大方等大集經賢護分

Chapter Eight: Worthy Protector Praises the Merits

At that time, Bodhisattva Worthy Protector, together with Bao De the Licchavi, the elder Good Merchant Chief, the son of the householder Gaha Gupta, Naradatta the young brahmin, the elder Water Deva, and their five hundred attendants, having heard the Buddha’s teaching, were all filled with joyful delight. Because their minds cherished and delighted in the Dharma, each of them personally brought five hundred sets of fine clothing and offered many articles to the Blessed One. Because they cherished the Dharma, each personally attended upon the Tathagata.

The Blessed One then said to Ananda:

“Bodhisattva Worthy Protector will become a teacher to these five hundred disciples, expounding the essential teachings to them, instructing and comforting them, and causing them to rejoice. Through that joy, they will develop minds of accord, minds of sincerity, minds of purity, and minds that have withdrawn from sensual desire. They will eliminate the afflictions and no longer be concealed or bound by the hindrances.”

At that time, the five hundred people single-mindedly joined their palms, reverently bowed, and sat to one side.

Bodhisattva Worthy Protector then addressed the Buddha:

“Blessed One! What dharmas must a great bodhisattva fulfill in order to attain this Samadhi of Recollection of the Buddhas?”

The Blessed One replied:

“Worthy Protector! A great bodhisattva who fulfills four dharmas attains this samadhi. What are these four?

“First, not clinging to the words of any non-Buddhist teacher.

“Second, not delighting in any matter of sensual desire.

“Third, never departing from the merits of the dhutanga practices.

“Fourth, always becoming disenchanted with every place of birth within the three realms.

“Worthy Protector! A great bodhisattva who fulfills these four dharmas attains this samadhi.

“Furthermore, Worthy Protector! If a good man or good woman reads, recites, accepts, and upholds this samadhi, or at times explains it to others, that person will presently obtain five kinds of merit.

“First, no poison can cause harm.

“Second, no firearm can kill.

“Third, one will not drown.

“Fourth, one will not be burned by fire.

“Fifth, one will not be arrested or harmed by cruel rulers or officials.

“Why is this? It is because of the power of the loving-kindness inherent in this samadhi.

“Worthy Protector! If a good man or good woman single-mindedly seeks this samadhi, reads, recites, accepts, and upholds this samadhi, contemplates and cultivates this samadhi, and explains this samadhi to others, it is impossible for that person to be harmed by poison, weapons, water, fire, or malicious rulers and officials.

“Furthermore, Worthy Protector! Suppose that, during the kalpa of destruction, fire were to consume the world, blazing fiercely throughout heaven and earth. If a good man or good woman who upholds this samadhi were living amid that great conflagration of the destructive kalpa, the fire would be extinguished through the awe-inspiring spiritual power of this samadhi.

“Worthy Protector! Just as the water in a small vessel can extinguish a small fire, so too, if good men or good women who uphold this scripture were to encounter the calamity of fire, the power of this samadhi would extinguish that great blaze. It is impossible that it would fail to extinguish it.

“Furthermore, Worthy Protector! If, while a good man or good woman is accepting and upholding this scripture, malicious rulers or officials seek to harm that person, or that person encounters the peril of weapons, lions, tigers and wolves, or venomous snakes that seek to obstruct them, this is impossible.

“Furthermore, while they are cultivating this scripture, it is also impossible for yakshas, rakshasas, hungry ghosts, kumbhandas, pishachas, or any other nonhuman beings to obstruct them.

“Furthermore, while a good man or good woman is reading and reciting this scripture, contemplating it, explaining it to others, entering samadhi, or practicing the pure conduct, it is impossible for that person to lose robes or alms bowl or to encounter many other obstacles, except for karmic enmities from former lives that cannot be averted.

“Furthermore, Worthy Protector! If a good man or good woman accepts and upholds this scripture of samadhi, it is impossible for that person to become blind, mute, or deaf; to suffer distress in body or mind; to encounter other disasters and tribulations, even those that threaten life; or to find the pure conduct difficult to practice.

“Furthermore, Worthy Protector! If a good man or good woman hears, sees, and fully understands this scripture, it is impossible for that person not to encounter a Buddha, to slander the true Dharma, to cause a schism in the harmonious Sangha, or to turn away from the Buddha’s bodhi.

“Worthy Protector, you should know that good men and good women who uphold this scripture will not be obstructed by any of the foregoing circumstances, except for karmic enmities from former lives that cannot be averted.

“Furthermore, Worthy Protector! Good men and good women who accept and uphold this scripture are constantly praised by all devas, all nagas, all yakshas, all gandharvas, all asuras, all garudas, all kinnaras, all mahoragas, all nonhuman beings, all Four Great Heavenly Kings, all Shakra Devanam Indras, all Great Brahma Heavenly Kings, and likewise even all Buddhas.

“Furthermore, Worthy Protector! Good men and good women who accept and uphold this scripture are constantly revered by all devas, as well as all nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and nonhumans, the Four Great Heavenly Kings, and even the Great Brahma Heavenly Kings. They are also lovingly remembered by all bodhisattvas and even all Buddhas.

“Furthermore, Worthy Protector! By relying upon the spiritual power of this scripture, good men and good women are constantly guarded and protected by all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and nonhumans, the Four Heavenly Kings, Shakra Devanam Indra, and even the Great Brahma Heavenly Kings. All bodhisattvas and all Buddhas shelter, protect, and bless everyone practicing this Dharma throughout the immeasurable asamkhya lands of the ten directions.

“Furthermore, Worthy Protector! By relying upon the spiritual power of this scripture, all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and nonhumans, the Four Heavenly Kings, Shakra Devanam Indra, the King of the Trayastrimsha Heaven, and even the Great Brahma Heavenly Kings lovingly think of these good men and good women and wish to behold them. All bodhisattvas and all Buddhas likewise wish to behold them.

