大方等大集經賢護分

O Bhadrapala! At that very time, I also bestowed a prediction upon this person that in the future he would attain Buddhahood, bearing the name Radiant Light Tathagata, Worthy One, Perfectly Enlightened One... Buddha, World-Honored One.

O Bhadrapala! Who has realized and known this samadhi? Mahakasyapa, the bodhisattva Sakradeva, the deva-putra Devadeva, and immeasurable bodhisattvas who cultivated this samadhi of emptiness—they are those who realized it.

How did they realize this samadhi of emptiness? O Bhadrapala! I recall that in the distant past there was a Buddha, a World-Honored One, named Subhari.

At that time, a man lost his way in a forest. Tormented by hunger and thirst and utterly exhausted, he lay down beside the road and fell asleep. He dreamed that he attended a feast filled with delicious food.

After eating his fill, he became hungry again; and when the dream reached this point, he awoke, still feeling the same hunger and thirst as before. He then thought, “All dharmas are empty and unreal, like the things seen in a dream, which have no real existence.” Contemplating in this way, he realized the patient acceptance of the non-arising of dharmas and attained non-retrogression from unsurpassed bodhi.

O Bhadrapala! In the same way, if a bodhisattva, whether a householder or one who has renounced the household life, hears the name of a Buddha and the direction in which that Buddha presently abides, he should face that direction and wholeheartedly bow in homage. Ardently yearning to see that Buddha, he should concentrate single-mindedly and continually recollect him in this manner. Furthermore, he should contemplate that physical form as being like empty space. After perfecting the perception of empty space, he should abide in such right contemplation. He will then see the Buddha, whose body shines like pure crystal and whose form is upright and majestic like a pillar of pure gold.

Furthermore, O Bhadrapala! Suppose a person suddenly has to leave his native land and travel to another country. Although dwelling in a foreign land, his heart constantly longs for and remembers the homeland where he was born and raised. Because he recollects for a long time all that he formerly saw, heard, thought about, remembered, and knew there, he clearly dreams that he himself is back in his old homeland, roaming the places he once saw and heard about, exactly as before and without any difference.

O Bhadrapala! In the same way, when a bodhisattva, whether a householder or one who has renounced the household life, hears another person speak the name of a Buddha, he should face the place where that Buddha abides, wholeheartedly bow in homage, and yearn to see him, maintaining right mindfulness without distraction. In correspondence with that recollection, he will see the Buddha—his image, or a body like crystal, or a body of pure golden hue.

O Bhadrapala! Suppose a bhiksu practices the contemplation of impurity. He observes a newly dead corpse whose skin has just begun to change color, becoming blue, yellow, black, or red; then it swells, decomposes, and discharges blood and pus profusely.

Beasts and birds come to tear away and eat its flesh, leaving only white bones, their color like jade. He continues contemplating until the bones themselves disintegrate. Yet those bones and flesh came from nowhere and go nowhere; they manifest from the mind, and in turning back he sees his own mind.

Likewise, a bodhisattva who wishes to perfect the samadhi in which the Buddhas appear directly before him should first face the place where a Buddha abides and recollect him with a yearning to see him. By recollecting in that direction, he will see the Tathagata. Why is this?

There are three causes and conditions for seeing Amitabha Buddha: first, the power of this samadhi; second, the Buddha’s sustaining power; and third, the maturation of one’s own roots of goodness. When these three causes and conditions are fulfilled, one sees the Buddha distinctly and clearly.

O Bhadrapala! Suppose a vigorous young man, well proportioned and strong-featured, wishes to see whether his face is handsome or ugly. He fills a basin with water or clear oil, or he uses crystal or a mirror. Using these four objects to view his reflection, he clearly sees whether his face is handsome or ugly. Bhadrapala! What do you think? Did that person’s reflection already exist within the oil, water, crystal, or mirror?

Bhadrapala replied:

“No, it did not.”

“Then did it originally not exist?”

“No.”

“Did it dwell within them?”

“No.”

“Then was that reflection outside them?”

“No, World-Honored One! It is merely because the oil, water, crystal, and mirror are clear and free of impurities that his reflection appears in them. Yet this reflection is not born from those four objects, nor does it come from elsewhere. It does not arise spontaneously, nor is it made by anyone. One should therefore know that this reflection comes from nowhere and goes nowhere; it is unborn and unceasing and has no abiding place.”

