OTHER UNIVERSES
(PURE LANDS)
n
There are two kinds of universe:
1.
the pure universes and
2.
the impure universes
gu
ye
At that time, in each of the ten directions, past as many worlds as finest motes (parama-anu) in
eighty (80) acintya (10322,982,582,663,397,875,342,853,204,649,094,144) hundred s of billions of nayuta (1028) of
Buddha-lands (Buddhaksetras) ... coexist with our Saha universe (impure land). In turn, at least
10 315,412,678,382,193,569,670,705,078,368,256 universes like our !
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Avatamsaka-Sutra and Maharatnakuta-Sutra are the best Buddhist texts explain these universes
in detail.
The Amitabha’s Pure Land or The Land of Ultimate Bliss and
The Aksobhya’s Pure Land or The Land of Wonderful Joy.
Pr
a
1.
2.
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Enclosed here is two well-known pure universes:
Both texts were translated to bi-language: English and Vietnamese.
1
AMITABHA'S PURE LAND: SUKHAVATI
(THE LAND OF ULTIMATE BLISS)
Aum! Adoration to the Three Treasures!
Aum! Adoration to the Omniscient!
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Aum! Adoration to all the glorious Buddhas and Bodhisattvas,
ye
Aryas, Sravaka, and Pratyekabuddhas, past, present, and
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of the ten quarters!
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to come, who dwell in the unlimited and endless Lokadhatus
Adoration to Amitabha Buddha! Adoration to Him who endows
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with incomprehensible virtues!
Pr
a
Adoration to Amitabha Buddha, to Thee, O Muni!
May all beings go to Sukhavati through thy Compassion.
2
Thus it was heard by me (E-vam maya srtam):
At one time Shakyamuni Buddha dwelt at Sravasti (capital of the Northern Kosalas), in
the Geta-grove, in the garden of Anathapinaka, together with an assembly of twelve hundred fifty
(1,250) Bhikshus, elders, great disciples, and great Arhats such as Sariputra (Xaù-Lôïi-Phaát),
Mahamaudgalyayana (Ñaïi-Muïc-Kieàn-Lieân), Mahakasyapa (Ñaïi-Ca-Dieáp), Mahakatyayana (MaHa-Ca-Chieân-Dieân), Mahakaushthila (Ma-Ha-Caâu-Si-La), Revata (Ly-Baø-Ña), Suddhipanthaka
(Chaâu-Lôïi-Baøn-Ñaø-Da), Nanda (Nan-Ñaø), Ananda (A-Nan-Ñaø), Rahula (La-Haàu-La), Gavampati
(Kieàu-Phaïm-Baø-Ñeà), Kalodayin (Ca-Laâu-Ña-Di), Mahakaphina (Ñaïi-Kieáp-Taân-Na), Bharadvaga
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(Baïc-Caâu-La), and Aniruddha (A-Naâu-Laâu-Ña). He dwelt together with these and many noble-
ye
minded Mahabodhisattvas, such as Manjusri (Maïn-Thuø-Sö-Lôïi), the Dharma Prince, the
Bodhisattva Ajita (A-Daät-Ña, Voâ-Naêng-Thaéng-Töø-Thò), the Bodhisattva Gandhahastin (Caên-Daø-
gu
Ha-Ñeá), the Bodhisattva Nityodyukta (Thöôøng-Tinh-Taán), the Bodhisattva Anikshiptadhura (BaátHöu-Töùc). He dwelt together with them and many other noble-minded Bodhisattvas, and with
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Sakra, the Indra, and with Brahman Sahampati. With these and many other hundred thousand
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nayutas of sons of the gods, Bhagavat dwelt at Sravasti.
Then Buddha addressed the honored Sariputra and said:
Pr
a
Oh Sariputra, after you have passed from here over a hundred
thousand kotis (10,000,000,000,000 = ten trillion) of Buddha-lands, there
is in the Western part a Buddha worlds, a world called Sukhavati (the
World
of
Ultimate
Bliss).
And
there
a
Tathagata,
called
Amitayus/Amitabha, fully enlightened, dwelt now, and remains, and
supports himself, and teaches the Dharma Laws.
Now what do you think, Sariputra, for what reason is that world
called Sukhavati? In that Sukhavati, Oh Sariputra, there is neither bodily
nor mental pain for living beings. The sources of happiness are
innumerable there. For that reason is that world/land called Sukhavati.
3
And again, Oh Sariputra, that world Sukhavati is adorned with
seven terraces, with seven gem-nets, with seven rows of gem-trees, and
with strings of bells. It is enclosed on every side, beautiful, brilliant with
the four gems (gold, silver, beryl and crystal). With such arrays of
excellences peculiar to a Buddha world is that Buddha world adorned.
And again, Oh Sariputra, in that world Sukhavati there are lotus
lakes, adorned with seven gems (gold, silver, beryl, crystal, red pearls,
diamonds, and corals as the seventh). They are full of water which
purity, refreshing
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possesses the eight good qualities (limpidity and
ye
coolness, sweetness, softness, fertilizing qualities, calmness, power of
preventing famine, productiveness), their waters rise as high as the fords
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and bathing-places, so that even crows may drink there; they are strewn
with golden sand. And in these lotus-lakes there are all around on the four
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sides four stairs, beautiful and brilliant with the four gems. And on every
side of these lotus-lakes gem trees are growing, beautiful and brilliant with
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the seven gems. And in those lotus-lakes lotus flowers are growing, blue,
blue color, of blue splendor, blue to behold; yellow, yellow color, of
Pr
a
yellow splendor, yellow to behold; red, red color, of red splendor, red to
behold; white, white color, of white splendor, white to behold; beautiful,
beautifully-color, of beautiful splendor, beautiful to behold, and in
circumference as large as the wheel of a chariot (this is just an example,
please do not attach on the size of lotus flowers. The lotus flower naturally
matched the size of the person who sits on it).
And again, Oh Sariputra, in that Buddha-land there are heavenly
musical instruments always played on, and the earth is made by beryl and
covered by golden soil. And in that Buddha-land a flower-rain of heavenly
4
Mandarava blossoms pours down three times every day, and three times
every night. And the beings who are born there worship before their
morning meal a hundred thousand kotis of Buddhas by going to other
worlds; and having showered a hundred thousand kotis of flowers upon
each Tathagata, they return to their own world in time for the meal; after
the meal, they go for a walk, etc. With such arrays of excellences peculiar
to a Buddha-land is that Buddha-land adorned.
And again, Oh Sariputra, there are in that Buddha world swans,
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curlews, and peacocks and fined voiced birds as karayika (Kyø-Baø-Kyø-Baø-
ye
Ca), hamsakraunkamayu-sukasalikakokila (Ca-Laêng-Taàn-Gìa), etc. Three
times every night, and three times every day, they come together and
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perform a concert, each uttering his own note. And from them thus uttering
proceeds a sound proclaiming
the Four Noble Truth (1/ Suffering of conditioned existence.
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2/ Its origin. 3/ Its cessation. 4/ The path leading to
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cessation),
the Five Paths (1/ Path of Accumulation. The first phase of
Pr
a
effort towards enlightenment: purifying one's obscurations,
acquiring merit, and achieving emotional and meditative
stability. 2/ Path of Application. Practice of twenty-two of
the Thirty-Seven Elements of Enlightenment. 3/ Path of
Vision. The first level of Bodhisattva realization. One
actually sees the nature of mind. 4/ Path of Meditation. This
path with the preceding, coincides with the Ten Stages of
Bodhisattva realization. 5/ Path of No More Learning.
Buddhahood),
the Thirty Seven Elements of Enlightenment (Four essential
5
recollections. Four proper attitudes towards what should be
renounced and what accepted. Four bases of supernormal
power. Five strengths. Five faculties. Seven subsidiary
factors. Eightfold Noble Path), the Eightfold Noble Path (1/
Perfect View. 2/ Perfect Intention. 3/ Perfect Speech. 4/
Perfect Activity. 5/ Perfect Livelihood. 6/ Perfect Effort. 8/
Perfect Mindfulness. 8/ Perfect Samadhi),
etc.
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When the men there hear that sound, remembrance of Buddha,
ye
remembrance of the Dharma Laws, remembrance of the Sangha (Buddhist
assembly), rises in their minds.
gu
Now do you think, Oh Sariputra, that there are beings who have
entered into the nature of birds? This is not to be thought of. The very name
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of hells is unknown in that Buddha-land and likewise that of descent into
bird bodies and of the samsara: hells, animals, hungry ghosts, evil spirits.
m
No, these tribes of birds have been made on purpose by the Tathagata
Amitayus, and they utter the sound of the Dharma Laws. With such arrays
Pr
a
of excellences peculiar to a Buddha-land is that Buddha-land adorned.
And again, Oh Sariputra, when those rows of gem trees and strings
of bells in that Buddha-land are moved by the wonderful wind, a sweet and
enrapturing sound proceeds from them. Yes, Oh Sariputra, as from a
heavenly musical instrument consisting of a hundred thousand kotis of
sounds, a sweet and enrapturing sound proceeds from those rows of gem
trees, strings of bells, and gem nets moved by the wonderful wind. And
when the men hear that sound, reflection on Buddha arises in them,
reflection on the Dharma Laws, reflection on the Sangha. With such arrays
of excellences peculiar to a Buddha-land is that Buddha-land adorned.
6
Now what do you think, Oh Sariputra, for what reason is that
Tathagata called Amitayus? The length of life (ayus), Oh Sariputra, of that
Tathagata and of those men there is immeasurable (amita). Therefore is
that Tathagata called Amitayus.
And what do you think, Oh Sariputra, for what reason is that
Tathagata called Amitabha? The splendor (abha), Oh Sariputra, of that
Tathagata is unimpeded over all Buddha worlds. Therefore is that
Tathagata called Amitabha. And ten kalpas (one day and night of that
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world equals to 1.34x109 earth years. Ten kalpas equal to 1.8x1018 earth
Tathagata awoke to perfect wisdom.
ye
years; this is again only a sample) have passed, Oh Sariputra, since that
gu
And there is, Oh Sariputra, an innumerable assembly of disciples
with that Tathagata, purified and venerable persons, whose number it is not
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easy to count. With such arrays of excellences peculiar to a Buddha-land
is that Buddha-land adorned.
m
And again, Oh Sariputra, of those beings also who are born in the
Buddha world of the Tathagata Amitayus as purified Bodhisattvas, never
Pr
a
to return again and bound by one birth only, of those Bodhisattvas also, Oh
Sariputra, the number is not easy to count, except they are reckoned as
infinite in number.
Then again all beings, Oh Sariputra, ought to make fervent
prayer for that Buddha-land. And why? Because they come together
there with such excellent men. Beings are not born in that Buddha-land of
the Tathagata Amitayus as a reward and result of good works performed
in this present life. No, whatever son or daughter of a good family [who
follows the Bodhisattva-path] will hear the name of the Blessed
7
Amitayus, the Tathagata, and having hear it, will keep it in mind, and
with thoughts undisturbed will keep it in mind for one, two, three, four,
five, six, or seven days,- when that son or daughter of a good family
comes to die, then that Amitayus, the Tathagata, surrounded by an
assembly of disciples and followed by a host of Bodhisattvas, will stand
before them at their hour of death, and they will depart this life with
tranquil minds. After their death, they will be born in the world Sumati,
in the Buddha-land of the same Amitayus, the Tathagata. Therefore,
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then, Oh Sariputra, having perceived this cause and effect, I with reverence
ye
say thus, every son or daughter of a good family ought with their whole
mind to make fervent prayer for that Buddha-land.
gu
And now, Oh Sariputra, as I here at present glorify that world, thus
in the East, Oh Sariputra, other Blessed Buddhas, led by the Tathagata
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Akshobhya (A-Sô-Beä/Baát Ñoäng), the Tathagata Sumeruprabhasa (Tu-DiTöôùng), the Tathagata Mahasumeru (Ñaïi-Tu-Di), the Tathagata
m
Sumeruprabha (Tu-Di-Quang) and the Tathagata Mangudhavaga (Dieäu-
Pr
a
AÂm), equal in number to the sand of the river Ganga, comprehend their
own Buddha worlds in their speech, and then reveal them. Each of these
Tathagatas covers his own tri-sahasra-maha-sahara-lokadhatu (great
chiliocosm) with the organ of his tongue and, although, different mouths,
but speak the same frankly words,
All of you, and sentient beings must believe
Sukhavati Sutra, and accept this repetition of the
Dharma Laws, called the favor of all Buddhas,
which magnifies their inconceivable excellences.
8
Thus also in the South do other Blessed Buddhas, led by the
Tathagata Kandrasuryapradipa (Nhöït-Nguyeät Ñaêng), the Tathagata
Yasahprabha (Danh-Vaên-Quang), the Tathagata Maharkiskandha
(Ñaïi-Dieäm-Kieân), the Tathagata Sumerupradipa (Tu-Di-Ñaêng), the
Tathagata Anantavirya (Voâ-Löôïng-Tinh-Taán) equal in number to
the sand of the river Ganga, comprehend their own Buddha worlds
in their speech, and then reveal them. Each of these Tathagatas
covers
his
own
tri-sahasra-maha-sahara-lokadhatu
(great
n
chiliocosm) with the organ of his tongue and, although, different
ye
mouths, but speak the same frankly words,
All of you, and sentient beings must believe
gu
Sukhavati Sutra, and accept this repetition of the
Dharma Laws, called the favor of all Buddhas,
N
which magnifies their inconceivable excellences.
m
Thus also in the West do other Blessed Buddhas, led by the
Tathagata Amitayus (same name, but different Buddha), the
Pr
a
Tathagata Amitaskandha (Voâ-Löôïng Töôùng/Uaån), the Tathagata
Maharasmiprabha (Voâ Löôïng Traøng), the Tathagata Mahaprabha
(Ñaïi-Quang), the Tathagata Maharatnaketu (Ñaïi-Minh), the
Tathagata Suddharasmiprabha (Tònh-Quang), equal in number to
the sand of the river Ganga, comprehend their own Buddha worlds
in their speech, and then reveal them. Each of these Tathagatas
covers his own tri-sahasra-maha-sahara-lokadhatu with the organ
of his tongue and, although, different mouths, but speak the same
frankly words,
All of you, and sentient beings must
9
believe
Sukhavati Sutra, and accept this repetition of the
Dharma Laws, called the favor of all Buddhas,
which magnifies their inconceivable excellences.
Thus also in the North do other Blessed Buddhas, led by the
Tathagata Maharkishandha (Ñaïi-Dieäm-Kieân), the Tathagata
Va is va na ra ni rgh os ha
(Nh öï t- S an h),
Dundubhisvaranirghosha
(Toái-Thaéng-AÂm),
th e
the
T at hagata
Tathagata
n
Adityasambhava (Nan-Trôû), the Tathagata Galeniprabha (Võoõng-
ye
Minh), the Tathagata Prabhakara, equal in number to the sand of
the river Ganga, comprehend their own Buddha worlds in their
gu
speech, and then reveal them. Each of these Tathagatas covers his
own tri-sahasra-maha-sahara-lokadhatu with the organ of his tongue
N
and, although, different mouths, but speak the same frankly words,
All of you, and sentient beings must believe
m
Sukhavati Sutra, and accept this repetition of the
Pr
a
Dharma Laws, called the favor of all Buddhas,
which magnifies their inconceivable excellences.
Thus also in the Nadir do other Blessed Buddhas, led by the
Tathagata Simha (Sö-Töû), the Tathagata Yasas (Danh-Vaên), the
Tathagata Yasah-prabhava (Danh-Vaên-Quang), the Tathagata
Dharma (Ñaït-Ma) the Tahtagata Dharmadhvaga (Phaùp-Traøng), the
Tathagata Dharmadhara (Trì-Phaùp), equal in number to the sand of
the river Ganga, comprehend their own Buddha worlds in their
speech, and then reveal them. Each of these Tathagatas covers his
10
own tri-sahasra-maha-sahara-lokadhatu with the organ of his tongue
and, although, different mouths, but speak the same frankly words,
All of you, and sentient beings must believe
Sukhavati Sutra, and accept this repetition of the
Dharma Laws, called the favor of all Buddhas,
which magnifies their inconceivable excellences.
Thus also in the Zenith do other Blessed Buddhas, led by the
Brahmaghosha
(Phaï m -AÂ m ),
the
Tathagata
n
Tathagata
ye
Nakshatraraga (Tuï-Vöông), the Tathagata Gandhottama (HöôngThöôïng), the Tahtagata Gandha-prabhasa (Höông-Quang), the
gu
Tathagata Maharkiskandha (Ñaïi-Dieäm-Kieân), the Tathagata
Ratnakususumasam-pushpitagatra
(Taïp-Saéc-Baûo-Hoa-Nghieâm-
Tathagata
N
Thaân), the Tathagata Salendraraga (Ta-La-Thoï-Vöông), the
Ratnotpalasri
m
Sarvarthadarsa
(Baû o-Hoa-Ñöùc),
(Kieá n -Nhöù t -Theá - Nghóa),
the
Tathagata
the
Tathagata
Sumerukalpa (Tu-Di-Sôn-Kieáp), equal in number to the sand of the
Pr
a
river Ganga, comprehend their own Buddha worlds in their speech,
and then reveal them. Each of these Tathagatas covers his own trisahasra-maha-sahara-lokadhatu with the organ of his tongue and,
although, different mouths, but speak the same frankly words,
All of you, and sentient beings must believe
Sukhavati Sutra, and accept this repetition of the
Dharma Laws, called the favor of all Buddhas,
which magnifies their inconceivable excellences.
11
Now what do you think, Oh Sariputra, for what reason is that
repetition of the Law called the favor of all Buddhas? Every son
or daughter of a good family who will hear the name of that
repetition of the Law and retain in their memory the names of those
Blessed Buddhas, will be favored by the Buddhas, and will never
return again, being once in possession of the transcendent true
knowledge. Therefore, then, Oh Sariputra, believe, accept, and do
not doubt of me and those Blessed Buddhas! Whatever sons or
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daughters of a good family will make mental prayer for the
ye
Buddha-land of that Blessed Amitayus, the Tathagata, or are
making it now or have made it formerly, all these will never
gu
return again, being once in possession of the transcendent true
knowledge. They will be born in that Buddha world, have been
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born, or are being born now, Therefore, then, Oh Sariputra,
mental prayer is to be made for that Buddha- land by faithful
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sons and daughters of a good family.
Pr
a
And as I at present magnify here the inconceivable
excellences of those Blessed Buddhas, thus, Oh Sariputra, do those
Blessed Buddhas magnify my own inconceivable excellences
A very difficult work has been done by Tathagata
Shakyamuni, the sovereign of the Shakya having
obtained the transcendent true knowledge in this
world Saha, he taught the Dharma Law which all the
world is reluctant to accept, during this corruption of
the present kalpa, during this corruption of mankind,
during this corruption of belief, during this corruption
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of life, and during this corruption of passion.
This is even for me, Oh Sariputra, an extremely difficult
work that I taught the Dharma Law which all the world is reluctant
to accept, during this corruption of mankind, of belief, of passion, of
life, and of this present kalpa.
Oh Sariputra, you should know that all sentient beings
staying in this Saha World are now facing the five turbid conditions,
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doing the extremely difficult tasks that can lead you to Annuttara-
ye
samyak-sambodhi (Buddhahood). Because of the benefits of all
sentient beings in this great-chiliocosm, I teach the Dharma Law
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which all the world is reluctant to accept. This is an extremely
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difficult work to carry out!...
Thus spoke the Buddha joyful in his mind. The honorable Sariputra, the Bhikshus and
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Bodhisattvas, and the whole world with the gods, men, evil spirits and geni, applauded the speech
Pr
a
of Bhagavat, and pay homage to the Buddha before leaving.
(see THE ULTIMATE THEORY OF THE UNIVERSE)
13
CÖÏC-LAÏC KINH
(SUKHAVATI-SUTRA)
Pr
a
m
N
gu
ye
n
Aum! Con nay cung kính cuùi ñaàu ñaûn h leã Tam Baûo !
Aum! Con nay cung kính cuùi ñaàu ñaûn h leã Nhöùt-Thieát-Trí!
Aum! Con nay cung kính cuùi ñaàu ñaûn h leã nhöùt thieát chö Nhö Lai,
Boà Taùt, chö Thaùn h, Thanh Vaên , Duyeân Giaùc, möôøi phöông
khaép coõi Phaät saùt vi traàn soá, quaù khöù hieän taïi vaø vò lai!
Con nay cung kính cuùi ñaàu ñaûn h leã Voâ Löôïn g Quang Nhö Lai!
Con nay cung kính cuùi ñaàu ñaûn h leã ñaán g coân g ñöùc baát tö nghì!
Con nay cung kính cuùi ñaàu ñaûn h leã Voâ Löôïn g Quang Nhö Lai,
hôõi ñaán g Möu Ni!
Nguyeän heát thaõy chuùn g sanh ñeàu ñöôïc töø aân , vaø söùc ñaïi bi cuûa
Ngaøi ñoàn g ñöôïc vaõn g sanh Cöïc laïc quoác ñoä
Toâi nghe nhö vaày (E-vam maya srtam),
Moät thuôû noï, ñöùc Phaät Thích-Ca Maâu-Ni (Shakyamuni Buddha) ngöï taïi thaønh Xaù Veä
(Sravasti), vöôøn Kyø-ñaø Caáp-Coâ-Ñoäc (Geta-Anathapinaka) cuøng vôùi moät ngaøn hai traêm naêm möôi
(1.250) vò Ñaïi Tyø-kheo (Maha bhikshus): ñeàu laø baäc Ñaïi A-la-haùn (Maha-arhats) moïi ngöôøi ñeàu
bieát, nhö laø Tröôûng Laõo Xaù-Lôïi- Phaát (Sariputra), Ñaïi-Muïc-Kieàn-Lieân (Mahamaudgalyayana),
Ñaïi-Ca-Dieáp (Mahakasyapa), Ma-Ha-Ca-Chieân-Dieân (Maha-katyayana), Ma-Ha Caâu--Si-La
(Mahakaushthila), Ly-Baø-Da (Revata), Chaâu-Lôïi-Baøn-Ñaø-Daø (Suddhipanthaka), Nan-Ñaø
(Nanda), A-Nan-Ñaø (Ananda), La-Haàu-La (Rahula), Kieàu-Phaïm-Ba-Ñeà (Gavampati), Ca-LaâuÑaø-Di (Kalodayin), Ñaïi-Kieáp Taân-Na (Mahakapphina), Baïc-Caâu-La (Bharadvaga), vaø A-Naâu-
14
Laâu-Ñaø (Aniruddha)... Cuøng vôùi chö Ñaïi Boà Taùt (Mahabodhisattvas), nhö Phaùp Vöông Töû MaïnThuø-Sö-Lôïi (Manjusri), A-Daät-Ña (Ajita) Boà Taùt, Caøn-Ñaø-Ha-Ñeà (Gandhahastin) Boà Taùt,
Thöôøng-Tinh-Taán (Nityodyukta) Boà Taùt, Baát-Höu-Töùc (Anikshiptadhura) Boà Taùt... vaø chö Ñaïi
Boà Taùt nhö theá, vaø vôùi voâ löôïng chö Thieân nhö Thích Ñeà Hoaøn nhôn (Sakra-Indra), Phaïm chí
Sahampati, v.v... ñaïi chuùng cuøng ñeán döï hoäi.
Baáy giôø, ñöùc Theá-Toân baûo Tröôûng-Laõo Xaù-Lôïi-Phaát raèng:
Naày Xaù-Lôïi-Phaát! Töø ñaây qua phöông Taây quaù möôøi muoân öùc
n
(10.000.000.000.000) coõi Phaät, coù theá giôùi teân laø Cöïc Laïc (Sukhavati).
ye
Trong theá giôùi ñoù coù ñöùc Phaät hieäu laø Voâ Löôïng Quang (Amitabha hoaëc
Amitayus: Voâ Löôïng Quang cuõng laø moät vò) (1), hieän nay ñang noùi phaùp.
gu
Xaù-Lôïi-Phaát! Coõi ñoù vì sao teân laø Cöïc Laïc (Sukhavati)? Vì chuùng
sanh trong coõi ñoù khoâng coù bò nhöõng söï khoå, chæ höôûng nhöõng ñieàu vui, neân
N
nöôùc ñoù teân laø Cöïc Laïc.
Xaù-Lôïi-Phaát! Laïi trong coõi Cöïc Laïc coù baûy töøng bao lôn, baûy töøng
m
maønh löôùi, baûy töøng haøng caây, ñeàu baèng boán chaát baùu bao boïc giaùp voøng,
vì theá, neân nöôùc ñoù teân laø Cöïc Laïc.
Pr
a
_________________________________________
(1) töùc Baùo-Thaân cuûa 1.000.000.000 ÖÙng-Thaân Phaät Thích-Ca-Maâu-Ni nôi Ta-Baø Tam-Thieân Ñaïi-Thieân
Theá-Giôùi. Traùi Ñaát naày (Jambudvipa: Nam Dieâm-Phuø-Ñeà) laø coõi sau cuøng cuûa Theá-Giôùi Ta-Baø vaäy (xem
toân kinh Ñaïi-Thoâng Phöông Quaûng Saùm-Hoái Dieät-Toäi Trang-Nghieâm Thaønh Phaät). Nôi Vöông Kinh
Hoa-Nghieâm, Phaåm Hoa-Taïn g Theá-Giôùi,
thì ñöùc Voâ-Löôïng-Quang chính laø ñöùc Tyø-Loâ-Giaù-Na
(Vairocana: Bieán-Chieáu). Phaùp-Thaân cuûa Ngaøi laø ñöùc Nhaân-Ñaø-La-Traøng Vöông Nhö-Lai, toân kinh Ñaïi
Baûo-Tích (Maha-Ratna-Kuta-Sutra), Phaùp-Hoäi Boà-Taùt Kieán-Thieät. Thoï-löôïng cuûa Phaät baát-kghaû-tönghì, xem toân kinh Dieäu-Phaùp Lieân-Hoa, Phaåm Thoï-Löôïng, toân kinh Kim Quang-Minh
(Suvarnaprabhasa) coù noùi veà vieäc naày, nôi Phaåm Dieät Nghieäp-Chöôùng...
15
Xaù-Lôïi-Phaát! Laïi trong nöôùc Cöïc-Laïc coù ao baèng baûy chaát baùu,
trong ao ñaày daãy nöôùc ñuû taùm coâng ñöùc, ñaùy ao thuaàn duøng caùt vaøng traûi
laøm ñaát. Vaøng, baïc, löu ly, pha leâ hieäp thaønh nhöõng theàm, ñöôøng ôû boán beân
ao; treân theàm ñöôøng coù laàu gaùc cuõng ñeàu nghieâm söùc baèng vaøng, baïc, löu
ly, pha leâ, xa cöø, xích chaâu, maõ naõo. Trong ao coù hoa sen lôùn nhö baùnh xe:
hoa saéc xanh thôøi aùnh saùng xanh, saéc vaøng thôøi aùnh saùng vaøng, saéc ñoû thôøi
aùnh saùng ñoû, saéc traéng thôøi aùnh saùng traéng, maàu nhieäm thôm tho trong
saïch.
n
Xaù-Lôïi-Phaát! Coõi nöôùc Cöïc Laïc thaønh töïu coâng ñöùc trang nghieâm
ye
döôøng aáy.
Xaù-Lôïi-Phaát! Laïi trong coõi nöôùc cuûa ñöùc Phaät ñoù, thöôøng troãi nhaïc
gu
trôøi, ñaát baèng vaøng roøng, ngaøy ñeâm saùu thôøi röôùi hoa trôøi maïn-ñaø-la
(Mandarava). Chuùng sanh trong coõi ñoù thöôøng vaøo luùc saùng sôùm, ñeàu laáy
N
ñaõy hoa ñöïng nhöõng hoa toát ñem cuùng döôøng möôøi muoân öùc ñöùc Phaät ôû
haønh.
m
phöông khaùc, ñeán giôø thoï trai lieàn trôû veà boån quoác thoï thöïc, xong ñi kinh
Xaù-Lôïi-Phaát! Coõi nöôùc Cöïc Laïc thaønh töïu coâng ñöùc trang nghieâm
Pr
a
döôøng aáy.
Laïi nöõa, Xaù-Lôïi-Phaát! Coõi ñoù thöôøng coù nhöõng gioáng chim maøu saéc
xinh ñeïp laï thöôøng, naøo chim Baïch haïc, Khoång töôùc (coâng), Anh Voõ (keùt),
Kyø-Baø-Kyø-Baø-Ca (Karayika), Ca-laêng-taàn-giaø (hamsakraunkamayusukasalikakokila), nhöõng gioáng chim ñoù ngaøy ñeâm saùu thôøi keâu tieáng hoøa nhaõ.
Tieáng chim ñoù dieãn noùi nhöõng phaùp nhö
Töù Thaùnh Ñeá,
Nguõ Caên,
Thaát Boà Ñeà Phaàn,
Baùt Thaùnh Ñaïo, v.v...
16
Chuùng sanh trong coõi ñoù nghe tieáng chim xong thaõy ñeàu nieäm Phaät, nieäm
Phaùp, nieäm Taêng!
Xaù-Lôïi-Phaát! OÂng chôù cho raèng nhöõng gioáng chim ñoù thieät laø do toäi
baùo sanh ra. Vì sao? Vì coõi cuûa ñöùc Phaät ñoù khoâng coù ba ñöôøng döõ. XaùLôïi-Phaát! Coõi cuûa ñöùc Phaät ñoù teân ñöôøng döõ coøn khoâng coù huoáng gì laïi coù
söï thaät. Nhöõng gioáng chim ñoù laø do ñöùc Phaät Voâ-Löôïng-Quang (Amitabha)ï
muoán laøm cho tieáng Phaùp ñöôïc tuyeân löu maø bieán hoùa laøm ra ñoù thoâi.
Xaù-Lôïi-Phaát! Trong coõi nöôùc cuûa ñöùc Phaät Voâ-Löôïng-Quangï, gioù
n
nheï thoåi ñoäng caùc haøng caây baùu, vaø ñoäng maønh löôùi baùu, laøm vang ra tieáng
ye
vi dieäu, thí nhö traêm ngaøn thöù nhaïc ñoàng moät luùc hoøa chung. Ngöôøi naøo
nghe tieáng ñoù töï nhieân ñeàu sanh loøng nieäm Phaät, nieäm Phaùp, nieäm Taêng.
gu
Xaù-Lôïi-Phaát! Coõi nöôùc cuûa ñöùc Phaät ñoù thaønh töïu coâng ñöùc trang
nghieâm döôøng aáy.
Quangï (Amitabha)?
N
Xaù-Lôïi-Phaát! YÙ oâng nghæ sao? Ñöùc Phaät ñoù vì sao hieäu Voâ-Löôïng
m
Xaù-Lôïi-Phaát! Ñöùc Phaät ñoù haøo quang saùng choùi voâ löôïng, soi suoát
caùc coõi nöôùc trong möôøi phöông khoâng bò chöôùng ngaïi, vì theá neân hieäu laø
Pr
a
Voâ-Löôïng Quangï.
Xaù-Lôïi-Phaát! YÙ oâng nghæ sao? Ñöùc Phaät ñoù vì sao hieäu Voâ-Löôïng
Thoïï (Amitayus)?
Xaù-Lôïi-Phaát! Ñöùc Phaät ñoù vaø nhaân thieân cuûa Ngaøi soáng laâu voâ
löôïng voâ bieân a-taêng-kyø kieáp, neân hieäu laø Voâ-Löôïng Thoï (Amitayus).
Xaù-Lôïi-Phaát! Ñöùc Voâ-Löôïng Quang Nhö-Lai thaønh Phaät nhaãn ñeán
nay ñaõ ñöôïc möôøi kieáp (moät ngaøy moät ñeâm cuûa coõi naày baèng 1,34x109 naêm
nhaân theá. Möôøi kieáp töông ñöông vôùi 1,8x1018 naêm nhaân theá; ñaây chæ laø con
soá töôïng tröng).
17
Xaù-Lôïi-Phaát! Laïi ñöùc Phaät ñoù coù voâ-löôïng voâ-bieân thieän nhôn ñeä
töû, ñeàu laø baäc A-la-haùn, chaúng phaûi tính ñeám maø coù theå bieát ñöôïc, haøng Boà
Taùt chuùng cuõng ñoâng nhö theá.
Xaù-Lôïi-Phaát! Coõi nöôùc cuûa ñöùc Phaät ñoù thaønh töïu coâng ñöùc trang
nghieâm döôøng aáy.
Xaù-Lôïi-Phaát! Laïi trong coõi Cöïc Laïc, nhöõng chuùng sanh vaõng sanh
veà ñoù ñeàu laø böïc Baát-Thoaùi-Chuyeãn (Avivartin). Trong ñoù coù raát nhieàu vò
Nhöùt-Sanh Boå-Xöù (Eka-jati-pratibuddha), soá ñoù raát ñoâng, chaúng phaûi tính
n
ñeám maø bieát ñöôïc, chæ coù theå duøng soá voâ-löôïng voâ-bieân a-taêng-kyø (1) ñeå
ye
noùi ñoù thoâi!
Xaù-Lôïi-Phaát! Chuùng sanh naøo nghe nhöõng vieäc treân ñaây, neân
gu
phaûi phaùt nguyeän caàu sanh veà nöôùc ñoù. Vì sao? Vì ñaëng cuøng vôùi caùc
baäc Thöôïng thieän nhôn nhö theá caâu hoäi moät choå.
N
Xaù-Lôïi-Phaát! Chaúng coù theå duøng chuùt ít thieän caên, phöôùc ñöùc,
nhaân duyeân maø ñöôïc sanh veà coõi ñoù.
m
Xaù-Lôïi-Phaát! Neáu coù thieän nam töû, thieän nöõ nhôn naøo nghe noùi
Pr
a
ñöùc Phaät Voâ-Löôïng Thoï (Amitayus), roài chaáp trì danh hieäu cuûa ñöùc Phaät
ñoù, hoaëc trong moät ngaøy, hoaëc trong hai ngaøy, hoaëc ba ngaøy, hoaëc boán
ngaøy, hoaëc naêm ngaøy, hoaëc saùu ngaøy, hoaëc baûy ngaøy, moät loøng khoâng
taïp loaïn (nhöùt taâm baát loaïn). Thôøi ngöôøi ñoù ñeán luùc laâm chung ñöùc Phaät
Voâ-Löôïng Thoï cuøng haøng Thaùnh chuùng hieän thaân ôû tröôùc ngöôøi ñoù.
Ngöôøi ñoù luùc cheát, taâm thaàn khoâng ñieân ñaõo, lieàn ñaëng vaõng sanh veà coõi
nöôùc Cöïc Laïc cuûa ñöùc Voâ-Löôïng Thoï Nhö-Lai.
_________________________________________
(1) voâ löôïng: 10315.412.678.382.193.569.670.705.078.368.256, voâ bieân: 101.261.650.713.528.774.278.683.020.313.473.024,
a-taêng-kyø (asamkhya): 1078.853.169.595.548.392.417.676.269.592.064
18
Xaù-Lôïi-Phaát! Ta thaáy coù söï lôïi ích aáy neân noùi nhöõng lôøi nhö theá.
Neáu coù chuùng sanh naøo nghe qua nhöõng lôøi noùi treân, neân phaûi phaùt
nguyeän sanh veà Cöïc-Laïc quoác ñoä.
Xaù-Lôïi-Phaát! Nhö Ta hoâm nay ngôïi khen coâng ñöùc lôïi ích chaúng theå
nghæ baøn cuûa coõi Cöïc Laïc, naày Xaù-Lôïi-Phaát! Phöông Ñoâng cuõng coù ñöùc Asô-Beä (Akshobhya) Nhö Lai, Tu-Di-Töôùng (Sumeruprabhasa) Nhö Lai,
Ñaïi-Tu-Di (Mahasumeru) Nhö Lai, Tu-Di-Quang (Sumeruprabha) Nhö Lai,
vaø Dieäu-AÂm (Mangudhavaga) Nhö Lai, haèng haø sa soá chö Phaät nhö theá
n
ñeàu ôû taïi quoác ñoä cuûa mình, hieän ra töôùng löôõi daøi roäng (hieän Baùo Thaân)
ye
truøm khaép coõi tam thieân ñaïi thieân (tri-sahasra-maha-sahara-lokadhatu) maø
noùi lôøi thaønh thaät nhö vaày:
gu
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
N
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
m
Xaù-Lôïi-Phaät! Theá giôùi phöông Nam coù ñöùc Nhöït-Nguyeät-Ñaêng
Pr
a
(Candrasuryapradipa) Nhö Lai, Danh-Vaên-Quang (Yasahprabha) Nhö Lai,
Ñaïi-Dieäm-Kieân (Maharkiskandha) Nhö Lai, Tu-Di-Ñaêng (Sumerupradipa)
Nhö Lai, Voâ-Löôïng-Tinh-Taán (Ananatavirya) Nhö Lai, haèng haø sa soá chö
Phaät nhö theá ñeàu ôû taïi quoác ñoä cuûa mình, hieän ra töôùng löôõi daøi roäng (hieän
Baùo Thaân) truøm khaép coõi tam thieân ñaïi thieân (tri-sahasra-maha-saharalokadhatu) maø noùi lôøi thaønh thaät nhö vaày:
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
19
Xaù-Lôïi-Phaát! Theá giôùi phöông Taây coù ñöùc Voâ-Löôïng-Thoï
(Amitayus) Nhö Lai, Voâ-Löôïng-Töôùng (Amitaskandha hay Voâ-Löôïng Uaån)
Nhö Lai, Voâ-Löôïng-Traøng (Amitadhvaga) Nhö Lai, Ñaïi-Quang (Mahaprabha) Nhö Lai, Baûo-Töôùng (Maharatnaketu) Nhö Lai, Ñaïi-Minh
(Mahaprabha), Tònh-Quang (Suddharasmi-prabha) Nhö Lai, haèng haø sa soá
chö Phaät nhö theá ñeàu ôû taïi quoác ñoä cuûa mình, hieän ra töôùng löôõi daøi roäng
(hieän Baùo Thaân) truøm khaép coõi tam thieân ñaïi thieân (tri-sahasra-mahasahara-lokadhatu) maø noùi lôøi thaønh thaät nhö vaày:
n
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
ye
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
gu
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
Xaù-Lôïi-Phaát! Theá giôùi phöông Baéc coù ñöùc Ñaïi-Dieäm-Kieân
N
(Maharkishandha) Nhö Lai, Hoûa-Thieân-Thaéng-AÂm (Vaisvanaranirghosha)
Nhö Lai, Toái-Thaéng-AÂm (Dundubhi-svaranirghosha) Nhö Lai, Nan-Trôû
m
(Adityasambhava) Nhö Lai, Voõng-Minh (Galeniprabha) Nhö Lai, Minh-
Pr
a
Nhaân (Prabhakara) Nhö Lai, haèng haø sa soá chö Phaät nhö theá ñeàu ôû taïi quoác
ñoä cuûa mình, hieän ra töôùng löôõi daøi roäng (hieän Baùo Thaân) truøm khaép coõi
tam thieân ñaïi thieân (tri-sahasra-maha-sahara-lokadhatu) maø noùi lôøi thaønh
thaät nhö vaày:
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
Xaù-Lôïi-Phaát! Theá giôùi phöông döôùi coù ñöùc Sö-Töû (Simha) Nhö Lai,
Danh-Vaên (Yasas) Nhö Lai, Danh-Vaên-Quang (Yasahprabhava) Nhö Lai,
20
Ñaït-Maï (Dharma) Nhö Lai, Phaùp Traøng (Dharmadhvaga) Nhö Lai, TrìPhaùp (Dharmadhara) Nhö Lai, haèng haø sa soá chö Phaät nhö theá ñeàu ôû taïi
quoác ñoä cuûa mình, hieän ra töôùng löôõi daøi roäng (hieän Baùo Thaân) truøm khaép
coõi tam thieân ñaïi thieân (tri-sahasra-maha-sahara-lokadhatu) maø noùi lôøi
thaønh thaät nhö vaày:
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
n
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
ye
Xaù-Lôïi-Phaát! Theá giôùi phöông treân coù ñöùc Phaïm-AÂm
(Brahmaghosha) Nhö Lai, Tuù-Vöông (Nakshatraraga) Nhö Lai, Höông-
gu
Thöôïng (Gandhottama) Nhö Lai, Höông-Quang (Gandhaprabhasa) Nhö
Lai, Ñaïi-Dieäm-Kieân (Maha-rkiskandha) Nhö Lai, Taïp-Saéc-Baûo-Hoa-
N
Nghieâm-Thaân (Ratnakususumasampushpitagatra) Nhö Lai, Ta-La-ToïVöông (Salendraraga) Nhö Lai, Baûo-Hoa-Ñöùc (Ratnotpalasri) Nhö-Lai,
m
Kieán-Nhöùt-Thieát-Nghóa (Sarvathadarsa) Nhö Lai, Tu-Di-Sôn-Kieáp
Pr
a
(Sumerukalpa) Nhö Lai, haèng haø sa soá chö Phaät nhö theá ñeàu ôû taïi quoác ñoä
cuûa mình, hieän ra töôùng löôõi daøi roäng (hieän Baùo Thaân) truøm khaép coõi tam
thieân ñaïi thieân (tri-sahasra-maha-sahara-lokadhatu) maø noùi lôøi thaønh thaät
nhö vaày:
Naày chuùng höõu tình! Caùc ngöôi phaûi neân tin kinh Xöng Taùn
Baát Khaû Tö Nghì Coâng Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä
Nieäm (goïi taét laø kinh Phaät Thuyeát Cöïc Laïc Quoác Ñoä) naày.
Xaù-Lôïi-Phaát! YÙ oâng nghæ nhö theá naøo, vì sao teân kinh laø Xöng-Taùn
Baát-Khaû Tö-Nghì Coâng-Ñöùc Nhöùt Thieát Chö Phaät Sôû Hoä-Nieäm?
21
Xaù-Lôïi-Phaát! Haõy tin nhaän, chôù nghi ngôø lôøi cuûa Ta, vaø cuûa chö
Phaät ñaây! Neáu coù thieän nam töû, thieän nöõ nhôn naøo nghe kinh naày thoï trì,
vaø nghe danh hieäu cuûa chö Nhö Lai, thôøi chö thieän nam töû cuøng thieän nöõ
nhôn aáy ñeàu ñöôïc taát caû chö Nhö Lai hoä nieäm, ñeàu ñöôïc khoâng thoaùi
chuyeãn nôi Ñaïo Voâ-Thöôïng Chaùnh-Ñaúng Chaùnh-Giaùc (Anuttara-samyaksambodhi).
Xaù-Lôïi-Phaát! Neáu coù ngöôøi ñaõ phaùt nguyeän, hieän nay ñang phaùt
nguyeän, vaø seõ phaùt nguyeän muoán sanh veà coõi nöôùc cuûa ñöùc Voâ-Löôïng-
n
Thoï Nhö Lai, thôøi nhöõng ngöôøi ñoù ñeàu ñöôïc khoâng thoaùi chuyeãn nôi Ñaïo
ye
Voâ Thöôïng Chaùnh Ñaúng Chaùnh Giaùc; nôi coõi Phaät kia, hoaëc ñaõ sanh veà
roài, hoaëc hieän nay sanh veà, hoaëc seõ sanh veà.
gu
Xaù-Lôïi-Phaát! Cho neân, chö thieän nam töû, thieän nöõ nhôn neáu
ngöôøi naøo coù loøng tin thôøi phaûi neân phaùt nguyeän sanh veà coõi Phaät kia.
N
Xaù-Lôïi-Phaát! Nhö Ta hoâm nay ngôïi khen coâng ñöùc chaúng theå nghæ
baøn cuûa chö Phaät, chö Phaät ñoù cuõng khen ngôïi coâng ñöùc chaúng theå nghæ baøn
m
cuûa Ta maø noùi lôøi raèng:
Pr
a
Ñöùc Thích Ca Möu-Ni Phaät (Shakyamuni Tathagata) hay
laøm ñöôïc vieäc raát khoù khaên hy höõu, coù theå ôû trong coõi TaBaø (Saha), ñôøi aùc ñaày naêm moùn tröôïc (nguõ-tröôïc): i) kieáp
tröôïc, ii) kieán tröôïc, iii) phieàn naõo tröôïc, iv) chuùng sanh
tröôïc, v) maïng tröôïc, maø chöùng ñöôïc Voâ Thöôïng Chaùnh
Ñaúng Chaùnh Giaùc, Ngaøi vì chö chuùng sanh noùi kinh phaùp
maø taát caû theá gian khoù tin naày.
Xaù-Lôïi-Phaát! Phaûi bieát raèng, Ta ôû trong ñôøi aùc nguõ-tröôïc thaät haønh
vieäc khoù naày: ñaëng Voâ Thöôïng Chaùnh Giaùc, vaø vì taát caû theá gian noùi kinh
22
phaùp khoù tin naày, ñoù laø raát khoù!
Ñöùc Theá Toân noùi kinh naày roài, ngaøi Xaù-Lôïi-Phaát, cuøng vôùi chuùng Tyø-kheo vaø chö Boà Taùt, taát caû
trong ñôøi: Thieân, Nhaân, A-tu-la, v.v... nghe lôøi cuûa döùc Theá Toân daïy, ñeàu vui möøng tin nhaän, ñaûnh leã Ngaøi
maø lui ra.
PHUÏ-CHUÙ:Ù
n
Toân kinh Baûo T inh Ñaø-la-ni , phaåm thöù möôøi moät: Hoä Chaùnh Phaùp, coù ñoïan:
ye
Baáy giôø, coù Ma teân Baát Khöù, töøng ôû choã ñöùc Phaät cuùng döôøng raát nhieàu,
ôû trong Tam Baûo ñöôïc nieàm tin baát ñoäng, ñöôïc lôøi thoï kyù Voâ Thöôïng Chaùnh Ñaúng
gu
Chaùnh Giaùc, hoùa laøm hình töôùng Ñaïi tieân nhôn, ñöùng daäy, ôû tröôùc ñöùc Thích-Ca
Maâu-Ni Nhö-Lai, chaép tay, quan saùt khaép Nhö Lai, nhôø uy thaàn löïc cuûa ñöùc Theá
N
Toân gia hoä neân ôû taát caû coõi Phaät, tieáng lôùn ñaày khaép, oâng noùi leân nhö vaày:
m
Xin caùc ñöùc Phaät Theá Toân moät loøng nghó ñeán con ! Taát caû Ñaïi Boà Taùt vaø
Pr
a
Trôøi, Roàng, Daï Xoa, Caøn-thaøt-baø, A-tu-la, Ca-laâu-la, Khaån-na-la, Ma-haàula-giaø, ngöôøi, chaúng phaûi ngöôøi, v.v... ma vaø quyeán thuoäc nghe lôøi toâi noùi !
Hoâm nay ñöùc Theá-Toân Thích-Ca Möu-Ni Ñaïi-Bi Ñaïo-Sö töø thuôû xa xöa ñaõ
theà nguyeàn nhö vaày:
Seõ ôû coõi Phaät nguõ tröôïc raát ueá aùc ñöôïc Voâ Thöôïng Chaùnh Ñaúng
Chaùnh Giaùc. Ñoái vôùi chuùng sanh laøm nghòch baøi baùng dieäu phaùp,
huûy baùng Thaùnh nhaân, ñuû baát thieän caên, aùc haïnh töông öùng loøng
tieáp noái nhau thaønh töïu ... thì seõ khaép khieán cho ra khoûi Ba Ñöôøng
AÙc, thaønh thuïc Tam Thöøa, tu nhaãn tam muoäi, ñaø-ra-ni, daãn daét
höôùng veà nhöõng coõi Phaät thanh tònh, khieán cho gioáng Tam Baûo
23
truï theá laâu daøi, chaúng ñoïan tuyeät, thaønh töïu ñaïi nguyeän, ñoïan tröø
taát caû coõi Phaät ueá tröôïc, thaønh töïu taát caû coâng ñöùc trang nghieâm.