“Furthermore, Worthy Protector! By relying upon the awe-inspiring power of this scripture, all devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, humans and nonhumans, the Four Heavenly Kings, Shakra Devanam Indra, and even the Great Brahma Heavenly Kings wish to come and meet these good men and good women. There is no day or night when all bodhisattvas and all Buddhas do not manifest auspicious signs in their dreams, announce their own names, stroke the crowns of their heads, comfort them, praise them, and offer them counsel.

“Furthermore, Worthy Protector! Although these good men and good women may not yet have heard other scriptures, by relying upon the awe-inspiring spiritual power of this samadhi, someone will naturally come to where they are, or even appear in their dreams, to expound the Dharma to them, enabling them to remember it without forgetting.”

Furthermore, O Bhadrapāla! If I were to speak for a time about the merit attained by those good men and good women who accept and uphold this wondrous samadhi scripture, I could not exhaust it even throughout innumerable myriads of kalpas. Although My wisdom and eloquence are immeasurable, I still could not fully describe it, much less the merit of good men and good women who, after hearing this samadhi, cultivate according to the teachings and abide in accordance with the true Dharma.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

“Should anyone be able to explain the scripture

Of the supreme, great, quiescent samadhi of the Buddhas,

Even if I were now to speak of that person’s merit,

It would be like your taking up a mere handful of sand.

Whoever can teach this samadhi to others

Will neither drown nor be consumed by fire;

Blades, clubs, and poisons cannot harm them,

Nor can cruel kings or officials do them injury.

Whoever can read and recite this samadhi scripture

Will fear no terrifying circumstance whatsoever.

Venomous snakes and great scorpions alike

Will all be destroyed by the scripture’s awesome power.

Whoever accepts and upholds this scripture

Will fear none among all evil persons.

Yakshas, rakshasas, and dragons

Will certainly be unable to harm that person.

Whoever constantly safeguards and makes offerings to it,

Dwelling in an aranya as a companion on the Path,

Will not be harmed by lions, tigers, wolves, or other beasts,

Nor by rhinoceroses, leopards, jackals, or wild foxes.

Whoever can uphold this samadhi

Will not be harmed by them, through the scripture’s awesome power,

And will remain far removed from all malicious beings

And from yakshas that drain away vital essence.

Whoever can explain this samadhi

Will suffer neither illness nor calamitous hindrances;

They will be born with wholesome faculties, free from blindness,

And their speech will be clear and eloquent.

Whoever realizes the profound quiescence of meditation

Will possess a strong body, free from illness;

Throughout life they will be entirely free of disfigurement,

And at death they will not fear the path to hell.

Whoever can read this samadhi scripture

Will always be protected by devas and dragons.

Though yakshas, rakshasas, and enemies

May come to harm them, they will feel no fear.

Whoever explains this scripture to others

Will delight devas, dragons, and yakshas alike.

The devas will praise them constantly, day and night,

And all Buddhas will cherish this disciple.

Whoever constantly reads and transmits it for others

Will harbor no doubts concerning any Dharma.

No one will equal the radiance of their countenance;

How then could they ever regress from bodhi?

Whoever can transmit the teaching to sentient beings,

Though encountering an evil king and a populace in turmoil,

Or years of drought when rice becomes costly,

Will certainly suffer neither hardship, hunger, nor want of clothing.

Whoever explains this samadhi

Possesses inconceivable merit in every respect.

Even if Māra should disturb sentient beings,

He could not move a single hair upon that person.

Of those who uphold the scripture, I have previously said:

All calamities, terrors, and afflictions

Will certainly be unable to harm them,

Except for misfortunes fixed by karma from the past.

Whoever safeguards and upholds this scripture

Will thereby become My eldest child.

I have praised such people,

And so shall it be in the future age.

Whoever can safeguard and uphold this Dharma scripture

Will constantly give rise to a joyful mind.

Proclaim it together with others and never forsake it;

I now explain this clearly for you.”

Chapter Nine: Benefiting Beings

At that time, the Blessed One again addressed Bodhisattva Bhadrapāla, saying: “O Bhadrapāla! I recall that, immeasurable asamkhyeya kalpas ago, a Buddha named Fearless King Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One, appeared in the world. At that time, a prince named Sudatta went with twenty-two thousand people to the place where that Buddha dwelt. Upon arriving, Sudatta reverently bowed at the Buddha’s feet, withdrew, and sat to one side. He then entreated Buddha Fearless King to expound this profound samadhi extensively.

“O Bhadrapāla! Buddha Fearless King knew that Sudatta possessed profound faith and earnestly wished to hear this samadhi, and so He explained it to him at the appropriate time.

“O Bhadrapāla! After hearing the samadhi there, Sudatta immediately read, recited, accepted, and upheld it, contemplated its meaning and principles, and practiced in accordance with the Buddha’s teaching. After practicing for a time, Sudatta renounced the household life and went forth.

He shaved his beard and hair, donned the kasaya robe within the Dharma of Buddha Fearless King, and contemplated this samadhi for eighty thousand years. Moreover, Sudatta was able to accept and uphold all the teachings of that Buddha. Later, whatever Dharma teachings he heard from that Tathagata, he was able to accept and uphold in their entirety.

He planted countless roots of goodness and skillfully brought them to vast and inconceivable fulfillment. After relinquishing that life, he was born in the Heaven of the Thirty-Three and received wholesome rewards. During that kalpa, he encountered a second Buddha of the kshatriya caste, named Lightning Virtue Tathagata, Worthy One, Perfectly and Completely Awakened One.

