大方等大集經賢護分

Furthermore, because the form of the Tathagatas is undefiled, their feeling, formations, and consciousness are likewise undefiled. Furthermore, the moral discipline of the Tathagatas is also undefiled; their samadhi and wisdom are likewise undefiled... even their liberation and knowledge and vision of liberation are undefiled. Thus, all the words the Tathagatas speak, have spoken, are speaking, or will speak, and all the Dharmas they expound, are entirely undefiled.

Bhadrapala! Such Buddha-Dharmas can be comprehended only by the wise; fools cannot understand them. When bodhisattvas contemplate in this way, they know that all dharmas are unobtainable. Why are they unobtainable? Is there something capable of realization? It cannot be found. What, then, is realized? That too cannot be found. Through what conditions is it realized? These also cannot be found. Contemplating in this way, they enter the samadhi of quiescent cessation, neither discriminating among dharmas nor failing to discriminate among dharmas. Why is this? Because dharmas do not exist.

Bhadrapala! Suppose a fire had not yet arisen, yet someone were to say, “Today I shall first extinguish this fire.”

Bhadrapala! What do you think? Would this person’s statement be truthful?

Bhadrapala replied:

“World-Honored One, it would not be truthful.”

The Buddha said:

“In the same way, from the beginning all dharmas have been utterly unobtainable. Why, then, would anyone now say, ‘I can realize and know all dharmas; I can thoroughly comprehend all dharmas; I can awaken to all dharmas; I can liberate all sentient beings dwelling in samsara’? Such words are not correct. Why do I say this? Because within the dharma realm there have never been any dharmas, nor have there been any sentient beings. How, then, can one speak of liberating them? Liberation itself is merely a matter of causes and conditions within conventional truth.”

The Buddha continued, addressing Bhadrapala:

“Therefore, any good man or good woman who wishes to accomplish unsurpassed perfect awakening, or even the awakening of a pratyekabuddha or sravaka, should contemplate all dharmas in this way. While contemplating, one enters quiescent samadhi, in which there is neither discrimination nor non-discrimination. Why is this? Bhadrapala! All dharmas fundamentally lack true existence. To insist upon discrimination is to become trapped on one side. This transcends the domain of conjecture and the domain of discrimination; it is the place where there is no realization or knowing, no undertaking, no accumulation, no recollection, and no arising. Bhadrapala! This is called the Middle Way.

“Furthermore, Bhadrapala! Within the true ultimate meaning, neither being trapped on one side nor falling into the middle can be found. Why? Bhadrapala! All dharmas are like empty space, fundamentally quiescent and extinguished. They are neither nonexistent nor eternal; they have no accumulation, no abiding place, no support, no characteristics, are unconditioned, and have no numerical reckoning. Bhadrapala! They are fundamentally incalculable; how, then, could there be numerical reckoning? Because they are not counted yet lie within what is counted, they are not bound by numbers, and ultimately have no names, words, or calculating cognition.

“Bhadrapala! When a great bodhisattva contemplates the Tathagatas in this way, there is no attachment. Why is this?

“It is because all dharmas are fundamentally without attachment, for there is no place to which one could become attached, nor any root that could be severed.

“Bhadrapala! This great bodhisattva should contemplate the Samadhi of the Buddhas’ Direct Presence in this way. After seeing the Tathagatas, one should neither grasp nor cling to them. Why? Bhadrapala! All dharmas are fundamentally ungraspable, like empty space, their essential nature quiescent and extinguished.

“Bhadrapala! It is like placing a lump of gold in a blazing fire and melting it until the molten gold becomes extremely hot, or like an iron ball freshly taken from the furnace, glowing red and fiercely hot. What wise person would try to seize it? Why? Because both the molten gold and the iron ball are hot, and anyone who grasps them will certainly burn his hands.

“The meaning is the same, Bhadrapala! When bodhisattvas contemplate the Buddha, they should not seize or grasp; it is just like this.

“Therefore, when bodhisattvas contemplate the Buddha’s form, they should not give rise to attachment. Likewise, when contemplating feeling, perception, formations, and consciousness, they must not become attached.

“Furthermore, when bodhisattvas contemplate moral discipline, samadhi, knowledge, wisdom, liberation, and the knowledge and vision of liberation, they should not become attached.

“Why is this? As long as there is grasping and attachment, one can never escape the suffering of samsara, for suffering itself arises from attachment.