The Buddha replied:

“Exactly so! Exactly so! It is just as you have answered.

Because those objects are pure and lustrous, the reflection naturally appears without requiring much effort. A bodhisattva is likewise: through single-minded recollection he sees the Tathagatas. Having seen them, he abides in samadhi.

While abiding therein, he asks the Tathagata about various meanings, and the Tathagata explains them clearly. Filled with joy, he then thinks, ‘From where has this Buddha come, and from where has my own body arisen?’ Examining carefully, he sees that the Tathagata comes from nowhere and goes nowhere. His own body is likewise: originally having no place of origin, how could it have anywhere to return?

He should next think, ‘The three realms are mind-only and therefore appear to exist. Why is it that, in accordance with the mind’s recollection, the mind is again seen? I now see the Buddha through the mind.

My mind makes the Buddha; my mind is the Buddha. Mind does not know mind; mind does not see mind. When mind engages in conceptual thought, that is samsara; when mind is free of conceptual thought, that is nirvana.

Dharmas are not real; they arise dependently only through thought. The object contemplated immediately ceases, and the contemplating subject is also nonexistent.’ Bhadrapala! You should know that through this samadhi the bodhisattvas realize great awakened wisdom.

Chapter Three: The Practice of Samadhi

The World-Honored One again addressed Bhadrapala:

“O Bhadrapala! If a great bodhisattva fulfills four dharmas, he will attain this Samadhi of Direct Presence. What are these four? First, faith that cannot be destroyed; second, unbroken diligence; third, transcendent wisdom; and fourth, close association with spiritual friends.

“O Bhadrapala! There are four other dharmas which, if fulfilled by a bodhisattva, will also enable him to perfect the Samadhi of Direct Presence: first, not entertaining the perception of a sentient being even for a single instant; second, remaining awake for three full months without sleeping, even briefly; third, practicing walking meditation for three full months except when relieving oneself; and fourth, when eating, giving alms in accordance with the Dharma without seeking fame or gain and without expecting repayment. If a bodhisattva fulfills these four dharmas, he will attain the Samadhi of Direct Presence.

“O Bhadrapala! There are yet four more dharmas which, if fully practiced by a bodhisattva, will enable him to perfect the Samadhi of Direct Presence. First, encouraging others to behold the Buddha; second, teaching others to listen to the Dharma; third, being free of jealousy; and fourth, encouraging others to arouse the resolve for bodhi.

“O Bhadrapala! There are another four dharmas which a bodhisattva must cultivate in order to perfect the Samadhi of Direct Presence. First, making images of the Buddha and encouraging others to perform offerings; second, copying and printing scriptures and disseminating them for others to read and recite; third, teaching those who disparage the true Dharma so that they arouse faith and acceptance; and fourth, preserving the true Dharma so that it may endure securely.”

The World-Honored One then spoke these verses to restate the meaning above:

You should abide within the Buddha-Dharma,

Ever firm in faith, never turning back;

Diligently recollect, dispelling torpor,

For three months never sitting, only walking.

When eating, also give food to others;

Expound the Buddha’s peerless Dharma.

Seek neither fame nor material gain;

Through non-attachment, meditation is attained.

The Buddhas of the past and those to come,

And those now transcendent among humankind—

With single-minded reverence, bow to them,

And diligently present them offerings.

When making offerings to those Buddhas,

Use flowers, incense, powdered incense,

And offer fine food with a purified mind;

Then this samadhi will not be hard to realize.

Before the stupas of the Buddhas, play music:

Conches, drums, gongs, and sounding boards in harmonious tones.

With joy within the heart beyond all measure,

You will assuredly perfect this samadhi.

Encourage the making of peerless Buddha images,

Adorned in beautiful colors with all excellent marks,

Their golden radiance flawless and unstained;

Then this samadhi will not be hard to realize.

Constantly recollect and practice the gift of Dharma;

Keep pure precepts and become widely learned.

Be diligent and devoted, casting off indolence;

Before long, you will attain this samadhi.

Harbor no malicious mind toward others,

And abandon worldly cravings as well.

