大方等大集經賢護分

Furthermore, the form and appearance of the Tathagatas are originally free from outflows; therefore, feeling is free from outflows, and likewise formations and consciousness are also free from outflows. The precepts of the Tathagatas are also free from outflows; all their samadhis and wisdom are also free from outflows; and even liberation and the knowledge and vision of liberation are free from outflows. Thus, all the speech of the Tathagatas—what they have taught, now teach, and will teach—and all dharmas are free from outflows.

O Bhadrapala! The wise can comprehend all Buddha-Dharma in this way, but how could fools understand it? When they contemplate in this way, they cannot apprehend any dharma. Why? Who is there that can realize anything when nothing can be apprehended? What is called realization when even that cannot be apprehended? Through what object of realization could anything be apprehended? Having contemplated in this way, they enter the attainment of cessation. They discriminate among dharmas, yet they also do not discriminate among dharmas. Why? O Bhadrapala! Suppose that before a fire had begun to burn, someone were to say, “I shall now extinguish this fire.” O Bhadrapala, what do you think? Would the person who spoke thus be speaking truthfully?

Bodhisattva Bhadrapala replied:

“World-Honored One, he would not be speaking truthfully.”

The Buddha said:

“Dharmas such as these have from the beginning been ultimately inapprehensible. Why, then, should one now say, ‘I can realize and know all dharmas; I can fully comprehend all dharmas; I can awaken to all dharmas; I can liberate all sentient beings’? Within the stream of birth and death, such words are not true speech. Why? In the dharma-dhatu there are originally neither dharmas nor sentient beings. How, then, could it be said that there are causes and conditions for delivering sentient beings in this realm? Nevertheless, causes and conditions for deliverance exist only within conventional truth.

“O Bhadrapala, what do you think? Is what that person says true?”

Bodhisattva Bhadrapala replied:

“World-Honored One, it is not true.”

The Buddha told Bhadrapala:

“Therefore, any good man or good woman who wishes to attain the unsurpassed path of bodhi, or even to attain the bodhi of a pratyekabuddha or the bodhi of a sravaka, must contemplate all dharmas in this way. While contemplating, one enters the attainment of cessation, wherein there is neither discrimination nor non-discrimination. Why?

O Bhadrapala! All dharmas have from the beginning neither arisen nor ceased. If, after emerging from concentration, one again discriminates, that is attachment to one extreme; if within concentration one does not discriminate, that is attachment to the other extreme.

Neither of these two extremes is serene meditation, nor is it other than serene meditation. There is nothing to ponder, nothing to discriminate, nothing to realize or know, nowhere to come or go, nowhere to gather, nothing to think about, and nothing to initiate.

“O Bhadrapala! This is called the Middle Way, while all matters, calculations, and locations are established in dependence upon conventional truth.

“Furthermore, O Bhadrapala! Within the true ultimate truth, neither the middle nor the two extremes can be apprehended. Why? O Bhadrapala! All dharmas are like empty space. From the beginning they are quiescent and extinct: neither eternal nor annihilated, neither accumulated nor abiding anywhere, without anything upon which they can depend, without form or appearance, unconditioned, and beyond enumeration.

“O Bhadrapala! Since that cannot be enumerated, how could it exist? Because it cannot be enumerated, it cannot be included among numbers. Since it cannot be included among numbers, there is ultimately no calculating cognition and no names or words.

“O Bhadrapala! When great bodhisattvas contemplate in this way, they know that the Tathagatas cannot be grasped. Why? Because no dharma can be grasped, there is no place upon which grasping could depend; and because there is no root, there is no root that can be severed. With the root extinguished, there is nowhere to depend.

“O Bhadrapala! Those great bodhisattvas should contemplate the Samadhi of the Buddhas’ Direct Presence in this way. After seeing the Tathagatas in this manner, they must neither seize upon nor become attached to them, nor cling to them. Why? O Bhadrapala! No dharma can be grasped, for all are like empty space, their intrinsic nature eternally quiescent.

“O Bhadrapala! Just as a vajra pestle placed in fire and skillfully tempered and forged can withstand fierce flames and poisonous smoke, and just as a piece of hot iron newly removed from the furnace remains red and burning, so a wise person should not grasp it. Why?

The iron still contains glowing fire, and anyone who touches it will be burned. Even so, O Bhadrapala, when bodhisattvas contemplate the Buddhas, they must not grasp them. Therefore, when bodhisattvas contemplate the form and appearance of the Buddhas, they must not give rise to attachment.

