大方等大集經賢護分

Chapter Nine: The Merit of Receiving and Upholding

At that time, Bodhisattva Bhadrapala, the Licchavi youth Ratnakara, the virtuous and wealthy merchant Yashagupta, Naradatta Manava, and Jalamuni, together with their five hundred followers, rejoiced upon hearing the Buddha’s teaching. They immediately offered five hundred sets of exceedingly fine garments to the Blessed One and made offerings to him of many other articles.

The Blessed One then said to Ananda:

“Ananda! Bodhisattva Bhadrapala always serves as the teacher of these five hundred followers, instructing them in the essential meanings of the Dharma, guiding and comforting them, and causing them to rejoice. Because they rejoice, they give rise to minds that are compliant, genuine, pure, and free from desire; they destroy the afflictions and are neither enveloped nor bound by them.”

Thereupon, the five hundred men single-mindedly joined their palms, reverently bowed to the Buddha, and withdrew to sit to one side.

Bhadrapala then asked:

“Blessed One! How many qualities must a great bodhisattva possess to be able to attain this samadhi of mindfulness of the Buddhas?”

The Buddha said:

“Bhadrapala! If a great bodhisattva possesses the following four qualities, he will attain this samadhi. First, he is not attached to the doctrines of any non-Buddhist tradition. Second, he takes no delight in any object of sensual desire. Third, he never abandons the virtues of the dhutanga practices. Fourth, he constantly becomes disenchanted with the three realms and with all places of rebirth caused by the afflictions. A bodhisattva who accomplishes these four qualities will attain this samadhi.

“Bhadrapala! If a good man or good woman reads, recites, receives, and upholds this Samadhi Sutra, or at times expounds it to others, that person will immediately obtain five kinds of merit. First, that person will not be harmed by any poison. Second, that person will not be injured by weapons or clubs. Third, that person will not suffer calamities involving water, such as drowning. Fourth, that person will not be consumed by raging fire. Fifth, evil kings and wicked magistrates will have no opportunity to cause that person harm.

“Why is this so? It is because of the power of loving-kindness arising from this samadhi.

“Bhadrapala! Suppose the world enters the kalpa of destruction and the entire world is engulfed in a sea of fire, while heaven and earth blaze crimson. If anyone who receives and upholds this sutra, whether male or female, should fall into that blazing fire, through the majestic spiritual power of this samadhi the fire would immediately be extinguished. It could never fail to be extinguished.

“Bhadrapala! Good men and good women who receive and uphold this sutra will never be harmed by evil kings, wicked magistrates, thieves, lions, tigers, wolves, or venomous snakes. While they practice according to this sutra, they will never be obstructed or harmed by yakshas, rakshasas, hungry ghosts, kumbhandas, pishachas, or any other nonhuman beings.

When good men and good women read and recite this sutra, contemplate its meaning, expound it to others, enter this samadhi, or practice the pure life, they will not lose their robes or alms bowls, nor will any other hindrances occur, except when an inescapable residual recompense from a previous life must come to fruition. Those who receive and uphold this Samadhi Sutra will not contract diseases of the eyes, ears, nose, tongue, body, or mind, nor encounter other misfortunes, including grave calamities that endanger life or obstruct the pure life.

If good men and good women have fully heard, seen, and understood this Samadhi Sutra, yet fail to encounter a Buddha, fail to preserve the true Dharma, disrupt the harmony of the Sangha, or turn away from the Buddha’s bodhi, such a thing could never occur!

“Bhadrapala! Good men and good women who receive and uphold this sutra will be praised wholeheartedly by all devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, the Four Great Heavenly Kings, the Lord of the Trayastrimsha Heaven, the Brahma kings, and even all Buddhas, the Blessed Ones.

“Furthermore, Bhadrapala! Good men and good women who receive and uphold this sutra will always be cherished and respected by all devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, the Four Great Heavenly Kings, the Lord of the Trayastrimsha Heaven, the Great Brahma King, all bodhisattvas, and even all Buddhas, the Blessed Ones.

“Moreover, through the power of this sutra, these good men and good women will always be protected by all devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, the Four Great Heavenly Kings, the Lord of the Trayastrimsha Heaven, the Great Brahma King, all bodhisattvas, and all Buddhas, the Blessed Ones.

“By day or night, or in dreams, the bodhisattvas and even the Buddhas, the Blessed Ones, will manifest their forms, proclaim their own names, stroke the heads of those who uphold this Samadhi Sutra, comfort them, praise them, and encourage them.

“Furthermore, although these good men and good women may never before have heard any scriptures other than this sutra, through the majestic spiritual power of this samadhi, someone will naturally come to teach them, or they will hear those scriptures in dreams. Having heard them, they will remember them clearly and never forget.

“Bhadrapala! Even if I were to speak for many kalpas about the merit of good men and good women who receive and uphold this wondrous Samadhi Sutra for only a short time, I could not exhaust it. How much greater, then, is the merit of those who, after hearing this samadhi, practice according to the teaching and live in accordance with the true Dharma!”