Always extend loving-kindness and compassion to all;

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

Always rejoice in the presence of Dharma teachers;

Revere them as equal to the Tathagata.

Give rise neither to contempt nor miserliness;

Make joyful offerings and cast away jealousy.

Immeasurable Buddhas all praise this;

Those who constantly practice diligently will attain it.

The World-Honored One solemnly teaches this Dharma

For those who have cultivated this samadhi practice.

Chapter Four: Seeing the Buddhas

The World-Honored One again addressed the bodhisattva Bhadrapala:

“O Bhadrapala! If a bodhisattva wishes to perfect this samadhi, he should regard the teacher who instructs him in this Dharma as he would the Buddhas. He should engender reverence and must not be arrogant or contemptuous. He should not entertain a contentious or antagonistic mind that refuses to accord with the teacher. Only then should he concentrate and diligently train in this samadhi; he will assuredly realize it.

“O Bhadrapala! If anyone gives rise to an unwholesome mind toward the Dharma teacher who expounds this Dharma or toward a bhiksu—an antagonistic, contentious, or insulting mind, or any such impure thought—and does not regard him as a Buddha, then a bodhisattva who harbors such thoughts practices falsely. Ultimately, he can never realize this wondrous samadhi. If anyone claims that he can, such a claim is wholly without foundation.

“O Bhadrapala! Suppose the sky is clear and free of even a wisp of cloud or mist. At night, a person with keen eyesight looks upward and sees immeasurable stars, distinctly discerning their positions, directions, and different forms.

It is likewise, O Bhadrapala, when a great bodhisattva contemplates and examines the nature of dharmas as empty space. Through perception, this contemplation is accomplished, and he sees the Tathagatas in the same way. When the bodhisattva contemplates the eastern direction, he sees many hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of Buddhas, kotis of Buddhas, hundreds of thousands of kotis of Buddhas, and hundreds of thousands of kotis of nayutas of Buddhas, who naturally appear before his eyes without deliberate effort.

After contemplating the eastern direction in this way, the bodhisattva next contemplates the south, west, and north, the four intermediate directions, the zenith, and the nadir. In the worlds of all these directions, he likewise sees many Buddhas—many hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of Buddhas, kotis of Buddhas, hundreds of thousands of kotis of Buddhas, and hundreds of thousands of kotis of nayutas of Buddhas—who naturally appear before his eyes without strenuous effort.

“Furthermore, O Bhadrapala! Consider the bodhisattvas who attain rebirth in the world of Amitabha Buddha. On the first day, they contemplate the eastern direction and see many Buddhas, many hundreds of Buddhas... and hundreds of thousands of kotis of nayutas of Buddhas. On the second day, they contemplate the southern direction and thereafter contemplate all ten directions in sequence. O Bhadrapala! If a great bodhisattva perfects the Samadhi in Which Bodhisattvas Recollect the Buddhas Directly Present Before Them, then, while remaining in his own world, he contemplates the ten directions and sees many Buddhas, hundreds of thousands of Buddhas... up to hundreds of thousands of kotis of nayutas of Buddhas.

“Furthermore, O Bhadrapala! Just as the Tathagatas, having perfected the Buddha-eye, see in this way, know all places in this way, and recognize them all in this way, so too, if a great bodhisattva has perfected the Samadhi in Which Bodhisattvas Recollect All Buddhas Directly Present Before Them, he naturally fulfills the paramitas of generosity, morality, patience, diligence, meditative concentration, and wisdom, as well as all the other merits of a bodhisattva.”

The World-Honored One then spoke these verses to restate the teaching above:

As on a night when clouds and mist are gone,

A person with keen eyesight looks into the sky

And sees far more than a hundred thousand stars,

Remembering them by day without forgetting;

So a bodhisattva who attains Direct Presence samadhi

Sees many immeasurable kotis of thousands of Buddhas.

Emerging again from this samadhi,

He expounds the wondrous Dharma for the assembly.

As my Buddha-eye has attained purity

And sees the entire world without obstruction,

So the bodhisattva-eyes of these Buddha-children,

Through samadhi, possess transcendent vision.

Recollecting the Tathagata through signless perception,

They behold the Buddhas throughout the ten directions.

They destroy afflictions and all perceptions;

Hear now the merit of these bodhisattvas.