When contemplating feeling, and likewise formations and consciousness, they must not give rise to attachment. Furthermore, when bodhisattvas contemplate the precepts, they must not become attached. When contemplating meditation, and likewise wisdom, liberation, and the knowledge and vision of liberation, they must not become attached.

Why? Whoever grasps cannot escape the suffering of birth and death, for all the suffering of birth and death arises from grasping. Therefore, when bodhisattvas contemplate the Buddhas in this way, they must not entertain thoughts of grasping.

“O Bhadrapala! Although they do not grasp, they should seek the sublime and wondrous merits of the Buddhas. These are called Buddha-wisdom, Tathagata-wisdom, vast wisdom, spontaneous wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, unequaled and peerless wisdom, and the wisdom of omniscience. Whoever wishes to enter these kinds of wisdom should diligently contemplate the Samadhi of Seeing the Buddhas Directly Present.

At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

“Just as with a mirror and cosmetic rouge,

A woman adorns and beautifies her face;

A fool gives rise to defiled desire for it

And runs everywhere in pursuit of lust.

Within emptiness he forms inverted notions,

Not knowing that the dharma falsely arises;

That person is scorched by the fire of craving,

While desire for that woman arises from himself.

If a bodhisattva should form this thought,

It is called ignorance, a grasping at one’s own mind:

‘In the future, through the nectar of bodhi,

I shall save beings from suffering and weariness.’

In ultimate truth there are no sentient beings;

The world has only birth, old age, and death.

Dharmas are formless, like the moon in water;

What bodhi, then, could there be to seek?

All forms are like images in a mirror,

Like illusions, shadows, and empty space.

Ordinary beings grasp them and cannot be restrained;

Though they bind themselves, empty space is unreal.

Bodhisattvas, those worthy and wise,

Know the world is inverted and therefore see clearly.

Realizing there is no person, who undergoes suffering?

They shall attain the path of unsurpassed awakening.

They do not conceptually discriminate Buddha-bodhi;

The mind has from the beginning been luminous and pure.

They see no filth or turbidity in birth and death;

They realize the truth and become Most Excellent Honored Ones.

All phenomena of form are free from outflows;

Neither delusion nor emptiness can be discriminated.

Extinguishing all desires, their minds are liberated;

Those wise ones realize this samadhi.

First they recollect the formless bodies of the Buddhas;

Then they hear that all dharmas are originally pure.

Contemplating thus without any other thought,

Realizing this samadhi is truly not difficult.

Constantly contemplating that all characteristics are empty,

They can extinguish every accumulation of dust.

They discriminate neither formation nor destruction;

Herein all followers of other paths lose their way.

Regarding every form, they make no discrimination;

Though their eyes see, their minds are not burdened.

They see the Buddhas as they see the vault of heaven,

Wholly transcending the worldly dharma-dhatu.

Their minds are pure and their eyes are bright;

Though diligent, they constantly abide in concentration.

They attain learning beyond expression;

Realizing this samadhi, they truly contemplate.

If this samadhi of seeing could not be realized,

How could all the blind ever realize and know?

Rely neither upon seeing nor upon not seeing;

All followers of other paths are deluded herein.

Always free from notions of characteristics, contemplate;

See those Buddhas with a purified mind.

Having seen thus, then contemplate everything;

They will swiftly attain this samadhi.

There is no earth, water, wind, or fire therein,

Nor does the element of space stand before one.

If one wishes to contemplate all Buddhas,

One should visualize them seated, proclaiming wondrous sounds.

Just as I today proclaim the wondrous Dharma,

Those whose minds cherish Dharma see my body.

They should entertain no other thought,

But only visualize the Buddha teaching the true Dharma.

Contemplate solely thus; think of nothing else,

For the sake of samadhi and great learning.

Single-mindedly contemplate the concentration I teach,

And retain all the teachings of the Buddhas.

No Buddha exists in the past,

Nor in the present or the future;

There is only this pure and wondrous meditation,

Of which realization cannot be spoken or discussed.

Within the three realms, I am the Unsurpassed Honored One;

For the world’s benefit I have especially appeared.

For mindfulness and realization of the Buddhas’ bodhi,

I proclaim this incomparable samadhi.

If one wishes for ease of body and mind

And seeks the inconceivable merits of the Buddhas,

Even unto realizing wondrous bodhi,

One should cultivate this supreme samadhi.

