大方等大集經賢護分

O Bhadrapala! At that time, I also bestowed a prediction upon that person, saying that in the future he would become a Buddha named Virtue-Light Tathagata, endowed with the ten epithets. Today, My disciples Mahakasyapa, Bodhisattva Sakradeva, the deva-son Good Virtue, and innumerable assemblies of bodhisattvas have all cultivated this samadhi in the past and attained realization. What is meant by realization? It means realization of and entry into the Samadhi of Emptiness.

O Bhadrapala! I recall that in a former kalpa there was a Buddha, a World-Honored One, named Supa Sun. At that time, a man went into a wilderness, where he was oppressed by hunger, thirst, hardship, and exhaustion. Weary, he fell asleep and dreamed that he saw all manner of fine and delicious foods. He hastily ate them and was no longer troubled by hunger or thirst, but when he awoke, he was still hungry and thirsty. Therefore, he reflected: “All dharmas are empty and unreal, like the things seen in a dream, which are not real.” Through contemplating in this way, he realized the Dharma-Patience of Non-Arising and became irreversible from the path to unsurpassed, complete and perfect enlightenment.

In the same way, O Bhadrapala, when a bodhisattva, whether a householder or one gone forth, hears that a Buddha is dwelling in a certain place, he should face that direction, bow down wholeheartedly, and sincerely yearn to see that Buddha. He should then strive diligently and contemplate single-mindedly in this manner. He should also observe the physical marks of that Buddha in this way and contemplate that image as being like empty space, thereby perfecting the contemplation of empty space and abiding in right thought. Having abided in right thought, he sees that Buddha’s radiance, clear as vaidurya, and His dignified body, like a pillar of pure gold. Through this method of contemplative mindfulness, he sees the Tathagata in this way.

Furthermore, O Bhadrapala! Suppose a person suddenly leaves his native land and travels to another country. Although dwelling in a foreign land, he constantly thinks of the place of his birth—what he saw there, what he heard there, what he remembers, and what he clearly understood there. Having recollected it for a long time, he distinctly sees himself in a dream dwelling in his homeland, hearing and knowing things just as before. He then discusses the dream with his relatives, saying: “I saw such things, heard such things, conducted my livelihood in such a way, and obtained such benefits.”

In the same way, O Bhadrapala, if a bodhisattva, whether a householder or one gone forth, hears from another that a Buddha, a World-Honored One, is dwelling in a certain direction, he should face that direction and bow down wholeheartedly, desiring to see that Buddha. With right mindfulness and a mind free of distraction, through mindful recollection he sees that Buddha’s bodily form, whether like vaidurya or like pure gold.

Furthermore, O Bhadrapala! It is like a bhiksu who practices contemplation of impurity and sees a newly dead corpse that has begun to change—blue, yellow, black, or red; at times swollen, putrid, and oozing blood and pus; then eaten by corpse-devouring creatures until only bare white bones remain, like precious stones; and finally contemplates the bones scattering apart. Those bones came from nowhere and go nowhere; they are produced by mind alone, and thus he turns back and sees his own mind.

In the same way, O Bhadrapala, if bodhisattvas wish to perfect the Samadhi of the Buddhas’ Present-Moment Recollection, they should first direct their thought toward the relevant quarter and aspire to see that Buddha. Then, in accordance with their contemplation, they see the Tathagata. Why? It is through reliance upon this samadhi that they see the Tathagata. Seeing a Buddha depends upon three conditions: reliance upon this samadhi, the empowering blessing of that Buddha, and the maturation of their roots of goodness. When these three conditions are complete, they will distinctly see that Buddha-Tathagata.

Furthermore, O Bhadrapala! Suppose a youthful person of fine and dignified appearance wishes to examine whether his features are beautiful or ugly. He fills a basin with clear oil, or uses clear water, a crystal, or a bright mirror. Looking into these four objects, he sees his face—beautiful or ugly, gentle or fierce—manifested distinctly and clearly within them.

O Bhadrapala! What do you think? Did the face appearing in those four objects—the clear oil, clear water, crystal, and bright mirror—exist there beforehand?

Bodhisattva Bhadrapala replied:

“No, World-Honored One.”

“Then was the face appearing within those objects originally nonexistent?”

“No, World-Honored One.”

“Was the face inside those objects?”

“No, World-Honored One.”

“Was it outside them, then?”