Kinh naày chính laø toân kinh Ñaïi Baûo-Tích, Phaùp -Hoäi Baûo-T raøn g, vaø cuõng chính laø phaùphoäi môû ñaàu cho toân kinh Ñaïi-Taäp.
Nhö vaäy, boån nguyeän cuûa ñöùc Ñaïi-Bi Theá-Toân Thích-Ca Möu-Ni ñaõ quaù roõ raøng “daãn daét
höôùng veà nhöõng coõi Phaät thanh tònh, ñoïan tröø taát caû coõi Phaät ueá tröôïc”. Vì theá, khoâng ai thöa
thænh Ngaøi töï noùi ra phaùp moân Tònh Ñoä vi dieäu baát khaû tö baát khaû thuyeát nôi caùc kinh vaên cuûa Maät
n
Toâng, vaø ngay töø khi vöøa môùi thaønh Ñaïo thì ñöùc Töø-Phuï Thích-Ca Möu-Ni cuõng ñaõ tuyeân noùi veà
ye
phaùp moân Tònh Ñoä. Trong thôøi Ngaøi ñaõ ñoä voâ soá chuùng sanh vôùi phaùp moân Tònh Ñoä. Doøng hoï
Thích nhôø phaùp moân naày maø choùng vieân thaønh Phaät Ñaïo. Neáu Phaùp moân naày khoâng phaûi laø phaùp
gu
moân thuø ñaëc thì Phaät ta khoâng aân caàn khuyeân nhaéc nhieàu laàn, khoâng môû ra caùc phaùp hoäi nhieäm
maàu caû Hieån laãn Maät ñeå tuyeân baøy lyù thuù cuûa Tònh Ñoä. Cho neân, phaùp moân Tònh Ñoä, tuy deã maø
N
khoù. Noù ñaâu phaûi laø moät phaùp moân ñôn giaûn daønh cho ngu phu ngu phuï nhö nhieàu ngöôøi chuû
tröông, cuõng nhö baøi baùng.
m
Tröôùc heát phaûi hieåu theá naøo laø “Tònh” theá naøo laø” Ueá (Baát Tònh)” cuûa Phaät gia.
Pr
a
Chaáp ngaõ laø baát tònh, xaõ ngaõ laø tònh. Ngaõ Phaùp töùc Khoâng (Sunyata) chính laø Thanh Tònh
Ñaïo cuûa Nhö Lai (Tathagata-visuddhi-marga), chôù khoâng phaûi laø tònh ñoái vôùi ueá, trong ñoái vôùi
ñuïc, saïch ñoái vôùi nhô, thöù kieán thöùc nhò nguyeân cuûa phaøm phu thöôøng voïng chaáp.
24
Laïi nöõa, toân kinh Ñaïi Baûo-Tích, Phaùp -Hoäi Nhöït -Maät , noùi:
CHUÙN G SANH TOÄI CHÖÔÙN G NAËN G
SANH VEÀ UEÁ-ÑOÄ TA-BAØ
Naày Höông-Töôïng-Vöông! Neáu laø k eû m aø tònh theá giôùi (suddhak setra) k hoân g chaáp nhaän thì ñeàu ôû coõi T a-Baø (ueá ñoä: m ala-k setra) aáy ,
ñoù laø keû phaïm toäi nguõ nghòch, huyû baùng kinh ñieån phöông-ñaúng Ñaïi-thöøa,
cheâ bai Thaùnh-nhôn, phaïm töù troïng caám. Nhöõng keû nhö vaäy laøm oâ nhuïc theá
n
giôùi Ta-Baø. Phaät Thích-Ca Möu-Ni vì boån -nguyeän nhôn-duyeân neân hieän
gu
ye
thaân trong coõi aáy.
N
CHUÙN G SANH TOÄI CHÖÔÙN G NAËN G
SANH VEÀ UEÁ-ÑOÄ TA-BAØ
m
Naày Quang-Maät Coâng-Ñöùc! Chuùng sanh nôi theá giôùi Ta-Baø kia coù
nhôn duyeân gì maø phaûi bò phaùp quôû traùch. V ì möôøi phöông theá giôùi caùc
Pr
a
chuùn g sanh bò phaït ñuoåi ñeàu ñeán sanh trong theá giôùi Ta-Baø. Taïi sao?
Vì hoï hay taïo nghieäp
1.
nguõ nghòch,
2.
huûy baùng Ñaïi-thöøa,
3.
cheâ bai Thaùnh nhôn,
4.
phaïm boán toäi troïng (Saùt, Ñaïo, Daâm, Voïng).
Do nhôn duyeân nghieäp aùc nhö vaäy neân hoï sanh trong ba AÙc-Ñaïo thoï
voâ löôïng khoå. Ñaõ thoï khoå roài hoï laïi chaúng theå ñöôïc phaùp Thaäp-Thieän, vì
vaäy maø hoï laïi sanh ôû Ta-Baø theá-giôùi.
Ngöôøi aáy, neáu tröôùc coù tu taäp thieän caên nhö tín caên ñeán hueä caên
25
thì troïn chaún g sanh vaøo quoác ñoä teä aùc. Vì hoï taïo nghieäp nhôn aùc neân sanh
nôi aùc quoác ñoä, caùc caên thieáu khuyeát taøn taät, thaân ngöôøi chaúng ñuû, khoâng
coù nieäm taâm, nhöõng moùn caàn duøng vaø caùc thöù uoáng aên, y phuïc ngoaï cuï
thuoác men phoøng nhaø ñeàu khoù ñöôïc, thoï maïng ngaén nguûi, nguû thöùc chaúng
yeân, trí hueä thieän caên phöôùc ñöùc ñeàu khoâng ñuû, söï laønh toát ít coù, hoï khoâng
coù taâm töø bi öa laøm vieäc aùc ñoäc, öa tu aùc kieán, thích ñoïc saùch taø luaän, öa
tin baïn xaáu aùc, öa phaùt nguyeän xaáu aùc, thaân nhieàu bònh döõ, nhieàu söï vieäc
aùc, thöôøng vui thích theâm lôùn nhieàu phaùp tam AÙc-Ñaïo, kính thôø taø thaàn,
n
baåm taùnh teä aùc, öa côït ñuøa ganh gheùt, thaønh töïu ñaày ñuû caùc nghieäp baát
gu
— heát —
ye
thieän, öa huyû baùng Tam-Baûo, thích ñi trong ba AÙc-Ñaïo.
Pr
a
m
N
(Dòch giaû: Nguyeãn Pram, xem Lyù-Thuyeát Toái Cao Veà Vuõ-Tru)
26
TATHAGATA AKSOBHYA
PULRE-LAND: ABHIRATI
(WONDERFUL-JOY)
From Sanskrit: Bodhiruci
ye
n
To English: Pram Nguyen
Aum! Adoration to the Three Treasures!
gu
Aum! Adoration to the Omniscient!
N
Aum! Adoration to all the glorious Buddhas and Bodhisattvas,
m
Aryas, Sravaka, and Pratyeka-buddhas, past, present, and to come,
Pr
a
who dwell in the unlimited and endless Lokadhatus of the ten quarters!
Adoration to Aksobhya Buddha! Adoration to Him who endows
with incomprehensible virtues!
Adoration to Aksobhya Buddha, to You, O Muni!
All the glorious Buddhas who dwell in the unlimited and endless
Lokadhatus of the ten quarters, please witness and grant me your great
compassion. In order to give benefits to all sentient beings in the
Dharma-Ending Age, I have translated this Sutra into bi-languages,
27
and corrected some minor errors from the Vietnamese translation of
Venerable Thích Trí Tònh, if my translation is not agreed with the
Buddha's Mind, now I throw my five limbs down to the ground before
all of You, and seek for your great mercy by confessing my sins.
If a good man or good woman [who follows the Bodhisattva-path]
recites this Sutra, he or she slanders it. As a consequence, that person
ye
n
will receive the evil karma, the sin of slandering the Dharma; it isn't
his or her false, but it is my false, because in the present time, or in the
gu
past, I did not keep my words with him or her, therefore, that person
N
didn't believe what I announced in this life.May that person fall not
m
into the evil planes of existence (Hell, Hungry Ghost, Animal
Pr
a
Kingdom); diversely, that person generates a good cause with
Buddhism in the future life, and in the period which he or she is still
not attained the All-Knowing Wisdom (Omniscient) that person will
not slander the Dharma and generate a wrong view any more.
If any one recites this Sutra, practices in accordance to the
Sutra, but when that person dies, he or she shall fall into the evil
planes of existence, I make a vow to substitute that person to receive all
sufferings in innumerable kalpas until that person enters Parinirvana,
28
after that I will plant good roots in numberless kalpas in order to attain
supreme enlightenment (Anuttara-samyaksambodhi).
May all sentient beings who, in accordance with the Dharma,
recite, uphold, and transmit this Sutra, will follow the awsome power
of Buddha to be born in the World of Wonderful-Joy in the Eastern
quarter.
ye
n
If this translation has any merit, I would like to transfer that
merit to all sentient beings so that all beings and I go to the World of
m
N
gu
Wonderful-Joy of Tathagat Aksobhya.
Cleveland, Ohio
12/06/95
Pr
a
Pram Nguyen
29
THE PROPHECY OF
BODHISATTVA AKSOBHYA
____________________________________________________
Thus it was heard by me (E-vam maya srtam):
Once the Buddha [Tathagata Shakyamuni] was dwelling on Mount Grdhrakuta near
Rajagrha, together with an assembly of twelve hundred fifty (1,250) Bhikshus (great Buddhist
n
monks).
ye
All these monks were well-known Arhats who had extinguished all defilements and
gu
suffered afflictions no more. They were liberated in mind and win wisdom, and were as free and
unhindred as Maha Naga [dragon in Buddhist mythology]. They had done what should be done
N
and abandoned the heavy burdens. They had benefited themselves and severed all bonds of
existence. They were conversant with the Saddharma [True Dharma/Universal Law/Teaching of
m
Buddhas] and had reached the other shore [liberation], among them only the Venerable Ananda
remained in the stage of learning (saiksa).
Pr
a
At that time, the Venerable Sariputra rose from his seat, uncovered his right shoulder,
knelt on his knee, joined his palms toward the Buddha, and said,
Bhagavan (World-Honored One) ! How did Bodhisattva-Mahasattvas of the
past resolve to pursue supreme-enlightenment (Anuttarasamyaksambodhi),
cultivate all pure deeds (sarvavisuddhikarma), and wear the armor of vigor (virya),
adorning themselves with merits (guna)? How did these Bodhisattva-Mahasattvas
wear the armor of vigor, which enabled them to attain nonregression (avivartinbhumi) from the pursuit of supreme-enlightenment? May the utterly kind
Bhagavan reveal and expound their deeds (carya), their vows (pranihita/
pranidhana), and their engendering of Bodhicitta.
30
Bhagavan ! Those Bodhisattva-Mahasattvas, for the benefit, peace, and
happiness of gods (deva/devi) and humans, exerted themselves to cultivate all pure
deeds (karma) and wore the armor of vigor; thereby they rendered benefit, peace,
and happiness to all sentient beings, and illuminated the Buddha-Dharma for
Bodhisattvas of the present and future. By passing merits and obtaining good roots
(kusala/sadhu-mula), they caused the Bodhisattvas [of the present and future] to
learn and cultivate diligently [the insight into] Tathata (suchness), the Dharmata
(Dharma-nature), and to attain supreme-enlightenment (Anuttara-samyak-
n
sambodhi) without fail after hearing the Buddha-Dharma explained.
ye
The Buddha [Shakyamuni] said,
Excellent (sadhu)! It is excellent, Sariputra that you can ask me about the
gu
pure deeds of past Bodhisattva-Mahasattvas, their illumination, their great armor,
and their praising of merits for the sake of embracing Bodhisattva-Mahasattvas of
N
the future. Now, listen attentively and think in accordance with the truth. I will
explain this to you.
m
Sariputra said, "Yes, Bhagavan, I am willing and glad to listen."
Pr
a
The Buddha told the Venerable Sariputra,
A thousand Buddha-lands from here to the East, there is a Buddha-land
nam ed A bhirati [W onderful-Joy], where Tathagata Mahacaksus (Great Eyes),
the Bhagavan, the Perfectly Enlightened One, once appeared to expound the
subtle, wonderful Dharm a to Bodhisattva-M ahasattvas, beginning with six
perfections (param itas).
Sariputra, at that time, a monk rose from his seat, uncovered his right
shoulder, knelt on his right knee, joined his palms toward the Buddha, and said,
'Bhagavan, I am determined to follow the way of the Bodhisattva as taught by the
31
Buddha.' That Buddha said, 'Now, good man, you should know that the way of the
Bodhisattva is very difficult to follow. Why? Because a Bodhisattva bears no
malice against sentient beings.'
Thereupon, the monk said to the Buddha,
1.
Bhagavan, I now engender supreme Bodhicitta. I will seek AllKnowing Wisdom/Omniscience (Sarvajnana) by doing away with
crookedness and deceit, and by invariably speaking the truth
(satya). If I bear malice against sentient beings from now until my
n
attainment of supreme enlightenment, I will be disobeying all the
ye
Buddhas, Tathagatas, who are now expounding the Dharma in
numberless (1), countless (2), boundless (3) worlds.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom and
gu
2.
dedicate myself to this. If, during this pursuit, I feel any inclination
Buddhas.
N
to be a Sravaka (4) or Pratyeka-buddha (5), I will be deceiving all
m
_________________________________________
If one understands the modern supercomputer which may have a speed of million of billions (1015)
Pr
a
calculations per second, then the following numbers from Avatamsaka-Sutra can be understood.
(1) töùc 1 asankhya/asamkhya/asankhyeya: 1078,853,169,595,548,392,417,676,269,592,064
(2) töùc 1 ananta/amita: 10315,412,678,382.,193.,569,670,705,078,368,256
(3) töùc 1 aksaya/atyantika: 10 1,261,650,713,528,774,278,683,020,313,473,024
(4) one who realize the Emptiness/ Sunyata of all external phenomena composed of atomic particles,
accumulates merit over a hundred aeons and obtains a similitude of the Buddhas major and minor marks.
(5) 'self-centered buddha' or 'solitary realizer', indicates one who attains the state of liberation without
relying on a teacher, following a natural predisposition. The realization of a Pratyeka-buddha depends not
only on the renunciation or monastic discipline (which is undertaken by Sravakas) but also on their
comprehension and reversal of the twelve links of dependent origination.
32
3.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom and
am dedicated to this. If I generate any desire, hatred, or ignorance
toward sentient beings, or am prone to stupor, arrogance, or
misdeeds from now until my attainment of supreme enlightenment,
I will be deceiving all Buddhas.
4.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom and
am dedicated to this. If I generate any doubt, any intention to kill or
steal, any wrong view or impure deed; or if I am prone to lying,
n
duplicity, or harsh language; or if I hurt others in other ways from
ye
now until my attainment of supreme-enlightenment, I will be
deceiving all Buddhas.
gu
Sariputra, at that time, certain other monks thought, 'After he has first
brought forth Bodhicitta, this Bodhisattva-Mahasattva will wear the armor of vigor,
N
and will never be moved by hatred or the like toward any sentient being.'
Sariputra, then, because of their thought, the Bodhisattva was called
m
Aksobhya (the Immovable One) of the World of Wonderful Joy (Abhirati).
When Tathagata Mahacaksus saw that this Bodhisattva had obtained the
Pr
a
name 'Aksobhya,' he rejoiced over the name and acclaimed it as excellent.
The Four Celestial Kings (Catur-maharaja-kayika), Sakra, and Brahma,
upon hearing his name, also rejoiced over it.
Sariputra, in that Buddha's presence, Bodhisattva-Mahasattva Aksobhya
continued,
5.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom and
am dedicated to the attainment of supreme-enlightenment. If my
practice, from now until my attainment of supreme-enlightenment,
is ever contrary to these words, then I will be deceiving all the
Buddhas, the Tathagatas, who expound the Dharma in numberless,
33
countless worlds.
6.
Bhagavan, now I have made this great decision and have dedicated
myself to it. If I say anything that is not in harmony with the
recollection of the Buddha or with All-Knowing Wisdom from now
until my attainment of enlightenment, then I will be deceiving all
Buddhas.
7.
Bhagavan, now I have brought forth this aspiration and am
dedicated to it. If I remain in the household life instead of
n
renouncing it in any lifetime from now until my attainment of
8.
ye
supreme enlightenment, then I will be disobeying all Buddhas.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom. If
gu
I leave the household life in every lifetime, but do not beg for food,
take only one meal a day, practice temperance in eating, ... limit my
N
clothing to the three garments, wear garments of cast-off rags, sit
anywhere, practice never lying down, live in a secluded forest, rest
m
under a tree, sit in the open air, or live among graves from now until
my attainment of supreme-enlightenment, then I will be deceiving
Pr
a
all Buddhas.
9.
Bhagavan, now I have resolved to pursue great-enlightenment and
am so dedicated. If I cannot attain unimpeded eloquence to
expound the wonderful Dharma from now until my attainment of
All-Knowing Wisdom, then I will be deceiving all numberless
(109,856,646,199,443,549,052,209,533,699,008) Buddhas.
10.
Bhagavan, now I have thus resolved. If I do not remain dignified in
standing, sitting, and walking from now up to my attainment of
supreme-enlightenment, then I will deceiving all Buddhas.
11.
Bhagavan, now I have thus resolved. If I commit any major offense
34
against sentient beings, or lie, or speak in a worldly or vociferous
manner, or have any inclination to defeat others in argument from
now until my attainment of All-Knowing Wisdom, then I will be
deceiving all the countless Buddhas.
12.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom and
am firmly dedicated to the attainment of supreme-enlightenment.
If, when expounding the Dharma to women, I do not keep in mind
impermanence, suffering, emptiness, or the absence of self, but am
n
attracted by the women's appearance and smile broadly, then I will
13.
ye
be deceiving all Buddhas.
Bhagavan, I have now resolved to pursue All-Knowing Wisdom and
gu
am firmly dedicated to the attainment of supreme-enlightenment.
If I look around and gesture frivolously when expounding the
N
Dharma, or do not regard other Bodhisattvas as great masters
(maha-guru/maha-acrya) when I see them, then I will be deceiving
14.
m
numberless (1078,853,169,595,548,392,417,676,269,592,064) Buddhas.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom.
Pr
a
From now until my attainment of supreme-enlightenment, if I sit
down to listen to doctrines or pay homage to heterodox sramanas
and brahmins (instead of listening to the Dharma and paying homage to
Buddhist sramanas and devotees), then I will be deceiving all
Buddhas.
15.
Bhagavan, now I have brought forth this great aspiration. From now
until I attain supreme-enlightenment, if, when practicing the giving
(dana) of material things or the giving of the Dharma, I am partial
or discriminate among the recipients of my offerings (puja), then I
will be deceiving all Buddhas.
35
16.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom.
From now until I attain supreme-enlightenment, if, when seeing
criminals about to be punished, I do not save them even at the risk
of my own life, then I will be deceiving all Buddhas.'
Sariputra, from the time this Bodhisattva began to cultivate such a great
practice up to his attainment of supreme-enlightenment, not a single sentient being
about to be punished for some crime was not rescued by him (1).
Sariputra, at that time, a monk thought, 'The Tathagata will be the witness
n
for this Dharma-practitioner, as will these gods (deva and devi), humans, asura,
ye
and so forth.'
Sariputra, thereupon, perceiving what the monk thought, Tathagata
gu
Mahacaksus told him,
So it is, so it is; the Tathagata will be his witness, as will
N
these gods, humans, asura and so forth. Monk, any BodhisattvaMahasattva who thus wears the armor of great vigor to pursue
m
supreme-enlightenment will surely attain it.
Pr
a
Sariputra, after that, the Bodhisattva-Mahasattva Aksobhya further said to
the Buddha,
17.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom. If
I mention any offense committed by, or any dissension among,
monks, nuns, laymen, or laywomen from now until my attainment
_________________________________________
(1) Note that this vows and many others in this sutra are sublime and exalted, please do not use our
discriminated mind to perceive!
(2) This special vow targeted the practitioners of Guhyamantrayana or Vajrayana.
36
of supreme-enlightenment, then I will be disobeying all Buddhas,
the Tathagatas.
Bhagavan, I will devote myself to the practice of this vow
until attain supreme-enlightenment, so as to make my land
vast and pure and the Sravakas there all faultless.
18.
Bhagavan, from
now until my
attainment
of supreme
enlightenment, if I, who have resolved to pursue All-Knowing
Wisdom, have any sensual desire resulting in an ejaculation, even
n
in a dream, then I will be disobeying all Buddhas, the Tathagatas.
ye
Bhagavan, I will follow this practice until I realize supremeenlightenment, so as to make the monastic Bodhisattvas in
19.
gu
my land free from ejaculations (1), even in dreams.
Bhagavan, now I have resolved to pursue All-Knowing Wisdom. If,
N
however, when I have attained supreme-enlightenment, the women
in my Buddha-land have the same female faults as those of women
m
in other lands, then I will relinquish supreme enlightenment. I do
not relinquish it, then I shall be cheating all Buddhas, the
Pr
a
Tathagatas. (2)
Sariputra, if Bodhisattva fullfilled these great vows, then he could generate
these Dharmas and give the teachings to all sentient beings.
Sariputra, at that time, there was a monk who told the Bodhisattva-
Mahasattva Aksobhya, "Great man, if your words are truly, earnest, and
_________________________________________
(1) This special vow of Bodhisattva-Mahasattva Aksobhya targeted Acala-bhumi Bodhisattvas and also
pointed out that his pure-land is, in deed, non-discriminated against the women.
(2) billion-world universe or great-chiliocosm, see The Ultimate Theory of The Universe, by Pram
Nguyen, for detail
37
nonregressional, then you should touch your toe to move the earth surface."
Bodhisattva-Mahasattva Aksobhya who was depended on the Buddhapower (Buddha-bala) and his good roots of great vows made the whole World of
Wonderful-Joy and the earth quaked in the six ways.
Sariputra, Bodhisattva-Mahasattva Aksobhya had completely fullfilled his
own vows. Therefore, if a Bodhisattva wishes to pursue supreme-enlightenment
(Anuttarasamyaksambodhi), then he should learn and practice as BodhisattvaMahasattva Aksobhya did in the past. If a Bodhisattva practices well these great
n
vows, then he will generate a Buddha-land with no different from the World of
ye
Wonderful-Joy, and attain the supreme-enlightenment quickly.
gu
The Venerable Sariputra said to the Buddha, "Bhagavan, when the Bodhisattva Aksobhya
generated his Bodhicitta, how many devas (gods) came to the assembly?"
N
The Buddha told the Venerable Sariputra,
Sariputra, at that time, all the Heaven of the Four Celestial Kings (Catur-
m
maharaja-kajika), the Thirty-Three Devas (Trayastrimsa), kings of the celestial
demonds Papiyan (Mara), Maha-Brahmas, the Devas, Nagas, Yaksas, Asuras,
Pr
a
Garudas, Kinnaras, and Mahoragas of that Tri-sahasra-mahasahasra-lokadhatu (2)
joined their palms and prostrated themselves with their heads at the
Bodhisattva's feet to pay homage to him and uttered,
These great vows and merits we hear today which we never
hear before. When the Bodhisattva Aksobhya attains his
Buddhahood (Buddhaphala), the people who have limited good root
and low capacity will not be born in his Buddha-land
(Buddhaksetra).
The Venerable Sariputra said to the Buddha, "Bhagavan, as you say that Bodhisattva
Aksobhya wore the armor of merits which all Bodhisattvas in the past never possessed."
38
The Buddha told the Venerable Sariputra:
Sariputra, it is right. Other Bodhisattvas wore the great armor to pursue
supreme-enlightenment (Anuttara-samyaksambodhi), but noone wore the same
armor as Bodhisattva Aksobhya did in the past.
Sariputra, Bodhisattva Aksobhya successfully possessed the great merits
which all Bodhisattvas in this Worthy Kalpa (Bhadra-Kalpa) may accomplish.
Sariputra, at that time, Tathagata Mahacaksus prophesied Bodhisattva
Aksobhya's attainment of supreme-enlightenment, saying,
n
Good man, in a future life you will become a Buddha named
ye
Tathagata Aksobhya; the Worthy One (Tathagata), the Arhat, the
Perfectly Enlightened One (Samyak-sambuddha), the One Perfect
gu
in Learning and Conduct (Vidyacaranampanna), the Well-Gone
One (Sugata), the World-Knower (Lokavid), the Unexcelled One
N
(Anuttara), the Great Tamer (Purusadamyasarathi), the Teacher of
Gods and Humans (Sastadeavama-nusyanam), the Buddha-
m
lokanatha, the Bhagavan.
The prophecy (vyakarana) was similar to Dipamkara Buddha's prophecy of
Pr
a
my attainment of supreme-enlightenment.
Sariputra, when the Bodhisattvas Aksobhya received the prophecy, there
was a great light that illuminated the whole world, and the earth quaked in the six
ways (1) as did the Tri-sahasra-mahasahasra-lokadhatu when I realized AllKnowing Wisdom.
____________________________________________
(1) On the phenomena aspect the earth really quaked. On the mental aspect, “the earth” means “the
mind”, this subtle event affects the six vijnanas of sentient-beings throughout the world and only the great
Bodhisattvas immediately realize it, others did not know it at all.
39
Furthermore, Sariputra, at that time all the flowers, tree, and jungles of the
billion-world universe leaned toward that Bodhisattva, just as all the grasses and
trees leaned toward me when I realized supreme-enlightenment.
Furthermore, Sariputra, when the Bodhisattva Aksobhya received the
prophecy from the Buddha [Mahacaksus], all the Devas (Gods), Nagas (Dragons),
Yaksas, Asuras, Garudas, Kinnaras, and Mahoragas of that Tri-sahasramahasahasra-lokadhatu joined their palms and prostrated themselves with their
heads at the Bodhisattva's feet to pay homage to him, just as all the Devas, Nagas,
n
Yaksas, Asuras, Garudas, Kinnaras, and Mahoragas of the Saha World [our earth
ye
is a speck of this world-system] did to me when I realized great enlightenment
here.
gu
Furthermore, Sariputra, at the moment when Bodhisattva Aksobhya
received the prophecy, all the pregnant women in the world gave birth to their
N
children safely and peacefully, without travail or difficulty; the blind recovered
their sight and the deaf restored their hearing, all just as it was when I attained
m
Buddhahood (Buddhaphala).
Furthermore, Sariputra, at the two moments- when Bodhisattva Mahasattva
Pr
a
Aksobhya resolved to pursue supreme-enlightenment, and when Tathagata
Mahacaksus, the Bhagavan, the Perfectly Enlightened One, prophesied his
attainment of enlightenment, no sentient beings died an unnatural death, just as it
was when I realized All-Knowing Wisdom.
Sariputra, when Bodhisattva Aksobhya received the prophecy, there was
a marvelous fragrant that spread throughout the world, just as it was when I
realized Buddhahood.
The Venerable Sariputra said to the Buddha, "Bhagavan, such are the merits achieved by
the Bodhisattva-Mahasattva Aksobhya."
40
The Buddha told the Venerable Sariputra,
Sariputra, after the Bodhisattva-Mahasattva Aksobhya received the
prophecy, he was not only achieved such merits, but he also achieved
inconceivable (10322,982,582,663,397,875,342,853,204,649,094,144) paramita-merits (1).
Furthermore, Sariputra, the sentient-beings of the Realm of Desire
(Kamadhatu) witnessed Bodhisattva Aksobhya received the prophecy, they were
so joyful, they detached the evil things in their minds, just as it was when I realized
the Buddhahood.
n
Furthermore, Sariputra, when Bodhisattva Aksobhya received the
ye
prophecy, a Great Yaksa held a vajra to serve the Bodhisattva, just as it was when
I received the prophecy.
gu
Furthermore, Sariputra, when Bodhisattva Aksobhya received the
prophecy, the gods of the Realm of Desire abided in the sky scattered with fine
N
flowers, perfumes, and fragrant powders on the Bodhisattva Aksobhya, just as it
was when I realized the Buddhahood.
m
Furthermore, Sariputra, when Bodhisattva Aksobhya received the
prophecy, twenty millions (20x106) people and gods generated Bodhicitta
Pr
a
(Bodhicittopada) and they also received the prophecy from Tathagata
Mahacaksus.
Furthermore, Sariputra, when Bodhisattva Aksobhya received the
prophecy, all the lotuses: blue, yellow, red, white in color bloomed everywhere
thoroughout the great earth, just as it was at my Bodhi-mandala.
Furthermore, Sariputra, when Bodhisattva Aksobhya received the
prophecy, the gods of the Realm of Desire abided in the sky scattered with
_________________________________________
(1) paramita: cross over from this shore of births and deaths to other shore, or nirvana. In this case, the
term “paramita-merits” means the highest merits, they are beyond worldly affairs.
41
celestial clothes on the Bodhisattva Aksobhya, and uttered that we wish you
quickly attain supreme-enlightenment, just as it was when I realized the AllKnowing Wisdom.
Furthermore, Sariputra, at that time, the sentient beings of the Realm of
Desire witnessed the Bodhisattva Aksobhya received the prophecy, they were so
joyful, their joy was much more than a married-couple that just had a son for the
first time, just as it was when I realized the All-Knowing Wisdom.
Furthermore, Sariputra, people and gods of the entire the World of
n
Wonderful-Joy (Abhirati), under the Buddha-power of Tathagata Mahacaksus,
ye
heard Bodhisattva Aksobhya received the prophecy, they offered him different
fine clothes and superb delicated, as offerings to the Buddhist monks after three-
gu
month retreat.
Sariputra, when Bodhisattva Aksobhya received the prophecy, the sentient
music for him, as offerings.
N
beings of the Realm of Desire brought superb delicated to him and played celestial
m
Sariputra, such are the merits achieved by the Bodhisattva-Mahasattva
Pr
a
Aksobhya after he received the prophecy.
Then the Venerable Sariputra said to the Buddha,
Bhagavan, most extraordinary is the Tathagata, the Worthy One, the
Perfectly Enlightened One, who is so skillful in explaining the inconceivable states
of Buddhas, the inconceivable states of dhyanas, the inconceivable states of nagas
(dragons), and the inconceivable karmic results Bhagavan, when the Bodhisattva
Aksobhya abided in the initial generation of Bodhicitta, he embraced the beforementioned merits; when he received the Tathagata's prophecy, he perfected those
great, inconceivable merits.
The Buddha told the Venerable Sariputra, "So it is, so it is, as you say."
42
Then the Venerable Ananda said to Sariputra, "Most virtuous one, the Bhagavan has
explained only a small portion of that novice Bodhisattva's merits of wearing the armor of vigor,
not all of them."
The Venerable Sariputra said:
So it is, so it is. Tathagata has only touched upon them briefly. Why?
Because when that Bodhisattva first brought forth Bodhicitta and donned the armor
of vigor, he achieved inconceivable, inmeasurable merits.
The Venerable Sariputra said further to the Buddha,
n
Bhagavan, now you have praised briefly Bodhisattva Aksobhya's superb
ye
merits of wearing the armor of vigor (virya). May the Bhagavan elaborate upon
them for the sake of gathering in Bodhisattvas of the present and future.
gu
The Buddha told the Venerable Sariputra,
Inconceivable are the merits of Bodhisattva Aksobhya when he first
N
brought forth Bodhicitta and donned the armor of vigor. Now I will further relate
to you a small portion of them. Listen, listen attentively and think well about them.
The Buddha said,
m
The Venerable Sariputra said, "Yes, Bhagavan. I am willing and glad to listen."
Pr
a
The Bodhisattva Aksobhya once made this vow: 'Even if empty space
changes, I shall not withdraw from my great vows.' Because of this vow,
Bodhisattva Aksobhya quickly achieved all merits.
Sariputra, I cannot find any Bodhisattva in the Worthy Kalpa who wears the
armor of vigor as Bodhisattva Aksobhya did.
Sariputra, the practices cultivated by Bodhisattva Ratnaketu (Precious
Banner) were less than a small part, or even an infinitesimal part
(upannisshad:1/1038,502,524,216,526,363,486,755,991,168), of those cultivated by Bodhisattva
Aksobhya.
Sariputra, in wearing the armor of vigor, Bodhisattva Aksobhya had no
43
peer among countless (10315,412,678,382,193,569,670,705,078,368,256) other Bodhisattvas.
Sariputra, with his firm vows, Bodhisattva Aksobhya has realized
supreme enlightenment. Now he is living in the World of Wonderful Joy
(Abhirati) and is named Tathagata Aksobhya, the Worthy One, the Perfectly
Enlightened One, the One Perfect in Learning and Conduct, the Well-Gone
One, the World-Knower, the Unexcelled One, the Great Tamer, the Teacher
of Gods and Humans, the Buddha, the Bhagavan.
Sariputra, when the Bodhisattva Mahasattva Aksobhya resolved to pursue
n
supreme-enlightenment, until the time the he attained Anuttarasamyaksambodhi,
ye
Tathagata Aksobhya did not refuse anyone who came to ask for his head, eyes,
bone-marrow, arms, legs. He was always delighted to give away his body-parts
gu
without a second thought in order to satisfy the person who needed them.
Sariputra, due to his great vows, when the Bodhisattva Mahasattva
N
Aksobhya resolved to pursue supreme-enlightenment, until the time the he
attained Anuttara-Samyak-Sambodhi, Tathagata Aksobhya was free from three
m
kinds of sickness: the diseases caused by wind, coldness/hotness, and phlegm (1).
Pr
a
Sariputra, when practicing Bodhisattvamarga (Bodhisattva-path) in the
past, Tathagata Aksobhya achieved the Dharmas which never happenned before.
Sariputra, in the past Tathagata Aksobhya always offered and served the
Buddhas, in those Buddha assemblies, he always practiced the pure conducts,
therefore, in his past lives, he always beared the name Aksobhya, and when he
was born, the world always had the appearing of the Buddhas, so he could see the
Buddhas.
_________________________________________
(1) Three terms of Eastern medicine, roots of all diseases. These diseases are treated differently
from Western medicine.
44
Sariputra, as an anointed ksatriya king has the most freedom in his country,
he moves from one palace to another one without touching his feet on the ground,
and enjoys the five-happinesses (1). When practicing Bodhisattvamarga in the
past, Bodhisattva Aksobhya always practiced the pure conducts, offerings to the
Buddhas. His teachings were always in accordance to the Paramitas (main teaching
of Mahayana), rarely in accordance to the Sravaka positions, therefore, his
teachings could lead the Bodhisattvas directly to supreme-enlightenment. Because
of this conduct, Bodhisattva Aksobhya quickly achieved such great merits.
1.
ye
Anuttarasamyaksambodhi and generated the vow:
n
Bodhisattva Aksobhya dedicated his good roots of Dharma teachings to
When I become a Buddha, all the Bodhisattvas in my land,
gu
by the awesome power of the Buddha, will be able to
understand, accept, uphold, read, and recite whatever they
N
hear from my teachings, and they will serve the Buddhas
from one Buddha-land (Buddha-ksetra) to another one, and
m
never separate from the Buddhas until they reach
Buddhahood, just as it was when I practiced Bodhisattva-
Pr
a
path. This excluded those Bodhisattvas who abide at the
Realm of Tusita (2) waiting for the right time to appear on
earth in order to attain Buddhahood.
Why? Because such is the natural Dharma of Bodhisattvas.
_________________________________________
(1) Five desires are five kinds of desire stimulated by external materials. They are 1.- Desire of wealth,
power, talent and money; 2.- Desire of sex or beauty; 3.- Desire of fame, influence and praises; 4.- Desire
of food and drink or eating; 5.- Desire of sleep and rest.
(2) See The Ultimate Theory of The Universe, Pram Nguyen, for detail of this realm of heaven.
45
From the Realm of Tusita, a Bodhisattva will appear in the mother womb, and
when he is born, his mother will delivery him from her right side (1), and the earth
quaked in the six ways.
Sariputra, such are the auspicious marks achieved by the Bodhisattva who
abides at the land of Immovability and Constancy (2).
n
[AWESOME POWER of THE DHARMAKAYA
(TATHAGATA-BALA)]
ye
Sariputra, just as it was when a Buddhist monk who acquired the
rddhividhi-jnana (the power to appear at will in any place and to have absolute
gu
freedom) enters the palace as he stays in the sky, walking, standing without
obstructions. Similar, when the Bodhisattva who abides at the land of Immovability
N
and Constancy appears in his mother womb without obstructions, like in the sky,
all the impurities and odors in the womb can not pollute him.
2.
m
Sariputra, the Bodhisattva Aksobhya once made this vow:
When I become a Buddha, all the people who practice
Pr
a
Bodhisattvamarga and Sravakamarga in my land will be
free from the evil and demonic karmas. All demons will
have no opportunity to obstruct and harm my people, just
as it was when I practiced Boddhisattvamarga and
subjugated
all
evil
and
demonic
karmas,
those
Bodhisattvas always diligently practice Bodhi-conduct,
until all of them attain Buddhahood.
_________________________________________
(3) just as it happened when the Bodhisattva Gautama was born 2,500 years ago.
(4) or the land of Universal-Enlightenment or at Mahavajrasattva, or Mahasamantabhadra-bhumi
46
Sariputra, when practicing Bodhisattvamarga in the past, Tathagata
Aksobhya preached the Dharmas, and when he listened to the Dharmas his body
and mide are immovability, and tiredless. Why? Beceause when he have brought
forth Bodhicitta, and practiced Bodhisattvamarga, he received such awesome
power of the Dharmakaya [Tathagata-bala].
Sariputra, the Bodhisattva Aksobhya once made this vow:
3.
When I become a Buddha, in my land, all Bodhisattvas will
acquire perfectly the Dharmakaya such as I did without
Pr
a
m
N
gu
ye
n
any difference.
47
THE MERITS AND MAGNIFICENCE
OF THE BUDDHA-LAND
OF TATHAGATA AKSOBHYA
At that time, Sariputra said to the Buddha,
Bhagavan, the Buddha has explained the merits acquired by Tathagata
n
Aksobhya when he was cultivating the Bodhisattva practices. I hope that Bhagavan
ye
will reveal and elaborate upon the merits and magnificence of the present land of
Tathagata Aksobhya. Why? So that sentient beings who follow the
gu
Bodhisattavamarga may delight in the merits of that land after hearing them and
desire to see, worship, and make offerings to the Buddha there; and so that sentient
N
beings in the Sravaka stage who have realized Arhatship may also wish to worship,
make offerings to, and serve that Tathagata after hearing of the merits and
Pr
a
m
magnificence of his land.
The Buddha told the Venerable Sariputra, "Well said! It is excellent that now you can
make a request of such significance. Listen, listen attentively and think well about this; I will
explain it to you in detail."
The Venerable Sariputra said, "Yes, Bhagavan, I am willing and glad to listen."
The Buddha told the Venerable Sariputra ,
When Tathagata Aksobhya, the Worthy One, the Perfectly Enlightened
One, realized All-Knowing Wisdom, he emitted a great light over the entire Trisahasra-mahasahasra-lokadhatu (billion-world universe). At the same time, the
earth quaked in the six ways. Knowing that the Tathagata Aksobhya had realized
48
supreme-enlightenment, the sentient-beings of that world did not think of food,
hunger, thirst, fatigue, a resting place, or sleep for seven days and nights; they felt
only peace, happiness, joy, love, and kindness. At that time, all sentient-beings in
that land, including the gods in the Realm of Desire, were rid of sexual desire.
Why were those sentient beings able to enjoy such blessing in that lifetime?
It was because of the power of that Tathagata's original vows (Tathagatasvapranidhana).
ye
n
[TATHAGATA’S ORIGINAL VOWS
(TATHAGATA SVAPRANIDHANA)]
gu
Sariputra, when Tathagata Aksobhya, the Worthy One, the Perfectly
Enlightened One, realized All-Knowing Wisdom, all the sentient-beings in that land
N
joined [Abhirati] their palms with utmost sincerity toward him. Due to this earnest
in that lifetime.
m
admiration for the Tathagata, they were able to enjoy such innumberable blessings
merit
Pr
a
Furthermore, Sariputra, that Buddha-land [Abhirati] is incomparable in
and
magnificence
among
the
innumerable
Buddha-lands
(10315,412,678,382.,193.,569,670,705,078,368,256 Buddha-ksetra).
Sariputra, that Tathagata has achieved a superbly adorned Buddha-land
because he made those great vows (maha-pranidhana) when following the
Bodhisattvamarga, just as I have now achieved what I originally vowed to achieve.
Sariputra, when Tathagata Aksobhya realized supreme-enlightenment, at
that instant, at that very moment, all the sentient-beings of that Tri-sahasramahasahasra-lokadhatu (billion-world universe), with or without the divine sight
(divya-caksus), could see Tathagata Aksobhya.
49
Sariputra, it was also the fulfillment of that Tathagata's original vows that
caused the sentient-beings to attain this blessing.
Moreover, Sariputra, when Tathagata Aksobhya realized supremeenlightenment while sitting on the bodhi-site, Papiyan, the king of demons [Mara],
did not try to hinder him. Also, innumberable hundreds of thousands of gods made
offerings to the Tathagata with fragrant flowers and celestial music; and each one
brought fine powered sandalwood to sprinkle over the Buddha. The powdered
incense and garlands of flowers formed a canopy in the air.
n
Sariputra, all this was made possible by the power of Tathagata
ye
Aksobhya's original vows.
Furthermore, Sariputra, when that Buddha attained enlightenment, a great
gu
light illuminated the whole Tri-sahasra-mahasahasra-lokadhatu, outshining the
lights of the sun, moon, and heavens. The appearance of this auspicious sign was
N
also due to the fulfillment of Tathagata Aksobhya's original vows.
m
At that time, the Venerable Sariputra said to the Buddha,
Bhagavan, when Bodhisattva Aksobhya was following the Bodhisattva-
Pr
a
marga in the past, he wore the great armor of vigor (virya) and was therefore able
to make those great vows. Because he had cultivated the practices and vows of a
Bodhisattva, he could cause innumerable hundreds of thousands of sentient-beings
to plant good roots (kusala-mula) leading to supreme-enlightenment and to
dedicate those good roots to the enlightenment of supreme-enlightenment and of
a pure Buddha-land. Through the power of his dedication his vows were all
fulfilled.
The Buddha told the Venerable Sariputra ,
Moreover, in that Buddha-land (Abhirati), there is a Bodhi-tree made of
50
seven treasures, one yojana (80 miles) in height, the trunk of the tree is half a
krosa (about 1/10 of a yojana) in circumference; the shade of its branches and
leaves, one yojana in circumference (1). Under the Bodhi-tree is a platform, four
yojanas (320 miles) in circumference, with step leading down to the ground. That
Buddha was seated on the platform when he realized enlightenment. Around the
Bodhi-tree are rows of palm trees and jasmine trees, which, in the gentle breeze,
gave forth a harmonious and elegant sound surpassing all worldly music.
Furthermore, Sariputra, that Buddha-land does not have the three miserable
n
planes of existence. What are they? They are:
the plane of Hell-dweller (Narakagati),
the plane of Hungry-Ghosts (Pretagati), and
the plane of Animals (Triyagyonigati).
gu
ye
All sentient beings in that Buddha-land have accomplished the ten good deeds (2).
N
The ground is as flat as a palm and the color of gold, with no gullies, brambles, or
gravel; it is as soft as cotton, sinking as soon as one's foot steps on it and returning
m
to its original state as soon as the foot is lifted.
Sariputra, that Buddha-land (Abhirati) is free from three kinds of sickness.
Pr
a
What are the three? They are: the diseases caused by wind, coldness/hotness, and
phlegm.
Sariputra, in that Buddha-land (Abhirati), all sentient-beings are free from
lying, an ugly appearance, a bad odor, and filth. They have little desire, hatred, and
_________________________________________
(1) The Bodhi-tree seems to be so small, see Sukhavati-Vyuha Sutra.
(2) See The Ultimate Theory of The Universe, Pram Nguyen, page 122. List of ten good deeds is 1)
Generosity, 2) Morality, 3) Meditation, 4) Reverence, 5) Service, 6) Transference of merit, 7) Rejoicing
in another’s good action, 8) Hearing the Buddha’s teachings, 9) Expounding the Buddha’s teachings, 10)
Straightening one’s own views.
51
ignorance. There are no jail or prisoners.
Sariputra, in that Buddha-land, no one learns or follows heterodox
doctrines.
The trees there are always laden with flowers and fruits, and there is also
a special kind of tree named Kalpataru, which produces fine garments of five
colors. The garments remain bright, beautiful, fresh, clean, and extraordinarily
fragrant all the time. Just as celestial flowers give forth various kinds of fragrance,
so do the garments. The fragrance issuing from the bodies of those whose wear
n
these garments is exactly the same as that issuing from the garments. The sentient-
ye
beings in that land, like people in this world who are rich and happy, have plenty
of wonderful garments to wear as they please.
gu
Sariputra, the sentient beings in that Buddha-land, like those in the
Celestial Realm of the Thirty-Three Devas (Trayastrimsa), obtain the food and
or anything impure. (1)
N
drink they need whenever they wish; and they do not discharge excrement, filth,
m
Sariputra, the palaces and towers of that Buddha-land are all decorated
with the seven treasures and surrounded by many ponds filled with the water of
Pr
a
eight meritorious qualities, to be enjoyed at will. There are also many garden and
pavilions, all pure and clean. The sentient-beings there all live with joy in the
Dharma.
_________________________________________
(1) The body of sentient-beings in this Buddha-land is comprised by the six pure materials, which glow
but give no heat at all, indeed they are very subtle radiance. This body can travel with an incredible speed.
Buddha Shakyamuni explained, in the “Bodhisattva Assemly”, “(...) if those Bodhisattvas want to go
to another Buddha-land, they arrive there as soon as they think of that land”. In this Saha World,
the speed of light at 300,000 km/second is an absolute speed, but it is unable to compare with the speed
of those Bodhisattvas in the World of Wonderful-Joy.
52
Sariputra, in that land, there is no jealousy among human beings. All the
women of that land are excelling than the most beautiful woman in this world, and
has achieved celestial merits of which earthly merits are less than one hundredth
hundred thousand million myriad parts (1/1040), one of any number of parts,
(1/100), one thousandth (1/1,000), one hundred thousandth (1/100,000), one of a
numerical or figurative (kamala: 1/10537,531,802,622,836,356,913,216), down to one
infinitesimal part (upannisshad: 1/1038,502,524,216,526,363,486,755,991,168).
Sariputra, the people of that land possess lavishly decorated couches made
n
of the seven treasures, in accordance with their karmic results. When they sleep
ye
or rest, they use pillows made of Ñaâu-la-mieân (similar to cotton floss). All these
splendid things are achieved by virtue of Tathagata Aksobhya's original vows.
gu
Sariputra, the food and drink of the people in that land are the same as
those of the gods in color, fragrance, and taste.