If one wishes to purify the vast, deep ocean of learning

And constantly seeks diligently for sentient beings’ sake,

One should swiftly leave behind the dust of desire

And cultivate this supreme samadhi.

If one wishes to see many Buddhas in one lifetime,

And, having seen them, respectfully question them,

One should quickly cast off all attachment

And contemplate this wondrous samadhi.

Here there is neither greed nor anger,

Neither delusion nor jealousy,

Nor ignorance or the net of doubt;

One should abide deeply in this serene concentration.

Chapter Seven: Perfect Fulfillment of Moral Conduct

At that time, Bodhisattva Bhadrapala again said to the Buddha:

“How rare, World-Honored One! There is this most excellent samadhi. World-Honored One, if bodhisattvas leave home and enter the homeless life, deeply wishing to expound and contemplate this samadhi, in what dharmas must they abide so that they may explain and contemplate it?”

The Buddha told Bodhisattva Bhadrapala:

“O Bhadrapala! If bodhisattvas leave home and enter the homeless life, deeply delighting in expounding this samadhi extensively and also wishing to contemplate it, those monastic bodhisattvas must first preserve pure moral conduct: conduct that is flawless, undefiled, unstained, not grasped, unshakable, irreproachable, praised by the worthy and wise, and cherished and revered by the sages. They should remain mindful and aware of such moral conduct.

“O Bhadrapala! How do those monastic bodhisattvas attain pure moral conduct, up to and including conduct cherished and revered by the sages?

“O Bhadrapala! Those monastic bodhisattvas must rely upon the pratimoksa precepts, perfect dignified deportment, perfect wholesome practices, and even perfect precepts as numerous as motes of dust. All who see them revere their pure manner of life. They should remain constantly mindful of perfecting every precept. They must have profound faith and must not become attached. When they hear the Dharma of emptiness, signlessness, and wishlessness, their minds are neither frightened nor regretful, and they do not retreat.

“O Bhadrapala! Through these causes and conditions, monastic bodhisattvas perfect such pure moral conduct. They neither perceive nor cling to moral conduct, and ultimately perfect conduct cherished and revered by the sages.”

Bhadrapala then said to the Buddha:

“World-Honored One, how does the moral conduct of a monastic bodhisattva become impure, deficient, defiled by attachment, stained, dependent, reproached by the wise, and neither cherished nor revered by the sages?”

The Buddha said:

“O Bhadrapala! If monastic bodhisattvas cling to forms and characteristics while observing the precepts and cultivating the pure life, and in the same way grasp feeling, perception, formations, and consciousness while observing the precepts and cultivating the pure life, they then think: ‘I now keep the precepts, practice austerities, and train in the pure life in this manner. May I in a future life be born among the devas or be born as a human, freely taking rebirth and enjoying favorable rewards.’

“O Bhadrapala! Through these causes and conditions, such monastic bodhisattvas perfect impure moral conduct, up to and including conduct neither cherished nor revered by the sages. This is called seeking existence, seeking birth, seeking to enjoy the rewards of sensual pleasure, and seeking a place of rebirth.

“O Bhadrapala! Monastic bodhisattvas who wish to explain and contemplate this samadhi must first fulfill pure moral conduct, up to and including conduct cherished and revered by the sages. They should also remain mindful of practicing the paramita of generosity.

This is called supreme giving, the giving of Dharma, wondrous giving, truly wondrous giving, wondrous and diligent giving, and unsurpassed giving. They should also constantly advance with courageous diligence without rest, never abandon their heavy responsibility, never lose right mindfulness, always practice one-pointedness, and possess pure right faith without jealousy. They should not become attached to worldly gain or reputation.

They should obtain alms in accordance with the Dharma to sustain their lives, always practice the almsround, accept no private invitations, and remain detached from and disenchanted with worldly households. They should delight in aranya retreats, honor the lineage of the noble ones, esteem the dhutanga practices, cease worldly speech, and discuss only matters transcending the world. They should go to secluded places, remain serene, and speak no falsehood.

They should always respect others without despising them; at all times practice conscience and moral shame; recognize kindness received and, having recognized it, repay it. They should always remember to draw near spiritual friends and never disobey the instructions of honored teachers. Upon hearing profound scriptures such as this, they should receive them single-mindedly and never become weary.

Toward Dharma teachers they should give rise to reverence as toward a compassionate father, a spiritual friend, or even the Buddhas. Because the wondrous Buddha-Dharma enables them to attain unsurpassed bodhi, they should increasingly cherish, honor, and respect it.