The Blessed One then spoke these verses to restate the meaning above:

If anyone is able to explain

The tranquil samadhi of the Buddhas,

Were I now to describe that person’s merit,

It would be like counting the sands of the Ganges.

If one teaches this samadhi to others,

Water cannot drown one, nor fire consume one;

Knives and clubs cannot inflict injury,

And evil kings and wicked officials cannot cause harm.

If one can read and recite the Samadhi Sutra,

Why fear any terrifying thing?

The majestic power of this sutra dispels them all,

Even the deadly venom of a great serpent.

Those who receive and uphold this scripture

Need not fear any evil beings;

Yakshas, rakshasas, and nagas

Will have no opportunity to cause them harm.

If anyone explains this samadhi,

That person will suffer neither illness nor calamity;

From birth, that person’s eyes will never be dim,

Their speech will be gentle and their eloquence excellent.

If one personally realizes this profound and wondrous meditation,

One’s body will be strong and free from illness;

Throughout one’s life, one will remain far from all evil appearances—

How could one fear falling into hell?

If anyone reads and recites the Samadhi Sutra,

Devas and naga spirits will protect that person;

Yakshas, rakshasas, and hostile foes

Will flee in terror as soon as they approach.

If anyone teaches this sutra to others,

Devas, nagas, and yakshas will rejoice;

The devas will praise that person day and night,

And the Buddhas, the Blessed Ones, will cherish them as a child.

If anyone reads this sutra for others,

That person will have no doubts concerning any Dharma;

They will possess a countenance of peerless beauty—

How could they regress from the path to bodhi?

If anyone teaches this sutra to others,

Even when encountering an evil king and a people in turmoil,

Or a year of drought and scarcity of grain,

That person will never starve or suffer harm.

If anyone explains this samadhi,

The merit gained is difficult to fathom;

Even if maras seek to harm sentient beings,

They will find it difficult to touch a single hair on that person’s body.

I have spoken concerning those who uphold this sutra:

Calamities, fears, and afflictions

Can never cause them harm,

Except for previously fixed karma.

If anyone is able to protect this sutra,

That person is truly the eldest child of the Buddha;

I have praised such a person for a long time,

And in future ages I shall praise them as well.

If anyone preserves a Dharma such as this,

That person should always give rise to joy;

They should spread it widely and never abandon it—

Such is the teaching the Buddha gives today.

Chapter Ten: Swiftly Realizing Bodhi

The Buddha again said to Bodhisattva Bhadrapala:

O Bhadrapāla, I recall that in the distant past, countless kalpas ago, there was a Buddha named Fearless King Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. At the time when he appeared in the world, there was a wealthy householder named Sudatta who, together with twenty thousand other people, went to the place where the Buddha Fearless King was dwelling.

They bowed their heads at the feet of the Blessed One, and after paying homage, sat to one side. Sudatta then entreated the Buddha Fearless King to expound in full the meaning of such a profound samadhi. At that time, the Buddha Fearless King knew that the wealthy householder possessed deep faith and sincerely wished to hear this samadhi, and so he accommodated his request and explained it.

O Bhadrapāla! When Sudatta heard the samadhi taught by the Buddha, he immediately recited, accepted, and retained it, contemplated its meaning, and practiced in accordance with the teaching. Having undertaken this practice, he left his household, shaved his beard and hair, went forth into homelessness, donned the kāṣāya robe, and followed the Dharma taught by Fearless King Tathagata.

For eighty thousand years, he contemplated and preserved this samadhi, and he also accepted and retained all the teachings expounded by Fearless King. Later, whenever he heard other Tathagatas teach this Dharma, he accepted and retained it as well. In the presence of the Buddhas, he cultivated many roots of goodness and was able to accomplish immeasurably many great deeds.

After relinquishing that body, he was immediately born in the Heaven of the Thirty-Three. During that kalpa, he encountered a second Buddha. That Buddha descended from the Trāyastriṃśa Heaven, went forth, and attained enlightenment, and was named Lightning Virtue Tathagata, Worthy One, Perfectly Enlightened One.

Sudatta again went forth and practiced according to the teaching of Lightning Virtue Tathagata. For eighty-four thousand years, he continued to contemplate this samadhi. Thereafter, Sudatta encountered a third Buddha, who was born into a brahmin family, went forth, and attained enlightenment, and was named Radiant King Tathagata, Worthy One, Perfectly Enlightened One.

Sudatta went forth and practiced according to the teaching of Radiant King Tathagata, and for eighty-four thousand years he constantly contemplated this samadhi.

Bhadrapāla! From that time onward, Sudatta passed through more than one hundred further kalpas before attaining unsurpassed awakening. Bhadrapāla! You should know that the wealthy householder Sudatta was no stranger; he was none other than Dīpaṃkara Tathagata, Worthy One, Perfectly Enlightened One, of the past.

O Bhadrapāla! Thus, you should know that because Sudatta delighted in the true Dharma and possessed such power in seeking the Dharma, he swiftly attained unsurpassed awakening.