“No, World-Honored One. The four objects—the oil, clear water, crystal, and bright mirror—are clear, undefiled, and unstained. When one looks into them, the face appears therein; yet the face does not come from within them, nor does it come from elsewhere. It does not arise spontaneously, nor is it created by another. Therefore, one should know that this face comes from nowhere and has nowhere to go; it is neither born nor extinguished and has no abiding place.”

“O Bhadrapala! So it is, so it is! It is just as you have said.

Because those objects are pure and that person’s form and features are distinct, the face appears of itself without requiring much effort. A bodhisattva is likewise. He single-mindedly and skillfully contemplates that Buddha and sees Him.

Having seen Him, he remains in that state; while remaining there, he asks questions concerning the meaning of the Dharma. Having received explanations, he rejoices and then reflects: ‘From where has this Buddha come, and from where has my own body appeared?’ He contemplates that ultimately the Tathagata comes from nowhere and goes nowhere. His own body is likewise: it has no place from which it emerges, so how could there be any place to which it returns?

He should reflect in this way: ‘Now, throughout the three realms, there is only mind. Why? According to what the mind thinks, one turns back and sees one’s own mind.

Now it is through mind that I see the Buddha. My mind makes the Buddha. My mind is the Buddha.

My mind is the Tathagata. My mind is my body. My mind sees the Buddha.

Mind does not know mind. Mind does not see mind. A mind possessing conceptualization becomes the mind of birth and death.

A mind free of conceptualization is nirvana. Dharmas are not real; they arise from thought. When the object conceived has ceased, the conceiving mind is also empty.’

Bhadrapala, you should know that through this samadhi bodhisattvas realize the path of great enlightenment.

Chapter Two: The Practice of Samadhi

At that time, the World-Honored One again addressed the great Bodhisattva Bhadrapala:

“O Bhadrapala! If bodhisattvas fully possess four practices, they will attain the Samadhi of Direct Encounter. What are these four practices?

First is indestructible faith.

Second is invincible diligence.

Third is supreme wisdom.

Fourth is drawing near to spiritual friends.

O Bhadrapala! This is called a bodhisattva’s full possession of four dharmas through which the Samadhi of Direct Encounter is attained.

O Bhadrapala! A great bodhisattva has another four dharmas by which he can perfect the practice and skillfully accomplish the Samadhi of Direct Encounter. What are these four?

First, not entertaining the conception of a sentient being for even a single ksana.

Second, not sleeping for three months.

Third, practicing walking meditation continuously for three months, except when relieving oneself.

Fourth, when eating and drinking, making generosity one’s practice, neither seeking abundant gain nor expecting karmic reward.

O Bhadrapala! This is called a great bodhisattva’s full possession of four dharmas through which the Samadhi of Direct Encounter is accomplished.

O Bhadrapala! A great bodhisattva has another four dharmas by which he can perfect the practice and accomplish the Samadhi of Direct Encounter. What are these four?

First, encouraging others to encounter a Buddha.

Second, teaching others to hear the Dharma.

Third, maintaining a mind free of jealousy and envy.

Fourth, encouraging others to arouse the resolve for enlightenment.

O Bhadrapala! This is called a great bodhisattva’s full possession of four dharmas through which the Samadhi of Direct Encounter is accomplished.

O Bhadrapala! A great bodhisattva has another four dharmas through which the Samadhi of Direct Encounter is accomplished. What are these four?

First, making images of the Buddha and diligently cultivating offerings to them.

Second, copying this sutra and helping others read and recite it.

Third, teaching sentient beings who disdain the true Dharma and helping them arouse the resolve for enlightenment.

Fourth, protecting and upholding the true Dharma so that it may long remain in the world.

O Bhadrapala! This is called a great bodhisattva’s full possession of four dharmas through which the Samadhi of Direct Encounter is accomplished.”

The World-Honored One then restated these meanings in verse:

“You who now abide within the Buddha-Dharma,

Do not conceal My true words and Dharma.

Be diligent in mindfulness and cast off sleep;

For three months do not sit, but only walk.

At mealtimes, give generously to others;

Proclaim the Buddhas and their peerless Dharma.

Seek neither fame nor material gain;

Through non-attachment, attain this meditation.

Do not give rise to jealousy or anger;

Contemplate release from sensual desire.

Whoever earnestly seeks this samadhi,

Mindful and unremitting, will attain it.

A form of pure gold, adorned with a hundred merits,

Dignified and perfect like a fresh flower,

Whose radiant body delights the world to behold—

Such a one constantly sees the Buddhas before him.

The Buddhas of the past and future,

And those now present, supreme among humankind:

Single-mindedly bow to them with reverence,

And constantly recollect and make offerings to them.

