摩罗果。
“一切勇，我于尔时，令无量百千亿众生住于善法。一切勇，况今我成阿耨多罗三藐三菩提利益众生！我观众生以何应度，随其方便为其说法：若为诸天现作天身而为说法，若在龙宫示作龙身而为说法，于夜叉中示夜叉身而为说法，于饿鬼中作饿鬼身而为说法，若为人道示作人身而为说法，应以佛身而受化者示作佛身而为说法，应以菩提萨埵身而受化者示菩提萨埵身为之说法。我观众生以何应度，如是，如是，为众生现随应说法。
“一切勇，我为众生演说诸法有多方便。何以故？一切勇，具足善根众生得闻此法，一切善根悉得增长，悭者布施，无福德者修行福德，自利利他，修行念死。彼闻法故，作此善根；以听法故，过去善根亦得增明。彼得长夜利益安乐一切天人。一切勇，如是法门一经于耳，得生无量功德。
“一切勇，尔时众生各相谓言：‘更有余善法修行得阿耨多罗三藐三菩提不？’善众生言：‘有法布施修行，口说善语，如是等法，得善果报至无上道。’愚痴之人作如是言：‘无法无施，无善恶果，无口善报。’彼愚痴人得大罪报，展转堕于恶道之中，于八大劫堕于地狱受大苦报，十六劫中堕阿修罗，九千劫中生堕鬼神，十二劫堕饿鬼中受饿鬼苦，万四千劫生处喑哑，万六千劫母胎伤堕，万二千劫生作肉团，万一千劫生处生盲。彼诸父母作如是言：‘我所生子，虚受勤苦！九月护胎，饥渴寒热，诸苦具受，而不得子报恩之力。’一切勇，如是，如是，谤法众生堕于地狱、畜生、饿鬼，临命终时，为忧恼箭射之而去。
“一切勇，口善语者作如是言：‘有法有施，有善恶业果报。’彼人以是善根因缘，二十五劫生郁单越，二十五劫生三十三天受诸天乐。从天命终，生郁单越，不入母胎，目见百千世界，悉名安乐。见一切国土诸佛，不移本处，成三菩提。
“一切勇，如此法门有大神力，能发清净信心，不生边地，具清净戒。一切勇，复有众生作如是言：‘如来昼夜度诸众生，而众生界犹不尽耶？无量众生愿于菩提，无量众生生于天上，无量众生入般涅槃，何因缘故而不尽耶？’”时，诸外道婆罗门等，作如是语：“我当问难沙门瞿昙如是之义！”尔时，有九十四亿诸外道婆罗门等，来诣王舍城。
尔时，世尊熙然微笑。
尔时，弥帝隶菩提萨埵，从座而起，顶礼佛足，向佛合掌，白佛言：“世尊，何因缘故，如来微笑？若无因缘，如来终不现希有事。愿世尊说，何故现笑？”
佛告弥帝隶菩提萨埵：“善男子，汝今谛听，当为汝说。弥帝隶，今日王舍城必有大众集会。”
弥帝隶菩提萨埵白佛言：“世尊，何众集会，为天、龙、夜叉、若人非人？”
佛告弥帝隶菩提萨埵：“善男子，此诸天、龙、夜叉等，悉来集会。复有八万四千诸婆罗门、九千亿诸尼揵子，来欲谈论。我悉降伏诸婆罗门，为其说法，皆发阿耨多罗三藐三菩提心。九千亿尼揵陀，皆得须驴多波帝。万八千亿龙王悉来集会，闻我说法，悉发阿耨多罗三藐三菩提心。六万亿净居天子亦来集会，复有三万亿恶魔及其眷属亦来集会，有万二千阿修罗王悉来集会，五百大王及诸眷属悉来集会，听我说法；既闻法已，皆发阿耨多罗三藐三菩提心。”
尔时，弥帝隶菩提萨埵，从座而起，顶礼佛足，右绕三匝，即没不现。
尔时，一切勇菩提萨埵、摩诃萨埵，从座而起，偏袒右肩，右膝著地，向佛合掌，白佛言：“世尊，彼五百国王，名字何等？”
佛告一切勇：“谛听！善男子，一名欢喜王，二名善欢喜王，三名忧波难陀王，四名胜踊王，五名梵将军王，六名梵响王，七名善见王，八名善欢喜王，九名欢喜将军王，十名欢喜正王，十一名频婆娑罗王，十二名波斯那王，十三名增长王，如是等有五百大王。一一大王有千亿眷属，皆发阿耨多罗三藐三菩提心，唯除增长王。从于东方有三万亿菩提萨埵俱来集会，从于南方有五万亿菩提萨埵俱来集会，从于西方有六万亿菩提萨埵俱来集会，从于北方有八万亿菩提萨埵俱来集会，从于下方有九万亿菩提萨埵俱来集会，从于上方有百千亿菩提萨埵俱来集会。彼诸菩提萨埵悉住十地，一切皆诣王舍大城至如来所，于阿耨多罗三藐三菩提得不退转。”
尔时，世尊告一切勇菩提萨埵、摩诃萨埵言：“善男子，汝诣十方诸佛世界，告诸菩提萨埵：‘今日如来于王舍城演说大法。汝等十方菩提萨埵，合掌恭敬。’汝于须臾速还，及此众会听法。”
尔时，一切勇菩提萨埵，从座而起，顶礼佛足，绕佛三匝，忽然不现。
时，一切勇菩提萨埵到十方国，告诸菩提萨埵言曰：“今日如来于王舍城演说大法。汝等今者应赞善哉，令汝永得安乐利益。”
尔时，一切勇菩提萨埵，到十方国供养诸佛，告诸菩提萨埵。言已还归此土，譬如壮士屈伸臂顷，至王舍城，住如来前。时一切婆罗门、诸外道悉已集会，天、龙、夜叉、阿修罗、人非人等皆悉集会，五百大王及其眷属亦来集会，三万亿恶魔及诸眷属亦来集会。
尔时，王舍城地大震动。时十方诸佛世界，雨栴檀末香，雨天妙华，雨如来上成大华台。金刚力士执金刚杵在如来前。尔时，四方有四风王，入王舍城，悉吹城内粪秽土沙，远置城外。尔时，十方世界雨众香水，十方世界雨优钵罗华、拘物头华、分陀利华，在虚空中化成华盖。于虚空中，有八万四千亿师子之座，七宝所成。一切座上，皆有如来，宣说妙法。尔时，三千世界六种震动。
时，一切勇菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，于王舍城，现希有事？”
佛告一切勇菩提萨埵：“善男子，汝今善听！譬如有人，吾我自高，家居贫穷，日至王门；既至王门，自高直入。时守门者，寻捉打缚。王闻有人直入王门，王作是念：‘此人直入，必欲相害。’时王嗔恚，敕诸臣言：‘汝将此人断其命根，并其父母兄弟姊妹。’其人眷属，皆悉忧愁，悲泣啼哭。如来说法亦复如是：吾我自高喻诸凡夫，得见佛身，耳闻说法，自生高慢，说种种语，住吾我地，自不听受亦不说法。若人说法，一偈一喻亦不听受，作如是言：‘如此之法，我已先知。’何以故？住我慢地。或恃多闻，自纵放逸，与愚痴人共住，不闻正法。自以多闻放逸不如法说，自作手笔而自说之。
