T418 The Pratyutpanna Samādhi Sutra and The Śūraṅgama Samādhi Sutra

Chapter 4: Similes

Chapter IV

Similes

The Buddha said to Bhadrapāla:

If the bodhisattvas who lovingly seek the meditation do not practice this meditation energetically once they have obtained it, Bhadrapāla, it would be like a man who loads a ship with precious gems with the intention of transporting them across the ocean, but before arriving the ship is wrecked midway. The people of Jambudvīpa are all stricken with grief, thinking,

"So many precious gems of ours are lost!"

—in the same

way, Bhadra pāla, once these bodhisattvas hear this meditation, if they do not copy it, study it, recite it, or keep it in conformity with the Dharma, then all the gods and people will be stricken with grief and will lament, "So many precious sutras of ours are thus lost, because of the loss of this profound meditation!"

The Buddha said:

This meditation sutra is ordained by the Buddha and commended by the Buddha. Those who hear this profound meditation sutra and do not copy it, study it, recite it, cultivate it, or keep it in conformity with the Dharma are perverse and stupid. They have a high opinion of themselves and will not accept this sutra. They have their minds set on high ability, yet they are unwilling to study this meditation.

Bhadrapāla, it is like a stupid boy who is given a handful of sandalwood incense by someone. Unwilling to accept it, he perversely tells him that it is dirty. The seller of sandalwood incense says to him, "Sir, you aren't saying that this sandalwood incense is dirty, are you? If you were to take it and smell it you would know whether or not it was fragrant, and if you were to look at it you would know whether or not it was pure.

" The fool shuts his eyes so as not to look and refuses to smell it.

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907b

The Buddha said:

Those who hear this meditation and who are similarly unwilling to accept it, who perversely reject it, they are people who do not keep the precepts. Those who reject this precious jewel of a sutra are stupid and unwise, they regard their own attainment of perfection in the trances as transcendence, they perversely claim that the world exists, they do not immerse themselves in emptiness or know nonbeing. When these people hear this meditation they do not rejoice in it, have faith in it, or immerse themselves in it. On the contrary, they make contemptuous remarks: "Can the Buddha have such profound sutras? And can he have such numinous power?" On the contrary, they deride it: "Could there be any monks of the likes of Ānanda in the world?" The Buddha said:

These people go away from those who possess this meditation, and in twos and threes they say to each other:

What kind of preachings are these discourses? Where did they get these discourses from? It is simply that they got together and made up these discourses themselves, that's all. This sutra was not preached by the Buddha.

The Buddha said to Bhadrapāla:

It is like a merchant who shows a stupid peasant boy a pearl, and the boy asks the merchant,

"How much is this worth?" The merchant

replies,

"Place this pearl in the darkness in a dark place at midnight and just fill the area lit up by its radiance with jewels. "

The Buddha said:

That person doesn't understand the value of the pearl at all; instead he derides it, saying:

Could its value be the same as one ox? Could you possibly exchange an ox for it? I think it can't be more than this. If you'll give it to me, well and good. If you don't want to, there's an end to it. 32

Fascicle One

Thus, Bhadrapāla, those who hear this meditation and do not have faith in it perversely deride this sutra in the same way. The Buddha said:

If the bodhisattvas who possess this meditation, accept it, and believe in it then put it into practice, they will be protected on all four sides, they will have nothing to fear, they will be perfect in keeping the precepts, they will obtain great brilliance, they will have deeply penetrating wisdom, and they will preach it to other people. Bodhisattvas should share and discuss this meditation with others and pass it on from one person to the next. They should ensure that this meditation endures for a long time.

The Buddha said:

Stupid people, even though they have not made offerings under the buddhas of former generations and have not made merit, are nevertheless conceited, and they engage in much slander and jealousy for the sake of material gain. They wish only to court fame, they wish only to make a noise. They do not acquire a good teacher nor do they understand the sutras. When they hear this meditation they do not have faith in it, rejoice in it, or immerse themselves in it. On the contrary, they slander it to others, saying,

"It is just that those shameless people have made this sutra for themselves. This sutra was not preached by the Buddha. "

The Buddha said to Bhadrapāla:

I now tell you this, Bhadrapāla. If a seeker of the way of the bodhisattva, either a good young man or a good woman, were to fill these three thousand lands with precious gems and offer them to the Buddha, any merit [from this act] would not be as good as hearing this meditation. If any bodhisattvas were to hear this meditation, believe in it, and rejoice in it, the increase in their blessings would be so much greater. Then the Buddha spoke the following words of commendation: If these three thousand lands were filled with precious gems and offered to the Buddha in order to seek buddhahood thereby; and if another 33

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man who took up this meditation that the Buddha has praised, heard it, and believed in it, the increase in his blessings would be greater. The Buddha said:

These deluded and conceited people, unbelievers and followers of bad friends, do not believe in or rejoice in this sutra when they hear it. They are no different from the enemies of my sutras. These people who do not keep the precepts are sunk in arrogance. One after the other, other people hear their words, believe, and follow them. This is to destroy the Buddha's Dharma. These people say to each other, "This sutra was

not preached by the Buddha.

" They utter this slander outright.

The Buddha said:

If anyone believes in this meditation, that person has seen past buddhas in former lives. It is just for the sake of these believers that I therefore preach this meditation. Such people as these always preserve the Buddha's Dharma. Those who hear this sutra, believe in it, and rejoice in it, you should know that they are not far from buddhahood. Those who keep the precepts strictly are always true-hearted and honor the sutras. It is just for the sake of these people that I therefore preach. The Buddha said to Bhadrapāla:

It is exactly as I say. It is for this reason only that I preach this discourse. As for those who now see me preaching this meditation, if in future lives they hear this meditation they will never doubt it, will not laugh at it derisively, and will not say they do not believe it, unless they are with bad teachers. Even if they are with good teachers, such people as these whose merit is meager will increasingly devote themselves to bad teachers, and when they hear this meditation they will not believe in it, or rejoice in it, or immerse themselves in it. Why? They do not believe simply because they have not studied for long, they have not experienced many buddhas, and they have little faith or wisdom. The Buddha said to Bhadrapāla:

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Fascicle One

If there are bodhisattvas who, hearing this meditation, do not laugh at it derisively and do not slander it but rejoice in it, do not fall into doubt, do not say that they believe it one moment and disbelieve it the next but take pleasure in copying it, take pleasure in studying it, take pleasure in reciting it, take pleasure in keeping it, I have foreknown and foreseen them all. These people have not made merit under just one buddha, nor under two or three or ten—they have all heard this meditation under a hundred buddhas. If, when they hear this meditation at a future time, they copy, study, recite, and keep the volumes of the sutra, and finally if they cultivate it for one day and one night, their blessings will be incalculable, they will attain nonregression and fulfill their aspirations. The Buddha said to Bhadrapāla:

Listen as I teach a simile. Bhadrapāla, it is like a person who takes one buddha field and pounds it all to atoms of dust. Taking one atom of this dust, he again pounds it into as many atoms as there are atoms of dust in one buddha field. Taking all of those atoms of dust, each and every one of them, he again pounds them into as many atoms as there are atoms of dust in one buddha field. What would you say, Bhadra pāla—would there be a great number of these atoms of dust? Bhadrapāla said,

Gods.