If you make offerings to those Buddhas,

Present flowers, incense, and powdered fragrances;

Give delicious foods with a pure mind—

Then realizing this samadhi is truly not difficult.

Before the stupas of the Buddhas, sing praises;

Blow conches, strike cymbals and bells with wondrous sounds.

Dance and rejoice beyond all measure;

You will surely perfect this samadhi.

Diligently make honored images, their bodies unequaled;

Paint and adorn them, complete in every mark,

Radiant with golden color and free of stain—

Then realizing this samadhi is truly not difficult.

Each person should constantly practice the gift of Dharma,

Purely uphold the precepts, and become learned.

Strive valiantly and cast off indolence;

Attaining this samadhi will surely not take long.

Do not harbor a wish to harm others,

And abandon the sensual pleasures of the world.

Constantly recollect all beings with loving-kindness;

How could samadhi be distant? It is before your eyes.

Always rejoice in the Dharma teacher’s virtues;

Honor and revere him as a Tathagata.

Do not become contemptuous, arrogant, partial, or resentful;

Joyfully make offerings and cast off envy.

Innumerable Buddhas will praise you;

If you earnestly seek it, you will attain it yourself.

The World-Honored One solemnly expounded this

For the cultivation of such a wondrous Dharma.”

Chapter Three: Seeing the Buddhas

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

“O Bhadrapala! If great bodhisattvas wish to attain this samadhi, they must regard the teacher who expounds the Dharma as a Buddha and give rise to a mind of reverence, without arrogance, opposition, contention, or disobedience. They must then diligently cultivate and study this samadhi before they may hope to realize it.

O Bhadrapala! If a bodhisattva gives rise toward the Dharma teacher or the bhiksus to a malicious mind, a careless, rebellious, or divisive mind, a contentious mind, an insulting mind, or an impure mind, and does not regard them as Buddhas, then although he may cultivate now, he will certainly not realize such a wondrous right concentration. It is impossible that he should attain it.

O Bhadrapala! Suppose that in a clear sky without the slightest cloud or haze, a keen-sighted person raises his head and looks at the stars in the dark night, distinctly seeing the locations and differing forms of innumerable stars. In the same way, O Bhadrapala, when a great bodhisattva contemplates the Dharma-nature of empty space and perfects that contemplation, he sees the Tathagatas.

Having done so, when this bodhisattva contemplates the east, he generally sees Buddhas—he generally sees a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a koti of Buddhas, a hundred thousand kotis of Buddhas, and a hundred thousand nayutas of kotis of Buddhas. In this way, he naturally sees the Buddhas manifest before him without deliberately giving rise to a thought. After contemplating the east, this bodhisattva joyfully contemplates the south, west, north, the intermediate directions, above, and below.

Contemplating the worlds throughout the ten directions in this way, he generally sees Buddhas—he generally sees a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a koti of Buddhas, a hundred thousand kotis of Buddhas, and a hundred thousand nayutas of kotis of Buddhas. In this way, he naturally sees the Buddhas manifest before him without deliberately giving rise to a thought.

Furthermore, O Bhadrapala! It is like bodhisattvas born in the land of Amitabha Buddha, the Tathagata, Arhat, and Perfectly Enlightened One. On the first day, when they contemplate the east, they generally see Buddhas; they generally see a hundred Buddhas, up to a hundred thousand nayutas of kotis of Buddhas. Then, on the second day, when they contemplate the south, it is likewise, until they see all things throughout the ten directions.

So it is, O Bhadrapala! If one perfects the Right Concentration of Contemplating All Buddhas Directly Present, then in that very place, when the great bodhisattva contemplates the ten directions, he generally sees Buddhas; he generally sees a hundred Buddhas, up to a hundred thousand kotis of nayutas of Buddhas.

Furthermore, O Bhadrapala! Just as the Tathagatas, having perfected the Buddha-eye, see in this way, so too will such a bodhisattva assuredly know and see in this way everywhere.

So it is, O Bhadrapala! If a great bodhisattva has perfected the Right Concentration of Contemplating All Buddhas Directly Present, he naturally perfects the paramita of generosity, the paramita of morality, the paramita of diligence, the paramita of patience, the paramita of meditative concentration, and the prajnaparamita, and thereby fully possesses all the virtues of the bodhisattvas.”