“一切世人欺诳自身，作如是言：‘有财施我，我是福田。’彼愚痴人自诳其身，亦诳世间；食他信施不能消故，命欲终时，生大恐怖。诸人告言：‘汝足技术，何不自救？’答言：‘今日技术，不能自救，忧悲苦恼。’众人语言：‘为一人故，父母兄弟亲里眷属，无事诛戮。’众生如是近恶知识，堕于地狱、畜生、饿鬼。如是，如是，诸婆罗门、诸尼揵子，我今告汝，汝莫放逸。譬如鸟子，未生羽翼，不能高翔飞于虚空；汝等如是无有神力，不能飞至涅槃之界。所以者何？汝所行法，非毕竟道，终归破坏。汝等临终自生悔心：‘我等虚受如是身命，修行不得天乐，不受人乐，不得涅槃。我等此身，便为虚过。我当生何道？受何等身？’”
尔时，世尊告诸婆罗门、尼揵子诸外道言：“阎浮提中满中珍宝，汝等莫失所望，于佛法宝中莫作异学。汝等所疑，悉问如来。佛当为汝，分别说之。”
尔时，一切婆罗门、尼揵子等，从座而起，偏袒右肩，右膝著地，合掌礼佛，白佛言：“世尊，如来昼夜多度生死众生，众生界不减不增。世尊，何因缘故，众生等如是生灭？”
尔时，药上菩提萨埵、摩诃萨埵，大誓庄严，为燃法炬，欲问大事，白佛言：“世尊，当来世，无少众生、无老众生作生灭者。”
佛告药上：“众生有老作少，如是生灭。善男子，如人沐发，著新衣服，从舍而出。余人语言：‘善沐头发，著新净衣。’又如有人洗沐头发，著故洗衣，‘善沐头发，衣服非妙。’如是，如是，药上，众生老者，于阎浮提以为非妙；少者虽妙，现有生灭。”
尔时，一切婆罗门、诸外道尼揵子，白佛言：“世尊，何等名老？何者为少？”
佛告诸外道：“所言老者，数数往来，饿鬼、畜生、地狱之中，受苦无厌。”
尔时，一切诸婆罗门、天龙大王，白佛言：“世尊，我等更不能受生死苦恼。”
彼诸尼揵作如是言：“无少众生。”
尔时，药上菩提萨埵白佛言：“世尊，观此众生，如是难度。”
佛告药上菩提萨埵：“如来今日，分别解说，汝善谛听！”
有九万四千亿新学众生，在如来前，不礼如来，亦不问讯。
尔时，药上菩提萨埵白佛言：“世尊，何因缘故，此诸众生，不礼如来，亦不问讯？请决所疑。”
佛告药上菩提萨埵：“善男子，汝今谛听，当为汝说。善男子，若作是说，无少众生。如是之人，是少众生。”
彼人问言：“我等诸人，是少众生？世尊，我等是少众生？”
佛言：“如是，如是，汝等是少众生，以不能知自身量故。”
尔时，九万四千亿新学众生，皆得十地，住于虚空。
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，此诸众生快得善利，得尽生死。世尊，此诸众生离于生死，得住十地。”
尔时，一切婆罗门、诸外道尼揵子，诸龙、国王、恶魔眷属，来到佛所，白佛言：“世尊，我等诣佛听此法门。愿我等辈，皆得如来妙色之身！形色像貌，愿如如来、应、正遍知！”
佛言：“如是，如是。善男子，汝等来诣佛所，听此法门，发阿耨多罗三藐三菩提心，汝等不久当得阿耨多罗三藐三菩提。”
尔时，如来说此语已，诸外道尼揵子等，皆得无生法忍，住于十地。时，诸菩提萨埵以自神通，踊在空中高七多罗，于虚空中化成七宝台奉施如来，在于空中作种种神通而自变化。尔时，诸天于虚空中，当如来上，雨众妙华；念佛如来，于其自身起佛身想。无量百千诸天子，以华散佛，作如是言：“得大利益！沙门瞿昙，真是世间大良福田，具足三昧自在之力。如是等众生，渐具方便，说一善语，得离生死。”
尔时，药上菩提萨埵、摩诃萨埵，从座而起，偏袒右肩，右膝著地，合掌白佛言：“世尊，此诸天子，何因缘故作如是语，现诸神通，善赞如来？”
佛告药上菩提萨埵言：“善男子，彼诸菩萨不赞叹我，自赞其身。以其自身坐法王位，以其自身坐于法座，以其自身放法光明。诸佛所护，于阿耨多罗三藐三菩提，正觉说法。”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，大德世尊，日夜常度无量众生，然诸众生犹不可尽。”
尔时，世尊告药上菩提萨埵、摩诃萨埵言：“善哉！善哉！善男子，能以此义问于如来。善男子，譬如有人大富饶财，多有奴婢，多有田宅、园林谷米、大小麦豆、稻秫胡麻。彼于春时一切种植，至时则熟，熟复收获；各各别盛，盛已食之；至于春时，种之如前。善男子，众生本业亦复如是，受乐报尽，复作善业种诸善根，种善根已增长善法，增善法已得大欢喜。药上，以欢喜心，于百亿劫，乐报不失。善男子，如初发意菩提萨埵，不堕恶道，总知诸法。”
药上菩提萨埵白佛言：“世尊，云何初发意菩提萨埵而见梦也？”
佛告药上菩提萨埵言：“善男子，初发意菩提萨埵，于其梦中多见怖畏。何以故？净一切业，不可以身而受众苦，以是罪故，梦见怖畏。”
药上白佛言：“世尊，初发心菩提萨埵，梦中见何等怖？”
佛告药上菩提萨埵：“善男子，其人梦见炽然火聚，彼菩提萨埵应作是念：‘以此火聚，烧我一切烦恼。’药上，是名第一梦见怖畏。又见水流垢浊不净，彼初发心菩提萨埵应作是念：‘漂我一切结缚烦恼。’药上，是名初发心菩提萨埵第二梦见大怖畏也。”
药上菩提萨埵白佛言：“世尊，见何怖畏？”
佛告药上菩提萨埵言：“于其梦中自见剃发。药上，菩提萨埵见已不应恐怖。何以故？应作是念：‘剃贪嗔痴堕六道生。’善男子，如是菩提萨埵不堕地狱，不堕畜生，不堕饿鬼，不堕龙中，不堕天中。药上，初发心菩提萨埵，惟生清净佛国土中。”
佛告药上：“当来末世后五百岁，有诸菩提萨埵，心愿菩提，以发心故，得众多人毁辱打骂。药上，于彼但应为其说法：‘菩提萨埵不应起于嗔恚之心。’”
佛告药上：“我于无量百千亿劫，行诸苦行。善男子，我不为资生国土财产，为知诸法实相故。药上，我行苦行，不得阿耨多罗三藐三菩提。善男子，我闻此法，即日得阿耨多罗三藐三菩提。药上，此法甚深，如是法门难得闻名。若得闻此法门名者，一切得阿耨多罗三藐三菩提。药上，是人得超千劫生死，生净佛国土，善知灭道，知第一道，识第一善根，成就无比神通，知无比灭。药上，于汝意云何？云何名灭？”
药上菩提萨埵白佛言：“世尊，法处名灭。”
佛言：“药上，何等法处？”
药上白佛言：“世尊，法是法处。如世尊说，勤行精进，勤持戒，勤忍辱，是名法藏。”
佛赞药上菩提萨埵言：“善哉！善哉！善男子，佛问此义，汝善解说。”
僧伽吒经卷第三
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，如来出世？”