“Furthermore, O Bhadrapala! If bodhisattvas sometimes go among sravakas and hear such profound sutra teachings, but harbor neither affection nor respect for the Dharma teacher, do not regard him as a compassionate father, a spiritual friend, a Buddha, or a teacher, and are unable to draw near, attend upon, and make offerings to him, then where could they hear the sutra? Know that such people cannot receive, copy, and explain it so that the true Dharma may long abide in the world. It would be impossible for them to receive, copy, and explain it so that the true Dharma might long endure.

“Furthermore, O Bhadrapala! If bodhisattvas go among sravakas and hear this sublime and wondrous Dharma explained, but give rise to neither reverence nor respect, do not honor the teacher as a Buddha, and cannot wholeheartedly draw near and make offerings to him, it is impossible for them to read, recite, receive, retain, and explain this scripture so that it does not quickly perish. Why? Because they do not honor this scripture, this Dharma will soon disappear.

“Furthermore, O Bhadrapala! If bodhisattvas go among sravakas and hear this wondrous scripture explained, then give rise to affection and respect, regard the teacher as their master and as a Buddha, draw near, attend upon, and make offerings to him, and are able to receive, copy, and explain it so that this sutra may benefit beings and long abide in the world, this is reasonable.

“Furthermore, O Bhadrapala! If those bodhisattvas go among sravakas and hear this wondrous scripture explained, immediately give rise to reverence, regard the teacher as a Buddha, and draw near, attend upon, respect, and make offerings to him, then although they have not yet studied this scripture, they have already cultivated it; although they have not yet explained it, they have already explained it. Thus the wondrous Dharma can long abide in the world without being cut off or extinguished. Why? Because they cherish and honor the true Dharma, this sutra will long abide in the world.

“O Bhadrapala! Through these causes and conditions, I now tell you that such people should give rise toward the Dharma teacher to affection, reverence, and esteem; regard him as a spiritual friend, a teacher, and a Buddha; and wholeheartedly attend upon, respect, and make offerings to him.

“O Bhadrapala! If they can do so, they are said to practice the practices I have practiced and accept the admonitions I have given.

“Furthermore, O Bhadrapala! Monastic bodhisattvas who wish to explain and contemplate this samadhi should always delight in dwelling in aranya retreats and should not live in villages, towns, or cities. They should distance themselves from bad companions and places of many desires; not crave food or clothing; not store provisions; not accept money, wealth, or property; not seek reputation, gain, or support; not cherish their bodies or lives; and always contemplate relinquishing the body.

They should abandon craving and attachment, constantly cultivate mindfulness of death, always practice conscience and moral shame, commit no evil, embrace the true Dharma without doubt, remain mindful of renunciation, and not grasp characteristics. They should cultivate loving-kindness and harbor no jealousy, resentment, or enmity. They should constantly arouse compassion and not act from anger.

Peaceful and joyful, they should entertain no thoughts of love or hatred. They should regularly practice walking meditation and dispel the hindrance of sleep and torpor.

“O Bhadrapala! If monastic bodhisattvas can abide in such Dharma practices, they can study, explain, and contemplate this Samadhi of Recollecting the Buddhas Directly Present.”

At that time, Bodhisattva Bhadrapala again said to the Buddha:

“How rare, World-Honored One! The profound and wondrous scripture taught by the Tathagata is truly supreme, truly wondrous and excellent, and inconceivable. Nevertheless, bodhisattvas in future ages will be indolent, lazy, and dependent. Although they hear this profound and wondrous scripture, they will become frightened, alarmed, and doubtful, retreat greatly, and be unable to give rise to joyful delight. They will think: ‘I shall now cultivate the scriptures of the Buddhas in other worlds. Why? I know that I have many hindrances and difficulties: my body is dull and afflicted by illness, and my strength is weak. How could I possibly be capable of practicing according to this scripture?’

“World-Honored One! Regarding the profound Dharma, such people will instead give rise to detachment and abandonment. They will be unable to arouse diligent and courageous effort or joyfully attain realization in accordance with this scripture.

“World-Honored One! At that time there will also be bodhisattvas who diligently seek, cherish, uphold, and embrace this Dharma. If Dharma teachers teach this Dharma, they will practice according to the instruction.