"

"A very great number, a very great number, God among The Buddha said to Bhadrapāla:

I cite this simile for you all. If a bodhisattva takes each of these atoms of dust and puts it in a buddha field, fills that number of buddha fields with precious gems, and uses all [the gems] as an offering to the buddhas, it is not as good as hearing this meditation. If another bodhisattva, when he hears this meditation, copies it, studies it, recites it, keeps it, or preaches it to other people, even for a moment, that bodhisattva's merit is incalculable. The Buddha said:

Those who possess this meditation, who copy, study, recite, and keep it, and preach it to other people—if the blessings for them are such, 35

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how much more would they be for those who cultivate this meditation and perfect it?

The Buddha then recited the following verses: Although one fills with jewels and makes a donation Of the three thousand-great thousand realms, If one does not hear such a sutra as this, One's merit and blessings will be paltry. Any bodhisattvas who seek much merit Should teach and take up the practice of this meditation; If they are quick to believe and recite this sutra dharma, Their merit and blessings will be infinite. If worlds as numerous as the atoms of dust in one buddha land Were all pounded to pieces and reduced to atoms of dust, And buddha lands exceeding their number Were filled with precious gems and used as a gift; And if someone were to take up and preach to others The meaning of four lines from the Lord of the World herein, This meditation being the wisdom of all the buddhas, The merit of hearing it would be beyond comparison; Not to mention those who expounded it themselves, Took it up, recited it, reflected on it even for a moment, Or made ever-increasing progress in their practice of it: Their merit and blessings would be beyond measure. Even if everyone were to become buddhas, Pure in sagely knowledge, foremost in wisdom, And all for millions of eons, and more, Were to expound the merit of one verse, And were to extol its blessings until their nirvana, Singing its praises for countless millions of eons, They would not be able to exhaust the merit Connected with one verse from this meditation. 36

Fascicle One

If the area of all buddha lands

In the four quarters, the four intermediate points, the zenith and nadir, Were filled with precious gems and used as a gift, So as to make an offering to the Buddha, God among Gods, And if someone were to hear this meditation, The blessings he would obtain would exceed that. As for those who recited and expounded it calmly and carefully, Their merit could not be conveyed by any analogy. Conceit never arises in them,

Nor do they ever pursue an evil destiny; They understand the profound Dharma, and are not enmeshed in doubt;

Such are the results of practicing this meditation. The scholars thereby see and honor me; With their great virtue and energy, they are attached to nothing; They increase their faith and understanding as bodhisattvas; They strive to study the meditation extolled by the Buddha. I charge you, I exhort you always:

Strive to act energetically, without being idle, Rouse yourselves bravely, practice with diligence, So that attaining the Great Way will not be far off. Those who recite and accept this meditation Have already seen a hundred thousand buddhas face to face. If, during the great terror at the very end, They possess this meditation, they will have no fear. The monk who practices this thereby sees me. He always follows the Buddha and is not separated from him. The bodhisattva who hears and practices the meditation Is duty-bound to preserve it and preach it to others. If bodhisattvas obtain this meditation, Then and only then are they called "ones of all-embracing wisdom"; 908b

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Fascicle II

The Pratyutpanna Samādhi Sutra

Since they have attained the holding spell praised by the Buddha, They shall quickly perfect the Way of the Buddha and the wisdom like the ocean.

Constantly recite and preach this meditation; Follow the Buddha's Dharma, the teaching of the Lord of the World. Hearing its lineage, one attains full awakening, Exactly in accordance with what the Buddha has preached. End of Fascicle One of the

Pratyutpanna-samādhi-sūtra

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Fascicle Two

Chapter V

Nonattachment

The Buddha said to Bhadrapāla:

How should this meditation for bodhisattvas be undertaken? Just as I, the Buddha, am now preaching sutras in your presence, bodhisattvas should think that the buddhas are all standing before them; they should fully call to mind the buddhas, who are upright, whom everyone wants to see. They should think of each and every mark, recalling that no one can see the tops of the buddhas' heads. They should think of all this in full, and they will see the buddhas. They should think: "I myself will also be like this, I will also acquire such bodily marks as these, and will also attain such morality and meditation as these. " They should

think: "Will I attain this through the mind or will I attain it through my body?" They should think again: "The Buddha did not attain it by means of the mind, nor did he attain it by means of the body. Buddhahood is not attained by means of the mind, nor is it attained by means of form.

" Why? As for mind, the Buddha has no mind; as for form, the Buddha has no form. It is not by means of this mind and form that one attains supreme and perfect awakening. Why? The Buddha's form has come to an end, the Buddha's feelings, conceptions, birth and death, and consciousness have come to an end, and what the Buddha preaches has come to an end, which is not perceived or known by fools but is understood by the wise. They should think: "What kind of thoughts should one have to attain buddhahood? Should one attain buddhahood by means of the body, or should one attain it by means of wisdom?" Furthermore, they should think: "One does not attain buddhahood 39

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through the body, nor does one attain it through wisdom. " Why? If one

looks for wisdom one cannot find it. Even if one looks for the "I, " it

cannot ever be found. Nothing is attained, nothing is seen. All dharmas are originally nonexistent. To think that they exist causes attachment. If they do not exist, to say perversely that they do is also attachment. One neither thinks of these two, nor does one incline to what is between them. It is for this reason alone that they are not on either side, nor in the middle, they neither exist, nor do they not exist. Why? All dharmas are empty; they are like nirvana; they are indestructible, imperishable, and unsteady; they are neither here nor there; they are markless; they are unwavering. What does it mean to say they are unwavering? Wise people cannot calculate them, therefore they are unwavering. Thus, Bhadrapāla, when the bodhisattvas see the Buddha, the thoughts in the bodhisattvas' minds are free of attachment. Why? I have preached nonexistence, the sutras preach nonexistence, and if one is not attached to that, has destroyed the root and cut off the root, this is nonattachment. Thus, Bhadrapāla, the bodhisattvas who cultivate this meditation should have this vision of the Buddha, yet they should not become attached to the Buddha. Why? If they have any attachment they will burn themselves. It is like a great lump of iron placed in a fire and heated until it is red-hot: no wise person would grasp it with his hand. Why? It would burn a person's hand. In the same way, Bhadrapāla, if they see the Buddha the bodhisattvas will not become attached to him; and they will not become attached to form, feelings, conceptions, birth and death, and consciousness. Why? Those who become attached burn themselves. If they see the Buddha they should simply reflect on his merits and they should seek the Mahayana.