N
Sariputra, just as the people of Uttarakuru have only one king, so the
people of the Land of Wonderful Joy (Abhirati) have only Tathagata Aksobhya
m
as their Dharmaraja (Dharma-Lord); and just as the gods of Celestial Realm of the
Thirty-Three Devas attend on Sakra, so the people of the Land of Wonderful Joy
Pr
a
all attend on Tathagata Aksobhya.
Sariputra, you should know the merits and magnificence of Aksobhya
Buddha's land.
Sariputra, none of the sentient-beings of that land are mentally
unrestrained. Why? It is also because of the power of Tathagata Aksobhya's
original vows.
At that time, hearing the Buddha praise the merits of the Buddha-land of Tathagata
Aksobhya, a monk became greedily attached to it and said to the Buddha, "Bhagavan, now I wish
to be born in Aksobhya Buddha's land."
The Buddha told the monk,
53
With your foolishness and delusion, how can you be born there? Why?
Because one with any passion or attachment cannot be born in that Buddha-land.
Only those who have planted good roots and cultivated pure conduct can be born
there.
Then the Buddha addressed the Venerable Sariputra again,
Furthermore, Sariputra, in that Buddha-land, if the sentient-beings wish it,
a clean pond will appear at their thought, filled with the water of eight meritorious
qualities, fit for drinking, rinsing the mouth, washing, and bathing. If anyone
n
dislikes it, it will immediately disappear.
ye
Sariputra, in that Buddha-land, there is a fragrant breeze, gentle, agreeable,
and pleasant to everyone's mind. The fragrant breeze carries fragrance to all gods
gu
and humans who like it, but not to those who do not like it.
Sariputra, all these merits and splendors are brought about by the power
N
of Tathagata Aksobhya's original vows.
Sariputra, in that Buddha-land, a special kind of tree named Kalpataru
m
produces plenty of wonderful garments and jewels for women to wear as they
please. The women in that land have no mistakes. They are unlike most of the
Pr
a
women in this world [Saha] who are jealous, doubled-tongue, and evil-mouth.
Furthermore, in that Buddha-land, mother and child are safe and unsullied,
from concept to birth. How can this be? All this is due to the power of Tathagata
Aksobhya's original vows.
Sariputra, in that Buddha-land, there is such peace and bliss.
Sariputra, in that Buddha-land. there is neither trade nor trader, neither
farms nor farming; there is happiness at all times.
Sariputra, in that Buddha-land, singing and playing do not involve sexual
desire. The sentient-beings there derive their joy exclusively from the Dharma.
Sariputra, in that Buddha-land, there are rows of jasmine trees and palm
54
trees, which, when stirred by a gentle breeze, will give forth a harmonious and
elegant sound that surpasses even the celestial music played by gods.
Sariputra, any Bodhisattva-Mahasattva who intends to acquire a Buddhaland should accumulate such merits, adornments, and purity for his Buddha-land
as Tathagata Aksobhya did for his when he was following the Bodhisattva
practices.
Sariputra, there is no darkness in that Buddha-land. It has suns and moons,
but they do not give out light. Why? Because Tathagata Aksobhya has an
n
evershining light which illuminates the entire Buddha-land.
ye
Sariputra, if a cintamani (wish-fulfilling gem) is put in the center of a high,
large tower with its windows and doors closed tightly, the sentient-beings therein
gu
will see a brilliant light day and night. In the same manner, the sentient-beings of
that Buddha-land always see the radiance of Tathagata Aksobhya. (1)
N
Sariputra, wherever Tathagata Aksobhya walks or stands, a
thousand petaled lotus appears spontaneously to support his feet. The flower is
m
golden in color; there is nothing like it in this world.
Sariputra, this is also achieved by the superb power of the vows of
Pr
a
Tathagata Aksobhya.
Thereupon, the Venerable Sariputra asked the Buddha, "Bhagavan, when
Tathagata Aksobhya enters a room, will a golden lotus support his feet or not?"
The Buddha told the Venerable Sariputra,
_________________________________________
(1) The large tower stands for the Land/World of Wonderful Joy; the cintamani stands for Tathagata
Aksobhya; the light of the cintamani stands for the light of the Tathagata Aksobhya; and the sentientbeings within the tower stand for the sentient-beings in that Buddha-land.
55
Sariputra! Why do you bother to ask such a trivial question? When that
Buddha, the Bhagavan, enters a village or a house, a thousand-petaled lotus
appears with him. If any good man (kulaputra) or good woman (kuladuhitr) (1)
thinks, 'When the Tathagata condescends to enter this room, may the lotus beneath
his feet close its petals,' the flower will do so immediately. If anyone wishes the
lotus to stay in the air, the flower will also do so immediately.
Sariputra, all this is due to that Tathagata's awesome power.
Sariputra, the lotus which holds the feet [of the Tathagata] will then be
n
given to the people, and they will build a stupa (2) for it and make offerings to it.
ye
Sariputra, that Buddha, the Bhagavan, travels through the whole Trisahasra-mahasahasra-lokadhatu (billion-world universe) to expound the Dharma;
gu
and wherether he goes, a flower appears with him. Moreover, in whatever land
Tathagata Aksobhya manifests himself, in that land golden lotuses also appear.
N
By the awesome power of that Buddha, his entire the Tri-sahasra-
Pr
a
m
mahasahasra-lokadhatu is adorned with thousand-petaled golden lotuses.
_________________________________________
(1) who follows the Bodhisattvamarga
(2) special tower contains sarira (relics of a Buddha or a Bodhisattva)
56
SRAVAKA ASSEMBLY
Furthermore, Sariputra, when Tathagata Aksobhya expounds the Dharma,
he can skillfully subdue countless (asamkhya: 1078,853,169,595,548,392,417,676,269,592,064 )
sentient-beings, making them all attain Arhathood; numerous are those who will
dwell in the mediation of the eightfold liberation (1).
n
Sariputra, Tathagata Aksobhya has a host of Sravakas incalculable
ye
(10315,412,678,382.,193.,569,670,705,078,368,256) in number. I cannot find any arithmetician or any
arithmetician's disciple able to compute how many hundreds of thousands of
gu
millions of billions of trillions of Sravakas there are in the host. Sariputra, no one
can ascertain the total number of the Sravakas in terms of those figures (2).
N
Sariputra, just as the number of good men who have attained the fruit of a
m
Stream-enter [Srota-apanna (Tu-Ñaø-Hoaøn)], the fruit of a Once-returner
_________________________________________
Pr
a
(1) Meditation exercices that move through eight stages of concentration as an aid to overcoming all
clinging to corporeal and noncorporeal factors: i.- Cognition of internal and external forms or
contemplation of things within and outside the body as impure in order to overcome attachment to forms;
ii.- After overcoming all attachment to forms internally, cultivators continue to contemplate the impurity
of all external forms in order to reinforce his or her ability to overcome all attachment to forms internally
and externally; iii.- Contemplate the impermanence of all things to eliminate the desire or attachment to
the beautiful and avoid or drop the impure substances; iv.- Attainment of the field of the limitlessness of
space; v.- Attainment of the field of the limitlessness of consciousness; vi.- Attainment of the field of
nothingness or emptiness; vii.- Attainment of the field of neither perception nor non-perception; viii.Cessation of perception.
(2) this means that the ordinary persons are unable to know.
57
[Sakrdagamin (Tö-Ñaø-Haøm)], or the fruit of a Nonreturner [Anagami (ANa-Haøm)] in my land [Saha World] is difficult to ascertain, so is the number of
good men who have attained the fruit of an Arhat in that land.
Sariputra, [in Saha World,] indolent people can attain the fruit of a Streamenterer. They will be born as humans seven (7) more time and be further taught the
Dharma before they can attain the superior fruit [of an Arhat]; therefore, I call
them 'people of seven (7) rebirths.' Sariputra, in the land of Tathagata Aksobhya,
indolent people can attain the fruit of a Stream-enterer at Tathagata Aksobhya's
n
first course on the Dharma, the fruit of a One-returner at the second discourse, the
ye
fruit of a Nonreturner at the third discourse, and the fruit of an Arhat at the fourth
discourse. They are said to be indolent because they fail to end all their
gu
defilements at one sitting.
Sariputra, in that Buddha-land, those who have attained the fruit of a
N
Stream-enterer will be cleansed of all defilements in one lifetime, unlike the
Stream-enterers of this world, who have to go through seven more births. Those
m
who have attained the fruit of a Once-returner will be freed from all suffering in
one lifetime, unlike those called Once-returners in this world, who have to go
Pr
a
through one more birth. Those who have attained the fruit of a Nonreturner will
become Arhats in one lifetime, unlike those called Nonreturners in this world, who
have to be born in the upper realms (1), though they will not return to this earth.
Furthermore, Sariputra, in that Buddha-land, there are steps made of
threeprecious materials-gold, silver, and lapis lazuli - extending from Jambudvipa
(2) to the Celestial Realm of the Thirty-Three Devas (Trayastrimsa).
If the those gods desire to see Tathagata Aksobhya, to worship and make
offerings to him, they can descent the precious steps to the Buddha's place. When
58
they find that the people of Jambudvipa are rich, prosperous, and have everything
they need, they will become desirous and say,
We gods have the good fortune of gods, and the people of
Jambudvipa have the good fortune of human beings. Now I see that
their fortune is as excellent as ours. What is more, the people of
Jambudvipa have a good fortune even surpassing ours: Tathagata
Aksobhya is expounding of the true Dharma there. This is why we
gods always prefer the human world.
n
Sariputra, the people of that Jambudvipa have no desire at all to be born
ye
in the heavens. Why? Because
In the human world, Tathagata Aksobhya constantly
gu
expounds the true Dharma to benefit us, and our good fortune is not
different from that of the gods of the Celestial Realm of the Thirty-
N
Three Devas (Trayastrimsa) are no match for us.
m
Sariputra, in that land, by the Buddha's divine power, gods and humans can
see each other. Just as the people of this Jambudvipa see the moon and the stars,
above.
Pr
a
so, Sariputra, the people there can look upward and see the palaces of the gods
Sariputra, this is also achieved by the power of the original vows which
Tathagata Aksobhya made when he was cultivating the Bodhisattva practices.
_________________________________________
(1) the Nonreturners will not return to this world, the Realm of Desire, before they are liberated, but they
will be born in either the Realm of Form or the Realm of Formless.
(2) name of the earth in Buddhist cosmology
59
Sariputra, the voice of the Buddha expounding the Dharma spreads over
the entire Tri-sahasra-mahasahasra-lokadhatu, and is heard everywhere [by the
four kinds of devotees: Bhiksu, Bhiksuni, Oupasaka, Oupassika].
Sariputra, the Sravakas there wish for no other food than Dharma-food.
When listening to the Dharma, they are single-minded (ekagatha) and calm; they
do not feel tired physically or mentally, whether sitting or standing.
Sariputra, Tathagata Aksobhya stays in the sky when expounding the
Dharma to the assembly. The Sravakas, whether or not they themselves have
n
miraculous power, all stay in the sky by the awesome power of the Buddha when
ye
they listen to the essence of the Dharma, bearing themselves with dignity in the
three deportments. What are the three? Walking, standing, and sitting.
gu
When these Sravakas intend to enter parinirvana (1), they sit cross-legged
and then immediately enter it. At that moment, the earth quakes. After their
N
parinirvana, all gods and humans come to make offerings to them.
When the Arhats are ready for parinirvana, they produce fire from they
m
bodies to cremate themselves; or become extinct spontaneously, leaving no relics
behind, or roam in the sky like clouds of five colors, and then disappear in an
Pr
a
instant, without leaving a trace; or stand in the sky and then vanish like rain falling
to the ground.
Sariputra, this is also because, while cultivating the Bodhisattva practices
in the past, Tathagata Aksobhya made this vow:
_________________________________________
(1) state of total cessation of all sufferings, dissonant emotions and also the psychological tendencies and
imprints which cause our dualistic perceptions and lead sentient beings to a state of confusion within
conditioned existence. Specifically it refers to the passing away of buddhas and others who have attained
that state.
60
If I realize supreme-enlightenment, the Sravakas will enter
parinirvana with dignity in the three deportments.
Furthermore, Sariputra, many Sravakas of that Buddha-land have attained
the four fearlessnesses (1), and even more have attained the four bases of
_________________________________________
(1) According to the Sastra on the Prajna Sutra, there are four braveries and courages being unafraid
of anything. Once these four “fearlessnesses” are attained, then one can help every sentient being without
ever being afraid or being discouraged:
A.- The Buddha-fearlessness:
n
1) Confidence in Omniscience — Confidence in Buddha — Fearlessly realizing all things —
ye
The Buddha has the wisdom and knowledge to know everything; therefore, there is nothing he
is fearful of — The fearlessness of all wisdom; 2) Confidence in having extirpated (uprooted) all
gu
contamination — Fearlessly extinguishing all defilements — The Buddha has the wisdom and
knowledge to end all burdens and afflictions; therefore, there is nothing he is fearful of; 3)
N
Confidence in explaining the obstacles to enlightenment beings — Fearlessly expounding all
obstructions to liberation. The Buddha has the wisdom and knowledge to solve all difficult
m
problems in religion and life; therefore, there is nothing he is fearful of. The fearlessness of
speaking about dharmas which obstruct the Way; 4) Confidence in explaining the way to end
Pr
a
suffering — Fearlessly asserting the true path to liberation. The Buddha has the wisdom and
knowledge to explain and teach different Dharmas that will end pain and suffering; therfore, there
is nothing he is afraid of. The fearlessness of speaking dharmas which leads to the end of the path
of suffering.
B.- Bodhisattva-fearlessnesses:
1) Bodhisattva-fearlessness arises from powers of memory and ability to preach without
fear; 2) Bodhisattva-fearlessness arises from powers of moral diagnosis and application
of the remedy; 3) Bodhisattva-fearlessness arises from powers of ratiocination;
4) Bodhisattva-fearlessness arises from powers of solving doubts.
(2) The four supernatural powers (the body independent of ordinary or natural law)
61
miraculous powers (catur-rddhipada).
Sariputra, the Sravakas of that land have accomplished these complete
merits.
At that time, the Venerable Sariputra said to the Buddha,
Bhagavan, illustrious, great, and vast indeed are the merits
accomplished by the Sravakas of Tathagata Aksobhya, the Worthy One,
Pr
a
m
N
gu
ye
n
the Perfectly Enlightened One.
62
BODHISATTVA ASSEMBLY
At that time, the Venerable Sariputra thought,
Bhagavan has just now discussed the merits of the Sravakas. May the
Tathagata {Shakyamuni] also expound the complete merits of Bodhisattvas. Why?
Because all other merits come from them.
Then, knowing the Venerable Sariputra thought, the Buddha told him,
n
In that Buddha-land, innumerable hundreds of thousands of ten of million
ye
(10315.412.678.382.193.569.670.705.078.368.268) of Bodhisattvas attend the assembly, and, by the
divine power of the Buddha, all the Bodhisattvas who have left the household life
gu
can understand, accept, uphold, read, and recite what they have heard.
Sariputra, the Dharma which I have expound in this world [Saha] is a very
N
small, part-less than one hundredth (1/100), one thousandth (1/1,000), one hundred
m
thousandth (1/100,000), one hundred billionth (1/1,000,000,000), one of any
number of parts, one minute part (kamala: 1/10537,531,802,622,836,356,913,216), or even one
Pr
a
infinitesimal part (upannisshad: 1/1038,502,524,216,526,363,486,755,991,168) - of the Dharmatreasure expound by Tathagata Aksobhya.
Sariputra, this is all because Tathagata Aksobhya, the Worthy One, the
Perfectly Enlightened One, made this vow when cultivating the Bodhisattva
practices:
When I attain Buddhahood, may all Bodhisattvas in my
land, by my awesome power, be able to understand, accept,
uphold, read, and recite whatever they hear [from the Buddha].
Sariputra, by the divine power of the original vow made by that Tathagata,
those Bodhisattvas are able to understand, accept, uphold, read, and recite which
63
facility all that they have heard from the Buddha.
Furthermore, Sariputra, if those Bodhisattvas want to go to another
Buddha-land, they arrive there as soon as they think of that land, wearing the
native costume, speaking the local language with no accent, and acting in harmony
with the customs of that land. They pay homage and make offerings to the
Tathagata of that land, listen to the true Dharma, and ask pertinent questions.
When they have done all they can, they return to Aksobhya Buddha-land.
Sariputra, nine hundred ninety-six (996) Buddhas will appear in this world
n
during this Worthy Kalpa (1). A Bodhisattva who wishes to see these Tathagatas
ye
should make a vow to be born in Aksobhya Buddha's land.
Sariputra, if good men (kulaputra) or good women (kuladuhitr), after their
gu
death in this Buddha-land or another Buddha-land, have been born, are being born,
or will be born in the Buddha-land of Tathagata Aksobhya, they will not believe
N
or abide in the stage of Sravakas. Why? Because those who follow the
Buddhamarga (Buddha-path) will always meet the Tathagata, and give the king
m
of celestial demon Papiyan [Mara] no opportunity to hinder them. They will give
up the Hinayana (two vehicles: Sravakayana and Pratyekabuddhayana) forever,
Pr
a
and attain supreme-enlightenment without fail (avivartin). They will always
participate in that Tathagata's great assemblies.
Sariputra, you should know that those sentient-beings who dwell in the pure
Buddha-land of Tathagata Aksobhya will never be subject to degeneration,
seduction, or regression; they will abide in the pursuit of supreme-enlightenment,
have great power (mahabala), be immovable (acala), and never regress (avivartin).
____________________________________________
(1) this refers to the tradition that in this Worthy Kalpa, a total of 1,000 Buddhas will appear. Since
Shakyamuni Buddha was the fourth, 996 more will appear. The fifth Buddha, Tathagata Maitreya, shall
be appeared in this world [Saha]. His coming shall accurately be in the next 8,104,485 earth years.
64
Sariputra, if good men or good women are born in that Buddha-land after
their death in this Buddha-land or another Buddha-land, they will, at the time of
birth, have this thought: 'I have entered the Tathagata's room and have taken up
my abode in the city of fearlessness.'
Sariputra, those Bodhisattvas will comply with the perfection of wisdom
(prajnaparamita) in whatever they say, and they will respect one another and
regard one another as teachers (gurus/acaryas).
Furthermore, Sariputra, of the Bodhisattvas in that Buddha-land, few are
n
householders, many are monks. By the awesome power of the Buddha, they can
ye
understand, accept, uphold, read, and recite whatever they have heard.
Sariputra, the lay Bodhisattva-Mahasattvas who are unable to participate
gu
in the assembly can by the Buddha's miraculous power hear, understand, accept,
uphold, read, and recite with facility the Dharma expounded, wherever they are,
N
whether sitting or standing. The Bodhisattvas who have left the household life and
are not in the assembly can do the same.
m
Also, these Bodhisattvas, in the course of decease and rebirth, never forget
wish.
Pr
a
the sutra [Buddhist text] they have heard, and can be born in any Buddha-land they
Sariputra, this also achieved through the merits of Tathagata Aksobhya's
original vows.
Sariputra, if a Bodhisattva wishes to see numerous hundreds of thousand
of millions of billions of myriads [1040] of Buddhas in one life time, he should vow
to be born in the land of Tathagata Aksobhya. After his birth there, he will see
innumerable Buddhas and plant all kinds of good roots (kusala-mula); he can also
expound the essence of the Dharma to numerous hundreds of thousands of sentient
beings to increase their good roots.
Sariputra, if Bodhisattvas make offerings to all of the Buddhas [996] to be
65
coming in this Worthy Kalpa, then leave their houses and become the monks. After
become the monks, they diligently practice the pure conducts. The merits which
they acquired very small part-less than, one hundredth, one thousandth, one
hundred thousandth, one hundred billionth, one of any number of parts, one minute
part, or even one infinitesimal part (upannisshad: 1/1038,502,524,216,526,363,486,755,991,168)
of the merits of the Bodhisattvas, in the pure land of Tathagata Aksobhya, practice
in one life time.
Sariputra, this is also a superb adornment of Aksobhya Buddha's land.
n
Sariputra, if Bodhisattvas, after their death in this Buddha-land or another
ye
Buddha-land, have been born, are being born, or will be born in the Buddha-land
of Tathagata Aksobhya, they will all attain the stage of nonregression (Avivartin-
gu
bhumi or Acala-bhumi). Why? Because in that Buddha-land, one is not obstructed
by the king of celestial demon Papiyan (1) or disturbed by demonic influences.
N
Sariputra, a venomous snake subjugated by a magic spell cannot hurt anyone, and insects or worms will not be worried or afraid upon seeing it. Yet,
m
harmless as it is, it is still called a venomous snake because it has received the
form of a snake as a result of its previous karmas.
Pr
a
_________________________________________
(1) Papiyan Mara resides at the realm of Paranirmita, the gods who make other’s creation. There are
1,000,000,000 Papiyan Mara in each Tri-sahasra-mahasahasra-lokadhatu (billion-world universe). Why?
As long as sentient-being forsakes his Bodhicitta and practices a great amount of good deeds through the
attachment of “ego” or “self” or “I”, then his/her next lives shall be a Papiyan Mara or an attendant or a
relative of the king of celestial demon Papiyan . The evil force of Papiyan Mara shall influence the
sentient-beings to the end of the future unless one generates Bodhicitta and truly pursues the supremeenlightenment.
66
Sariputra, the same is true with the king of celestial demon Papiyan. When
Tathagata Aksobhya was following the Bodhisattva practices in the past, he vowed
to dedicate his roots thus:
When I realize supreme-enlightenment, I will subjugate all
demons so that they will not cause hindrances or troubles. They
will not hinder or trouble the Bodhisattvas, Sravakas, ordinary
people, or others in the whole Tri-sahasra-mahasahasralokadhatu.
The demons remain in demon's forms because of their previous karmas.
n
They regret this in the heaven where they are born, and blame themselves for
ye
being incarnated as beings called "demons" owning to their previous karmas
gu
performed from beginningless time. In spite of the power they enjoy, they loathe
their state. When that Tathagata [Aksobhya] expounds the Dharma, the demons
N
and their retinues are often among the listeners. After hearing the Dharma, they
become pure in mind and yearn to be Sravakas, thinking, ‘How can we, too, abide
m
in tranquility, have few desires, and be content?' Because of those demons have
a constant desire to leave the household life and have no intention of hindering
Pr
a
others, the Sravakas, Bodhisattvas, and ordinary people in that land can all abide
in peace and happiness. This is also due to the awesome power of that Buddha's
previous vigor and great vows.
Sariputra, this is also a superb adornment of Aksobhya Buddha's land.
The Venerable Sariputra said to the Buddha,
Bhagavan, if the good men and good women employ the treasures which
can cover the entire the Tri-sahasra-mahasahasra-lokadhatu to give away to the
needy sentient-beings and dedicate their good roots to birth in the World of
Wonderful-Joy. Due to this excellent conduct and good vow, they will not fall into
the Sravakahood and Pratyeka-buddhahood. From a Buddha-land to another
67
Buddha-land, they will orderly offer and serve the Buddhas and listen to the
Dharmas. Although, they do not attain the supreme- enlightenment, but they able
to see countless hundreds of thousand of millions of billions of myriads of Buddhas
in other Buddha-lands, and they will plant good roots.
Bhagavan, if the good men and good women employ the treasures which
can cover the entire Tri-sahasra-mahasahasra-lokadhatu to give away to the needy
sentient-beings and dedicate their good roots to birth in the World of WonderfulJoy. They will be born in that Buddha-land.
n
The Buddha told the Venerable Sariputra,
ye
So it is, so it is, as you say.
Sariputra, those Bodhisattvas will be born in that Buddha-land. These
gu
Bodhisattvas are innumerable (10315,412,678,382.,193.,569,670,705,078,368,256) in that Buddhaland.
N
Sariputra, as the gold-ore after purifying will become the pure gold, people
use this type of gold to make ornamentations. In the World of Wonderful-Joy, the
m
Bodhisattvas abide in such conduct. Those pure Bodhisattvas you must know.
Sariputra, Bodhisattvas in the World of Wonderful-Joy, either already born,
Pr
a
to birth, or to be born, they practice one conduct, that endures in Buddhacarya
(Buddha-conduct).
Sariputra, what is the Buddhacaryat? Buddhacarya is the conduct which
surpasses Sravakahood and Pratyekabuddhahood. It is said to endure the
Buddhacarya is to pose as this conduct.
Sariputra, those Bodhisattvas who have received my prophecy (vyakarana)
and attained nonregression (Avivartin/Acala-bhumi) will be born in Aksobhya
Buddha's land. However, Sariputra, this does not mean that I forsake the
Bodhisattvas born in that Buddha-land.
If an anointed ksatriya king learns that the army of hostile nation is coming
68
to steal his wealth and throne, he will think,
My queen, concubines, and beloved children are not strong enough
to resist the enemy. I will keep them, together with my treasures,
in the palace, out of harm's way.
Then he will overcome his enemy, so that his country is blessed with peace and
freed from danger, and there is no longer any fear and disaster. Sariputra, just as
the king does not abandon his treasures, beloved children, queen, and concubines,
so I do not forsake the Bodhisattvas, and those who follow the Bodhisattva
n
practices should know this. Like the palace, that Buddha-land is free from fear;
ye
like the leader of the enemies, the king of celestial demon Papiyan [in my land]
tries in every way to hinder those who follow the Bodhisattva practices; and like
harassed by the celestial demons.
gu
the great king who is not disturbed by the invading enemies, the Tathagata is not
N
Sariputra, suppose a man, afraid of his creditor, run far away to the frontier.
He will be spared persecution at the hands of the creditor and others concerned.
m
Why? Because the creditor and his family cannot reach him, due to the great
distance and danger involved. In the same way, those Bodhisattvas born in the
Pr
a
World of Wonderful Joy are beyond the reach of the king of celestial demon
Papiyan.
Sariputra, in this Saha World, the king of celestial demon Papiyan hinders
Bodhisattvas and Sravakas in every way. In the Land of Wonderful Joy, the
celestial demons do not do devilish deeds. The Bodhisattvas born there in the
past, present, and future are free from fear forever. Why? Because when that
Tathagata was following the Bodhisattvamarga, he dedicated all his good roots
thus: 'When I realize supreme-enlightenment, the celestial demonds will not hinder
anyone or do any devilish deeds.'
Sariputra, just as poison loses its toxicity and becomes food for a strong
69
man who can take it skillfully and digest it, so the celestial demons of that land,
instead of doing harm, are always beneficial.
Sariputra, innumerable such merits are achieved in that Buddha-land.
At that time, the Venerable Sariputra thought, "Now I wish to see Tathagata Aksobhya,
the Worthy One, the Perfectly Enlightened One, and the Sravakas of that Buddha-land."
Thereupon, perceiving what was in the Venerable Sariputra's mind, the Bhagavan, by his
divine power (1) and without rising from his seat, caused the Venerable Sariputra to see all of
them.
n
The Buddha asked the Venerable Sariputra, "Have you seen them now?"
ye
Sariputra answered, "Yes, I have."
The Buddha asked the Venerable Sariputra, "Do you see any difference, such as
The Venerable Sariputra answered,
gu
superiority or inferiority, among those gods and humans?"
N
No, I do not. Why? Because I see that the clothing, food, and drink, and
valuable objects enjoyed by the humans of the Land of Wonderful Joy are gods'
m
implements of pleasure. Tathagata Aksobhya, expounding the Dharma to the
assembly, is like a golden mountain, shining brilliantly. There are innumerable
Pr
a
(10315,412,678,382.,193.,569,670,705,078,368,256), limitless (101,261,650,713,528,774,278,683,020,313,473,024)
____________________________________________
(1) The Buddha Shakyamuni brought the Venerable Sariputra’s consciousness to the level where his
wisdom-eye can widely open and penetrate into the Land of Wonderful Joy. Without the Buddha’s power,
the Venerable Sariputra’s consciousness was unable to see the Land of Wonderful Joy because it was
beyond the reach of the Venerable Sariputra’s super-natural powers. This act of the Buddha can be seen
in Vimalakirti-Nirdesa-Sutra, where Mahavidhyadhara Vimalakirti displayed his super-natural power.
Mahavidhyadhara Vimalakirti is actually the Viryaguhya Bodhisattva Mahasattva (see MaharatnakutaSutra, Dharma-Assembly of Viryaguhya Bodhisattva Mahasattva). Both of them are the embodied of
Tathagata Suvarna-baluka (Golden Grain), who still resides in the Land of Wonderful Joy.
70
Sravakas. Just as the horizons in the four directions are boundless in the eyes of
one sailing upon the great ocean, so the Sravakas there are limitless in number to
the beholder.
When those Sravakas are listening to the Dharma, they keep their bodies
and minds as still (samadhi) as if they had entered dhyana, unlike the people in this
world, who sway and stir, sometimes even in meditation.
Bhagavan, if the good men and good women employ the treasures, which
can cover the entire the Tri-sahasra-mahasahasra-lokadhatu (billion-world
n
universe), to give away to the needy sentient-beings and dedicate their good roots
ye
to birth in the World of Wonderful-Joy. They will be born in that Buddha-land.
Why? Because they also abide in the stage of nonregression (Avivartin/Acala-
gu
bhumi). (1)
Bhagavan, just as the embassador carries the seal to another country, on his
N
way, border-officers will not make any obstruction. Why? Because the power of
the seal of the king, therefore, noone can obstruct him. This is truth for the
m
Bodhisattvas, either from this Buddha-land, or from other Buddha-land, after they
died, or birth, or will be born in the World of Wonderful-Joy, all of them achieve
Pr
a
_______________________________________________
(1) One can take a rebirth in the World of Wonderful-Joy (Abhirati-Buddhaksetra) if and only if he/she
can satisfy at least one of the three main causes:
i) employing the treasures, which can cover the entire the Tri-sahasra-mahasahasralokadhatu (billion-world universe), to give away to the needy sentient-beings and
dedicate their good roots to birth in the World of Wonderful-Joy;
ii) receiving the prophecy (vyakarana) from a Buddha;
iii) attaining the position of nonregression (Avivartin/Acala-bhumi).
The conditions to be born in the World of Wonderful-Joy is different from the World of Ultimate
Bliss (Sukhavati) of Tathagata Amitabha/Amitayus.
71
the position of nonregression on Anuttarasamyaksambodhi. From one Buddha-land
to another one, they never forsake the Buddhas, they will quickly attain supremeenlightenment.
The Venerable Sariputra again said to the Buddha,
Bhagavan, Bodhisattvas have been born in that Buddha-land is the same
as those who achieved the Stream-enterer (Srota-apanna). Why? As the Streanenterer does not fall into the three evil planes of existence (aparagati), the
Bodhisattvas who have been born, are being born, and will be born in the World
n
of Wonderful-Joy, they will not fall into the three evil planes of existence, neither
ye
fall into the Sravakahood, nor the Pratyeka-buddhahood, although they do not
attain Anuttarasamyaksambodhi. From one Buddha-land to another one, they
gu
never forsake the Buddhas and the Bodhisattvas.
The Buddha told the Venerable Sariputra,
N
So it is, so it is, as you say.
Sariputra, those Bodhisattvas will be born in that Buddha-land will not fall
m
into the Sravakahood and Pratyeka-buddhahood, although they do not attain
Anuttarasamyaksambodhi. From one Buddha-land to another one, they will be able
Pr
a
to make offerings to the Buddhas and will be attain the Buddhahood.
Sariputra, just as the Stream-enterer will definitely attain Sravakahood, and
never fall into the evil planes of existence. Similar, the Bodhisattvas from this
Buddha-land or from other Buddha-lands are being born in the World of
Wonderful-Joy will definitely attain Anuttarasamyak-sambodhi. From one Buddhaland to another one, they will be able to make offerings to the Buddhas and never
forsake Anuttarasamyaksambodhi.
The Venerable Sariputra again said to the Buddha,
Bhagavan, in this [Saha] World those people who have a trend on the
Stream-entererhood and the Stream-enterers, until those people who have a trend
72
on the Arhathood and the Arhats are equaled to the Bodhisattvas who were born
in that Buddha-land.
The Buddha told to the Venerable Sariputra,
Sariputra, you should not utter such words. Why? Because only the
Bodhisattva in this World [Saha] who received the prophecy from me [Tathagata
Shakyamuni] are equaled to those Bodhisattvas in that Buddha-land.
Furthermore, Sariputra, Bodhisattvas who sit at the Bodhi-mandala are
equaled to the Bodhisattvas in that Buddha-land. Why? Because the Bodhisattvas
n
in that Buddha-land practice the Buddhacarya (Buddha-conduct), therefore the
ye
celestial demons cannot obstruct, and cannot fall into the Sravakahood, and
Pratyeka-buddhahood. From one Buddha-land to another one, they will be able to
gu
make offerings to the Buddhas and attain Anuttarasamyaksambodhi.
At that time, a thought occurred to the Venerable Ananda (1): "Now I should test the power
N
of Venerable Subhuti's eloquence." With this in mind, he said to the Venerable Subhuti, "We
should have a look at Tathagata Aksobhya, his disciples, and his Buddha-land."
should look upwards."
m
The Venerable Subhuti told the Venerable Ananda, "If you want to see that Tathagata, you
Pr
a
After the Venerable Ananda had looked upwards, he said to the Venerable Subhuti, "I have
looked upwards as far as I could, but I saw nothing except emptiness and stillness."
The Venerable Subhuti said, "Tathagata Aksobhya, his disciples, and his Buddha-land are
similar to what you saw when you looked upwards (2)."
____________________________________________
(1) he remained in the stage of learning; therefore, he did not acquired the Six Super-Powers of a Buddhist
saint, one of which is the devine sign, in this assembly he represented us: the ordinary people.
(2) this means that whoever realizes the Sunyata (emptiness) of all things and can abide in Samatha
(stillness) can see Tathagata Aksobhya, his disciples, and his Buddha-land. Otherwise, one will see
exactly as the Venerable Ananda‘s seeing.
73
Then the Venerable Sariputra said to the Buddha,
Bhagavan, as the Buddha has said, the Bodhisattvas in this world whose
attainment of Buddhahood has been prophecied are not different from the
Bodhisattvas born in that land. Bhagavan, now I do not know why they are
equaled.
The Buddha told the Venerable Sariputra, "Because of the Equality of the Dharmadhatu
Pr
a
m
N
gu
ye
n
there is no difference between them."
74
BUDDHA'S PARINIRVANA AND
HIS DEEDS OF DELIVERANCE
At that time, the Venerable Sariputra thought further,
Bhagavan has spoken of the infinite merits of Tathagata Aksobhya, the
Worthy One, the Perfectly Enlightened One, in following the Bodhisattvamarga.
He has also spoken of the vast, great adornments of that land and the excellent,
n
virtuous deeds of the Sravakas and Bodhisattva there. I hope that Bhagavan will
ye
further tell us about that Buddha's parinirvana and his deeds of deliverance
thereafter.
gu
Then, knowing the Venerable Sariputra's thought, the Bhagavan told him,
Sariputra, on the day of Tathagata Aksobhya's parinirvana, his magically
N
produced bodies will appear throughout all the worlds, including the hells, and will
expound the wonderful Dharma. He will subdue with the Dharma numerous
m
sentient-beings, all of whom will attain Arhatship. As a result, there will be more
Pr
a
people who have attained the stage beyond learning than there were before that
Buddha's parinirvana.
On that day, the Buddha will also predict Bodhisattva Gandhahasti
(Fragrant Elephant) attainment of Buddhahood, saying,
After my parinirvana, you will become a Buddha, named
Tathagata Suvarnapadma (Golden Lotus), the Worthy One, the
Perfectly Enlightened One.
Moreover, Sariputra, the merits of Tathagata Suvarnapadma's Buddha-land
and the number of his disciples will be the same as those of Tathagata Aksobhya.
Furthermore, Sariputra, when Tathagata Aksobhya enters parinirvana, the
75
great earth will quake all over, and the whole Tri-sahasra-mahasahasra-lokadhatu
will roar (1). The sound will reach up to the Akanistha Heaven (The Realm of
Finest Form). When the gods hear the sound, they will know that the Buddha has
entered parinirvana.
Furthermore, Sariputra, the forests and herbs of that Buddha-land will all
incline toward the place where Tathagata Aksobhya is entering parinirvana. At
that time, the gods and humans will all scatter over the Buddha garlands of flowers,
many kinds of incense, and clothing. The scatter fragrant flowers will pile up
n
around the Buddha to a height of one yojana (80 miles).
ye
Furthermore, Sariputra, when Tathagata Aksobhya is entering parinirvana,
all the Devas (Gods), Nagas (Dragons), Yasaks, Gandharvas, Asuras, Garudas,
gu
Kinnaras, and Mahoragas of the Tri-sahasra-mahasahasra-lokadhatu will join their
palms to salute him; also, by the divine power of the Buddha, the gods in the other
N
lands will be able to see that Buddha enter parinirvana. For seven days and nights,
these gods will be overwhelmed with grief, will renounce from the recreations of
m
gods and humans, and will feel no desire. They will say to one another, 'Tathagata
Aksobhya has been the light of the world and the eye of sentient-beings. Alas,
Pr
a
why does He enter parinirvana so soon?'
Sariputra, if any Bodhisattva from this Saha World, or from other worlds,
is being born in that Buddha-land and Bodhisattvas who are being born in that
Buddha-land, they will receive the prophecy from the Tathagata Aksobhya. The
_________________________________________
(1) Modern scientists have recorded the sounds of universe, i.e. big-bang sounded like “a deep HUM” or
the early universe rang like a bell; black holes (universal winds), gravity, stars, the sun are also vibration
as the sounds; especially, the Earth sounded like “a deep HUM”; earthquakes, volcanoes, tsunami, are also
vibration as the sounds. Only the Deva, Naga, etc... and the Saints ans Sages who have the divine-hearing
can hear without difficulties and understand what shall happen...
76
number of those Bodhisattva are countless (10315,412,678,382.,193.,569,670,705,078,368,256). The
number of these Bodhisattva fall into the number of the Buddhas, the number of
All-Knowing-Wisdom Nature.
If any Bodhisattva is being born in that Buddha-land, who will fall into the
number of the Buddhas, the number of All-Knowing-Wisdom Nature.
Furthermore, Sariputra, after Tathagata Aksobhya's parinirvana until the
Saddharma (True Teaching)-Age abides on earth, Bodhisattvas, who are being
born in that Buddha-land, will fall into this category. Why? Because they are under
n
the awesome power of Tathagata Aksobhya's vows.
ye
Sariputra, this is excluded the Acalabhumi Bodhisattva [those Bodhisattvas
abide in the stage of nonregression], if other Bodhisattvas in this World [Saha]
gu
who do not hear the Dharma-door of "Praising Tathagata Aksobhya's Merits",
[you should know that] they are under the influence of the evil celestial demons.
Dharma-doors of self-nature).
N
Tathagata Aksobhya established 108 Svabhava-Dharmamukuha (108
m
After I [Tathagata Shakyamuni] enters the parinirvana, Bodhisattva who
wishes to be born in that Buddha-land must recite 108 Svabhava-Dharmamukuha,
Pr
a
then he or she will recite, and uphold all such Dharmamukuhas.
Sariputra, Tathagata Aksobhya protects well the Bodhisattvas. Although,
he enteres the parinirvana, but his Dharma-teaching voice and the merits are still
not different from as it was when he appeared in that Buddha-land.
Furthermore, Sariputra, Tathagata Aksobhya will issue fire from his own
body to cremate himself. All his sarira (relics) will be golden in color. Just as the
Timira tree reveals a swastika sign (an auspicious symbol in Buddhism) in its crosssection wherever it is cut, so will the sarira of that Tathagata.
Moreover, Sariputra, every sarira of Tathagata Aksobhya will be round,
with the auspicious swastika sign both inside and outside. Sariputra, just as the
77
Pulaka tree reveals the auspicious swastika sign both inside and outside wherever
it is cut cross, so will the sarira of that Buddha.
Sariputra, the sentient-beings of that land will build stupas out of the seven
treasures for the sarira all over that Tri-sahasra-mahasahasra-lokadhatu, and will
offer to the stupas thousand-petaled golden lotus flowers. These stupas and lotus
flowers will then serve as splendid adornments of that Tri-sahasra-mahasahasralokadhatu.
Furthermore, Sariputra, in World of Wonderful-Joy, if the Bodhisattvas are
n
entering the nirvana, they will not lose their right contemplations, but also see the
ye
following auspicious marks:
Either the Bodhisattva sees the land where he or she is
gu
going to be born has no Buddha, he or she will appears as a
Buddha.
Either the Bodhisattva sees the land where he or she is
N
going to be born has Buddha(s), he or she will serve and
m
adore the Buddhas.
Either the Bodhisattva sees other Bodhisattva enters the
Pr
a
mother's womb.
Either the Bodhisattva sees other Bodhisattva wears the
vigorous armors.
Either the Bodhisattva sees other Bodhisattva leaves his or
her house for the Sangha (Buddhist assembly).
Either the Bodhisattva sees other Bodhisattva meditates in
a Bodhi-mandala and subjugates the celestial demons.
Either the Bodhisattva sees other Bodhisattva possesses the
All-Knowing Wisdom.
Either the Bodhisattva sees other Bodhisattva in his or her
78
own land attains Buddhahood and turn the Saddharmacakravartin (Right-Dharma-Wheel) to benefit all sentientbeings.
Either the Bodhisattva sees other Bodhisattva stands in the
sky and then gradually disappears in an instant, without
leaving a trace, similar to burn the dry grass, smoke
gradually raising and burn off completely.
n
Furthermore Sariputra, the Bodhisattvas have entered nirvana, the gods and
ye
humans, in that land, will build stupas out of the seven treasures for the sarira, and
will offer to the stupas golden lotus flowers and celestial incense powders.
gu
Furthermore, Sariputra, after Tathagata Aksobhya has entered parinirvana,
the Saddharma (true teachings) will endure in his land for a hundred thousand
N
(100,000) kalpas (1).
Thereupon, the Venerable Sariputra asked the Buddha, "Bhagavan, for kalpas of what kind
m
will the Saddharma of Tathagata Aksobhya endure in the world?"
The Buddha told the Venerable Sariputra,
Pr
a
Twenty small kalpas make one medium-kalpa, and the Saddharma will
endure for a hundred thousand (100,000) such kalpas.
_________________________________________
(1) according to Hinduism, a kalpa is one day for Brahma, and consists of 1000 yugas, 1 yuga= 4,320,000
years, altogether 4,320,000,000 for mortals. However, in Buddhism, a kalpa represented for 16,798,000
earth years, for more detail, please refer to The Ultimate Theory of The Universe, by Pram Nguyen,
especially, on chapter of "What Is The Actual Age of Our Triple World? When Did Humans Appear On
Our Earth?". The “kalpa” is different according to the location of the referenced Buddha-land in the
Padmagarbha-ksetra (see Avatamsaka-Sutra) and the speed of light, which emits from the sentientbeings’ consciousness.
79
Sariputra, after the disappearing of the Saddharma, there will be the great light
illuminating all the worlds in the ten directions, and all the earths will quake,
making a great sound. However, [you should know that] the Saddharma (True
Teaching) cannot be destroyed by the celestial demons, nor will the Tathagata and
his disciples pass into oblivion of their own accord. It is because people of that
time will lack interest in learning the Dharma that those who can expound the
Dharma will go away from them.
Hearing little of the Dharma, people will become more incredulous, and as
a result, they will not strive to practice the Dharma. Seeing the indifference of the
n
people, monks well-versed in the Dharma will naturally withdraw into seclusion
ye
and preach the Dharma no more. In this way, the subtle, profound teaching of the
Pr
a
m
N
gu
Buddha will gradually disappear. (1)
____________________________________________
(1) This phenomenon common in all Buddha-lands. However, the Saddharma will endure for a
long or short period of time due to i) the pure or impure land and ii) the collective karma of the
sentient-beings, who reside in the particular Buddha-land.
80
PRACTICE
IN ORDER TO BE BORN IN
THE WORLD OF WONDERFUL-JOY
At that time, the Venerable Sariputra asked the Buddha, "Bhagavan, what causes and good
n
roots enable Bodhisattva-Mahasattvas to be born in the World of Wonderful-Joy?"
ye
The Buddha told the Venerable Sariputra ,
Bodhisattva-Mahasattvas who wish to be born in the World of Wonderful-
gu
Joy should follow the Bodhisattva practice cultivated by Tathagata Aksobhya in
the past, and make a great vow to be born in that land. These practices and this
N
vow will enable them to be born in that Buddha-land.
Furthermore, Sariputra, if Bodhisattva-Mahasattvas, when practicing the
m
perfection of giving (dana-paramita), dedicate the ensuing good roots to the
Pr
a
attainment of supreme- enlightenment and wish to meet Tathagata Aksobhya, then
they will consequently be born in that Buddha-land. The same is true if they do
likewise when practicing the perfection of discipline (sila-paramita), the perfection
of endurance (ksanti-paramita), perfection of progress (virya-paramita), perfection
of meditation (dhyana-paramita), and perfection of wisdom (prajna-paramita).
Furthermore, Sariputra, the light of Tathagata Aksobhya shines over the
whole Tri-sahasra-mahasahasra-lokadhatu. One should vow to realize supremeenlightenment in a future life as a result of seeing this light, so that, after attaining
great enlightenment in that way, he will in turn emanate a light from his own body
to illuminate the whole world. Sariputra, a Bodhisattva who so vows will be born
81
in that land.
Furthermore, Sariputra, Tathagata Aksobhya has a limitless number
(101,261,650,713,528,774,278,683,020,313,473,024) of Sravakas. One should vow to see them and,
afterwards, to perform deeds leading to the attainment of the Buddha's
enlightenment. This will enable one to have the same limitless number of Sravakas
after he realizes enlightenment. Sariputra, a Bodhisattva-Mahasattva who so vows
can be born in that Buddha-land.
Furthermore, Sariputra, in that Buddha-land, there are innumberable
n
(10315,412,678,382.,193.,569,670,705,078,368,256) Bodhisattva-Mahasattvas. One should wish to see
ye
these Bodhisattvas, to learn from them the practice of meditation (dhyana), to be
with them at all times, to study with them the same vehicle (yana), and to attain the
gu
ultimate goal together with them. One should wish to meet those who pursue
perfect, great kindness and compassion, who seek enlightenment and sramanahood
N
[who forgo the intention to follow the two vehicles], who abide in the real
emptiness (sunyata), and who are constantly mindful of the name of the All-
m
Knowing Buddha, the Tathagata, and the names of the Dharma and the Sangha.
Sariputra, even those good men and women who have heard the names of
Pr
a
such Bodhisattvas will be born in that Buddha-land, let alone those who plant good
roots in harmony with the perfection of wisdom (prajna-paramita) and dedicate
them to Tathagata Aksobhya. Sariputra, these are the causes and conditions which
enable one to be born in that Buddha-land without fail.
Furthermore, Sariputra, Bodhisattvas who wish to be born in that Buddhaland should
often visualize the Buddhas,
the Tathagatas, expounding the subtle, wonderful Dharma in the
innumerable Eastern worlds,
together with their disciples.
82
They should vow: 'I will realize enlightenment, expounding the
subtle, wonderful Dharma, and have disciples, just as those
Buddhas do.’
Sariputra, these Bodhisattvas should cultivate the good roots (kusala-mula)
of the three kinds of recollection; they should wish to practice recollection together
with all sentient-beings equally, and dedicate these good roots to the attainment
of supreme- enlightenment.