O Bhadrapāla! You should now contemplate this samadhi and perform this small yet greatly beneficial deed for bodhisattvas and sentient beings. You will thereby attain the ground of the omniscience of all Buddhas and will also be able to preserve the vast ocean of all the teachings heard from all Buddhas. Bhadrapāla! Therefore, you should diligently seek this samadhi, always delight in hearing it, recite, accept, and retain it, contemplate it, and cultivate its practice. Having heard and received it, you should also exhort others to recite, accept, and retain it, and explain its meaning so that they may earnestly seek it, faithfully accept it, contemplate it with right mindfulness, and practice in accordance with the teaching.

O Bhadrapāla! If anyone diligently seeks, recites, accepts, and retains this samadhi, practices it with right mindfulness, and widely disseminates it, before long that person will realize the wisdom of the Buddhas, the wisdom of the Tathagatas, the wisdom of great mastery, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, omniscience, and even the unique wisdom shared by no others.

O Bhadrapāla! If anyone is skilled in exposition, that person will say: “This samadhi is the bright eye of the bodhisattvas, the father and mother of all bodhisattvas, and the fundamental power that brings all Buddha-wisdom to the bodhisattvas.” Bhadrapāla! Whoever speaks in this way speaks most skillfully about this samadhi.

O Bhadrapāla! Furthermore, when a good man or good woman speaks most skillfully, that person will say: “This samadhi is the nature of the Buddha, the nature of the Dharma, and the nature of the Sangha. It is the Buddha-ground, the ocean of learning, the inexhaustible treasury of the merits of the dhūta practices, the inexhaustible treasury of the merits of the Buddhas, the inexhaustible treasury from which the powers of forbearance arise, and the fundamental power from which great loving-kindness, great compassion, and bodhi arise.” Bhadrapāla! Such a person speaks most skillfully about this samadhi.

O Bhadrapāla! If anyone says, “The king of samadhis possesses the full power to destroy all dark dharmas and illuminate all great Dharmas,” that person should be regarded as speaking most skillfully about this samadhi.

Bhadrapāla! You should contemplate the bodhisattvas’ practice of the Pratyutpanna Buddha-Recollection Samadhi. For the sake of sentient beings, they constantly bring them great benefit. All the bodhisattvas dwelling in this realm see throughout the ten directions all worlds and all Buddhas, Blessed Ones. They immediately go into the presence of those Buddhas, respectfully bow in homage, hear and receive the true Dharma, and make offerings to the Sangha, yet they remain entirely free from attachment.

For this reason, bodhisattvas who wish to accomplish the king of samadhis should always diligently and single-mindedly contemplate the Dharma of the four foundations of mindfulness.

O Bhadrapāla! What is the Dharma of the bodhisattvas’ four foundations of mindfulness? Bodhisattvas always concentrate their minds on contemplating all bodily activities, yet ultimately perceive no bodies at all; they always concentrate their minds on contemplating the activities of feelings, yet perceive no minds at all; they always concentrate their minds on contemplating the activities of dharmas, yet perceive no dharmas at all.

O Bhadrapāla! Who is capable of faithfully accepting such matters? Only arhats who have exhausted the outflows and bodhisattvas subject to regression.

Bhadrapāla! With regard to the gateway of the Pratyutpanna Buddha-Recollection Samadhi, all deluded ordinary beings should constantly contemplate the Buddhas, the Blessed Ones, without giving rise to attachment. They should also contemplate the Buddhas, the Blessed Ones, teaching the Dharma in this manner, yet without attachment.

They should further reflect: “I hear and receive the Dharma,” yet they should not become attached to anything conditioned. Why should they practice in this way? O Bhadrapāla!

It is because all dharmas are empty and have originally never arisen. Because dharmas cannot be apprehended by thought, there is no object of thought. Dharmas are utterly removed from and forever transcend mental conceptions.

Because dharmas cannot be grasped or retained, suchness cannot be attained. Dharmas are unstained, like empty space. Dharmas are pure because they are utterly removed from the characteristics of sentient beings.

Dharmas are pure because they are utterly removed from the characteristics of sentient beings. Dharmas are undefiled because causes and conditions cease. Dharmas are unconditioned because they possess no power to cause sentient beings to revolve in saṃsāra.

Dharmas are themselves nirvana because they have always been originally pure. Dharmas possess nothing because no entity whatsoever can be found.

Therefore, bodhisattvas who wish to contemplate this samadhi perceive neither their own bodies nor the realization of any dharmas. Why is this? Because within it, one cannot see the Buddha by means of physical characteristics, nor hear the Dharma by means of the characteristics of sound. One cannot realize the bodhisattvas’ Buddha-Recollection Samadhi through the śrāvaka vehicle, just as one cannot thereby attain the bodhisattvas’ grounds of forbearance.

Therefore, today I entrust this gateway of samadhi to the heavenly kings of the world. They should accept, retain, and protect it. I also entrust to you the task of disseminating it in the future age; do not allow it to be severed and lost.