The Buddha said to Bhadrapāla,

"These bodhisattvas should not have any

attachment in the meditation. If they do not become attached they will quickly master this meditation.

"

The Buddha then recited the following verses:

As in a newly polished mirror, or in a vessel filled with oil, A woman, adorning herself, sees her own reflected form 40

Fascicle Two

And, conceiving lustful thoughts for it, Abandons all restraint, becoming utterly infatuated. She pursues what is not real, rejecting the Dharma for nothing; On account of form she runs about, setting her body on fire; The woman's troubles arise from this, Because she does not understand that dharmas are impermanent and empty.

So too the bodhisattva with conceptual thoughts: "I shall attain buddhahood and get its sweet dew, And liberate people from misery and trouble. "

Because he has the concept of "self" he lacks understanding. If one searches for the basis of a self it cannot be apprehended, And it does not undergo birth and death or nirvana; Dharmas are ungraspable, like the moon in water; If one contemplates the Way of the Buddha, there is nothing that one can depend on.

Wise bodhisattvas ought to understand this, And realize that the whole world is nonexistent from the beginning. Free of attachment to all human creations, They quickly attain the Way of the Buddha in this world. All buddhas realized the Way through mind. The mind is pure, bright, and unsullied; Pristine in the five destinies, it does not suffer the limitations of form; Anyone who understands this perfects the Great Way. All dharmas are free of form and of the corrupting influences; Divorced from conceptual thought, they are empty; free of conceptual thought, they are empty.

If one cuts off lust, one then liberates the mind. Anyone who understands this masters the meditation. Energetically practice, aspiring to the Buddha's body; Always listen to the dharmas that are fundamentally pure; 909a

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Do not practice overzealously and do not lack aspiration, And this meditation will not be hard to master. Contemplate all that exists as being like empty space; The thought of the Way is tranquil and preeminently fine; It is free of conceptual thought, free of construction, and free of hearing;

This is to comprehend the noble Way of the Buddha. Seeing all forms, one is free of conceptual thought; One's vision is free of attachment and does not come and go. If one always contemplates the buddhas as equal to emptiness, One has already transcended the aspirations of the world. Those people who are pure, whose vision is unsullied, Who practice energetically and are always tranquil, Receive incalculable sutra dharmas

And reflect on this meditation with clear discernment. Practicing this meditation, they are free of attachment; They dispel all darkness and achieve mental concentration; They do not see the Heroes of the World; for them there are no worthies and sages.

The followers of heterodox ways are confused when they hear this. Transcending conceptual thought, they should strive resolutely; With a pure mind they will succeed in seeing the buddhas; Once they have seen the buddhas they will not see them again. Only then will they understand this noble meditation. Earth, water, fire—nothing can obstruct them; Wind and empty space cannot block them either. They who practice this energetically will see the ten quarters. Sitting down, they will hear at a distance and receive the dharmas that are taught.

Just as I expound the sutras here,

And those who delight in the Dharma of the Way see the Buddha face to face,

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Fascicle Two

They who undertake the practice energetically and are free of attachment

Follow only the Dharma preached by the Lord of the World. In this way the practitioners are free of thought, Listen only to the message of the Way and undertake the gift of the Dharma,

Always reflect on and understand this meditation, And everywhere carefully receive and recite what the Buddha has expounded.

All past buddhas have discussed the Dharma, As will future Lords of the World;

They expound, disseminate, and analyze the meaning. Together they all extol this meditation. I too, like this, am Lord among Humans, Supreme in the world, the father of beings. I know and understand all—this is the vision of the Way. Therefore I explain and reveal the tranquil meditation. Anyone who recites and accepts this meditation Will always enjoy physical ease and mental composure. These are the incalculable virtues of the Buddha; They ensure that it will not be hard to acquire the noble Way of the Buddha.

Widely they gather an inconceivable host of sutras, Wishing to penetrate the teachings of all the buddhas. Quickly they eliminate desire and all impurities And energetically practice this pure meditation. In the present world they wish to see innumerable buddhas. They take pleasure in hearing and receiving the Dharma from the Lords.

Quickly they eliminate form and get rid of attachment And practice this pure and tranquil meditation. 909b

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Chapter 6: The Four Classes

The Pratyutpanna Samādhi Sutra

Here they have no lust or anger;

They avoid stupidity and renounce hatred and love; They get rid of ignorance and eliminate suspicion; Thus they acquire an understanding of the tranquil meditation. 44

Chapter VI

The Four Classes

The bodhisattva Bhadrapāla said to the Buddha:

How marvelous is your preaching of the meditation, God among Gods! If any bodhisattva who has renounced desire in order to become a monk should hear this meditation, how should he study it, how should he keep it, and how should he practice it?

The Buddha said:

If any bodhisattva who has renounced desire in order to become a monk wants to study this meditation, recite this meditation, and keep this meditation, he should be pure in keeping the precepts and he should not deviate from the precepts by so much as a hair's breadth. What is meant by a bodhisattva's not deviating from the precepts? He keeps all the prohibitory rules; he should keep all the rules for going out, coming in, and walking; he should not transgress the precepts by so much as a hair's breadth, and he should always fear and avoid insincerity; he should keep all the prohibitions. To keep them like this is to be pure in keeping the precepts. What is meant by a bodhisattva's deviating from the precepts? Such a bodhisattva looks for form. What is looking for form? This person thinks,

"By means of this merit may I, in a future rebirth, become either a god or a universal monarch.

"

The Buddha said:

Because of this the bodhisattva-monk deviates from the precepts. He always uses this practice, uses these precepts, and uses the blessings derived from self-control to aspire to a place of rebirth and to enjoy his desires. This is deviating from the precepts. The Buddha said to Bhadrapāla:

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The bodhisattva-monk who wishes to study this meditation should be pure in keeping the precepts, he should be perfect in keeping the precepts, he should not be insincere in keeping the precepts, he should be praised by the wise, he should be praised by the arhats, he should give the gift of the sutras, he should be energetic, his mindfulness should be strong, he should be full of faith and inspiration, he should serve his preceptors, and he should serve his good teachers. The person from whom he hears this meditation, in whatever place he is able to hear this meditation, he should regard that person as a buddha. The Buddha said to Bhadrapāla:

If this bodhisattva regards his teacher as he would regard the Buddha, he will master the meditation quickly. If he does not honor his good teacher, if he is disrespectful to his good teacher and imposes upon him, then even if he studies this meditation for a long time, keeps it for a long time, and practices it for a long time, if he does not honor his good teacher he will quickly lose it.