“Therefore, when bodhisattvas contemplate the Tathagata in this way, they do not conceive thoughts of attachment. Although free from attachment, they must diligently seek the supreme and wondrous virtues of the Buddhas, the World-Honored Ones. These are Buddha-wisdom, Tathagata-wisdom, great wisdom, spontaneous wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, incomparable wisdom, and the wisdom of omniscience. Those who wish to seek and enter these kinds of wisdom should reflect upon and contemplate the Samadhi of Recollecting the Buddhas of the Direct Presence.”

At that time, wishing to clarify this meaning further, the World-Honored One repeated it in verse:

Deluded thoughts of craving arise toward emptiness,
Not knowing they are falsely arisen dharmas.
If a bodhisattva should think:
“In the future, through the nectar of bodhi,
I shall save sentient beings from every suffering,”
Such a person is called unwise, with a mind attached to self.

In the ultimate meaning there are no sentient beings;
In the world there are only birth, aging, and death.
Dharmas lack characteristics, like the moon in water—
How could there be bodhi to seek?

Images are no different from reflections in a mirror,
Like illusions, magical transformations, and empty space.
Ordinary beings are bound by conceptual thought;
Such people are bound to an emptiness lacking reality.

If there is a wise bodhisattva
Who knows the world is inverted and thus sees truth,
And thoroughly comprehends that there is no person—who then suffers?—
That one will attain Buddhahood in the future.

First recollect the Buddhas’ bodies as signless;
Then hear that all dharmas are fundamentally pure.
Reflecting thus, with recollection undiminished,
How could realizing this samadhi be difficult?

Constantly contemplate through the perception of signlessness,
And even the subtlest things are extinguished.
Make no distinctions concerning any form;
Though the eyes may see, the mind is not entangled.

If realization of samadhi consisted in not seeing,
Would all blind people also realize it?
Nor is it attained through seeing or through not seeing;
All non-Buddhist paths are confused about this.

If you wish to contemplate all Buddhas,
Visualize them seated, teaching the wondrous Dharma,
Just as I now expound this Dharma.
Those who delight in Dharma should behold my body.

Do not contemplate anything else;
Think only of the Buddha teaching the wondrous Dharma.
Recollect in this focused way, seeing nothing else,
For the sake of broad learning and extensive hearing.

Single-mindedly contemplate me teaching this samadhi,
And remember completely every word the Buddha speaks.
It is beyond verbal expression and without compare.
If you wish for joy of mind and ease of body,

You should constantly and diligently seek for sentient beings’ sake.
Such a person should swiftly abandon sensory desires
And diligently cultivate this supreme samadhi.

Chapter Seven: Perfect Fulfillment of Moral Conduct

Bodhisattva Bhadrapala again addressed the Buddha:

“World-Honored One! It is exceedingly rare that such a transcendent samadhi has appeared. If bodhisattvas leave home and enter the homeless life, greatly delighting in explaining this samadhi and contemplating it, upon what dharmas should they rely so that they may be able to explain and contemplate it?”

The Buddha taught:

“Bhadrapala! If bodhisattvas leave home and enter the homeless life, wholeheartedly delighting in and wishing to contemplate this samadhi, those renunciant bodhisattvas must first remember these precepts: maintain pure moral conduct—moral conduct that is flawless, undefiled, unstained, unattached, unshaken, blameless, praised by the wise, and cherished by the noble ones.

“Bhadrapala! How do renunciant bodhisattvas attain pure moral conduct? How do they attain moral conduct cherished by the noble ones?

“Bhadrapala! Renunciant bodhisattvas should rely upon the Pratimoksha, perfect their dignified deportment and subtle practices, and fully observe precepts as numerous and minute as motes of dust. Concerning these moral practices, they should aspire to lofty accomplishment without attachment. When they hear the Dharma of emptiness, signlessness, and wishlessness, their minds should be neither afraid nor confused. Bhadrapala! Through these causes and conditions, renunciant bodhisattvas accomplish unattached moral conduct and moral conduct cherished by the noble ones.”

At that time Bodhisattva Bhadrapala again addressed the Buddha:

“World-Honored One! For what reason do renunciant bodhisattvas possess moral conduct that is impure, deficient, tainted by attachment, defiled, and dependent—moral conduct censured by others and detested by the noble ones?”

