大方等大集經賢護分

Chapter One: Contemplation

Thus have I heard. At one time, the Buddha was dwelling at the Bamboo Grove Monastery in the city of Rajagriha, in the land of Magadha, together with five hundred great bhiksus, all of whom were arhats. Their outflows had been exhausted, they had no further afflictions, and they had all attained mastery. Their minds were well liberated and their wisdom was well liberated. They had subdued all, like great dragons. Their work was done, their practices were complete, and they had laid down their heavy burdens. They would undergo no further existence. They practiced impartiality, had attained the benefit of the true Dharma, abided in the true Dharma, and had reached the shore of awakening, with the sole exception of the elder Ananda.

At that time, five hundred bhiksus came early in the morning from other places to where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

Then the Venerable Sariputra and the Venerable Maudgalyayana, after completing the rains retreat in the city of Sravasti, also traveled with five hundred bhiksus. Journeying in stages and going on alms rounds through villages, towns, and cities, they reached the city of Rajagriha and entered the Bamboo Grove Monastery. They went to where the Buddha was, respectfully bowed to him, and sat to one side.

At that time, the World-Honored One manifested spiritual power and emitted a great radiance, causing all members of the Sangha in other cities, towns, and villages to assemble in the city of Rajagriha. They entered the Bamboo Grove Monastery, went to where the Buddha was, respectfully joined their palms and bowed, and then sat to one side.

Then hundreds of thousands of bhiksus from Kalanda also followed the Buddha’s radiance to where he was. They respectfully bowed at the Buddha’s feet and sat to one side.

There was also the bhiksuni Mahaprajapati, who, together with 20,000 bhiksunis, followed the Buddha’s radiance and assembled at the Bamboo Grove Monastery, where the Buddha was dwelling. They all respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

At that time, in the city of Rajagriha there was a layman named Bhadrapala, foremost among laymen. Together with five hundred laymen who observed the five precepts, he possessed the full deportment of a great bodhisattva and had long abided in the practice leading to unsurpassed, complete, perfect enlightenment. In accordance with the power of his original vows, he constantly followed the World-Honored One, delighted in hearing the true Dharma, and always practiced diligently and vigorously to perfect all the factors conducive to awakening.

Early that morning, through the Buddha’s awesome spiritual power, he left his dwelling, entered the city of Rajagriha, and went to the Bamboo Grove Monastery, where the Buddha was. He respectfully joined his palms, bowed at the Buddha’s feet, and sat to one side.

At that time, in the great city of Vaisali there was a Licchavi named Ratnakara. Early that morning, he led 28,000 Licchavis from their dwellings, and through the Buddha’s awesome spiritual power they all entered the city of Rajagriha and went to the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

In the city of Campa there was a young nobleman named Star Treasury. Early that morning, he led 28,000 young noblemen and, through the Buddha’s awesome spiritual power, entered the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

There was also a young brahmin named Naradatta. Early that morning, he led 28,000 people from their dwellings into the city of Rajagriha and went to the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

In the land of Sravasti were the elder Great Benevolent Merchant and the elder Anathapindika. Early that morning, they led 28,000 people from Sravasti to the city of Rajagriha and entered the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

In the city of Rajagriha there was an elder named Water-Deva. He led 28,000 people from that place to the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

King Ajatasatru, son of Queen Vaidehi of Magadha, early that morning led hundreds of thousands of attendants to the Bamboo Grove Monastery, where the Buddha was. They respectfully joined their palms, bowed at the Buddha’s feet, and sat to one side.

There were also the Four Great Heavenly Kings, Sakra, and all the devas of the Desire Realm, together with countless hundreds of thousands of kotis of nayutas of celestial attendants. Early that morning, they came to the Bamboo Grove Monastery, where the Buddha was, bowed at the Buddha’s feet, and sat to one side.

There was also Great Brahma, lord of the Saha world, together with countless hundreds of thousands of kotis of nayutas of celestial attendants. Early that morning, they entered the Bamboo Grove Monastery, where the Buddha was, bowed at the Buddha’s feet, and sat to one side.

There was also the heavenly king Mahesvara, together with hundreds of thousands of celestial attendants from the Pure Abodes. Early that morning, they came to the Bamboo Grove Monastery, where the Buddha was, bowed at the Buddha’s feet, and sat to one side.

There were also four asura kings, who led countless hundreds of thousands of asura attendants to the Bamboo Grove Monastery early that morning. They bowed at the Buddha’s feet and sat to one side.