The World-Honored One then restated this meaning in verse:

“As on a dark night without a trace of cloud,

A keen-sighted person raises his head and gazes at the sky,

Seeing more than a hundred thousand stars,

Remembering each distinctly without forgetting;

So it is when a bodhisattva attains concentration:

He generally sees myriads of thousands of kotis of Buddhas.

After emerging from that samadhi,

He expounds the supreme Dharma to the great assembly.

Like My pure Buddha-eye,

Which sees the world without obstruction,

This is the Dharma-gate of the Buddha’s disciples

Who emerge from this supreme contemplative samadhi.

Contemplating the Tathagatas through the perception of signlessness,

They see the Perfectly Enlightened Ones throughout the ten directions.

They destroy afflictive harm and delusive thoughts—

Hear now of the bodhisattvas’ wondrous virtues.

Those who hear the Dharma with lucid minds

Can enter fearless empty quiescence.

As I now expound this Dharma,

It is to help sentient beings realize enlightenment.

Like those joyful bodhisattvas,

They generally see myriads of kotis of Buddhas.

Bodhisattvas entering contemplation in this way

Also see hundreds of thousands of kotis of Guides.

Like the bhiksu Ananda here,

Who accepts My words as soon as he hears them,

Bodhisattvas who attain such right concentration

Hear all Dharmas and skillfully retain them.

Perfecting faith and moral shame, and possessing samadhi,

They will relinquish all worldly discourse.

With wisdom and a loving heart, they expound the Dharma,

Wishing to lead sentient beings to quiescence.”

Chapter Four: Right Faith

At that time, the World-Honored One again addressed the great Bodhisattva Bhadrapala:

“O Bhadrapala! If great bodhisattvas seek this precious samadhi, they should constantly arouse a courageous and diligent resolve; then they will naturally be able to enter this samadhi swiftly.

O Bhadrapala! Suppose a person boards a great ship and sails upon the ocean, wishing to return with the vessel filled with precious jewels. Having passed through every dangerous place, just as the ship is about to reach port, it suddenly springs a leak, and all the jewels sink into the water. At that time, the people of Jambudvipa cry out in anguish and suffer immeasurable grief because the priceless treasures have been lost.

O Bhadrapala! In the same way, if a good man or good woman hears this precious Dharma of samadhi but cannot copy, read, recite, or practice it, nor contemplate it and abide in accordance with the Dharma, then, O Bhadrapala, all devas, ghosts, and spirits will cry out in anguish, their hearts filled with boundless sorrow, saying: ‘How pitiable is this sentient being! This supreme precious Dharma of samadhi is praised, authenticated, and enjoined by all Buddhas.

It is the highest virtue of the Buddhas, perfect and lacking nothing. Having heard it, this bodhisattva ought diligently to seek and cultivate it; yet instead he turns away, refusing to copy it, delighting neither in reading nor reciting it, being unable to receive, uphold, or explain its meaning, and being unable to contemplate and practice it in accordance with the true Dharma! This heedless and indolent sentient being will suffer a great loss in the future.’

O Bhadrapala! What does it mean for a sentient being to suffer loss? Such a being hears this precious Dharma of samadhi but then turns away, being unable to copy, read, recite, and uphold it; unable to explain and contemplate its meaning; and unable to abide in accordance with the Dharma and practice it with concentrated mindfulness. Because he allows his virtues to decline and perish, this is called suffering loss.

O Bhadrapala! This indolent person is hostile toward sentient beings. It is impossible for him to obtain benefit from this Dharma.

Furthermore, O Bhadrapala! Suppose someone gives red sandalwood to a fool, but because the fool is ignorant, he thinks the sandalwood is foul-smelling excrement. Then a wise sandalwood merchant tells the fool:

“Do not regard this sandalwood as foul-smelling. Why? This sandalwood possesses the finest fragrance; why, then, do you perversely call it foul? If you do not believe me, first test whether it is foul or fragrant, and then use your clear eyes to inspect the sandalwood’s pure color, whether its pieces are small or large, fine or inferior.”

Although he hears the wise person praise it in this way, the fool instead becomes resentful, covers his nose with his hand because he refuses to smell it, and covers his eyes because he refuses to look at it.

In the same way, O Bhadrapala, evil bhiksus in the future will likewise become angry with this sutra. Those evil people will not know how to cultivate morality, concentration, and wisdom in their minds. Ignorant and devoid of wisdom, they will be like foolish, stubborn, and bewildered white sheep.