Sariputra, the Bodhisattvas' good roots thus dedicated are limitless.
n
Suppose all sentient-beings, each holding a container with the same
please give me some of your good roots.'
ye
capacity as that of space (akasa), said [to one of the Bodhisattvas], 'Worthy One,
gu
Sariputra, these good roots, supposing they were material and given to the
sentient-beings, would fill all the containers and the containers would be taken
N
away without exhausting the good roots. Why? Because these good roots are
dedicated to the attainment of supreme-enlightenment, and so are infinite and
m
unchangeable.
Sariputra, because of these good roots, which are achieved through these
Pr
a
three kinds of recollection and are dedicated to All-Knowing Wisdom, one will be
followed [and protected] by the Three Jewels [Buddha, Dharma, Shanga]
wherever he goes. Sariputra, you should know that if a Bodhisattva has achieved
these good roots, he will not fall to any miserable plane of existence (aparagati),
he will be able to subjugate the king of demon Papiyan and other demons, and he
will be born as he wishes in any Buddha-land in the East, South, West, North,
Northeast, Northwest, Southwest, Southwest, the Zenith, or the Nadir.
Therefore, a Bodhisattva should accumulate the good roots of such
recollection, and having accumulated them, dedicate them to Tathagata Aksobhya.
In this way he can be born in that Buddha-land.
83
Furthermore, Sariputra, the merits and vast adornments of the Buddha-land
of Tathagata Aksobhya cannot be found in any other of the countless Buddhalands. A Bodhisattva-Mahasattva, therefore, should resolve thus:
By virtue of these good roots, I wish to see that land, acquire its
adornments, and see the Bodhisattvas there.
By doing this, Sariputra, the Bodhisattva will be born in that Buddha-land.
Sariputra, Bodhisattva-Mahasattvas who wish to be born in that Buddhaland should generate an intense aspiration for it.
n
Sariputra, if good men or good women have generated such intense
ye
aspiration, I will predict (vyakarana) their birth in that Buddha-land.
Sariputra, supposing a city is not magnificent without such embellishments
gu
as towers, gardens, groves, ponds, and places for elephants and horses to roam,
though its ruler may have power to maintain peace and order, but the city is
N
uninhabited, therefore it is not a magnificently adorned city.
Similar, Sariputra, since my Saha World does not have the same merits [as
m
Tathagata Aksobhya's], it is not as magnificently adorned.
Sariputra, those Bodhisattvas practice the purifying of Buddha-land or to
Pr
a
be purified it like the Tathagata Aksobhya, they will attain supremeenlightenment; Sariputra, if a Bodhisattva-Mahasattva generates the vows to adorn
the Buddha-land, he should practice just as the Bodhisattvamarga which Tathagata
Aksobhya did in the past.
Furthermore, Sariputra, just as I attained Buddhahood and leaded
innumerable sentient beings who achieved Sravakahood and Pratyekabuddhahood, and all of them get together here in order to compare to the number
of Sravakas of the World of Wonderful-Joy then the number is very small, part-less
than one hundredth, one thousandth, one hundred thousandth, one hundred
billionth, one of any number of parts, one minute part, or even one infinitesimal
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part (upannisshad: 1/1038,502,524,216,526,363,486,755,991,168). Why? Because the number is
countless (10315,412,678,382.,193.,569,670,705,078,368,256). However, their liberation are not
different from those of Tathagata Aksobhya.
Sariputra, at the time when the Maitreya Buddha appears in this earth, the
Sravakas and those who are received the teachings in order to compare to number
of the Sravakas in the World of Wonderful-Joy, then the number is very small,
part-less than one hundredth, one thousandth, one hundred thousandth, one
hundred billionth, one of any number of parts, one minute part, or even one
n
infinitesimal part (upannisshad: 1/1038,502,524,216,526,363,486,755,991,168).
ye
Sariputra, Tathagata Aksobhya preaches the Dharma for an assembly, the
number of sentient-beings attain liberation is countless, therefore, all sentient
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beings achieve the liberation by the teachings of that Buddha, noone can calculate.
Sariputra, if combination of all the Sravakas, and all the sentient-beings
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who are received the teaching from these Sravakas of my assemblies [Shakyamuni
Buddha’s], of the Meitreya Buddha, and of 996 Buddhas of this Worthy Kalpa in
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order to compare with the number of Sravakas in the World of Wonderful-Joy of
Tathagata Aksobhya, then the number is still very small, part-less than one
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hundredth, one thousandth, one hundred thousandth, one hundred billionth, one of
any number of parts, one minute part, or even one infinitesimal part (upannisshad:
1/1038,502,524,216,526,363,486,755,991,168). Why? Because the number is countless
(10315,412,678,382.,193.,569,670,705,078,368,256). If comparing on the aspect of liberation, then
there is no different.
The Venerable Sariputra said to the Buddha,
Bhagavan, in accordance to your instruct, I understang the meaning of your
teaching that the World of Wonderful-Joy is a land of Arhats, it is not a land of
ordinary people. Why? Because in that Buddha-land the number of Arhats is
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countless (10315,412,678,382.,193.,569,670,705,078,368,256).
The Buddha told the Venerable Sariputra,
So it is. Sariputra, as you say, in that Buddha-land the number of Arhats
is countless (10315,412,678,382.,193.,569,670,705,078,368,256).
Furthermore, Sariputra, the total amount of stars (1) in this Saha World is
less than the Sravakas in the World of Wonderful-Joy of Tathagata Aksobhya. Due
to Tathagata Aksobhya preaches the Dharma for an assembly, the number of
sentient-beings attain Arhathood is countless (10315,412,678,382.,193.,569,670,705,078,368,256),
n
Sariputra, the total amount of stars in this Saha World is just equal to the sentient-
ye
beings who attain Arhathood in one assembly of Tathagata Aksobhya. The number
of Sravakas in all the assemblies is adesana (105,167,721,322,614,366,005,477,651,274,385.,506,304).
gu
Furthermore, Sariputra, the devas/gods and people in that Buddha-land
cultivate the good roots, people and gods, in other worlds, employ the divya-caksus
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[divine sight], they are still unable to see, even when they arrive to that Buddhaland with the divine sight, they are still unable to see.
m
_________________________________________
(1) The Saha World — if packing together 109 small worlds (each has an area of 8.1x1063 mile2 and the
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length is 20.22x1018 miles) like placing 109 grains of fine sand in a great container — has the total area
of 8.1x1072 mile2. The disk of our Milky Way Galaxy is about 5.7x1017 miles in diameter and about 1.18
x1016 miles thick (with a huge “empty space” between the stars), with an estimation of 400x109 stars; see
The Ultimate Theory of The Universe, Pram Nguyen, page 108, 226-259. Recently, with the help of
modern technology such as Hubble, Chandra, Compton Space Telescopes, etc... scientists had made an
estimation of total stars in the so-called universe: only 70x1022 and 100x109 galaxies. If the Space
Telescopes can be double in size, intensity, distance, then the “known universe” shall be totally different.
Thus, the total stars in the Saha World are unbelievable for an ordinary person to understand.
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If anyone after hearing these merits, he or she is well able to accept, uphold, read,
recite, and comprehend it, [you should know that] this person already saw the
Tathagata Aksobhya when he practiced Bodhisattva-path in the past; therefore, in
this life, he or she sees this Dharma-door of merits, and immediately has a pure
faith on it.
Sariputra, in all the Buddha-lands in the East, there are a large number of
those who follow either Bodhisattvamarga, or Sravakamarga, recite, uphold, and
understand this Dharma-door. Due to their vows, they have been born, are being
n
born, or will be born in the World of Wonderful-Joy of Tathagata Aksobhya. This
ye
is excluded the Acala-bhumi Bodhisattva, because these Bodhisattva will attain
supreme-enlightenment in other worlds. In the same way, this is also true for the
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Buddha-lands in ten directions in the Dharmadhatu.
Sariputra, Tathagata Aksobhya leads the Bodhisattvas and followers of
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other vehicles (yana) in other lands as well as in the World of Wonderful Joy.
Sariputra, if good men and good women, after hearing the Dharma-Door of
m
Tathagata Aksobhya's Merits, are well able to accept, uphold, read, recite, and
comprehend it, and wish to be born in that land, then Tathagata Aksobhya will
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always protect and remember them until the time of their death, and will keep
demons and demons' retinues from causing them to regress from their
determination.
Sariputra, you should know that right up to their attainment of supremeenlightenment, these good men and good women will be free from the fear of
regression; free from harm by water, fire, knives, cudgels, ferocious beats, and
poisonous insects; and free from the terror of [evil] humans or non-humans (1).
Why? Because they are always protected and remembered by Tathagata
Aksobhya, and will be born in his Buddha-land.
Sariputra, just as the sun, though far away, gives light to the sentient-beings
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of this world, so Tathagata Aksobhya, though far away, illuminates the
Bodhisattvas of other worlds.
Sariputra, just as a monk who has the divine-sight (divya-caksus) can see
different things in the distance, so Tathagata Aksobhya, while remaining in his
own land, can see the forms of all kinds of Bodhisattvas in other worlds.
Furthermore, Sariputra, just as a monk who has acquired the perfect
command of the power of knowing others' thoughts (paracitta-jnana) can read the
minds of sentient-beings even if he is remote from them, so Tathagata Aksobhya,
n
while remaining in his own land, can perceive the minds of the Bodhisattvas in
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other worlds.
Sariputra, just as a monk who has attained the divine hearing (divya-sirotra)
gu
can hear any sound at a distance, so Tathagata Aksobhya can hear the sentientbeings living in other worlds say, ‘I wish to be born in that land.' Sariputra,
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Tathagata Aksobhya knows the names of all such good men and good women; he
knows, protects, and remembers all those who accept, uphold, read, recite, and
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comprehend this Dharma-door of merits.
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The Venerable Sariputra then said to the Buddha, "It is most extraordinary, Bhagavan that
Tathagata Aksobhya protects and remembers those Bodhisattva-Mahasattvas."
After the Venerable Sariputra said this, the Buddha told him,
So it is. As you say, Tathagata Aksobhya protects and remembers those
Bodhisattva-Mahasattvas. Why? Because, by protecting and remembering
Bodhisattvas, he protects and remembers all sentient-beings.
______________________________________
(1) Devas, Nagas, Yaksas, Asuras, Garudas, Kinnaras, Mahoragas and other spirits such as god of
mountain, god of river, god of lake, god of tree, etc...
88
Sariputra, an anointed ksatriya king who has many barns full of grain and
beans will strictly command the keeper to guard them well. Why? Because he will
then be able to relieve sentient-beings when starvation occurs. Similar, Sariputra,
the Tathagata renders good protection to those Bodhisattvas so that, after his
parinirvana, they will realize supreme-enlightenment and serve as an abundant
harvest during the starvation of the Saddharma.
Sariputra, in this Saha World, there are Bodhisattvas who, after hearing the
Dharma-Door of Tathagata Aksobhya's Merits, can accept, uphold, read, recite, and
n
comprehend it, and wish to be born in that Buddha-land. You should know that
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these people have attained nonregression (Avivartin-bhumi).
Sariputra, if good men or good women who wish to attain supreme-
gu
enlightenment quickly, they should uphold, recite, and comprehend this DharmaDoor of Tathagata Aksobhya's Merits.
N
Sariputra, good men and good women with pure faith should expound this
Dharma-Door of Tathagata Aksobhya's Merits to others at all times in order to
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generate the karma of great wisdom. Those who do so will be cleansed of all
defilements in their present times, or in two lifetimes.
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a
Sariputra, therefore, the good men or good women of Sravakayana
(Sravaka-vehicle), after hearing the Dharma-Door of Tathagata Aksobhya's Merits,
can accept, uphold, read, recite, and comprehend it, then they expound it to others
sentient-beings; as a result, they will attain Arhathood in the present time. Why?
Because they uphold and recite such Saddharma.
Sariputra, good men and good women with pure faith should expound this
Dharma-Door of Tathagata Aksobhya's Merits to others at all times. Those who do
so will attain Arhathood within two lifetimes.
Furthermore, Sariputra, this Dharma-Door of Tathagata Aksobhya's Merits
cannot be accepted by foolish, and shallow people. It can be accepted and
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upheld only by those with profound and exalted wisdom.
Sariputra, those good men and good women [with such wisdom] will see
Buddhas and will certainly obtain this merit-praising Dharma-door in their present
lifetimes.
Sariputra, suppose there are priceless gems taken from the sea. Who do
you think will be the first to obtain these priceless treasures?
The Venerable Sariputra said to the Buddha, "Bhagavan, kings, princes, and ministers will
be the first to obtain them."
n
The Buddha told the Venerable Sariputra,
ye
In the same way, Bodhisattvas will be the first to acquire the Dharma-Door
of Tathagata Aksobhya's Merits, and those Bodhisattvas will attain the stage of
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nonregression (Avivartin-bhumi). They will surely be able to accept, uphold, read,
recite, and comprehend this Dharma after hearing it; they will diligently study the
N
nature of Tathata (Dharmata) for the purpose of attaining supreme-enlightenment.
m
The Venerable Sariputra said to the Buddha,
Bhagavan, if Bodhisattvas wish to abide in the stage of nonregression
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(Avivartin-bhumi), they should accept, uphold, read, recite, and comprehend this
merit-praising Dharma-door after hearing it. Why? Because BodhisattvaMahasattvas who abide in this Dharma-door will not regress from the Dharmanature (Dharmata).
The Buddha told the Venerable Sariputra,
If a man, in order to hear this Dharma, gave away enough gold to fill
the entire world, he might still be unable to hear it. Why? Because this
meritorious Dharma cannot be upheld by sentient-beings with meager
blessings.
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Furthermore, Sariputra, if followers of the Sravakayana accept, uphold,
read, and recite this meritorious Dharma-door after hearing it, and practice it
diligently in order to conform to supreme-enlightenment and Tathata, they will
achieve them in their next lifetime; they will attain candidacy for Buddhahood
(Mahavajrasattva or Mahasamantabhadra Bhumi) in two lifetimes, they will attain
supreme enlightenment in no more than three lifetimes.
Sariputra, due to the past karma, therefore, seven treasures appear in the
present time of a Cakravartiraja (Turning-Dharma-Wheel-King). Similar, due to
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the original vow of Tathagata Aksobhya, today, I am expounding this meritorious
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Dharma-door.
Sariputra, in this Dharma-Door of Tathagata Aksobhya's Merits, the
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Bodhisattvas had heard or to be heard which is due to the compassion and the
original vow of Bodhisattva-Mahasattva Aksobhya. Or in the future, during Worthy
N
Kalpa, they receive this teachings from the [996] Buddhas as same as what I am
expounding today. Therefore, if Bodhisattvas wish to attain supreme-
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enlightenment, they should accept, uphold, read, recite, and comprehend this
Dharma-Door of Tathagata Aksobhya's Merits after hearing it and also expound it
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to other sentient-beings.
Furthermore, Sariputra, if, in pursuit of this Dharma-Door of Tathagata
Aksobhya's Merits, good men and good women listen to, accept, uphold, read,
recite, and circulate it in a village or town, and for this purpose live in the houses
of laypersons though they themselves are monks or nuns, I will say they are
faultless and will allow them to stay in such places. Why? Because these good
men and good women are trying to keep this Dharma-Door of Tathagata
Aksobhya's Merits from falling into oblivion after their death.
Sariputra, even if the village or town is far away, these good men and good
women still should go and stay there to accept, uphold, read, and recite this
91
Dharma-Door of Tathagata Aksobhya's Merits, and reveal and expound it to others.
Sariputra, if the good men and good women know this Dharma-Door of
Tathagata Aksobhya's Merits has published, or know that someone keeps it, they
should go there to ask for a copy. If the owner [of that copy] requests the seeker
to stop the desirous thoughts, or requests to walk around, or to sit, or to stand, the
good men, and good women should satisfy everything he or she demands in order
to make a copy of this sutra. If the good men and good women arrived to the
village or the city, but they couldn't find the sutra, then they should go to the
n
nearby village or city to seek for it in order to made a copy, uphold, recite, and
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comprehend, and finally, expound it to others. If the good men and good women
are still unable to find a copy of this sutra, they should make this vow:
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I should not think of regressing from the pursuit of supreme
enlightenment, for I have heard the name of the Dharma-Door of
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Tathagata Aksobhya's Merits.
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Sariputra, one who can expound the Dharma-Door of Tathagata Aksobhya's
Merits to others, [you should know that] they are under the influence of the
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a
Buddha's power.
The Venerable Sariputra said to the Buddha, "Bhagavan, after the Buddha entered
parinirvana, whose powers can cause the good men and good women to hear this Dharma-Door
of Tathagata Aksobhya's Merits?"
The Buddha told the Venerable Sariputra,
Sariputra, after I entered parinirvana, under the power of Tathagata
Aksobhya, the good men and good women shall be heard this Dharma-Door of
Tathagata Aksobhya's Merits. Or under the power of the Heaven of the Four
Celestial Kings (Catur-maharaja-kajika), the Thirty-Three Devas, etc., they are
92
diligently supporting the Dharma-teachers who expound this Dharma-Door of
Tathagata Aksobhya's Merits. And those Bodhisattvas whose past karmas are
ripened, therefore, the Heaven of the Four Celestial Kings, the Thirty-Three
Devas, etc., use their super powers to encourage and help those Bodhisattvas to
have an opportunity to listen to this Dharma-Door of Tathagata Aksobhya's Merits.
The Venerable Sariputra said to the Buddha, "Bhagavan, this Dharma-Door of Tathagata
Aksobhya's Merits can bring vast merits."
The Buddha told the Venerable Sariputra ,
n
So it is, so it is, as you have said.
ye
Sariputra, if a country is assailed by hailstorms, untimely thunder, or other
terrible things, good men and good women should concentrate their minds on
gu
Tathagata Aksobhya and invoke his name; this will put an end to all the disasters.
Why? Because in the past, that Tathagata helped hundreds of thousands of Nagas
N
(Dragons) out of their sufferings. Due to his compassionate original vows are
genuine and sincere, and because he wishes to fulfil the dedication of his good
m
roots without fail, all those who invoke his name will have their sorrow and distress
relieved spontaneously, except those sentient beings whose previous [evil] karmas
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have ripened.
The Venerable Sariputra said to the Buddha, "Bhagavan, Bodhisattvas who wish to realize
supreme-enlightenment in this life must act as Bodhisattva-Mahasattva Aksobhya did when he
was fulfilling his vows,"
The Buddha told the Venerable Sariputra,
So it is. Sariputra, so it is. Very few Bodhisattvas can practice the purifying
of Buddha-land or to be purified it like the Tathagata Aksobhya.
Sariputra, those Bodhisattva practiced as same as the practice of Tathagata
Aksobhya will attain the supreme-enlightenment; they will be equalled with
Tathagata Aksobhya in
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Buddhata (Buddha-nature),
All-Knowing Wisdom (Sarvajnana), and
Pure-Land.
The number of Bodhisattvas and Sravakas may be varied, however, their liberation
are not different from those of Tathagata Aksobhya.
At that time, the gods of the Realm of Desire and the gods of the Brahma Heaven all
joined their palms towards Tathagata Aksobhya, prostrated themselves to pay homage to him, and
n
chanted three times,
ye
We pay homage to Tathagata Aksobhya, the Worthy One, the Perfectly
Enlightened One, who is most extraordinary; and we take refuge in Tathagata
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Shakyamuni, the Worthy One, the Perfectly Enlightened One of this world, who
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is so skillful in expounding this Dharma-Door of Tathagata Aksobhya's Merits.
Then the gods of the Realm of Desire strewed flowers of the coral tree and celestial
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incense over the Buddha. In the air, the incense and flowers fused and formed a canopy.
furthermore, the gods scattered the celestial flowers and incense toward Tathagata Aksobhya as
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a
offerings from afar.
At that time, the king of Thirty-Three Devas though,
The gods of the Realm of Desire, monks, nuns, laymen, and laywomen, and
I wish to see Tathagata Aksobhya.
Tathagata Shakyamuni knew the mind of the king of Thirty-Three Devas, therefore he
appeared with full-lotus sitting position in the sky.
Under the awesome power of Buddha [Shakyamuni], all of sentient-beings of this
assembly appeared with full-lotus sitting positions in the sky.
After saw Tathagata Aksobhya, sentient beings at the the assembly joined their palms
towards Tathagata Aksobhya, prostrated themselves to pay homage to the Tathagata.
94
Sentient-beings at the assembly of this Saha World also though, "the gods of the Realm
of Desire saw Tathagata Aksobhya; so they arrive here, isn't it?"
At that time, the king of Thirty-Three Devas though,
The gods at that Buddha-land possessed the ego-mark, therefore, they
generated the ego-perception. The life of humans in that Buddha-land is not
different than the life of the gods there.
The Buddha after retreated his power, he told the king of Thirty-Three Devas,
Sakra, the humans in the World of Wonderful-Joy enjoyed the merits and
n
the blesses of the gods, you should like it. Those good men and good women in
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this Saha World saw the Tathagata Aksobhya and wished to be born in that
Buddha-land, after their deaths, I predicted (vyakarana) that they will be born in
be also born in that Buddha-land.
gu
that Buddha-land. I also predicted that other sentient-beings, in different lands, will
N
The Venerable Sariputra said to the king of Thirty-Three Devas,
Great man! You saw Tathagata Shakyamuni and Tathagata Aksobhya, due
m
to this good cause, you will possess many good benefits in this life, much less you
possessed better Dharmas than the ordinary persons.
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a
The king of Thirty-Three Devas also though, "those sentient beings listened to this
Dharma-Door of Tathagata Aksobhya's Merits possessed many good benefits; much less they can
be born in that Buddha-land."
The Buddha told the king of Thirty-Three Devas,
Those persons follow the Bodhisattvayana will be born in that Buddhaland and may possess many good benefits. Why? Because those Bodhisattvas
abide in the stage of nonregression (Avivartin-bhumi).
If the other Bodhisattvas, in this life time, wish to be born in that Buddhaland, [you should know that] they are abiding in the stage of nonregression.
95
When the Buddha [Shakyamuni] had expounded this Dharma-Door of Tathagata
Aksobhya's Merits, five hundred (500) monks acquired mental liberation concerning the undefiled
Dharma; five thousand (5,000) Bodhisattvas, six thousand (6,000) nuns, eight thousand (8,000)
laymen, ten thousand (10,000) laywomen, and numerous gods of Realm of Desire all wished to
be born in that Buddha-land. Thereupon, the Tathagata predicted that they would all be born in
that Buddha-land.
If goodmen and good women wish to be born in the World of Wonderful-Joy, the Buddha
also predicted that they would all be born in that Buddha-land.
n
At that time, the entire Tri-sahasra-mahasahasra-lokadhatu (billion-world universe) are
ye
quaked in six different ways. due to the protection (adhisthana) of this Dharma-Door of Tathagata
Aksobhya's Merits.
gu
When the Buddha finished expounding this sutra, the Venerable Sariputra, the Devas
(Gods), Humans, Asuras, Gandharvas, Garudas, Kinnaras, and Mahoragas were all joyful over
— End —
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the Buddha's teaching. They accepted it with faith and began to practice it with veneration.
96
PHAÙP-HOÄI
BAÁT-ÑOÄNG NHÖ-LAI
(TATHAGATA AKSOBHYA)
_______
Haùn dòch: Nhaø Ñöôøng, Phaùp-sö Boà-Ñeà Löu-Chi (Bodhiruci)
Vieät dòch: Vieät Nam, Tyø-Kheo Thích Trí Tònh
ye
n
Nhuaän saéc: Nguyeãn Pram, B.T.G.T. Thieän-Thoï, Phap-Hieäu: Phaùp- Ñònh
gu
Aum! Con nay cung-kính cuùi ñaàu ñaûnh leã möôøi phöông Tam-Baûo!
N
Aum! Con nay cung-kính cuùi ñaàu ñaûnh leã Nhöùt-Thieát Chuûng-Trí!
Aum! Con nay cung-kính cuùi ñaàu ñaûnh leã chö Phaät, Boà-Taùt, A-Xaø-
m
Leâ,Thanh-Vaên, Duyeân-Giaùc quaù-khöù, hieän-taïi, vaø vò-lai, nôi thaäp phöông
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Phaùp-Giôùí! Cung-kính cuùi ñaàu ñaûnh leã Aksobhya Nhö- Lai! Baäc trang-nghieâm
voâ-löôïng dieäu-haïnh vaø troøn ñaày coâng-ñöùc. Cung-kính cuùi ñaàu ñaûnh leã Aksobhya
Nhö-Lai! Hôõi ñaáng Muni.
Taát-caû chö Phaät voâ-löôïng, voâ-bieân, khoâng coù chöøng ngaèn, khoâng theå cuøng
taän nôi thaäp phöông Phaùp-Giôùi xin chöùng bieát, vaø ruû loøng thöông xoùt ñeán con.
Con nay vì muoán lôïi-ích cho heát thaûy chuùng-sanh ñôøi Maït-Phaùp, neân taïm
phieân-dòch kinh naày ra song ngöõ, vaø giaûo ñính moät vaøi phaàn cuûa kinh vaên do
Hoøa-Thöôïng Thích Trí-Tònh phieân- dòch, neáu nhö coù choå naøo khoâng ñuùng vôùi
97
Thaùnh yù, xin cho con ñöôïc saùm-hoái.
Neáu caùc haøng thieän-nam thieän-nöõ naøo ñoïc tuïng kinh do con phieân- dòch maø
sanh loøng phæ-baùng, loãi kia khoâng phaûi laø hoï töï gaây ra, maø chính laø do con khoâng
giöõ lôøi höùa vôùi hoï trong ñôøi naày, hoaëc nôi ñôøi quaù-khöù, neân hoï chaúng tin theo.
Nguyeän cho hoï chaúng bò sa-ñoïa vaøo Ba Ñöôøng Döõ (Ñòa-Nguïc, Ngaï-Quyû, SuùcSanh); traùi laïi, hoï gaây ñöôïc nhaân-duyeân laønh vôùi Phaät-Phaùp ñôøi sau, vaø trong
n
khoaûng thôøi-gian chöa chöùng Nhöùt-Thieát Chuûng-Trí chaúng coøn sanh loøng phæ-
ye
baùng, vaø taø-kieán nöõa.
Neáu nhö ai ñoïc tuïng kinh naày, y phaùp tu-haønh, maø bò sa-ñoïa, nguyeän con
gu
seõ traûi thaân thay theá nhaän chòu nhöõng söï ñau-khoå cho chuùng- sanh aáy trong voâ-
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löôïng traêm ngaøn öùc kieáp ñeán khi naøo chuùng-sanh aáy ñaõ ñöôïc nhaäp Voâ-dö Nieátbaøn, sau ñoù con töï vun troàng thieän-caên trong voâ-löôïng traêm ngaøn voâ-soá kieáp seõ
m
ñöôïc Voâ-Thöôïng Chaùnh-Ñaúng Chaùnh-Giaùc.
Pr
a
Nguyeän cho heát thaûy chuùng-sanh y phaùp ñoïc, tuïng, trì giöõ, vaø truyeàn trao
kinh naày, ñoàng ñöôïc nöông nhôø töø-aân cuûa Phaät maø sanh veà coõi Dieäu-Hyû nôi
phöông Ñoâng.
Neáu nhö coù chuùt phöôùc laønh naøo trong vieäc dòch-thuaät kinh vaên naày, con
nguyeän ban cho heát thaûy chuùng-sanh, nguyeän khi boû baùo-thaân naày con vaø heát thaûy
chuùng-sanh ñoàng sanh veà coõi Dieäu-Hyû cuûa ñöùc Aksobhya Nhö-Lai.
Cleveland, Ohio
Ngaøy 06, thaùng 12, 1995
98
PHAÅM
THOÏ-KYÙ TRANG-NGHIEÂM
______________________________
_________
Nhö vaäy, toâi nghe (E-vam maya srtam):
n
Moät luùc ñöùc Phaät [Tathagata Shakyamuni] ôû thaønh Vöông-Xaù (Rajagrha) taïi nuùi Kyø-Xaø-
ye
Quaät (Grdhrakuta) cuøng moät ngaøn hai traêm naêm möôi (1.250) chuùng Ñaïi Tyø-Kheo (Bhikshu) caâuhoäi, chuùng Ñaïi Tyø Kheo naày ñeàu laø böïc A-La-Haùn (Arhat) maø moïi ngöôøi ñeàu quen bieát.
gu
Caùc Ngaøi aáy ñaõ heát nhöõng phieàn-naõo, taâm-hueä giaûi-thoaùt töï-taïi voâ-ngaïi döôøng nhö ñaïilong (maha-naga), vieäc laøm ñaõ xong vöùt boû gaùnh naëng sanh-töû, ñaõ ñöôïc lôïi-ích cuûa chính mình,
vaån coøn ôû böïc höõu-hoïc (saiksa).
N
heát nhöõng nghieäp-keát, thoâng-ñaït chaùnh-giaùc (saddharma) ñeán bôø kia, rieâng ngaøi A-Nan (Ananda)
m
Luùc aáy, Toân-giaû Xaù-Lôïi-Phaát (Sariputra) töø choå ngoài ñöùng daäy tròch y vai höõu chaám ñaát,
Pr
a
chaép tay höôùng leân ñöùc Phaät maø baïch raèng:
Baïch ñöùc Theá-Toân! Thuôû xöa chö Ñaïi Boà-Taùt (Bodhisattva-Mahasattva)
phaùt xu Voâ-Thöôïng Boà-Ñeà (Anuttarasamyaksambodhi) theá naøo? Tu-haønh khaép caùc
haïnh thanh-tònh, maëc giaùp tinh-tieán coâng-ñöùc trang-nghieâm theá naøo? Chö Ñaïi BoàTaùt aáy do maëc aùo giaùp neân chaúng thoái-chuyeån Voâ-Thöôïng Boà-Ñeà (avivartin).
Baïch ñöùc Theá-Toân! Haïnh-nguyeän vaø söï phaùt-taâm (bodhicitta) aáy, xin ñaáng
Ñaïi-Töø khai-thi dieãn-thuyeát cho.
Baïch ñöùc Theá-Toân! Chö Ñaïi Boà-Taùt aáy vì lôïi-ích an-laïc chö Thieân vaø nhôn
daân maø chuyeân caàn tu-taäp khaép caùc haïnh thanh-tònh, maëc giaùp tinh-tieán (virya), do
ñoù maø lôïi-ích an-laïc taát-caû chuùng-sanh, vaø seõ laøm aùnh-saùng Phaät-phaùp lôùn cho chö
99
Boà-Taùt hieän-taïi vaø vò-lai, vì hoï taùn-döông coâng-ñöùc chöùng ñöôïc thieän-caên vaäy. (1)
Chö Boà-Taùt nghe phaùp naày roài chuyeân-caàn tu hoïc Chaân-Nhö (Tathata),
Phaùp-Taùnh (Dharmata), seõ ñöôïc Voâ-Thöôïng Boà-Ñeà. (2)
Ñöùc Phaät phaùn daïy,
Laønh thay (sadhu)! Laønh thay! Naày Xaù-Lôïi-Phaát! OÂng coù theå thöa hoûi ñöùc
Nhö-Lai veà tònh-haïn h quang-m inh, giaùp -truï roän g lôùn , coân g-ñöùc saâu daøy cuûa chö
Ñaïi Boà-Taùt thuôû quaù-khöù ñeå nhieáp-thoï chö Ñaïi Boà-Taùt vò-lai. Laéng nghe, laéng
n
nghe, suy-gaãm ñuùng lyù, Ta seõ vì oâng maø noùi.
ye
Ngaøi Xaù-Lôïi-Phaát thöa: "Baïch ñöùc Theá-Toân! Chuùng toâi xin muoán ñöôïc nghe."
Ñöùc Phaät phaùn daïy,
gu
Naày Xaù-Lôïi-Phaát! Töø ñaây qua phöông Ñoâng, quaù moät ngaøn (1.000) Phaät-saùt
coù quoác-ñoä teân laø Dieäu -Hyû (A bhirati). Thuôû xöa, coù ñöùc Phaät-hieäu laø Quaûng-Muïc
N
(Mahacaksus), Nhö-Lai (Tathagata), ÖÙng-Cuùng (Arhat), Chaùnh-Ñaúng Chaùnh-Giaùc
(Samyak-sambodhi), xuaát-hieän trong Phaät -quoác Dieäu -Hyû aáy, vì chö Boà-Taùt noùi
m
phaùp vi-dieäu, töø phaùp-löïc Ba-la-maät (paramita) laøm ñaàu.
Luùc aáy, coù moät Tyø-Kheo töø choå ngoài ñöùng daäy, tròch-y vai höõu, goái höõu
Pr
a
chaám ñaát, chaáp tay höôùng ñeán ñöùc Quaûng-Muïc Nhö-Lai maø baïch raèng: 'Baïch ñöùc
Theá-Toân! Nhö lôøi ñöùc Phaät ñaõ daïy veà phaùp Boà-Taùt xin chí-nguyeän tu-haønh.'
Ñöùc Quaûng-Muïc Nhö-Lai noùi: ‘Naày Tyø-Kheo! Nay oâng caàn phaûi bieát giaùo-
phaùp Boà-Taùt raát khoù tu-taäp. Vì sao vaäy? Vì Boà-Taùt ñoái vôùi chuùng-sanh chaúng coù
loøng saân-haïi vaäy.'
_________________________________________
(1) Ngaøi Xaù-Lôïi-Phaát laø moät baäc Ñaïi Boà-Taùt (xem Vöông-kinh Hoa-Nghieâm) thò-hieän laø thaân Thanh-Vaên
maø laïi thöa hoûi phaùp tu cuûa baäc Boà-Taùt vaø coõi Phaät thanh-tònh ñuû bieát loøng ñaïi töø-bi cuûa Ngaøi khoù ai saùnh
kòp!
(2) Hai thuaät-ngöõ Chaân-Nhö (Tathata), Phaùp-Taùnh (Dharmata) seõ ñöôïc noùi qua kyû hôn ôû phaàn sau.
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Tyø-Kheo aáy baïch:
1.
Baïch ñöùc Theá-Toân! Töø ngaøy hoâm nay toâi phaùt taâm VoâThöôïng Boà-Ñeà (Bodhicittotpada), duøng loøng khoâng dua-doái,
lôøi noùi chôn-thieät chaúng ñoåi khaùc ñeå caàu Nhöùt-Thieát ChuûngTrí (Sarvajnana), nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc
Voâ-Thöôïng Boà-Ñeà (Anuttara-samyak-sambodhi), ñoái-vôùi
taát-caû chuùng-sanh neáu toâi sanh loøng saân-haïi thì chính laø traùi
boû chö Phaät Nhö-Lai hieän ñöông thuyeát-phaùp trong voâ-soá
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát
ye
2.
n
(1), voâ-löôïng (2), voâ-bieân (3) theá-giôùi.
Chuûng-Trí naày hoài-höôùng nhö vaäy. Neáu giöõa chöøng toâi laïi
taâm
Thanh-Vaên
(Sravakotpada),
Duyeân-Giaùc
gu
phaùt
(Pratyekabuddotpada) thì laø toâi khi doái taát-caû Nhö-Lai.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát
N
3.
Chuûng-Trí naày hoài-höôùng nhö vaäy, nhaãn ñeán trong thôøi-gian
m
chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, ñoái vôùi taát-caû chuùngsanh neáu toâi sanh loøng aùi-duïc (raga), saân-haïi (pratigha),
Pr
a
ngu-si (moha/avidya), hoaëc töông-öng vôùi hoân-traàm
(styana), coáng-cao (mana), aùc-taùc thì laø toâi khi doái taáât-caû
Nhö-Lai.
_____________________________________
Neáu ai hieåu ñöôïc maùy vi-tính sieâu-vieät (supercomputer), coù toác-ñoä tính-toaùn caû trieäu tæ (1015) laàn bôûi moãi
giaây ñoàng-hoà, thì caùc con soá sau ñaây töø vöông-kinh Hoa-Nghieâm (Avatamsaka-Sutra) coù theå hieåu ñöôïc.
(1) töùc asankhya/asamkhya/asankhyeya (voâ-soá): 1078.853.169.595.548.392.417.676.269.592.064
(2) töùc ananta/amita (voâ-löôïng): 10315.412.678.382.193.569.670.705.078.368.256
(3) akasaya/atyantika (voâ bieân): 101.261.650.713.528.774.278.683.020.313.473.024
101
4.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt Thieát Chuûng
Trí naày hoài-höôùng nhö vaäy, nhaãn ñeán trong thôøi-gian chöa
chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu toâi sanh loøng nghihoaëc, loøng saùt-haïi, loøng troäm caép, hoaëc sanh khôûi taø-kieán,
phi phaïm-haïnh, voïng ngöõ, löôõng thieät, aùc khaåu, toån-haïi ñoáivôùi taát-caû chuùng-sanh thì laø toâi khi doái taáât-caû Nhö-Lai.
Naày Xaù-Lôïi-Phaát (Saiputra)! Luùc aáy coù Tyø-Kheo khaùc nghæ raèng vò Boà-Taùt
naày do sô phaùt taâm maëc aùo giaùp tinh-tieán, ñoái-vôùi taát-caû chuùng-sanh chaúng bò saân-
n
haïi, aùi-duïc, ngu-si lay-ñoäng.
ye
Naày Xaù lôïi Phaát! Nhôn vì coù nieäm nghæ aáy neân trong Phaät-quoác Dieäu-Hyû
(Abhirati) ñaët hieäu cho Boà-Taùt aáy laø ‘Baát-Ñoäng (Aksobhya)’.
gu
Ñöùc Quaûng-Muïc Nhö-Lai (Mahacaksus) thaáy Boà-Taùt aáy ñöôïc hieäu BaátÑoäng (Aksobhya) cuõng tuøy-hyû khen hay.
N
Töù Thieân-Vöông (Catur-maharaja-kayika), Ñeá-Thích (Sakra), Phaïm-Vöông
(Brahma) nghe danh-hieäu aáy cuõng ñeàu tuøy-hyû.
m
Naày Xaù-Lôïi-Phaát! Luùc aáy Baát-Ñoäng (Aksobhya) ôû tröôùc ñöùc Quaûng-Muïc
Nhö-Lai (Mahacaksus) baïch raèng,
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
Pr
a
5.
hoài-höôùng Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi-gian
chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, choå tu-haønh neáu traùi lôøi aáy thì
chính laø khi doái chö Phaät Nhö-Lai hieän ñöông thuyeát-phaùp trong voâsoá, voâ-löôïng, voâ-bieân theá-giôùi.
6.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
hoài-höôùng Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi-gian
chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu ôû nôi moãi moãi lôøi noùi
chaúng töông-öng vôùi nieäm Phaät (Buddha-smriti) vaø Nhöùt-Thieát
Chuûng-Trí thì chính laø khi doái taát caû chö Phaät.
102
7.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
hoài-höôùng Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi-gian
chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu ñôøi ñôøi laøm ngöôøi taïi-gia
maø chaúng xuaát-gia (1) thì laø khi doái taát-caû chö Phaät.
8.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
hoài-höôùng Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi-gian
chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, ñôøi ñôøi xuaát-gia neáu chaúng
khaát-thöïc, chaúng moät laàn ngoài aên, chaúng an tieát-giaûm, chaúng trì ba
n
y, chaúng ñaép y phaán-taûo, chaúng theo choå maø ngoài, chaúng ôû A-Lan-
ye
Nhaõ (Arinya) (2), chaúng ôû döôùi caây, chaúng ngoài choå troáng, chaúng ôû
goø maû thì laø khi doái taát-caû chö Phaät.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm Ñaïi Boà-Ñeà naày hoài-höôùng
gu
9.
nhö vaäy, nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc Nhöùt-Thieát
N
Chuûng-Trí, neáu toâi chaúng thaønh-töuï bieän-taøi voâ-ngaïi thuyeát caùc
dieäu-phaùp thì laø khi doái taát-caû chö Phaät.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm nhö vaäy, nhaån ñeán trong thôøi-
m
10.
gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu toâi chaúng an-truï ba
Pr
a
oai-nghi hoaëc ñöùng, hoaëc ngoài, hoaëc kinh-haønh thì laø khi doái taát-caû
chö Phaät.
11.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm Voâ-Thöôïng Boà-Ñeà, nhaån ñeán
trong thôøi-gian chöa chöùng ñöôïc Nhöùt Thieát Chuûng Trí, neáu ñoái vôùi
chuùng-sanh toâi phaïm toäi caên-boån, hoaëc noùi voïng ngöõ vaø nhöõng lôøi
____________________________________________
(1) Xuaát-gia coù hai loaïi chaân-thaät xuaát-gia vaø hình-töôùng xuaát-gia. Caïo ñaàu, maëc aùo caø-sa ñoû, hoaëc hoaïisaéc goïi laø hình-töôùng xuaát-gia, taâm lìa tam-giôùi goïi laø chaân-thaät xuaát-gia, xem toân kinh Ñaïi-Taäp vaø toân
kinh Ñaïi Baûo-Tích.
(2) xem toân kinh Ñaïi-Thöøa Baûn-Sanh Taâm-Ñòa-Quaùn, phaåm A -Lan-Nhaõ
103
huyeân-naùo theá-tuïc khaùc, hoaëc khôûi loøng toài-phuïc luaän-thuyeát cuûa
ngöôøi khaùc thì laø khi doái voâ-soá (1078.853.169.595.548.392.417.676.269.592.064) chö
Phaät.
12.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøigian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, hoaëc coù luùc thuyeát-phaùp
cho haøng phuï-nöõ, neáu toâi chaúng khôûi caûm-töôûng voâ-thöôøng
(anityata), khoå (duhkha), khoâng (sunyata), voâ-ngaõ (anatmata) maø
n
laïi nghæ laáy töôùng ngöôøi nöõ vaø nhe raêng cöôøi thì laø khi doái taát-caû
13.
ye
chö Phaät.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
gu
hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøigian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu trong khi thuyeát-
N
phaùp nhìn ngoù, chæ troû khinh-thaùo hoaëc thaáy caùc Boà-Taùt khaùc maø
chaúng nghæ töôûng laø böïc ñaïi-sö thì laø khi doái taát-caû chö Phaät.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
m
14.
hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi-
Pr
a
gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, tröø Sa-Moân (Sramana)
ñeä-töû cuûa Phaät, neáu toâi ngoài nghe phaùp vaø leã Sa-Moân, Baø-La-Moân
(Bramin) ngoaïi Ñaïo thì laø khi doái taát-caû chö Phaät.
15.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm Ñaïi Boà-Ñeà naày hoài-höôùng
nhö vaäy, nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc Nhöùt-Thieát
Chuûng-Trí, luùc thöïc-haønh taøi-thí, phaùp-thí, neáu loøng toâi coøn coù bæthöû, vôùi choå ñaùng cuùng-döôøng laïi sanh loøng giaûn-dò thì laø khi doái
taát-caû chö Phaät.
16.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát Chuûng-Trí
hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy, nhaån ñeán trong thôøi104
gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, neáu thaáy caùc ngöôøi toäi
saép bò hình-phaït maø chaúng xaû thaân maïng ñeå cöùu-hoä hoï thì laø khi doái
taát-caû chö Phaät. (1)
Naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) aáy tu ñaïi-haïnh nhö vaäy
nhaån ñeán trong khoaûng thôøi-gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-Ñeà, khoâng moät
chuùng-sanh naøo saép bò hình-phaït maø chaúng cöùu-hoä hoï.
Naày Xaù Lôïi Phaát! Thuôû aáy coù moät vò Tyø-Kheo nghæ raèng: 'Ñöùc Nhö-lai ñoái
vôùi ñaïi-haïnh aáy neân taùc chöùng-minh. Chö Thieân, Nhôn, A tu la, v.v... kia cuõng neân
n
chöùng-kieán.
ye
Naày Xaù-Lôïi-Phaát! Luùc aáy ñöùc Quaûng-Muïc Nhö-Lai bieát taâm-nieäm cuûa TyøKheo aáy lieàn phaùn raèng:
gu
Ñuùng nhö vaäy, Nhö-Lai, ÖÙng-Cuùng, Chaùnh-Ñaúng ChaùnhGiaùc chöùng-kieán ñaïi-haïnh aáy, caùc theá-gian chö Thieân (Deva),
N
Nhôn, A-Tu-La, v.v... cuõng chöùng kieán. Neáu coù Ñaïi Boà-Taùt naøo
maëc giaùp ñaïi tinh-taán nhö vaäy xu-höôùng Voâ-Thöôïng Boà-Ñeà ñeàu seõ
m
thaønh Phaät-Ñaïo.
Naày Xaù-Lôïi-Phaát! Luùc aáy Boà-Taùt Baát-Ñoäng (Aksobhya) baïch ñöùc Quaûng-
Pr
a
Muïc Nhö-Lai raèng,
17.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát
Chuûng-Trí hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy,
nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc Voâ-Thöôïng BoàÑeà, giöõa chöøng neáu coù Tyø-Kheo, Tyø-Kheo-Ni, Öu-Baø-Taéc,
Öu-Baø-Di naøo phaïm toäi, maø toâi ñi noùi toäi phaïm cuûa hoï thì
laø traùi boû chö Phaät Nhö-Lai.
______________________________________
(1) löu yù ñoaïn naày, boïn phaøm-phu cuï-phöôïc coù boán caùi khoù, ñoù laø: khoù tin, khoù nhaän, khoù hieåu, khoù vaøo.
105
Baïch ñöùc Theá-Toân! Toâi tu ñaïi-haïnh naày chöùng VoâThöôïng Chaùnh-Ñaúng Chaùnh-Giaùc, khieán tònh-ñoä cuûa
toâi quaûng-ñaïi vaø haøng Thanh-Vaên (Sravaka) hoaøntoaøn khoâng laàm-loãi.
18.
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát
Chuûng-Trí hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy,
nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc Voâ-Thöôïng BoàÑeà, neáu sanh töôûng nieäm daâm-duïc, tieát ra baát-tònh (xuaát-
n
tinh), cho ñeán trong luùc chieâm-bao thì laø traùi boû chö Phaät
ye
Nhö-Lai.
Baïch ñöùc Theá-Toân! Toâi tu ñaïi-haïnh naày chöùng Voâ-
gu
Thöôïng Chaùnh-Ñaúng Chaùnh-Giaùc, khieán trong quoácñoä cuûa toâi, nhöõng Boà-Taùt xuaát-gia trong luùc chieâm-
19.
N
bao cuõng khoâng töôûng duïc, tieát ra baát-tònh (1).
Baïch ñöùc Theá-Toân! Nay toâi phaùt taâm caàu Nhöùt-Thieát
m
Chuûng-Trí hoài-höôùng an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy,
nhaån ñeán trong thôøi-gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-
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a
Ñeà, neáu haøng nöõ-nhôn (2) coøn coù loãi-laàm cuûa ngöôøi nöõ nhö
_________________________________________
(1) Theä-nguyeän naày nhaém vaøo caùc haønh-giaû cuûa Bí-Maät Chaân-Ngoân (Guhyamantrayana hay Vajrayana)
vaø ñaëc bieät laø haøng xuaát-gia, chôù khoâng phaûi taïi-gia.
(2) Ñaây laø ñieåm ñaëc-thuø cuûa coõi tònh-ñoä naày. Chö nöõ-nhôn kia thaät ra laø nhöõng vò Thöôïng-Ñòa Ñaïi Boà-Taùt
vì boån-nguyeän löïc maø hoùa-thaân, chôù khoâng phaûi vì nghieäp-baùo xaáu-aùc löu-chuyeãn, xem Vöông-kinh HoaNghieâm, Phaåm Nhaäp Phaùp -Giôùi, toân kinh Ñaïi Baûo-Tích, Phaùp -Hoäi Baûo-T raøn g, hay toân kinh Baûo-Tinh
Ñaø-La-Ni.