Sudatta again went forth within the teaching of Buddha Lightning Virtue and continued contemplating that samadhi for eighty-four thousand years. Later, he encountered a third Buddha, who had been born into the brahmin caste, named Radiant King Tathagata, Worthy One, Perfectly and Completely Awakened One. In the presence of this Buddha, Sudatta also went forth and practiced for eighty-four thousand years, constantly contemplating that samadhi.

“O Bhadrapāla! More than one hundred kalpas later, Sudatta attained anuttara-samyak-sambodhi.

“O Bhadrapāla! You should know that Sudatta of old was none other than Dīpaṃkara Tathagata, Worthy One, Perfectly and Completely Awakened One of the past.

“Bhadrapāla, you should know that because Sudatta cherished that Dharma and possessed a mind that sought it, he swiftly attained Unsurpassed, Perfect, and Complete Awakening.

“Furthermore, O Bhadrapāla! You should contemplate that king of samadhis and extensively propagate it for bodhisattvas and sentient beings, accomplishing works that bring benefit and well-being. You will then attain every ground of the Buddhas’ wisdom and will also be able to encompass the entire ocean of the Buddhas’ vast learning.

“O Bhadrapāla! Therefore, you should diligently seek this samadhi, always delighting in listening to, reading, reciting, accepting, upholding, contemplating, and cultivating it. After hearing, accepting, and upholding it, you should read, recite, accept, uphold, and explain its meaning to others, causing them to seek it diligently, hear it, contemplate it with right mindfulness, and practice according to the teaching.

Why is this? O Bhadrapāla! Whoever diligently seeks, reads, recites, accepts, and upholds this samadhi, cultivates it with right mindfulness, expounds it extensively, and circulates it abroad will, before long, realize the wisdom of the Buddhas: the wisdom of great mastery, inconceivable wisdom, ineffable wisdom, peerless and unequaled wisdom, the wisdom of omniscience, and even the unique wisdom shared with none other.

“O Bhadrapāla! If anyone is able to proclaim it skillfully, that person should rightly declare these true words: ‘This samadhi is the eye of all bodhisattvas, the father of all bodhisattvas, and the mother of all bodhisattvas; it can bestow the wisdom of the Buddhas upon all bodhisattvas.’

“O Bhadrapāla! To proclaim it in this way is wholesome speech and timely speech.

“O Bhadrapāla! If any good man or good woman is able to speak wholesome words skillfully, that person should rightly declare: ‘This samadhi is the Buddha-nature, the Dharma-nature, and the Sangha-nature. It is the Buddha-ground and the ocean of vast learning. It is the inexhaustible treasury of dhutanga, the inexhaustible treasury of the merit of dhutanga, and the inexhaustible treasury of the merit of the Buddhas. It is the inexhaustible treasury that can give rise to the profound practice of patience, great loving-kindness, great compassion, and bodhi.’

“O Bhadrapāla! Therefore, one should skillfully teach this samadhi at the appropriate time.

“O Bhadrapāla! When anyone skillfully teaches this samadhi, that person should truthfully declare: ‘This is the king of samadhis. It can dispel all darkness and bring forth the brilliant light of all great Dharmas.’”

O Bhadrapala! Therefore, one should skillfully expound this samadhi.

O Bhadrapala! Consider further the bodhisattva who abides in the Pratyutpanna Buddha-Recollection Samadhi: for the sake of sentient beings, he brings about great benefit. For the sake of all bodhisattvas, he abides in this realm, sees all the Buddhas of the ten directions, travels to their Buddha-lands, reverently bows before them, listens to the true Dharma, and makes offerings to the Sangha, yet remains unattached.

O Bhadrapala! For this reason, if bodhisattvas wish to accomplish the king of samadhis, they should single-mindedly and diligently contemplate the Four Foundations of Mindfulness.

O Bhadrapala! What is meant by a bodhisattva’s contemplation of the Four Foundations of Mindfulness?

O Bhadrapala! A great bodhisattva should always single-mindedly contemplate the activities of the body, ultimately perceiving no body whatsoever; should always single-mindedly contemplate the activities of feeling, yet perceive no feeling whatsoever; should always single-mindedly contemplate the activities of mind, yet perceive no mind whatsoever; and should always single-mindedly contemplate the activities of dharmas, yet perceive no dharma whatsoever.

O Bhadrapala! Who can believe such things? Only arhats who have exhausted the outflows and bodhisattvas who have reached non-retrogression can believe them.

O Bhadrapala! Regarding the Pratyutpanna Buddha-Recollection Samadhi, foolish ordinary beings should contemplate the Buddhas, the World-Honored Ones, without giving rise to attachment. They should also contemplate how the Buddhas, the World-Honored Ones, expound the Dharma in this manner, without giving rise to attachment. They should further contemplate the Dharma they have heard, without becoming attached to any dharma. Why is this? O Bhadrapala! All dharmas are empty and originally unborn.

O Bhadrapala! Dharmas cannot be recollected, because there is nothing that can be recollected.

O Bhadrapala! Dharmas are originally remote and detached, because conceptual thought has been completely severed.

O Bhadrapala! Dharmas cannot be grasped or retained, because true suchness cannot be attained.

O Bhadrapala! Dharmas are originally undefiled, because they are like empty space.

O Bhadrapala! Dharmas are originally pure, because they are free from sentient beings.

O Bhadrapala! Dharmas are originally unpolluted, because causes and conditions have ceased.

O Bhadrapala! Dharmas are originally unconditioned, because no pudgala can be apprehended.

O Bhadrapala! Dharmas themselves bear the mark of nirvana, because their intrinsic nature is originally pure.

O Bhadrapala! Dharmas possess nothing whatsoever, because no thing at all can be apprehended.

O Bhadrapala! Therefore, bodhisattvas who wish to contemplate this samadhi cannot enter it skillfully by means of any other mark, but must enter the mark of non-attainment. They see the Buddhas, correctly recollect the Buddhas, and enter harmonious correspondence.