The Buddha said to Bhadrapāla:

This bodhisattva should regard as a buddha whatever monk, nun, layman, or laywoman from whom he hears this meditation, and he should venerate the place where he hears the meditation. The Buddha said to Bhadrapāla:

Wherever the bodhisattva hears this meditation he should not have any insincere intentions; this bodhisattva should not have any insincere thoughts, he should always take pleasure in staying by himself and not begrudge his own life, he should not hanker after the things that others desire, he should always practice almsbegging for his food, not accept invitations, not be jealous, maintain self-control, abide in accordance with the Dharma, incline to be contented with what he has and nothing more; he should keep walking without letting up and should not go to sleep—in this way, Bhadrapāla, in accordance with the teachings in this sutra, he who renounces desire in order to become a monk and who studies this meditation should act like this and cultivate like this. 46

Fascicle Two

The bodhisattva Bhadrapāla said to the Buddha: How marvelous is the Dharma preached by you, God among Gods! At a later time there will be some lazy bodhisattvas who, when they hear this meditation, will not want to exert themselves. They will think to themselves.

"We will seek out this meditation at a later time, under future buddhas. Why? Because our bodies are thin and infirm in the extreme. We fear that we are unable to strive for it. " When they hear

this sutra they will be lazy and will not exert themselves. There will also be some energetic bodhisattvas who will wish to study this sutra, who will teach it, and who will teach it in accordance with the Dharma of this sutra. Because of this sutra they will not begrudge [sacrificing] their bodies or their lives, and they will not hanker after others' possessions. If people praise them they will not for that reason be pleased. They will not be addicted to alsmbowls or robes, they will have no longings, they will always be free of desires. Hearing this sutra, they will not be lazy but always exert themselves. These people will not think,

"We shall only strive for it later, under future buddhas. " They

will think to themselves,

"Even if it makes our sinews, marrow, and flesh all shrivel up, we will study this meditation without ever slackening!" They will think to themselves, "We shall never die lazy!" When

they hear this sutra they will all rejoice. Then the Buddha said:

Well done! Well done, Bhadrapāla! It is exactly as you have said. I shall help them to rejoice, and all the buddhas of the past, present, and future will help them rejoice.

The Buddha then recited the following verses: If one fully accepts and studies the Dharma I am now preaching, and abides in solitude, Pursuing meritorious conduct and exercising self-restraint, This meditation will not be hard to master. Always beg for almsfood, do not accept invitations; Renounce all desires and pleasures.

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Honor as you would the Lord of the World the Dharma teacher From whom you hear this meditation. They who recite and practice this meditation Are always energetic, not lazy.

They must not be grudging with the sutra dharma; Without angling for offerings, they give the sutra. If one accepts this meditation,

One is then a son of this buddha. Those who study and practice in this way Never take long to master the meditation. Be ever zealous, not lazy;

Eliminate sleep, set free the mind. You should avoid bad friends,

Then practice according to this Dharma. Discard self-indulgence, do not rest, Always avoid the congregating of the multitude. Monks who strive for this meditation Should do this, in accordance with the Buddha's teaching. The bodhisattva Bhadrapāla said to the Buddha. As for a nun who seeks the way of the bodhisattva, who wishes to study this meditation and cultivate it—what dharmas should she establish herself in to study and cultivate this meditation? The Buddha said to Bhadrapāla:

A nun who seeks to set out in the Mahayana, and who studies and cultivates this meditation, should be modest and respectful, should not be envious, should not get angry, should eliminate conceit, eliminate haughtiness, refrain from laziness, should be energetic, get rid of sleepiness, should not go to sleep, renounce all possessions, should keep herself ever pure, should not be sparing of [sacrificing] her body or life, should always rejoice in the sutras, should strive for great learning, should get rid of greed, anger, and stupidity, get out of Māra's net, 48

Fascicle Two

should get rid of her beloved clothes, ornaments, beads, and rings, should not be foul-mouthed, should not covet fine almsbowls or robes, should be praised by others, and should not be insincere. When she studies this meditation she should honor her good teachers and regard them as buddhas; she should accept the teachings of this sutra and cultivate this meditation. The Buddha then recited the following verses: If a nun conducts herself respectfully, Is not envious and avoids anger,

Eliminates arrogance and gets rid of haughtiness— If she conducts herself in this way she masters the meditation. She should be energetic and eliminate sleepiness, Renounce desire and not covet long life, Be singleminded in loving this Dharma— If she seeks the meditation, so should she act. She must not give in to lustful thoughts, She must do away with anger and stupidity, She must not fall into Māra's net— If she seeks the meditation, so should she act. If anyone studies this meditation, She should not be flirtatious, and reject carnal desire; She should renounce all suspicions; She should be sincere and not meretricious. Rejecting inferior love, she has always the greater love; She honors the good teacher selflessly; She should avoid all evils—

If she seeks the meditation, so should she act. If she strives for the Dharma and wishes to master it, She should not be attached to bowls and robes, And should regard as no different from the Buddha The person from whom she hears this meditation. 910b

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The bodhisattva Bhadrapāla said to the Buddha: If a white-clothed bodhisattva, one who cultivates the Way while living in a household (i.e., a layperson), should wish, when he hears this meditation, to study and cultivate it, how should he establish himself in the Dharma so as to study and cultivate this meditation? The Buddha said to Bhadrapāla:

A white-clothed bodhisattva who, on hearing this meditation, wishes to study and cultivate it, should hold firmly to the five precepts and remain pure; he should not drink wine or give it to other people to drink; he should not have intercourse with women—neither should he himself do so, nor should he advise other people to do so; he should not have any affection for his wife and children; he should not long for sons and daughters; he should not long for property; he should always think longingly of abandoning [household life] and undertaking the life of an ascetic; he should always maintain the eightfold fast and for the duration of the fast he should always keep the fast at a Buddhist monastery; he should always think of giving and not think, "I myself

shall obtain blessings from it" but give for the sake of myriad people; he should always have great love for his good teacher; if he sees a monk who keeps the precepts he should not be disrespectful to him or speak ill of him. When he has conducted himself in this way, he should study and cultivate this meditation.

The Buddha then recited the following verses: If a bodhisattva living in a household

Wishes to master this meditation,

He should always study it thoroughly,

Without any craving in his heart.

When he recites this meditation

He should think eagerly of becoming an ascetic; He should not desire his wife and children, And he should renounce property and sex.

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Fascicle Two

He should always uphold the five precepts And the eightfold fast for one whole day; At the time of the fast, in a Buddhist monastery, He should study the meditation with acute penetration. He should not speak ill of others, Nor be given to rude or disrespectful conduct. With a mind free of the desire for glory, He should practice this meditation. Honoring all the sutra dharmas,

He should always delight in the Way. With a mind free of insincerity and falseness, He should eliminate mean and jealous thoughts. He who studies this meditation

Should always behave respectfully. Doing away with arrogance and self-indulgence, He should serve the community of monks. The bodhisattva Bhadrapāla said to the Buddha: If a laywoman seeking to set out in the Mahayana should wish, when she hears this meditation, to study it and cultivate it, what dharmas should she practice in order to study and cultivate this meditation? The Buddha said to Bhadrapāla:

If a laywoman seeking to set out in the Mahayana should wish, when she hears this meditation, to study and cultivate it, she should keep the five precepts; she should commit herself to the three—what three? She should commit herself to the Buddha, commit her life to the Dharma, and commit her life to the Sangha (community of monks)—she should not follow other ways; she should not worship the gods; she should not take any notice of lucky days; she should not be flirtatious; she should not be unrestrained; and she should not have desires. A laywoman should always think of giving; she should wish eagerly to hear the sutras and exert herself to increase her learning. A laywoman should 51

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Chapter 7: The Prediction

The Pratyutpanna Samādhi Sutra always honor her good teachers; she should always have an unremittingly attentive mind. When monks or nuns pass by, she should always give them hospitality by offering them a seat and waiting on them with food and drink.