If, upon hearing this Dharma, the mind becomes refreshed,

One enters empty tranquility with a fearless heart,

Just as I now expound the Dharma

And enable sentient beings to realize bodhi.

Thus do these bodhisattvas dwell in bliss,

Seeing many immeasurable Buddha World-Honored Ones.

Bodhisattvas who enter contemplation in this way

Also behold hundreds of thousands of Guiding Ones.

Among bhiksus, only Ananda can do this:

As soon as he hears my teaching, he understands.

Bodhisattvas who attain such a samadhi

Hear every Dharma and remember it all.

Perfecting faith and fulfilling samadhi,

They cast aside all worldly talk.

Always instructing others with a loving mind,

They should go to a place of tranquility.

Chapter Five: Right Faith

The World-Honored One again addressed Bhadrapala:

“O Bhadrapala! If a great bodhisattva seeks the treasure of such a samadhi, he should train with diligence and vigor, and he will naturally enter this samadhi.

“Bhadrapala! Suppose a person sails a great ship upon the ocean and loads it at will with rare treasures. Having overcome all manner of tremendous difficulties, he finally draws near the shore, when suddenly the ship breaks apart and sinks, taking all its jewels and treasures with it.

At that moment, the people of this Jambudvipa cry out in alarm and experience extreme anguish over the loss of such priceless jewels. O Bhadrapala! It is likewise if a good man or good woman hears of this precious samadhi but neither copies nor prints it, neither reads nor recites it, neither accepts nor upholds it, and does not even consider practicing it in accordance with the Dharma.

O Bhadrapala! At that very moment, all devas and spirits throughout the world should likewise cry aloud, giving rise to boundless compassion and saying, ‘How pitiable are these sentient beings! Why, upon encountering the supreme treasure of samadhi belonging to the Buddha World-Honored Ones—a samadhi praised, confirmed, and taught by them; a teaching whose supreme merit they have perfectly fulfilled without deficiency, and which bodhisattvas, having heard it, diligently cultivate with all their hearts—why do those who hear it then abandon it?

They make no effort to copy or print it, do not delight in reading or reciting it, cannot accept or uphold it, cannot explain its meaning, and are incapable of contemplating it or dwelling in this Dharma! Such indolent sentient beings will suffer a great loss in the future.’

“O Bhadrapala! Suppose someone holds out a piece of deep-red sandalwood for a fool to examine. Because of his foolishness, the man imagines that the sandalwood is filthy.

The wise owner who purchased it then tells him, ‘You should not regard this piece of sandalwood as filthy. Why? This sandalwood is exceedingly pure and possesses the finest fragrance.

Why, then, do you perversely consider it impure? If you do not believe me, smell it and determine whether it is foul or fragrant. You should also open your eyes wide and examine whether the grain of the sandalwood is ugly or beautiful, smooth or rough.’ Although the fool hears the wise man explain this in every possible way, his foolishness causes him instead to become resentful.

He covers his nose with his hand and refuses to smell it, and closes his eyes and refuses to look.

“It will be the same, Bhadrapala, in the future age, when there will be vicious bhiksus who hate this sutra. They will not know how to cultivate the body, morality, mind, or wisdom, and will be foolish and ignorant like simple, witless white goats. Because such vicious people have little merit, even if they hear this wondrous scripture concerning the Samadhi of Right Recollection of the Buddhas Directly Present Before One, they will not care to copy or print it and will be unable to read or recite it.

Nor will they be able to accept or uphold it, contemplate it, explain it to others, or give rise to extensive sympathetic joy. How then could they practice according to the Buddha’s teaching? At times they will even think, ‘This scripture was not spoken by the Buddha.

Some wicked person composed it and then falsely claimed that it was a Buddhist sutra.’

“O Bhadrapala! You should know that people of this kind have forever abandoned the supreme and wondrous treasure, just as that fool, upon seeing sandalwood, covered his eyes and nose and refused either to look at it or smell it. But suppose there is a bhiksu whose faculty of faith is deep and strong and whose wisdom-eye is clear, who has previously drawn near to and made offerings to the Dharma, practiced according to the teachings, and planted many roots of goodness.