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caùc quoác-ñoä khaùc (1) thì toâi chaúng ôû ngoâi Chaùnh-Giaùc. Neáu
ôû ngoâi Chaùnh-Giaùc thì laøkhi doái taát-caû chö Phaät Nhö-Lai.
Naày Xaù-Lôïi-Phaát! Neáu Boà-Taùt do coâng-naêng cuûa nhöõng ñaïi-nguyeän aáy
thaønh-töïu thì tuøy-nieäm xuaát-sanh caùc phaùp nhö vaäy, coù theå thuyeát-phaùp cho taát-caû
chuùng-sanh.
Naày Xaù-Lôïi-Phaát! Thuôû aáy coù Tyø-Kheo thöa Boà-Taùt Baát-Ñoäng (Aksobhya)
raèng: 'Baïch Ñaïi-Só (Mahasattva)! Neáu ñaây laø thaønh taâm baát-thoái chí-ngoân khoâng
hö-voïng thì xin Ngaøi duøng ngoùn chaân lay ñoäng maët ñaát.' (2)
n
____________________________________________
ye
(1) Caùc quoác-ñoä khaùc phaàn nhieàu chæ cho caùc Ueá-Ñoä maø chö Phaät hoùa-hieän ra ñeå cöùu-ñoä chuùng-sanh thì
phaàn ñoâng haøng phuï-nöõ maéc caùc thöù loãi nhö ganh-tò, ghen-gheùt, hieàm-thuø, nhoû-nhaët, aùc-khaåu, voïng ngöõ,
gu
noùi doái, v.v..., chung qui cuõng vì taùm thöù öa thích (nöõ nhaân baùt duïc): i)- saéc-duïc; ii)- hình-maïo duïc; iii)uy-nghi duïc; iv)- ngoân-ngöõ duïc; v)- aâm-thanh duïc, vi)- hình-thaùi duïc; vii) teá-hoaït duïc; viii)- nhaân-töôùng
duïc; raát hieám coù ai ñöôïc nhö Thieân-Nöõ (Devi) ôû nhaø cuûa ngaøi Voâ-Caáu-Xöng/Tònh-Danh/Duy-Ma-Caät
N
(Vimalakirti), hay Coâng-Chuùa Gomadevi, Coâng-Chuùa Godevi, Coâng-Chuùa Mandarava, Coâng-Chuùa Tsogyal,
v.v... vaø voâ-vaøn thieáu-nöõ trong Bí-Maät Chaân-Ngoân (Guhyamantra) ñöôïc meänh-danh laø nöõ Thaønh-Töïu-giaû
m
(Siddha) hay Nöõ Truyeàn-Ñao Sö (Dakini). Xem toân kinh Ñaïi-Thöøa Ñaûnh Vöông töùc Voâ-Caáu-
Pr
a
Xöng/Xöùng Sôû Thuyeát (Vimalakirti-Nirdesa), Nguyeãn Pram chuù-giaûi, Ñaïi-Chuù-Giaûi toân kinh VieânGiaùc, Nguyeãn Pram thöïc-hieän, Maät-Luaän AÙi-Duïc Ñaïi Phaån-Noä Toân (Candamaharosana Tantra),
Nguyeãn Pram dòch ra Vieät-ngöõ, ñeå bieát theâm coâng-haïnh cuûa chö vò nöõ Theá-Toân.
(2) Ñaây laø caùch thöû taâm-löïc cuûa chö Ñaïi Tyø-Kheo. Kinh Ñaïi Baûo-Tích, Phaùp -Hoäi Nhöït -M aät Boà-T aùt ,
Neáu thaáy ñaát vaø nöôùc cuõn g nhö löu ly, ngöôøi naày coù theå thaáy taát caû ñaïi ñòa nhö chöøn g baèn g boán ngoùn
tay. Neáu muoán lay ñoän g lieàn laáy ngoùn tay chön nhaán ñoù khieán ñoän g, tuøy yù gaàn xa nhaãn ñeán caû
ñaïi ñòa caây coái nuùi soân g ñeàu bò lay ñoän g.
Ñaây laø choã voâ hyù-luaän, ngoân-vong löï-tuyeät. Haøng Tieåu-Thaùnh cuûa Tam-Thöøa coøn khoâng theå thaáu noåi noùi
chi laø haïng tri-kieán taàm-thöôøng coøn keït trong tam-giôùi.
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Boà-Taùt Baát-Ñoäng nöông oai-thaàn cuûa Phaät vaø söùc boån-nguyeän
thieän-caên laøm cho maët ñaát cuûa theá-giôùi Dieäu-Hyû aáy chaán ñoäng saùu caùch.
Nhöõng laø chaán, ñaïi-chaán vaø bieán-chaán, ñoäng, ñaïi-ñoäng vaø bieán-ñoäng. (1)
Naày Xaù-Lôïi-Phaát! Ñuùng nhö lôøi phaùt nguyeän thuôû xöa, Boà-Taùt BaátÑoäng (Aksobhya) nay ñaõ hoaøn-thaønh taát-caû coâng-haïnh.
Vì theá neân coù Boà-Taùt naøo muoán chöùng Voâ-Thöôïng Boà-Ñeà thì neân
hoïc theo Boà-Taùt Baát-Ñoäng (Aksobhya). Neáu coù Boà-Taùt naøo kheùo tu nhöõng
haïnh-nguyeän aáy thì seõ ñöôïc nhö theá-giôùi Dieäu-Hyû aáy, vaø coù theå mau chöùng
n
Voâ-Thöôïng Boà-Ñeà.
ye
Ngaøi Xaù-Lôïi-Phaát baïch raèng: "Baïch ñöùc Theá-Toân! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) môùi
phaùt taâm coù bao nhieâu Thieân-Töû (Devaputra) ñeán döï hoäi?"
gu
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Thuôû aáy trong Tam-Thieân Ñaïi-Thieân Theá-Giôùi (Tri-
N
sahasra-mahasahasra-lokadhatu) (1) coù bao nhieâu Töù Ñaïi Thieân-Vöông (Catur_________________________________________
m
(1) goàm coù 1.000.000.000 tieåu theá-giôùi, moãi tieåu theá-giôùi coù moät nhöït-luaân, moät nguyeät-luaân, 4 Chaâu
Thieân-Haï, 500 chaâu nhoû vaø raát nhieàu tinh-tuù. Xem Lyù-Thuyeát Toái-Cao Veà Vuõ-Truï, Nguyeãn Pram.
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a
(2) Ñaïi ñòa chaán ñoäng coù hai nghóa. Nghóa thöù nhöùt laø söï chaán ñoäng naày raát vi teá, chæ coù haøng Thaùnh-giaû,
caùc chuùng-sanh höõu-duyeân ñöôïc Phaät gia trì hoä nieäm môùi hay bieát ñöôïc, kyø dö khoâng chuùng sanh naøo bieát
ñöôïc. Nghóa thöù hai laø saùu caùch chaán ñoäng naày laøm cho luïc caên cuûa chuùng sanh taïm thôøi thanh tònh, taâmthöùc cuûa chuùng sanh ñang döï nôi phaùp hoäi ñöôïc nôû buøng ra nhö caùc ñoùa sen nhoi ra khoûi maët nöôùc ñua nôû
luùc ban mai ... nhôø ñoù maø tuøy caên-cô chöùng ñöôïc caùc phaùp laäp töùc, hoaëc gieo nhaân cho ñôøi sau. Voït ôû
Ñoâng laø chæ cho phaùt Boà-Ñeà Taâm, voït ôû Taây laø thaønh-töïu Boà-Ñeà Taâm, chính laø Phaät-quaû. Voït ôû Nam
nghóa laø tu-haønh thì cöùu-ñoä chuùng-sanh chöa hieän leân. Voït ôû Baéc laø duøng thaàn-thoâng phöông-tieän dieäuduïng baát-khaû tö-nghì ñeå cöùu-ñoä chuùng-sanh thì hoaøn-toaøn ñaõ khoâng coøn phaûi tu-haønh chi caû (voâ-hoïc). Vì
vaäy, khoâng coù vieäc noùi Taây tröôùc Ñoâng sau, hay Baéc tröôùc Nam sau.
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maharaja-kajika), vaø cuøng Ñeá-Thích (Sakra), Ma-Vöông (Papiyan-Mara), Phaïm
Thieân Vöông (Mahabrahma), chö Thieân Long Baùt Boä ñeàu hoan hyû chaép tay xöôùng
leân raèng:
Nhöõng ñaïi nguyeän coâng ñöùc ñöôïc nghe hoâm nay laø nhöõng ñieàu maø
töø tröôùc chuùng toâi chöa töøng nghe. Luùc Boà-Taùt Baát-Ñoäng thaønh Phaät,
trong quoác ñoä cuûa Ngaøi chaúng phaûi haïng thieän caên haï lieät maø ñöôïc
laøm Nhôn, Thieân ôû nöôùc aáy.
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Nhö lôøi ñöùc Phaät ñaõ daïy, aùo giaùp coâng-ñöùc
n
cuûa Boà-Taùt Baát-Ñoäng maëc laø choå chöa töøng coù ôû chö Boà-Taùt khaùc."
ye
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Ñuùng nhö vaäy. Chö Boà-Taùt khaùc maëc aùo giaùp lôùn phaùt thu
gu
Voâ-Thöôïng Boà-Ñeà, khoâng coù vò naøo ñöôïc nhö Boà-Taùt Baát-Ñoäng.
Naày Xaù-Lôïi-Phaát! Coâng-ñöùc cuûa Boà-Taùt Baát-Ñoäng thaønh-töïu, taát-caû Boà-Taùt
N
trong Kieáp-Hieàn (Bhadra-Kalpa) naày thaûy ñeàu khoâng coù.
Naày Xaù-Lôïi-Phaát! Thuôû aáy ñöùc Quaûng-Muïc Nhö-Lai (Mahacaksus) thoï-kyù
m
(vyakarana) Voâ-Thöôïng Boà-Ñeà cho Boà-Taùt Baát-Ñoäng maø daïy raèng:
Naày thieän-nam töû (kusalaputra)! ÔÛ ñôøi sau naày, oâng seõ laøm
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Phaät hieäu laø Baát-Ñoäng Nhö-Lai (Tathagata Aksobhya), ÖÙng-Cuùng
(Arhat), Chaùnh-Bieán-Tri (Samyak-sambuddha), Minh Haïnh Tuùc
(Vidyacaranampanna), Thieän-Theä (Sugata), Theá-Gian Giaûi
(Lokavid), Voâ-Thöôïng Só (Anuttara), Ñieàu-Ngöï Tröôïng-Phu (Purusadamyasarathi), Thieân Nhôn Sö (Sastadeavama-nusyanam), Phaät
(Buddha-lokanatha), Theá-Toân (Bhagavan).
Ñöùc Quaûng-Muïc Nhö-Lai thoï-kyù Voâ-Thöôïng Boà-Ñeà cho Boà-Taùt Baát-Ñoäng,
nhö ñöùc Phaät Nhieân-Ñaêng (Buddha Dipamkara) thoï-kyù cho Ta vaäy.
Naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng ñöôïc thoï-kyù coù quang-minh lôùn
chieáu khaép theá-giôùi, ñaïi-ñòa chaán ñoäng saùu caùch. Nhö ngaøy tröôùc luùc Ta chöùng
109
Nhöùt-Thieát Chuûng-Trí, coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi (Tri-sahasra-mahasahasra-lokadhatu) naày chaán-ñoäng saùu caùch.
Naày Xaù-Lôïi-Phaát! Thuôû aáy taát caû coû caây luøm röøng ñeàu ngaõ ngoïn höôùng veà
phía Boà-Taùt Baát-Ñoäng. Cuõng nhö ngaøy tröôùc luùc Ta chöùng Ñaïo Boà-Ñeà, taát caû coû
caây ñeàu ngaõ höôùng veà Ta vaäy.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng ñöôïc thoï-kyù, ôû theá-giôùi Dieäu-Hyû
(Abhirati) aáy coù bao nhieâu haøng Thieân (Devas), Long (Nagas), Daï-Xoa (Yaksas),
A-Tu-La (Asuras), Ca-Laâu-La (Garudas), Khaån-Na-La (Kinnaras), Ma-Haàu-La-Giaø
n
(Mahoragas) taát-caû ñeàu chaáp tay ñaûnh-leã Boà-Taùt Baát-Ñoäng. Nhö luùc Ta chöùng Voâ-
Long Baùt-Boä ñeàu chaép tay ñaûnh-leå Ta vaäy.
ye
Thöôïng Boà-Ñeà trong coõi naày (Saha World: coõi Kham-Nhaån) taát-caû haøng Thieân-
gu
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng ñöôïc thoï-kyù, taát-caû ngöôøi nöõ
mang thai ñeàu ñöôïc an-laønh, ngöôøi ñui ñöôïc thaáy, ngöôøi ñieác ñöôïc nghe, khoâng
N
khaùc ngaøy Ta thaønh Phaät vaäy.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng phaùt nguyeän xu höôùng Voâ-
m
Thöôïng Boà-Ñeà, vaø luùc ñöùc Quaûng-Muïc Nhö-Lai thoï-kyù, trong hai luùc aáy taát-caû
chuùng-sanh ñeàu khoâng coù hoaïnh-töû (baát-ñaéc-kyø töû), cuõng gioáng nhö luùc Ta chöùng
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Nhöùt-Thieát Chuûng-Trí vaäy.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng ñöôïc thoï-kyù, coù höông duyeät-yù
thôm khaép theá giôùi, nhö ngaøy tröôùc luùc Ta chöùng Ñaïi Boà-Ñeà coù höông duyeät-yù
thôm ngaùt khaép moïi nôi vaäy.
Ngaøi Xaù-Lôïi-Phaát baïch ñöùc Phaät raèng: "Baïch ñöùc Theá-Toân! Ñaïi Boà-Taùt Baát-Ñoäng
(Bodhisattva Mahasattva Aksobhya) aáy thaønh-töïu nhöõng coâng-ñöùc roäng lôùn nhö vaäy."
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Ñöôïc ñöùc Quaûng-Muïc Nhö-Lai thoï-kyù, Boà-Taùt Baát-Ñoäng
(Aksobhya) aáy chaúng phaûi chæ coù nhöõng coâng-ñöùc (guna) aáy, laïi coøn coù theå thaønhtöïu baát-khaû tö-nghì (10322.982.582.663.397.875.342.853.204.649.094.144) coâng-ñöùc Ba-La-Maät.
110
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, chö
Thieân, Nhôn, A-Tu-La, v.v..., loøng hoï ñeàu vui möøng boû aùc-taâm, nhu-thuaän hieànlaønh, cuõng nhö luùc Ta thaønh Ñaïo Boà-Ñeà, chö Thieân, nhôn-daân, v.v... ñeàu vui-möøng
vaäy.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, coù Ñaïi
Daï-Xoa tay caàm kim-cang haàu-haï Boà-Taùt, nhö Ta khi xöa khoâng khaùc vaäy.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, chö
Thieân coõi Duïc (Kamadhatu) ôû treân hö-khoâng raûi nhöõng hoa ñeïp vaø höông nöôùc,
n
höông-boät leân treân Boà-Taùt cuõng nhö luùc Ta chöùng Ñaïo Boà-Ñeà vaäy.
ye
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, hai
möôi öùc (20.000.000) chö Thieân, vaø nhôn-daân phaùt taâm Voâ-Thöôïng Boà-Ñeà
gu
(Bodhicittotpada) vaø ñoàng ñöôïc ñöùc Quaûng-Muïc Nhö-Lai thoï-kyù thaønh Phaät.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, nhöõng
N
hoa sen xanh, hoa sen vaøng, hoa sen ñoû, hoa sen traéng nôû khaép ñaïi-ñòa cuõng nhö
Boà-Ñeà Ñaïo-Traøng (Bodhi-mandala) cuûa Ta hoa nôû truøm khaép.
m
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù, coù voâlöôïng chö Thieân ôû treân hö khoâng raûi nhöõng thieân y choaøng treân mình Boà-Taùt vaø
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ñoàng xöôùng raèng: "Caàu nguyeän Boà-Taùt mau chöùng Voâ-Thöôïng Boà-Ñeà," cuõng nhö
luùc Ta ñöôïc Nhöùt-Thieát Chuûng-Trí chö Thieân raûi y cuùng-döôøng vaäy.
Laïi naày Xaù-Lôïi-Phaát! Thuôû aáy theá-gian, chö Thieân, nhôn daân, A-Tu-La,
v.v... thaáy Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù Voâ-Thöôïng Boà-Ñeà ñeàu raát
vui-möøng, coøn hôn laø ngöôøi ñôøi cha meï sanh con trai, cuõng gioáng nhö luùc Ta chöùng
Nhöùt-Thieát Chuûng-Trí chö Thieân, nhôn daân, v.v... raát vui möøng vaäy.
Laïi naày Xaù-Lôïi-Phaát! Khaép coõi nöôùc Dieäu-Hyû taát caû Thieân Nhôn ñeàu do
thaàn-löïc cuûa ñöùc Quaûng-Muïc Nhö-Lai ñoàng nghe Boà-Taùt Baát-Ñoäng (Aksobhya)
ñöôïc ñöùc Nhö-Lai thoï-kyù, hoï cuùng-döôøng y-phuïc toát vaø moùn aên ngon laønh nhö moïi
ngöôøi cuùng-döôøng Tyø-Kheo luùc thaùng ca-ñeà (3 thaùng an-cö) ñaõ maõn vaäy.
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Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng (Aksobhya) ñöôïc thoï-kyù,
chuùng-sanh ôû Duïc-giôùi (Kamadhatu) mang nhöõng moùn aên ngon vaø taáu nhaïc trôøi ñeå
daâng cuùng-döôøng.
Laïi naày Xaù-Lôïi-Phaát! Luùc Boà-Taùt Baát-Ñoäng ñöôïc thoï-kyù roài coù nhieàu coângñöùc thaønh-töïu nhö vaäy.
Ngaøi Xaù-Lôïi-Phaát baïch ñöùc Phaät raèng,
Baïch ñöùc Theá-Toân! Ñöùc Nhö-Lai, ÖÙng-Cuùng, Chaùnh-Ñaúng Chaùnh-Giaùc raát
laø hy-höõu, kheùo noùi
caûnh-giôùi cuûa chö Phaät chaúng theå nghó baøn, cuõng vaäy,
caûnh-giôùi thieàn-ñònh (dhyana), caûnh-giôùi chö Long (Naga)
chaúng theå nghæ baøn,
caùc nghieäp-nhôn vaø quaû-baùo chaúng theå nghæ baøn!
gu
ye
n
Baïch ñöùc Theá-Toân! Boà-Taùt Baát-Ñoäng aáy ôû luùc sô phaùt taâm nhieáp-thoï coâng-
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ñöùc thuø-thaéng nhö vaäy, ñöôïc ñöùc Quaûng-Muïc Nhö-Lai thoï-kyù, laïi hoaøn-thaønh nhöõng
coâng-ñöùc lôùn chaúng theå nghæ baøn aáy.
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Ñöùc Phaät phaùn: "Ñuùng nhö vaäy. Nhö lôøi oâng noùi ñoù Xaù-Lôïi-Phaát!"
Baây giôø, ngaøi A-Nan thöa Toân-giaû Xaù-Lôïi-Phaát raèng: "Baïch Ñaïi-Ñöùc! Boà-Taùt sô phaùt taâm
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aáy maëc aùo giaùp tinh-taán, ñöùc Theá-Toân löôïc noùi phaàn ít coâng-ñöùc vaãn coøn chöa heát."
Ngaøi Xaù-Lôïi-Phaát noùi: "Ñuùng nhö vaäy. Ñöùc Nhö-Lai chæ löôïc noùi thoâi. Taïi sao vaäy? Boà-Taùt
aáy an truï ôû sô phaùt taâm maëc aùo giaùp tinh-taán thaønh-töïu voâ löôïng coâng-ñöùc chaúng theå nghæ baøn."
Ngaøi Xaù-Lôïi-Phaát laïi baïch ñöùc Phaät raèng:
Baïch ñöùc Theá-Toân! Nay ñaõ löôïc khen Boà-Taùt Baát-Ñoäng maëc aùo giaùp tinhtaán coù coâng-ñöùc thuø-thaéng roài, cuùi mong ñöùc Theá-Toân vì nhieáp-thoï chö Boà-Taùt
hieän-taïi vaø vò-lai maø tuyeân noùi roäng cho.
Ñöùc Phaät phaùn:
Naày Xaù-Lôïi-Phaát! Boà-Taùt Baát-Ñoäng luùc sô phaùt taâm maëc aùo giaùp tinh-taán
thaønh-töïu voâ-löôïng coâng-ñöùc chaúng theå nghæ baøn nhö vaäy, nay Ta vì oâng maø noùi
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phaàn ít. Laéng nghe laéng nghe vaø kheùo suy gaãm ñoù."
Ngaøi Xaù-Lôïi-Phaát laïi baïch ñöùc Phaät raèng: "Baïch ñöùc Theá-Toân! Chuùng toâi muoán xin ñöôïc
nghe."
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Boà-Taùt Baát-Ñoäng phaùt nguyeän nhö vaày: ‘Giaû-söû hö-khoâng
coù ñoåi khaùc, hoaèng-theä cuûa toâi troïn chaúng thoái chuyeån,' do nguyeän-löïc aáy neân
bao-nhieâu coâng-ñöùc Boà-Taùt Baát-Ñoäng ñeàu sôùm thaønh-töïu caû.
Naày Xaù-Lôïi-Phaát! Ta chaúng thaáy chö Boà-Taùt ôû Kieáp-Hieàn (Bhadra-Kalpa)
n
naày coù ai maëc aùo giaùp tinh-taán nhö Boà-Taùt Baát-Ñoäng (Aksobhya).
ye
Naày Xaù-Lôïi-Phaát! Coâng-haïnh tu-haønh cuûa Böûu-Traøng Boà-Taùt (Ranaketu)
so vôùi Boà-Taùt Baát-Ñoäng trong moät ít phaàn nhaån ñeán phaàn ca-la (kamala:
gu
(1/10537.531.802.622.836.356.913.216) cuõng chaúng baèng moät.
Naày Xaù-Lôïi-Phaát! Boà-Taùt Baát-Ñoäng (Aksobhya) maëc aùo giaùp tinh-taán voâ-
N
löôïng (10315.412.678.382.193.569.670.705.078.368.256) Boà-Taùt khaùc ñeàu khoâng baèng ñöôïc.
Naày Xaù-Lôïi-Phaát! Boà-Taùt Baát-Ñoäng do theä-nguyeän kieân-coá aáy maø chöùng
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Voâ-Thöôïng Boà-Ñeà nay hieän ôû theá-giôùi Dieäu-Hyû hieäu laø Baát-Ñoäng Nhö-Lai
(Tathagta Aksobhya), ÖÙng-Cuùng, Chaùnh-Ñaúng Chaùnh-Giaùc.
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Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai (Tathagta Aksobhya) luùc tu haïnh Boà-
Taùt (Bodhisattvacarya) thuôû xöa, coù ai ñeán xin ñaàu, maét, tuyû naõo, tay chaân ñeàu vuiveû xaû thí cho chaúng traùi yù moät ai.
Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai (Tathagta Aksobhya) töø khi sô phaùt
taâm ñeán luùc chöa chöùng Voâ-Thöôïng Boà-Ñeà, do ñaïi-nguyeän nhö vaäy neân khoâng
mang nhöõng beänh taät phong, nhieät, ñaøm, v.v...
Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai (Tathagta Aksobhya) thuôû xöa luùc
haønh Boà-Taùt Ñaïo (Bodhisattvamarga) ñöôïc nhöõng phaùp chöa töøng coù nhö vaäy.
Naày Xaù-Lôïi-Phaát! Vì thuôû xöa ñôøi ñôøi sanh ra, Ngaøi cuùng-döôøng, phuïng-thôø
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chö Phaät, ôû choå chö Phaät aáy Ngaøi thöôøng tu phaïm-haïnh (brahmacarya), vì theá neân
ñôøi naøo cuõng laïi laáy teân laø Baát-Ñoäng (Aksobhya) caû, ñôøi naøo sanh ôû coõi nöôùc naøo
cuõng nhaèm ñôøi coù Phaät, thöôøng thaáy Phaät.
Naày Xaù-Lôïi-Phaát! Ví nhö Quaùn-Ñaûnh (Abhiseka) Ñaïi-Vöông (Maharaja)
doøng Saùt-Ñeá-Lôïi (Ksatiya) ôû trong nöôùc ñöôïc töï-taïi hôn caû, töø moät cung-ñieän sang
qua moät cung-ñieän, chön vua chaúng ñi treân ñaát, höôûng thoï vui nguõ-duïc (1).
Baát-Ñoäng Boà-Taùt luùc tu Boà-Taùt Ñaïo (Bodhisattvamarga), ñôøi ñôøi thöôøng tu
phaïm-haïnh, cuùng döôøng chö Phaät. Ngaøi thuyeát phaùp chæ daïy ñeàu töông-öng vôùi Ba-
n
La-Maät, ít coù töông-öng vôùi Thanh-Vaên ñòa, coù theå laøm cho chö Boà-Taùt thaúng vaøo
neân ñöôïc coâng-ñöùc lôïi-ích roäng lôùn nhö vaäy.
ye
an-truï Voâ- Thöôïng Boà-Ñeà. Do vì Ngaøi phaùt taâm an-truï Voâ-Thöôïng Boà-Ñeà nhö vaäy
gu
Baát-Ñoäng Boà-Taùt laïi ñem caên-laønh (kusala-mula) phaùp-thí hoài-höôùng VoâThöôïng Boà-Ñeà phaùt nguyeän nhö vaày,
Luùc toâi thaønh Phaät, taát caû Boà Taùt trong quoác-ñoä cuûa toâi, do
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1.
oai-löïc cuûa Phaät, nghe toâi thuyeát-phaùp ñeàu thoï-trì, ñoïc
m
tuïng, hay phuïng-söï chö Phaät, nhaån ñeán trong thôøi-gian
chöa chöùng Voâ-Thöôïng Boà-Ñeà, thöôøng chaúng xa rôøi chö
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Phaät Theá-Toân, cuõng nhö toâi vaäy, chæ tröø Boà-Taùt ñeán cung
trôøi Ñaâu-Suaát (Tusita) ôû ngoâi Boå-Xöù [Ñaúng-Giaùc Boà-Taùt].
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(1) Nguõ-duïc töùc laø naêm moùn duïc-laïc: 1.- cuûa-caûi, quyeàn-uy; 2.- saéc-ñeïp, thoûa-maõn nhuïc-duïc; 3.- tieáng-toát,
coù aûnh-höôûng ñöôïc moïi ngöôøi ca-ngôïi, 4.- aên ngon, uoáng ngoït; 5.- nguõ yeân nghó khoûe. Phaøm-phu ngu muoäi
vì nguõ-duïc maø soáng vaø cuõng vì nguõ-duïc maø cheát. Theá-gian naày ñieân-ñaûo cuõng vì nguõ-duïc.
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Taïi sao vaäy? Vì phaùp cuûa Boà-Taùt töï-nhieân nhö vaäy.
Neáu töø cung trôøi Ñaâu-Suaát (1) giaùng thaàn ôû thai meï, luùc töø hoâng höõu sanh
ra thì ñaïi-ñòa chaán ñoäng saùu caùch.
Naày Xaù-Lôïi-Phaát! Toái-Haäu Thaân Boà-Taùt (2) coù thoaïi-töôùng nhö vaäy.
[THAÀN -LÖÏC CUÛA PHAÙP -THAÂN
(TATHAGATA-BALA)]
n
Naày Xaù-Lôïi-Phaát! Nhö Tyø-Kheo ñuû thaàn-tuùc thoâng (rddhividhi-jnana) vaøo
ye
trong cung-ñieän nhö ôû hö-khoâng, oai nghi ñöùng, ngoài ñeàu khoâng chöôùng-ngaïi. Cuõng
vaäy, Toái-Haäu Thaân Boà-Taùt daàu ôû thai meï maø nhö ôû hö-khoâng, taát-caû thöù baát- tònh,
gu
nhô ueá trong baøo thai chaúng nhieãm-oâ ñöôïc, muøi hoâi cuõng chaúng nhieãm ñeán.
Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai luùc haønh Boà-Taùt Ñaïo thuôû xöa phaùt
2.
N
nguyeän nhö vaày,
Neáu toâi thaønh Phaät, trong quoác-ñoä cuûa toâi nhöõng ngöôøi
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haønh Boà-Taùt thöøa (Bodhisattvamarga/Bodhisattvayana) vaø
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nhöõng ngöôøi haønh Thanh-Vaên thöøa (Sravakamarga/
Sravakayana) ñeàu döùt heát Ma-nghieäp. Caùc Ma-chuùng
chaúng coù ñöôïc dòp deã ñeå nhieåu-haïi, nhö toâi luùc haønh BoàTaùt Ñaïo döùt taát-caû Ma-nghieäp, chö Boà-Taùt aáy nhaãn ñeán
chöa thaønh nhöõng coâng-ñöùc lôùn, thöôøng sieâng nhieáp-thoï
tu-haønh Boà-Ñeà haïnh (Bodhicarya).
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(1) Xem Lyù-Thuyeát Toái-Cao Veà Vuõ-Truï, Nguyeãn Pram soaïn.
(2) töùc chö Boà-Taùt truï Mahavajrasattva-bhumi (Ñaïi Kim-Cang Taùt-Ñoûa Ñòa) hay Mahasamantabhadrabhumi (Ñaïi Phoå-Hieàn Ñòa)
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Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai luùc haønh Boà-Taùt Ñaïo thuôû xöa,
khi dieãn-thuyeát caùc phaùp vaø luùc laéng nghe phaùp, thaân vaø taâm cuûa Ngaøi
chaúng bieát moûi-meät. Taïi sao vaäy? Vì luùc sô phaùt taâm haønh Boà-Taùt-Ñaïo,
Ngaøi ñöôïc oai-löïc Phaùp-Thaân (Dharmakaya) vaäy.
Naày Xaù-Lôïi-Phaát! Baát-Ñoäng Nhö-Lai luùc haønh Boà-Taùt Ñaïo thuôû xöa,
phaùt nguyeän nhö vaày:
3.
Luùc toâi thaønh Phaät, taát-caû Boà-Taùt trong quoác-ñoä cuûa toâi
ñeàu ñöôïc Phaùp-Thaân (1) vieân-maõn nhö toâi khoâng khaùc.
n
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(1) chöõ Thaân (Kaya) raát deã bò hieåu laàm vì noù gôïi ra yù-töôûng veà moät hieän-höõu theå-xaùc. Chuùng-sanh vì maõi
voïng chaáp thaân nguõ-uaån thaát thöùc laøm töï-ngaõ neân sanh ra boán töôùng ngaõ, nhôn, chuùng-sanh vaø thoï-maïng,
gu
chaáp ngaõ vaø chaáp phaùp neân queân haún Naêm-Thaân (Phaùp, Baùo, ÖÙng, Hoùa, Hieän-Chöùng Boà-Ñeà) cuûa chö Phaät.
Lieân-heä giöõa Phaùp-Thaân vaø Tathata (Chaân-Nhö), hay Dharmata (Phaùp-Taùnh) hay Dharma-svabhava
(Phaùp töï-taùnh), raát phöùc-taïp. Dharmata chính laø nguyeân-lyù toái haäu, laø baûn taùnh cuûa hieän-töôïng-giôùi (nhöùt-
N
thieát phaùp), baûn taùnh ñoù chính laø “duyeân-hoäi”, hay “duyeân-khôûi (pratitya-samutpada)”, maø duyeân-hoäi ñoàng
nghóa vôùi Trung-Ñaïo (Madhyata-pratipad), Svabhava-abhava (voâ-töï-taùnh), Shunyata (Taùnh-Khoâng). Ñöùng
m
treân laõnh-vöïc cuûa Lyù-taùnh thì goïi laø Dharmata, Dharmadhatu (Phaùp-Giôùi), Bhutatathata (taùnh boån-nguyeân
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cuûa nhöùt-thieát phaùp), Atmakatva, nhöng Phaät-Giaùo ít hieám khi duøng Atmakatva. Khi nhaän-ñònh töø quanñieåm nhaân-caùch hoùa thì laïi goïi laø Dharmakaya (Phaùp-Thaân), Tathagatagarbha (Nhö-Lai Taïng), Buddhata
(Phaät-Taùnh), Buddha-svabhava (Phaät Töï-Taùnh). Phaùp-Thaân (Dharmakaya) chính laø lyù-nieäm, lyù-taùnh hay
chaân-lyù, khoâng coù moät hieän-höõu höõu-ngaõ naøo caû, maø xöa nay chöa töøng ly caùch vôùi taát caû hieän-höõu höõungaõ cuûa chuùng-sanh trong Luïc-Ñaïo, Tam-Giôùi. Vì vaäy, Hieån-Giaùo coù thieân-kieán khi chuû-tröông PhaùpThaân khoâng hình-töôùng, bôûi chöa thaät-söï nhö-thaät tri töï-taâm. Ñieàu naày ñöôïc chöùng-minh moät caùch roõ-raøng
bôûi ñoaïn kinh noùi treân.
Nhöõng danh-töø naày khoâng coù trong Tieåu-Thöøa Giaùo (Hinayana). Baûn tieáng Anh, khoâng chuù-thích
kieåu naày vì sôï daøi doøng.
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PHAÅM
PHAÄT-SAÙT TRANG-NGHIEÂM
Luùc baáy giôø, ngaøi Xaù-Lôïi-Phaát laïi baïch ñöùc Phaät,
Baïch ñöùc Theá-Toân! Ñöùc Theá-Toân [Shakyamuni] ñaõ noùi veà Baát-Ñoäng Nhö-
n
Lai luùc haønh Boà-Taùt Ñaïo coù coâng-ñöùc roäng lôùn roài. Mong ñöùc Theá-Toân laïi noùi roäng
ye
coõi nöôùc (ksetra) coâng-ñöùc trang-nghieâm thuø-thaéng hieän taïi cuûa ñöùc Baát-Ñoäng NhöLai, ñeå cho haøng höõu-tình tu Boà-Taùt Thöøa nghe coâng-ñöùc aáy sanh loøng kính-meán
gu
muoán thaáy ñöùc Baát-Ñoäng Nhö-Lai ñeå leã baùi cuùng-döôøng, haøng höõu-tình ôû ThanhVaên Thöøa chöùng böïc voâ-hoïc [asaiksa, töùc A-La-Haùn quaû] nghe coõi nöôùc aáy coâng-
N
ñöùc trang-nghieâm cuõng mong ñöôïc chieâm-leã cuùng-döôøng, phuïng-thôø.
m
Ñöùc Phaät phaùn: "Laønh thay (sadhu), laønh thay, naày Xaù-Lôïi-Phaát! Nay oâng coù theå hoûi ñöôïc
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nghóa aáy. Laéng nghe, laéng nghe, kheùo suy gaãm, Ta seõ noùi cho."
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Chuùng toâi muoán xin ñöôïc nghe."
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai chöùng Nhöùt-Thieát Chuûng-Trí,
phoùng quang-minh lôùn chieáu khaép caû Tam-Thieân Ñaïi-Thieân Theá-Giôùi (Tri-sahasramahasahasra-lokadhatu [theá-giôùi Dieäu-Hyû]), ñaïi-ñòa chaán-ñoäng saùu caùch. Trong
theá-giôùi aáy, chuùng-sanh bieát Baát-Ñoäng Nhö-Lai chöùng Voâ-Thöôïng Chaùnh-Ñaúng
Chaùnh-Giaùc, suoát baûy ngaøy ñeâm hoï khoâng coù töôûng ñeán aên uoáng, khoâng coù quannieäm ñoùi khaùt, cuõng khoâng coù quan-nieäm moûi-meät, yeân-nghó nguõ ngheâ, chæ coù anlaïc vui-möøng öa thích ñieàu laønh. Luùc aáy, chuùng-sanh vaø chö Thieân nôi Duïc-giôùi ôû
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theá-giôùi Dieäu-Hyû aáy khoâng coù daâm-duïc (1). Taïi sao vaäy? Vì do boån nguyeän-löïc
cuûa Baát-Ñoäng Nhö-Lai neân laøm cho caùc chuùng-sanh coõi nöôùc ñoù hieän-ñôøi nhieáp-thoï
nhöõng coâng-ñöùc aáy.
Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai chöùng Nhöùt-Thieát Chuûng-Trí,
taát-caû chuùng-sanh ôû theá-giôùi Dieäu-Hyû ñeàu chí-thaønh chaép tay höôùng ñeán ñöùc BaátÑoäng Nhö-Lai. Vì khaùt-ngöôõng Phaät neân hieän ñôøi hoï coù theå nhieáp-thoï voâ-löôïng
coâng-ñöùc nhö vaäy.
Laïi naày Xaù-Lôïi-Phaát! Quoác-ñoä cuûa ñöùc Baát-Ñoäng Nhö-Lai coâng-ñöùc trang-
n
nghieâm, voâ-löôïng (10315.412.678.382.193.569.670.705.078.368.256) theá-giôùi khaùc chaúng saùnh kòp.
ye
Naày Xaù-Lôïi-Phaát! Do ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Ñaïo Boà-Taùt phaùt
hoaèng theä-nguyeän quoác-ñoä aáy thuø-thaéng trang-nghieâm, nhö hoâm nay Ta thaønh-töuï
gu
boån-nguyeän vaäy.(2)
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(1) Thöïc-duïc vaø daâm-duïc laø coäi-nguoàn cuûa sanh-töû (xem toân kinh Thuû-Laêng-Nghieâm), nhöng kheùo duøng
hai thöù duïc naày thì chuùng seõ bieán thaønh moät thöù phöông-tieän thieän-xaûo thuø-thaéng ñeå mau choùng chöùng
m
nhaäp caûnh-giôùi baát-khaû tö-nghì cuûa thaäp phöông tam-theá chö Phaät. Traùi laïi seõ chìm saâu trong öu-hoaïn...
(2) Toân kinh Ñaïi-Thöøa Ñaûnh-Vöông töùc Voâ-Caáu Xöng Sôû-Thuyeát... “Bieát ñaïi chuùng nghi-ngôø, ñöùc
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Theá-Toân lieàn nhaán ngoùn chaân xuoáng ñaát. Töùc thôøi hieän voâ-löôïng traêm ngaøn dieäu-baûo trangnghieâm trong ba ngaøn ñaïi-thieân theá-giôùi gioáng nhö coõi Voâ-Löôïng Coâng-Ñöùc Baûo Trang-Nghieâm
cuûa Phaät Coâng-Ñöùc Baûo Trang-Nghieâm....” xem vöông-kinh Hoa-Nghieâm, toân kinh Ñaïi-Taäp Ñaïi
Phöông-Ñaúng Boà-Taùt Nieäm-Phaät Tam-Muoäi, Phaåm Boån-Haïnh cuûa Boà-Taùt, kinh Ñaïi Baûo-Tích, PhaùpHoäi Baûo-Traøng. Taát-caû chö Phaät Nhö-Lai ñeàu coù coõi Phaät cöïc kyø thanh-tònh, nhöng vì muoán cöùu ñoä chuùngsanh maø aån söï trang-nghieâm baøy ra söï ueá-tröôïc. Cuõng nhö cung-ñieän trang-nghieâm aån döôùi lôùp söông muø
daày ñaëc thì keû thöôøng laøm sao thaáy ñöôïc. Söông muø duï cho caùc lôùp voâ-minh caùc thöù phieàn naõo... cuûa chuùng
sanh khieán taâm oâ-nhieãm, neân khoâng theå thaáy ñöôïc taâm thanh-tònh vieân-giaùc cuûa ñöùc Nhö-Lai.
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Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai thaønh Voâ-Thöôïng ChaùnhÑaúng Chaùnh-Giaùc, khoaûng saùt-na (14x10-9 giaây ñoàng-hoà), taát-caû chuùng-sanh ôû theágiôùi Dieäu-Hyû hoaëc coù thieân-nhaõn (divya-caksus) hay khoâng coù thieân-nhaõn, hoï ñeàu
ñöôïc thaáy ñöùc Baát-Ñoäng Nhö-Lai. Naày Xaù-Lôïi-Phaát! Ñoù cuõng laø boån-nguyeän cuûa
ñöùc Nhö-Lai aáy laøm cho caùc loaøi höõu-tình ñöôïc coâng-ñöùc aáy.
Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai ngoài ñaïo-traøng chöùng VoâThöôïng Boà-Ñeà, Thieân-Ma Ba-Tuaàn (Papiyan Mara) chaúng sanh loøng chöôùngngaïi. Laïi coù voâ soá chö Thieân ñem nhöõng hoa höông vaø kyõ-nhaïc trôøi ñeán cuùng-
n
döôøng ñöùc Nhö-Lai, ñeàu caàm boät mòn chieân-ñaøn raûi treân mình ñöùc Phaät. Hoa vaø
Baát-Ñoäng Nhö-Lai maø thaønh-töïu nhö vaäy.
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höông aáy ôû treân hö-khoâng hieäp thaønh loïng baùu. Ñoù ñeàu laø do boån-nguyeän cuûa ñöùc
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Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai thaønh Voâ-Thöôïng Boà-Ñeà,
quang-minh lôùn chieáu khaép theá-giôùi, aùnh saùng cuûa maët trôøi, maët traêng vaø cuûa chö
neân nay hieän thoaïi-töôùng aáy.
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Thieân ñeàu bò che laáp. Ñoù cuõng laø do boån-nguyeän cuûa ñöùc Nhö-Lai aáy vieân-maõn
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Ngaøi Xaù-Lôïi-Phaát! baïch ñöùc Phaät,
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Baïch ñöùc Theá-Toân! Ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Boà-Taùt-Ñaïo thieät coù
aùo giaùp tinh-taán roäng lôùn coù theå phaùt hoaèng theä-nguyeän nhö vaäy. Do thuôû xöa Ngaøi
tu-haïnh nguyeän Boà-Taùt neân laøm cho voâ-löôïng chuùng-sanh troàng nhöõng coäi laønh nôi
Voâ-Thöôïng Boà-Ñeà, laïi ñem caên-laønh hoài-höôùng Voâ-Thöôïng Boà-Ñeà ñeå trangnghieâm quoác-ñoä thanh-tònh. Ñuùng nhö vaäy, hoài-höôùng, nguyeän-löïc (pranidhanabala) thaûy ñeàu vieân-maõn caû.
Ñöùc Phaät phaùn,
Laïi naày Xaù-Lôïi-Phaát! Theá-giôùi Dieäu-Hyû coù caây Boà-Ñeà (Bodhidruma) do
thaát-böûu laøm thaønh cao moät do-tuaàn (yojana: 80 daëm Anh), thaân caây chu-vi nöûa
caâu-loâ-xaù (1 krosa = 1/10 do-tuaàn), nhaùnh laù che rôïp moät do tuaàn, döôùi coù neàn theàm
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roäng boán do-tuaàn (320 daëm Anh), ñöùc Baát-Ñoäng Nhö-Lai ngoài treân aáy chöùng ñaïo
Boà Ñeà (1). Boán phía caây Boà Ñeà aáy coù nhöõng caây ña-la (nhö caây döøøa nöôùc) vaø caây
toâ-maïn-na (nhö hoa-laøi) baøy haøng khaép nôi. Gioù thoåi lay-ñoäng nhaùnh laù phaùt ra
tieáng hoøa-nhaõ, aâm-nhaïc trong ñôøi khoâng saùnh kòp.
Laïi naày Xaù-Lôïi-Phaát! Theá-giôùi Dieäu-Hyû khoâng coù ba aùc ñaïo (aparagati) laø
Ñòa-Nguïc (Narakagati), Suùc-Sanh (Triyagyonigati) vaø Ngaï-Quyû (Pretagati). Taát-caû
chuùng-sanh ñeàu thaønh-töïu möôøi nghieäp laønh (2). Ñaát baèng nhö loøng baøn tay, maøu
hoaøng kim, khoâng coù haàm hoá, gai goùc, ngoùi saïn. Ñaát aáy meàm dòu nhö boâng ñaâu-la-
n
mieân (nhö boâng vaûi), luùc ñi ñaát aáy luùn xuoáng, caát chaân leân ñaát trôû laïi nhö cuõ.
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Naày Xaù-Lôïi-Phaát! Theá-giôùi Dieäu-Hyû khoâng coù ba loaïi beänh cuûa phong, nhieät
vaø ñaøm phaùt sanh ra.
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Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû, taát-caû höõu-tình khoâng coù voïngngöõ. Thaân khoâng hoâi dô xaáu-xí. Vôùi tham saân si thaûy ñeàu yeáu moûng.
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Trong theá-giôùi Dieäu-Hyû, khoâng coù lao-tuø, giam-nhoát chuùng-sanh, cuõng
khoâng coù haøng ngoaïi Ñaïo dò hoïc.
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Trong theá-giôùi Dieäu-Hyû, taát-caû caây moïc leân thöôøng coù boâng traùi. Laïi coù caây
laï teân laø kieáp-ba (kapataru) saûn-xuaát y-phuïc toát ñuû naêm maøu boùng laùng, saùng choùi,
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toûa höông thôm, taát-caû thôøi-gian khoâng heà bieán-ñoåi. Nhö hoa trôøi coù muøi raát thôm
tho, y-phuïc aáy coù muøi thôm cuõng vaäy. Ngöôøi maëc hay duøng y-phuïc aáy, thaân hoï
cuõng coù muøi thôm nhö vaäy. Nhö ôû coõi naày, nhaø giaøu-sang y-phuïc dö nhieàu, maëc
duøng nhö yù.
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(1) caây Boà-Ñeà naày quaù nhoû so caây nôi theá-giôùi Cöïc-Laïc! Coù leõ tam sao thaát boån chaêng?
(2) Xem Lyù-Thuyeát Toái-Cao Veà Vuõ-Truï, Danh-saùch cuûa möôøi nghieäp laønh laø 1) Boá thí, 2) Trì giôùi, 3)
Thieàn ñònh, 4) Leã baùi, 5) Phuïng-söï, 6) Hoài-höôùng, 7) Tuøy-hyû vieäc laønh, phöôùc baùu cuûa ngöôøi, 8) Laéng
nghe Chaùnh-Phaùp cuûa Nhö-Lai, 9) Giaûng-thuyeát giaùo-lyù cuûa ñaáng Phaät-ñaø (hoaèng-phaùp), 10) Cuûng-coá
chaùnh-kieán.
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Naày Xaù-Lôïi-Phaát! Chuùng-sanh nôi theá-giôùi Dieäu-Hyû, cuõng nhö ôû trôøi ÑaoLôïi, heå caàn duøng ñoà uoáng aên, thì ñoà uoáng aên theo taâm-nieäm hieän ra, khoâng coù ñaïi
tieåu-tieän dô-ueá. (1)
Naày Xaù-Lôïi-Phaát! Laâu-ñaøi, cung-ñieän ôû theá-giôùi Dieäu-Hyû ñeàu nghieâm söùc
baèng baûy baùu, boán phía coù nhieàu ao taém ñaày nöôùc taùm coâng-ñöùc thoï-duïng theo
taâm-nieäm cuûa ngöôøi. Laïi coù nhieàu vöôøn töôïc ñeàu xinh ñeïp thanh-tònh.