The Buddha then recited the following verses: If a laywoman

Recites this meditation,

She should follow the teachings of the Buddha's Dharma And uphold the five precepts in their entirety. When she cultivates this meditation, She should honor the Buddha, As well as the Dharma and the Sangha, And she should honor her good teacher. She should not follow other ways; She should not sacrifice to the gods. Practicing this meditation, If she sees people she should rise and greet them. Should give up killing, theft, and licentiousness; She should be truthful and not [speak deceptively]; She should not go to wine shops; She should practice this meditation. Her mind should not harbor craving; She should always think of giving. She should do away with insincere thoughts, And not talk about the shortcomings of others. She should always honor and serve Monks and nuns;

Hearing words of Dharma, she should accept them all. Thus should she study the meditation. 52

Chapter VII

The Prediction

The bodhisattva Bhadrapāla asked the Buddha:

How wonderful that the God among Gods, the Tathāgata, has in this way preached this meditation, which all bodhisattvas delight in, practicing it energetically and not becoming slothful about supreme and perfect awakening. After the Buddha's parinirvāṇa, will this meditation exist in Jambudvīpa?

The Buddha said to the bodhisattva Bhadrapāla:

After my parinirvāṇa, this meditation will appear for forty years, after which it will no longer appear. Later, in the age of disorder, when the Buddha's sutras are about to vanish, the monks will no longer accept the Buddha's teachings. Afterward, in the age of disorder, states will take up arms against other states. At that time this meditation will reappear in Jambudvīpa. Because of the Buddha's numinous power, this meditation sutra will again emerge.

The bodhisattva Bhadrapāla and the bodhisattva Ratnākara rose from their seats, put their robes in order, placed their hands together with interlaced fingers in front of the Buddha, and said to the Buddha: After the parinirvāṇa of the Buddha, in the age of disorder, we shall preserve this meditation together, keep this meditation, and preach it in full to others. We shall never tire of hearing the volumes of this sutra. Then the bodhisattva Mahāsusārthavāha, the bodhisattva Guhagupta, the bodhisattva Naradatta, the bodhisattva Susīma, the bodhisattva Indradatta, and the bodhisattva Varuṇadeva said to the Buddha:

When the Buddha has passed into parinirvāṇa, later, in the age of disorder, together we shall personally preserve and keep the volumes of 911a

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this sutra and perpetuate the Buddha's Way. If there are any who have not yet heard it, together we shall preach it and teach it to them. We all accept this profound sutra, which few in the world believe. Then five hundred people rose from their seats. Monks and nuns, laymen and laywomen, all placed their hands together with interlaced fingers, came before the Buddha, and said to the Buddha:

After the Buddha's parinirvāṇa,in the age of disorder, when we hear this meditation we shall all personally keep it and preserve it. We would like you to entrust we five hundred people to these eight bodhisattvas. Then the Buddha smiled and a golden light shone from his mouth to the innumerable buddha fields of the ten quarters, illuminating them all brightly. Returning, the light circled his body three times and entered through the top of his head.

Ānanda rose from his seat, covered himself once again with his robe, and having come forward to where the Buddha was and made obeisance to the Buddha, he withdrew and remained with hands placed together with interlaced fingers, and praised him with the following verses: Your mind is pure, your conduct is immaculate, Your divine powers of penetration are unlimited, you have great powers of magical transformation,

You have overcome all obstacles, your knowledge is extraordinary, Your radiance dispels the darkness and removes defilement. Your wisdom is incalculable, your mind entirely set free. O Buddha, God among Gods, with the voice of the nightingale, Whom none of the followers of other ways can disturb, Why do you smile and emit this marvelous radiance? I pray that the Perfectly Awakened One will explain it for us, You who have love and compassion for all, Lord of Beings. If one hears the soft voice of the Buddha,

It explains how one advances to sagehood and changes the ways of the world.

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Fascicle Two

The Lord of the World does not show emotions for no reason, The Guide of all the Sages does not smile in vain. Who will now be given a prediction? O Hero of the World, I pray that you explain the meaning of this for us.

Who will on this day be firmly established in the Way and in virtue? Who will succeed in setting out on the marvelous course? Who will now receive the treasury of profound dharmas, The supreme Way and virtue to which all commit themselves? Who will on this day have compassion for the world? Who will take up this teaching of the Dharma? Who will be firmly established in buddha wisdom? Lord of the World, I pray that you explain this for us. The Buddha then uttered the following verses to Ānanda: Ānanda, do you see

The five hundred people standing before me With joyful hearts, singing the words: "We too shall obtain this Dharma"? With happy expressions on their faces, they regard the Buddha respectfully:

"When shall we get to be like this?" They all stand on tiptoe, praising the Buddha: "We should certainly attain this. "

Although the five hundred people now present Have different names, their course of action has been the same from the beginning;

They have always been happy to accept this profound sutra, And will do so again in future ages. Now I charge you and announce to you: The Buddha's knowledge, being incalculable, knows them from the beginning;

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They have not seen only one buddha,

Nor have they obtained their wisdom while standing here. Laid bare are their former lives,

During which they have seen eighty thousand buddhas, one after the other.

The five hundred people kept to the Way, Always understood the meaning of the sutras, and strove to realize it in practice.

They urged on innumerable bodhisattvas, Always practiced love and compassion, and preserved the sutra dharmas.

They encouraged and taught all the many people, Bringing them all to the practice of the Great Way. They knew and saw past Lords of the World, Saw eighty million billions of them.

Widely renowned, liberated in mind,

They preserved this Dharma that moves in three turns. Here, in the present age, they receive my teaching; They will distribute and make offerings to these relics. Calmly and carefully they will accept and study what the Buddha has taught,

They will all recite it and have their commission. They will place it in stupas and in the mountains, Or they will entrust it to the gods, the dragons, or the gandharvas. Each one, when he has handed over the volumes of the sutra, Will at the end of his life be born in heaven above. When their lives in heaven above come to an end, they shall return to the world,

Each one being born of different stock. They shall once more take up the practice of the Buddha's Way And shall distribute this sutra in accordance with their vows. 56

Fascicle Two

Because they love this sutra dharma, They will find it as soon as they look for it, take it and put it into practice.