Those evil people will also possess little merit. Although they hear this wondrous scripture, the Samadhi of the Right Mindfulness of the Buddhas Directly Present, they will neither copy it nor be able to read, recite, uphold, contemplate, proclaim, or extensively teach it to others. They will not even be open-minded or joyful; how, then, could they practice according to its teaching?

It is impossible that those evil people could practice according to the teaching. Moreover, although they hear it, they will slander it all the more, utterly lacking genuine faith. Although they hear many words, they will not understand them clearly, but will say: ‘If this is a Dharma, it is merely frivolous discourse, mythical tales, and confused religious speech, and is therefore truly deserving of rebuke.

Deceivers of the world composed this sutra; how could they compare with the noble Ananda and the bhiksus of the present who proclaim such scriptures?’ On other occasions, they will declare: ‘This kind of sutra was not spoken by the Buddha. Evil people composed the text themselves and falsely called it a sutra.’

O Bhadrapala! You should know that throughout the long night those evil people remain far removed from the unsurpassed and wondrous treasure of the Dharma, just as the fool, after being shown the wondrous sandalwood, covers his eyes and blocks his nose, refusing to look at or smell it.

In the same way, O Bhadrapala, those fools, having just heard this precious sutra of samadhi, refuse to copy it, take no delight in reading or reciting it, do not think of receiving and upholding it, and cannot proclaim it. Therefore they are called people whose minds do not draw near to the scriptures and who take no delight in hearing explanations of them.

Furthermore, O Bhadrapala! Suppose someone is selling a mani jewel. A fool sees the jewel and asks:

“Good sir, how much is this jewel worth?”

The owner replies:

“You should know that this most excellent, perfectly pure jewel has no equal in the world and cannot be counterfeited; how, then, could one even discuss its price? To satisfy you, I shall briefly describe the power, function, efficacy, and majestic virtue of this jewel. If you wish to know how far and wide this mani jewel shines, you should spread genuine gold over the ground and compare it with that.”

After hearing these words, the fool laughs loudly and slanders the jewel, saying that it has no value whatsoever.

Likewise, O Bhadrapala, although evil bhiksus in future ages hear the excellent and precious samadhi taught in this sutra, they will have no faith. They will generally laugh mockingly and slander it in just this way. Yet there may be bhiksus whose faculty of faith is profound and whose faculty of wisdom is keen.

In past lives, they dwelt in the presence of the Buddhas, drew near and attended upon them, heard the true Dharma, practiced according to the teaching, and planted roots of goodness. When these people hear the Samadhi of the Bodhisattvas’ Recollection of the Buddhas Directly Present, they can read and recite it, contemplate its meaning, explain it extensively to others, and bring abundant benefit to the entire world. They proclaim and disseminate it everywhere, give rise to great faith and great wisdom, perfect sincere and upright minds, fully observe the dignified forms of conduct, constantly practice moral shame and dread of wrongdoing, fear evil karma, uphold the prohibitive precepts, reject sensual pleasures, believe the profound Dharma, constantly listen to and receive it,

attain profound wisdom and patience, and always practice loving-kindness and compassion.

Because their faculty of faith is firm, they attain this samadhi. They then travel everywhere, extensively explaining its meaning to others, and constantly make this vow: ‘I shall now disseminate everywhere the Samadhi of the Bodhisattvas’ Recollection of the Buddhas Directly Present, so that this sutra may always remain in the world.’

There may also be sentient beings with scant roots of goodness and meager merit who, in past lives, never drew near to the Buddhas, made offerings to and attended upon them, or heard the true Dharma. Concealed by self-conceit, led by jealousy, obscured by material gain, bound by reputation, they behave heedlessly, fail to uphold wholesome precepts, constantly delight in distracted minds, do not cultivate meditative concentration, remain distant from scriptural teachings, do not seek broad learning, have not encountered good teachers, and follow only evil friends.

As soon as they hear this samadhi, they slander and despise it, without the slightest faith, regarding the sutra as false. Stubborn and ignorant by nature, their minds remain unopened, and they say: ‘This sutra was not spoken by the Buddha. Dull-witted bhiksus of the world, ignorant and possessed of wrong views, composed and embellished it themselves.

If anyone in an assembly speaks and teaches in this manner, then you sentient beings should know that this scripture was not spoken by the Buddha.’

Those fools do not know how to draw near to the Buddhas, the World-Honored Ones; they do not plant roots of goodness or cultivate offerings. Accustomed to evil friends, they become deeply habituated to wrongdoing. You should know that such people remain far removed from the unsurpassed and wondrous treasure of the Dharma and forever lose its supremely wondrous benefit.”