Naày Xaù-Lôïi-Phaát! Chuùng-sanh nôi theá-giôùi Dieäu-Hyû phaàn ñoâng laáy phaùp-laïc
laøm leõ soáng.
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Naày Xaù Lôïi Phaát! Ngöôøi ôû theá-giôùi Dieäu-Hyû khoâng coù taät-ñoá. Taát-caû nöõ-
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nhôn (2) ñeàu sieâu-vieät hôn nöõ-böûu cuûa Chuyeån-Luaân Thaùnh-Vöông (Cakravartin
____________________________________________
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(1) Thaân cuûa chuùng-sanh ôû quoác-ñoä Dieäu-Hyû ñöôïc chieâu-caûm baèng saùu thöù tònh-chaát, chieáu saùng nhöng
khoâng phaùt ra nhieät gì caû, thaät ra ñoù laø saùu thöù quang-minh vi-teá cuûa Luïc-Ñaïi. Thöùc aên chính laø taâm-töôûng,
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cuõng laø caùc thöù quang-minh vi-teá cuûa Luïc-Ñaïi, neân chæ vöøa ñuû, khoâng dö thöøa, keát-quaû laø khoâng coù ñaïi
tieåu-tieän, khoâng nhö caùch aên-uoáng cuûa ngöôøi coõi. Chuùng-sanh coõi naày duøng caùc thöù thöùc aên vaø uoáng ñeàu
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chieâu-caûm baèng caùc quang-minh thoâ-phuø troïng-tröôïc cuûa Luïc-Ñaïi, neân caàn phaûi coù ñaïi tieåu tieän, neáu
khoâng seõ sình ruoät, beå boïng ñaùi maø cheát.
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Laïi nöõa, thaân cuûa chuùng-sanh ôû quoác-ñoä Dieäu-Hyû ñöôïc deät neân baèng nhöõng thöù tònh-chaát neân coù
khaû-naêng di-chuyeãn vôùi moät toác-ñoä khoâng theå nghó-baøn. Ñöùc Phaät Thích-Ca Möu-Ni (Shakyamuni) ñaõ giaûithích nôi “Phaåm Boà-Taùt Chuùng”, “(...) neáu loøng hoï muoán ñeán coõi nöôùc cuûa chö Phaät khaùc, vöøa khôûi taâm
thì lieàn qua ñeán”. Nôi coõi Saha (Kham-Nhaãn) naày, toác-ñoä aùnh-saùng laø 300.000 km/giaây laø toác-ñoä tuyeät-ñoái,
nhöng neáu ñem so saùnh vôùi toác-doä cuûa chö Boà-Taùt nôi quoác-ñoä Dieäu-Hyû thì chaúng theå naøo bì kòp.
(2) treân ñaây laø choå kyø-ñaëc cuûa quoác-ñoä Dieäu-Hyû, vì coù nhieàu ngöôøi nghi-ngôø veà coõi Cöïc-Laïc, v.v... laø baát
bình-thöôøng! Caûnh-giôùi cuûa haøng Thaùnh-nhôn, boïn ngu-phu, ngu-phuï cuï- phöôïc phaøm-phu, vaø haøng ngoaïi
Ñaïo, dò hoïc, cuøng boïn ngöôøi phöôùc keùm, hueä moûng quyeát khoâng coù phaàn vaäy. Neân laáy tín-taâm laøm ñaàu,
lôøi Phaät Boà-Taùt khoâng bao giôø hö-doái. Böûu-nöõ cuûa Chuyeån-Luaân Thaùnh-Vöông do phöôùc-baùo cuûa Vua
chieâu-caûm, saéc-ñeïp, taùnh-tình, v.v... theá-gian khoâng coù ai saùnh kòp, vaäy maø coøn khoâng theå ñem ra so-saùnh
vôùi haøng nöõ-nhôn ôû quoác-ñoä Dieäu-Hyû ñuû thaáy phöôùc-baùo cuûa chuùng-sanh coõi naày khoâng phaûi laø nhoû.
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Raja), ñöôïc coâng-ñöùc nhö chö Thieân, neáu so-saùnh thì chaúng baèng moät phaàn trong
traêm ngaøn muoân öùc (1/1012) phaàn, nhaån ñeán öu-ba-ni-sa-ñaø phaàn (upannisshad:
1/1038.502.524.216.526.363.486.755.991.168) cuõng chaúng baèng moät.
Naày Xaù-Lôïi-Phaát! Ngöôøi ôû theá-giôùi Dieäu-Hyû theo nghieäp-baùo (karma) cuûa
hoï chieâu-caûm nhöõng gheá giöôøng ñeàu baèng baûy baùu ñaày-ñuû söï trang-nghieâm xinhñeïp, goái meàm nhuyeãn nhö boâng ñaâu-la-mieân. Ñoù laø do nguyeän-löïc thuôû xöa cuûa
ñöùc Baát-Ñoäng Nhö-Lai maø thaønh-töïu nhöõng söï nghieâm-haûo nhö vaäy.
Naày Xaù-Lôïi-Phaát! Nhöõng thöùc aên moùn uoáng cuûa ngöôøi ôû theá-giôùi Dieäu-Hyû
n
maøu saéc höông vò ñeàu nhö coõi trôøi [Ñao-Lôïi].
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Laïi naày Xaù-Lôïi-Phaát! Nhö nöôùc Uaát-Ñôn-Vieät (Uttarakuru) khoâng coù vua
rieâng, cuõng vaäy, theá-giôùi Dieäu-Hyû chæ coù ñöùc Baát-Ñoäng Nhö-Lai laø ñaáng Phaùp-
gu
Vöông (Dharmaraja). Nhö chö Thieân trôøi Ñao-Lôïi phuïng söï Ñeá-Thích (Sakra),
ngöôøi trong theá-giôùi Dieäu-Hyû ñeàu thôø ñöùc Baát-Ñoäng Nhö-Lai.
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Naày Xaù-Lôïi-Phaát! OÂng phaûi bieát theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng NhöLai coù coâng-ñöùc trang-nghieâm.
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Naày Xaù-Lôïi-Phaát! Chuùng sanh ôû theá-giôùi Dieäu-Hyû loøng hoï khoâng coù phoùng-
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daät (apramada). Taïi sao vaäy? Cuõng laø do nguyeän-löïc cuûa ñöùc Baát-Ñoäng Nhö-Lai.
Baáy giôø coù moät Tyø-Kheo (Bhiksu) nghe ñöùc Phaät [Thích-Ca Möu-Ni] khen-ngôïi coâng-ñöùc
trang-nghieâm cuûa theá-giôùi Dieäu-Hyû, oâng sanh loøng tham-tröôùc maø baïch Phaät raèng: "Baïch ñöùc
Theá-Toân! Nay toâi nguyeän sanh veà coõi nöôùc cuûa ñöùc Baát-Ñoäng Nhö-Lai."
Ñöùc Phaät phaùn: "OÂng ngu-meâ nhö vaäy laøm sao veà nöôùc aáy ñöôïc. Taïi sao vaäy? Chaúng
phaûi do loøng aùi-luyeán (raga) maø ñöôïc sanh. Chæ coù troàng nhöõng goác-laønh (kusala-mula), tu
nhöõng phaïm-haïnh (brahmacarya) môùi ñöôïc sanh veà nöôùc aáy."
Ñöùc Phaät laïi phaùn raèng,
Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, tuøy theo yù-muoán cuûa chuùng-sanh coõi
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nöôùc aáy coù ao ñaày nöôùc taùm coâng-ñöùc (1) thanh-tònh lieàn hieän ra, uoáng röûa hay taém
ñeàu vöøa yù ngöôøi. Ngöôøi naøo chaúng caàn thì lieàn chaúng thaáy coù ao nöôùc.
Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû gioù thôm maùt reo vui laøm ñeïp
loøng ngöôøi. Gioù thôm aáy do chö Thieân taïo ra ñeå chìu theo loøng ngöôøi maø coù thoåi
ñeán hay khoâng thoåi ñeán.
Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, y-phuïc vaø ñoà trang-söùc cuûa haøngï nöõnhôn ñeàu töø caây saûn-xuaát tuøy yù ngöôøi duøng.
Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, nöõ-nhôn khoâng coù loãi-laàm cuûa
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ngöôøi nöõ. Chaúng phaûi nhö nhöõng ngöôøi nöõ ôû coõi naày [theá-giôùi Saha] nhieàu taät-ñoá,
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löôõng-thieät, aùc-khaåu. Nöõ-nhôn ôû theá-giôùi Dieäu-Hyû aáy luùc thai-ngheùn ñeán khi sanh
nôû, meï con ñeàu khoeû-maïnh, cuõng khoâng coù oâ-ueá (1).
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Taát-caû coâng-ñöùc aáy ñeàu do boån-nguyeän-löïc cuûa ñöùc Baát-Ñoäng Nhö-Lai laøm
thaønh vaäy.
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Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû coù nhöõng söï an-oån khoaùi-laïc nhö
vaäy.
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Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû khoâng coù buoân-baùn ñoåi-chaùc,
cuõng khoâng coù laøm luïng troàng tæa ruoäng nöông, ngöôøi coõi nöôùc aáy thöôøng höôõng
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nhaøn-nhaõ vui-söôùng.
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(1) Baùt coâng-ñöùc thuûy hay baùt coâng-ñöùc trì hay baùt-vò thuûy: i)- tröøng tònh: trong-saïch; ii)- thanh-laõnh: trongtreûo vaø maùt-meû; iii)- cam-myõ: ngoït-ngaøo; iv)- khinh-nhuyeãn: nheï dòu; v)- Nhuaän-traïch: uy-löïc röôùi maùt
moïi vaät; v)- an-hoøa: coù khaû-naêng laøm an-laïc vaø eâm-dòu moïi tình-huoáng; vi)- coù khaû-naêng laøm dòu nhöõng
khao-khaùt; viii)- coù khaû-naêng caûi-tieán söï khang-kieän vaø boå khoûe caùc caên.
(2) Caùc phuï-nöõ ôû theá-giôùi Dieäu-Hyû khoâng coù daâm-duïc, thaân ñöôïc deät neân baèng nhöõng tònh-chaát, quangminh taâm thöùc raát vi-dieäu, coøn thai-nhi thì do phöôùc-baùo neân hoùa-sanh, khoâng coù caûnh beå bòt nöôùc, ra
huyeát, ñau ñôùn vaät-vaû nhö chuùng-sanh coõi Kham-Nhaãn (Saha) naày cuûa chuùng ta ñaõ ñang vaø seõ phaûi chòu
ñöïng.
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Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû luùc ca-ngaâm du-hyù khoâng bao
giôø töông-öng vôùi söï daâm-duïc maø chæ thoï-höôõng phaùp-laïc thoâi.
Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû taát caû caây ña-la, caây toâ-maïn-na
ñeàu baøy haøng ngay thaúng ñeàu-ñaën, gioù nheï thoåi-ñoäng phaùt ra aâm-thanh hoøa-nhaõ.
AÂm-nhaïc cuûa chö Thieân cuõng chaúng baèng tieáng gioù ñoäng caây reo ôû nöôùc aáy.
Naày Xaù-Lôïi-Phaát! Neáu Boà-Taùt naøo muoán nhieáp-thoï Phaät-quoác thì neân
nhieáp-thoï coâng-ñöùc nhö vaäy vaø tònh-tu Phaät-quoác nhö ñöùc Baát-Ñoäng Nhö-Lai luùc
haønh Ñaïo Boà-Taùt nhieáp-thoï coõi nöôùc thanh-tònh trang-nghieâm.
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Naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû khoâng coù luùc naøo, hoaëc choå naøo
ye
toái-taêm caû. Daàu coù maët trôøi, maët traêng maø khoâng hieän aùnh-saùng. Taïi sao vaäy? Vì
quang-minh lôùn cuûa ñöùc Baát-Ñoäng Nhö-Lai thöôøng chieáu saùng khaép caû nöôùc vaäy.
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Naày Xaù-Lôïi-Phaát! Ví nhö laâu-ñaøi cao lôùn, ñoùng kín taát-caû cöûa neûo roài ñaët
ma-ni böûu-chaâu (cintamani/kintamani) ôû trong. Ngöôøi trong laâu-ñaøi caû ngaøy laån
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ñeâm thöôøng thaáy saùng-röïc. ÔÛ the-ágiôiù Dieäu-Hyû, taát-caû chuùng-sanh thaáy quang-minh
röïc-rôõ cuûa ñöùc Baát-Ñoäng Nhö-Lai cuõng nhö vaäy.
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Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai böôùc ñi, töï-nhieân coù hoa sen
ngaøn caùnh ñôõ chön, hoa sen aáy maøu hoaøng-kim, theá-gian khoâng coù thöù gì tyû-duï
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ñöôïc. Ñoù cuõng laø do nguyeän-löïc thuø-thaéng cuûa ñöùc Phaät hieän-thaønh.
Ngaøi Xaù-Lôïi-Phaát baïch ñöùc Phaät raèng: "Baïch ñöùc Theá-Toân! Luùc ñöùc Baát-Ñoäng Nhö-Lai vaøo
trong nhaø, kim-saéc lieân-hoa coù ñôõ chön ñöùc Phaät aáy chaêng?"
Ñöùc Phaät phaùn:
Naày Xaù-Lôïi-Phaát! Söï aáy raát caïn deã ñaâu caàn phaûi thöa hoûi. Luùc ñöùc BaátÑoäng Nhö-Lai ñi vaøo laøng xoùm, nhaø cöûa, hoa sen ngaøn caùnh lieàn hieän leân ñôû chön.
Neáu coù thieän-nam (kulaputra) hay thieän-nöõ (kuladuhitr) nghó raèng: ‘nhö ñöùc NhöLai quang-laâm ñeán nhaø naày, nhöõng hoa sen ñôõ chön ñöùc Nhö-Lai neân tuï laïi taïi moät
choã,’ hoa sen lieàn theo taâm-nieäm hoï maø tuï laïi. Neáu coù ngöôøi muoán hoa sen truï ôû
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hö-khoâng thì hoa theo yù hoï maø truï ôû hö-khoâng.
Naày Xaù-Lôïi-Phaát! Ñoù laø do söùc oai-thaàn cuûa Baát-Ñoäng Nhö-Lai vaäy.
Naày Xaù-Lôïi-Phaát! Hoa sen döôùi chön ñöùc Phaät aáy ban cho moïi ngöôøi ñeå xaây
thaùp (stupa) cuùng-döôøng.
Naày Xaù-Lôïi-Phaát! Vì dieãn-thuyeát chaùnh-phaùp (saddharma), ñöùc Baát-Ñoäng
Nhö-Lai ñi khaép theá-giôùi Dieäu-Hyû, ñi tôùi ñaâu cuõng ñeàu coù hoa sen kim-saéc ngaøn
caùnh hieän leân ñôû chön. Luùc ñöùc Baát-Ñoäng Nhö-Lai hieän ñeán giaùo-hoùa ôû coõi nöôùc
khaùc, hoa sen kim-saéc ngaøn caùnh cuõng hieän ôû coõi nöôùc aáy.
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Do oai-thaàn cuûa ñöùc Phaät aáy, khaép caû Tam-Thieân Ñaïi-Thieân Theá-Giôùi
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hoa ngaøn caùnh trang-nghieâm theá-giôùi aáy.
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(Tri-sahasra-mahasahasra-lokadhatu [theá-giôùi Dieäu-Hyû]), ñeàu duøng kim-saéc lieân-
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PHAÅM THANH-VAÊN CHUÙNG
(SRAVAKAS)
Laïi naày Xaù-Lôïi-Phaát! Luùc thuyeát-phaùp, ñöùc Baát-Ñoäng Nhö-Lai coù theå kheùo
ñieàu-phuïc a-taêng-kyø (asamkhya:1078.853.169.595.548.392.417.676.269.592.064) chuùng-sanh laøm cho
hoï chöùng-quaû A-La-Haùn, an-truï thieàn- ñònh (dhyana), baùt giaûi-thoaùt (1), soá ngöôøi
ye
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aáy raát ñoâng.
(1) Asta-vimoksa: Taùm giaûi-thoaùt, hay taùm pheùp thieàn-ñònh giaûi-thoaùt khoûi saéc-duïc, hay Baùt Giaûi-Thoaùt
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Tam-Muoäi: i)- Noäi höõu saéc töôûng, ngoaïi quaùn saéc giaûi-thoaùt Tam-muoäi: töï mình coù saéc, thaáy coù saéc. Trong
giai ñoaïn naày haønh giaû töï mình quaùn thaân baát tònh; ii)- Noäi voâ-saéc töôûng, ngoaïi quaùn saéc giaûi-thoaùt Tam-
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muoäi: Quaùn-töôûng noäi-saéc laø voâ-saéc, thaáy caùc ngoaïi-saéc baát-tònh; iii)- Tònh-thaân taùc-chöùng cuï-tuùc truï giaûithoaùt (Tònh giaûi-thoaùt thaân-chöùng Tam-muoäi): Quaùn-töôûng saéc laø tònh, chuù-taâm treân suy-töôûng aáy ñeå
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ñoaïn-dieät duïc-voïng; iv)- Khoâng voâ-bieân-xöù giaûi-thoaùt (Khoâng xöù giaûi-thoaùt Tam-muoäi): Vöôït khoûi hoaøntoaøn saéc-töôûng, dieät tröø caùc töôûng höõu ñoái, khoâng suy-tö ñeán nhöõng töôûng khaùc bieät, vôùi suy-tö: “Hö-khoâng
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laø voâ-bieân: chöùng vaø truù Khoâng Voâ-Bieân Xöù, nôi moïi luyeán chaáp vaøo vaät-chaát ñeàu bò taän-dieät baèng thieànquaùn; v)- Thöùc voâ-bieân xöù giaûi-thoaùt (Thöùc xöù giaûi-thoaùt Tam-muoäi): Vöôït khoûi hoaøn-toaøn Hö-khoâng voâbieân xöù, vôùi suy tö “Thöùc laø voâ-bieân” chöùng vaø truù Thöùc voâ-bieân xöù, nôi moïi luyeán-chaáp vaøo “hö-khoâng”
ñeàu bò taän-dieät baèng thieàn-ñònh; vi)- Voâ-sôû-höõu xöù giaûi-thoaùt Tam-muoäi: Vöôït khoûi hoaøn-toaøn Thöùc voâbieân xöù, vôùi suy-tö “khoâng coù vaät gì” chöùng vaø truù Voâ-sôû-höõu xöù, nôi moïi luyeán-chaáp vaøo Thöùc hoaøn-toaøn
bò taän-dieät baèng thieàn-ñònh; vii)- Phi-töôûng phi-phi-töôûng xöù giaûi-thoaùt Tam-muoäi: Vöôït khoûi hoaøn-toaøn
Voâ-sôû-höõu xöù, chöùng vaø truù Phi-töôûng phi-phi-töôûng xöù. Nôi ñaây moïi luyeán-chaáp vaøo höõu-ñoái hoaøn-toaøn
bò ñoaïn-taän baèng thieàn-ñònh; viii)- Dieät-thoï-töôûng ñònh giaûi-thoaùt (Dieät taän ñònh xöù giaûi-thoùat Tam-muoäi):
Vöôït khoûi hoaøn-toaøn Phi-töôûng phi-phi-töôûng xöù, chöùng vaø truù Dieät-thoï-töôûng. Ñaây laø giai-ñoaïn hoaøn-toaøn
tòch-dieät hay Nieát-Baøn. Töông-ñöông ñònh-löïc cuûa baäc Ñeä Thaát Vieãn-Haønh-Ñòa Boà-Taùt, nhöng bi-löïc vaø
nguyeän-löïc thì chöa phaùt-trieån laém.
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Laïi naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai coù voâ-löôïng (amita:
10315.412.678.382.193.569.670.705.078.368.256) chuùng Thanh-Vaên. Ta chaúng thaáy coù toaùn-sö naøo
coù theå tính ñöôïc soá Thanh-Vaên aáy.
Naày Xaù-Lôïi-Phaát! Nhö ôû coõi nöôùc Ta (coõi Saha: Kham-Nhaãn), nhöõng ngöôøi
ñöôïc quaû Tu-Ñaø-Hoaøn (Srota-apanna), Tö-Ñaø-Haøm (Sakrdagamin), A-Na-Haøm
(Anagami) raát khoù tính ñeám cho xueå. ÔÛ theá-giôùi Dieäu-Hyû ngöôøi chöùng-quaû A-LaHaùn cuõng nhö vaäy.
Naày Xaù-Lôïi-Phaát! Nhö ngöôøi Tu-Ñaø-Hoaøn quaû giaûi-ñaõi phaûi baûy laàn thoï
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sanh, vì hoï thuyeát-phaùp thì hoï môùi chöùng ñöôïc quaû A-La-Haùn, Ta goïi hoï laø ngöôøi
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baûy laàn thoï sanh. ÔÛ theá-giôùi Dieäu-Hyû coù ngöôøi nghe ñöùc Baát-Ñoäng Nhö-Lai thuyeátphaùp laàn ñaàu ñöôïc quaû Tu-Ñaø-Hoaøn, nghe phaùp laàn thöù hai ñöôïc quaû Tö-Ñaø-Haøm,
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nghe phaùp laàn thöù ba ñöôïc quaû A-Na-Haøm, nghe phaùp laàn thöù tö chöùng quaû A-LaHaùn. Nhöõng ngöôøi chaúng nhöùt-ñònh moät ñôøi chöùng quaû A-La-Haùn thì goïi laø ngöôøi
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giaûi- ñaõi.
Naày Xaù-Lôïi-Phaát! ÔÛ the-ágiôùi Dieäu-Hyû, ngöôøi ñöôïc quaû Tu-Ñaø-Hoaøn thì thaân
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hieän ñôøi aáy chöùng ñöôïc quaû A-La-Haùn, chaúng phaûi nhö ôû coõi naày phaûi traûi qua baûy
ñôøi thoï-sanh. ÔÛ theá-giôùi Dieäu-Hyû, ngöôøi ñöôïc quaû Tö-Ñaø-Haøm thì hieän-ñôøi lieàn
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chöùng quaû A-La-Haùn, chaúng phaûi nhö coõi naày phaûi traûi qua moät laàn sanh leân trôøi,
moät laàn trôû laïi nhôn-gian maø goïi laø Tö-Ñaø-Haøm. ÔÛ theá-giôùi Dieäu-Hyû, ngöôøi ñöôïc
quaû A-Na-Haøm thì hieän-ñôøi lieàn chöùng-quaû A-La-Haùn, chaúng phaûi nhö coõi naày
phaûi sanh leân coõi trôøi, roài môùi töø ñoù chöùng-quaû A-La-Haùn, khoâng coøn sanh trôû laïi
nhôn-gian neân goïi laø A-Na-Haøm.
Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, ñöùc Baát-Ñoäng Nhö-Lai noùi haønh-vò
sai-bieät cuûa chuùng Thanh-Vaên, nhaån ñeán an-laäp thaùnh-quaû nhö vaäy. Neáu thieännam, thieän-nöõ naøo roõ ñöôïc phaùp aáy thì chaúng ôû phaøm-phu vaø böïc höõu-hoïc maø cheát,
hoï ôû böïc voâ-hoïc A-La-Haùn môùi nhaäp dieät-ñoä. Naày Xaù-Lôïi-Phaát! Noùi böïc voâ-hoïc
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(asaiksa) laø ñaët ñeå giaû-danh ôû nôi quaû A-La-Haùn. Chuùng Thanh-Vaên ôû theá-giôùi
Dieäu-Hyû ñeàu thanh-tònh ñaày-ñuû an-ñònh kieân-coá. Naày Xaù-Lôïi-Phaát! Chuùng ThanhVaên cuûa ñöùc Baát-Ñoäng Nhö-Lai laø nhöõng baäc Ñaïi A-La-Haùn, caùc laäu phieàn-naõo ñaõ
heát, vieäc laøm ñaõ xong, vaát boû gaùnh naëng sanh-töû, ñaõ ñöôïc töï-lôïi, saïch heát kieát-söû
Ba Coõi (Duïc, Saéc vaø Voâ-Saéc). Chö A-La-Haùn aáy phaàn ñoâng an-truï trong thieàn-ñònh
giaûi-thoaùt. (1)
Laïi naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû, duøng ba baùu laø vaøng baïc vaø
löu-ly laøm theàm töø Dieâm-Phuø-Ñeà (Jambudvipa: teân cuûa Ñòa-Caàu) leân ñeán Trôøi
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Ñao-Lôïi. Naày Xaù-Lôïi-Phaát! Chö Thieân Ñao-Lôïi neáu muoán ñeán gaëp ñöùc Baát-Ñoäng
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Nhö-Lai ñeå ñaûnh-leã cuùng-döôøng, hoï ñi theo theàm baùu aáy maø xuoáng ñeán choå ñöùc
Phaät. Chö Thieân aáy thaáy ngöôøi Dieâm-Phuø-Ñeà giaøu-thaïnh thì sanh loøng meán-thích
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maø noùi raèng
chuùng ta coù phöôùc baùu Trôøi, ngöôøi Dieâm-Phuø-Ñeà coù phöôùc baùu
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Ngöôøi. Phöôùc thuø-thaéng cuûa Ngöôøi khoâng khaùc phöôùc Trôøi cuûa
chuùng ta maø coøn hôn laø khaùc, vì ôû nhôn-gian coù ñöùc Baát-Ñoäng Nhö-
nhôn-gian.
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Lai hieän ngöï thuyeát-phaùp. Vì leõ aáy neân chö Thieân thöôøng thích
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Naày Xaù-Lôïi-Phaát! Neáu ngöôøi Dieâm-Phuø-Ñeà leân coõi Trôøi thì hoï khoâng heà öa-
thích. Taïi sao vaäy? Vì hoï nghó ñöùc Baát-Ñoäng Nhö-Lai thöôøng ôû nhôn-gian thuyeátphaùp laøm cho hoï ñöôïc lôïi-ích. Vaû laïi, phöôùc baùu cuûa hoï chaúng khaùc coõi Trôøi. Vì
theá, neân coõi Trôøi Ñao-Lôïi chaúng baèng nhôn-gian.
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(1) ñoaïn xöng-taùn chö A-La-Haùn khoâng dòch ra Anh-ngöõ vì khoâng coù ñoaïn xöng taùn chö Boà-Taùt
ôû sau. Ngöôøi AÂu-Myõ thöôøng thích phaân-tích vaên-cuù khi ñoïc, neân ñeå cho thoáng nhöùt löôïc bôùt phaàn
naày.
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Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû do thaàn-löïc cuûa Phaät, Trôøi vaø Ngöôøi
thaáy ñöôïc nhau, nhö ôû ñaây loaøi ngöôøi nhìn thaáy traêng sao vaäy.
Naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai thuyeát-phaùp aâm-thanh vang khaép
caû theá-giôùi Dieäu-Hyû, töù-chuùng thính-phaùp khoâng coù troáng khuyeát.
Naày Xaù-Lôïi-Phaát! Chuùng Thanh-Vaên ôû theá-giôùi Dieäu-Hyû chæ troâng mong
phaùp-thöïc, khoâng töôûng ñeán thöù aên khaùc. Luùc hoï nghe thuyeát-phaùp thì hoï nhöùt-taâm
(ekagatha) tòch-tònh, hoaëc ngoài hoaëc ñöùng thaân-taâm khoâng moûi-meät.
Naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai ôû treân hö-khoâng thuyeát-phaùp cho
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ñaïi-chuùng. Chö Thanh-Vaên aáy khoâng luaän coù thaàn-thoâng hay khoâng coù thaàn-thoâng,
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do oai-löïc cuûa ñöùc Phaät, taát-caû ñeàu ôû treân hö-khoâng duøng ba oai-nghi ñi, ñöùng vaø
ngoài maø thuyeát-phaùp.
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Chö Thanh-Vaên aáy luùc muoán nhaäp Nieát-Baøn (1), thì hoï ngoài kieát-giaø maø
dieät-ñoä, ñaïi ñòa chaán-ñoäng. Khi dieät ñoä xong, chö Thieân vaø nhôn-daân ñeàu ñeán
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cuùng-döôøng.
Hoaëc coù vò A-La-Haùn (Arhat) luùc muoán dieät-ñoä (Parinirvana), trong thaân hoï
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phaùt ra löûa maø töï traø-tyø; hoaëc coù vò dieät-ñoä thaân-theå töï-nhieân tan-bieán khoâng löu
xaù-lôïi (sarira); hoaëc coù vò luùc dieät-ñoäï du-haønh trong hö-khoâng nhö maây nguõ saéc
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giaây laùt tieâu-tan khoâng coøn daáu-tích; hoaëc coù vò luùc dieät-ñoä hieän ôû hö-khoâng rôi
xuoáng nhö traän möa ñeán ñaát thì tieâu heát.
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(1) Neát-Baøn (Nirvana) coù nghóa laø thoaùt khoûi luaân-hoài sanh-töû (samsara), khoâng coøn bò nhaân-quaû troùi-buoäc,
chaám döùt khoå-ñau, vaø hoaøn-toaøn tòch-dieät (hay dieät ñoä). Nieát Baøn laø giai ñoaïn cuoái cuøng cho nhöõng ai ñaõ
döùt tröø khaùt aùi vaø chaám döùt khoå ñau. Nieát Baøn cuõng ñöôïc duøng theo nghóa trôû veà vôùi taùnh thanh-tònh xöa
nay cuûa chö Phaät, sau khi ñaõ lìa boû thaân nguõ-uaån thaát-thöùc, töùc laø trôû veà vôùi söï töï-do hoaøn-toaøn cuûa caûnhgiôùi voâ-ngaïi.
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Naày Xaù-Lôïi-Phaát! Ñoù laø do luùc haønh Boà-Taùt-Ñaïo, ñöùc Baát-Ñoäng Nhö-Lai
coù phaùt theä raèng: ‘Neáu toâi thaønh Phaät thì chuùng Thanh-Vaên ôû nöôùc toâi duøng ba
oai nghi maø nhaäp dieät.’
Laïi naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, chuùng Thanh-Vaên phaàn nhieàu
ñöôïc boán moùn voâ-sôû-uùy (1), ngöôøi ñöôïc boán thaàn-tuùc (2) coøn ñoâng hôn.
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(1) Theo Ñaïi Trí-Ñoä Luaän, coù boán thöù thuyeát-phaùp voâ-uùy. Moät khi ñaït ñöôïc moät trong boán voâ-uùy naày thì
baäc giaùc-giaû coù khaû-naêng cöùu-ñoä chuùng-sanh, khoâng e sôï cuõng khoâng thoái-chí.
A.- Chö Phaät Töù Voâ-UÙy:
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1) Nhöùt-Thieát-Trí Voâ-Sôû-UÙy: Coù ñöôïc Phaät-trí bieát taát-caû neân chaúng sôï chi; 2) Laäu-Taän Voâ-Sôû-UÙy: Döùt
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heát caùc phieàn-naõo neân chaúng sôï chi heát; 3) Thuyeát Chöôùng-Ñaïo Voâ-Sôû-UÙy: Giaûi-thích hay chæ roõ-raøng ñöôïc
choã ngaên-haïi Ñaïo neân khoâng sôï chi heát. Phaät coù trí-tueä coù theå giaûi-quyeát moïi khoù-khaên trong Ñaïo-giaùo
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neân chaúng sôï chi heát; 4) Thuyeát Taän-Khoå-Ñaïo Voâ-Sôû-UÙy: Giaûng-thuyeát hay chæ daïy döùt taän caùc söï khoå neân
khoâng sôï chi heát.
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B.- Boà-Taùt Töù Voâ-Sôû-UÙy:
1) Toång-trì baát-vong, thuyeát- phaùp voâ-sôû-uùy: Boà-Taùt coù khaû-naêng nghe hieåu giaùo-phaùp vaø ghi nhôù
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caùc nghóa maø chaúng queân, neân thuyeát-phaùp khoâng heà e sôï tröôùc ñaïi-chuùng; 2) Taän-tri phaùp-döôïc
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caäp chuùng-sanh caên-duïc taâm-tính thuyeát-phaùp voâ-sôû-uùy: Bieát caû theá-gian vaø xuaát theá-gian phaùp,
cuõng nhö caên-duïc cuûa chuùng-sanh neân Boà-Taùt chaúng sôï khi thuyeát-phaùp ôû giöõa ñaïi-chuùng; 3)
Thieän-naêng vaán-ñaùp thuyeát-phaùp voâ-sôû-uùy: Kheùo bieát hoûi ñaùp thuyeát-phaùp chaúng sôï; 4) Naêngñoaïn vaät-nghi thuyeát-phaùp voâ-sôû-uùy: Coù khaû-naêng döùt moái nghi-ngôø cho chuùng-sanh neân thuyeátphaùp chaúng e sôï.
(2) hay Töù Nhö-YÙ Tuùc: Rddhipada (skt): 1) Duïc Nhö-YÙ Thaàn-Tuùc (Chanda-rddhi-pada): Mong muoán phaùttrieån thaàn-thoâng nhö-yù; 2) Nieäm Nhö-YÙ Thaàn-Tuùc (Taâm Thaàn-Tuùc: Citta-rddhi-pada): Mong-muoán ghi nhôù
phaûi thöïc-haønh chaùnh-phaùp; 3) Tinh-Taán Nhö-YÙ Thaàn-Tuùc (Caàn Thaàn-Tuùc: Virya-rddhi-pada): Tinh-taán
thöïc-chöùng thaàn-thoâng; 4) Tö-Duy Nhö-YÙ Thaàn-Tuùc (Quaùn Thaàn Tuùc): Mimamsa-rddhi-pada): Mongmuoán nhieáp-taâm vaøo moät ñeà-muïc.
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Naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, chuùng Thanh-Vaên thaønh-töïu ñaày-ñuû coângñöùc nhö vaäy.
Ngaøi Xaù-Lôïi-Phaát baïch ñöùc Phaät: "Baïch ñöùc Theá-Toân! Ñöùc Baát-Ñoäng Nhö-
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gu
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Lai coù haøng Thanh-Vaên thaønh-töïu coâng-ñöùc roäng lôùn vieân-maõn."
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PHAÅM
BOÀ-TAÙT CHUÙNG
(BODHISATTVAS)
Baáy giôø, ngaøi Xaù-Lôïi-Phaát nghó raèng:
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Ñöùc Theá-Toân ñaõ noùi veà chuùng Thanh-Vaên ôû theá-giôùi Dieäu-Hyû ñaày-ñuû coâng-
gu
Vì taát-caû coâng-ñöùc ñeàu töø ñaây phaùt-sanh.
ye
ñöùc roài, toâi laïi muoán nghe chö Boà-Taùt ñaày-ñuû coâng-ñöùc ôû theá-giôùi aáy. Taïi sao vaäy?
Ñöùc Theá-Toân bieát taâm nieäm aáy lieàn phaùn daïy raèng,
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Naày Xaù-Lôïi-Phaát ! Trong theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-Lai coù
voâ-löôïng traêm ngaøn öùc (10315.412.678.382.193.569.670.705.078.368.268) chuùng Boà-Taùt ñeàu taäp-hoïp
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ñeán. Nhöõng Boà-Taùt xuaát-gia, do thaàn-löïc cuûa ñöùc Phaät, theo Phaùp (Dharma) ñöôïc
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nghe ñeàu laõnh-ngoä vaø thoï-trì ñoïc tuïng ñöôïc caû.
Naày Xaù-Lôïi-Phaát! ÔÛ coõi naày Ta thuyeát Phaùp raát ít, so saùnh vôùi Phaùp-taïng
cuûa ñöùc Baát-Ñoäng Nhö-Lai noùi thôøi khoâng baèng moät phaàn traêm, khoâng baèng moät
phaàn ngaøn (1/1.000), khoâng baèng moät phaàn traêm ngaøn (1/100.000), moät phaàn cu-chi
(koti: 1/107), moät phaàn na-do-tha (nayuta: 1/1028), moät phaàn ca-la (kamala:
1/10537.531.802.622.836.356.913.216), moät phaàn toaùn, moät phaàn soá, moät phaàn duï, cuõng chaúng
baèng moät phaàn öu-ba-ni-sa-ñaø (upannisshad: 1/1038.502.524.216.526.363.486.755.991.168) cuõng
chaúng baèng moät.
Naày Xaù-Lôïi-Phaát! Ñoù laø do ñöùc Baát-Ñoäng Nhö-Lai luùc tu Boà-Taùt Ñaïo coù
phaùt nguyeän raèng:
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Luùc toâi thaønh Phaät, trong nöôùc toâi chö Boà-Taùt do thaàn-löïc cuûa toâi
theo Phaùp maø hoï ñöôïc nghe ñeàu laõnh-ngoä thoï-trì, ñoïc-tuïng ñöôïc
caû.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ôû theá-giôùi Dieäu-Hyû do boån-nguyeän thaàn-löïc
cuûa ñöùc Baát-Ñoäng Nhö-Lai, nghe Phaùp cuûa ñöùc Phaät aáy noùi ñeàu coù theå laõnh-thoï ñoïc
tuïng thoâng-thuoäc.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ôû theá-giôùi Dieäu Hyû, neáu loøng hoï muoán ñeán
n
coõi nöôùc cuûa chö Phaät khaùc, vöøa khôûi taâm thì lieàn qua ñeán, thaân-hình y-phuïc
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ngoân- ngöõ aâm-thanh ñeàu kheùo ñoàng vôùi ngöôøi ñòa-phöông aáy. Sau khi ñeán, ñaûnh-leã
vaø cuùng-döôøng chö Phaät vaø laéng nghe Chaùnh-Phaùp, kheùo thöa hoûi. Vieäc xong hoï
gu
trôû veà boån-quoác.
Naày Xaù-Lôïi-Phaát! Trong Kieáp-Hieàn naày seõ coù chín traêm chín möôi saùu (996)
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ñöùc Phaät Nhö-Lai xuaát-theá. Neáu coù Boà-Taùt naøo thích thaáy chö Phaät kia vaø ñöùc BaátÑoäng Nhö-Lai thì neân nguyeän sanh veà theá-giôùi Dieäu-Hyû cuûa ñöùc Nhö-Lai aáy.
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Naày Xaù-Lôïi-Phaát! Neáu thieän-nam (kulaputra) thieän-nöõ (kuladuhitr) naøo töø
coõi naày vaø nhöõng coõi khaùc maïng-chung hoaëc ñaõ sanh hoaëc ñang sanh hoaëc seõ sanh
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veà theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-Lai thì aét chaúng tin ôû böïc Thanh-Vaên.
Taïi sao vaäy? Vì hoï thöïc-haønh Phaät-Ñaïo thöôøng gaëp ñöùc Nhö-Lai, Thieân-Ma BaTuaàn (Mara Papiyan) chaúng coù dip tieän-lôïi ñeå haõm-haïi. Vôùi böïc Nhò-Thöøa ThanhVaên (Sravaka) vaø Bích Chi Phaät (Pratyeka-buddha), hoï ñaõ döùt haún quan-nieäm, hoï
thöôøng ôû taïi caùc ñaïi-hoäi Nhö-Lai vaø quyeát-ñònh seõ ñöôïc Voâ-Thöôïng Boà-Ñeà.
Naày Xaù-Lôïi-Phaát! OÂng caàn phaûi bieát neáu ôû taïi quoác-ñoä cuûa ñöùc Baát-Ñoäng
Nhö-Lai, caùc chuùng-sanh aáy troïn khoâng thoaùi-chuyeån (avivartin), chaúng theå daãnnhieáp thoái trôû laïi ñöôïc. Hoï an-truï nôi Voâ-Thöôïng Boà-Ñeà, coù theá-löïc lôùn chaúng bò
lay ñoäng, troïn khoâng thoaùi chuyeãn.
Naày Xaù-Lôïi-Phaát! Neáu thieän-nam thieän-nöõ naøo töø coõi naày hoaëc ôû theá-giôùi
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khaùc luùc maïng-chung sanh veà theá-giôùi Dieäu-Hyû aáy, thì luùc sanh hoï ñöôïc yù-nghó
raèng: 'toâi ñaõ vaøo nhaø Nhö-Lai, ôû an trong thaønh voâ-uùy.'
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ôû theá-giôùi Dieäu-Hyû aáy coù chuyeän vaõn luaänbaøn ñeàu töông-öng vôùi Baùt-Nhaõ Ba-La-Maät (Jnana-Paramita). Hoï toân kính laãn
nhau töôûng laø böïc Ñaïo-Sö (Guru/Acarya) cuûa mình.
Laïi naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, trong soá caùc vò Boà-Taùt, ngöôøi
taïi-gia raát ít, ngöôøi xuaát-gia thì ñoâng, taát-caû ñeàu do thaàn-löïc cuûa ñöùc Baát-Ñoäng
Nhö-Lai, ôû nôi Phaùp ñöôïc nghe lieàn coù theå laõnh-ngoä thoï-trì ñoïc-tuïng.
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Naày Xaù-Lôïi-Phaát! Haøng taïi-gia Boà-Taùt ôû theá-giôùi Dieäu-Hyû daàu chaúng
ye
thöôøng ôû trong Phaùp-hoäi, nhöng do thaàn-löïc cuûa ñöùc Phaät, luùc ñöùng, luùc ngoài ñeàu
nghe ñöôïc Phaùp vaø lieàn laõnh-hoäi thoï-trì ñoïc tuïng thoâng-thuoäc. Haøng xuaát-gia Boà-
gu
Taùt daàu ôû phöông sôû khaùc cuõng ñöôïc nhö vaäy.
Chö Boà-Taùt aáy boû thaân [cuõ] laáy thaân [môùi], vôùi kinh-phaùp ñaõ ñöôïc nghe troïn
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chaúng queân maát, tuøy yù nguyeän vaõng-sanh veà caùc coõi Phaät.
Naày Xaù-Lôïi-Phaát! Ñaây cuõng laø söï trang-nghieâm do coâng-ñöùc boån-nguyeän
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cuûa ñöùc Baát-Ñoäng Nhö-Lai.
Naày Xaù-Lôïi-Phaát! Neáu Boà-Taùt naøo muoán trong moät ñôøi thaáy traêm ngaøn öùc
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na-do-tha [1040] chö Phaät thì neân phaùt nguyeän sanh veà nöôùc cuûa ñöùc Baát-Ñoäng NhöLai. Neáu Boà-Taùt naøo ñöôïc sanh veà nöôùùc aáy thì lieàn thaáy voâ-löôïng chö Phaät troàng
caùc coäi-laønh (kusala-mula), laïi coù theå vì voâ-soá traêm ngaøn chuùng-sanh maø dieãnthuyeát phaùp-yeáu khieán caùc chuùng-sanh taêng-tröôûng goác-laønh.
Naày Xaù-Lôïi-Phaát! Trong Kieáp-Hieàn naày chö Phaät saép xuaát-theá, neáu caùc BoàTaùt ñem y-phuïc, aåm-thöïc, ngoïa-cuï vaø y-döôïc caùc thöù ñoà caàn duøng cuùng-döôøng chö
Phaät aáy roài xuaát-gia. Xuaát-gia xong, tònh tu phaïm-haïnh. Ñem caên-laønh aáy so-saùnh
vôùi phöôùc-ñöùc töông-öng Ba-La-Maät (Paramita) cuûa chö Boà-Taùt ôû choã ñöùc BaátÑoäng Nhö-Lai tu trong moät ñôøi, khoâng baèng moät phaàn traêm, khoâng baèng moät phaàn
ngaøn, khoâng baèng moät phaàn traêm ngaøn, moät phaàn cu-chi (1/107), moät phaàn na-do134
tha (nayuta: 1/1028), moät phaàn ca-la (kamala: 1/10537.531.802.622.836.356.913.216), moät phaàn
toaùn, moät phaàn soá, moät phaàn duï, cuõng chaúng baèng moät phaàn öu-ba-ni-sa-ñaø
(upannisshad: 1/1038.502.524.216.526.363.486.755.991.168) cuõng chaúng baèng moät.
Naày Xaù-Lôïi-Phaát! Ñaây cuõng laø coâng-ñöùc thanh-tònh trang-nghieâm Phaätquoác cuûa ñöùc Baát-Ñoäng Nhö-Lai.
Naày Xaù-Lôïi-Phaát! Neáu coù Boà-Taùt töø coõi naày hay coõi khaùc khi maïng-chung
hoaëc ñaõ sanh hoaëc ñang sanh, hoaëc seõ sanh veà theá-giôùi cuûa ñöùc Baát-Ñoäng Nhö-Lai,
taát-caû ñeàu ñöôïc baát-thoaùi-chuyeån (Avivartin-bhumi hay Acala-bhumi). Taïi sao
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vaäy? Bôûi vì ôû theá-giôùi cuûa ñöùc Phaät aáy, Thieân-Ma Ba-Tuaàn (Mara Papiyan) (1)
ye
chaúng laøm chöôùng-ngaïi, cuõng khoâng coù Ma-nghieäp laøm nhieãu loaïn.
Naày Xaù-Lôïi-Phaát! Ví nhö loaøi raén ñoäc bò thaàn-chuù cheá-phuïc chaúng laøm haïi
gu
ñöôïc, taát-caû nhöõng truøng vaät khaùc thaáy raén ñoäc naày cuõng chaúng lo sôï. Nhöõng raén
ñoäc naày daàu khoâng ñoäc haïi, nhöng vì boån-nghieäp maø thoï thaân raén aáy.
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Thieân-Ma Ba-Tuaàn ôû theá-giôùi Dieäu-Hyû cuõng nhö vaäy, do ñöùc Baát-Ñoäng NhöLai luùc tu Boà-Taùt Ñaïo duøng boån-nguyeän thieän-caên hoài-höôùng nhö vaày:
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(1) Ma ôû ñaây nghóa laø hay duøng taøi-saéc, danh-voïng, quyeàn-uy, v.v... ñeå laøm lung-lay Boà-Ñeà-Taâm cuûa
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ngöôøi tu, chôù khoâng phaûi thöù tinh-mò coù hình daùng deã-sôï, ñaùng gheùt, nhö nhieàu ngöôøi thöôøng voïng-chaáp.
Mara Papiyan ngöï taïi coõi Paranirmita (Tha-Hoùa Töï-Taïi Thieân). Moãi Tam-Thieân Ñaïi-Thieân Theá-Giôùi (Trisahasra-maha-sahasra-lokadhatu) ñeàu coù 1.000.000.000 Mara Papiyan. Taïi sao? Khi tu-taäp (baát cöù toângiaùo naøo, chôù khoâng phaûi chæ coù Phaät-Giaùo) maø haønh-giaû queân maát Boà-Ñeà Taâm (Bodhicitta) laïi taïo ra voâlöôïng phöôùc-ñöùc xuyeân qua voïng-chaáp ñieân-ñaûo veà “baûn-ngaõ”, hay “töï-thaân”, hay “caùi Ta” neân goïi laø
Ma; caùc kieáp sau seõ laø moät vò Thieân-Vöông coù kieán-chaáp taø-vaïy, töùc Mara Papiyan, hoaëc laøm quyeán-thuoäc
hay tuøy-tuøng cuûa Thieân-Vöông, ñoù laø do theá-löïc cuûa Nhaân-Quaû Nghieäp-Baùo chieâu-caûm neân. AÛnh-höôûng
taø-vaïy vaø ñoäc-aùc cuûa Mara Papiyan seõ toàn-taïi cho ñeán taän thuôû vò-lai tröø phi chuùng-sanh phaùt Boà-Ñeà-Taâm
(Bodhicittotpada) vaø chaân-chaùnh thöïc-haønh theo Ñaïo Voâ-Thöôïng Boà-Ñeà.