The Buddha taught:

“Bhadrapala! Suppose renunciant bodhisattvas still grasp and cling to form, feeling, perception, formations, and consciousness while observing the prohibitory precepts and cultivating the holy life. After cultivating, they still hold this thought: ‘I now observe the precepts, practice austerities, undertake such training, and cultivate such a holy life. May I in a future life be born among the devas or in the human realm, where I may freely enjoy the full reward.’

“Bhadrapala! For this reason, renunciant bodhisattvas accomplish impure moral conduct... up to and including moral conduct detested by the noble ones. This is because they seek existence, desire karmic rewards, and hope to be reborn in comfortable circumstances.

“Bhadrapala! Renunciant bodhisattvas who wish to proclaim and contemplate this gateway of samadhi must first accomplish pure moral conduct... up to and including moral conduct cherished by the noble ones. They should always remember and practice dana-paramita: supreme giving, the giving of Dharma, transcendent giving, wondrous giving, pure and wondrous giving, and unsurpassed giving.

They should constantly be diligent and vigorous, never abandoning their great responsibility even for a moment’s rest.... They should always single-mindedly maintain right mindfulness. Their faith should be pure, untouched by worldly fame or gain, and free from jealousy.

They should regularly go on alms rounds, begging for food in accordance with Dharma to sustain the body, without accepting private invitations. Weary of the world, they should delight in aranya dwellings, honor the lineage of the noble ones, observe the dhutanga practices, put an end to idle talk, and discuss only matters that transcend the world. Amid a crowd they should remain quiet and speak little, always respecting others and never daring to disparage them.

At all times they should feel personal shame and moral dread before others. They should always remember to repay those who have shown them kindness, wish to draw near to good spiritual friends, and obediently attend upon venerable teachers. If they encounter profound scriptures, they should listen to and accept them wholeheartedly, their minds never growing weary.

They should regard the Dharma teacher as a compassionate father or a good spiritual friend, even as the Tathagata, because through the one who teaches this wondrous Dharma they accomplish great awakening. Thus they should increasingly cherish, delight in, and revere that teacher.

“Bhadrapala! Suppose a bodhisattva goes to hear a sravaka teach a profound scripture such as this, but does not give rise to affection and respect for that Dharma teacher, does not regard the teacher as a compassionate father, good spiritual friend, instructor, or Buddha, and therefore cannot draw near, make offerings to, or attend upon the one who taught this sutra. Bhadrapala! You should know that such a bodhisattva will lack the ability to believe and accept, copy and circulate, or proclaim and explain this sutra so that the true Dharma may endure.

“Furthermore, Bhadrapala! If bodhisattvas hear sravakas teach such a wondrous scripture and give rise to respect, regarding those Dharma teachers as Buddhas, drawing near to them, revering them, making offerings to them, and attending upon them, then even if such bodhisattvas have not yet studied and cultivated this sutra, they have thereby already cultivated it; even if they have not yet explained it, they have thereby already explained it.

They possess sufficient power to cause the wondrous Dharma to endure long in the world without being ruined or extinguished. Why? Because through their affection and respect for the true Dharma, this sutra will endure long in the world.

Bhadrapala! For this cause and condition, I now teach you: Those who give rise to affection, respect, and reverence for a Dharma teacher, regarding that teacher as a good spiritual friend and master, or even perceiving that teacher as a Buddha, and who wholeheartedly attend upon, make offerings to, and revere that teacher—such people alone may be called practitioners of my conduct who obey my instruction.

“Furthermore, Bhadrapala! Renunciant bodhisattvas firmly resolved to contemplate this samadhi should always dwell in an aranya, far removed from crowds, villages, factions, and places of covetous seeking. They should not store grain or food, covet clothing or material goods, or accept property, gold, or silver.

Free from craving, they should constantly contemplate relinquishing the body, abandon attachment, and regularly cultivate the contemplation of death. Always possessing shame and moral dread, they should commit no evil and preserve the true Dharma. They should no longer follow delusion, should always remain aloof from it, and should not grasp at characteristics.

They should cultivate loving-kindness without resentment and arouse great compassion. Without anger, their minds should be even and constantly joyful and forgiving, harboring neither fondness nor aversion toward sentient beings. They should regularly practice walking meditation to dispel drowsiness.