At the time the Blessed One expounded this Dharma, eight nayutas of devas in the desire realm aroused the aspiration for unsurpassed bodhi, and immeasurable devas and human beings also aroused the bodhi-mind. The Buddha conferred predictions upon them, saying that in future lives, after kalpas as numerous as the sands of the Ganges, they would all attain unsurpassed bodhi and share the same name: Tathagata Right Liberation, Worthy of Offerings, Perfectly Enlightened.

They would teach and transform beings in the world, and their lifespans would be equal. Bhadrapala! Even those who have only now aroused the bodhi-mind will obtain immeasurable merit and perfectly attain unsurpassed awakened wisdom in this way.

How much more swiftly, then, will those who formerly followed me in practicing the bodhisattva path and made offerings to me attain the path of unsurpassed enlightenment?

Bhadrapala! Moreover, immeasurable and boundless sentient beings who heard this Dharma attained the pure wisdom of prajna, and eight hundred bhiksus were liberated from all afflictions.

The Blessed One then spoke verses reiterating the meaning above:

Those who shall uphold this samadhi

Will gain merit difficult to measure fully;

Their observance of the precepts will be undefiled,

Their original minds pure as a bright mirror.

Those who shall uphold and recollect this samadhi

Will gain vast learning without limit;

Their spontaneous wisdom will never diminish,

Their merit full and perfect as the full moon.

Those who shall uphold this samadhi

Will behold inconceivable Buddhas.

With wisdom they will contemplate rare Dharmas,

And transcendent sages will protect them all.

Those who shall uphold and recollect this samadhi—

The Dharma taught by those Buddhas is beyond measure;

They will receive it all with reverence and make offerings.

Those who shall uphold and recollect this samadhi

Will become lamps illuminating the way for the world;

With sublime loving-kindness they will relieve all suffering

And make offerings to every World-Honored One.

Those who shall uphold and recollect this samadhi—

If these bodhisattvas wish to behold

The innumerable World-Honored Ones of the future,

They should arouse faith and cultivate offerings.

Those who uphold this samadhi

Will gain inconceivable supreme benefits;

Born among humans into noble families,

They will often renounce household life and have sufficient food.

Those who can preserve this Samadhi Sutra

Will enjoy blessings beyond all measure;

Preserving it steadfastly into the future,

They will gain the ultimate benefit of merit.

Chapter Eleven: Perfecting the Five Dharmas

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

“World-Honored One! I beseech you and the Sangha of bhiksus, out of compassion for sentient beings and for me, to honor my home with your presence tomorrow at the midday meal and accept this offering.”

The Blessed One silently accepted Bhadrapala’s invitation. Knowing that the Buddha had accepted, Bhadrapala bowed until his head touched the Buddha’s feet, circumambulated him clockwise three times, and withdrew. He then went to Bhiksuni Mahaprajapati, paid homage to her, and said:

“I beseech the Venerable One and the community of bhiksunis, out of compassion for me, to come tomorrow morning and accept my modest offering.”

Bhiksuni Mahaprajapati silently accepted the invitation. Knowing that she had accepted, Bhadrapala paid homage and withdrew. He then went to the Licchavi youth Ratnakara and said:

“Ratnakara! Please go home and convey my invitation to all your relatives, family members, friends, acquaintances, and lay devotees, including those who have just arrived from Rajagrha or from other cities, towns, and villages to attend this Dharma assembly. Please tell them: ‘Tomorrow, please accept a meal at my home.’”

The Licchavi youth Ratnakara accepted Bhadrapala’s request and then said to the lay devotees, relatives, family members, and others attending the Dharma assembly:

“Please know that Bodhisattva Bhadrapala has asked me to invite you. Tomorrow at midday, please come and accept his modest offering.”

Bodhisattva Bhadrapala, the Licchavi youth Ratnakara, the wealthy merchant-householder Gahagupta, the young brahmin Naradatta, the wealthy householder Narcissus, together with all their relatives, friends, acquaintances, and others, bowed to the Buddha until their heads touched the ground and then withdrew to Bodhisattva Bhadrapala’s home. There they helped Bhadrapala prepare the offering. That very night, they instructed the servants to prepare exquisite foods possessing fine color, fragrance, and flavor, complete with a hundred delicacies.

They also prepared an abundant supply of delicious, pure food to give to the poor and hungry who had come from distant lands. The food given to them was no different from that offered to the great assembly. Why was this so?

Because bodhisattvas harbor neither favor nor aversion in their minds, dare not slight others, and regard all sentient beings with impartiality.

At that time, the lord of the Saha world, the Great Brahma King; Sakra Devendra, king of the Trayastrimsa Heaven; the four great heavenly kings, including Dhrtarastra; and the deva son Good Virtue, together with their retinues, all manifested in human form and came to assist Bhadrapala, for they wished to help him swiftly perfect the fruition of bodhi.