佛告药上菩提萨埵言：“善男子，为令众生多闻具足，是故如来出现于世。如来出世，开甘露法。若如来出世，则知一切法；以方便故，知世间法、出世间法，知世间智、出世间智。”
药上菩提萨埵白佛言：“世尊，世尊知何等法？”
佛告药上菩提萨埵言：“药上，如来知正法智。药上，以是智故，总摄一切法。药上，若众生闻如来出世信法者，此是第一利益。
“药上，譬如有人出行治生，为得利故，将千人众担负金宝。彼人父母告其人言：‘子善谛听！此金宝者，是他人之物。汝好守护，莫使亡失。’其人持宝，未经多时自纵放逸，所持金宝悉皆散失。是时，彼人忧箭射心，羞愧惭耻，不能归家。时彼父母闻已，忧愁悲泣而说此言：‘我等生此恶子！但有子名，生我家内，财物悉皆散失，令我等贫苦，为他奴仆。’绝望而死。子闻父母既丧亡已，亦绝望死。如是，如是，药上，佛说此法，于我法中无净信者，彼无所望，临命终时，为忧恼箭射心而死；如彼父母，为彼金宝绝望忧恼。
“如是，药上，于我法中无净心者，临命终时，受诸苦痛。先福受尽，后不种善，临死时至，忧恼箭射，堕于地狱、畜生、饿鬼受诸苦痛。作如是言：‘谁救济我，令我得离地狱、畜生、饿鬼之苦？’又如父母告其子言：‘未来病苦，病有死苦。汝等得解脱时，见行识生，身受苦痛，遍体燋恼。自观已死，眼不见色，耳不闻声，四支皆痛，必归于死。遍体顽痴，犹如木石，无所觉知父母语言。’‘莫作是语，令我怖畏！观身无热，亦无余病，惟见死怖。我当归谁？谁救济我？父母若天，谁能救拔？’父母议言：‘祭祀天神，必得安隐。’子答父母：‘当速祭祀，以求安乐。速至天祀，问守庙人。’时彼父母，到天祀中，烧香求愿。守庙者言：‘天神嗔怒！须杀羊、杀人，以用祭祀，汝子可脱。’尔时，父母自思惟言：‘我等云何？我既贫穷，若天神嗔，我子必死；若天神喜，必得大恩。’时速归家，尽卖家财，得羊一口。复语余人：‘且贷我金，十日相还。若无相还，我身当为君作奴仆。’其人得金，诣市买人。所买之人，不知当杀以祭天祀。病人父母愚痴无智，竟不至家，直诣天祀，语守庙者：‘汝速为我设祭天祀。’尔时，父母自杀羊、杀人，燃火祭天，然后天下告彼父母：‘汝等莫怖！我护汝子令得安隐。’尔时，父母踊跃欢喜，作如是言：‘天神与我大恩，令我子差。’时彼父母欢喜还家，见儿已死。尔时，父母见子死已，生大愁恼，忧箭射心，绝望而死。”
佛告药上：“善男子，近恶知识，亦复如是。”
尔时，药上菩提萨埵白佛言：“世尊，如是众生，堕于何处？”
佛告药上菩提萨埵：“善男子，莫问是事。”
药上菩提萨埵白佛言：“世尊，愿佛慈悲，说如是人堕在何处？”
佛告药上菩提萨埵言：“善男子，汝今谛听！其人母者，堕于大叫唤地狱之中。其父堕于众合地狱。其子堕于火烧燃地狱。守天庙者，堕于阿鼻大地狱中。”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，彼枉死人，生于何处？”
佛告药上菩提萨埵言：“彼枉死人，生于三十三天之上。”
药上菩提萨埵白佛言：“世尊，彼枉死人，何因缘故，生于三十三天之上？”
佛告药上菩提萨埵言：“善男子，汝今谛听！彼人临死时，起一念净心，归依佛陀。以此善根，当六十劫受于三十三天之乐，八十劫中自识宿命。所生之处离诸忧恼，生生之处离诸忧恼，一切苦灭。药上，近恶知识，不得入于涅槃。”
药上菩提萨埵白佛言：“世尊，云何众生不能入于涅槃？”
佛告药上菩提萨埵言：“欲求涅槃者，当勤精进。”
药上菩提萨埵白佛言：“世尊，云何名精进？”
佛告药上菩提萨埵：“善男子，精进者，名须驴多波帝。逆流之果，名精进处；娑吉利陀伽弥果，名精进处；阿那伽弥果，名精进处；阿罗诃果，名精进处；波罗提迦佛陀果，名精进处；缘觉之智，名精进处；菩提萨埵名字，菩提萨埵地果，名精进处。药上，如是等处，名精进处。”
药上菩提萨埵白佛言：“世尊，世尊，云何逆流？云何逆流果？”
佛告药上菩提萨埵：“善男子，譬如有人种于树木，彼种树已即日生芽，彼树一日上下各生长一由旬。复有一人亦复种树，不得其所，风动不生，移置异处。二人共诤，互相诽谤。彼人如是共相诤论，国王闻之，即敕臣言：‘某处二人互相诽谤，速往唤来。’傍臣受敕，遣使往捉。时彼使人微服而去，至彼人所，作如是言：‘王唤汝等。’时彼二人惊怖忧愁：‘王今何故命我二人？’是时二人，既至王所，默然而立。时王问言：‘汝等何故共相诽谤而起斗诤？’时彼二人白大王言：‘听我所说！我借得少许空闲之处，种植树林，即日生芽，及叶华果熟者中半。此人种植，不生芽叶及以华果，须臾数移，彼种不生，来见谤毁而起斗诤。大王，如是之事，大王应知我无罪过。’
“尔时，大王集诸大臣满三十亿，告诸臣言：‘汝等各说。’诸臣白言：‘我等不知说何等语？’王问诸臣：‘汝等颇见即日种树，即生芽叶，及以华果熟者中半？’尔时，诸臣从座而起，白大王言：‘大王，我等不能决定信受如此之语。何以故？大王，此事希有。’尔时，大王问彼人言：‘如汝所说，是事实不？’尔时，彼人白大王言：‘此实不谬。’王复答言：‘如汝所说如此之事，即日种树，即生芽叶，及以华果，此事难信。’尔时，彼人白大王言：‘愿王自植，知其虚实。’
“时，王集三十亿臣，禁守彼人，然后大王自种其树，不生芽叶，不生华果。尔时，大王心大恚怒，敕诸臣言：‘汝等速取利斧。彼所种树，仰令斫伐。’尔时，诸臣受王敕令，斫断彼树。一树断已生十二树，斫十二树断生二十四树，茎叶华果皆是七宝。尔时，二十四树变生二十四亿鸡鸟，皆是金嘴，七宝羽翼。尔时，大王复生嗔怒，自执利斧往伐彼树。王斫树时，从树出生甘泉美水。时王惭愧，敕诸臣言：‘放彼二人。’诸臣白言：‘大王，受敕。’诸臣去已，放彼二人，将至王所。王问其人：‘汝种此树，斫汝一树生十二树，斫十二树生二十四树。我所种树，不生芽叶，不生华果。此事云何？’其人答王：‘如我此福德，大王则无如是福德。’尔时，三十亿大臣互跪，白其人言：‘汝可治国而居王位。’
“尔时，其人为诸臣众，而说偈言：
“‘我不求王位，不求世财宝，心怀无上愿，愿成二足尊！
得寂灭涅槃，到彼成如来，为汝等说法，令到涅槃城。
往昔作不善，令我入王狱，狱缚受诸苦，罪报悉已尽。’