They will cause innumerable people to hear it; Their joy will be hard to measure and their minds without equal. These wise ones will not tire of the Dharma; They will not be attached to their bodies or their lives. They will vanquish all followers of heterodox ways; They shall bestow the sutra dharma and glorify its intent. Nobody can obtain, take up, recite,

Or expound this sutra dharma

But the people of the four classes now standing in my presence. The host of the five hundred are fit and able to take it up. These eight bodhisattvas—Bhadrapāla

Ratnākara, Naradatta,

Mahāsusārthavāha, Varuṇadeva,

Indradatta, Susīma, Guhagupta—

The monks and nuns and the pure believers Accept the mysterious Dharma with its sentences of exalted meaning. With the Way of the sutra they always show compassion for the world.

They proclaim widely the universal teaching that flows everywhere. The eight bodhisattvas—Bhadrapāla and the others— Are the champions of the host of five hundred. They will always take up the sutras of universality And be free of attachment to the many ways of the world. Loosening all bonds, understanding the wisdom of emptiness, With the color of polished red-gold and the marks of a hundred blessings,

They constantly act with love and compassion and deliver beings. They dispense security and destroy all defilements. 57

The Pratyutpanna Samādhi Sutra

After their lives come to an end they are born in families that uphold the Dharma;

They will never again return to the three evil destinies. Following each other for generation after generation, they will always be in accord;

Afterward they shall attain the noble Way of the Buddha. They have already done away with the eight places of hardship, And they avoid all the evil destinies.

No one can assess their meritorious conduct, No one can measure the blessings they receive. They shall once more encounter Maitreya Buddha, And, being all of the same mind, will go to commit themselves to him. Together they shall all make offerings, being of equal love and compassion;

They shall attain the sentence of supreme quiescence. Their minds are all in total harmony;

They intend rightly to serve the Lord among Humans. Not relying on worldly things, they will obtain patient acceptance of the Dharma,

And quickly attain the practice of the supreme Great Way. They shall always uphold this sutra dharma, Reciting it when they rise in the morning and retire in the evening. They shall plant many merits and cultivate the holy life— When they see Maitreya, such will their righteousness be. Under those buddhas who arise in this bhadrakalpa, Radiating light out of love and compassion for the world. Everywhere, wherever they are, they will take up the Dharma, And serve the buddhas of the past, present, and future. They will all make offerings to the Heroes of the World; Seeing the lords of the three ages, they will be free of all the poisons.

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They shall quickly attain the noble Way of the Buddha, Which is inconceivable and incalculable. Among them are those who will attain the Way of the Buddha earlier; The later ones will take turns in making offerings to them. For countless eons, numbering in the billions, So they will go on until at last they come to an end. Here the laymen Bhadrapāla,

Ratnākara, Naradatta,

Susārthavāha, and Guhagupta

Have seen as many buddhas as there are sands in the Ganges. They shall always serve the teaching of the true Dharma And propagate the buddhas' teachings, uncountable even by the millions.

Their practice of the Way is incalculable and cannot be measured, Even over innumerable millions of eons. Even if people were to take up their names Wherever they were moving around, or in their dreams, Such brave guides of the world as these Would all attain the supreme Way.

If those who, on seeing them or hearing their voices Are happy and joyful in their hearts, Will all doubtless attain the Way of the Buddha, How much more so those who accept them and make offerings to them?

If those who get angry with them and abuse them, Or strike them with evil intentions, Will, through the numinous power and grace of these eight men, Be brought to buddhahood nevertheless, how much more so those who honor them?

The dharmas they have accepted are inconceivable; Their names are incalculable, as are their life spans. 912a

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Their radiance is infinite, their virtues beyond doubt; Their wisdom is incalculable, and so is their conduct. They always gain an audience with incalculable buddhas Pure in the precepts, as numerous as the sands in the Ganges. Under them they practice giving widely,

Thereby seeking the supreme Way.

If one spoke of their blessings for innumerable millions of eons, One could not set a limit on their merit. Those who accept this sutra dharma, recite it, and study it Will have no further difficulty in attaining the Great Way. If anyone cherishes the volumes of this sutra Accepts it, recites it, keeps it, and expounds it, You should know that he is one of the five hundred people Whose hearts cherish it and never doubt it. If one is given this sutra dharma,

Cherishes the message of the Way, and increases his energy, Practices the pure precepts, and eliminates sleepiness, He will never have any difficulty in attaining this meditation. Wishing to win ease and proclaim the sutras and the precepts, The monk takes up his studies in a solitary abode. He always practices mendicancy and knows contentment. He will never have any difficulty in attaining this meditation. He avoids the noise of crowds and does not accept invitations; His mouth does not hanker after tastes, he has renounced desires. He honors as a Lord of the World with constant service The person from whom he hears this sutra dharma. Eliminating meanness, he accepts this Dharma; He extirpates lust and renounces foolishness. He sets out on the Great Way and his mind is free of doubt. Afterward he studies and practices this meditation. 60

Fascicle Two

His conduct is unattached, he has rejected all desires; He always shows self-restraint and renounces anger and hatred. Energetically he practices the teachings of the Buddha's Dharma. Afterward he accepts and studies this meditation. He does not covet sons and daughters or possessions; He avoids arrogance and sets aside wives and concubines. He who cultivates the Way living in a household always has shame. Afterward he studies and recites this meditation. He has no malicious thoughts, his behavior is gentle; He takes no pleasure in abuse, rejecting all evil. Not hunting after form, he obtains the patient acceptance of Dharma. He should ably recite this meditation. If a nun studies this Dharma,

She should always be respectful and renounce arrogance. She should avoid flirtatiousness and conceit, And she will have no further difficulty in mastering this meditation. Always acting energetically, eliminating sleepiness, Without regard for self or regard for persons, She who cherishes the Dharma does not begrudge her life. Afterward she studies and recites this meditation. She checks licentiousness and abandons attachment, Is free of angry thoughts and does away with insincerity. She will never again fall into Māra's net. Possessing this meditation, such are her attainments. She acts with equanimity toward all beings; She eliminates self-indulgence and all the defilements; She is not brusque by nature, nor coarse in her speech. Afterward she studies and recites this meditation. She should not covet, even for a moment, Almsbowls, robes, or clothes.

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Chapter 8: Protection

The Pratyutpanna Samādhi Sutra

She should honor her good teachers, regarding them as buddhas. Afterward she studies and recites this meditation. Securing thereby a fine advantage and avoiding the evil destinies, They singlemindedly believe and rejoice in the teachings of the Buddha's Dharma,

And avoid all the eight places of hardship. Such are the gains for those who keep this sutra. 62

Chapter VIII

Protection

The bodhisattva Bhadrapāla, the bodhisattva Ratnākara, the bodhisattva Guha gupta, the bodhisattva Naradatta, the bodhisattva Susīma, the bodhisattva Mahā susārthavāha, the bodhisattva Indradatta, and the bodhisattva Varuṇa deva—when they heard what the Buddha said, these eight bodhisattvas all rejoiced greatly, and made offerings to the Buddha, presenting him with five hundred robes of Indian cotton and with precious gems, and committed themselves to him. The Buddha said to Ānanda:

This Bhadrapāla and his companions are the teachers of the five hundred bodhisattvas. Always upholding the central and true Dharma, they will come together and teach them as required, so that all will rejoice, having minds that are happy, minds that are adaptable, minds that are pure, and minds that reject desire.