Meanwhile, Bhadrapala, together with his relatives, friends, acquaintances, and others, swept and cleaned the residence. They hung banners and pennants throughout the great avenues, main roads, and alleys of the great city of Rajagrha, adorned them splendidly with many decorations, scattered fragrant flowers over the ground, and burned the finest varieties of renowned incense as offerings. When Bhadrapala had finished adorning the city of Rajagrha and his residence and had prepared the delicious foods, the next morning he went with his relatives to where the Blessed One was dwelling, bowed his head in homage, and said:

“World-Honored One! My preparations are complete. Please know that the time has come.”

Early that morning, because the Blessed One had accepted Bhadrapala’s invitation, he donned his robe, took up his alms bowl, and, surrounded on both sides by an immeasurable assembly of bhiksus, bhiksunis, male lay devotees, female lay devotees, devas, and human beings, proceeded to the home of Bodhisattva Bhadrapala. Bodhisattva Bhadrapala then thought: “My residence is small and cannot accommodate such an exceedingly vast assembly. May the awesome spiritual power of the Blessed One bless it, causing my residence to become vast and entirely made of vaidurya, so that all the people within the city may see it clearly and the great assembly of devas and humans may partake freely without lacking anything. This would indeed bring me great joy.”

The Blessed One understood Bhadrapala’s thought and immediately employed his spiritual power, causing the residence to become vast and all its furnishings to become vaidurya. He also enabled all the people in the city to see it clearly.

The Blessed One entered Bhadrapala’s residence and serenely sat upon the prepared seat. He then permitted all the bhiksus, bhiksunis, male lay devotees, female lay devotees, and the great assembly of devas and humans to take their seats in sequence according to their respective groups. Bhadrapala, the Licchavi youth Ratnakara, the wealthy merchant-householder Gahagupta, and Naradatta saw that the Blessed One, the fourfold assembly, the devas, and the human beings were all serenely seated.

Bhadrapala then personally carried the finest and most precious foods and offered them to the Blessed One. After the Blessed One had received them, Bhadrapala presented fragrant and precious foods to the fourfold assembly and the entire great assembly of devas and humans, allowing everyone to partake freely and fully. When the meal had ended, they washed their hands, rinsed their mouths, cleansed their bowls, and put them away.

Bhadrapala then placed a low stool before the Blessed One, bowed his head in homage, withdrew, and sat upon it, single-mindedly gazing reverently at him. The Blessed One then expounded the Dharma according to their capacities for Bodhisattva Bhadrapala, the Licchavi youth Ratnakara, the merchant-householder Gahagupta, the young brahmin Naradatta, and the others, including the fourfold assembly and the devas and human beings, enabling them all to broaden their understanding, comforting and encouraging them, and filling them with joy.

Afterward, the Blessed One returned to the monastery together with the bhiksus, bhiksunis, and the great assembly of devas and human beings.

After the meal, Bodhisattva Bhadrapala, accompanied on both sides by his relatives, friends, acquaintances, and an assembly of hundreds of thousands, went together to where the Blessed One was dwelling. They respectfully bowed to him, withdrew to one side, knelt, joined their palms, and said:

“World-Honored One! How many dharmas must a great bodhisattva fulfill in order to realize this Pratyutpanna Samadhi?”

The Buddha said:

“Venerable Bhadrapala! If a bodhisattva accomplishes the following five dharmas, that bodhisattva will accomplish the Pratyutpanna Samadhi. First, possessing profound powers of patience and completely eliminating all sensual pleasures. Second, truly nothing is exhausted, and there is no place of exhaustion. Third, originally there is no disorder, and all disorder is eliminated. Fourth, originally there is no defilement, and all defilement is eliminated. Fifth, originally there is no dust, and one remains far removed from the dust of affliction. Venerable Bhadrapala! Thus, through the great bodhisattva’s perfect realization of the unborn, that bodhisattva attains this Pratyutpanna Samadhi.

“Venerable Bhadrapala! There are also five dharmas which, when accomplished by a bodhisattva, enable that bodhisattva to attain this samadhi. First, becoming utterly disenchanted with all forms of existence and not appropriating conditioned phenomena. Second, wherever one is born, never forgetting the bodhicitta. Third, wherever one is born, always encountering a Buddha, the World-Honored One. Fourth, never becoming enamored of the skandhas, dhatus, or ayatanas. Fifth, not becoming intoxicated by sensual pleasures.

“Venerable Bhadrapala! There are also five dharmas. First, constantly maintaining mindfulness with an unbounded mind. Second, constantly and skillfully entering meditative concentration and contemplation. Third, discerning and contemplating all dharmas. Fourth, having no contentious thoughts toward any sentient being. Fifth, constantly guiding sentient beings by means of the four methods of attraction. If a bodhisattva accomplishes these five dharmas, that bodhisattva will accomplish the samadhi.

“Venerable Bhadrapala! There are also five dharmas. First, constantly extending a mind of loving-kindness to encompass all sentient beings. Second, always remembering to cultivate the noble conduct. Third, constantly practicing patience and continuing to respect even those who violate the precepts. Fourth, not displaying one’s abilities before one’s upadhyaya or acarya. Fifth, wherever one may be, never harboring contempt for others. Any bodhisattva who fulfills all five will accomplish the samadhi.