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Luùc toâi thaønh Phaät seõ ñieàu-phuïc caùc Ma khieán chuùng chaúng laøm
chöôùng-naõo. Chuùng Ma cuõng chaúng laøm chöôùng-naõo chö Boà-Taùt,
chö Thanh-Vaên, vaø Nhôn Thieân ôû nöôùc toâi.
Nhöng, caùc Ma aáy, do nghieäp ñôøi tröôùc chieâu-caûm maø thoï laáy thaân hình Ma
sanh vaøo coõi Trôøi cuûa theá-giôùi Dieäu-Hyû ñeå töï traùch, töï aên-naên toäi-nghieäp töø voâ-thæ
cuûa hoï (1). Ñöôïc coù thaân vaø teân Thieân-Ma (Papiyan) aáy, daàu ñöôïc töï-taïi, nhöng hoï
thöôøng sanh loøng chaùn khoå. Luùc ñöùc Baát-Ñoäng Nhö-Lai thuyeát-phaùp, caùc quyeánthuoäc Ma thöôøng döï nghe. Nghe xong loøng hoï thanh-tònh meán luyeán chuùng Thanh-
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Vaên, maø töï nghæ raèng: 'Laøm theá naøo an-truï ñöôïc caûnh tòch-tònh thieåu-duïc, tri-tuùc?'
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Chuùng Ma aáy thöôøng sanh loøng xuaát-gia maø khoâng coù yù-töôûng laøm chöôùng-ngaïi.
Vì theá neân ôû theá-giôùi Dieäu-Hyû, taát-caû Boà-Taùt, Thanh-Vaên vaø phaøm-phu do oai-löïc
gu
hoaèng-theä cuûa ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Ñaïo Boà-Taùt maø thöôøng ñöôïc anlaïc.
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(1) ÔÛ caùc coõi Tònh-Ñoä thì theá-löïc cuûa Thieân-Ma hoaøn-toaøn khoâng theå vôùi tôùi ñöôïc, vì sao? Vì baûn-thaân cuûa
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Thieân-Ma chæ heä-thuoäc phaïm-vi cuûa Ueá-Ñoä (Nhaân-Quaû), chæ heä-thuoäc phaïm-vi cuûa nhöõng quang-minh
taâm-thöùc thaáp keùm, thoâ-phuø troïng-tröôïc ñaày tình-nhieãm aùi-tröôùc.
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Theá-giôùi Dieäu-Hyõ, theá-giôùi Cöïc-Laïc, v.v... tuy cuõng coù phaân chia ra thaønh Nhôn Thieân, nhöng ñeàu
laø nhöõng Tònh-Ñoä baát-khaû tö-nghì. Toân kinh naày noùi Thieân-Ma Ba-Tuaàn (Mara Papiyan) chính laø chö
Thöôïng-Ñòa Boà-Taùt, thöôøng laø Ñeä Baùt Baát-Ñoäng Ñòa (Avivartin-bhumi hay Acala-bhumi) trôû leân, hoùa-thaân
ñeå giuùp Phaät hoaèng-döông chaùnh-phaùp. Coù theå noùi ñaây chính laø Giaùo-Leänh Luaân-Thaân cuûa chö Phaät duøng
ñeå taän tröø caên-reã cuûa tham, saân, si cöïc vi-teá cuûa Nhôn Thieân nôi Tònh-Ñoä theå hieän qua thaân-töôùng cuûa
Thieân-Vöông Papiyan, xem vöông-kinh hoa-Nghieâm, toân kinh Ñaïi Baûo-Tích. Chôù nghó raèng coõi TònhÑoä chæ thuaàn coù caùc baäc Thaùnh-giaû! Phöông-tieän thieän-xaûo cuûa chö Phaät baát-khaû tö-nghì vaø Tònh-Ueá nhò
ñoä voán voâ-nhò nôi Nhöùt-Chaân Voâ-Chöôùng-Ngaïi Phaùp-Giôùi, chaân-lyù naày ñöôïc theå-hieän qua toân kinh ÑaïiThöøa Ñaûnh-Vöông,
Voâ - löôïn g höõu -tình sanh vaøo moät coõi Phaät. Tuøy theo taâm cuûa hoï tònh hay ueá maø thaáy coù
khaùc nhau. Neáu taâm ngöôøi tònh thì thaáy coõi aáy coù voâ- löôïn g coân g-ñöùc dieäu -baûo trang-nghieâm .
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Naày Xaù-Lôïi-Phaát! Ñaây cuõng laø söï trang-nghieâm thuø-thaéng cuûa theá-giôùi
Dieäu-Hyû vaäy.
Ngaøi Xaù-Lôïi-Phaát baïch Phaät raèng,
Baïch ñöùc Theá-Toân! Neáu coù thieän-nam thieän-nöõ ñem baûy baùu ñaày caû coõi
Tam-Thieân Ñaïi-Thieân Theá-Giôùi ñeå boá-thí caàu-nguyeän sanh veà theá-giôùi Dieäu-Hyû.
Do haïnh-nguyeän naày maø hoï troïn chaúng sa vaøo böïc Thanh-Vaên vaø Bích-Chi-Phaät.
Töø moät Phaät quoác-ñoä ñeán moät Phaät quoác-ñoä, hoï tuaàn-töï cuùng-döôøng, phuïng-söï chö
Phaät Nhö-Lai vaø nghe phaùp. Daàu chöa chöùng Voâ-Thöôïng Boà-Ñeà, nhöng ñöôïc thaáy
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traêm ngaøn muoân öùc cho ñeán voâ-löôïng na-do-tha chö Phaät, ôû choå chö Phaät hoï troàng
ye
nhöõng coäi-laønh.
Baïch ñöùc Theá-Toân! Neáu thieän-nam thieän-nöõ do phöông-tieän (upaya) naày,
maø vaõng-sanh theá-giôùi Dieäu-Hyû. (1)
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Ñöùc Phaät phaùn,
gu
ñem baûy baùu ñaày coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi ra boá-thí, nöông caên-laønh aáy
Ñuùng nhö vaäy. Naày Xaù-Lôïi-Phaát! Hoï kheùo sanh kheùo veà, nhöõng Boà -Taùt nhö
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vaäy ñaày trong theá-giôùi Dieäu-Hyû.
Naày Xaù-Lôïi-Phaát! Ví nhö vaøng moû naáu luyeän tinh-thuaàn loaïi boû caën-bôïn chæ
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toàn chaát vaøng roài ñem laøm thaønh ñoà trang-söùc. ÔÛ theá-giôùi Dieäu-Hyû, chö Boà-Taùt antruï ôû chôn-thaät cuõng nhö vaäy. Chö Boà-Taùt thanh-tònh aáy, nay oâng caàn phaûi bieát.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ôû theá-giôùi Dieäu-Hyû hoaëc ñaõ sanh, hoaëc ñang
sanh, hoaëc seõ sanh, taát-caû ñeàu thöïc-haønh nhöùt-haïnh (ekacarya), ñoù laø an-truï nôi
Phaät-haïnh (Buddhacarya). Naày Xaù-Lôïi-Phaát! Theá naøo laø Phaät-haïnh? Ñoù laø haïnh
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(1) Laøm sao coù ngöôøi coù khaû-naêng duøng “baûy baùu ñaày coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi ra boá-thí”, yù
noùi phöôùc-ñöùc raát nhieàu. Baûy baùu ôû ñaây laø Thaát-Thaùnh Taøi: 1)- Tín; 2)- Taán; 3) Taøm-quyù; 4) Ña-vaên; 5)
Xaû; 6) Ñònh; 7) Hueä. Theo Kinh Phuùng-Tuïng (Sangiti Sutta) trong Tröôøng-Boä Kinh, thaát thaùnh taøi laø
1) Tín Taøi; 2) Giôùi Taøi; 3) Taøm Taøi; 4) Quyù Taøi; 5) Vaên Taøi; 6) Thí Taøi; 7) Tueä Taøi.
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sieâu quaù böïc Thanh-Vaên vaø Bích-Chi-Phaät. Noùi thöïc-haønh nhöùt-haïnh laø giaû-danh
cuûa haïnh aáy.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ñöôïc Ta thoï-kyù baát-thoaùi-chuyeån neân sanh
veà theá-giôùi cuûa ñöùc Baát-Ñoäng Nhö-Lai. Chö Boà-Taùt sanh veà nöôùc aáy, Ta chaúng rôøi
boû hoï.
Naày Xaù-Lôïi-Phaát! Ví nhö Quoác-Vöông Quaùn-Ñaûnh doøng Saùt-Ñeá-Lôïi
(Ksatiya), coù nöôùc ñòch xaâm-laêng, vua nghe tin nghó raèng:
Phi-Haäu vaø caùc con cuûa ta chaúng kham choáng laïi quaân ñòch vaø
n
nhöõng cuûa-caûi chaâu-baùu neân thaâu vaøo cung-thaønh, chaúng bò ñòch-
ye
quaân xaâm-haïi.
Roài Vua cuøng ñòch ngheânh-chieán, vaø ca-khuùc khaûi-hoaøn, quoác-gia bình-an,
gu
oai- chaán ñòch-quaân, chaúng lo tai-naïn. Naày Xaù-Lôïi–Phaát! Ta chaúng rôøi boû chö BoàTaùt cuõng nhö Quoác-Vöông kia ñoái vôùi caùc Phi-Haäu, Vöông-Töû vaø taøi-baûo vaäy.
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Ngöôøi tu-haïnh Boà-Taùt caàn phaûi bieát. Trong theá-giôùi Dieäu-Hyû khoâng coù söï lo-sôï nhö
cung- thaønh. Vua nöôùc ñòch nhö Ba-Tuaàn (Papiyan) khoù laøm chöôùng-ngaïi cho
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ngöôøi tu Boà-Taùt haïnh ôû theá-giôùi aáy. Cuõng nhö Quoác-Vöông Quaùn-Ñaûnh chaúng bò
quaân ñòch xaâm-nhieãu, ñöùc Nhö-Lai chaúng bò Thieân-Ma nhieãu-naõo.
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Naày Xaù-Lôïi–Phaát! Ví nhö coù ngöôøi sôï chuû nôï ñi qua nöôùc khaùc thì khoâng
bò chuû nôï laêng ñoaït. Taïi sao? Vì chuû nôï vaø ngöôøi nhaø chaúng ñeán ñoù ñöôïc. Cuõng nhö
vaäy, chö Boà-Taùt sanh veà theá-giôùi Dieäu-Hyû thì tuyeät ñöôøng theo doõi cuûa Thieân-Ma
Ba-Tuaàn (Mara Papiyan).
Naày Xaù-Lôïi–Phaát! ÔÛ theá-giôùi Ta-Baø (Saha) naày, Thieân-Ma Ba-Tuaàn (Mara
Papiyan) thöôøng laøm chöôùng-ngaïi cho chö Boà-Taùt vaø Thanh-Vaên. ÔÛ theá-giôùi DieäuHyû, caùc chuùng Thieân-Ma chaúng laøm nghieäp Ma. Chö Boà-Taùt ôû nöôùc aáy hoaëc ñaõ
sanh, ñang sanh, hoaëc seõ sanh, thöôøng khoâng coù boá-uùy (sôï-haõi). Taïi sao vaäy? Bôûi
vì ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Ñaïo Boà-Taùt coù bao nhieâu caên-laønh ñeàu hoàihöôùng nhö vaày:
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Khi toâi thaønh Phaät, ôû nöôùc toâi chuùng Thieân-Ma chaúng laøm
chöôùng-ngaïi vaø khoâng laøm Ma-söï.
Naày Xaù-Lôïi–Phaát! Ví nhö coù tröôïng-phu gioûi uoáng thuoác ñoäc coù theå laøm cho
tieâu-hoaù, khieán ñoà aên, thöùc uoáng khoâng coù söï ñoäc-haïi. Thieân-Ma ôû theá-giôùi DieäuHyû cuõng nhö vaäy, thöôøng laøm lôïi-ích maø chaúng laøm toån-haïi.
Naày Xaù-Lôïi-Phaát! Theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-Lai thaønh-töïu
voâ-löôïng coâng-ñöùc nhö vaäy.
Baáy giôø, ngaøi Xaù-Lôïi-Phaát nghó raèng: "toâi mong muoán ñöôïc thaáy theá-giôùi Dieäu-Hyû, ñöùc
n
Baát-Ñoäng Nhö-Lai vaø chuùng Boà-Taùt, Thanh-Vaên."
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Ñöùc Phaät bieát taâm-nieäm cuûa ngaøi Xaù-Lôïi-Phaát, lieàn chaúng rôøi choå ngoài duøng thaàn-löïc (1)
ñeàu laøm cho thaáy taát-caû, roài hoûi ngaøi Xaù-Lôïi-Phaát: "Naày Xaù-Lôïi-Phaát! OÂng coù thaáy chaêng?"
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Ngaøi Xaù-Lôïi-Phaát baïch raèng: "Vaâng, toâi ñaõ thaáy. Baïch ñöùc Theá-Toân!" (2)
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(1) Phaät naâng taâm-thöùc thoâ-phuø cuûa chuùng-sanh leân, khieán taïm thôøi thaáy ñöôïc quang-minh thanh-tònh cuûa
Voâ-Caáu-Thöùc. Neáu khoâng taïm thôøi nhaäp vaøo Voâ-Caáu Thöùc thì khoâng theå thaáy ñöôïc theá-giôùi Dieäu-Hyû.
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Thaân Phaät töùc coõi Phaät, Thaân Taâm cuûa Phaät voán voâ-ngaïi, ñöôïc taïo ra bôûi taïng quang-minh thanh-tònh
cöïc-vi-dieäu, chuyeån-ñoäng baát-khaû tö-nghì. Phaûi coù ñöôïc söùc thieàn-ñònh vaø taâm thanh-tònh môùi
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nhaän ra, khoâng theå duøng baát-cöù duïng-cuï khoa-hoïc naøo ñeå thaáy, vì nghieäp-löïc khoâng cho pheùp.
(2) Neáu ngaøi Xaù-Lôïi Phaát khoâng nöông nhôø thaàn-löïc baát-khaû tö-nghì cuûa Phaät thì quang-minh taâm-thöùc
cuûa ngaøi khoâng töông-öng vôùi quang-minh taâm thöùc cuûa ñöùc Baát-Ñoäng Nhö-Lai thì quyeát khoâng theå thaáy
thaân Phaät, khoâng theå thaáy Tònh-ñoä cuûa Phaät khoâng theå thaáy ñöôïc noäi-ngoaïi quyeán- thuoäc cuûa ñöùc Nhö-Lai.
Haønh-ñoäng naày cuûa Phaät coù theå thaáy trong raát nhieàu kinh-ñieån Ñaïi-Thöøa lieãu-nghóa, nhöùt laø toân kinh ÑaïiThöøa Ñaûnh-Vöông hay Voâ-Caáu-Xöng Sôû-Thuyeát, ôû ñoù ngaøi Vimalakirti (Voâ-Caáu Xöng hay Duy-Ma-Caät
hay Tònh-Danh), moät baäc Mahavidhyadhara (Ñaïi Trì-Minh) thi-trieån thaàn-löïc dôøi caû theá-giôùi Dieäu-Hyû cho
chuùng hoäi xem. Ngaøi Vimalakirti chính laø ñöùc Viryaguhya Bodhisattva Mahasattva xem toân kinh Ñaïi BaûoTích, Phaùp-Hoäi Nhöït-Maät Boà-Taùt). Ngaøi Vimalkirti vaø Viryaguhya khoâng ai xa laï chính laø hoùa-thaân cuûa
ñöùc Kim-Sa Nhö-Lai (Tathagata Suvarna-baluka) hieän nay vaãn coøn truï theá ôû theá-giôùi Dieäu-Hyû vaäy.
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Ñöùc Phaät hoûi: "Naày Xaù-Lôïi-Phaát! OÂng thaáy chö Thieân vaø Nhôn ôû theá-giôùi Dieäu-Hyû coù chuùt
ít töôùng sai khaùc nhau chaêng?"
Ngaøi Xaù-Lôïi-Phaát baïch raèng,
Baïch ñöùc Theá-Toân! Toâi chaúng thaáy coù chuùt töôùng sai khaùc nhau. Taïi sao
vaäy? Toâi thaáy ngöôøi ôû theá-giôùi Dieäu-Hyû töø y-phuïc uoáng aên cho ñeán ñoà traân-ngoaïn
ñeàu laø nhöõng thöù maø chö Thieân caàn duøng. Ñöùc Baát-Ñoäng Nhö-Lai ôû giöõ ñaïi-chuùng
thuyeát-phaùp döôøng nhö toøa nuùi hoaøng kim choùi saùng, chuùng Thanh-Vaên ñoâng voâlöôïng (10315.412.678.382.193.569.670.705.078.368.256) voâ-bieân (101.261.650.713.528.774.278.683.020.313.473.024).
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Ví nhö coù ngöôøi ñi giöõa bieån lôùn troâng ra boán phía chaúng bieát bôø meù, toâi nhìn ngoù
ye
chuùng Thanh-Vaên aáy cuõng nhö vaäy. Chuùng Thanh-Vaên aáy theo choå nghe Phaùp
(Dharma) thaân-taâm hoï chaúng ñoäng lay nhö nhaäp thieàn-ñònh (dhyana), chaúng phaûi
gu
nhö ngöôøi coõi naày nhaäp ñònh coù luùc lay-ñoäng.
Baïch ñöùc Theá-Toân! Neáu thieän-nam thieän-nöõ ñem baûy baùu ñaày khaép coõi
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Tam-Thieân Ñaïi Thieân Theá-Giôùi ra boá-thí, do thieän-caên aáy, hoï kheùo ñöôïc vaõngsanh veà theá-giôùi Dieäu-Hyû. Taïi sao vaäy? Vì hoï cuõng ñöôïc chaúng thoái-chuyeån nhö
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vaäy.
Baïch ñöùc Theá-Toân! Ví nhö Vöông-Söù caàm aán-phuø ñi qua nöôùc khaùc, doïc
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ñöôøng caùc quan traán-phoøng chaúng laøm trôû-ngaïi. Taïi sao vaäy? Vì theá-löïc cuûa aán vua
neân khoâng bò ngöôøi ngaên-trôû. Chö Boà-Taùt aáy cuõng vaäy, hoaëc töø coõi naày, hoaëc töø
theá-giôùi khaùc sau khi maïng-chung, hoaëc ñaõ sanh, hoaëc ñang sanh, hoaëc seõ sanh veà
theá-giôùi Dieu
ä -Hyû aáy, taát-caû ñeàu ñöôïc chaúng-thoái-chuyeån Voâ-Thöôïng Boà-Ñeà, töø moät
coõi Phaät ñeán moät coõi Phaät thöôøng chaúng xa rôøi chö Phaät Theá-Toân, hoï seõ mau chöùng
Voâ-Thöôïng Boà-Ñeà.
Ngaøi Xaù-Lôïi-Phaát laïi baïch raèng,
Baïch ñöùc Theá Toân! Boà-Taùt sanh ôû theá-giôùi Dieäu-Hyû cuøng vôùi böïc Tu-Ñaø
Hoaøn quaû (Srota-apanna-phala) ôû coõi naày khoâng khaùc nhau. Taïi sao vaäy? Nhö böïc
Tu-Ñaø-Hoaøn quaû chaúng coøn ñoaï vaøo AÙc-Ñaïo (Aparagati), chö Boà-Taùt hoaëc ñaõ
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sanh, hoaëc ñang sanh, hoaëc seõ sanh veà theá-giôùi Dieäu-Hyû aáy, taát-caû chaúng coøn ñoïa
AÙc-Ñaïo, cuõng chaúng sa vaøo böïc Thanh-Vaên vaø Bích-Chi Phaät, cho ñeán trong luùc
chöa chöùng Voâ-Thöôïng Boà-Ñeà, töø moät coõi Phaät ñeán moät coõi Phaät chaúng rôøi chö
Phaät vaø chuùng Boà-Taùt.
Ñöùc Phaät phaùn,
Ñuùng nhö vaäy! Ñuùng nhö lôøi ngöôi noùi.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt sanh veà nöôùc aáy chaúng sa vaøo böïc ThanhVaên vaø Bích-Chi-Phaät, trong khoaûng thôøi-gian chöa chöùng ñöôïc Voâ-Thöôïng Boà-
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Ñeà, töø moät coõi Phaät ñeán moät coõi Phaät thöôøng ñöôïc hieän-tieàn cuùng- döôøng chö Phaät
ye
vaø seõ chöùng ñöôïc Phaät-quaû (Anuttarasamyaksambodhi, töùc Buddha-phala).
Naày Xaù-Lôïi-Phaát! Nhö ngöôøi chöùng quaû Tu-Ñaø-Hoaøn thì quyeát-ñònh seõ ñöôïc
gu
Thanh-Vaên Boà-Ñeà [A-La-Haùn quaû] troïn chaúng ñoïa AÙc-Ñaïo. Cuõng vaäy, chö Boà-Taùt
ôû coõi naày hay ôû coõi khaùc sanh veà theá-giôùi Dieäu-Hyû thì quyeát-ñònh seõ chöùng Voâ-
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Thöôïng Boà-Ñeà. Töø moät coõi Phaät ñeán moät coõi Phaät, thöôøng ñöôïc hieän-tieàn cuùng-
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döôøng chö Phaät troïn chaúng xa rôøi Voâ-Thöôïng Boà-Ñeà.
Ngaøi Xaù-Lôïi-Phaát laïi baïch raèng:
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Baïch ñöùc Theá-Toân! ÔÛ coõi naày coù nhöõng böïc Tö-Ñaø-Haøm höôùng vaø
Tö-Ñaø-Haøm quaû nhaãn ñeán nhöõng böïc A-La-Haùn höôùng vaø A-La-Haùn quaû
cuøng vôùi chö Boà-Taùt sanh ôû nöôùc aáy ñoàng nhau khoâng khaùc.
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! OÂng chôù noùi theá. Taïi sao vaäy? Chæ coù chö Boà-Taùt ôû coõi
naày [Saha] ñöôïc Phaät thoï-kyù môùi khoâng khaùc vôùi chö Boà-Taùt sanh ôû Phaät-ñoä aáy.
Laïi naày Xaù-Lôïi-Phaát! Boà-Taùt ngoài Ñaïo-traøng (Bodhi-mandala) ôû coõi naày
cuøng vôùi Boà-Taùt sanh ôû Phaät-ñoä aáy khoâng khaùc. Taïi sao vaäy? Vì chö Boà-Taùt ôû
Phaät-ñoä aáy thöïc-haønh Phaät-haïnh chaúng bò Thieân-Ma phaù-hoaïi, troïn chaúng sa vaøo
böïc Nhò-thöøa. Töø moät coõi Phaät ñeán moät coõi Phaät, hoï thöôøng cuùng-döôøng taát-caû chö
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Phaät, nhaãn ñeán chöùng-quaû Voâ-Thöôïng Boà-Ñeà.
Baáy giôø, ngaøi A-Nan (Ananda) (1) nghó raèng, toâi neân xeùt söùc bieän-taøi cuûa Tröôûng-laõo TuBoà- Ñeà (Subhuti). Nghó xong, ngaøi A-Nan hoûi Tröôûng-laõo Tu-Boà-Ñeà raèng: "Baïch Tröôûng-laõo!
Chuùng ta neân nhìn xem ñöùc Baát-Ñoäng Nhö-Lai vaø chuùng Thanh-Vaên cuøng theá-giôùi Dieäu-Hyû aáy."
Tröôûng-laõo Tu-Boà-Ñeà baûo ngaøi A-Nan raèng: "OÂng muoán thaáy ñöùc Baát-Ñoäng Nhö-Lai nay
oâng neân nhìn leân phöông treân."
Ngaøi A-Nan nhìn leân phöông treân roài thöa raèng: "Toâi nhìn toät phöông treân ñeàu troáng-khoâng,
vaéng-laëng."
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Ngaøi Tu-Boà-Ñeà noùi:
vaäy, nhö laø thaáy phöông treân.
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Baáy giôø, ngaøi Xaù-Lôïi-Phaát baïch ñöùc Phaät:
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Ñöùc Baát-Ñoäng Nhö-Lai, chuùng Thanh-Vaên vaø nöôùc aáy cuõng nhö
Baïch ñöùc Theá-Toân! Nhö ñöùc Phaät ñaõ daïy, Boà- Taùt ôû coõi naày
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ñöôïc thoï-kyù cuøng vôùi Boà-Taùt sanh ôû theá-giôùi Dieäu-Hyû khoâng khaùc.
Baïch ñöùc Theá-Toân! Nay toâi chaúng roõ ñoàng nhau ôû choå naøo?
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nhau."
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Ñöùc Phaät phaùn: "Naày Xaù-Lôïi-Phaát! Vì Phaùp-Giôùi Bình-Ñaúng neân ñöôïc khoâng coù khaùc
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(1) Ngaøi A-Nan ñaïi-dieän cho haøng cuï-phöôïc phaøm-phu, chöôùng daày phöôùc caïn, trí keùm ñöùc moõng maø loøng
taêng-thöôïng-maïn coøn hôn nuùi Chuùa Dieäu-Cao (Sumeru), trong thôøi Maït-Phaùp. YÛ-thò coøn chuùt dö-nghieäp
toát ñeïp laø töï-thò ta ñaây, muïc haï voâ nhôn!
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NIEÁT-BAØN COÂNG-ÑÖÙC TRANG-NGHIEÂM
Ngaøi Xaù-Lôïi-Phaát laïi nghó raèng:
Ñöùc Theá-Toân ñaõ noùi ñöùc Baát-Ñoäng Nhö-Lai luùc tu Boà-Taùt Ñaïo coâng ñöùc voâ
bieân, ñöùc Theá-Toân laïi noùi theá-giôùi Dieäu-Hyû cuøng chuùng Thanh-Vaên, chuùng Boà-Taùt
ñöùc-nghieäp thuø-thaéng roäng lôùn trang-nghieâm. Nay mong muoán ñöùc Theá-Toân khaithò veà vieäc ñöùc Baát-Ñoäng Nhö-Lai dieät-ñoä hoùa-tích theá naøo?
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Ñöùc Phaät bieát taâm nieäm cuûa ngaøi Xaù-Lôïi-Phaát beøn phaùn,
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Naày Xaù-Lôïi-Phaát! Ngaøy ñöùc Baát-Ñoäng Nhö-Lai nhaäp Nieát-Baøn (Parinirvana), hoùa-thaân phaân-boá khaép taát-caû theá-giôùi, ôû trong Ñòa-Nguïc noùi nhöõng dieäu-
gu
phaùp, ñem phaùp ñieàu-phuïc voâ-löôïng höõu-tình ñeàu seõ chöùng ñöôïc quaû A-La-Haùn.
Nhöng thôøi-gian naày ngöôøi ñöôïc chöùng-quaû so-saùnh vôùi tröôùc luùc ñöùc Phaät aáy dieät-
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ñoä nhöõng ngöôøi chöùng quaû voâ-hoïc (A-La-Haùn) soá-löôïng caøng taêng.
Lieàn trong ngaøy aáy, ñöùc Baát-Ñoäng Nhö-Lai thoï-kyù cho Höông-Töôïng Boà-Taùt
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(Gandhahasti Bodhisattva) raèng:
Sau khi Ta dieät-ñoä, oâng seõ ñöôïc laøm Phaät hieäu laø Kim-Lieân Nhö-Lai
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(Suvarnapadma Tathagata), ÖÙng-Cuùng, Chaùnh-Ñaúng Chaùnh-Giaùc.
Naày Xaù-Lôïi-Phaát! Luùc ñöùc Baát-Ñoäng Nhö-Lai nhaäp Nieát-Baøn, khaép ñaïi ñòa
ñeàu chaán ñoäng. Taát caû coõi Tam-Thieân Ñaïi Thieân Theá-Giôùi gaàm roáng phaùt ra tieáng
(1). Tieáng aáy vang suoát ñeán Trôøi Saéc Cöùu-Caùnh (Akanistha). Chö Thieân nghe tieáng
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(1) ngaøy nay caùc nhaø Thieân-Vaên Hoïc ñaõ thaâu laïi caùc aâm-thanh cuûa vuõ-truï nhö vuï noå khuûng-khieáp (bigbang) thì phaùt ra aâm-thanh nhö tieáng gaàm roáng “HUM thaâm saâu” hay tieáng chuoâng ngaân vang sau ñoù; gioù
vuõ-truï (black hole), troïng-löïc, caùc vì tinh-tuù, maët trôøi cuõng phaùt ra aâm-thanh, ñaëc-bieät laø Traùi Ñaát cuõng
phaùt ra tieáng HUM; nuùi löûa, ñoäng ñaát, soùng thaàn cuõng phaùt ra aâm-thanh, nhöng loaøi ngöôøi khoâng nghe ñöôïc.
Chö Thieân vaø caùc baäc thaùnh-giaû coù Thieân-Nhó Thoâng neân nghe khoâng trôû-ngaïi vaø bieát vieäc gì seõ xaõy ra.
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aáy bieát raèng ñöùc Baát-Ñoäng Nhö-Lai nhaäp Nieát-Baøn.
Laïi naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû bao nhieâu toøng laâm vaø coû
thuoác ñeàu ngaõ ngoïn veà phía ñöùc Baát-Ñoäng Nhö-Lai nhaäp Nieát-Baøn. Chö Thieân ñeàu
mang traøng hoa höông thôm vaø nhöõng y-phuïc raûi treân thaân Phaät. Nhöõng hoa höông
ñöôïc raûi aáy bao boïc giaùp voøng cao moät do-tuaàn (80 daäm Anh). Trong coõi TamThieân Ñaïi Thieân Theá-Giôùi, bao nhieâu haøng Thieân (Devas), Long (Nagas), Daï-Xoa
(Yaksas), Caøn-Thaùt-Baø (Gandharvas), A-Tu-La (Asuras), Ca-Laâu-La (Garudas),
Khaån-Na-La (Kinnaras), Ma-Haàu-La-Giaø (Mahoragas), v.v... ñeàu höôùng veà ñöùc
n
Baát-Ñoäng Nhö-Lai chaép tay ñaûnh leã. Chö Thieân ôû coõi khaùc, do thaàn-löïc cuûa ñöùc
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Phaät, cuõng ñeàu ñöôïc thaáy ñöùc Phaät nhaäp Nieát-Baøn. Suoát baûy ngaøy (7), chö Thieân
aáy loøng buoàn raàu, chaúng maøng ñeán söï vui-thuù, cuõng khoâng coù töôûng nieäm duïc-laïc,
gu
hoï baûo nhau raèng: 'Ñöùc Baát-Ñoäng Nhö-Lai laø aùnh-saùng cuûa theá-gian, laø con maét
cuûa chuùng-sanh, sao nay nhaäp-dieät quaù sôùm vaäy!
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Naày Xaù-Lôïi-Phaát! Neáu coù Boà-Taùt töø coõi Ta-Baø naày, hoaëc töø coõi khaùc sau khi
maïng-chung sanh veà theá-giôùi Dieäu-Hyû. Neáu ñaõ hieän taïi sanh veà theá-giôùi aáy hoï ñeàu
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ñöôïc thoï-kyù Voâ-Thöôïng Boà-Ñeà (Anuttarasamyaksambodhi), chaúng phaûi laáy soá
traêm ñeå tính ñöôïc, chaúng phaûi laáy soá ngaøn vaø soá traêm ngaøn ñeå tính maø soá kia ñoâng
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ñeán voâ-löôïng (10315.412.678.382.193.569.670.705.078.368.256). Soá voâ-löông Boà-Taùt aáy phaûi bieát laø
vaøo soá chö Phaät, vaøo soá Nhöùt Thieát-Chuûng-Trí Taùnh.
Neáu coù Boà-Taùt naøo seõ sanh veà theá-giôùi Dieäu-Hyû cuõng ñeàu ñöôïc nhaäp soá chö
Phaät, soá Nhöùt-Thieát Chuûng-Trí Taùnh.
Laïi naày Xaù-Lôïi-Phaát! Sau khi ñöùc Baát-Ñoäng Nhö-Lai nhaäp Nieát-Baøn cho
ñeán thôøi-gian Chaùnh-Phaùp (Saddharma) vaãn coøn truï theá, chö Boà-Taùt sanh ôû theá-giôùi
Dieäu-Hyû cuõng seõ vaøo trong soá aáy. Taïi sao vaäy? Vì do boån-nguyeän-löïc cuûa ñöùc
Baát-Ñoäng Nhö-Lai vaäy.
Naày Xaù-Lôïi-Phaát! Tröø haøng Baát-Thoaùi [Acalabhumi] Boà-Taùt, chö Boà-Taùt
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khaùc ôû coõi naày [Saha] neáu chaúng ñöôïc nghe ‘Xöng-Taùn Baát-Ñoäng Nhö-Lai CoângÑöùc’ phaùp-moân, [thì ngöôi neân bieát hoï] ñeàu laø bò aùc Ma nhieáp-thoï.
Chö Boà-Taùt neáu ôû thôøi-gian sau thoï sanh veà theá-giôùi Dieäu-Hyû phaûi ñoïc tuïng
Baù-Baùt Phaùp-Moân Boån-Taùnh (108 Svabhava-Dharmamukuha). Ñoïc tuïng ñaây roài
môùi coù theå thoï trì taát-caû phaùp kia.
Ñöùc Baát-Ñoäng Nhö-Lai an-laäp Baù-Baùt Phaùp-Moân Boån-Taùnh.
Sau khi Ta [Shakyamuni] dieät-ñoä, neáu coù Boà Taùt naøo seõ sanh veà theá-giôùi
Dieäu-Hyû cuõng phaûi ñoïc tuïng Baù-Baùt Phaùp-Moân Boån-Taùnh (108 Svabhava-
n
Dharmamukuha) vaø coù theå thoï-trì taát-caû phaùp-moân.
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Naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai kheùo nhieáp-thoï chö Boà-Taùt. Ñöùc
Phaät daàu ñaõ dieät-ñoä, nhöng tieáng Phaät thuyeát-Phaùp vaø coâng-ñöùc trang-nghieâm vaãn
gu
khoâng khaùc luùc ñöùc Phaät coøn taïi theá.
Naày Xaù-Lôïi-Phaát! Luùc dieät-ñoä, töø thaân ñöùc Baát-Ñoäng Nhö-Lai phaùt löûa ñeå
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töï traø-tyø. Xaù-Lôïi (Sarira) cuûa ñöùc Baát-Ñoäng Nhö-Lai thuaàn moät maøu hoaøng kim.
Nhö caây Ñeâ-di-la (Timira), tuøy töøng phaàn bò chaët khuùc ñeàu coù laèn chöõ 'vaïn' kieát-
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töôøng (swastika), Xaù-Lôïi cuûa ñöùc Nhö-Lai aáy cuõng nhö vaäy.
Naày Xaù-Lôïi-Phaát! Xaù-Lôïi cuûa ñöùc Baát-Ñoäng Nhö-Lai phaàn phaàn chaâu vieân,
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ngoaøi vaø trong ñeàu coù töôùng caùt-töôøng.
Naày Xaù-Lôïi-Phaát! Nhö caây Boå-ca-la (Pulaka) tuøy cheû choå naøo, trong ngoaøi
ñeàu coù laèn caùt-töôøng. Xaù-Lôïi cuûa ñöùc Nhö- Lai aáy cuõng nhö vaäy.
Naày Xaù-Lôïi-Phaát! Vì cuùng-döôøng Xaù-Lôïi, chuùng-sanh nôi theá-giôùi Dieäu-Hyû
xaây thaùp (stupa) baûy baùu khaép caû coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi, laïi ñem hoa
sen ngaøn caùnh maøu hoaøng-kim ñeå cuùng-döôøng. Coõi Tam-Thieân Ñaïi-Thieân TheáGiôùi aáy laáy thaùp hoa ñeå laøm ñeïp trang-nghieâm.
Laïi naày Xaù-Lôïi-Phaát! ÔÛ theá-giôùi Dieäu-Hyû, neáu chö Boà-Taùt naøo saép dieät-ñoä,
luùc laâm-chung khoâng bao giôø maát chaùnh-nieäm, maø thaáy nhöõng thoaïi-töôùng nhö
vaày:
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Hoaëc coù Boà-Taùt thaáy coõi mình saép sanh veà khoâng coù Phaät, mình
ñang laøm Phaät ôû ñoù.
Hoaëc coù Boà-Taùt thaáy coõi mình saép sanh veà coù Phaät, mình seõ phuïngthôø.
Hoaëc thaáy coù Boà-Taùt nhaäp thai meï.
Hoaëc thaáy coù Boà-Taùt maëc giaùp truï lôùn.
Hoaëc thaáy coù Boà-Taùt boû nhaø xuaát-gia.
Hoaëc thaáy coù Boà-Taùt ngoài Ñaïo-traøng haøng Ma (Mara).
Hoaëc thaáy coù Boà-Taùt chöùng Nhöùt-Thieát Chuûng-Trí
Hoaëc thaáy coù Boà-Taùt ôû theá-giôùi aáy thaønh Chaùnh-Giaùc, chuyeån
Chaùnh-Phaùp Luaân.
Hoaëc thaáy coù Boà-Taùt truï trong hö-khoâng töï thaân laàn laàn dieät maát
gu
ye
n
chaúng soùt chuùt gì. Ví nhö ñoát coû khoâ, khoùi boác cao laàn chaùy
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tan ñeán taét maát.
cuùng-döôøng.
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Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ñaõ dieät-ñoä roài, chö Thieân vaø Nhôn lo-lieäu
Laïi naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai sau khi nhaäp Nieát-Baøn, Chaùnh-
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Phaùp truï theá ñeán traêm ngaøn (100.000) kieáp. (1)
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(1) ôû coõi Ta-Baø (Saha) thì moät kieáp baèng 16.798.000 naêm nhaân-theá, coøn ôû coõi Cöïc-Laïc (Sukhavati) moät
ngaøy moät ñeâm laïi baèng moät kieáp ôû coõi naày! Cho neân, khi noùi ñeán kieáp thì coù sai khaùc nhau raát xa vaäy, do
lyù do naày Xaù-Lôïi-Phaát môùi neâu caâu hoûi ra vôùi ñöùc Ñaïi-Bi Theá-Toân. Xem theâm Vöông-kinh Hoa- Nghieâm,
Phaåm Thoï-Löôïng, seõ roõ. Coøn ñoái vôùi Maät-Toâng kieáp coøn coù moät nghóa khaùc, xem Chuù-Giaûi Toân Kinh
Ñaïi-Nhöït.
(2) Hieän-töôïng naày raát phoå-thoâng nôi taát-caû coõi Phaät. Tuy nhieân, Chaùnh-Phaùp (Saddharma) seõ toàntaïi laâu daøi hay taøn-rui nhanh choùng laø do: i) Tònh-Ñoä hay Ueá-Ñoä vaø ii) coäng-nghieäp cuûa chuùngsanh ñang soáng nôi Phaät-ñoä ñoù chieâu caûm. Dieäu-Hyû, hay Cöïc-Laïc cuõng coù ngaøy taøn ruïi!
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Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Chaùnh-Phaùp cuûa ñöùc Baát-Ñoäng Nhö-Lai truï
theá traêm ngaøn kieáp, maø kieáp ñoù laø loaïi kieáp naøo?"
Ñöùc Phaät phaùn,
Naày Xaù Lôïi Phaát! Cöù hai möôi (20) tieåu kieáp laøm moät kieáp. Chaùnh-Phaùp aáy
truï theá traêm ngaøn (100.000) kieáp nhö vaäy.
Naày Xaù-Lôïi-Phaát! Luùc Chaùnh-Phaùp aáy dieät roài, coù quang-minh lôùn chieáu
khaép möôøi phöông. Ñaïi ñòa ñeàu chaán-ñoäng phaùt aâm thanh lôùn. Nhöng, [ngöôi neân
bieát] Chaùnh-Phaùp aáy chaúng phaûi Thieân-Ma phaù-hoaïi ñöôïc. Cuõng chaúng phaûi do ñöùc
n
Nhö-Lai aáy vaø Thaùnh-chuùng töï aån maát. Chæ vì thôøi-gian aáy ít ngöôøi nghe Phaùp,
ye
phaàn ñoâng khoâng ham thích, neân ngöôøi thuyeát-phaùp ñeàu xa laùnh hoï.
Vôùi Chaùnh-Phaùp ñaõ ít nghe neân caøng theâm söï baát-tín; baát-tín ñaõ taêng-tröôûng
gu
thì khoâng chuyeân-caàn tu-taäp. Chö Tyø-Kheo thoâng-hieåu Chaùnh-Phaùp töï seõ ruùt lui
aån-daät, thaáy moïi ngöôøi khoâng ham-thích Chaùnh-Phaùp neân chaúng coøn ra hoaèng-
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tuyeân. Do ñoù, lôøi daïy cuûa ñöùc Baát-Ñoäng Nhö-Lai seõ maát laàn laàn.
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TU-TAÄP ÑEÅ LAØM
NHÔN-DUYEÂN VAÕNG-SANH
Baáy giôø, ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Chö Ñaïi Boà-Taùt (BodhisattvaMahasattva) duøng söùc caên-laønh naøo laøm nhôn-duyeân ñeå ñöôïc vaõng-sanh veà theá-giôùi Dieäu-Hyû cuûa
n
ñöùc Baát-Ñoäng Nhö-Lai?"
ye
Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Neáu Ñaïi Boà-Taùt muoán sanh veà theá-giôùi Dieäu-Hyû thì phaûi
gu
hoïc theo ñöùc Baát-Ñoäng Nhö-Lai thuôû xöa luùc haønh Ñaïo Boà-Taùt phaùt theä-nguyeän
roäng lôùn, roài caàu nguyeän sanh veà coõi aáy. Haïnh-nguyeän nhö vaäy coù theå laøm nhôn-
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duyeân sanh veà theá-giôùi Dieäu-Hyû.
Laïi naày Xaù-Lôïi-Phaát! Luùc thöïc-haønh Boá-Thí Ba-La-Maät (Dana-paramita),
m
Ñaïi Boà-Taùt ñem thieän-caên aáy hoài-höôùng Voâ-Thöôïng Boà-Ñeà nguyeän ñöôïc hoäi-ngoä
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cuøng ñöùc Baát-Ñoäng Nhö-Lai. Do nhôn-duyeân naày seõ ñöôïc sanh veà theá-giôùi DieäuHyû. Luùc thöïc-haønh Giôùi Ba-La-Maät (Sila-paramita), Nhaãn-Nhuïc Ba-La-Maät
(Ksanti-paramita), Tinh-Taán Ba-La-Maät (Virya-paramita), Thieàn-Ñònh Ba-La-Maät
(Dhyana-paramita) nhaãn ñeán Baùt-Nhaõ Ba-La-Maät (Prajna-paramita) cuõng vaäy.
Laïi naày Xaù-Lôïi-Phaát! Quang-minh (1) cuûa ñöùc Baát-Ñoäng Nhö-Lai chieáu
khaép coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi. Haønh-giaû nguyeän caàu ñôøi sau seõ thaáy
quang-minh aáy chöùng Voâ-Thöôïng Chaùnh-Ñaúng Chaùnh-Giaùc. Do thaáy quang-minh
roài thaønh Ñaïi Boà-Ñeà, laïi ñem quang-minh nôi thaân ñeå chieáu khaép theá-giôùi. Naày
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(1) ñaây laø ñaïi bí-maät cuûa chö Phaät vaäy. Chöõ quang-minh naày phaûi ñöôïc hieåu laø Quang-Minh Taïng.
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Xaù- Lôïi-Phaát! Boà-Taùt do nhôn-duyeân naày ñöôïc sanh veà theá-giôùi Dieäu-Hyû.
Laïi naày Xaù-Lôïi-Phaát! Chuùng Thanh-Vaên cuûa ñöùc Phaät aáy soá ñoâng voâ-löôïng
(10315.412.678.382.193.569.670.705.078.368.256), voâ-bieân ( 101.261.650.713.528.774.278.683.020.313.473.024). Haønhgiaû nguyeän ñöôïc thaáy chuùng Thanh-Vaên aáy. Thaáy roài khôûi coâng-haïnh chöùng Phaät
Boà-Ñeà. Luùc chöùng Phaät Boà-Ñeà roài cuõng coù voâ-löôïng, voâ-bieân chuùng Thanh-Vaên
nhö vaäy. Naày Xaù-Lôïi-Phaát! Do nhôn-duyeân naày, Ñaïi Boà-Taùt seõ ñöôïc sanh veà theágiôùi Dieäu-Hyû.
Laïi naày Xaù-Lôïi-Phaát! Trong theá-giôùi Dieäu-Hyû aáy coù voâ-löôïng
n
(10315.412.678.382.193.569.670.705.078.368.256) chuùng Boà-Taùt. Haønh giaû caàn phaûi öôùc muoán thaáy
ye
chö Boà-Taùt aáy ñeå tu-taäp Thieàn-Ñònh (Chæ-Quaùn Baát-Nhò), cuøng chö Boà-Taùt aáy hoäihoïp ñoàng hoïc, ñoàng tu, ñoàng ñeán roát raùo [Anuttarasamyaksambodhi]. Haønh-giaû
gu
caàn phaûi nguyeän ñöôïc hoäi-ngoä vôùi ngöôøi muoán caàu vieân-maõn Ñaïi Töø-Bi, vôùi ngöôøi
muoán caàu Ñaïi Boà-Ñeà, vôùi ngöôøi boû rôøi taâm Nhò-Thöøa (Hinayana), vôùi ngöôøi an-truï
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Taùnh Khoâng (Shunyata) chôn-thieät, vôùi ngöôøi nhôù nieäm danh-hieäu cuûa Phaät NhöLai, Phaùp vaø Taêng.
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Naày Xaù-Lôïi-Phaát! Neáu coù thieän-nam thieän-nöõ naøo ñöôïc nghe danh-hieäu cuûa
caùc haøng Boà-Taùt nhö vaäy, hoï seõ ñöôïc thoï-sanh ôû theá-giôùi Dieäu-Hyû, huoáng laø ñem
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caên-laønh Baùt-Nhaõ Ba-La-Maät (Prajna-paramita) hoài-höôùng ñeán ñöùc Baát-Ñoäng NhöLai. Naày Xaù-Lôïi- Phaát! Do nhôn-duyeân naày, ngöôøi aáy quyeát-ñònh ñöôïc sanh veà theágiôùi Dieäu-Hyû.
Laïi naày Xaù-Lôïi-Phaát! Neáu Ñaïi Boà-Taùt nguyeän sanh veà theá-giôùi Dieäu-Hyû,
neân
quaùn-töôûng caûnh-töôïng ôû phöông Ñoâng, voâ-löôïng theá-giôùi (1) coù
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(1) phöông Ñoâng coù voâ-löôïng theá-giôùi (10315.412.678.382.193.569.670.705.078.368.256 ksetra) chôù khoâng phaûi chæ coù theágiôùi Dieäu-Hyû, cuõng coù voâ-löôïng chö Phaät (10315.412.678.382.193.569.670.705.078.368.256 Buddha) chôù khoâng phaûi ñöùc
Baát-Ñoäng Nhö-Lai, xem Vöông-kinh Hoa-Nghieâm, Phaåm Hoa-Taïng Theá-Giôùi.
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chö Phaät,
Nhö-Lai thuyeát phaùp vi-dieäu vaø
chuùng Thanh-Vaên theo nieäm-töôûng hieän roõ ra tröôùc maét.