There were also the naga kings Nanda and Upananda, together with countless hundreds of thousands of naga attendants. Early that morning, they came to the Bamboo Grove Monastery, where the Buddha was, bowed at the Buddha’s feet, and sat to one side.

There were also the naga kings Sagara, Anavatapta, Manasvin, and Iravata, together with countless hundreds of thousands of naga attendants. Early that morning, they came to the Bamboo Grove Monastery, where the Buddha was, bowed at the Buddha’s feet, and sat to one side.

At that time, throughout the three-thousand-great-thousand world, all bhiksus, bhiksunis, laymen, laywomen, and all devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, nonhuman beings, and kings who had faith in the Tathagata came to the Bamboo Grove Monastery, where the Buddha was, because they wished to hear the Dharma. They bowed at the Buddha’s feet and each sat to one side.

At that time, the vast Bamboo Grove Monastery in Kalanda Park completely accommodated the entire great assembly from the three-thousand-great-thousand world, with no space remaining. Thus, from the Heaven of the Summit of Existence down to the palaces of Brahma, all devas possessing great spiritual powers and majestic virtue, as well as all nagas, yaksas, asuras, gandharvas, kimnaras, mahoragas, and nonhuman beings, assembled there.

Then the great bodhisattva Bhadrapala rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

“World-Honored One! Certain doubts have now arisen in my mind, and I wish to ask the World-Honored One about them. I do not know whether you will permit me to do so.”

The Buddha then said to Bhadrapala:

“Bhadrapala! The Tathagata will answer your doubts as you wish, so that you may rejoice.”

Having received the Buddha’s permission, Bodhisattva Bhadrapala said:

“World-Honored One!

1/ What samadhis do great bodhisattvas perfect so that they can attain great accumulations of merit?

2/ How do they enter the great ocean of extensive learning, attain the treasury of wisdom, and answer questions without doubt?

3/ How do they realize the accumulation of precepts free from intentional action, never lose their accomplishment of the path to unsurpassed, complete, perfect enlightenment, and never regress in mind?

4/ How do they attain a mind in which delusion, wrong views, and attachment to emptiness do not arise?

5/ How do they attain knowledge of past lives and know all events of the past and future?

6/ How do they continually encounter all Buddha World-Honored Ones and hear them teach the true Dharma, even in dreams?

7/ How do they attain an exceptionally fine and wondrous physical form, complete in dignified deportment and pleasing for sentient beings to behold?

8/ How are they born into noble and eminent families, inspiring reverence in those who see them?

9/ How do they obtain a family in which parents, siblings, relatives, kinsmen, and spiritual friends always dwell close together and are never separated?

10/ How do they possess eloquence, erudition, extensive learning, and wondrous conduct, and never lose the mind of unsurpassed, complete, perfect enlightenment?

11/ How do they attain right mindfulness, right conduct, moderation, and an unwavering mind of contentment?

12/ How do they attain right wisdom and humility and subdue pride?

13/ How do they constantly arouse a sense of shame and moral dread and remain far removed from shameful deeds?

14/ How do they practice with courageous vigor and remain far removed from negligence and laziness?

15/ How do they attain the mind of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, impartial and peaceful?

16/ How, upon hearing the profound Dharma of true emptiness, signlessness, and wishlessness, do they remain entirely fearless and never regress?

17/ How do they refrain from dependence and embrace the true Dharma?

18/ How do they possess penetrating wisdom, clearly understanding that all is equally unconditioned?

19/ How are they born at will in every Buddha-land?

20/ How do they avoid being led astray or turned away by any non-Buddhist teachings?

21/ How, like the great ocean, do they skillfully receive all infinitely difficult questions and doubts?

22/ How do they attain a Dharma as immaculate and pure as the full moon?

23/ How do they attain wisdom like the light of dawn, rising to dispel the dark veil of ignorance?

24/ How do they attain wisdom like a great torch whose radiance shines everywhere?

25/ How do they attain a nature as vast and unobstructed as space?

26/ How do they reach nonabiding, with a mind like space?

27/ How do they attain a mind like vajra, penetrating and comprehending all dharmas?

28/ How do they make the mind as firm and immovable as Mount Sumeru?

29/ How is the mind like a door bolt, retaining all the true Dharma?

30/ How, like cats and dogs, do they perfect the karma of the mind?

31/ How do they attain the unconditioned in all dharmas?