They also attain contemplation of the factors conducive to bodhi, recollect and hear the true Dharma, and reflect upon, discern, and select the factors conducive to bodhi, yet neither perceive their own bodies nor realize any dharma. Why is this? O Bhadrapala!

Because therein one cannot see the Buddha by means of physical form, nor hear the Dharma by means of sound; one cannot perfect the paramita of generosity with a mind of expectation; one cannot fulfill the paramita of morality through fondness for the various realms; one cannot realize nirvana by withholding the secret Dharma through stinginess; one cannot attain extensive learning through attachment to the conception of a pudgala; one cannot become free from affairs by grasping at various practices as objects; one cannot realize the fruit through attachment to places; one cannot be freed from faults by following craving; one cannot perfect the practices of patience through contentiousness; one cannot constantly commit evil karma and yet obtain a wholesome result;

one cannot rely upon a sravaka and thereby realize the Bodhisattva Pratyutpanna Buddha-Recollection Samadhi, nor can one thereby realize the bodhisattvas’ practices of patience; one cannot attain the samadhi of emptiness through jealous attachment; one cannot enter samatha by indulging sensual desire; one cannot realize the noble path through indolence and dependence; and one cannot perfect contemplation while practicing without relinquishing other thoughts concerning things.

O Bhadrapala! Therefore, today I entrust this samadhi to the Great Heavenly Kings, that they may accept, uphold, and protect it; and I also entrust it to you. In the future, you should expound it widely and not allow it to disappear.

When the World-Honored One expounded the Dharma in this manner, eight nayutas of devas in the desire realm and form realm all generated the aspiration for unsurpassed, complete, perfect enlightenment. Countless hundreds of thousands of people also generated the aspiration for unsurpassed, complete, perfect enlightenment. In the future, after kalpas as numerous as the sands of the Ganges, they will all attain unsurpassed, complete, perfect enlightenment and will share the same name: Tathagata Right Liberation, Worthy of Offerings, Perfectly and Completely Awakened. Their time of abiding in the world, lifespans, and work of teaching and transforming beings will all be alike.

O Bhadrapala! Merely by first generating the aspiration for bodhi, they have acquired immeasurable merit and will completely accomplish the path to unsurpassed, complete, perfect enlightenment. How much more so, since they made offerings to Me when I formerly practiced the bodhisattva path! Will they not swiftly accomplish the path to unsurpassed, complete, perfect enlightenment?

O Bhadrapala! Countless sentient beings who heard this Dharma also attained the pure eye of wisdom. Moreover, eight hundred bhiksus attained liberation of mind from the outflows at that very moment.

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

“Those who can accept and uphold this samadhi

Will accumulate immeasurable merit;

Their moral conduct will be undefiled,

And their original minds as pure as a bright mirror.

Those who can accept and uphold this samadhi

Will possess vast, profound learning beyond measure;

Their innate wisdom will never diminish,

And their merit will be full as the radiant moon.

Those who can accept and uphold this samadhi

Will see inconceivable Buddhas;

Their wisdom will illuminate rare dharmas,

And inconceivable noble ones will protect them all.

Those who constantly accept and uphold this samadhi

Will encounter countless World-Honored Ones;

The Dharma those Buddhas expound is difficult to measure,

And they should attend upon them and make offerings.

Those who can accept and uphold this samadhi

Will become lamps for the world;

With great compassion like the Buddha, they will end all suffering

And surely make offerings to every World-Honored One.

Those who can accept and uphold this samadhi—

If bodhisattvas wish to behold

The countless noble World-Honored Ones of the future,

They should cultivate pure faith and make offerings.

Those who can accept and uphold this samadhi

Will gain benefits supremely excellent beyond measure;

They will skillfully take birth in the human realm,

Always leave the household life, and skillfully seek alms.

Those who can accept and uphold this samadhi

Will receive inconceivably abundant merit;

They will also preserve it in the future,

Attaining that merit and ultimate benefit.”

Chapter Ten: Complete Fulfillment of the Five Dharmas

At that time, Bodhisattva Bhadrapala rose from his seat, arranged his robes, bared his right shoulder, knelt with his right knee upon the ground, reverently joined his palms, and addressed the Buddha:

“May the World-Honored One and the bhiksus have compassion upon us and upon sentient beings and come together to my home tomorrow at the mealtime to accept my offerings.”

The World-Honored One silently accepted Bodhisattva Bhadrapala’s invitation. Knowing that the Buddha had accepted, Bodhisattva Bhadrapala bowed at the Buddha’s feet, circumambulated Him three times to the right, and departed. Bodhisattva Bhadrapala then went to the monastery of Mahaprajapati, bowed before her, and said:

“May the Acarya and the bhiksunis have compassion upon me and come to my home tomorrow to accept my offerings.” At that time, Bhiksuni Mahaprajapati silently accepted the invitation.

Knowing that she had accepted, Bodhisattva Bhadrapala bowed and withdrew. Afterward, Bodhisattva Bhadrapala went to the Licchavi youth Ratnakara and said:

“Dharma friend Bao Duc! Please return home and invite all your relatives, good spiritual friends, and the male lay devotees in this assembly, as well as all those newly arrived in the city of Rajagriha and those from other towns and villages, to come to my house tomorrow morning to receive a meal.”

The Licchavi householder Bao Duc followed Hien Ho’s request and said to the householders in the assembly, his relatives, and the others:

“Worthy ones, you should know that Bodhisattva Hien Ho has asked me to invite you to his home for a meal tomorrow.”

Thereupon, Bodhisattva Hien Ho, the Licchavi householder Bao Duc, the elder Thien Thuong Chu, the son of the householder Gia Ha Ngat Da, Na La Dat Da Ma Nap, the elder Thuy Thien, and all their relatives, friends, and acquaintances bowed at the Buddha’s feet, departed from the monastery, and went to Bodhisattva Hien Ho’s home. Together with his servants, they spent that night preparing all the finest delicacies in the world, exquisite in color, fragrance, and flavor, comprising the full hundred tastes.