“Bhadrapala! If renunciant bodhisattvas practice such dharmas, they will possess the ability to study, explain, and contemplate this gateway of the Samadhi of Recollecting the Buddhas of the Direct Presence.”

At that time Bodhisattva Bhadrapala addressed the Buddha:

“World-Honored One! How exceedingly rare! The Tathagata, Arhat, Samyaksambuddha, has taught a scripture that is extraordinarily profound, wondrous, transcendent, and inconceivable.

Yet in future ages, indolent and dependent bodhisattvas, even after hearing this scripture, will become afraid, doubtful, suspicious, and discouraged, failing to arouse delight or joy. At that time there will also be diligent and devoted bodhisattvas who remember, cherish, and firmly uphold this Dharma, and encourage others to accept and uphold it. If they hear a Dharma teacher teach this Dharma, they will not begrudge even sacrificing their bodies for the true Dharma.

Unattached to fame and not seeking material gain, after hearing and receiving such a wondrous Dharma gateway, they will regularly recite it, remember it, reflect upon its meaning, and practice according to its teaching. During the age of future Buddhas, they will remain constantly diligent and vigorous solely to accomplish great virtues.

“There will also be good men and good women who made offerings to Buddhas in past lives and planted many roots of goodness. Such people will be exceptionally vigorous. Desiring to hear this wondrous Dharma gateway, they will make this great vow:

“‘Even if my skin and flesh must dry up, my bones and marrow be crushed, and my body and mind be burned; even if I must continuously practice austerities, I shall not for a moment become indolent or weary. Because I constantly aspire to master this wondrous scripture, I shall exercise extraordinary diligence and vigor, wishing only to gather in bodhisattvas so that, upon hearing and accepting this scripture, they may immediately give rise to faith and joy.’”

At that time the World-Honored One praised Bodhisattva Bhadrapala:

“Excellent! Excellent, Bhadrapala! It is exactly so! It is just as you have said! I most joyfully approve, and all the Buddhas, the World-Honored Ones of the three times, as numerous as the sands of the Ganges, also approve.”

Bhadrapala again said:

“World-Honored One! If lay bodhisattvas still living in the world hear this gateway of samadhi and wish to contemplate it, explain it to others, or practice it throughout one day and night, how many practices must they observe to accomplish the samadhi and gain the ability to instruct others?”

The Buddha taught:

“Bhadrapala! Lay bodhisattvas still living in the world who wish to cultivate this Samadhi of Recollecting the Buddhas of the Direct Presence, whether throughout one day and night or for only a few hours—I shall now explain this to you. These laypeople still dwelling in the world should possess right faith and be free from stinginess, always giving assistance, whether little, much, or everything, without seeking reward.

They should take refuge in the Buddha, Dharma, and Sangha, neither serving nor worshiping devas. They should be free from jealousy and always rejoice in others’ merit. They should live in accordance with the Buddha-Dharma and maintain purity.

They should neither lust after women nor become infatuated with wives and concubines, should remain undefiled by worldly customs, and should not cling possessively to wealth and precious jewels. They should always delight in the homeless life and in shaving off their hair and beard, regularly dwell in monasteries, cultivate bodhi, and entertain no thought of another vehicle. When meeting bhiksus, they should remain respectful.

Toward the Dharma teacher who expounds this samadhi to them, they should give rise to affection and respect, regarding that person as a good spiritual friend and instructor, even as a Buddha. They should offer whatever the teacher requires and constantly remember the kindness of having been taught this wondrous Dharma, always seeking a way to repay it.

“Bhadrapala! You should teach lay bodhisattvas still dwelling in the world to practice the foregoing dharmas; only afterward should you instruct them in this gateway of samadhi and in how to contemplate and cultivate it.”

Chapter Eight: Prediction of Buddhahood

At that time Bodhisattva Bhadrapala said:

“World-Honored One! It is exceedingly rare that, for lay and renunciant bodhisattvas whose faith is mature and who admire the wondrous Dharma, you have taught this unsurpassed Dharma, establishing them in immeasurable practices so that they may afterward contemplate and explain this samadhi.

“World-Honored One! After your parinirvana, will this gateway of samadhi still circulate throughout Jambudvipa?”