32/ How does the mind attain mastery, like a bird flying wherever it wishes?

33/ How do they shatter pride, like a candala?

34/ How do they dwell in aranya retreats while, like monkeys and apes that delight in towns, neither monastics nor householders can disturb their minds?

35/ How do they lead the great assembly, teaching the path and giving instruction?

36/ How do they take no delight in being born among any sentient beings and remain unmoved by all sentient beings?

37/ How do they avoid being overcome by any non-Buddhist teaching and subdue the troubling delusions of Mara the celestial being?

38/ How do they attain eloquence and acquire certain understanding of all dharmas?

39/ How, within all the Buddha-Dharma, do they refrain from merely following the practices of others?

40/ How do they attain great, steadfast faith that nothing can destroy?

41/ How do they attain the power of faith and great compassion that nothing can shake?

42/ How do they deeply enter faith in nonaction?

43/ How do they attain refreshing faith, their minds always joyful regarding all dharmas?

44/ How do they attain supreme faith and tirelessly make offerings to and serve spiritual friends?

45/ How do they attain the various entrances into faith and plant roots of goodness?

46/ How do they attain wondrous right faith and increase conduct free from falsehood?

47/ How do they attain joyful, pure faith and eliminate all jealousy?

48/ How do they attain pure faith and realize the radiance of all-aspect wisdom?

49/ How do they attain pure and joyful faith and eliminate all evil obscurations?

50/ How do they attain the wisdom of joyful faith and embrace the realm of the Buddhas?

51/ How do they attain the practice of faith adorned more sublimely than all worldly jeweled ornaments and accomplish the purity of Buddha-lands?

52/ How do they attain pure moral conduct and forever extinguish the minds of sravakas and pratyekabuddhas?

53/ How do they adorn great vows and bring all their deeds to completion?

54/ How do they become leaders of all sentient beings and delight in practicing all wholesome dharmas?

55/ How do they remain free from weariness and discouragement while wishing to teach all paramita practices to the bodhisattvas?

56/ How do they attain nonretrogression and constantly seek all the Buddha-Dharma?

57/ How are they never undermined by any heterodox teacher?

58/ How do they have profound faith in all the Buddha-Dharma, never depart from this mindfulness, and constantly see the Buddhas?

59/ How do they conceive the mind of a father and assume responsibility for revitalizing the Buddha-Dharma?

60/ How do they receive the empowering support of the Buddha and always live within the radiance of all the Buddha-Dharma?

61/ How do they attain unobstructed vision and clearly see all the Buddha-Dharma before them?

62/ How, like an illusory person, do they have no thought or recollection regarding any dharma?

63/ How, like a magically created person, do they contemplate all dharmas as neither arising nor ceasing?

64/ How, as in a dream, do they contemplate the three realms as having no coming or going?

65/ How, like a bright mirror, do they reflect all lands?

66/ How, like an echo, do they neither act nor fabricate regarding all unconditioned dharmas, since they arise from causes and conditions?

67/ How, like an image, do they themselves have no mind of accepting or rejecting any sentient being?

68/ How do they attain the emptiness that possesses nothing and remain far removed from all deluded conceptions concerning the Buddhas?

69/ How do they attain signlessness and contemplate all dharmas as nondual?

70/ How do they reach the limit of the dharma-dhatu, with a bodhicitta that knows no bounds?

71/ How does their mind remain free from attachment and refrain from discriminating the nature of all worlds?

72/ How do they attain unobstructed practice and travel throughout all Buddha-lands?

73/ How do they attain the wisdom of total retention, understand tens of thousands upon hearing one thing, and skillfully comprehend and distinguish all writings and words?

74/ How are they safeguarded and kept in mind by all Buddhas and supported by the power of all Buddhas?

75/ How, like Dharma masters, do they skillfully know all the Buddha-Dharma?

76/ How do they utter a courageous and fearless voice, like the tread of a great bull king or a great lion king?

77/ How do they attain fearlessness, causing all the world to rejoice?

78/ How do they remain free from doubt and delusion and maintain an impartial, nondual mind toward all Buddhas?

79/ How do they comprehend suchness, eliminate doubt and delusion, and remain unattached to all dharmas?

80/ How do they enter deeply into the dharma-dhatu and skillfully explain the meanings of questions?

81/ How do they benefit themselves and others and perfect the mind of great compassion?

82/ How do they eliminate dependence and laziness and always delight in teaching the Dharma?