“There are another five dharmas. First, always practicing in accordance with the noble teachings, just as instructed. Second, purifying the activity of the mind and eliminating the evil activity of body and speech. Third, maintaining pure moral conduct and eliminating erroneous views. Fourth, constantly seeking extensive learning and broad knowledge, with profound faith in wholesome karma. Fifth, constantly recollecting the Tathagata, the Worthy One, the Perfectly Enlightened One. Upon perfecting these five dharmas, a bodhisattva will accomplish the Pratyutpanna Samadhi.

“There are another five dharmas which, when practiced by a bodhisattva, enable that bodhisattva to accomplish the Pratyutpanna Samadhi. First, constantly practicing vast generosity without a miserly mind. To sramanas, brahmins, the poor, the solitary, and beggars, one gives without reluctance precious and valuable things such as delicious food, fine garments, and excellent dwellings fully furnished and adorned within with lamps, candles, incense, and flowers.

Whatever may be used or enjoyed, one wholeheartedly relinquishes and gives away. Although one constantly gives, one does not seek karmic rewards, but acts solely out of compassion for all. One has not the slightest doubt, and after giving everything away, one feels no regret.

Second, constantly serving as a donor who convenes great assemblies for the gift of Dharma, bestowing the foremost, supreme, most excellent, most wondrous, and most refined Dharma. When practicing this great gift of Dharma, one is able to manifest every kind of unhindered eloquence, with words and meanings that are clear, well ordered, continuous, and uninterrupted. One abides in the dharmas taught by the Tathagata and accomplishes profound powers of patience.

Even when slandered, reviled, or beaten by others, one feels neither anger nor fear, but remains constantly patient, peaceful, and joyful. Third, when one hears this samadhi teaching, one wholeheartedly accepts it with faith, copies it, reads and recites it, contemplates its principles and meaning, and extensively expounds and analyzes its meaning for others, so that this wondrous Dharma may long endure in the world and not fall into the condition of becoming a ‘secret treasury,’ after which the true Dharma would gradually proceed toward destruction.

Fourth, harboring no jealousy, remaining far removed from afflictions, abandoning all fetters, and completely eliminating the dust of defilement, neither praising oneself nor disparaging others. Fifth, constantly having reverent faith in and honoring all Buddhas, standing in respectful awe of one’s teachers, feeling a sense of shame before one’s acquaintances, and having compassion for innocent children. Even for the slightest kindness received, one resolves to repay it abundantly; how much less could one readily forget a great kindness?

One’s words are always truthful and never false.

“Venerable Bhadrapala! A great bodhisattva who perfects these five dharmas will be able to attain this samadhi.”

The World-Honored One, wishing to restate the foregoing meaning, then spoke these verses:

Hearing the profound Dharma, one delights in it,

And leaves far behind every future worldly body.

With utmost sincerity one dedicates all to the Buddha’s bodhi;

One who can do this will attain concentration.

One does not employ the treatises of non-Buddhist paths,

Nor does one listen to their doctrines.

One forever abandons the five worldly desires;

One who can do this will realize samadhi.

Maintaining pure precepts and practicing the holy life,

Wherever one is born, one is not beguiled by women.

Utterly weary of the five desires, one is truly a child of the Buddha;

One who can do this will realize samadhi.

Constantly giving greatly without seeking reward,

One also harbors no regret.

Once the rare conditions arise, one gives everything away,

With a concentrated mind, gathering one’s thoughts and recollecting all Buddhas.

When, out of love for sentient beings, one practices generosity,

One resolves all doubts and never wavers.

With a gentle and harmonious mind, one gives;

One who can do this realizes samadhi.

When serving as a donor and giving wealth,

How could one be arrogant or miserly?

While giving, one’s heart is filled with joy;

One who can do this realizes samadhi.

When serving as a donor who bestows the true Dharma,

One skillfully presents the principles and meaning of the sutras,

And also understands the profound and quiescent Dharma;

Having done this, one realizes samadhi.

Abiding in all profound dharmas,

One steadfastly endures and is free from jealousy.

Though beaten or reviled, one never becomes angry;

One who can do this will certainly realize this concentration.

If someone hears this scripture,

Copies, reads, recites, and skillfully expounds it,

Wishing the Dharma to endure and benefit the world,

One who can do this will certainly attain concentration.

With regard to all dharmas, one withholds nothing,

And seeks neither material gain nor renown.

With single-minded earnestness one increases the lineage of the Buddhas;

One who accomplishes this will certainly realize concentration.

Remaining far removed from sleep and afflictions,

One abandons jealousy and disruptive conduct.

Neither praising oneself nor disparaging others,

One extinguishes the notion of self and attains samadhi.

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

One’s mind is always sincere and never deceitful.

One does not forget to repay profound kindnesses;

Such a person will swiftly realize samadhi.

If one speaks truthfully and never falsely,

Whatever one undertakes, one never abandons.

Though the deeds performed may be few, their fruits are abundant;

Such a person realizes concentration without obstruction.