They also provided food for all the poor and destitute beggars and those who had come from other regions, giving them food no different from that served to the great assembly. Why was this? The minds of bodhisattvas are free from partiality and aversion, and they do not despise such people; they treat all sentient beings with impartial minds.

At that time, the Great Brahma Heaven King, lord of the Saha world, the Heaven King of the Trayastrimsa Heaven, the Heaven King Sakra Devanam Indra, the Four Great Heaven Kings, Dhrtarastra, and the others, together with the deva prince Thien Duc and their retinues, came to lend their assistance so that Bodhisattva Hien Ho might swiftly attain the fruit of bodhi.

Then Bodhisattva Hien Ho, together with his relatives, friends, and acquaintances, swept and cleaned his home and even the roads throughout the city of Rajagriha. Everywhere they hung wondrous banners, pennants, and jeweled canopies, arranging every kind of magnificent adornment. They also scattered various wondrous flowers and fragrances upon the ground and burned the finest fragrant aloeswood in the world as an offering.

After Bodhisattva Hien Ho had prepared the most exquisite food and finished adorning the city of Rajagriha, on the following morning he went with his relatives to the Buddha’s dwelling. Reverently bowing with his head and face at the Buddha’s feet, he said:

“World-Honored One! I have completed the preparations. I humbly pray that you will take notice.”

That morning, for Hien Ho’s sake, the Buddha donned his robes, took up his alms bowl, and proceeded to Bodhisattva Hien Ho’s home, accompanied and surrounded on either side by an innumerable great assembly of bhiksus, bhiksunis, male lay devotees, female lay devotees, devas, and humans.

Hien Ho then thought, “My house is narrow and cannot accommodate so many people. If the World-Honored One, through his majestic power, does not bless it and transform it into a vast house of vaidurya, enabling all the inhabitants of the city to see it clearly and allowing the entire assembly of devas and humans freely to partake of everything without scarcity, how could this be accomplished?”

At that time, the World-Honored One knew Hien Ho’s thought and immediately used his spiritual power to make that house magnificent, splendid, and vast. All its furnishings were transformed into vaidurya. He also enabled all the inhabitants of the city to see it clearly and allowed everyone in the assembly freely to partake of everything.

The World-Honored One then entered Hien Ho’s house and calmly sat down in the appropriate place. He also caused all the bhiksus, bhiksunis, male lay devotees, female lay devotees, devas, humans, and asuras to take their seats in their respective places.

When Hien Ho, the Licchavi householder Bao Duc, Thien Thuong Chu, and the elder’s son Gia Ha Ngat Da saw that the World-Honored One and the fourfold assembly of devas and humans were all seated, they personally carried exquisite food and offered it to the World-Honored One. After accepting it, the World-Honored One had that food distributed among the fourfold assembly of disciples so that each person was fully satisfied. When the entire great assembly had finished the midday meal and had washed their hands, mouths, and bowls, Hien Ho rose from his seat, bowed his head at the World-Honored One’s feet, returned to his seat, and gazed upon him single-mindedly.

The World-Honored One then taught the Dharma to Bodhisattva Hien Ho, the Licchavi householder Bao Duc, the householder Thien Thuong Chu, the elder’s son Gia Ha Ngat Da, Na La Dat Da Ma Nap, and the others, as well as to the fourfold assembly of disciples, devas, and humans. In accordance with their capacities, he instructed and guided them with explanations and analogies, enabling them to rejoice and understand clearly.

Afterward, all the bhiksus, bhiksunis, male lay devotees, female lay devotees, and the great assembly of devas and humans returned to their respective dwellings. When the offering of food had been completed, Bodhisattva Hien Ho, together with his relatives, friends, and acquaintances and surrounded by hundreds of thousands of people, went to the World-Honored One. They reverently bowed to him and withdrew to sit to one side.

Kneeling with palms joined, Hien Ho said:

“World-Honored One! With which dharmas must a great bodhisattva be endowed to realize this Pratyutpanna Samadhi?”

The Buddha said:

“Hien Ho! If a bodhisattva can accomplish five dharmas, he will attain this Pratyutpanna Samadhi. What are these five dharmas?

1/ He is fully endowed with the practice of profound patience and completely eliminates all afflictions.

2/ In truth, there is nothing that can be exhausted and nowhere that exhaustion can occur.

3/ Since fundamentally there is no distracted mind, he eliminates all distraction.

4/ Since fundamentally there is no defilement, he eliminates all defilements.

5/ Since fundamentally there are no sensory objects, he eliminates all sensory objects.

“Hien Ho! A great bodhisattva who accomplishes the patient acceptance of the non-arising of dharmas can attain this Pratyutpanna Samadhi.

“Furthermore, Hien Ho! A great bodhisattva has another five dharmas by which he can attain this samadhi.

1/ He feels profound disenchantment with the realms of existence and does not appropriate conditioned formations.

2/ Wherever he is born, he remains mindful of the mind of bodhi.

3/ Wherever he is born, he always encounters Buddhas.

4/ He resolutely refrains from attachment to the skandhas, dhatus, and ayatanas.

5/ He resolutely refrains from attachment to the reception of pleasurable sensual desires.

“Hien Ho! A great bodhisattva who accomplishes these five dharmas attains the Pratyutpanna Samadhi.

“Furthermore, Hien Ho! A great bodhisattva has another five dharmas by which he can attain this samadhi.

1/ He should constantly contemplate and remain mindful of the mind that has no bounds or limits.

2/ He is always skilled in entering meditative concentration and contemplation.

3/ He discerns and contemplates all dharmas.

4/ He harbors no contentious mind toward sentient beings.