They can relinquish body and life; do not cling to fame, gain, power, or status; do not seek material support; do not advertise their own merit; are not attached to robes and bowls; do not delight in towns and cities; and constantly frequent secluded, peaceful mountains and forests. Upon merely hearing this wondrous Dharma treasure, they rejoice greatly and constantly arouse diligent effort to cultivate it fully. They receive this wondrous Dharma-gate and constantly read and recite it; they continually retain it in mindfulness, contemplate its meaning, and practice according to the teaching.

In the future, in the presence of the Buddhas, they will not seek extensive learning in person, nor will they seek any particular place; solely to perfect merit, they will remain mindful, diligent, energetic, and courageous.

“World-Honored One! Those people formerly attended the Buddhas and accumulated roots of goodness. To hear this wondrous Dharma, those good men and good women will arouse great diligence and make this great, magnificent vow: ‘I vow that even if this body withers from hunger and thirst, my bones crumble and my flesh is torn, or searing flames consume me, I shall never cease practicing austerities.

Wishing to attain realization in accordance with this wondrous scripture, I shall never for even a moment become lazy, indolent, or dependent; fail to hear this sublime and wondrous true Dharma; fail to contemplate its profound meaning; or abandon others without explaining it to them. Instead, I shall always advance courageously and diligently, wishing to embrace the bodhisattvas. Upon hearing this wondrous scripture of the Tathagata, I shall give rise to great joy.’”

The World-Honored One then praised Great Bodhisattva Bhadrapala:

“Excellent, excellent, O Bhadrapala! It is so, it is so! I now rejoice in accord with what you have said.

“O Bhadrapala! Because I rejoice in it, all the Buddhas of the three times, as numerous as the sands of the Ganges, also rejoice in it.”

At that time, Bodhisattva Bhadrapala said to the Buddha:

“World-Honored One! If lay bodhisattvas living in the world hear this samadhi and wish to contemplate it themselves and explain it to others, even for one day or one night, in what Dharma practices must they abide so that they may successfully contemplate this samadhi and then teach it to others?”

The Buddha taught:

“O Bhadrapala! If lay bodhisattvas living in the world wish to cultivate and contemplate this samadhi for one day and one night, or even for the time required to milk a cow, I shall now tell you what they should do. While living in the world, they should always possess right faith and not give rise to greed or anger.

They should remain mindful of giving and, according to whether their possessions are few or many, give everything without seeking reward. They should take refuge in the Buddha, Dharma, and Sangha, neither follow deities nor bow to them. They should not give rise to jealousy, but always practice sympathetic joy.

They should constantly maintain a pure livelihood in accordance with the true Dharma. They should not dote upon daughters, become infatuated with women, cling to wives and children, be defiled by attachment to home, or accumulate wealth and jewels. They should always delight in entering the homeless life, contemplate shaving their heads, observe the eight fasting precepts, and continually reside in monasteries.

Their minds should always possess conscience and moral shame. They should arouse the mind of bodhi and entertain no thought of another vehicle. When seeing bhiksus who purely observe the precepts and cultivate the pure life, they must never ridicule them but should always show reverence.

If they learn this samadhi from anyone, they should cherish and honor that Dharma teacher, regarding him as a spiritual friend, a teacher, and a Buddha. They should be able to make every offering to him, always remember his kindness, and constantly consider how to repay it because he taught them this wondrous Dharma.

“O Bhadrapala! While at home, lay bodhisattvas must abide and practice according to these dharmas. Only afterward should they teach this samadhi to others; thus should they contemplate and cultivate it.”

Bodhisattva Bhadrapala then said to the Buddha:

“How rare, World-Honored One! Today, for monastic and lay bodhisattvas who have accomplished right faith and cherish the profound Buddha-Dharma, you have proclaimed this unsurpassed wondrous Dharma, enabling them to abide in innumerable Dharma practices and thereafter contemplate and explain this samadhi.

“World-Honored One! After the World-Honored One enters parinirvana, will this samadhi circulate widely throughout Jambudvipa?”

The Buddha told Bhadrapala:

“O Bhadrapala! After I enter parinirvana, this scripture of samadhi will circulate widely throughout Jambudvipa for forty years. Then, at the end of the final five-hundred-year period, when the human lifespan is one hundred years and the true Dharma has disappeared; in the age of ill-conducted bhiksus, when the true Dharma is constantly slandered, observance of the precepts has declined, violations of the precepts flourish, and nations wage war against one another, there will still be sentient beings with roots of goodness who formerly drew near the Buddhas, made offerings, cultivated practices, and planted wholesome seeds.