“尔时，有三万二千高座，一一高座高二十五由旬。一高座上，有二十五亿鸡而在其上，以金为嘴，七宝羽翼，出人音声，告彼王言：‘大王不善！不善！斫伐诸树，以此罪业必入恶道。王不知耶？种此树者是何等人？’大王答言：‘我未审之！愿为我说，何等大人种此树耶？’鸡鸟告王：‘如此人者，照明世间，名无上士，当度一切众生生老病死。’王复问言：‘彼是何人种树不生？彼作何等不善之业不生？当为我说。’鸟答王言：‘彼是提婆达多种树不生！无少善根，树云何生？’尔时，三十亿大臣闻此法门，皆得十地，成就神通。时彼国王，亦得十地，得通达一切善法三昧。”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，此三十亿臣，皆得十地，成就神通？”
尔时，世尊告药上菩提萨埵：“善男子，汝今谛听。”即时微笑，从其面门放八万四千光明，无量种种青黄赤白红紫光明。其光遍照无量世界，照世界已还至佛所，绕佛三匝，从佛顶入。
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，如来现此希有之相？若无因缘，如来终不现希有事。”
佛告药上菩提萨埵言：“善男子，汝见众人，从四方来集会此不？”
药上菩提萨埵白言：“不见也，世尊。”
佛告药上菩提萨埵言：“善男子，汝观十方一切世界。”
尔时，药上菩提萨埵、摩诃萨埵，即观十方。见东方面有一大树，覆七千由旬；见二万五千亿众生在彼集会，默然而坐，不饮不食。复见南方有一大树，覆七千由旬；下有二万五千亿众生俱共集会，不语不食不行，默然而住。复见西方有一大树，覆七千由旬；下有二万五千亿众生俱共集会，不语不食不行，默然而住。复见北方有一大树，覆七千由旬；下有二万五千亿众生俱共集会，不语不食不行，默然而住。复见上方有一大树，覆七千由旬；下有二万五千亿众生俱共集会，不语不食不行，默然而住。复见下方有一大树，覆七千由旬；下有二万五千亿众生俱共集会，不语不食不行，默然而住。
尔时，药上菩提萨埵白佛言：“世尊，我欲少问如来、应、正遍知。若佛听许，乃敢发问。”
尔时，世尊告药上菩提萨埵言：“善男子，随汝所问，如来悉能为汝解说。”
尔时，药上菩提萨埵白佛言：“世尊，何因缘故，从于十方，有无量众生而来集会？以谁神力而来至此？”
佛告药上菩提萨埵言：“自以神力而来至此。”
尔时，药上菩提萨埵白佛言：“世尊，我欲观诸世界，以谁神力而往至彼？”
佛告药上菩提萨埵：“以汝神力自往至彼。”
尔时，药上菩提萨埵，绕佛三匝，忽然不现。过九十六亿世界，有一世界，名日月明。彼国有佛，号日月土如来、应供、正遍知，与八万亿菩提萨埵，恭敬围绕而为说法。药上菩提萨埵、摩诃萨埵，既到彼国，至日月土如来前，顶礼佛足，白佛言：“世尊，何因缘故，于娑婆世界，在释迦牟尼佛前，观于十方，见无量众生集会，在此不见？”
尔时，药上菩提萨埵、摩诃萨埵，至日月土如来前白佛言：“世尊，我过九十六亿诸佛国土，来至于此不见一人。世尊，谁见谁闻，无知无觉树上而生众生？”
佛告药上菩提萨埵言：“不也，善男子。汝颇见颇闻，无知无觉之树，能生人不？”
药上白佛言：“世尊，不见不知。”
佛告药上菩提萨埵：“汝欲见不？我今示汝。”
药上白佛言：“世尊，愿欲见之。”
尔时，日月土如来屈伸臂顷，百千亿众皆悉来集。一一众生手执香华，供养如来。
“药上，汝今见不？”
药上菩提萨埵白佛言：“已见，世尊。见已，善逝。”
佛告药上：“善男子，此诸众生，无觉无知，皆悉如幻。”
时，彼三万亿众生各伸两手，以诸香华供养如来。
药上菩提萨埵白佛言：“世尊，此事希有！须臾之间，此诸众生各生百手，供养如来，尚不得脱，况两手者！”
佛告药上菩提萨埵言：“如是，如是。善男子，此诸众生，无觉无知，而生而灭。善男子，我身亦如是，如幻如化，而示生灭。”
药上白佛言：“世尊，何等是少众生？何者是老众生？”
佛告药上：“善男子，亦有老者，亦有少者。”
药上白佛言：“世尊，愿佛解说，何者是也？”
佛告药上：“无福衰者，是老众生。从彼树生者，是少众生。”
药上白佛言：“世尊，我欲见彼少众生等。”
尔时，日月土如来即伸右臂，从于四方有百千亿众生，俱来集会，至如来所，顶礼佛足，绕佛三匝，在佛前立，默然而住。
药上白佛言：“世尊，此诸众生，何故佛前，默然而住？”
佛告药上：“善男子，汝不知耶？地大之性，无言无说，法聚无知无觉。何以故？药上，此诸少众生，不见生，不见灭，不见老病死忧悲苦恼，具受一切苦痛之恼，云何而语？是故，药上，如是众生，应当教之。”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，少众生者，从何所来？何处终？当生何处不知法者？”
佛告药上：“善男子，汝今谛听！此诸众生非是人作，非金师作，非铁师作，非木师作，非窑师作，非王者作。男女和合恶业而生，受诸苦痛，作不善行，受如是苦，名少众生。药上，彼不与佛言，不礼如来，彼受无量无边之苦。药上，有少众生不共佛语者，受如是无量无边苦恼。药上，以不善知苦因缘故不共佛语；不共佛语故，不知善，不知恶。虽得人身，不知生，不知灭。药上，是名年少众生。”
药上菩提萨埵白佛言：“世尊，年少众生，云何生？云何灭？”
佛告药上菩提萨埵言：“善男子，譬如有人以木挑火，木则渐烧；如是，药上，众生之类，初生时苦、中苦、死苦。”
药上白佛言：“世尊，生时谁生？灭时谁灭？”
佛告药上：“善男子，如佛之生，如佛之灭。譬如有人闭在暗室，眼无所见。复有异人曾受苦恼，作是思惟：‘此人受苦，甚为可愍！若不得脱，是人必死。’以火与之，令得少明。时暗室人，见火欢喜，心得安隐。尔时，彼火以少因缘，炽然火焰烧彼暗室，尔时彼人被烧而死。时王闻之，作如是念：‘我国众生若有所犯，更不系缚。’尔时，国王告下人民：‘汝等诸人莫生怖畏！于我国内施汝无畏。若有所犯，不加害汝，亦不杀汝，皆当安隐，莫生怖畏。’药上，如来亦复如是，烧诸烦恼，灭诸病苦。犹如彼人为令暗室众生安隐，自烧而死；如来如是，为诸众生令得安隐，不惜身命，拔诸系缚，令得解脱。如是，药上，如来永离三毒之恼，为诸世间作大灯明，于地狱、畜生、饿鬼、阿修罗，老少众生拔令解脱。”