83/ How do they abide in accordance with the true Dharma and never abandon any sentient being?

84/ How do they avoid a crooked mind and constantly maintain honest and upright conduct?

85/ How do they become a bright eye and a torch for the entire world?

86/ How do they become incapable of being scorned and surpass all within the three realms?

87/ How do they avoid disputes and speak and practice exactly according to the teaching?

88/ How do they avoid hardship and practice conduct free from attachment?

89/ How do they know the ultimate limit without discriminating among dharmas?

90/ How do they possess the wisdom to speak all languages and cause sentient beings to abide in the Mahayana Dharma?

91/ How do they reach the state beyond fear, remain far removed from terror, and forever cease to have even the slightest fear?

92/ How do they know the Buddhas’ skillful means of teaching the Dharma and skillfully understand all sutras?

93/ How are they born into the world without being of no benefit, but always enter among all sentient beings and bring them benefit?

94/ How do they become foremost among those possessing all-knowing wisdom, worthy of receiving offerings from all sentient beings and endowed with great fame and virtue?

95/ How do they attain boundless, praiseworthy merit and become a field of merit for all sentient beings?

96/ How do they rejoice courageously and always remain beneath the Tathagata’s lion throne?

97/ How do they become supreme and excellent masters of eloquence, capable of asking about all the Buddha-Dharma?

98/ How do they attain unhesitating eloquence and remain unafraid before a great assembly?

99/ How do they attain every form of dialectical eloquence, like a lion king, subduing all non-Buddhist teachers and attracting other debaters?

100/ How do they preserve their adorned vows so as to destroy all factions of false and heterodox teachings?

101/ How do they become skillful in teaching the Dharma, always sit upon the lion throne, and receive confirmation from all Buddhas?

102/ How do they remain far removed from all meaningless worldly speech so as to comprehend the entire true Dharma?

103/ How do they arouse profound devotion to the Buddhas, bringing forth practices in relation to the birthplace of the Tathagatas?

104/ How do they delight in the true Dharma and know that the Tathagatas are unborn?

105/ How do they avoid pride and dependence and skillfully serve spiritual friends?

106/ How do they remain unattached while traveling throughout all lands?

107/ How are their practices and vows perfected so that they may teach and transform all sentient beings?

108/ How do they attain marks like coral jewels?

109/ How is their mind like space, unattached to the characteristics of any dharma?

110/ How, like the bodhisattvas, do they prevent the seed of Buddhahood from being severed?

111/ How do they continually practice the bodhisattva practices and never depart from the Mahayana?

112/ How do they don the great armor and resolve to abide within the vast domain of the Buddhas’ Dharma?

113/ How do they receive consecration from the Buddhas and abide in the powers of the Tathagatas’ ten bhumis?

114/ How do they possess knowledge of every thought and comprehend all Dharma practices?

115/ How do they attain wisdom that knows all calculations and skillful means?

116/ How do they skillfully know the formation and destruction of all things and remain far removed from every obstructive practice?

117/ How do they attain conduct unattached to anything, neither grasping nor rejecting?

118/ How do they become great donors to all sentient beings, capable of giving without regret?

119/ How do they enter the ocean of the Buddha-Dharma and bestow the supreme treasury of the Dharma jewel?

120/ How do they possess all worldly practices yet relinquish all worldly characteristics?

121/ How do they possess vast spiritual powers, follow the spiritual powers of the Buddhas, and become filled with joy?

122/ How do they attain the practice by which, in a single ksana, they immediately arrive before all Buddhas?

123/ How do they abide in a Buddha-land, see all Buddhas of the ten directions, hear the true Dharma, and make offerings to the Sangha? Although they have not yet realized the six supramundane superknowledges or the five worldly superknowledges, have not yet relinquished their bodies in this world, and have not yet been born in other Buddha-lands, while still in this land they see the Buddhas in other lands and hear all those Buddhas teach the true Dharma; after hearing all their words, they practice accordingly.

World-Honored One! This is like the noble Ananda, who, after directly hearing the Buddha teach the Dharma, retains it all and practices as spoken. The bodhisattvas are likewise. Although their bodies remain here and they have not traveled to those Buddha-lands, they can behold all Buddha World-Honored Ones everywhere; upon hearing the Dharma, they immediately practice in accordance with it. From then onward, wherever they are born, they are never separated from the Buddha World-Honored Ones and constantly hear the true Dharma, even in their dreams.”

