Buddhist Sutras & Abhidharma
The Shurangama Sutra & Commentary
Wonderful Dharma Lotus Sutra
The Lankavatara Sutra
The Earth Store Sutra & Commentary
The Platform Sutra of the Sixth Patriarch
Pratyutpanna -samadhi Sutra佛说般舟三昧经
来源：净心之旅 更新日期: 2016-4-3 浏览次数: 551 字号选择：大 中 小
Pratyutpanna -samadhi Sutra
Translated into Chinese by Tripitaka Master
the Land of Indo-Scythians
during the Later Han Dynasty
Translated from Chinese by
Zuio Hisao Inagaki
First published in the "Indian Philosophy and Buddhism:
Essays in Honour of Professor Kotatsu Fujita
on His Sixtieth
Chapter 1 Asking Questions [T.13, 897c]
Thus I have heard. At one time, the Buddha was staying at Kalanda1) Bamboo
Grove Monsatery in Rajagriha2) with [898a] multitudes of innumerable beings,
such as bodhisattvas, monks, nuns, laymenm laywomen, devas, dragons, asuras,
yaksas, garudas, gandharvas and mahoragas, who all sat in the great
Bhadrapala Bodhisattva rose from his seat, adjusted his
clothes, prostrated himself on the ground, put his palms togethr and said to the
Buddha, "I have some questions. With your permission I wish to ask
The Buddha said, "Very well. Do ask me the questions. I will give
you the answers."
Bhadrapala Bodhisattva asked the Buddha the following
questions, "By what method of practice can bodhisattvas attain wisdom which is
like the ocean taking in thousands of river-waters? By what practice can they be
thoroughly conversant in various wisdoms whereby they are able to compehend,
free of doubt, all the teachings they hear? By what practice can they know their
former lives? By what practice can they attain a long life? By what practice can
they always be born in families of great renown and be loved and respected by
all their parents, brothers, relatives and friends? By what practice can they
attain noble and beautiful countenance? How can they acquire distinguished
intellect which is unrivaled in the world and penetrating wisdom which pervades
all existgence? By what practice can they attain accomplished merit and
fulfilled virtue which naturally produce boundless majestic Buddha-power and
glorious Buddha-lands? By what practice can they subdue devils? By what practice
can they attain unrestricted power whereby their vows are fulfilled? By what
practice can they enter the Dharani-gate? By what practice can they attain
supernatural power to travel whereby they visit all the Buddha-lands? By what
practice can they attain lion-like courage in which they have nothing to fear
and are not liable to be influenced by any devil? By what practice can they
attain the Buddha's sacred nature in which they can hold close to heart and
comprehend all the teachings and do not forget them? By what practice can they
attain contentedness, become free of flattery and deceitfulness and remain
unattached to three things?3) By what practice can they attain unhinderedness in
which they are possessed of omniscience4) and their teachings do not deviate
from the Buddha's intention? By what practice can they get people's faith? By
what practice can they attain eight kinds of voice5) whereby they enter
thousands of millions of sounds? By what practice can they attain excellent
physical characteristics and marks? By what practice can they attain penetrating
hearing? By what practice can they attain the eye of the Way with which they see
what is going to happen? By what practice can they attain ten powers and true
wisdom? By what practice can they contemplate, with concentration of thought,
all the Buddhas of the ten quarters appearing before them? By what practice can
they realize that the essence of the four matters6) is nothingness? By what
practice can they, while dwelling here, see innumerable Buddha-lands of the ten
quarters and know all the good and evil states of existence of the people,
devas, dragons, demi-gods, down to crawling creasures, that inhabit the
Buddha-lands? These are my questions. How should one practice? I beseech you,
the Buddha, to expound this and clear all my doubts."
The Buddha said to
Bhadrapala, "Very well. Your questions serve a great deal - an incalculably reat
deal - to lead people to enlightenment. The cause which made you ask these
questions lies in your former life when a past Buddha was in the world. At that
time, you performed meritorious acts, such as making offerings to Buddhas,
seeking Buddhist teachings and strictly observing the precepts. This was the
cause. Also, you always begged [898b] alms and never accepted invitations to
dinner; you organized many assemblies of bodhisattvas; you taught people to stop
dong evil;you looked upon all beings with the eye of equality. This was the
cause. Furthermore, you always had great compassion and great mercy. This was
the cause. Your merit thus accmululated was incalculable."
said to Bhadrtapala, "There is a samadhi called 'contemplating all Buddhas of
the ten quarters appearing before one's eye.' If you practice this samadhi, you
will have answers to all your questions."