These great beings will obtain this scripture, and this samadhi will again circulate throughout Jambudvipa. This will occur through the mighty spiritual support of the Buddhas, which will enable them to hear and know this scripture. Having heard it, they will joyfully copy, read, recite, receive, retain, and contemplate its meaning; then they will explain it to others and practice according to its teaching.”

At that time, Bodhisattva Bhadrapala and the Licchavi Ratnakara, hearing the Buddha speak of the time when the true Dharma would disappear, shed tears like rain. Rising from their seats, they adjusted their robes, bared their right shoulders, knelt with their right knees upon the ground, joined their palms respectfully, and said:

“World-Honored One! We vow that five hundred years after the Tathagata enters parinirvana, when the human lifespan is one hundred years; when sramanas are inverted; when the true Dharma is about to disappear; when the true Dharma is reviled, damaged, and destroyed; when observance of the precepts diminishes and violations of the precepts increase; when protectors of the true Dharma diminish and protectors of false teachings increase; when sentient beings are defiled, confused, and disorderly; and when nations wage war against one another, we shall receive, retain, read, and recite this wondrous scripture of samadhi taught by the Tathagata, contemplate its meaning, and explain it to others.

Why? Because our minds will never weary of or be satisfied with this wondrous Dharma. We shall therefore be able to hear, copy, read, recite, receive, retain, contemplate, cultivate, and extensively expound this scripture taught by the Tathagata.”

At that time, the merchant householder’s son Kaha Gupta, Naradatta Manava, and others heard the Buddha speak of the age in which the true Dharma would be destroyed. For the true Dharma’s sake, they sobbed and wept. Rising from their seats, they adjusted their robes, bared their right shoulders, knelt with their right knees upon the ground, respectfully joined their palms, and said to the Buddha:

“World-Honored One! We shall receive and retain the wondrous scripture taught by the Tathagata, embrace and protect it, and cause the true Dharma to flourish.

“World-Honored One! We shall preserve this wondrous scripture taught by the Tathagata, causing it to be widely proclaimed and to circulate extensively and enduringly in the world. Why? If this scripture circulates in the world for immeasurable asamkhyeya kalpas, many sentient beings will practice accordingly and attain unsurpassed, complete, perfect awakening.

“World-Honored One! We have heard a Dharma never heard before. We shall receive and retain it wholeheartedly, contemplate its meaning, explain it to others, and cause it to circulate widely.

“World-Honored One! We have now heard this profound and wondrous scripture, yet the people of the world do not believe it. Therefore, we shall first establish roots of goodness in them so that they become vessels of the Dharma, and only afterward explain it to them.”

At that time, within the great assembly were five hundred bhiksus, bhiksunis, male householders, and female householders. Hearing the Tathagata speak of the time when the true Dharma would be destroyed, they shed tears like rain for the true Dharma’s sake. Rising from their seats, they adjusted their robes, bared their right shoulders, knelt with their right knees upon the ground, respectfully joined their palms, and said to the Buddha:

“We shall receive and retain the true Dharma of the Tathagata. Nevertheless, at that time we ask these great beings and good men to serve as our refuge and to shelter and support us, so that regarding this profound and wondrous scripture taught by the Tathagata, we may preserve its true meaning and practice in accordance with the Dharma. We beseech the World-Honored One to entrust us explicitly to these good men. Why? World-Honored One, together with them we can receive, retain, and preserve the true Dharma.”

The World-Honored One then smiled and emitted golden light. That light traveled throughout the Buddha-realms of the ten directions, returned, circled the Buddha three times, and entered the crown of his head.

At that time, Venerable Ananda thought: “The World-Honored One has smiled many times before, but on each occasion there was a reason. I shall now ask the cause of his smile.” He then rose from his seat, adjusted his robe, bared his right shoulder, knelt with his right knee upon the ground, joined his palms toward the Buddha, and asked in verse:

“Your mind is pure, your conduct undefiled;

Great is your majestic virtue, lofty your spiritual powers.

Supreme above all honored ones in the world,

You appear stainless like the orb of the moon.

Your noble wisdom is unhindered, your mind liberated;

Kalavinka-voiced, Most Honored among Devas,

Unmoved by all heterodox doctrines—

Your sudden smile must have a cause.

Comprehending true and right reality, explain it to me,

O greatly beneficent, Honored One of Twofold Perfection.

Hearing the Buddha’s wondrous voice,

All are filled with great joy.

The Buddhas have never smiled without cause;

The Buddha has also emitted surpassing light.