Then the five hundred all put their hands together with interlaced fingers and stood before the Buddha. The bodhisattva Bhadrapāla said to the Buddha, "How many things should bodhisattvas possess to master this meditation, O God among Gods?"

The Buddha said:

If bodhisattvas have four things they quickly master this meditation. What are the four? First, they have no faith in other ways. Second, they eradicate the passions. Third, they act in accordance with the Dharma. Fourth, they have no desire for rebirth. These are the four [things] by which bodhisattvas quickly master this meditation.

The Buddha said to Bhadrapāla:

Any bodhisattvas who study this meditation, or keep it, or recite it, or cultivate it, will obtain five hundred meritorious virtues for themselves 63

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in this very life. Bhadrapāla, it is like a monk with a loving heart—he is never harmed by poison, he is never harmed by weapons, fire cannot burn him, he cannot drown, and rulers cannot take advantage of him. In the same way, if bodhisattvas cultivate this meditation, they are never harmed by poison, never harmed by weapons, never burned by fire, never drowned, and never taken advantage of by rulers. For example, Bhadrapāla, when the eon is destroyed in flames, even if the bodhisattva who possesses this meditation were to fall into that fire, the fire would immediately be extinguished, in the same way that a large pitcher of water extinguishes a small fire.

The Buddha said to Bhadrapāla:

It is exactly as I say. As for those bodhisattvas who possess this meditation, if rulers or thieves or water or fire or dragons or snakes or yakṣas or wild beasts or pythons or flood-dragons or lions or tigers or wolves or dogs or humans or nonhumans or apes or hungry ghosts or kumbhāṇḍas try to molest people, or try to kill people, or try to rob people of their almsbowls and robes, or ruin people's meditation, or rob them of their mindfulness—if they wish to affect these bodhisattvas, they will never be able to do so.

The Buddha said,

"It is exactly as I say. Except for what they have brought on themselves in former lives, nothing else can affect them. "

The Buddha said:

It is exactly as I say. If bodhisattvas possess this meditation, they never suffer a sickness of the eyes; their ears, noses, mouths, and bodies are free of sickness; their minds never know grief or distress. If when they are dying or are near death these bodhisattvas have these afflictions, things are not as the Buddha says—unless it is because of what they have done in former lives.

Furthermore, Bhadrapāla, all the gods praise these bodhisattvas. All the dragons praise them. All the yakṣas praise them. All the asuras praise them. All the garuḍas, kiṃnaras, mahoragas, humans, and nonhumans praise these bodhisattvas. All the buddhas, gods among gods, praise these bodhisattvas.

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Furthermore, Bhadrapāla, these bodhisattvas are protected by the gods and protected by the dragons. The four heavenly kings, Śakra, Lord of the Gods, and the god Brahmā Sahāṃpati all protect these bodhisattvas. All the yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, both humans and nonhumans together, protect these bodhisattvas. All the buddhas, gods among gods, together protect these bodhisattvas. Furthermore, Bhadrapāla, these bodhisattvas are held in high esteem by the gods. All the dragons, yakṣas, gandharva, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans together hold these bodhisattvas in high esteem. The buddhas, gods among gods, are all free of desire, yet on account of the Way and of virtue they all hold these bodhisattvas in high esteem.

Furthermore, Bhadrapāla, all the gods wish to see these bodhisattvas. All the dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans long for and wish to see these bodhisattvas. As for the buddhas, gods among gods, each and every one of them wishes to have these bodhisattvas go to him, he wishes to have them go for humanity's sake. Furthermore, Bhadrapāla, all the gods come to these bodhisattvas, all the dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans come to these bodhisattvas, and they all see each other. As for the buddhas, gods among gods, the bodhisattvas not only see them during the daytime but at night in their dreams they both see the buddhas' bodies and each of the buddhas tells them his own name.

Furthermore, Bhadrapāla, as for sutras that these bodhisattvas have not hitherto recited and sutra volumes that they have not previously heard, these bodhisattvas will, by means of the numinous power of this meditation, obtain all the names of those sutra volumes in their dreams, they will see them all and hear all the sounds of the sutras. If they do not obtain them in the daytime, then they see and obtain them all at night in their dreams.

The Buddha said to Bhadrapāla:

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913b

If for an eon or for more than an eon I were to proclaim the merits of the bodhisattvas who possess this meditation, I would not be able to come to an end, to say nothing of those who strive energetically to master this meditation.

The Buddha then recited the following verses: Should any bodhisattvas study and recite this Meditation expounded by the Buddha, with its message of quiescence, Even if one wanted to praise their merits, It would be like subtracting one grain of sand from the banks of the Ganges [River].

Knives and swords, spears and halberds, do not wound them, Robbers and foes cannot harm them,

Kings of states and great ministers look affectionately upon them: Such are the results of studying this meditation. If snakes that are poisonous and truly terrible See those practitioners, their poison is quickly removed; They no longer get angry or spit venom: Such are the results of reciting this meditation. Enemies who bear them ill-will are no match for them; Gods, dragons, spirits, and kiṃnaras All fall silent when they see their numinous radiance; Such are the results of studying this meditation. Evil wolves and pythons of the wilds, Lions, fierce tigers, deer, and apes, Without harmful intentions, keeping their poison hidden, All come to provide these practitioners with their personal protection. Evil spirits who seize people's souls, And all gods and human beings who harbor harmful intentions Submit of their own accord when they sense their numinous power: Such are the results of studying this meditation. 66

Fascicle Two

They do not fall sick, nor do they suffer pain; Their hearing and vision are acute and clear, without dimness or blockage;

Their eloquence in speaking is outstanding: Those who practice the meditation quickly attain this. They never fall into hell,

And avoid the destiny of hungry ghosts and animals; In all their rebirths, life after life, they remember their former existences:

Such are the results of studying this meditation. The spirits and gandharvas together protect them, As do the gods and human beings as well, Along with the asuras and the mahoragas: Such are the results of practicing this meditation. All the gods together extol their virtues, The gods, humans, dragons, spirits, and kiṃnaras. The buddhas praise them and fulfill their aspirations, Because they recite the sutra and preach it for the sake of others. They do not regress in their aspiration to the Way, Nor is the meaning of the Dharma wisdom exhausted for them. None can equal the beauty of their appearance If they recite and practice this sutra and teach others. When states takes up arms against states, and the people are in turmoil,

When famine is rife, and there is dire need, They never suffer an early death before their time is up, Those who can recite this sutra and teach others. Valiantly they triumph over all the deeds of Māra; Their minds know no fear, nor does their hair stand on end; Their meritorious conduct is inconceivable: Such are the results of practicing this meditation. 67