Bhadrapala said to the
Buddha, "Please explain it to me. O Buddha, your exposition will serve a great
deal to lead people to enlightenment and bring peace to beings of the ten
quarters. Please manifest a great illumination for the sake of
The Buddha said to Bhadrapala, "There is a samadhi
called 'concentration of thought.'8) Bodhisatvas should constantly practice it,
and never engage in other methods of practice. This is the foremost of all
Chapter 2 Practice
The Buddha said
to Bhadrapala, "If bodhisattvas wish to attain this samadhi quickly, they should
always have great resolution. Those who practice it as prescribed can attain it.
Do not allow the slightest doubt, even as small as a hair, to creep in. This
method of concentration of thought is called 'bodhisattva practice surpassing
Raise the swingleness of mind and believe in this
According to the teaching you have received, think of the
Be mindful and sever all other thoughts.
firm resolution and have no doubt.
Be diligent in practice and be not
Raise not a thought of being nor a thought of
Think not of advancing; think not of regessing.
of things before you; think not of things behind you.
Think no of things to
your left; think not of things to your right.
Think not of non-being; think
not of being.
Think not of things remote; think not of things
Think not of painfulness; think not of itciness.
Think not of
hunger; think not of thirst.
Think not of cold; think not of
Think not of suffering; think not of pleasure.
Think not of
being born; think not of becoming old.
Think not of sickness; think not of
Think not of body.
Think not of living; think not of the span
Think not of poverty; think not of wealth.
Think not of
nobleness; think not of baseness.
Think not of lust; think not of
Think not of things small; think not of things large.
of things long; think not of things short.
Think not of beauty; think not
Think not of evil; think not of good. [898c]
Think not of
anger; think not of joy.
Think not of sitting; think not of
Think not of walking; think not of standing.
Think not of
sutras; think not of teachings.
Think not of justice; think not of
Think not of abandoning; think not of taking.
Think not of
ideas; tink not of consciousness.
Think not of detachment; think not of
Think not of voidness; think not of substance.
of lightness; think not of heaviness.
Think not of difficulty; think not of
Think not of deepness; think not of shallowness.
Think not of
broadness; think not of narrowness.
Think not of your father; think not of
Think not of your wife; think not of your child.
not if relatedness; think not of estrangement.
Think not of hatefulness;
think not of fondness.
Think not of gaining; think not of
Think not of success; think not of defeat.
Think not of
purity; think not of turbidity.
Sever all thoughts and be mindful for a
Let not your mind be disturbed; be ever diligent.
not the years; be not indolent each coming day.
Raise a determined mind; be
not lazy mid-way.
Except when asleep, be zealous in your will.
live alone and avoid gatherings.
schew evil persons and approach virtuous
Associate with a good teacher and revere him as a
Hold fast to your will and ever be supple-minded.
equality in everything.
Stay away from your home town and your
Abandon love and lust and perform pure practices.
way to the Unconditioned and sever all desires.
Cast away distracted
thoughts and practice concentration.
When learning literary wisdom, be sure
it complies with dhyana.
Get rid of the three defilements9) and cleanse the
Abandon carnal passions and leave all
Seek not with a greedy mind to accumulate much
Learn contentment in eating and be not greedy for tasty
Restrain yourself and take not a life for food.
as prescribed and decorate not your body.
Ridicule not others; be not proud
Be not arrogant; hold not yourself aloof. [899a]
expounding a sutra, be in accord with the Dharma.
Know that your body is
from the beginning like an illusion.
Cling not to the aggregates;11) stand
aloof from the elements.12)
The aggregates are bandits; the four
(elements)13) are snakes.
All are ephemeral, and all momentary.
is no eternal self; the enlightened know it to be void in itself.
and conditions meet and part, things come into exisence and
Having realized this well, you will know that all are void from
Having pity and mercy for all sentient beings.
free gifts to the poor and benefit the needy.
This is the intense
concentration; of all bodhisattva practices,
This is the way to the
ultimate wisdom, the practice surpassing all."
The Buddha said to
Bhadrapala, "If you hold to this method of practice, you will attain the samadhi
in which all the present Buddhas appear before you. If a bhiksu, bhiksuni,
upasaka or upasika wants to practice according to the prescribed method, he or
she should strictly observe the precepts, dwell alone in a place and contemplate
Amida Buddha of the western quarter where he lives now. According to the
teaching received, one should remember: ten million kotis of Buddha-lands away
from here, there is a land called 'Sukhavati.'14) Contemplate this land with
singleness of mind, for a day and night up to seven days and nights. Ｔhe seventh
day having passed, one will see it.It is as though one sees things in a dream
without discerning day and nighht or inside and out; one sees them even though
they are in the dark and there are many obstacles in between. O Bhadrapala,
bodhisattvas should do this contemplation. Then high mountains, Sumeru
mountains, or whatever dark places there are in the Buddha-lands (between here
and Sukhavati), will all give way and will not cause any hindrance. It is not
that these bodhisattvas see with a divine eye, hear with a divine ear or reach
the Buddha-land with divine feet. It is not that they die here and are born (in
order to see the Land). But they see all this while sitting here.
suppose that a man hears of a prostitite in Vaisali, named Sumati, another man
hears of one named Amrapali and still another hears of a girl named Utpalavarna
becoming a prostitute. These men have never seen those prostitutes but when they
hear of the girls, they entertain lustful thoughts. Though living in Rajagriha,
these three men think of the girls about the same time. Thus, in a dream, they
go to see and spend the night with the girls. When they awake, they each
remember their girls."