尔时，诸天于虚空中，而说偈言：
“最胜好福田，一切田中胜，世间无上尊，增长诸佛子，
佛田最胜田，能除诸怖畏。大师善方便，守护诸众生，
住于涅槃界，而示在世间，令世间寂灭！佛为无上师，
救护少众生，亦救老众生，三界诸众生，方便而度之。
闭诸地狱门，及畜生饿鬼，此世得安乐，他世亦安乐。”
尔时，如来即时微笑，而说偈言：
“善哉见善人！ 善哉见佛陀！
善哉闻法者！ 善哉能敬僧！
善哉此法门， 灭除一切恶！”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，如来微笑？若无因缘，如来终不现希有相。”
佛告药上：“善男子，汝见此等少众生不？”
药上白佛言：“世尊，唯然已见。”
佛告药上：“善男子，此诸众生，今日皆得住于十地。”
尔时，药上菩提萨埵、摩诃萨埵，踊身虚空，高八万由旬，共八万亿天子，于如来上散众妙华。地上年少诸众生等，皆礼佛足。尔时，药上于虚空中而作是言：“三千大千世界众生皆闻此声。地狱众生闻此声者，悉得解脱。三十三天闻此音声皆来集会。”
时，三千大千世界六种震动。时，大海中八万四千龙王动而来集，三万亿阎浮提夜叉俱来集会，二万五千亿罗刹、饿鬼俱来集会。时如来所，大众悉集。尔时，如来为诸年少众生说法。从十方世界有百千亿诸菩萨众，各以神力俱来集会。
尔时，药上菩提萨埵白佛言：“世尊，从十方国有无量菩萨俱来集会，无量天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、饿鬼、地狱皆来集会，欲闻正法。惟愿世尊，当为说之。”
佛告药上菩提萨埵、摩诃萨埵言：“善男子，汝下至此。”
尔时，药上菩提萨埵，以自神力从上而下，向佛合掌，顶礼佛足，白佛言：“世尊，法聚、法聚者，何因缘故名为法聚？”
佛告药上：“善男子，法聚者，名曰净行。净行者，能离一切不善之法。善男子，汝见如此少众生不？”
药上白佛：“唯然，已见。”
佛告药上：“此诸众生离邪淫故，必得诸陀罗尼，必得具足一切诸法。”
僧伽吒经卷第四
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，以何方便，令诸众生悉闻正法？”
佛告药上菩提萨埵、摩诃萨埵言：“善男子，有诸众生，我说生苦，而不听受老苦、病苦、忧悲之苦、怨憎会苦、爱别离苦、死灭之苦。药上，是名一切苦。”
时，少众生闻此法已，合掌礼佛，白佛言：“世尊，我等亦有死耶？”
佛告年少等：“汝一切众生亦归于死。”
彼少众生白佛言：“世尊，云何死至？”
佛言：“善男子，临死之时，灭行识风起，识转风起，识相应风起。善男子，是三种风，临死之时，动于行识。”
彼少众生白佛言：“世尊，何等三法，临死之时，恼于身识？”
佛言：“善男子，一者、刀恼，二者、针恼，三者、杖恼。是三种风，恼切其身。”
彼少众生白佛言：“世尊，何者是身？”
佛言：“善男子，身名火聚，身名烧然，身名愚痴，身名崩坏，身名刺聚，身名丘冢，身名水泡，身名重担，身名生恼，身名老病苦恼，身名为死爱别离怨憎会，是名为身。”
彼诸年少复白佛言：“世尊，如此之身，云何名死？云何名生？”
佛言：“善男子，识灭名死，福德因缘识起名生。善男子，名为身者，有无量亿筋脉相缠。身有八万四千毛孔，复有八万四千户虫在中而住。彼诸虫等，亦有死灭。人将死时，诸虫怖畏，互相噉食受诸苦痛；男女眷属生大悲恼，递相食噉。诸虫相食，唯有二虫七日斗诤；过七日已，一虫命尽，一虫犹在。如彼虫斗，临死不息；凡夫之人亦复如是，乃至临终诤斗不息，不畏生苦，不畏老苦，不畏病苦，不畏死苦。如彼二虫至死不息，凡夫众生亦复如是。
“死至之时，贤圣呵言：‘丈夫，汝作不善！汝岂不见世间苦耶？不见生苦，不见病苦，不见老苦，不见死苦？’答言：‘如是，已见生苦、病苦、老苦、死苦。’‘汝若见如是苦，何不作诸善根？何故不为后世乐故，修诸善法？丈夫，我复问汝，何不作善，离于生苦、老苦、病苦及以死苦？云何不修正念之观？汝于阎浮提，岂可不闻揵椎声耶？不见众生行布施耶？不见众生于佛福田种善根子？香华幡盖施佛之时，汝不见耶？如来所有四众弟子，比丘、比丘尼、优婆塞、优婆夷，于佛法中，有此四众能救苦厄！’贤圣呵言：‘不善丈夫，造作如是不善之业！’”
“尔时，法王说偈告曰：
“‘见如来出世，闻击法鼓音，见演说法时，寂灭至涅槃。
见于多众生，作福者甚少，福能后世乐，何故而不作？’
“尔时，彼人以偈，答法王言：
“‘我愚痴无智，亲近恶知识，造作不善业，由欲迷于心。
我以多习欲，今受苦痛报，多杀害众生，破坏和合僧，
破坏佛塔寺，愚痴无智慧，口作不善语，呵骂于父母。
我以不觉知，自多造众过；我见所生处，在于大叫狱；
于众合地狱，受于大苦痛；复有阿鼻狱，受无量剧苦；
大莲华地狱，受于无量苦；黑绳大地狱，百千生受苦；
于一切地狱，遍受诸苦恼；无数百千劫，受于大苦痛；
行于黑暗狱，不见其门户；复堕火镬中，展转受众苦。
复有一地狱，名曰刀剑狱，百千亿刀剑，行列在我前，
以此割截身，自业受苦恼，非工师所作，业感自然生。
大风吹令起，割切遍其身，我应受如是，地狱诸苦恼。
一切诸众生，见我受此苦！我所有财宝，尽留在世间；
男女及兄弟，姊妹亲眷属，父母及知识，奴婢作使人，
牛羊诸畜生，我意迷于此。贪著金银宝，及精妙衣服，
贪著造舍宅，善工画舍宅，众婇女娱乐，箜篌箫笛音，
以此痴心著。
香汤自澡浴，如是自娱乐，顽痴无智身，种种而供养。
我亦无兄弟，虚妄心贪著，今日受无量，苦痛不可尽。
世间胜上味，贪著而噉食，香泽以涂发，宝珠以为鬘，
贪色自迷醉，今无救济者。眼为恶业因，见已则生贪；
耳因诸音声，闻已则生贪。臂贯以宝钏，指著金宝环，
咽颈著宝璎，脚著于金钏，作金宝罗网，交络覆其身，
身著种种宝，以此自庄严。世间第一者，以为身庄严，
细软上妙触，增长于爱欲；种种妙床榻，以自悦其身；
种种妙好香，以涂其自身；栴檀龙脑香，以此自涂身；