When this bhiksu hears of the Samadhi in Which Bodhisattvas Recollect the Buddhas as Directly Present, he immediately accepts, reads, and recites it, reflects upon its meaning, and practices the samadhi. After attaining this samadhi, he travels throughout the Buddha-worlds, widely expounding it for others and explaining its profound meanings. He constantly makes this vow: ‘I shall cause the scripture teaching the Samadhi in Which Bodhisattvas Recollect the Buddhas to spread widely throughout the world and remain forever in the world.’”

The Buddha said to Bhadrapala:

“I will tell you further: While I stand before the whole world—before Brahma, Mara, sramanas, brahmanas, devas, humans, asuras, and others—and teach this wondrous samadhi, if a good man or good woman, having heard it, rejoices accordingly, reads, recites, accepts, and upholds this Buddha-recollection samadhi, reflects upon it, understands it through faith, and declares, ‘These are truly the Buddha’s words,’ you should know that this person has amassed an inconceivably vast store of merit.

“O Bhadrapala! Suppose a good man or good woman fills the entire trichiliocosm with every kind of jewel and uses them to make offerings to all Buddhas, Tathagatas, Worthy Ones, and Perfectly Enlightened Ones. Although the resulting merit is vast, it would not equal even one part in a hundred, a thousand, or ten thousand of the merit of one who upholds this sutra; indeed, it would not equal even one part in immeasurable, boundless asamkhyeyas.”

The World-Honored One then spoke these verses to restate the meaning above:

Those foolish, deluded, and darkened,

Heedless, their faculties yet immature,

Ruined by evil companions,

Possess no mind of right faith.

Breaking precepts and committing offenses,

Clinging intoxicatedly to pride of self,

They all declare that this sutra

Was not spoken by the Buddha.

But whoever, on hearing this sutra,

Gives rise to joy,

Neither doubts it

Nor calls it a fabrication.

Suppose one of pure morality,

Revering and honoring the Dharma,

Takes treasures filling a trichiliocosm

And offers them to all the Buddhas

In quest of great bodhi;

That merit is difficult to describe.

Yet if bhiksus

Hear the Buddha praise this samadhi

And give rise to faith upon hearing it,

Their merit surpasses the former.

“O Bhadrapala! There are bodhisattvas, either householders or those who have renounced the household life, who hear this samadhi and neither fear nor slander it. Having heard it, they rejoice accordingly, give rise to reverent faith, and decisively recognize it as true, without any further doubt. They are willing to read, recite, accept, and uphold it, and to reflect upon its meaning. O Bhadrapala! The World-Honored One has seen, known, and completely understood all such people.

“O Bhadrapala! Those capable of reading, reciting, accepting, upholding, and recollecting this samadhi will never commit evil deeds, break the pure precepts, destroy right faith, or follow those with wrong views. Bhadrapala!

These good men and good women discern perfectly, possess the virtue of contemplation, have complete faith in this Dharma, and are able to accept, uphold, and preserve it. Bhadrapala! You should know that such people have practiced and made offerings in the presence of hundreds of thousands of immeasurable, boundless Tathagatas of the past and planted roots of goodness.

Only because of this are they able, upon hearing the Samadhi of Recollecting the Buddhas Directly Present, to arouse faith and acceptance. Their minds open and their understanding unfolds, and they recognize it as true without doubt. Having heard it, they delight in copying and printing it, reading, reciting, accepting, and upholding it, and even expounding its profound and extensive meanings for others.

Why do they act in this way? O Bhadrapala! It is because these good men and good women personally heard the Tathagatas of the past teach this samadhi and then read, recited, accepted, and upheld it.

For this reason, during the latter part of the final five-hundred-year period after the Tathagata’s parinirvana, when the true Dharma is about to perish, they will still be able to hear this samadhi. Having heard it, they will give rise to faith and acceptance without fear, alarm, or retreat. Their hearts will be filled with joyful enthusiasm, and they will exert themselves in reading, reciting, accepting, and upholding it, reflecting upon its meaning, and expounding it for others.

They will even practice this samadhi throughout both day and night.