If someone fully accomplishes these dharmas,

Maintains pure precepts, and remembers benefactors,

Even attaining bodhi will not be difficult for that person—

How much less this profound and wondrous gateway of concentration!

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

I recall that in the past, immeasurable and innumerable kalpas ago, and again beyond immeasurable and innumerable kalpas, I first heard this samadhi from the Buddha Dipankara. Having heard it, I cultivated and realized it, and saw the Tathagatas constantly appearing before me. From that time onward, throughout immeasurable and innumerable Buddhas, I received this sutra from them all, practiced it, and made offerings.

At that time, the Buddha, the World-Honored One, bestowed a prediction upon me, saying: “Good man! In a future life, you shall become a Buddha named Shakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.” O Bhadrapala! You too should single-mindedly contemplate and cultivate this true Dharma.

It does not belong within the sphere of the vision and knowledge of ordinary beings; it is tranquil and profound, the place where all characteristics cease. Having mastered it in this way, in a future life you will naturally attain unsurpassed enlightenment without difficulty and will be no different from me. You should know that whoever abides in this samadhi will naturally draw near to unsurpassed enlightenment.

At that time, the World-Honored One spoke verses to reiterate the foregoing teaching:

Long ago, I encountered Buddha Dipankara;

Upon seeing him, I attained samadhi.

From then onward, I continually encountered the Tathagatas,

Replete with merit, their renown extending afar.

You should accumulate all merits;

With single-minded, concentrated mindfulness, you shall attain it.

Whoever can practice this Dharma

Shall attain the unsurpassed bodhisattva path.

Chapter Twelve: Freedom from Discrimination

At that time, Bodhisattva Bhadrapala addressed the Buddha:

“World-Honored One! How should one contemplate this samadhi?”

The Buddha said:

“O Bhadrapala! If any good man or good woman wishes to contemplate this samadhi, when contemplating forms, sounds, tastes, tangible objects, and dharmas, one should not become attached to them. When contemplating the various kinds of beings and all places, one should not become attached to them.

With regard to this Dharma, one should always arouse the practice of genuine great loving-kindness. One should practice in accordance with Dharma amid all dharmas. When bodhisattvas contemplate the foundations of mindfulness, they should observe the activity of the body without discriminating or perceiving any place where the body’s activity occurs; they should observe the activity of feelings without discriminating or perceiving any place where feelings are received and change; they should observe the activity of the mind without discriminating or perceiving any place where the mind’s activity occurs; and they should observe the activity of dharmas without discriminating or perceiving any place where dharmas move.

Bodhisattvas should observe and contemplate this samadhi in such a manner. Why is this? O Bhadrapala!

It is because when a bodhisattva observes the activity of the body, no discriminative thought concerning the body arises; when observing the activities of feelings, mind, and dharmas, likewise no discriminative thought concerning feelings, mind, or dharmas arises. Why is this? Because all dharmas are unobtainable, so how could there be discriminative thought?

Bhadrapala! Therefore, among all dharmas there is no discrimination and no one who discriminates, no thought and no one who thinks. One should know that therein no dharma whatsoever can be seen.

Bhadrapala! Because nothing can be seen, there is no obstruction. To be unobstructed amid all dharmas is precisely the bodhisattva’s Pratyutpanna Samadhi.

When a bodhisattva accomplishes this samadhi, he thereby sees immeasurable and innumerable Buddhas, exceeding asamkhyeyas in number, and hears everything they teach. Having heard the Dharma, he is able to receive and retain it all. He is also able to attain unobstructed wisdom concerning the unobstructed gates of liberation and the knowledge and vision of liberation possessed by the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones.

“Furthermore, O Bhadrapala! When a bodhisattva contemplates the four foundations of mindfulness, there is no dharma that can be seen and no sound that can be heard. Because there is neither seeing nor hearing, there is no dharma that can be discriminated and no dharma that can be conceived.

Nevertheless, this does not mean that one is blind or deaf; it is only because dharmas cannot be seen that no abiding attachment arises during contemplation. Furthermore, one sees the paths, and because one contemplates the path, one is no longer caught in the net of doubt regarding dharmas. Thus one sees the Tathagata.

Having seen the Tathagata, one forever leaves delusion behind; being free of delusion, one knows that ultimately no dharma can be seen. Why is this? If a bodhisattva has a seeing, he grasps that seeing; by grasping that seeing, he necessarily grasps the characteristics of dharmas; by grasping the characteristics of dharmas, he necessarily becomes entangled in phenomena; through becoming entangled in phenomena, he perceives sentient beings and life spans; by perceiving life spans, he necessarily perceives a power that causes sentient beings to undergo birth; by perceiving a power that causes birth, he perceives the skandhas; by perceiving the skandhas, he perceives the ayatanas; through perceiving the ayatanas, he perceives the dhatus;

through perceiving the dhatus, he necessarily perceives characteristics; by perceiving characteristics, he perceives things; through perceiving things, he necessarily perceives causes; by perceiving causes, he necessarily also perceives conditions; because he perceives conditions, he pursues and seeks; and through such seeking, becoming and birth arise.