麝香等诸香，用之自涂身；瞻卜须摩那，以此涂其发；
第一精妙衣，白氎自衣身。若舍白象乘，复乘于马乘，
为王治国政，人众悉敬重，宫中诸妃后，善学歌舞戏。
禽兽在旷野，无事猎残害，作如是等恶，不知后世报。
食噉他肉故，受如是苦报，愚痴无智慧，不知当有死。
我以愚痴意，养育于身命，今日至死门，无能救济者！
汝等诸亲族，何用视我为？何不服胜衣？何故自忧哭？
何故不梳发，而受于苦恼？我命终不存，造恶增多故！
狐狼乌鹊等，食我此身肉，长养此身体，为诸虫所食。
生死因此身，众生则有生，应如是授药，令得离此难。
世医不能治，无人救济者，今日授法药，令灭烦恼病。
种种养此身，会必归于死，世间无上尊，救度诸众生。
寂灭诸佛子，亦能救众生，施诸妙法药，令远离生死。
食肉长此身，不知诸苦报，长养于此身，无有少利益。
此身顽痴聚，不知少恩分！妻妾男女等，目视不能救，
怨结心悲恼，啼哭而号泣。妻妾男女等，不知其恩力，
长养得成立，无能救济者，绝望无有知，忧愁入地狱。
众生生有苦，后则有死苦，想行触受等，是则为中苦。
愚痴爱所转，生在于诸有，为爱欲所缚，乐著于境界。
众生无知故，唯有忧恼苦，善法不识知，心但著名利，
不知于后世，犹如恶毒蛇。无明缚众生，远离于解脱，
不识解脱故，恶业所流转。心有烦恼故，众生住生死，
烦恼烧众善，如火焚干木。流转于五道，无有少乐受，
不知好妙乐，在于何处所？清净佛国土， 世尊转法轮，
如来净音声，说戒定智慧。’”
尔时，世尊复告药上菩提萨埵、摩诃萨埵言：“如是，如是，恶行众生命终之后，受诸苦恼，无救济者。善果报者，今说伽陀：
“造恶不善业，必入于地狱，吞噉热铁丸，饮于沸镕铜，
雨火洒其身，遍身体火烧，无处而不遍，展转受苦恼。
不知于净乐，于法亦不知，愚痴作非法，远离于乐果。
信佛禁戒法，修习于智慧，以净戒具足，速疾成菩提。
精进为第一，生净佛国土，宣说善法要，摄护诸众生。
具足慈悲心，修行净梵行，具解脱知见，成如来善名。
世间之父母，菩提心第一，说此法门者，第一善知识。
听此法门者，必作无上尊，具世尊十号，寂灭心相应。”
尔时，药上菩提萨埵、摩诃萨埵，白佛言：“世尊，何因缘故，大地震动？”
尔时，世尊告药上菩提萨埵言：“汝观何故，大地震动？”
尔时，药上观四方时，见下方界有二十亿众生从地踊出，见上方界二万五千亿众生同时而生。
时，诸年少见是事已，白佛言：“世尊，今出生者，是何等人？”
佛言：“汝等见此大众不耶？”
白佛言：“世尊，唯然，已见。”
佛言：“此众生出，为汝徒伴。”
问言：“世尊，此诸众生，亦有死不？”
佛告年少：“一切众生悉皆有死，此亦不免。”
时，诸年少合掌向佛，顶礼佛足，白佛言：“世尊，我等更不能忍流转生死。”
佛告年少：“汝等能起大精进不？”
年少白佛言：“世尊，我等面见如来，耳闻如来说甘露法，见菩提萨埵现大神力，见佛弟子诸声闻众集会于此。世尊，愿修精进，不能忍受生死流转。”
尔时，药上菩提萨埵及五百眷属，以神通力踊身虚空，身出师子、猛虎、白象，现大神通，于高山顶结跏趺座，满二万由旬，化作十千亿日月。
时，诸年少白佛言：“世尊，何故世间有此光明？”
尔时，世尊告诸年少：“善男子，汝等见此日月不耶？”
时，诸年少白佛言：“世尊，唯然，已见。”
佛告年少：“此是菩提萨埵自身光明，现作日月，示于众生，为之说法，安乐利益一切天人。人中修行，得此神通。”
时，诸年少白佛言：“世尊，愿说如此光明因缘。”
尔时，世尊告药上菩提萨埵、摩诃萨埵言：“善男子，汝见此三千大千世界六种震动不？”
时，药上菩提萨埵白佛言：“世尊，唯然，已见。我有少疑，欲问如来，愿佛听许。”
佛告药上菩提萨埵言：“善男子，随汝意问，当为汝说，令汝欢喜。过去、未来、现在三世之事，当为汝说。”
药上白佛言：“世尊，我见如来有八万四千天子围绕恭敬，复有八万四千菩萨亦围绕恭敬，又见万二千亿诸龙围绕恭敬，复有万八千亿诸天神等围绕恭敬，复有二万五千亿诸饿鬼神围绕世尊。何因缘故，有此众集？”
尔时，世尊告药上菩提萨埵、摩诃萨埵言：“善男子，在此众集，为欲听法。药上，此诸众生，今当背生死，今日当得住于十地；住十地已，得离烦恼，得寂灭佛法。”
药上菩提萨埵白佛言：“世尊，此诸众生，杂业所生。如来云何净此众生？”
佛告药上菩提萨埵言：“善男子，汝今谛听，当为汝说。药上，此诸众生愚痴无智，不知解脱在于何处。多有年少诸众生等，今日当得法陀罗尼，得知一切法，得于十地；至十地已能作佛事，能转法轮雨于法雨，绍无上佛法，安乐众生。天、龙、阿修罗、乾闼婆、饿鬼等，闻法欢喜，皆住十地，击大法鼓，吹大法螺。此年少等，勤修行故得此十地，今所得法如十方佛。”
尔时，五千年少众生，从座而起，白佛言：“世尊，此身为重担大可怖畏，不知道以非道。我等犹如盲冥之人，愿佛怜愍。我等劝请世尊，愿佛说法。我等生无智慧，不知法药。愿世尊为我等说法，令得远离生死之苦，所生之处愿见佛身。”
尔时，药上菩提萨埵、摩诃萨埵，语诸年少众生言：“汝等食已，然后为汝演说正法。”
时，诸年少语药上言：“我不识汝，汝为是谁？色相寂灭，离三恶道怖；如汝身相，离诸恶法；见汝掌中，七宝庄严；身服宝璎以功德聚。我不知汝是何等人？我等不须食，亦不须饮。以食入身，甚可憎恶，变成屎尿，作血肉筋皮。是故我等不须食饮，不须一切细软衣服，不须臂印金钏，真珠璎珞庄严身具皆所不欲，以无常故。我等亦不顾惜身命，为离恶道。我等求于法施，为安乐天人，为求善知识，不求转轮圣王。以转轮王，虽主四方不免磨灭，男女妻子不能随从，所有七宝亦不逐去，无量人众亦不随去，于四天下无复自在，一身为王多见无常，作恶业故堕叫唤地狱。七宝自在，游四天下，竟何所在？