Ñaïi Boà-Taùt aáy phaûi phaùt nguyeän raèng:
Nguyeän toâi seõ thaønh Phaät thuyeát-phaùp vi-dieäu vaø chuùng
Thanh-Vaên, Boà-Taùt ñeàu nhö caùc ñöùc Phaät aáy.'
Laïi naày Xaù-Lôïi-Phaát! Chö Boà-Taùt neân tu ba thöù tuøy-nieäm thieän-caên nguyeän
cuøng taát-caû chuùng-sanh bình-ñaúng cuøng tu-taäp hoài-höôùng Voâ-Thöôïng Boà-Ñeà.
n
Naày Xaù-Lôïi-Phaát! Boà-Taùt hoài-höôùng thieän-caên nhö vaäy khoâng coù haïn-löôïng.
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Giaû-söû taát-caû chuùng-sanh ñeàu rieâng caàm moät caùi baùt lôùn baèng hö-khoâng
(akasa) maø noùi [vôùi Boà-Taùt] raèng: 'Xin Ngaøi ñem thieän-caên aáy chia cho chuùng toâi.'
gu
Naày Xaù-Lôïi-Phaát! Neáu thieän-caên aáy coù saéc-töôùng ñem caáp cho chuùng-sanh
ñeàu ñaày taát-caû baùt cuûa hoï, roài hoï ñeàu caàm ñi, nhöng thieän-caên aáy vaãn khoâng cuøng-
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taän, vì hoài-höôùng Voâ-Thöôïng Boà-Ñeà khoâng coù haïn-löôïng, chaúng theå di-chuyeån.
Naày Xaù-Lôïi-Phaát! Ba thöù tuøy-nieäm thieän-caên thaønh-töïu aáy hoài-höôùng Nhöùt-
m
Thieát Chuûng-Trí, do thieän-caên aáy maø Tam-Baûo chuyeån theo. Neáu coù Boà-Taùt naøo
thaønh-töïu thieän-caên aáy thì chaúng coøn ñoïa taát-caû AÙc-Ñaïo (Aparagati) maø coù theå tröø
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deïp Thieân-Ma Ba-Tuaàn (Papiyan) vaø caùc Ma-chuùng, tuøy yù-thích sanh veà theá-giôùi
Dieäu-Hyû, hay baát cöù moät quoâc-ñoä naøo cuûa chö Phaät nôi möôøi phöông theá-giôùi.
Vì theá neân vôùi tuøy-nieäm thieän-caên naày, Ñaïi Boà-Taùt caàn tích-taäp. Khi tích-
taäp noù roài neân hoài-höôùng ñeán ñöùc Baát-Ñoäng Nhö-Lai. Do ñaây seõ ñöôïc sanh veà theágiôùi Dieäu-Hyû.
Laïi naày Xaù-Lôïi-Phaát! Theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-Lai coù
coâng-ñöùc trang-nghieâm roäng lôùn maø trong voâ-löôïng coõi Phaät khaùc khoâng coù. Vì theá
neân Boà-Taùt phaûi phaùt taâm nhö vaày:
Toâi ñem thieän-caên naày nguyeän seõ thaáy theá-giôùi Dieäu-Hyû. Theá-giôùi
aáy trang-nghieâm nguyeän seõ nhieáp-thoï. Cuõng nguyeän seõ thaáy chö
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Boà-Taùt ôû theá-giôùi aáy.
Naày Xaù-Lôïi-Phaát! Do nhôn-duyeân treân ñaây, Ñaïi Boà-Taùt seõ ñöôïc sanh veà
theá-giôùi Dieäu-Hyû.
Naày Xaù-Lôïi-Phaát! Ñaïi Boà-Taùt nguyeän sanh veà nöôùc aáy phaûi phaùt-taâm
nguyeän öa-thích taêng-thöôïng.
Naày Xaù-Lôïi-Phaát! Neáu thieän-nam thieän-nöõ phaùt nguyeän taêng-thöôïng, Ta
ñeàu thoï-kyù cho hoï seõ ñöôïc sanh veà theá-giôùi Dieäu-Hyû.
Naày Xaù-Lôïi-Phaát! Ví nhö coù toøa thaønh khoâng coù laàu-ñaøi, vöôøn, röøng, ao hoà,
n
cuõng khoâng coù choå cho voi ngöïa du-haønh. Vua trong thaønh aáy daàu coù theá-löïc ôû yeân,
ye
nhöng vì toøa-thaønh troáng-trôn neân chaúng phaûi laø toøa-thaønh trang-nghieâm.
Naày Xaù-Lôïi-Phaát! Coõi Ta-Baø cuûa Ta ñaây cuõng vaäy. Vì khoâng coù nhöõng
gu
coâng-ñöùc nhö theá-giôùi Dieäu-Hyû neân chaúng phaûi laø coõi trang-nghieâm.
Naày Xaù-Lôïi-Phaát! Neáu coõi Ta-Baø cuûa Ta coù nhöõng coâng-ñöùc trang-nghieâm
N
aáy, thì seõ nhö theá-giôùi cuûa ñöùc Baát-Ñoäng Nhö-Lai trang-nghieâm thuø-thaéng. (1)
Naày Xaù-Lôïi-Phaát! Neáu Ñaïi Boà-Taùt phaùt nguyeän seõ nhieáp-thoï thanh-tònh
m
Phaät-ñoä, thì neân nhö ñöùc Baát-Ñoäng Nhö-Lai thuôû tröôùc haønh Ñaïo Boà-Taùt tu-taäp
coâng-ñöùc trang-nghieâm theá-giôùi thanh-tònh, vaø phaûi nhieáp laáy coâng-ñöùc nhö vaäy.
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(1) ba ñoaïn treân neâu leân taâm Ñaïi-Töø Ñaïi-Bi cuûa Phaät Thích-Ca Möu-Ni Theá-Toân, Ngaøi ñaõ aån caùi hay cuûa
mình ñeå ñeà cao tònh-ñoä cuûa ñöùc Baát-Ñoäng Nhö-Lai (xem toân kinh Ñaïi-Thöøa Ñaûnh Vöông töùc kinh VoâCaáu-Xöùng Sôû Thuyeát (Vimalakirti-Nirdesa-Sutra)), cuõng nhö khi Ngaøi tuyeân-thuyeát veà theá-giôùi CöïcLaïc cuûa ñöùc Phaät Voâ-Löôïng Quang (tuïc goïi laø A-Di-Ñaø Phaät do ñoïc traïi aâm “Amitabha”) ôû phöông Taây.
Ñieàu naày khoâng tìm thaáy ôû baát cöù toân-giaùo khaùc. Ñaây laø phöông-tieän baát-khaû tö-nghì cuûa Phaät ñeå daãn-daét
chuùng sanh maø Taâm-Boà-Ñeà chöa ñöôïc hieån-hieän moät caùch roõ-raøng, ñeå hoï coù choã nöông veà, coù thaéngduyeân ñeå tu-taäp. Phöông Ñoâng tieâu bieåu cho tu-taäp, phöông Taây tieâu-bieåu cho söï tu-taäp ñaõ hoaøn-taát.
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Laïi naày Xaù-Lôïi-Phaát! Nhö Ta ngaøy nay ñöôïc Voâ-Thöôïng Boà-Ñeà ñieàu-phuïc
voâ-löôïng (1) chuùng-sanh ñeàu ñöôïc chöùng quaû Nhò-Thöøa, vaø haøng Thanh-Vaên cuûa
Ta giaùo-hoaù ñieàu-phuïc ñeàu nhoùm hoïp caû laïi ñeå so-saùnh vôùi haøng Thanh-Vaên cuûa
ñöùc Baát-Ñoäng Nhö-Lai thì khoâng baèng moät phaàn traêm, khoâng baèng moät phaàn ngaøn
(1/1.000), khoâng baèng moät phaàn traêm ngaøn (1/100.000), moät phaàn cu-chi (koti:
(1/107), moät phaàn na-do-tha (nayuta) (1/1028), moät phaàn ca-la (kamala:
1/10537.531.802.622.836.356.913.216), moät phaàn toaùn, moät phaàn soá, moät phaàn duï, cuõng chaúng
baèng moät phaàn öu-ba-ni-sa-ñaø (upannisshad: 1/1038.502.524.216.526.363.486.755.991.168) cuõng
n
chaúng baèng moät. Taïi sao vaäy? Vì soá aáy voâ-löôïng vaäy. Neáu noùi veà phaàn giaûi-thoaùt
ye
thì khoâng khaùc.
Naày Xaù-Lôïi-Phaát! Luùc ñöùc Di-Laëc Nhö-Lai (Maitreya Tathagata) xuaát-theá
gu
(2), chuùng Thanh-Vaên vaø nhöõng ngöôøi ñöôïc ñieàu-phuïc so-saùnh vôùi chuùng ThanhVaên cuûa ñöùc Baát-Ñoäng Nhö-Lai cuõng nhö soá treân, chaúng baèng moät phaàn öu-ba-ni
N
sa-ñaø (upannisshad:1/1038.502.524.216.526.363.486.755.991.168).
Naày Xaù-Lôïi-Phaát! Do vì ñöùc Baát Ñoäng Nhö Lai moät hoäi thuyeát-phaùp coù theå
m
ñieàu-phuïc voâ-löôïng höõu-tình (10315.412.678.382.193.569.670.705.078.368.256 sattva), neân ngöôøi
ñöôïc ñöùc Nhö-Lai aáy nhieáp-thoï khoâng ai coù theå bieát ñöôïc soá-löôïng.
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Naày Xaù-Lôïi-Phaát! Coäng chung taát-caû chuùng Thanh-Vaên vaø nhöõng ngöôøi
_________________________________________
(1) chæ chung cho caùc haøng Nhaân, Thieân, Quyû-Thaàn trong Tam-Thieân Ñaïi Thieân Theá-Giôùi Ta-Baø, theá-giôùi
ueá-tröôïc, chuùng-sanh cang-cöôøng, tuy hieän ra 1.000.000.000 ÖÙng-Thaân (Nirmanakaya) Thích-Ca Möu-Ni
Nhö-Lai ñeå hoùa-ñoä chuùng-sanh, nhöng vì vaøo thôøi kieáp giaûm, neân soá-löôïng tuy nhieàu nhöng chaúng laø
bao, rieâng nôi chuùng ta nguï laø hoùa-thaân cuoái cuûa Ngaøi vaäy (xem toân kinh Ñaïi-Thoâng Phöông-Quaûng
Saùm-Hoái Dieät-Toäi Trang-Nghieâm Thaønh Phaät).
(2) Ngaøi seõ ra ñôøi khoaûng 8.104.485 naêm nöõa. Tuy nhieàu hôn so vôùi thôøi cuûa ñöùc Thích-Ca MöuNi, coù theå ví nhö bieån caû meânh-moâng saùnh cuøng soâng roäng, vì vaøo thôøi kieáp taêng, nhöng cuõng
chaúng thaám vaøo ñaâu so vôùi söï hoùa-ñoä chuùng-sanh cuûa ñöùc Baát-Ñoäng Nhö-Lai ôû theá-giôùi thanh-tònh.
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ñöôïc chuùng Thanh-Vaên naày ñieàu-phuïc cuûa Ta [Shakyamuni], cuûa Di-Laëc Phaät, vaø
cuûa chö Phaät (996) trong Kieáp-Hieàn, ñem so-saùnh vôùi soá chuùng Thanh-Vaên cuûa ñöùc
Baát-Ñoäng Nhö-Lai cuõng vaãn khoâng baèng Neáu noùi veà phaàn giaûi-thoaùt thì khoâng
khaùc.
Ngaøi Xaù-Lôïi-Phaát baïch:
Baïch ñöùc Theá-Toân! Theo choã toâi nhaän hieåu yù-nghóa cuûa ñöùc TheáToân ñaõ phaùn daïy thì theá-giôùi Dieäu-Hyû chính laø theá-giôùi cuûa nhöõng baäc ALa-Haùn chôù chaúng phaûi laø theá-giôùi cuûa phaøm-phu. Taïi sao vaäy? Vì theá-giôùi
n
aáy soá A-La-Haùn quaù nhieàu vaäy.
ye
Ñöùc Phaät phaùn,
Ñuùng nhö vaäy. Naày Xaù-Lôïi-Phaát! Nhö lôøi oâng noùi, trong theá-giôùi aáy coù voâ-
gu
löôïng (10315.412.678.382.193.569.670.705.078.368.256) A-La-Haùn.
Laïi naày Xaù-Lôïi-Phaát! Coõi Tam-Thieân Ñaïi-Thieân naày [Saha], soá-löôïng tinh-
N
tuù (1) chaúng nhieàu baèng chuùng Thanh-Vaên ôû theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng
_______________________________________________
m
(1) Theá-Giôùi Ta-Baø — neáu doàn neùn 109 tieåu theá-giôùi (moãi tieåu theá-giôùi coù dieän-tích laø 8,1x1063 daëm Anh
vuoâng vaø coù chieàu daøi 20,22x1018 daëm Anh, moät daëm Anh laø 1.600 meùt Taây) gioáng nhö ñaët 109 hoät caùt
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mòn vaøo trong moät ñoà ñöïng lôùn — thì coù toång dieän-tích laø 8,1x1072 daëm Anh vuoâng. Daõy ngaân-haø Milky
Way maø chuùng ta ñang sanh soáng ôû trong ñoù coù ñöôøng kính laø 5,7x1017 daëm Anh vaø coù chieàu daày laø
1,18x1016 daëm Anh (vôùi moät “khoaûng-troáng” raát lôùn giöõa caùc tinh-tuù)), vôùi öôùc-löôïng khoaûng 400x109
tinh-tuù; xem Lyù-Thuyeát Toái-Cao Veà Vuõ-Truï, Nguyeãn Pram, trang 116, 250-313. Vôùi söï trôï-giuùp cuûa
khoa-hoïc kyõ-thuaät hieän-ñaïi chaúng haïn nhö Hubble, Chandra, Compton Space Telescopes, v.v... (taïm dòch
laø caùc vieãn-voïng kính vuõ-truï) caùc nhaø Thieân-Vaên Hoïc vaø Vuõ-Truï Hoïc ñaõ öôùc-tính toaøn-boä tinh-tuù trong
caùi goïi laø vuõ-truï [cuûa hoï]: chæ coù 70x1022 vaø 100x109 daõy ngaân-haø. Neáu caùc vieãn-voïng kính vuõ-truï ñöôïc
laøm lôùn gaáp ñoâi veà oáng kính, cöôøng-ñoä, khoaûng caùch thì “vuõ-truï hieän ñang bieát ñeán” seõ hoaøn-toaøn khaùc
bieät. Nhö vaäy, toång-soá tinh-tuù trong Theá-Giôùi Ta-Baø thaät khoâng theå tin ñöôïc cuõng nhö khoâng theå naøo thaáu
hieåu noåi ñoái vôùi moät ngöôøi bình thöôøng.
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Nhö-Lai. Do vì moät hoäi thuyeát-phaùp cuûa ñöùc Nhö-Lai aáy, coù voâ-löôïng höõu-tình
(10315.412.678.382.193.569.670.705.078.368.256) ñöôïc quaû A-La-Haùn.
Naày Xaù-Lôïi-Phaát! Soá-löôïng tinh-tuù ôû toaøn coõi Tam-Thieân Ñaïi-Thieân TheáGiôùi naày chæ baèng soá höõu-tình ñöôïc quaû A-La-Haùn trong moät hoäi thuyeát-phaùp cuûa
ñöùc Phaät aáy. Chuùng Thanh-Vaên ôû caùc phaùp-hoäi khoâng coù soá-löôïng, baát-khaû-thuyeát
(adesana: 105.167.721.322.614.366.005.477.651.274.385.506.304).
Laïi naày Xaù-Lôïi-Phaát! Haøng chö Thieân vaø Nhôn vun troàng coäi-ñöùc ôû theá-giôùi
aáy, Nhôn Thieân coõi khaùc daàu duøng thieân-nhaõn (divya-caksus) cuõng chaúng thaáy
n
ñöôïc, daàu ñeán taïi theá-giôùi aáy duøng thieân-nhaõn nhö vaäy cuõng chaúng thaáy ñöôïc.
ye
Neáu ai nghe Phaùp-Moân Coâng-Ñöùc naày roài thoï-trì, ñoïc tuïng thoâng-thuoäc,
ngöôøi naày ñaõ thaáy nghe ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Ñaïo Boà-Taùt, vì theá neân
gu
nay nghe phaùp- moân coâng-ñöùc naày lieàn coù loøng tin thanh-tònh.
Naày Xaù-Lôïi-Phaát! Trong caùc coõi nöôùc ôû taát-caû theá-giôùi phöông Ñoâng, hoaëc
N
ngöôøi tu theo Boà-Taùt Thöøa (Bodhisattvamarga), hoaëc ngöôøi tu theo Thanh-Vaên
Thöøa (Sravakamarga) ñoïc tuïng thoâng-thuoäc Phaùp-Moân Coâng-Ñöùc naày, soá ngöôøi aáy
m
raát ñoâng nhieàu. Nhöõng ngöôøi Thanh-Vaên vaø Boà-Taùt aáy do nguyeän-löïc cuûa hoï, hoaëc
ñaõ sanh, hoaëc ñang sanh, hoaëc seõ sanh veà theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-
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Lai. Chæ tröø caùc böïc Boà-Taùt Baát-Thoái (Bodhisattva Acala-bhumi), vì chö Boà-Taùt
Baát-Thoái ôû trong caùc quoác-ñoä seõ thaønh Voâ-Thöôïng Boà-Ñeà. Trong caùc theá giôùi ôû
möôøi phöông (Dharmadhatu) cuõng nhö vaäy.
Naày Xaù-Lôïi-Phaát! Ñöùc Baát-Ñoäng Nhö-Lai ôû taïi theá-giôùi Dieäu-Hyû vaø caùc coõi
nöôùc phöông khaùc, Ngaøi laøm baäc Thöôïng-thuû trong haøng Boà-Taùt Thöøa, v.v...
Naày Xaù-Lôïi-Phaát! Neáu coù thieän-nam thieän-nöõ naøo nghe Phaùp-Moân CoângÑöùc cuûa Baát-Ñoäng Nhö-Lai maø kheùo coù theå thoï-trì ñoïc-tuïng thoâng-thuoäc roài nguyeän
sanh veà theá-giôùi aáy. Töø ñoù ñeán luùc maïng-chung, ngöôøi aáy ñöôïc Baát-Ñoäng Nhö-Lai
thöôøng hoä-nieäm (adhisthana), khoâng cho caùc Ma (Mara) vaø quyeán thuoäc Ma laøm
loøng hoï thoái-chuyeån, phaûi bieát nhöõng ngöôøi aáy töø nay ñeán luùc ñöôïc Voâ-Thöôïng Boà154
Ñeà khoâng coù söï lo-sôï thoái-chuyeån, cuõng khoâng bò haïi veà nöôùc, löûa, dao, gaäy, ñoäc
truøng, aùc-thuù, cuõng khoâng bò ngöôøi hay quyû-thaàn laøm kinh-sôï. Taïi sao vaäy? Vì
thöôøng ñöôïc söï uûng-hoä cuûa ñöùc Baát-Ñoäng Nhö-Lai, vì seõ ñöôïc sanh veà theá-giôùi
Dieäu-Hyû vaäy.
Naày Xaù-Lôïi-Phaát! Nhö maët nhöït daàu ôû raát xa nhöng chieáu aùnh naéng saùng
cho chuùng-sanh Dieâm-Phuø-Ñeà (Jambudvipa: teân cuûa Traùi Ñaát).
Naày Xaù-Lôïi-Phaát! Cuõng vaäy, ñöùc Baát-Ñoäng Nhö-Lai coù theå laøm aùnh-saùng
cho chö Boà-Taùt ôû nhöõng coõi khaùc.
n
Naày Xaù-Lôïi-Phaát! Nhö Tyø-Kheo coù thieân-nhaõn thoâng (divya-caksus) coù theå
ye
thaáy nhöõng hình saéc toát xaáu ôû phöông xa. Cuõng vaäy, daàu ôû taïi theá-giôùi mình, ñöùc
Baát-Ñoäng Nhö-Lai ñeàu thaáy taát-caû hình-loaïi cuûa chö Boà-Taùt ôû nhöõng theá-giôùi khaùc.
gu
Naày Xaù-Lôïi-Phaát! Nhö Tyø-Kheo ñöôïc taâm töï-taïi, coù Thaàn-Thoâng Ba-LaMaät aáy roài coù theå bieát roõ taâm-nieäm (paracitta-jnana: tha taâm thoâng) cuûa taát-caû höõu-
N
tình, maëc duø ôû raát xa. Cuõng vaäy, ñöùc Baát-Ñoäng Nhö-Lai bieát roõ taâm cuûa chö Boà-Taùt
ôû caùc theá-giôùi khaùc.
m
Naày Xaù-Lôïi-Phaát! Nhö Tyø-Kheo coù thieân-nhó thoâng (divya-sirotra) coù theå
nghe ñöôïc aâm-hanh raát xa. Cuõng vaäy, coù nhöõng chuùng-anh ôû caùc theá-iôùi khaùc
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nguyeän raèng: 'Toâi nguyeän ñöôïc sanh veà theá-giôùi Dieäu-Hyû.' Ñöùc Baát-Ñoäng Nhö-Lai
lieàn nghe lôøi noùi cuûa hoï. Naày Xaù-Lôïi-Phaát! Caùc haïng thieän-nam thieän-nöõ aáy, ñöùc
Baát-Ñoäng Nhö-Lai ñeàu bieát roõ hoï teân. Neáu ai thoï-trì, ñoïc-tung thoâng-thuoäc PhaùpMoân Coâng-Ñöùc naày thì ñeàu ñöôïc ñöùc Baát-Ñoäng Nhö-Lai thaáy bieát vaø ñaõ hoä-nieäm
hoï.
Luùc aáy, ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Raát laø hi-höõu, ñöùc Baát-Ñoäng Nhö-Lai
hoä-nieäm chö Ñaïi Boà-Taùt aáy."
Ñöùc Phaät phaùn,
Ñuùng nhö lôøi oâng noùi. Naày Xaù-Lôïi-Phaát! Chö Ñaïi Boà-Taùt aáy ñöôïc ñöùc Nhö155
Lai hoä-nieäm. Taïi sao vaäy? Vì hoä-nieäm chö Boà-Taùt neân taát-caû chuùng-sanh ñeàu ñöôïc
hoä-nieäm.
Naày Xaù-Lôïi-Phaát! Nhö Ñaïi-Vöông Quaùn-Ñaûnh coù nhieàu kho-laãm chöùa ñaày
luùa ñaäu, nghieâm-lònh cho quan chuû-ty phaûi kheùo giaùm-thuû. Taïi sao vaäy? Vì ñeå cöùuteá nhôn-daân luùc coù naïn ñoùi keùm.
Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt aáy, sau khi ñöùc Nhö-Lai dieät-ñoä seõ chöùng
Voâ-Thöôïng Boà-Ñeà, luùc Chaùnh-Phaùp (Saddharma) thieáu keùm, coù theå laøm muøa truùng
lôùn. Ñöùc Nhö-Lai cuõng vaäy, kheùo coù theå hoä-nieäm chö Boà-Taùt aáy.
n
Naày Xaù-Lôïi-Phaát! ÔÛ coõi Ta-Baø naày coù chö Boà Taùt seõ nghe Phaùp-Moân Coâng-
ye
Ñöùc cuûa Baát-Ñoäng Nhö-Lai, hoï coù theå thoï-trì, ñoïc tuïng thoâng-thuoäc, nguyeän sanh
veà theá-giôiù Dieäu-Hyû. Phaûi bieát nhöõng ngöôøi naày ñöôïc Baát-Thoái-Chuyeån (Avivartin-
gu
bhumi).
Naày Xaù-Lôïi-Phaát! Neáu coù thieän-nam thieän-nöõ (Boà-Taùt) phöông khaùc nôi
N
Phaùp-Moân Coâng-Ñöùc cuûa Baát-Ñoäng Nhö-Lai naày kheùo coù theå thoï-trì, ñoïc-tuïng
thoâng-thuoäc roài khai-thò giaûng-thuyeát cho voâ-löôïng chuùng-sanh, khieán caùc chuùng-
m
sanh aáy vun troàng coäi coâng-ñöùc nhö vaäy cho hoï seõ gaàn-guõi Voâ-Thöôïng Boà-Ñeà.
Naày Xaù-Lôïi-Phaát! Neáu coù thieän-nam thieän-nöõ (Boà-Taùt) nguyeän mau chöùng
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Voâ-Thöôïng Boà-Ñeà thì phaûi thoï-trì, ñoïc-tuïng thoâng-thuoäc Phaùp-Moân Coâng-Ñöùc cuûa
Baát-Ñoäng Nhö-Lai naày, roài khai-thò, giaûng-thuyeát cho chuùng-sanh. Taïi sao vaäy? Caùc
ngöôøi aáy phaûi giaûng-thuyeát phaùp-moân coâng-ñöùc naày ñeå taïo nghieäp (karma) ñaïi tríhueä (mahaprajna). Phaûi phaùt-khôûi tích-taäp nhö vaäy. Do vì phaùt-khôûi tích-taäp, neân
caùc ngöôøi aáy hieän-ñôøi seõ saïch phieàn-naõo.
Naày Xaù-Lôïi-Phaát! Vì theá neân ngöôøi Thanh-Vaên Thöøa nghe Phaùp-Moân CoângÑöùc cuûa Baát-Ñoäng Nhö-Lai naày neân thoï trì, ñoïc-tuïng thoâng-thuoäc, roài khai-thò,
dieån-thuyeát cho chuùng-sanh. Taïi sao vaäy? Vì do thoï-trì Chaùnh-Phaùp nhö vaäy, thieännam thieän-nöõ aáy hieän ñôøi seõ chöùng böïc voâ-hoïc (asaiksa, töùc A-La-Haùn quaû).
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Naày Xaù-Lôïi-Phaát! Neáu coù thieän-nam thieän-nöõ tín-taâm thanh-tònh nôi PhaùpMoân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày, phaûi luoân luoân vì ngöôøi khaùc maø
dieãn noùi. Nhöõng ngöôøi aáy chaúng ngoaøi hai ñôøi seõ ñöôïc quaû voâ-laäu (anasrava).
Naày Xaù-Lôïi-Phaát! Phaùp-Moân Coâng-Ñöùc cuûa Baát-Ñoäng Nhö-Lai ñaây chaúng
phaûi laø haøng ngu caïn coù theå thoï-trì ñöôïc. Ngöôøi coù trí-hueä saâu roäng môùi thoï-trì
ñöôïc.
Naày Xaù-Lôïi-Phaát! Thieän-nam thieän-nöõ naøo seõ thaáy chö Phaät, chaéc-chaén seõ
ñích-thaân ñöôïc Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày.
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Naày Xaù-Lôïi-Phaát! Ví nhö baûo-chaâu voâ-giaù töø ñaïi-haûi mang veà. YÙ oâng nghó
ye
sao, ai seõ laø ngöôøi ñöôïc tröôùc?
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Chö quoác-vöông, vöông-töû, ñaïi-thaàn laø ngöôøi
gu
ñöôïc tröôùc."
Ñöùc Phaät phaùn,
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Naày Xaù-Lôïi-Phaát! Phaùp-moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai cuõng
vaäy, chö Boà-Taùt ñöôïc tröôùc. Chö Boà-Taùt aáy seõ ñöôïc Baát-Thoái-Chuyeån (Avivartin-
m
bhumi), neáu nghe phaùp-moân naày lieàn coù theå thoï-trì, ñoïc-tuïng thoâng-thuoäc. Chö BoàTaùt aáy vì Voâ-Thöôïng Boà-Ñeà, ôû nôi Taùnh Chaân-Nhö (Tathata hay Dharmata) sieâng-
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naêng tu hoïc.
Ngaøi Xaù-Lôïi-Phaát baïch:
Baïch ñöùc Theá-Toân! Neáu Boà-Taùt muoán ôû böïc Baát-Thoái-Chuyeån, khi
nghe Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày phaûi thoï-trì,
ñoïc-tuïng thoâng-thuoäc. Taïi sao vaäy? Vì Ñaïi Boà-Taùt an-truï phaùp-moân naày,
ôû trong Phaùp-Taùnh (Dharmata) (1) seõ chaúng thoái-chuyeån.
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(1) ñaõ chuù-thích ôû treân, ôû ñaây khoâng ngaïi laëp laïi laàn nöõa.
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Ñöùc Phaät phaùn,
Naày Xaù-Lôïi-Phaát! Giaû söû coù ngöôøi ñem hoaøng-kim ñaày Dieâm-Phuø-Ñeà ra boáthí ñeå troâng mong ñöôïc nghe Phaùp naày, nhöng troïn chaúng ñöôïc nghe. Taïi sao vaäy?
Vì Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày chaúng phaûi caùc chuùng
sanh phöôùc-baïc seõ chaáp-trì ñöôïc.
Laïi naày Xaù-Lôïi-Phaát! Neáu ngöôøi tu theo Thanh-Vaên Thöøa nghe Phaùp-Moân
Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày roài thoï trì, ñoïc-tuïng vì Voâ-Thöôïng BoàÑeà, vì töông-öng Chaân-Nhö maø sieâng-naêng tu-taäp (1), laïi khai-thò dieãn-thuyeát cho
n
voâ- löôïng chuùng-sanh, ngöôøi aáy ôû thaân ñôøi sau seõ ñöôïc thaønh-töïu, hoaëc trong hai
ye
ñôøi thì ñöôïc böïc Boå-Xöù (2), hoaëc ba ñôøi, chaúng bao giôø vöôït quaù, seõ thaønh böïc
Chaùnh-Ñaúng Chaùnh-Giaùc (Anuttarasamyaksambodhi).
gu
Naày Xaù-Lôïi-Phaát! Nhö Chuyeån-Luaân Thaùnh-Vöông (Cakravartiraja) do
nghieäp (karma) ñôøi tröôùc maø caûm baûy baùu hieän ra. Cuõng vaäy, do boån-nguyeän-löïc
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cuûa ñöùc Baát-Ñoäng Nhö-Lai, hoâm nay Ta [Shakyamuni] noùi Phaùp-Moân Xöng-Taùn
Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày.
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Naày Xaù-Lôïi-Phaát! Nôi Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai
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naày, chö Ñaïi Boà-Taùt hoaëc ñaõ nghe, hoaëc seõ nghe, ñoù ñeàu laø do töø-bi, nguyeän-löïc
cuûa ñöùc Baát-Ñoäng Nhö-Lai luùc haønh Boà-Taùt Ñaïo thuôû tröôùc. Hoaëc seõ ôû nôi chö Phaät
trong Kieáp-Hieàn, hoï döï nghe khai-thò phaùp-moân naày, nhö hoâm nay Ta khai-thò,
dieãn-thuyeát bao nhieâu danh-soá chaúng theâm chaúng bôùt. Vì theá neân, chö Boà-Taùt naøo
muoán mau chöùng Voâ-Thöôïng Boà-Ñeà thì nôi Phaùp-Moân Xöng-Taùn Coâng-Ñöùc BaátÑoäng Nhö-Lai naày phaûi thoï-trì, ñoïc-tuïng thoâng-thuoäc vaø dieãn noùi cho ngöôøi khaùc.
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(1) Ñaây laø chæ cho caùc baäc lôïi-caên A-La-Haùn, ñònh-löïc ngang vôùi haøng Ñeä Thaát Vieãn-Haønh-Ñòa, coøn phaàn
bi-nguyeän thì döôùi xa haøng Ñeä Nhöùt Hoan-Hæ Ñòa.
(2) töùc chæ cho baäc Ñaïi Kim-Cang Taùt-Ñoûa Ñòa (Mahavajrasattva-bhumi) hay Ñaïi Phoå-Hieàn Ñòa (Maha
Samantabhadra Bhumi) töùc Ñaúng-Giaùc Ñòa, baäc caän keà quaû vò Phaät, coøn moät chuùt lyù-chöôùng.
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Laïi naày Xaù-Lôïi-Phaát! Neáu thieän-nam thieän-nöõ naøo vì caàu phaùp-moân naày neân
phaûi ñeán xoùm laøng, thaønh aáp khaùc ñeå laéng nghe, thoï trì, ñoïc tuïng, thoâng-thuoäc thì
daàu hoï laø haøng xuaát-gia maø ôû nhaø baïch-y taïi-gia, Ta noùi hoï cuõng khoâng coù loãi,
cuõng cho hoï ôû. Taïi sao vaäy? Vì hoï muoán sau khi hoï cheát, Phaùp-Moân Xöng-Taùn
Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày seõ chaúng aån-maát vaäy.
Naày Xaù-Lôïi-Phaát! Neáu thoân aáy ôû xa xuoâi, caùc ngöôøi aáy cuõng phaûi ñeán ôû ñoù
laéng nghe, thoï-trì, ñoïc-tuïng, khai-thò, dieãn-thuyeát Phaùp-Moân Xöng-Taùn Coâng-Ñöùc
Baát-Ñoäng Nhö-Lai naày.
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Naày Xaù-Lôïi-Phaát! Thieän-nam thieän-nöõ aáy ñoái vôùi Phaùp-Moân Xöng-Taùn
ye
Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày neáu laø ñaõ ñöôïc löu-haønh, hoaëc ôû ngöôøi khaùc coù
quyeån kinh naày, hoï phaûi ñeán nôi ñoù bieân-cheùp. Ngöôøi kia neáu yeâu-caàu phaûi döùt
gu
nieäm tham, hoaëc baûo kinh-haønh, hoaëc baûo ngoài, baûo ñöùng, hoï ñeàu phaûi chìu theo
choã yeâu-caàu cuûa ngöôøi kia ñeå bieân-cheùp kinh naày. Neáu ñeán thoân xoùm aáy tìm chaúng
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ñöôïc thì phaûi qua ñòa-phöông keá-caän tìm caàu kinh naày ñeå bieân-cheùp, thoï-trì, ñoïc
tuïng thoâng-thuoäc, roài laïi khai-thò dieãn-thuyeát cho ngöôøi khaùc. Neáu ñeán ñòa-phöông
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khaùc vaãn tìm caàu chaúng ñöôïc, hoï phaûi phaùt theä nhö vaày:
Vôùi Voâ-Thöôïng Boà-Ñeà toâi chaúng neân coù yù nghó thoái-chuyeån, vì toâi
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ñaõ ñöôïc nghe teân Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng NhöLai.
Naày Xaù-Lôïi-Phaát! Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày,
coù ai dieãn-thuyeát ñöôïc vaø ngöôøi döï nghe, [thì ngöôi neân bieát] ñeàu do söùc oai-thaàn
cuûa ñöùc Nhö-Lai caûû.
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Sau khi ñöùc Nhö-Lai [Shakyamuni] dieät-ñoä,
(parinirvana) do oai-löïc cuûa ai maø ñöôïc nghe Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai
naày?"
Ñöùc Phaät phaùn,
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Naày Xaù-Lôïi-Phaát! Sau khi Ta dieät-ñoä, do söùc oai-thaàn cuûa ñöùc Baát-Ñoäng
Nhö-Lai neân seõ ñöôïc nghe. Hoaëc do Töù-Thieân-Vöông, Thieân Ñeá-Thích (Sakra),
v.v... seõ sieâng gia-hoä (adhistha) cho caùc vò Phaùp-Sö (Dharmabhanaka) tuyeân-döông
Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày. Vaø caùc Boà-Taùt aáy vì boånnghieäp thaønh-thuïc neân Töù-Thieân-Vöông, Thieân Ñeá-Thích (Sakra), v.v... duøng oaithaàn gia-hoä, saùch-taán laøm cho hoï ñöôïc nghe Phaùp-Moân Xöng-Taùn Coâng-Ñöùc BaátÑoäng Nhö-Lai naày.
Ñöùc Phaät phaùn,
gu
Ñuùng nhö vaäy. Ñuùng nhö lôøi oâng noùi.
ye
Nhö-Lai nhö vaày coù theå thaønh-töïu ñöôïc coâng-ñöùc roäng lôùn."
n
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng
Naày Xaù-Lôïi-Phaát! Neáu trong nöôùc naøo bò tai-naïn saám-seùt, möa ñaù, vaø nhöõng
N
söï kinh-khuûng khaùc, caùc thieän-nam thieän-nöõ aáy phaûi neân chuyeân nghó nhôù ñeán ñöùc
Baát-Ñoäng Nhö-Lai vaø xöng danh-hieäu cuûa Ngaøi thì caùc tai-naïn aáy seõ ñöôïc tieâu-tröø.
m
Ñoù laø do vì thuôû xöa ñöùc Nhö-Lai aáy ñaõ cöùu vôùt traêm ngaøn (100,000) loaøi Roàng
(Naga) thoaùt khoûi khoå-naõo. Laïi do vì töø-bi boån-nguyeän chaéc thieät, chaúng luoáng,
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hoài-höôùng caên-laønh, nguyeän caàu vieân-maõn, neân xöng danh-hieäu Ngaøi thì tai-hoaïn
töï tieâu-tröø. Chæ tröø nhöõng höõu-tình coù tuùc-nghieäp thaønh-thuïc.
Ngaøi Xaù-Lôïi-Phaát baïch: "Baïch ñöùc Theá-Toân! Chö Boà-Taùt muoán hieän ñôøi chöùng Voâ-Thöôïng
Boà-Ñeà phaûi nhö ñöùc Baát-Ñoäng Nhö-Lai tu haïnh-nguyeän thuôû xöa."
Ñöùc Phaät phaùn,
Ñuùng nhö vaäy. Ñuùng nhö lôøi oâng noùi.
Naày Xaù-Lôïi-Phaát! Ít coù Boà-Taùt naøo ñaõ coù theå tu thanh-tònh Phaät-ñoä hay seõ
tu nhö ñöùc Baát-Ñoäng Nhö-Lai.
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Naày Xaù-Lôïi-Phaát! Chö Boà-Taùt ñöôïc nhö ñöùc Baát-Ñoäng Nhö-Lai ñeàu seõ
chöùng Voâ-Thöôïng Boà-Ñeà, ñoái vôùi
Phaät-Taùnh (Buddhata) vaø
Nhöùt-Thieát Chuûng-Trí cuøng
nhieáp-thoï Phaät-ñoä thaûy ñeàu ñoàng nhö nhau caû.
Veà phaàn chuùng Boà-Taùt vaø chuùng Thanh-Vaên chaúng phaûi laø khoâng coù öu-lieät, nhöng
veà phaàn giaûi-thoaùt thì khoâng khaùc vôùi chuùng Thanh-Vaên cuûa ñöùc Baát-Ñoäng nhö-
n
Lai.
Ñoäng Nhö-Lai chaép tay ñaûnh leã maø xöôùng leân raèng:
ye
Baáy giôø, chö Thieân coõi Duïc (Kamadhatu) vaø chö Phaïm-Thieân, v.v... ñeàu höôùng veà Baát-
gu
Nam-moâ Baát-Ñoäng Nhö-Lai, ÖÙng-Cuùng, Chaùnh-Ñaúng Chaùnh-Giaùc raát laø hi-höõu.
Nam-moâ Thích-Ca Möu-Ni Nhö-Lai, ÖÙng-Cuùng, Chaùnh-Ñaúng Chaùnh-Giaùc kheùo noùi
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ñöôïc Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai aáy.
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Chö Thieân coõi Duïc ñem hoa trôøi Maïn-ñaø-la vaø caùc thöù höông trôøi raûi treân ñöùc Phaät (ThíchCa Möu-Ni). Caùc hoa höông ñöôïc raûi leân aáy hieäp laïi thaønh loïng ôû treân hö-khoâng. Chö Thieân cuõng
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voùi raûi hoa höông ñeán ñöùc Baát-Ñoäng Nhö-Lai ñeå cuùng-döôøng.
Luùc aáy, Thieân Ñeá-Thích nghó raèng:
Toâi vaø chö Thieân coõi Duïc, cuøng haøng töù-chuùng ñeàu muoán thaáy ñöôïc
ñöùc Baát-Ñoäng Nhö-Lai.
Ñöùc Phaät [Thích-Ca Möu-Ni] bieát yù nghó cuûa Thieân Ñeá-Thích neân lieàn voït leân hö khoâng
ngoài kieát-giaø.
Do thaàn-löïc cuûa ñöùc Phaät, taát-caû ñaïi-chuùng ñeàu an-truï treân hö-khoâng, vaø ñeàu thaáy theá-giôùi
Dieäu-Hyû, ñöùc Baát-Ñoäng Nhö-Lai, chuùng Boà-Taùt vaø chuùng Thanh-Vaên beân aáy.
Ñöôïc thaáy ñöùc Baát-Ñoäng Nhö-Lai roài, taát-caû ñaïi-chuùng ñeàu quyø goái höõu höôùng veà ñöùc Baát161
Ñoäng Nhö-Lai.
Ñaïi-chuùng ôû coõi naày ñoàng nghó raèng: "Phaûi chaêng vì thaáy ñöùc Baát-Ñoäng Nhö-Lai maø chö
Thieân cung trôøi Ñao-Lôïi ñeán hoäi-hoïp ñeå leã-baùi cuùng-döôøng."
Luùc aáy, Thieân Ñeá-Thích nghó raèng: "Chö Thieân ôû theá-giôùi Dieäu-Hyû kia do nhôn-töôùng maø
coù ngaõ-kieán. Nhôn daân ôû nöôùc aáy aên maëc, höôûng thoï chaúng khaùc chö Thieân ôû theá-giôùi aáy."
Ñöùc Phaät sau khi thaâu-nhieáp thaàn-thoâng (1) baûo Thieân Ñeá-Thích raèng,
Naày Thieân-Ñeá! Nhôn daân ôû theá-giôùi Dieäu-Hyû ñeàu höôûng thoï phöôùc vui coõi
trôøi, ngaøi neân öa thích. Chö thieän-nam thieän-nöõ ôû theá-giôùi Ta-Baø naày ñöôïc thaáy ñöùc
n
Baát-Ñoäng Nhö-Lai vaø mong muoán ñöôïc sanh veà theá-giôùi Dieäu-Hyû, sau khi maïng-
ye
chung, Ta thoï-kyù (vyakarana) cho hoï seõ ñöôïc sanh veà theá-giôùi cuûa ñöùc Baát-Ñoäng
gu
Nhö-Lai. Caùc chuùng-sanh ôû nhöõng theá- giôùi khaùc cuõng nhö vaäy.
Ngaøi Xaù-Lôïi-Phaát noùi vôùi Thieân Ñeá-Thích:
N
Ngaøi thaáy ñöùc Thích-Ca Möu-Ni Phaät vaø ñöùc Baát-Ñoäng Nhö-Lai, do nhôn-duyeân
m
naày, ngaøi seõ ñöôïc lôïi-ích trong hieän ñôøi, huoáng laø ngaøi ñaõ ñöôïc Phaùp hôn ngöôøi.
Thieân Ñeá-Thích luùc aáy laïi nghó raèng: "Caùc chuùng-sanh aáy nghe Phaùp-Moân Xöng-Taùn Coâng-
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Ñöùc Baát-Ñoäng Nhö-Lai naày cuõng ñöôïc lôïi-ích laønh. Huoáng laø ñöôïc sanh veà theá-giôùi cuûa ñöùc BaátÑoäng Nhö-Lai."
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(1) Thaâu nhieáp thaàn-thoâng töùc laø hoaøn traû quang minh taâm-thöùc thoâ tröôïc cuûa chuùng sanh laïi cho hoï. Khi
tröôùc Phaät duøng thaàn-löïc [ôû ñaây khoâng noùi nhaán ngoùn chaân xuoáng ñaát] thì chuùng-sanh trong hoäi ñeàu thaáy
coõi Phaät trang-nghieâm ñoù laø Phaät ñaõ duøng söùc thaàn thoâng baát-khaû-tö-nghì naâng taâm-thöùc thoâ-phuø cuûa
chuùng-sanh leân, khieán taïm thôøi thaáy ñöôïc quang-minh thanh-tònh cuûa Voâ-Caáu-Thöùc. Ñòa ñaây khoâng phaûi
laø ñaát maø laø taâm-ñòa cuûa chuùng sanh. Thaân Phaät töùc coõi Phaät, Thaân Taâm cuûa Phaät voán voâ-ngaïi, neáu khoâng
taïm thôøi nhaäp vaøo Voâ-Caáu Thöùc thì khoâng theå thaáy ñöôïc theá-giôùi Dieäu-Hyû thanh-tònh xöa nay cuûa töï taâm.
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Ñöùc Phaät phaùn vôùi Thieân Ñeá-Thích:
Ngöôøi tu theo Boà-Taùt Thöøa (Bodhisattvamarga) seõ sanh veà theá-giôùi aáy
cuõng ñöôïc lôïi-ích laønh. Taïi sao vaäy? Vì chö Boà-Taùt aáy ñeàu ñöôïc an-truï böïc BaátThoái-Chuyeån. Neáu chö Boà-Taùt khaùc hieän-ñôøi nguyeän sanh veà nöôùc aáy, phaûi bieát
ñeàu laø ngöôøi an-truï böïc Baát-Thoái-Chuyeån caû.
Luùc ñöùc Phaät noùi Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai naày, coù naêm traêm
(500) Tyø-Kheo (Bhikshus) ñöôïc taâm giaûi-thoaùt nôi phaùp voâ-laäu. Naêm ngaøn (5.000) Boà-Taùt, saùu
ngaøn (6.000) Tyø-Kheo-Ni (Bhikshunis), taùm ngaøn (8.000) Öu-Baø-Taéc (Upasaka: Thieän-nam töû),
n
möôøi ngaøn (10.000) Öu-Baø-Di (Upasikas: Thieän-nöõ nhôn) vaø raát nhieàu Thieân-töû coõi Duïc ñeàu phaùt
ye
nguyeän sanh veà theá-giôùi Dieäu-Hyû cuûa ñöùc Baát-Ñoäng Nhö-Lai. Ñöùc Phaät [Thích-Ca Möu-Ni] lieàn
gu
thoï-kyù cho hoï ñeàu seõ ñöôïc vaõng-sanh veà theá-giôùi Dieäu-Hyû. Neáu coù chuùng-sanh naøo seõ phaùt nguyeän
sanh veà theá-giôùi aáy, ñöùc Phaät cuõng ñeàu thoï-kyù cho hoï seõ ñöôïc vaõng-sanh.
N
Baáy giôø, khaép coõi Tam-Thieân Ñaïi-Thieân Theá-Giôùi ñeàu chaán-ñoäng saùu caùch. Ñoù laø ñoäng,
bieán-ñoäng vaø ñaúng-ñoäng, chaán, bieán-chaán vaø ñaúng-chaán. Do vì ñöôïc söï gia-trì (adhisthana) cuûa
m
Phaùp-Moân Xöng-Taùn Coâng-Ñöùc Baát-Ñoäng Nhö-Lai vaäy.
Ñöùc Phaät noùi kinh naày roài, Toân gæa Xaù-Lôïi-Phaát, v.v... vaø caùc theá giôùi chö Thieân (Devas),
Pr
a
Long (Nagas), A-Tu-La (Asuras), Caøn-Thaùt-Baø (Gandharvas), Ca-Laâu-La (Garudas), Khaån-NaLa (Kinnaras), Ma-Haàu-La-Giaø (Mahoragas), Nhôn, vaø Phi-Nhôn (Quyû-Thaàn), taát-caû ñaïi-chuùng
nghe lôøi ñöùc Phaät daïy ñeàu raát vui-möøng tín-thoï, phuïng-haønh.
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Pram Nguyen