5/ He always guides sentient beings through the Four Dharmas of Embrace: generosity, loving speech, beneficial conduct, and cooperation.

“Hien Ho! A great bodhisattva who fully accomplishes these five dharmas attains the Pratyutpanna Samadhi.

“Hien Ho! A bodhisattva also has five dharmas that enable him to accomplish this samadhi.

1/ He constantly cultivates a mind of loving-kindness toward sentient beings.

2/ At all times, he remains mindful of cultivating the practices of sages and noble ones.

3/ He constantly practices patience. When he sees those who violate the precepts, he gives rise to respect and compassion for them.

4/ Before his upadhyayas and acaryas, he does not boast of his attainments.

5/ Wherever he may be, he never dares to despise others.

“Hien Ho! A great bodhisattva who fully accomplishes these five dharmas can realize the Pratyutpanna Samadhi.

“Hien Ho! A great bodhisattva has another five dharmas by which he can accomplish the Pratyutpanna Samadhi.

1/ He always follows the noble teachings and practices in accordance with the instructions.

2/ He purifies the karma of the mind and eliminates evil conduct of body and speech.

3/ He purifies his observance of the precepts and eradicates all wrong views and attachments.

4/ He constantly seeks extensive learning and has profound faith in all that is wholesome.

5/ He constantly remains mindful of the Tathagata, the Worthy One, the Perfectly Enlightened One.

“Hien Ho! A great bodhisattva who fully accomplishes these five dharmas realizes the Pratyutpanna Samadhi.

“Furthermore, Hien Ho! A great bodhisattva also has five dharmas by which he can realize the Pratyutpanna Samadhi.”

1/ Always practice great giving, readily serving as a donor, without giving rise to greed or stinginess and without jealousy. Always maintain a mind of expansive generosity, genuine, honest, and free from crookedness. Toward shramanas, brahmins, the poor, the solitary, and beggars, cherish compassion and give as offerings every supremely excellent and wondrous article, such as every kind of exquisite food and drink, the finest clothing and dwellings, and all kinds of lamps, flowers, and incense. Be able to relinquish every necessity. Although constantly practicing giving, seek no reward. Have compassion for all sentient beings without a doubtful mind, and after giving, feel no regret.

2/ Always serve as a donor by practicing the giving of Dharma; that is, constantly expound the Dharma for sentient beings. This is called the foremost, highest, most excellent, most wondrous, and purest Dharma. When cultivating such a great Dharma, be able to expound without interruption, in proper sequence, all the corresponding words and meanings, possessing unobstructed eloquence. With regard to all the exceedingly profound teachings of the Tathagata, be able to abide securely and attain patience regarding the Dharma. Even when reviled, insulted, spat upon, or beaten by others, never harbor anger, malice, or defilement. Neither fear nor shrink from any suffering, but remain fearless and always joyful.

3/ Upon hearing others expound this samadhi, listen with utmost sincerity, receive and retain it, read and recite it, copy it, and contemplate its meaning and principles. Widely proclaim, analyze, and explain it for others so that this Dharma may long abide in the world. Never conceal it as a secret and thereby allow this Dharma to perish.

4/ Always remain free from jealousy, keep far from afflictions, relinquish the fetters and hindrances that bind, and eliminate the dust of defilement. Do not praise yourself or disparage others.

5/ Toward all Buddhas, always maintain faith, reverence, and respect. Toward teachers and elders, always act with reverence and respectful awe. Toward spiritual friends, always give rise to a sense of conscience and shame. Toward the young and innocent, always remain mindful and compassionate. Even after receiving a small kindness, still consider how to repay it; how much less would you dare forget when deeply indebted to another? Always keep your word truthfully and never utter falsehoods.

O Bhadrapala! When a great bodhisattva fully accomplishes these five dharmas, that bodhisattva realizes the Samadhi of Direct Encounter.

At that time, wishing to restate the meaning above, the Blessed One spoke these verses:

“If one delights in the profound Dharma

And grows weary of all later forms of existence,

The wise aspire to none of the various realms;

Such a one can attain this samadhi.

One does not employ any heterodox doctrines,

Nor even listens to their words,

And forever abandons the five worldly desires;

Such a one can realize this samadhi.

Maintaining pure precepts and abiding in the holy life,

Wherever born, one gives no thought to women;

Deeply disenchanted with the five desires, one is a true child of the Buddha;

Such a one can realize this samadhi.

Always practicing great giving without seeking reward,

Neither clinging nor harboring regret,

Having relinquished something, one no longer values that condition,

But only gathers one’s mindfulness and contemplates the Buddha.

Having compassion for sentient beings when giving,

One decisively casts off doubt and never regresses;

Abiding in gentleness and discipline, one cultivates giving;

Such a one can attain this samadhi.

In the giving of wealth, one acts as a great benefactor,

Without arrogance or jealousy;

Practicing every form of giving, one is always joyful;

Such a one can attain this samadhi.

Moreover, in the giving of Dharma, one serves as the foremost guide,

Skillfully explaining the wondrous scriptures,

And understanding the profound and quiescent Dharma;

Such a one can attain this samadhi.

Abiding securely within the profound dharmas,

One skillfully practices patient endurance without envy;

Though reviled and abused, one neither grieves nor becomes angry;

Such a one can attain this samadhi.

If one should hear this scripture,

One copies, reads, recites, and widely proclaims it,

Solely so the Dharma may abide and benefit the world;

Such a one can attain this samadhi.

One does not conceal these teachings of the Buddhas,

Nor seeks offerings, gain, or fame,

But acts solely to make the seed of Buddhahood flourish;

Such a one can realize this samadhi.

Keeping far from sleep and sorrow,

Eliminating jealousy and the fetters and hindrances,

Neither praising oneself nor condemning others,

One can extinguish the mark of self and attain samadhi.