Then the World-Honored One said to the great bodhisattva Bhadrapala:

“Excellent, excellent, Bhadrapala! You have now skillfully asked the Tathagata about such wondrous meanings because you wish to benefit all sentient beings in the world, bring peace and happiness to sentient beings, take pity upon devas and humans, and embrace the bodhisattvas of the future.

“Bhadrapala! In the past, you made offerings to countless Buddhas, planted roots of goodness, heard the true Dharma, retained the true Dharma, cherished the true Dharma, and revered the true Dharma. You now also teach and transform others through the practices of Mahakasyapa: having few desires and knowing contentment; always delighting in tranquil aranya retreats, whether in charnel grounds or beneath trees; sitting upon the ground; always sitting and never lying down; remaining motionless once seated; accepting food obtained on alms rounds and taking no more after eating; sometimes sitting once and eating once; possessing only a single sitting mat; wearing only the three robes and patched rag robes; praising the dhutanga practices; diligently inviting bodhisattvas;

teaching the Dharma of bodhisattva practice; causing bodhisattvas to rejoice; admonishing bodhisattvas; teaching, transforming, and instructing bodhisattvas; helping bodhisattvas attain accomplishment; bringing great benefit; practicing great loving-kindness and compassion; maintaining an impartial mind toward all sentient beings; attaining mastery and reaching the shore of awakening; seeing all Buddhas at will; making vast, great vows; practicing wondrous and profound conduct; delighting in becoming a pillar supporting the bodhi of all-knowing wisdom; skillfully following the lineage of the Tathagatas; arousing a bodhicitta like vajra; comprehending the thoughts of all sentient beings in the world; performing vast and wondrous practices that are incalculable and inexpressible;

and constantly remaining before all Buddhas.

“Bhadrapala! I have described only a small portion of your merits.

“Bhadrapala! There is now a samadhi of the bodhisattvas called the Samadhi of Contemplating the Buddhas of the Present. If a bodhisattva fully cultivates this samadhi, that bodhisattva will attain all the merits about which you have asked.

“Bhadrapala, you should know that there are also immeasurable, boundless, supreme, and excellent merits that cannot be fully expressed.”

Then Bodhisattva Bhadrapala again addressed the Buddha:

“Excellent, World-Honored One! I beseech you to teach the Bodhisattva Samadhi of Mindfulness of All Buddhas of the Present, so that devas, humans, Maras, Brahmas, sramanas, brahmins, nagas, yaksas, kimnaras, gandharvas, asuras, garudas, mahoragas, and nonhuman beings may receive great benefit and much peace and happiness; so that immeasurable sentient beings in future ages may also receive great benefit and much peace and happiness; so that bodhisattvas of the future may emit great radiance and receive the awesome spiritual power of the Buddha; and also so that bodhisattvas of the present and future may hear extensively of this Samadhi of Mindfulness of All Buddhas of the Present.

After hearing it, they will all retain it. Having retained it, they will all cultivate and study it in accordance with reality and practice in accordance with the true teaching. Having studied and practiced it, they will be enabled never to regress from the path to unsurpassed, complete, perfect enlightenment, and in this very life to perfect such merits and other supreme and excellent merits.”

At that time, the World-Honored One said to Bodhisattva Bhadrapala:

“Bhadrapala! As the teaching instructs, listen attentively and well, and carefully contemplate and remember it. I shall now distinguish and explain it for you.”

Bodhisattva Bhadrapala again said:

“Excellent, World-Honored One! I earnestly wish to hear the World-Honored One’s teaching.”

“Bhadrapala! What is called the Bodhisattva Samadhi of Contemplating All Buddhas of the Present? If a bodhisattva fully perfects this samadhi, that bodhisattva will attain the merits described above and will also attain other exceptional and extraordinary merits.

“To be mindful of the Buddhas so that they all appear before one means:

1/ the mind is not scattered;

2/ one does not abandon the endeavor to seek supreme and excellent wisdom;

3/ one is courageous and vigorous;

4/ one bears the heavy responsibility of liberating sentient beings;

5/ one attends upon, makes offerings to, and provides for spiritual friends;

6/ one constantly practices tranquil, vast, and profound contemplation;

7/ one draws near to spiritual friends;

8/ one eliminates the skandhas and hindrances that obscure the mind and remains far removed from bad companions;

9/ one ceases worldly speech;

10/ one closes the gates of the faculties;

11/ one reduces sleep during the first, middle, and last watches of the night;