The Buddha told Bhadrapala:

“I shall tell you further. Now, before the entire world—with its Brahmas, Maras, sramanas, brahmins, devas, humans, asuras, and the great assembly—when I teach this wondrous samadhi, if any good man or good woman, having heard it, rejoices, reads, recites, receives, and upholds it; recollects the Buddhas through this samadhi; contemplates, believes, and understands it; resolutely regards it as true; and declares, ‘This is called the true teaching of the Buddhas,’ you should know that such people will obtain inconceivable blessings.

O Bhadrapala! If another good man or good woman fills the entire trichiliocosm with every kind of precious jewel and offers them to all Buddhas, the merit of that offering, though exceedingly vast, would not equal one part in hundreds of thousands of myriads of the meritorious reward of upholding and reciting this sutra. Even immeasurable, boundless asamkhyeyas of merit could not equal it.”

The World-Honored One, wishing to restate this meaning, then spoke in verse:

“Crooked people, foolish and deluded,

Heedless, their faculties unrefined,

Ruined by evil friends,

Possess no mind of right faith.

Breaking precepts and committing offenses,

Deeply attached to self-conceit,

They further say this sutra

Was not spoken by the Buddha.

‘This kind of scripture

Was not taught by the Dharma King.’

Such people speak as they please—

How could I have spoken it?

If they encounter the Guide,

The World-Honored One radiating light,

I shall extensively teach them,

And they too may constantly transmit the teaching.

Those who hear this sutra

And then give rise to joy,

Without doubt believe

That it was spoken by the Buddha.

Those who possess pure morality,

Whose vision enables clear understanding,

And who revere the Dharma with respectful minds—

For them I explain it clearly.

If one used the treasures of the trichiliocosm

To make offerings to the Tathagatas,

Seeking great enlightenment,

The resulting merit would be beyond description.

Yet if there are bhiksus

Who teach this meditation praised by the Buddha,

And listeners give rise to faith,

Their merit far exceeds the former.”

Chapter Five: Receiving and Upholding

At that time, the World-Honored One again addressed the great Bodhisattva Bhadrapala:

“O Bhadrapala! In this assembly there are people who now personally hear Me teach this samadhi. After My nirvana, in the places where they are reborn, they will again hear this precious samadhi. Although they hear it, they will not believe it but will slander and ridicule it, distancing themselves from good friends and following evil friends.

O Bhadrapala! There are also people who, even after hearing this extremely profound and wondrous scripture of samadhi from virtuous persons, still neither believe it nor regard it as true and cannot explain it. How much less could evil people, after hearing this scripture, believe and expound it? Why? O Bhadrapala, the words of the Buddhas are exceedingly difficult to believe, for Their wisdom is exceedingly difficult to comprehend.

O Bhadrapala! Those who wish to perfect this samadhi must, in future ages, work together with sentient beings to propagate the Buddha-Dharma.

Furthermore, O Bhadrapala! If a great bodhisattva, whether a householder or one gone forth, hears this samadhi and is neither afraid nor alarmed, neither regretful nor retreating, and does not slander it, but joyfully gives rise to reverence and faith, resolutely regards it as true without doubt, and reads, recites, receives, upholds, and contemplates its meaning, then, O Bhadrapala, the World-Honored Ones will see, know, and understand such people.

O Bhadrapala! How do the Buddhas see those good men and good women? How do the Buddhas know them? How do the Buddhas understand them?

O Bhadrapala! If a person can recite, read, receive, and uphold this gateway of samadhi, that person will certainly never do evil, violate pure precepts, destroy right faith, or enter deviant paths.

O Bhadrapala! These good men and good women possess resolute and profound faith, perfect contemplation, skillful discernment, and accomplished reflection. They fully possess faith in the teaching and constantly read, recite, embrace, and uphold this Dharma.

O Bhadrapala! You should know that these people are certainly not those who have sought only a little merit or planted only a few roots of goodness.

O Bhadrapala! Wherever these good men and good women are born, although they may lack material wealth, their roots of goodness are vast and by no means small.

O Bhadrapala! In past lives, these good men and good women cultivated offerings and planted roots of goodness in the presence of the Tathagatas. Bhadrapala, you should know that they did not cultivate offerings and plant roots of goodness in the presence of only one Buddha, nor in the presence of two, three, four, or even ten Buddhas, nor even in the presence of hundreds of thousands of kotis of Tathagatas.