With right faith in the Buddhas, Dharma, and Sangha,

One always acts sincerely, without deceit,

And never forgets any kindness received;

For such a person, realizing samadhi is not difficult.

If one speaks truthfully, without falsehood,

None of one’s practices will ever be lost.

Although one’s deeds yield vast rewards,

There will be no obstruction to realizing the Dharma.

If anyone possesses all these qualities,

Maintains pure precepts, and remembers kindnesses received,

How could attaining bodhi be difficult for that person,

Much less attaining this profound and wondrous concentration?”

Chapter Eleven: The Prophecy of Buddhahood

At that time, the Blessed One said to Bodhisattva Bhadrapala:

“O Bhadrapala! I recall that long ago, in the past, immeasurable asamkhya kalpas ago, and then again after immeasurable asamkhya kalpas had passed, I heard this samadhi in the presence of Dipankara Buddha. Having heard it, I immediately cultivated and realized it, and saw all Buddhas constantly appearing before me. From then onward, in the presence of immeasurable asamkhya Buddhas, I received and retained this scripture, practiced walking meditation, and made offerings. Those Buddhas also bestowed upon me this prophecy: ‘O Manava! In the future, you will become a Buddha named Shakyamuni, fully endowed with the ten epithets.’

“O Bhadrapala! You too should single-mindedly and diligently contemplate and cultivate this sacred Dharma. It is not a realm that ordinary beings can comprehend, for it is profound, quiescent, and beyond all characteristics. Having trained in it, you will naturally accomplish the path of unsurpassed, complete, perfect enlightenment in the future without difficulty, no differently from me. You should know that whoever abides in this samadhi will naturally draw near to great bodhi.”

At that time, wishing to restate the meaning above, the Blessed One spoke these verses:

“Long ago, I encountered Dipankara Buddha;

Upon encountering him, I attained this samadhi.

From then onward, I constantly contemplated the Tathagatas,

Replete with merit and renowned throughout the world.

You should extensively cultivate great merit;

If you devote your whole mind to it, you will succeed.

Whoever can practice according to this Dharma

Will always attain the path of unsurpassed bodhi.”

Chapter Twelve: Profundity

At that time, Bodhisattva Bhadrapala addressed the Buddha:

“Blessed One! How should one contemplate such a samadhi?”

The Buddha told Bhadrapala:

“If a good man or good woman wishes to contemplate this samadhi, then when observing another person’s physical form, that person should not grasp it. One should not grasp sounds, should not grasp fragrances, should not grasp flavors, should not grasp tactile sensations, should not grasp dharmas, should not grasp any class of beings, and should not become attached anywhere whatsoever. This is called giving rise to the practice of true great compassion within the Buddha’s Dharma.

What, then, is called samadhi herein? It is to practice in accordance with the true Dharma amid all dharmas. When bodhisattvas contemplate the Four Foundations of Mindfulness, they should understand them as follows: ‘When contemplating the activities of the body, there is certainly no discriminative view or attachment concerning the activities of the body.

When contemplating the activities of feeling, there is likewise no discriminative view or attachment concerning the activities of feeling. When contemplating the activities of mind, there is likewise no discriminative view or attachment concerning the activities of mind. When contemplating the activities of dharmas, there is likewise no discriminative view or attachment concerning the activities of dharmas.’”

A bodhisattva should contemplate and reflect upon the samadhi in this way. Why is this? O Bhadrapala!

When that bodhisattva contemplates the activity of the body, he does not give rise to a mind of reflective discrimination regarding the body. When contemplating the activity of feelings, he does not give rise to a mind of reflective discrimination regarding feelings. When contemplating the activity of mind, he does not give rise to a mind of reflective discrimination regarding mind.

When contemplating the activity of dharmas, he does not give rise to a mind of reflective discrimination regarding dharmas. Why is this? Because no dharma whatsoever can be apprehended.

Since none of these dharmas can be apprehended, how could there be discrimination or reflection? O Bhadrapala! Therefore, all dharmas are without discrimination.

Because there is no discrimination, there is no reflection. Because there is no reflection, one should know that within them there is no dharma that can be seen or known. O Bhadrapala!

Because they cannot be seen or known, they are unobstructed; that is, there is no obstruction within any dharma. This is the Bodhisattva Samadhi of the Buddhas’ Presence. A bodhisattva who accomplishes this samadhi will see immeasurable, innumerable, incalculable Buddhas and will hear all those Buddhas expound the Dharma.

Having heard it, he will be able to receive and retain all the teachings of the Buddha Tathagatas, attain all unobstructed knowledge and vision of liberation, and also attain the unobstructed wisdom of the Buddhas.

Furthermore, O Bhadrapala! When a bodhisattva contemplates the Four Foundations of Mindfulness, there is no dharma to be seen and no sound to be heard. Because there is neither seeing nor hearing, there is no dharma that can be discriminated and no dharma that can be reflected upon.

This is not due to blindness, muteness, or deafness, but because dharmas cannot be seen. Therefore, when contemplating, do not give rise to a mind that abides in looking upon the path or reflecting upon the path. Then there will be no doubt regarding any dharma.

Because there is no doubt, one sees the Buddha Tathagata; because one sees the Buddha Tathagata, one forever leaves delusion and error far behind; because there is no delusion or error, one knows that no dharma can be seen. Why is this? If a bodhisattva holds such knowledge and vision, he grasps that knowledge and vision; because he grasps that knowledge and vision, he grasps the characteristics of dharmas; because he grasps the characteristics of dharmas, he grasps activity; because he grasps activity, he sees sentient beings; because he sees sentient beings, he sees a life span; because he sees a life span, he sees a pudgala; because he sees a pudgala, he sees the skandhas; because he sees the skandhas, he sees the ayatanas; because he sees the ayatanas, he sees the dhatus;

because he sees the dhatus, he sees characteristics; because he sees characteristics, he sees things; because he sees things, he sees their causes; because he sees their causes, he sees conditions; because he sees conditions, there is craving and grasping; and because there is craving and grasping, there is birth.