12/ one does not crave clothing, food, drink, medicine, rooms, houses, beds, or sitting mats;

13/ one constantly delights in tranquil aranya retreats;

14/ one is not attached to one’s body;

15/ one does not regard bodily life as important;

16/ one does not cling to physical form;

17/ the mind is not heedless;

18/ in cultivation, one employs the mind of loving-kindness;

19/ in sustained practice, one relies upon compassionate conduct;

20/ at all times, the mind is constantly joyful;

21/ one constantly practices equanimity;

22/ one destroys afflictions and perfects the meditative concentrations;

23/ while within them, one contemplates without becoming attached to the flavor of meditation;

24/ one arouses a mind that observes physical characteristics;

25/ although attaining an open and spacious mind, one does not lose right mindfulness;

26/ one does not grasp the skandhas;

27/ one does not cling to the ayatanas;

28/ one does not conceptualize the dhatus;

29/ one does not crave any place of birth;

30/ one subdues arrogance and pride;

31/ one is not jealous of others’ possessions;

32/ one brings many benefits to the world;

33/ one arouses an impartial mind toward all sentient beings;

34/ one regards sentient beings as one’s parents;

35/ or regards sentient beings as one’s only child;

36/ one does not conceive thoughts of contention regarding any dharma;

37/ although mindful of upholding the precepts, one does not become attached to them;

38/ one constantly abides in meditative concentration without becoming defiled by attachment;

39/ one delights in extensive learning without giving rise to discrimination;

40/ one’s moral discipline is without deficiency;

41/ one’s meditative concentration is unmoving;

42/ one’s wisdom is unerring;

43/ one is unobstructed by dharmas;

44/ one does not turn against the Buddhas;

45/ one does not slander the true Dharma;

46/ one does not cause schism in the Sangha;

47/ one does not delight in opposition or estrangement;

48/ one draws near to the noble ones;

49/ one remains far removed from fools;

50/ one does not aspire solely to transcend the world;

51/ although hearing words, one’s mind does not delight in them;

52/ one also does not crave the six worldly flavors;

53/ one draws near to and cultivates the five dharmas of liberation;

54/ one eliminates the ten unwholesome deeds;

55/ one cultivates the ten wholesome deeds;

56/ one eradicates the nine kinds of afflictions of sentient beings;

57/ one’s mind never departs from the nine gateways of contemplation;

58/ one constantly contemplates abandoning the eight kinds of negligence;

59/ one single-mindedly cultivates the eight realizations of great beings;

60/ one does not cling to the flavor of meditation;

61/ one does not rely arrogantly upon extensive learning;

62/ one subdues pride;

63/ one single-mindedly listens to the Dharma;

64/ one earnestly and diligently seeks the Dharma with profound respect;

65/ one cultivates the path and realizes wisdom;

66/ one takes pity upon sentient beings;

67/ one abandons discrimination and attachment to self;

68/ one considers the quest for ultimately long life exceedingly difficult;

69/ one observes that the skandhas possess no real substance;

70/ one does not abide in nirvana;

71/ one does not cling to samsara;

72/ one constantly conceives great dread toward the cycling of conditioned phenomena;

73/ one considers the skandhas to be enemies;

74/ one considers the ayatanas to be an empty house;

75/ one considers the dhatus to be poisonous snakes;

76/ one considers the three realms to be sorrowful and afflicted;

77/ one considers nirvana to be peaceful and blissful;

78/ one contemplates sensual pleasures as filthy as spittle;

79/ one profoundly delights in the practice of renunciation and does not disobey the Buddha’s teaching;

80/ one encourages sentient beings to cultivate merit;

81/ one’s mind is no longer defiled by attachment to any realm;

82/ one sees all Buddhas appearing before one;

83/ one regards every body one assumes as like a dream or illusion;

84/ one contemplates and eliminates all characteristics;

85/ contemplating back and forth, one does not perceive the three realms;

86/ with pure faith, one has profound faith in what is true and wondrous;

87/ one is mindful that all Buddhas of the three periods are impartial and unmoving, yet can preserve all roots of goodness;

88/ one has mastery of the samadhis of all Buddhas;

89/ one is determined never to become attached to the physical characteristics of the Buddhas;

90/ one is impartial toward all dharmas;

91/ one does not contend with any being in the world;

92/ one does not act contrary to what should be done;

93/ one comprehends the profound Dharma of the twelve links of dependent origination, extending to the noble stages of all Buddhas;

94/ one realizes supreme patience;