Bhadrapala, you should know that these good men and good women cultivated offerings and planted roots of goodness in the presence of hundreds of thousands of immeasurable and boundless Buddhas. Therefore, they are now able to hear this Samadhi of the Recollection of the Buddhas Directly Present. Having heard it, they give rise to faith, their minds open, and they recognize it as true without any doubt.

Having heard it, they delight in reading, reciting, receiving, and upholding it, and even extensively explain its profound meaning to others. Why? O Bhadrapala, these good men and good women formerly heard this samadhi in the presence of the Buddhas and read, recited, received, and upheld it.

Because of this, after the Tathagata’s nirvana, during the final age five hundred years later, when the Dharma is about to perish, at the end of the Semblance Dharma age, they will hear this samadhi. They will then give rise to faith without doubt, neither retreat nor forget, and experience great joy filling body and mind. They will read, recite, receive, and uphold it, contemplate its meaning, explain it to others, and even practice this samadhi for one day and one night.

O Bhadrapala! If a person hears this samadhi without fear, does not retreat or slander it, joyfully recognizes it as true, contemplates and discerns it, opens his heart and mind, and is praised by others, his merit will be immeasurable. How much more so the merit of receiving and upholding it, reading and reciting it, diligently contemplating and practicing it, and extensively teaching it to others throughout one day and one night!

Bhadrapala, you should know that through this, those good men and good women will obtain immeasurable asamkhyeyas of great merit, abide in irreversibility, and fulfill every aspiration according to their wishes.

Furthermore, O Bhadrapala! I shall now employ an analogy to clarify these matters. Suppose a person gathered all the particles of dust in the trichiliocosm. He then collected all its grasses, trees, twigs, and leaves and ground them into dust, producing as many particles as there are dust particles in the trichiliocosm. O Bhadrapala, what do you think? Would that quantity of dust be great?”

Bodhisattva Bhadrapala replied:

“World-Honored One, it would be exceedingly great.”

“O Bhadrapala! If good men and good women offered precious jewels to as many Buddha-lands as there are particles in that quantity of dust, what do you think? Would the merit they obtained be great?”

“World-Honored One, that merit would be exceedingly great. Yet afterward, through this deed, those good men and good women would obtain immeasurable asamkhyeyas of merit exceeding even the merit just described.”

“I tell you that if good men and good women filled as many worlds as there are dust particles with the seven treasures and offered them to the Buddhas, they would obtain such merit. Nevertheless, if a good man or good woman merely hears this Samadhi of the Recollection of the Buddhas Directly Present and for a moment gives rise to joy, believes and discerns it to be true, opens heart and mind, reads, recites, receives, and upholds it, and even briefly explains it to others, the merit obtained would exceed the former merit by an immeasurable and incalculable amount. It could not be counted, measured, conceived, or comprehended.

O Bhadrapala! If these good men and good women, merely upon hearing this samadhi, give rise to joy and even briefly explain it to others, they obtain such immeasurable and boundless merit. How much more so other good men and good women who, upon hearing this scripture of samadhi, believe it; having believed it, receive and uphold it; and having received and upheld it, practice according to its teaching!”

The World-Honored One, wishing to restate this meaning, then spoke in verse:

“If one filled a trichiliocosm

With the seven treasures and offered them,

I say that merit, though abundant,

Does not equal the slightest merit from hearing this sutra.

Bodhisattvas, seeking abundant merit,

Believe, understand, read, recite, and contemplate it;

They explain and practice this samadhi of recollection—

This merit is vastly greater than the former.

Take all the dust throughout the trichiliocosm,

Then divide each particle into that same number;

Having produced such a quantity of dust,

Fill that many worlds with jewels and offer them.

Yet of this sutra of samadhi praised by the Buddhas,

If one teaches even a single sentence to another,

I say that person’s merit

Exceeds the jewel-giver’s by myriad parts.

If one further explains it all to others,

Or even one portion, like a drop of milk,

Contemplating and developing the resolve for enlightenment,

How much more immeasurable and enduring is the merit!

Even if all sentient beings became Buddhas,

With pure wisdom ultimately equal to a Buddha’s,

And for many kotis of kalpas

Spoke of this merit, they could not exhaust it.

Even if all those Buddhas entered nirvana

And others explained it extensively for countless kalpas,

That merit would truly have no limit,

For it rests upon a four-line verse of this wondrous sutra.

If all things throughout the world—

In the four directions, above, below, and between—

Were filled with jewels and offered to them,

Seeking supreme merit by serving the Buddhas,

That merit, though difficult to measure,

Might be compared with the number of worlds;

But if anyone hears and receives this samadhi

And skillfully proclaims it, his merit exceeds the former.