The Buddha said to Bhadrapala, "I have given you this
parable of three girls. Keep this (vision of Amida Buddha) in mind and expound
this sutra to others to make them realize this insight. Then you will attain the
stage of non-retrogression and realize the highest, perfect enlightenment.
Afterwards you will become a Buddha named Suprabuddha."
continued, "Bodhisattvas in this land can see Amida Buddha by single-mindedly
contemplating him. Now, let it be asked what method of practice they should
perform in order to be born in that Land. Amida Buddha relies, 'Those who desire
to be born [899b] should call my Name unceasingly. Then you will attain
The Buddha said, "By means of concenrated mindfulness one attains
birth. Always contemplate the Buddha's body which possesses the thirty-two
characterustucs abd eighty minor physical marks and emits billions of rays of
light shining everywhere. His majestic countenence is incomparabe. To the
assembly of bodhisattvas he teaches that all things are [originally]
indestructible forms. Why are they indestructibole forms?20) Painfulness,
itchiness, ideas, birth-and-death, consciousness, earth, water, fire, wind,
worldly existence and heavenly existence, including Brahma and Mahabrahma
heavens, and indestructible forms. Through the practice of Buddha-contemplation
one attainsw this samadhi."
The Buddha said to Bhadrapala, "Who are the
witnesses to this bodhisattva samadhi? My disciples, such as Mahakiasyapa,
Indradatta, and Susima Devaputra, those who happen to know (of this samadhi) and
those who practice and attain it. They are the witnesses. Thus, Bhadrapala, if
you wish to see present Buddhas of the ten directions, you should
single-mindedly direct your thought to where they dwell and should not entertain
other thoughts. Then you will be able to see them. It is as if one who is
traveling far out in other counties or countries think of one's family and
relatives in one's native place; in a dream, one returns home, sees one's family
and relatives and enjoys talking to each other. After awakening, one tells one's
friends what has happened."
The Buddha said, "If bodhisattvas hear the
Buddha's name and wish to see him, they should continuously direct their
thoughts to where he dwells. Then they will be able to see him. It is as when a
monk contemplates a dead person's skeleton. If he contemplates with attachment
to the object, it may appear blue, white, red or black. Nobody brings those
colors. It is simply his thought that brings them. If bodhisattvas depend on the
Buddha's empoerment, they will freely dwell in the samadhi, in which they will
be able to see a Buddha of any direction as they wish. How is this possible?
They are able to see the Buddha by availing themselves of the three powers: the
Buddha's power, samadhi-power, and one's merit-power. Suppose a young, handsome
man dressed in fine clothes wants to see his image. He holds a mirror in his
hand, or sees his image reflected in hemp oil, clear water or crystal. How could
it be that the image comes from outside into the mirror, hemp oil, water or
Bhadrapala replied, "No, it could not, Lord of Heavens. It is only
by the help of a mirror, hemp oil, water or crystal that the man sees his image.
It is not that the image comes from within or from without."
said, "Very well, Bhadrapala. Because the material is pure and clean, that
whichis (reflected) in it is clearly seen. If you wish to see a Buddha, you can
see one. Having seen him, you can ask him questions. Having asked him questions,
you will have good reward. Having heard tht teaching, you will greatly rejoice
and think: Where has the Buddha come from and where do I go (after death)? When
I think of the Buddha, it is from nowhere that he comes; it is to nowhere that I
go. When I think of the realm of desire, the realm of form, and the realm of
non-form, those three realms are simply mind's creation. It is what I think of
that I see. Mind creates a Buddha. Mind sees itself. Mind is Buddha-mind.
Buddha-mind is my own body. Mind sees Buddha. Mind itself does not know mind.
Mind itself does not [899c] see mind. If mind is accompanied by thought, it
becomes ignorant. If mind is without thought, it is Nirvana. Things (in the
world) are not to be enjoyed. (They are merely thought'sd creation.) Even if you
think of something, it is empty. It is not to be grasped at. This is how
bodhisattvas dwelling in the samadhi see."
Then the Buddha uttered the
"Mind does not know itself; mind does not see
If mind gives rise to thought, it is ignorant; no-mind is
These things (in the world) are substanceless; they constantly
arise and are to be thought of.
Those who see emptiness through
understanding are free of all thoughts."
|上一篇：Buddha Pronounces the Sūtra of Maitreya Bodhisattva's Attainment ...|
|下一篇：The Awakening Of Faith In Mahayana-1.大乘起信论-1.|