95/ one enters the true dharma-dhatu;

96/ one sees that the nature of the realm of sentient beings neither arises nor ceases;

97/ one sees the realm of nirvana, primordially present, before one’s eyes;

98/ one’s wisdom-eye is pure;

99/ one contemplates the nonduality of dharmas;

100/ that bodhicitta is neither within nor without;

101/ the essential nature of all Buddhas is without difference;

102/ one enters the gateway of pure, unobstructed wisdom;

103/ one clearly sees bodhi and awakens naturally;

104/ one regards spiritual friends as Buddhas;

105/ regarding bodhisattva conduct, one does not conceive thoughts of opposition or abandonment;

106/ within samsara, one destroys the armies of Mara;

107/ one regards all phenomena as magical illusions;

108/ one sees the Buddhas like images in a mirror;

109/ one should seek bodhicitta;

110/ one practices all the paramitas impartially;

111/ at the ultimate reality, one cultivates the inexhaustible merits of the Buddhas.

“Bhadrapala! This is the Bodhisattva Samadhi of Contemplating the Buddhas of the Present. If any great bodhisattva wishes to perfect such a samadhi, that bodhisattva must first perfect these merits.

“Bhadrapala! You should know that immeasurable merits also arise through reliance upon this samadhi.

“Bhadrapala! Which samadhi herein can give rise to such meritorious practices? It is called the Bodhisattva Samadhi of Contemplating the Buddhas of the Present, and it can give rise to such meritorious dharmas.

“Furthermore, Bhadrapala! What is called the Bodhisattva Samadhi of Contemplating the Buddhas of the Present?

“Bhadrapala! If a bhiksu, bhiksuni, layman, or laywoman purely observes the precepts and perfects all practices, that person should dwell alone in a quiet place and contemplate in this way. With regard to any place in any direction—if it is the western Buddha-land of Amitabha—after hearing of this Dharma, that person should reflect: ‘As I have heard, that Buddha Amitabha now dwells in the western region.

A hundred thousand Buddha-lands away from here is a land called Peace and Bliss. That Tathagata is presently dwelling in that land, surrounded on all four sides by bodhisattvas, and amid that great assembly he teaches the Dharma and transforms beings.’ Following what has thus been heard, if this person earnestly contemplates and observes without interruption, distinctly and clearly, that person will ultimately see Buddha Amitabha.

“Furthermore, Bhadrapala! It is like men and women in the world who, while sleeping, dream of many things—gold, silver, jewels, property, houses, and vehicles—or see friends and spiritual companions, or at times awaken feeling unhappy. The dream states seen by such people may be favorable or unfavorable, sorrowful or joyful. At times they speak words of delight and happiness. At other times they grieve bitterly and exhaustively express their sorrow. After awakening from the dream, they contemplate and recall the dream omens and tell others about them. Seeking and recollecting the experiences of the dream, they give rise to joy or sorrow.

“Thus, Bhadrapala! If those good men and good women sit upright and earnestly recollect that Buddha Amitabha, thinking, ‘He possesses such excellent marks, such merit, such an assembly, and teaches the Dharma in such a manner,’ and if, in accordance with what they have heard and known, they earnestly and single-mindedly maintain continuous recollection in sequence without distraction for one day, one night, or as long as seven days and seven nights, fully recollecting according to what they have heard, then they will certainly see Buddha Amitabha for themselves. If they are unable to see him within one day, then late at night or in a dream Buddha Amitabha will certainly appear.

“Furthermore, Bhadrapala! It is like men or women in the world who travel far away to another country and in a dream see their homeland. At that time, they do not know whether it is day or night, nor whether they are indoors or outdoors. Walls of stone, mountains, and even deep darkness do not obstruct their sight.

“Bhadrapala! The mind of a great bodhisattva is likewise unobstructed. While maintaining right mindfulness, regarding all scenes among the Buddha-lands, even Mount Sumeru, the Cakravada Mountains, the Great Cakravada Mountains, and the other dark mountains cannot obstruct that bodhisattva’s sight or obscure that bodhisattva’s mind.

In truth, that bodhisattva has not yet attained the divine eye with which to see a Buddha-land, has not yet attained the divine ear with which to hear the sound of the Dharma, does not yet possess the spiritual power to travel to that land, and has not died in this land and been born before that Buddha. In reality, that bodhisattva still remains in this land, accumulating mindfulness, cultivating it through repeated practice, contemplating it for a long time, and becoming luminous and keen.