“Bhadrapala! If anyone hears of this samadhi and is not afraid, does not retreat, and does not slander it, but instead rejoices upon hearing it, carefully reflects upon it, enters this Dharma and recognizes it as true, and opens his mind and understanding, then even if he praises it to others only briefly, he has already acquired extraordinary and incalculable merit. How much more so one who reads, recites, accepts, and upholds it, diligently recollects and practices it, explains it to others, and cultivates this Samadhi of Buddha-Recollection throughout both day and night!

Bhadrapala! You should know that through these deeds such good men and good women acquire immeasurable and innumerable great merit, abide on the stage of non-retrogression, and fulfill all their aspirations. O Bhadrapala!

This matter is already clear, but I shall now give another analogy to make its meaning even clearer.

“Suppose a person grinds all the earth throughout the entire trichiliocosm into dust and then grinds all the grasses, trees, leaves, and branches, of every size, into dust as well. He then takes a single mote from that exceedingly vast mass of dust and divides it into as many particles as there are motes in the original mass. He divides every mote in the same way, continuing until he has done so with every mote in the whole mass. O Bhadrapala! What do you think? Would the number of those particles be great or small?”

Bhadrapala replied:

“Exceedingly great, World-Honored One.”

The Buddha continued:

“O Bhadrapala! Suppose a good man or good woman gives away as many jewels as there are particles of dust just described. What do you think? Would the merit acquired by this good man or good woman be great?”

Bhadrapala replied:

“World-Honored One! It would indeed be exceedingly great! Through such an act of generosity, that good man or good woman would acquire immeasurable and innumerable merit.”

The Buddha again said:

“O Bhadrapala! I shall explain further. Consider, on the one hand, the merit gained by a good man or good woman who gives away as many of the seven treasures as there are particles in that mass of dust. Consider, on the other hand, the merit gained by a good man or good woman who hears the Samadhi of Recollecting the Buddhas Directly Present, gives rise to faith and acceptance even briefly, clearly examines and recognizes this Dharma as true, opens the mind and understanding, willingly reads, recites, accepts, and upholds it, and even briefly explains it to others. When the two are compared, the merit of the latter is truly immeasurable and boundless, beyond calculation, comparison, or conception, and far surpasses that of the former.

“O Bhadrapala! A good man or good woman who hears this samadhi, gives rise to faith and acceptance... and explains it to others in this way acquires immeasurable and boundless merit. How much more so does a good man or good woman who gives rise to faith in the scripture teaching this samadhi in accordance with what has been heard and seen, upholds it through faith, expounds it from experience, and accepts, preserves, and practices it in accordance with its words!”

The World-Honored One then spoke these verses to restate the meaning above:

If someone heaps treasures throughout a trichiliocosm

And sincerely practices the perfection of generosity,

I say that although this merit is immense,

It does not equal the merit of hearing this sutra.

A bodhisattva who seeks to amass merit

Faithfully understands, accepts, upholds, and contemplates it,

Expounding and practicing the samadhi of recollection;

The merit thereby gained far surpasses the former.

Grind three thousand worlds entirely into dust,

Then divide each mote into particles equal to that number;

Take as many treasures as there are such particles

And sincerely give them away to the ultimate extent.

Yet of this samadhi sutra praised by all Buddhas,

If one teaches others only a single verse,

I say that this person’s merit

Far surpasses the merit of that generosity.

If one explains it fully for others to hear,

Or even speaks only a little of it,

Contemplation will increase one’s roots of goodness,

And one will long enjoy immeasurable merit.

Even if all sentient beings became Buddhas,

Their pure wisdom ultimately realizing suchness,

And for many kotis of kalpas

Recounted the merit of this verse, they could not exhaust it.

Even if all the Buddhas successively entered parinirvana,

And for many kotis of kalpas continually spoke of it,

They still could not exhaust the bounds of merit

Of one who forms a connection with this sutra verse.

All the worlds that exist,

In the four cardinal directions, above, below, and the four intermediate directions,

Could be filled and heaped with rare treasures

And offered to the Buddhas in quest of meritorious reward.

The merit of such a person would be difficult to fathom,

Its measure equal to the number of those worlds.

Yet one who hears this samadhi

And skillfully expounds it gains merit surpassing that.

Whoever has no doubts concerning this sutra

Will also clearly understand all other dharmas,

Will certainly sever all passage into evil destinies,

And enter the supreme tranquility of meditative samadhi.