Why is this? O Bhadrapala! No dharma whatsoever can ultimately be apprehended.

Because they cannot be apprehended, the bodhisattva neither reflects upon nor recollects, sees, or hears any of those dharmas.

O Bhadrapala! One must certainly not be like the non-Buddhist teachers or their disciples, who constantly grasp at the pudgala and the view of self.

O Bhadrapala! A bodhisattva must never give rise to such views and attachments. What should a bodhisattva’s knowledge and vision be like? A bodhisattva’s knowledge and vision should resemble the Tathagata’s knowledge and vision and should never regress. A bodhisattva’s knowledge and vision should resemble that of pratyekabuddhas and arhats. A bodhisattva should give rise to such knowledge and vision. Through this, the bodhisattva neither recollects nor thinks, neither sees nor hears. Through this, the bodhisattva extinguishes all deluded perceptions and, by reflecting in this way, attains this samadhi.

Furthermore, O Bhadrapala! Just as empty space originally has no form, cannot be observed or seen, has no obstruction, has nothing upon which it depends, has no place in which it abides, and is pure, unstained, and undefiled, so too do bodhisattvas see all dharmas. This is called being without obstruction among all conditioned and unconditioned dharmas, even to the point of there being no location whatsoever.

With pure and unobstructed eyes, they see all dharmas appearing naturally. When bodhisattvas recollect in this way, they see the Buddhas, whose bodies are adorned with the marks and excellent characteristics and are like pure gold, whose dignified bearing is perfect, and whose hundreds of thousands of rays shine brilliantly like the full autumn moon. Great assemblies surround them like glittering stars; they are like wheel-turning kings attended by vast multitudes of troops; like Lord Sakra, the most honored among the fourfold assembly; like the Great Brahma King; like the seats of the devas; like mighty lion kings who subdue all birds and beasts; like white-crane immortals soaring through empty space; like Mount Sumeru, king of mountains, standing within the great ocean;

like the great Snow Mountain, which produces many excellent medicinal herbs; like the Iron Encircling Mountains, which contain the tempestuous winds; like the water element, which sustains the earth; like the great vortex of wind that purifies the realm of empty space; and like a magnificent celestial palace upon the summit of Mount Sumeru.

Thus, O Bhadrapala! The Tathagatas illuminate all the three-thousand-great-thousand Buddha lands with the radiant light of their wisdom and virtue, and all are like this.

O Bhadrapala! While abiding in right contemplation, those bodhisattvas should also recollect thus: “All the dharmas proclaimed by the Buddhas I heard in the past; having heard them, I recited, received, retained, practiced, and cultivated them.” Having recollected in this way, they arise from samadhi, contemplate the meanings and principles of the teachings heard in meditative concentration, and proclaim them to others.

Bhadrapala, you should know that this is the king of samadhis. It benefits bodhisattvas and enables them to accumulate all merit and virtue; therefore, it is called all worldly and supramundane dharmas.

Therefore, O Bhadrapala! If good men and good women wish to realize the unsurpassed path to bodhi, they should hear this samadhi. Having heard it, they should copy, read, recite, receive, retain, cultivate, and contemplate it, and extensively expound it for others, thereby causing this wondrous Dharma to circulate throughout the world.

At that time, the Blessed One, wishing to restate the foregoing meaning, spoke these verses:

“The Buddhas, purified, have left defilement behind;

Their merit, vast and deep, rests upon nothing.

Bells, drums, lutes, zithers, and every wondrous sound,

And myriad kinds of stately regalia are offered in worship.

Scatter aloeswood incense surpassing anything in the world,

And wondrous, beautiful flowers upon jeweled canopies;

Make offerings at the stupa shrine of Dipankara Buddha,

In order to seek realization of this samadhi.

The Buddha-Dharma is exceedingly profound and difficult to behold;

It reveals conventional truth so that people may understand.

Its original intrinsic nature has never changed;

You should accord with unobstructed wisdom.

Like the sun and moon when they have just arisen,

Or Sakra presiding over the Heaven of the Thirty-Two,

Perfectly adorned, with jewels filling every place—

Those who seek samadhi are likewise.

Like the Brahma Heaven of the devas,

With tranquil dignity and perfect merit,

Their vigorous and heroic diligence is beyond description—

Those who seek samadhi are likewise.

They are also like the king of physicians in the world,

Who provides excellent medicines to the sick.

Following the Buddhas, their minds are pure;

They have never abandoned their original nature.

Like the Snow Mountain, king of mountains,

Majestic as a wheel-turning sage king,

And like wondrously adorned precious treasures,

They see the Buddhas complete in all their marks.

Like the king of cranes, distinct and perfectly clear,

Freely and unobstructedly soaring through empty space,

Thus are the Buddhas’ bodies like pure gold;

The Buddha’s true disciples recollect them thus.

The stainless samadhi is a torch of pure wisdom,

Able to dispel every dark veil of delusion.

They eliminate every perception of objects

And recollect the unobstructed radiance of the Buddha’s wisdom.

Defilements and the poison of anger are extinguished;

Ignorance is purified in those of wondrous wisdom.

If they can contemplate that there is neither self nor other,

They will certainly be without any characteristics of form.

Without inward doubt, pure wisdom arises,

And they can sever all views and attachments.

They also completely extinguish perceptions of skandhas and dhatus;

Hearing the Dharma, they dispel affliction and attain cooling clarity.

Bhiksus should know that the Buddha’s children,

The pure bhiksunis as well,

And those laymen and laywomen—

If they can recollect this, they will attain samadhi.”