Why is this? O Bhadrapala! Because ultimately no dharma can be grasped.

Since they cannot be grasped, a bodhisattva neither thinks of nor recollects any dharma, neither sees nor hears any dharma. O Bhadrapala! This is unlike the adherents of non-Buddhist paths and their disciples, who grasp at a soul and the view of self.

A bodhisattva never possesses such seeing and knowing. How, then, does a bodhisattva see? A bodhisattva sees as the Tathagata sees, without ever turning back.

A bodhisattva sees in accordance with the seeing of pratyekabuddhas and shravakas. A bodhisattva should see in this way. Because he sees in this way, he does not recollect, see, or hear.

Because he neither recollects nor sees nor hears, all deluded perceptions cease, and thus he attains the samadhi of inward contemplation.

“O Bhadrapala! Just as space is originally without form or color, cannot be seen, presents no obstruction, provides no support, has no resting place, and is translucent, unstained, and undefiled, so too do bodhisattvas see all dharmas. That is, amid all conditioned and unconditioned dharmas, they are unobstructed and abide nowhere.

Because even the purified eye is unobstructed, all dharmas naturally appear before them. When a bodhisattva is mindful in this way, he sees the Buddhas’ forms, majestic and resplendent like pure gold, complete in every dignified bearing, as though hundreds of thousands of rays had gathered to illuminate an entire region; like the full autumn moon surrounded by myriad twinkling stars; like a Wheel-Turning King amid a vast assembly; like Shakra, Lord of the Devas, the most honored of all; like the great Brahma King dwelling upon his celestial throne; like a lion king whose majesty strikes fear into all beasts; like a crane of pure white plumage soaring through the sky; like Mount Sumeru towering amid the ocean; like the great Snow Mountain producing excellent medicines;

like the encircling Iron Mountain holding back violent winds; like the element of water restraining the element of earth; like a mighty wind sweeping space clean; and like the magnificent celestial palace upon the summit of Sumeru.

O Bhadrapala! So too do the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, illuminate all the trichiliocosms of the Buddhas with the radiance of their wisdom and virtue.

“O Bhadrapala! While engaged in right contemplation, these bodhisattvas further think: ‘Whatever the Tathagata teaches, I shall hear and receive. Having heard it, I shall read, recite, receive, retain, and practice it.’ Having thought thus, they emerge from samadhi and, reflecting upon the meaning of the Dharma heard while in meditative concentration, expound it to others.

“O Bhadrapala! You should know that this king of samadhis brings such benefits and such vast merits—namely, all worldly and supramundane dharmas for bodhisattvas. Bhadrapala! Therefore, if good men or good women wish to seek and realize unsurpassed bodhi, they should hear and receive this samadhi. Having heard it, they should transcribe, read, recite, receive, retain, cultivate, and contemplate it, and widely proclaim it to others so that the wondrous Dharma may be broadly propagated throughout the world.”

The World-Honored One then spoke verses to reiterate the foregoing meaning:

The Buddhas are pure and free from defilement;

Their merits are profound and vast, with nowhere to rest.

Bells, drums, chimes, and all melodious sounds

With myriad kinds of offerings complete,

They arrange the finest fragrances in the world,

Wondrously beautiful flower garlands and precious canopies,

And light lamps as offerings at stupas and shrines,

Only to seek realization of samadhi.

The Buddha-Dharma is vast, profound, and difficult to behold;

It reveals conventional truth for people to understand,

While its original self-nature remains unchanged.

You should accord with unobstructed wisdom,

As when the devas of the sun and moon first appear,

And Shakra leads the thirty-two heavens,

Filling them with every kind of adornment;

So too should the heart diligently seek samadhi.

Just as Brahma amid the Brahma host

Possesses serene deportment and complete merit,

With courage and diligence beyond description,

So should the heart seek samadhi.

Again, like the king of physicians in the world,

Who provides the sick with excellent medicines,

One accords with the Buddhas with a pure heart;

From the very beginning, separation has fundamentally lacked inherent nature.

Like the Snow Mountain, king of mountains,

Radiant as a Wheel-Turning King,

And like a precious chariot beautifully adorned—

How could beholding the marks of the Buddhas be difficult?

Again, like the king of cranes soaring through the sky,

Flying to and fro in perfect ease,

So too are the golden bodies of the Buddhas;

Disciples of the Buddha should remember this.

The stainless samadhi is the lamp of pure wisdom,

Capable of dispelling the darkness of every obscurity.

Whoever destroys all perceptions of things

Recollects the unobstructed radiance of the Buddhas’ wisdom.

All defilements vanish, and ignorance is purified.

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

Such a person does not give rise to any perception of form;

Without inward doubt, pure wisdom arises,

And all views concerning existence are completely ended.

Perceptions of the skandhas and dhatus have also been extinguished;

Hearing the Dharma dispels affliction and brings refreshing peace.

Bhiksus should know that disciples of the Buddha,

Pure bhiksunis,

And lay practitioners may likewise attain this,

If they are able to recollect this samadhi.