Who today has obtained great benefit,

For whose sake you smile to reveal it?

Who here today has realized the truth?

Who here today will become a Dharma king?

Who here today will confer anointment upon himself?

Who here today will ascend to Buddhahood?

Who here today will benefit the world?

Who will proclaim the entire treasury of Buddha-Dharma?

Who will abide forever in Buddha-wisdom?

For this cause the World-Honored One must have smiled.”

The World-Honored One then replied in verse:

“Ananda, do you see this great assembly?

Five hundred protectors have risen from their seats.

Joyful in body and mind, they have aroused sincere faith:

‘In the future we shall obtain this Dharma.’

Single-mindedly they gaze upon the Buddha;

I was likewise present on every such occasion.

Together before me they make this great vow:

‘In future lives we shall realize this path.’

There are also eight who have risen from their seats,

The foremost and most honored among the five hundred.

In the future age of the Dharma’s decline,

They will proclaim this Dharma for the world.

I now tell you these words:

In this great assembly their wisdom is unhindered.

Not before only a single Buddha

Have they risen, joined their palms, and honored the World-Honored One.

I contemplate their immeasurable former lives:

When eighty thousand Buddhas appeared together,

These eight leaders rose from their seats

And likewise protected this wondrous Dharma.

Before eight trillion nayutas,

And again before innumerable Buddhas,

Their minds attained liberation and their virtuous renown spread;

At those times they also embraced and preserved it.

Now again, within my supreme Dharma,

They take the lead in protecting and benefiting it,

Teaching and transforming innumerable bodhisattvas—

These great beings who have severed jealousy.

After the Tathagata enters parinirvana,

They will gather my relics and make offerings,

Skillfully maintain all my Buddha-works,

And enshrine my relics throughout the ten directions.

They will erect stupas on plains or mountains

And entrust them to devas, nagas, and winged beings.

They will also rely upon this scripture;

After death they will all be reborn in the heavens.

Though later descending to become human,

They will never leave noble families.

They will skillfully preserve my Dharma of bodhi

And again make great vows according to their original resolve.

At times they will travel to other regions for the Dharma,

Always planting this profound and wondrous scripture.

They will transmit the Dharma to many people,

Using joyful minds to dispel jealousy.

Sincerely seeking Dharma without indolence,

They regard wealth lightly—how much more their bodies!

They will subdue all teachers of heterodox doctrines

And constantly bestow the wondrous Dharma upon others.

When no one in the world receives this scripture,

Nor reads, recites, or teaches it to others,

Only these five hundred worthy ones

Who now rise from their seats before me will do so.

And these eight great bodhisattvas

Will transmit the Dharma in the northern lands.

Always delighting in broad proclamation and abundant benefit,

They will propagate this profound scripture.

The eight righteous great beings will serve as leaders;

This number of five hundred will not increase.

Free from jealousy, renouncing fame and gain,

They will extensively propagate the great Dharma in the future.

These bhiksus and bhiksunis,

Male householders and female householders,

Skillful in wisdom and without envy, will become Dharma teachers;

They shall attain perfect awakening and great majestic virtue.

Endowed with inconceivable spiritual virtue,

Their forms adorned with a hundred blessings,

They will attain wondrous joy and dispel all suffering,

Having long uprooted the three poisons and afflictions.

From now on, after relinquishing their lives,

They will certainly never be born in evil destinies.

In every life they will always encounter

The supreme Dharma of the path of bodhi.

Thus they will abandon all wretched realms

And forever leave every difficult circumstance.

The limits of their merit cannot be known;

They will receive such immeasurable blessings.

They shall also encounter Buddha Maitreya

And always give rise to a harmonious mind before that Buddha.

They will respectfully make offerings and benefit others,

Seeking only unsurpassed bodhi.

At that time they will constantly assemble

To attend upon the Buddha, Honored One of Twofold Perfection.

For the wondrous bodhi of the Buddhas,

They will cross birth and death and reach awakening’s shore.

In the final age, when the Dharma is being destroyed,

They will still constantly receive and retain this Dharma.

Wherever they dwell, they will always cultivate it,

And in Buddha Maitreya’s age they will attend him.

Throughout this present Fortunate Kalpa,

They will widely serve as bright lamps benefiting the world.

Everywhere they will constantly protect the scripture,

Abiding throughout the three times without fear.

In the future, countless multitudes of Buddhas,

Inconceivable and impossible to know completely,

They will all extensively worship and cultivate before,

Always protecting this supreme Buddha-work.