Ultimately, that bodhisattva will see Buddha Amitabha amid an assembly of bodhisattvas, with the Sangha circumambulating him; or see that bodhisattva’s own body in that land hearing the Dharma and, after hearing it, clearly remembering, retaining, and practicing it; or at times respectfully bowing to, attending upon, and making offerings to Buddha Amitabha. After that person has entered this samadhi and subsequently emerged from concentration, that person contemplates everything in sequence and extensively explains to others what was seen and heard.

“Furthermore, Bhadrapala! It is as though there were three men here in Magadha. The first hears of the courtesan Sumana in the city of Vaisali.

The second hears of the courtesan Amrapali. The third hears of the courtesan Utpalavarna. After these three men hear of those courtesans, they employ various means and single-mindedly think of them, yearning without interruption to meet them.

In truth, they have never met those courtesans, but upon merely hearing their names, lust arises in their minds and they think of them single-mindedly and without cease. Later, while sleeping, they dream that they enjoy themselves with those courtesans in the city of Rajagriha. Thereafter, their yearning temporarily ceases because their hopes have been fulfilled.

Upon awakening, they strive to recall the events in those dreams—what they heard, saw, and clearly knew. After clearly recalling those events, they go to you and recount them. You should then teach them the Dharma through appropriate skillful means and teach and transform them according to their capacities, causing them to reach nonretrogression and ultimately accomplish unsurpassed, complete, perfect enlightenment.

In the future, they will become Buddhas with the title Tathagata Well-Awakened, Worthy One, Completely and Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer, Guide of Beings, Teacher of Devas and Humans, Buddha, World-Honored One. After realizing the patient acceptance of the nonarising of dharmas, they will clearly and distinctly remember events of the past.

“Bhadrapala! If any good man or good woman wishes to accomplish the Great Bodhisattva Samadhi of Contemplating All Buddhas of the Present, that person should likewise contemplate in this way. The person’s body constantly remains in this land, yet upon merely hearing the name of Buddha Amitabha, if that person can arouse an earnest mind and contemplate continuously, sequentially, and without distraction, that person will clearly see Buddha Amitabha.

This is a bodhisattva’s complete accomplishment of the Samadhi of the Buddhas of the Present through contemplation. Through this samadhi, that bodhisattva sees the Buddha and then asks Buddha Amitabha: ‘What dharma do bodhisattvas perfect so that they may be reborn in this Buddha-land?’ That Buddha will answer: ‘Those who arouse the aspiration to be born in this land and constantly maintain earnest, continuous right mindfulness of Buddha Amitabha will attain rebirth here.’ Having attained rebirth, Buddha Amitabha knows their thoughts, and they see the Buddha.

“Bhadrapala! Buddha Amitabha tells that person: ‘Good man! You should maintain right mindfulness, diligently cultivate, and arouse the vast mind; then you will be born in this land.’

“Bhadrapala! At that time, this bodhisattva again addresses Buddha Amitabha: ‘World-Honored One! How should one here be mindful of the Buddha, the World-Honored One, diligently cultivate, and arouse the vast mind so as to be born in this land?’

“Bhadrapala! That Buddha Amitabha will answer: ‘Good man! If you now wish to be rightly mindful of the Buddha, you should contemplate that Buddha Amitabha possesses the ten holy titles and is complete with the thirty-two excellent marks and eighty secondary characteristics.

The radiance of his physical body resembles a mass of accumulated gold. He is fully adorned with jewels and emits great radiance. Seated upon a lion throne amid an assembly of sramanas, he teaches such dharmas as these: “All dharmas have from the beginning been indestructible and not subject to destruction: form is indestructible, and so are consciousness and the other aggregate of formations; earth is indestructible, and so are wind and the other elements; form is indestructible, and so are touch and the other ayatanas; Brahma is indestructible, and so are all other lords of the world.

Thus, one does not even recollect that Buddha, nor is one recollected by that Buddha.” After they have recollected that Tathagata, they sequentially realize the Samadhi of Emptiness. Good man! This is called the Samadhi of Right Mindfulness of the Buddhas of the Present.’

“Bhadrapala! When that bodhisattva rises from the samadhi, that bodhisattva will come to you and recount the characteristics of that samadhi. At that time, you should teach that person the Dharma, guide and transform that person in accordance with their capacities, and cause that person to attain nonretrogression from the fruit of unsurpassed, complete, perfect enlightenment.”