The Buddha taught:

“For approximately forty years after my parinirvana, this samadhi sutra will continue to circulate throughout Jambudvipa. Five hundred years later, when the true Dharma is perishing, when bhiksus commit evil, when the true Dharma is slandered and destroyed, when few observe moral discipline and those who break the precepts increase, and when nations wage war against one another—during a period of one hundred years, there will be sentient beings whose roots of goodness are firm, who in former times drew near to Buddhas, made offerings, practiced, and planted wholesome seeds.

Because of this, these noble persons will obtain a scripture such as this and circulate it, and the sutra will once again become widespread throughout Jambudvipa. Through the Buddha’s majestic spiritual power, after my parinirvana they will hear this sutra, rejoice, copy and circulate it, accept and uphold it, recite it, reflect upon its meaning, instruct others, and practice according to its teaching.”

At that time Bodhisattva Bhadrapala and the Licchavi youth Ratnadatta, upon hearing the Tathagata speak of the true Dharma’s demise, wept until their tears fell like rain. Together they rose from their seats, arranged their robes, bared their right shoulders, knelt with their right knees touching the ground, and respectfully said:

“During the one hundred years following the first five hundred years after the Tathagata enters nirvana, when the true Dharma is perishing, when sramanas are inverted, when the true Dharma is slandered and destroyed, when those who observe the precepts are few and those who break them increase, when protectors of the Dharma are rare and those living contrary to Dharma are numerous, when sentient beings suffer separation and turmoil, and nations wage war against one another—at that time we shall recite, accept, uphold, and contemplate the meaning of this wondrous samadhi sutra, and we shall also explain it to others.

Why shall we act in this way? Because our minds are neither weary nor content with the scriptures taught by the Tathagata, and because we are able to hear and accept, copy and circulate, recite and uphold, contemplate the meaning of, cultivate, and explain them to others.”

At that time, merchants among the householders named Gahagupta and Naradatta Manava, and others, grieved over the demise of the true Dharma until tears streamed down their faces. They too rose and said:

“World-Honored One! We vow to protect the scriptures spoken by the Tathagata and those who accept and uphold them, causing them to flourish. We shall preserve the wondrous scriptures taught by the Tathagata so that they circulate widely and endure long in the world, for throughout immeasurable kalpas this scripture has brought sentient beings many fruits of unsurpassed awakening.

“World-Honored One! Having heard this rare Dharma, we vow wholeheartedly to accept and uphold it, contemplate its meaning, and teach it to others so that it may spread widely.

“World-Honored One! Since all beings in the world find it difficult to believe this profound Dharma, we shall first help sentient beings plant roots of goodness and afterward explain its meaning to them.”

At that time, five hundred bhiksus, bhiksunis, upasakas, and upasikas in the assembly heard the Tathagata say that the true Dharma would soon be destroyed. Their hearts ached and tears flowed. They all rose, arranged their robes, bared their right shoulders, knelt with their right knees touching the ground, respectfully joined their palms, and said:

“World-Honored One! We vow to accept and uphold the Tathagata’s true Dharma. These great beings and noble persons have now become our refuges. They have protected and instructed us, enabling us to understand the true meaning of the profound scriptures taught by the Tathagata and thereby practice in accordance with Dharma. We beseech the World-Honored One to bestow a clear prediction upon these noble persons and upon us, for they and we possess sufficient ability to preserve the true Dharma and those who uphold it.”

The World-Honored One then smiled. From his mouth issued golden light that illuminated the Buddha-worlds throughout the ten directions. The light returned to the Buddha, circled the Tathagata three times clockwise, ascended to the crown of his head, and disappeared.

Venerable Ananda thought to himself, “When the World-Honored One smiles, there must be some extraordinary reason. I should ask him why he smiled.”

Having thought this, he rose, arranged his robes, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, and addressed him in verse:

You who comprehend the right and true, please tell me;
O Supreme Among Bipeds, you bring abundant benefit.
Upon hearing this wondrous voice,
I shall rejoice wholeheartedly.

Surely the World-Honored One does not smile without cause.
When the Buddha emits light, some virtuous person is involved.
Please tell me, who today gains great benefit?
Who at this moment realizes the truth?

Who constantly abides in Buddha-wisdom,
Causing the World-Honored One to smile?

The Buddha immediately replied in verse:

Ananda! Do you see Bhadrapala,
Together with the five hundred whom he has guided?
Joyful in body and mind, their words are truthful;
In the future they will obtain this Dharma.