Whenever anyone attains bodhi in their presence,

Each of them will likewise cultivate and make offerings.

Though some may wish to enter cessation first,

I shall abide for many nayutas of lives.

This Great Bodhisattva Bhadrapala,

And Ratnakara, the clansman who left home,

The merchant Gupta and Manava,

Have always encountered Buddhas as countless as Ganges sands.

In their presence they also received the unsurpassed scripture.

So many kalpas have passed since then

That even skilled calculators cannot reckon them;

Who could know those immeasurable billions of kalpas?

If sentient beings hear their names,

Whether awake or in a dream,

And courageously utter the lion’s roar,

They will become supreme among devas and humans.

If sentient beings hear their names

And immediately give rise to faithful reverence and sympathetic joy,

They will all become Buddhas without doubt—

How much more if they make offerings to them in person!

The Dharma they receive is inconceivable;

Their lifespans and the endurance of their Dharma are immeasurable.

Their vast benefit is inexhaustible;

Their merit and wisdom are also difficult to know.

In the past, before inconceivably many Buddhas,

They purely observed precepts as numerous as Ganges sands.

They practiced generosity extensively before the Buddhas,

Seeking only the Buddhas’ unsurpassed bodhi.

Their merit cannot be calculated;

Though proclaimed for many kalpas, it could not be exhausted.

On the path of bodhi it neither increases nor decreases;

They constantly remain mindful of protecting this scripture.

Ananda, if anyone protects this scripture,

Copies, reads, recites, and remembers it,

You should resolutely give rise to reverence,

For that person will certainly not be apart from these five hundred.

Ananda, if anyone upholds this scripture,

They themselves will concentrate on seeking steadfastness,

Purely observe the precepts, and abandon sleep;

They will certainly attain this wondrous samadhi.

Within the Vinaya I taught the moksa precepts;

Bhiksus should train in aranya retreats.

If they practice dhutanga without abandoning it,

They will undoubtedly attain this samadhi.

They should renounce all private invitations;

They should entirely forsake every delicacy.

When attending teachers, always regard them as Buddhas—

Who could say they will not attain this samadhi?

Recognize first the perils of greed, anger, and delusion;

Leave pride and jealousy far behind.

With feelings undefiled and mindfulness of the unconditioned,

Read, recite, and contemplate this supreme samadhi.

With pure intention, unstained by any object,

Discipline the faculties and end hostility.

Single-mindedly recollect the Tathagata’s body;

Read, recite, receive, and retain this wondrous samadhi.

If lay bodhisattvas

Always firmly aspire to the homeless life,

Receive, retain, and recite until their verbal karma is perfected,

Their minds will always recollect and awaken to this samadhi.

They should constantly cultivate and observe the five precepts,

And repeatedly undertake the eight fasting precepts.

They should often dwell in monasteries, forsaking worldly concerns,

And read, recite, and contemplate this samadhi.

They should not passionately cling to women,

Nor dote upon young daughters or wealth.

Male householders should always possess conscience and moral shame

And should remember this samadhi.

Do not give rise to thoughts of harming others;

Be mindful only of abandoning frivolity.

Attached nowhere, abide in patience

And mindfully contemplate this samadhi.

Do not cling to any possessions,

Fragrances, flowers, cosmetics, or lustrous hair.

Undefiled by attachment, abide in patience

And constantly receive and retain this samadhi.

If bhiksunis seek this scripture,

They should always be reverent and remove jealousy.

With frivolity, arrogance, and pride cast off,

Realizing this bodhi will not be difficult.

They should arouse diligence and dispel sleep;

All sensual desires should be entirely severed.

Cherishing the Dharma and maintaining pure livelihood,

They need only read and recite this samadhi.

Their minds should never consort with lust;

They should not become angry or oppress others.

They should not bind sentient beings with Mara’s ropes,

But only receive and retain this samadhi.

They should not follow crooked practices,

Nor covet beautiful robes or fragrant articles.

They should not speak divisively and estrange others,

But only receive and retain this samadhi.

Forms and voices, male and female, should not disturb their minds;

Quiescent, they should extinguish every wrong thought.

They should regard their own teachers as Buddhas

And only receive and retain this samadhi.

Wherever they are born, they will forever leave evil destinies;

Their faith in the Buddha-Dharma will not be hollow.

They will destroy every hindrance of the three realms;

Therefore, they should constantly receive and retain this samadhi.”