If anyone has no doubt concerning this Dharma,

He will also clearly understand all dharmas,

Forever end the paths of evil destinies,

And enter the supreme samadhi of meditative quiescence.

If such people constantly make offerings to Me,

They will certainly receive unknowable merit,

Increase their learning, and realize enlightenment;

Their meditative concentration is praised by the Buddhas.

I now speak these true words to you:

Constantly remain mindful and diligent; do not be indolent.

With single-minded joy, arouse courageous vigor,

And naturally you will soon realize the path of enlightenment.

Those people have made offerings to hundreds of Buddhas

And can also uphold this samadhi.

Though future ages may be filled with fear,

They themselves will soon realize this wondrous concentration.

If any encounter Me and the bhiksus,

Together with a great being such as you, Bhadrapala,

Such bodhisattvas, delighting in broad learning,

Will certainly attain this samadhi.

If anyone hears this noble samadhi

And explains it to others or copies it,

This dharani praised by the World-Honored One

Enables realization of the enlightenment of all Buddhas.

If anyone skillfully contemplates this samadhi,

All the Buddhas will praise him.

He will constantly obtain renown and broad learning,

And the Buddhas will teach him in succession.”

Chapter Six: Contemplation

At that time, the World-Honored One again addressed Bodhisattva Bhadrapala:

“O Bhadrapala! If great bodhisattvas wish to contemplate this samadhi, what should they do?

O Bhadrapala! Such a bodhisattva should contemplate in this way: ‘My World-Honored One is now expounding the Dharma before devas and humans.’

O Bhadrapala! The bodhisattva should single-mindedly contemplate in this way: ‘The Buddha-Tathagatas sit upon lion thrones and proclaim the true Dharma. They fully possess all the marks and excellent characteristics; They are supremely wondrous, supremely excellent, dignified, beautiful, delightful, and never wearisome to behold.’ Wholeheartedly contemplating such great marks and characteristics, he distinctly and thoroughly sees each virtuous mark of the Tathagatas.

Having seen them, he then inquires about the usnisa mark. After asking about it, he again distinctly and thoroughly contemplates the other marks and excellent characteristics and reflects: ‘The wondrous marks and characteristics of the Buddhas are truly rare. May I in future lives fully perfect a body endowed with marks and characteristics like those of the Buddhas.

May I in future lives fully perfect dignified conduct and the pure virtue of morality. May I in future lives fully perfect this samadhi. May I in future lives possess perfect wisdom like that of the Buddhas.

May I in future lives possess perfect liberation like that of the Buddhas. May I in future lives possess perfect knowledge and vision of liberation like that of the Buddhas. May I in future lives possess perfect marks and characteristics like those of the Buddhas and realize unsurpassed, complete and perfect enlightenment.

Having realized Buddhahood, may I, like the Buddhas, proclaim all wondrous Dharmas among devas and humans.’

The bodhisattva contemplates the Buddhas completely in this way, until he perfects all methods of contemplation. He then further reflects: ‘What here is a self? What is possessed by a self?

Who will realize Buddhahood and enlightenment? Will the mind realize them? Will the body realize them?

The body is inherently unyielding, unknowing, unaware, unconscious, undiscerning, and inactive, like grass, trees, tiles, stones, mirrors, and reflections. The path of enlightenment has no color, shape, image, or characteristic; it cannot be seen, known, touched, or cognized. How, then, could one rely upon this body to cultivate and realize such enlightenment?

Who within it could attain realization? If realization is attained by mind, mind itself has neither form nor color and cannot be seen or known; it is like an illusion. The fruit of enlightenment likewise has no shape or color that can be seen or known; it is untainted, unconditioned, and like an illusion.

How, then, could it be realized or known? How could it be said that body and mind attain the path of enlightenment?’

When a great bodhisattva contemplates thoroughly in this way, he clearly sees that the bodily form cannot realize the path of enlightenment and also knows that mind cannot realize the path of enlightenment. Why? Dharmas do not rely upon form to attain form, nor upon mind to attain mind. It is only through words that all dharmas are known. Nevertheless, they are intrinsically without color, form, or characteristic; they are untainted and cannot be looked upon, realized, known, attained, or not attained. Why? Because the bodies of the Tathagatas are intrinsically untainted. Since the bodies of the Tathagatas are untainted, Their minds are also untainted. Since the minds of the Tathagatas are untainted, Their physical marks are also untainted.”