There are also members of the eight assemblies who rose and spoke,
Among whom these five hundred are foremost.
In the age when the Dharma is ruined,
They will teach this Dharma to the entire world.

I also tell you this:
They are people of unobstructed wisdom.
How could they have served during only one Buddha’s age,
Rising and joining their palms in reverence to the World-Honored One?

Before those, throughout eighty thousand kotis of nayutas,
They likewise encountered innumerable Buddhas.
Their minds attained liberation and their renown spread afar;
At those times these people accepted and upheld it.

They will skillfully maintain all my Buddha-work,
Placing the relics in reliquaries throughout the ten directions,
Building stupas in open fields or upon mountains,
And instructing devas, nagas, and garudas:

They will skillfully preserve my work of bodhi
And make great vows in accord with their original resolve.
They may travel to foreign lands for the true Dharma,
Seeking such profound sutras.

Having obtained them, they will transmit them to others,
With joyful minds free from jealousy.
Sincerely seeking the Dharma without indolence,
They esteem wealth and life lightly—how could they cherish the body?

There will be only these five hundred worthy ones
And these eight great bodhisattvas.
In the future they will transmit the wondrous Dharma in the northern region,
Widely disseminating this exceedingly profound scripture.

Thus the bhiksus and bhiksunis,
The upasakas and upasikas,
Wise and free from deceit, will become Dharma teachers
And attain perfect awakening endowed with great virtue.

Having forever departed from all evil destinies,
They will also avoid every calamity.
The limits of their merit will be difficult to know;
The blessings they enjoy will be infinitely abundant.

During the final age, when the Dharma is perishing,
They will again constantly preserve the Dharma.
Throughout the Bhadrakalpa,
They will cause the entire world to shine brightly.

They will protect this sutra everywhere
And abide fearlessly throughout the three times.
In the future, Buddhas numbering in the hundreds of millions,
Beyond calculation or conception,

They will make offerings to them all and cultivate extensively,
Constantly preserving the supreme work of the Buddhas.
Now this great Bodhisattva Bhadrapala,
And Ratnadatta, a jewel among the assembly,

Whether while awake or asleep,
Such people will be revered by devas and humans.
If sentient beings merely hear their names
And immediately give rise to reverent faith and sympathetic joy,

They will all become Buddhas without doubt—
How much more so if they make offerings together with the Buddhas!
They receive predictions that are inconceivable;
Their lives will be long, and the Dharma will abide immeasurably.

You should resolutely give rise to affection and respect
And should not remain even five hundred li away from them.
Ananda! If anyone expounds this sutra,
Diligently and steadfastly seeks it,

Observes pure moral conduct and abandons sleep,
That person will certainly attain the wondrous samadhi.
Within the discipline of the Pratimoksha that I have taught,
Bhiksus dwelling in aranyas,

Regarding their teacher as a Buddha, their minds are reverent—
Who could say they will not realize the samadhi?
First they clearly understand greed, anger, and delusion,
And abandon self-conceit and jealousy.

Their dispositions unstained, they contemplate the unconditioned,
Reciting and reflecting upon this samadhi.
If bodhisattvas still dwell as householders,
Yet constantly maintain a firm resolve to enter the homeless life,

Accepting and reciting it as their verbal practice,
Their minds always remember to study this samadhi.
They constantly maintain the five fundamental precepts
And regularly observe the eight fasting precepts.

They continually relinquish wealth as offerings to monasteries and stupas,
And recite and contemplate this gateway of samadhi.
They are not infatuated with wives or concubines,
Nor attached to female beauty or possessions.

Unattached anywhere, their minds patiently abide,
Remembering only this one gateway of samadhi.
They should not hoard material possessions,
Flowers, incense, fragrant powders, or garlands.

They do not bind sentient beings with Mara’s cords,
But single-mindedly uphold this gateway of samadhi.
They do not act through flattery,
Nor crave fine robes or fragrant ointments.

They do not engage in divisive speech that separates people,
Knowing only that this gateway of samadhi must be upheld.
Neither sounds nor forms of women or men stain their minds;
Quiescent and calm, they end confused and improper thoughts.

They revere their teachers no differently from the Buddha
And only accept and uphold the recollection-samadhi.
In future births they will remain far from evil realms;
Within the ocean of Buddha-Dharma, how could their faith be empty?

They destroy the obstructions of the three realms,
Aspiring to receive and master this samadhi.