“仁者，且听我等所说，速至佛所。佛观一切愍之如子！我等无父无母，无兄弟亲族，一切皆无。佛为我父，如来是母。佛如日月，示人善道，于生死中能救众生令不复生。诸烦恼河甚可怖畏，众生在中烦恼漂溺，如来救之令不复入。世尊怜愍为说正法，示人无上菩提之处。我等不贪饮食，不欲世间富贵，不愿生天，不畏坠恶道；得人身已，愿见世尊。众生短寿，流转无常，以恶业故，贪著五欲不觉死至，知死必至亦不怖畏。不念生灭，不知细法，不知修细业，不知寂灭界，无明覆心，生已归死，死已复生，心亦不生厌离之想；长夜受苦，鞭挞挝打不生厌离，但起劫夺，受狱缚苦，五缚所系。本恶业故，命识欲灭，悲泣而言：‘谁救济我？一切悉与金银杂宝。身为奴仆，一切作使，我悉能为。王位自在，我悉不欲。不须财物，但求活命。’如是，仁者，我等不须饮食。诸王自在，食则上味，会归于死；天食甘露，亦归磨灭。种种百味，王所贪著，求实则无。饮食等味，我等不须。我等求闻正法，令得离苦，愿离爱缚诸结烦恼。归依世尊，愿离诸缚。我等敬礼大仙世尊，为诸众生。未知仁者名字何等？愿自说之。”
药上菩提萨埵言：“世界广博，众生名字，宁可尽知？”
诸年少言：“我等愿知仁者名字，甚深名字，愿为宣说！”
药上答言：“我名药上，治众生病，药中最上。我今为汝等说，令离诸病，灭除一切世界病苦：世间贪为大病，能除灭之；嗔为大病，无智众生流转地狱、畜生、饿鬼；痴为大病，众生受苦皆能灭除。”
诸年少言：“闻此妙法，离诸苦难！凡夫无智，受诸苦恼，闻此净法，离诸恶业；离恶业故，无恶道畏。速见如来救一切病，医王施药，疗治众苦。仁者速去礼敬如来，以我等语向世尊说。世尊能除我等之病，灭烦恼火。欲火烧身，不能灭除，我等极苦，愿佛怜愍。身为重担甚可怖畏，三毒所压不可得胜，去来常担不能远离，不知死至，不生惊怖，不知解脱道，亦不知示解脱道者，以愚痴意自谓不死，见父母死犹不生怖，诸业烦恼浊乱其心受诸苦恼，云何而食？
“我等无明覆心，有如是苦。大怖重担，想、行及受，痴爱无智，流转诸有，世间妄生，不识解脱。世人愚痴，浴以香汤，衣以上服，食以上味，耳听乐音种种自娱；种种好色，乐欲观之；一切好味，舌求贪食；细软之触，身欲著之；二身和合，痴心谓乐；此身顽痴，何处有乐？著好履屣、衣服、饮食，无如之何？临终困至，无有能救；自不能救，衣服之具，岂能救济？生在世间，驰诸象马，当作恶业，不求解脱，自作教人，不知后报。
“我等前死有生，今生有死，忧悲苦恼。我具见父母兄弟、姊妹妻子，丧亡悲哀，忧愁苦恼，皆悉见之。诸行皆空，智者云何而生乐著？不求寂灭法，不求离生死法，以贪覆心，生在世时不行布施。一切过中无过贪心，著于世法多作有行，不知修习禅定解脱之道，不知发大誓愿成无上道。佛是父母，佛是示解脱道者，能雨利益众生。愚痴众生，不知护法。发心愿求无上菩提，名为护法。一切行空，财物亦空。若观我空，不复受生。
“愿仁者怜愍，以我等语具向佛说，为诸菩提萨埵故。诸菩萨法不应懈怠，勤修精进，舍恶行善。仁者为我往至佛所，礼敬如来，作如是言：‘世尊知一切法悉无有疑。恶魔眷属，佛已调伏。如来已能燃大法炬，令众得乐。如是之法能成佛者，我等未闻。仁者速往佛所，为我等故。我等不见如来，犹未得度；三十二相、八十种好，见此身已，然后得度。”
尔时，药上菩提萨埵语诸年少：“汝观上方，有何等相？”诸人闻已，即观上方，见五百化佛。又见三千大台，七宝严饰，七宝罗网以覆其上，如莲华叶出种种香。
时，诸年少问药上言：“此诸华座，是何等相？”
药上答言：“此是汝座，速至佛所，礼敬如来。”
诸年少言：“我等不知所行之路，不见如来。知诣何方，礼敬如来？”
药上告言：“汝但礼敬如来世尊！如虚空尘无有住处，如来亦如是。如来安住处如须弥山，如来等须弥山，如大海水。三千世界微尘数等十方菩萨，欲求佛住，不知所在。十方诸菩提萨埵，但遥礼敬！”
诸年少言：“愿仁慈恩，满我所愿，心欲见佛亲近礼敬。”
药上告言：“如来不求香华，为众生作因，令离生死。恶魔眷属，不共诤论。归依佛者，不入死门，速得法陀罗尼，发净心愿，即得见佛。”
尔时，世尊以迦陵频伽音，熙然微笑，从其面门放八万四千光明，遍照三千大千世界，下至十八地狱，上至阿迦尼吒天。其光杂色，青黄赤白玻瓈等色。如是等光从面门出，遍照三千大千世界。遇斯光者，一切众生皆得安乐。照世界已，还至佛所，绕佛七匝，从佛顶入。
尔时，药上菩提萨埵，从座而起，合掌向佛，白言：“世尊，我欲少问。若佛听者，乃敢发言。”
尔时，世尊告药上言：“善男子，随汝所问。如来为汝，分别解说，令汝欢喜。”
药上白佛言：“世尊，此三万亿年少，欲听如来微妙深法，愿为说之。”
佛告药上：“善男子，若闻如来深妙法者，当学诸法，得具足一切功德，今日即得住于十地，能击大法鼓，建大法幢。药上，汝见如是大台不耶？”
药上言：“世尊，唯然，已见。”
佛告药上：“此诸年少，今日得坐此台，证一切法，满足一切善根之法，今日当得击大法鼓。无量天人，得闻法已，悉得利益。无量地狱众生，得闻法已，得背恶道。”说此语时，众中九千亿老众生，得须陀洹果。
“药上，闻此法者，得离一切苦，具一切善法。药上，一切皆能成就佛身。药上，汝观四方诸大菩提萨埵。”
尔时，药上即观四方，见东方界五十亿恒伽沙菩萨而来向此，见南方界六十亿恒伽沙菩提萨埵而来向此，见西方界七十亿恒伽沙菩提萨埵而来向此，见北方界八十亿恒伽沙菩提萨埵而来向此，见下方界九十亿恒伽沙菩提萨埵而来向此，见上方界百亿恒伽沙菩提萨埵而来向此；到已，皆于佛前，在二面住。
药上白佛言：“世尊，于虚空中，见黑色、黄色，是何等相？”
佛告药上：“汝不知耶？”
药上白佛：“惟佛如来能一切知。”
佛告药上：“此是恶魔及眷属，欲来至此。药上，汝欲见不？”
药上白佛言：“世尊，我欲见之。”
佛令药上，即见恶魔。
药上见已，白佛言：“世尊，何因缘故，恶魔至此？”
佛告药上：“魔欲乱此法座。”
药上白佛言：“世尊，此诸菩提萨埵，为观诸年少受位故来。”
“药上，汝见此诸菩萨，种种形色、种种相貌、种种力不？”
药上白佛言：“世尊，唯然，我见百千亿恒伽沙菩提萨埵，自在神通而来至此。”
尔时，世尊说此法已，一切勇菩萨、药上菩萨，一切老少众生，一切天人，世间阿修罗、乾闼婆，闻佛所说，皆大欢喜，顶戴奉行。
What are the acts of abstaining from killing and releasing
戒杀与放生的行为包括哪些
1. Do not kill a living being with your own hands.