If this person constantly makes offerings to me,

He will surely enjoy abundant, inconceivable merit,

Increase in extensive learning, and realize bodhi,

By recollecting the Buddha and praising this samadhi.

Now I tell you these truthful words:

Be diligent in recollection and do not be heedless;

Praise it single-mindedly, with a vigorous heart,

And you will naturally and swiftly realize this bodhi.

Moreover, through making offerings to hundreds of Buddhas,

One becomes able to receive this samadhi.

Though living in an age of extreme evil and cruelty,

One will naturally and swiftly realize this wondrous concentration.

Some may see me and the bhiksus,

And this bodhisattva Bhadrapala;

Bodhisattvas such as these delight in extensive learning

And will certainly attain this samadhi.

Whoever hears this noble samadhi

And explains it to others or copies it

Possesses the dharani praised by the World-Honored One

And will realize the bodhi of all Buddhas.

If anyone constantly recollects this samadhi,

All the Buddhas will praise that person.

He will attain non-arising and extensive learning,

And the Buddhas in succession will teach him the Dharma.

Chapter Six: Contemplation

The World-Honored One again addressed the bodhisattva Bhadrapala:

“O Bhadrapala! If great bodhisattvas wish to contemplate this samadhi, they should contemplate in this way: ‘Just as our World-Honored One is now amid an assembly of devas and humans expounding the essential Dharma.’ O Bhadrapala! The bodhisattva should single-mindedly contemplate the Buddha-Tathagatas seated upon lion thrones, expounding the true Dharma, endowed with all the excellent marks, supremely beautiful and majestic, so that those who behold them never tire of looking.

He should contemplate the marks of a great being, examining each mark carefully and wholeheartedly. He will then clearly see the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Having seen them, he should first ask himself, ‘Why can the protuberance upon the crown of the head not be seen?’ After asking himself this, he should successively contemplate all the marks distinctly.

While contemplating in this way, he should think, ‘The marks of the Buddha-Tathagata are wondrous and rare. May I, in a future life, fully perfect such a body of wondrous marks.

“‘May I, in a future life, also preserve the precepts in complete purity, lacking nothing in dignified conduct.

“‘May I, in a future life, fulfill such a samadhi.

“‘May I, in a future life, perfect such wisdom of liberation and knowledge and vision of liberation.

“‘May I, in a future life, fully perfect all such bodily marks and thereby attain unsurpassed awakening. After attaining Buddhahood, may I likewise dwell amid an assembly of devas and humans and expound the wondrous Dharma as it is being expounded here.’

“After the bodhisattva has fully contemplated the Buddha-Tathagatas, up to their attainment of omniscience, he should further reflect: ‘Who among these is the self? What among these belongs to the self? When the Buddhas attained bodhi, was it the body that attained it, or the mind?

If the body attained it, the body is insensible, unconscious, and unknowing, like grass, trees, bricks, walls, or a reflection in a mirror. Bodhi, moreover, has neither color nor form; it is neither reflection nor characteristic. It cannot be seen or known, touched or apprehended.

How, then, could this insensible, unconscious, and unknowing body—which neither sees, knows, discriminates, nor directs thought—attain bodhi? Since bodhi has no form, color, characteristic, or reflection and cannot be seen, known, touched, or apprehended, who could practice and realize it?

“‘If the mind attains it, mind has no form and cannot be seen. Mind is signless and cannot be known. Such a mind is like an illusion; yet bodhi is likewise formless and cannot be seen, signless and cannot be known, uncontaminated and unconditioned, and also like an illusion.

How, then, can it be realized? How can it be awakened to and known? How, then, can it be said that body and mind attain bodhi?’ When a great bodhisattva contemplates in this way, he clearly and distinctly sees that bodily form does not attain bodhi, and he also knows that mind does not attain bodhi.

Why is this? Because among all dharmas, there is no such thing as form realizing form or mind realizing mind. Yet this matter is expressed in words, although one knows that all is formless, without shape or characteristic, uncontaminated, invisible, and neither realized nor not realized.

Why? Because none of the bodies of the Tathagatas belongs to the contaminated; their bodies are uncontaminated, and their minds are also uncontaminated. Because the minds of the Tathagatas are uncontaminated, their forms are likewise uncontaminated.”