2. Do not abet others to kill.
3. Do not help others to kill.
4. Abstain from eating meat.
5. Do not engage in trades related to killing.
6、Whenever there is worship, regardless of what is being worshipped, use vegetarian dishes, flowers and fruit, not animal gifts.
7. If you see someone killing a human being, you should discourage them or buy the animal to be slaughtered with money and release it. If this does not work, or if the person does not sell the animal, then you should have compassion for the slaughtered animal, and even better if you can recite the Buddha's name or mantra for it.
8. Do not abuse the animal.
9、Other actions that are contrary to killing.
10. Abstain from killing and releasing animals yourself, and advise others to do the same.
1、不亲手杀生。
2、不教唆别人杀生。
3、不帮助别人杀生。
4、戒除肉食。
5、不从事与杀生有关的行业。
6、凡有祭拜，不管拜的是什么，一律用素菜、鲜花、水果，不用牲礼。
7、见人杀生，应加劝阻，或用钱将临宰之动物买而放之。若劝阻无效，或他不卖，则应对被杀之动物起同情心，若能为它念佛号或往生咒更好。
8、不虐待动物。
9、其他与杀生行为相反之行为。
10、自己戒杀放生，也劝别人戒杀放生。
(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)
Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.
(Zhuge Changqing: zhuge8031@163.com ）
Zhuge Changqing mailbox：
zhuge8031@163.com
Zhuge Changqing's Chinese Dream
Learn from sages and carry forward virtue
Revitalizing China for the benefit of the world
（本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）
诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。
（诸葛长青：zhuge8031@163.com）
Zhuge Changqing mailbox：
zhuge8031@163.com
诸葛长青中国梦
学习圣贤 弘扬善德
振兴中华 造福世界
Selected Articles in Previous Periods
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往期精选文章
点击文章标题查看
1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement
1 国学智慧改命运：孝敬父母+五合一+自强不息
2Zhuge Changqing's Three Golden Keys to Changing Destiny
2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）
3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)
3 诸葛长青施食仪轨 （十五步简洁版）
4How to repent: the ritual of repentance and the method of repentance (full version)
4 如何忏悔：忏悔仪轨忏悔方法（完整版）
5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)
5 如何念地藏经：念地藏经仪轨方法（完整版）
6How to release? The ritual of releasing life
6怎样放生？放生仪轨
7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny
7诸葛长青忏悔文化：改变命运忏悔方法案例
8Free Life Culture: Free Life Culture in Ancient China
8放生文化：中国古代的放生文化
9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene
9施食震撼照片：佛菩萨护法神亲临现场
10Feeding Rite Return: the return is changed to simple return
10施食仪轨回向：回向修改为简洁回向
date:2020-09-18 15:58:29
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