Chapter 9: Kṣemarāja Buddha

The Pratyutpanna Samādhi Sutra

Bewitchery, magic, and the casting of spells, The improper action of those who follow foul heretical ways, Can never affect their bodies

Because they delight in the Dharma and know it thoroughly. Everyone together sings of their virtues, The honored sons of the Buddha, fully endowed with the knowledge of emptiness;

Such are the results for those into whose hands this sutra passes Afterward, in the future, in the very last days. They will always act energetically and be joyful, Will uphold this Dharma with one heart, harmoniously, Will accept and keep the sutra volumes, expound and recite them; It is therefore to them that I now speak. 68

Chapter IX

Kṣemarāja Buddha

The Buddha said to Bhadrapāla:

Once upon a time, innumerable incalculable eons ago, there was a buddha by the name of Kṣemarāja, Buddha, Tathāgata, Arhat, Perfectly Awakened One, Most Highly Honored in the World, Bringer of Peace to the World, Brilliant with Regard to the Sutras, and known as God among Gods in heaven and beneath it.

At that time a certain elder's son by the name of Sudatta came with twenty thousand people to Kṣemarāja Buddha, made obeisance to that buddha, withdrew, and sat down to one side. The elder's son Sudatta asked Kṣemarāja Buddha about this meditation. Kṣemarāja Buddha, knowing what the elder's son Sudatta was thinking, then preached this meditation to him.

When the elder's son Sudatta heard this meditation he rejoiced greatly, and straightaway was able to recite and retain it all. He became an ascetic and strove for this meditation for eighty thousand years, during which time the elder's son Sudatta heard a great many sutras from that buddha. He heard sutras from innumerable buddhas and his wisdom was outstanding. Thereafter, when the life of the elder's son Sudatta came to an end he was reborn in the Heaven of the Thirty-three Gods. Subsequently, he came back down from heaven and was reborn in the world.

At that time, in that ancient eon, there was another buddha by the name of Vidyuddeva, Tathāgata, Arhat, Perfectly Awakened One. That buddha had been born into a kṣatriyahousehold. At that time the elder's son Sudatta once again heard this meditation under that buddha, and once again strove for it.

Then the elder's son Sudatta, later in that ancient eon, met another buddha by the name of Raṣmirāja, Tathāgata, Arhat, Perfectly Awakened 69

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914a

One, of brahman stock. At that time the elder's son Sudatta again received this meditation under that buddha, and strove to cultivate it for eighty-four thousand years.

"

The Buddha said to Bhadrapāla:

Eighty thousand eons later the elder's son Sudatta became a buddha by the name of Dīpaṃkara. At that time the elder's son Sudatta was a brilliant and brave man, and his wisdom was most extensive. The Buddha said:

Do you see this meditation, Bhadrapāla? Its abundant benefits are such that it causes people to realize the Way of the Buddha. Any bodhisattvas who attain this meditation should study and recite it, they should preserve it, they should teach it to others, and they should cultivate it, and if they do this they will attain buddhahood before long. Do you know, Bhadrapāla, that this meditation is the eye of bodhisattvas, is the mother of bodhisattvas, is the object of devotion of bodhisattvas, and is the origin of bodhisattvas? Do you know, Bhadrapāla, that this meditation destroys darkness and illuminates everything above heaven and beneath it? Do you know, Bhadrapāla, that this bodhisattva meditation is the treasury of the buddhas, is the ground of the buddhas, is the fountainhead of the deep ocean of precious gems, is the stabilizer of incalculable meritorious virtues, the sutra that increases perspicacity? You should know that this is what comes from the meditation. From within it emerges the Buddha and the hearing of the sutras. Establish yourself properly in the four cessations of thought. What are the four cessations of thought? First, one observes one's own body and observes the bodies of others; but when one observes one's own body and the bodies of others, there is from the beginning no body. Second, one observes one's own feelings and observes the feelings of others; but when one observes one's own feelings and the feelings of others, there are from the beginning no feelings. Third, one observes one's own thoughts and observes the thoughts of others, but when one observes one's own thoughts and the thoughts of others, there are from the beginning no thoughts. Fourth, one observes one's own dharmas 70

Fascicle Two

and observes the dharmas of others, but when one observes one's own dharmas and the dharmas of others, there are from the beginning no dharmas.

The Buddha said to Bhadrapāla:

Who will believe in this meditation? The only people who will believe in it are the Tathāgatas, Arhats, Perfectly Awakened Ones, those who do not regress, and arhats. Those with foolish and deluded minds are a long way from this meditation in which the buddhas of the present stand before one. Why? In this Dharma one should reflect on the Buddha and should see the Buddha.

The Buddha said to Bhadrapāla:

These bodhisattvas should reflect on the Buddha, should see the Buddha, and should hear the sutras, but they should not have any attachment to them. Why? The Buddha is originally nonexistent and these dharmas are uncaused. Why? They are originally empty and nonexistent. When each person undertakes reflection on dharmas, in these dharmas there is nothing to grasp, in these dharmas there is no attachment. They are like empty space; they are utterly pure. These dharmas are thought by people. They are completely nonexistent. They are nonexistent. These dharmas are apparent only; what is caused is merely empty and still like nirvana. These dharmas are nonexistent. Originally these dharmas do not exist; they come from nowhere and they go nowhere. People are originally nonexistent. Those unattached to these dharmas are close, while those who have attachment are far.

The Buddha said to Bhadrapāla:

Those who cultivate this meditation enter the formless by means of form; seeing the Buddha, they reflect on the Buddha and cultivate awakening; hearing the sutras, they reflect on the dharmas and cultivate awakening. They must not think of the self and they must not become attached to the dharmas. Why? They are cultivating awakening. Bhadrapāla, there are those who cultivate awakening and do not see the Buddha. If they have so much as a hair of attachment they will not 71

The Pratyutpanna Samādhi Sutra

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obtain the dharmas. If they give to others with expectations of [receiving] something [in return], that is not giving. If they keep the precepts with expectations of [receiving] something, that is impurity. If they covet the Dharma they will not obtain nirvana. If they are insincere with regard to the sutras they will not succeed in being brilliant. If they take pleasure in assemblies and delight in other ways they will never be able to master the single practice. Those whose thoughts run into difficulties when it comes to desire and who become angry will not be capable of patient acceptance. They who hate will not succeed in preaching to others. They who are good at striving for the way of the arhats will not succeed here in seeing the meditation in which the buddhas of the present all stand before one, and they will not attain happiness in dharmas that do not come into existence and establish themselves in it. They who have attachment will not master emptiness. Bodhisattvas must never be miserly. Those who are slothful will not obtain the Way. Those who are licentious will not enter into contemplation. Those who have discursive thoughts will not enter into meditation. The Buddha then recited the following verses: Their merits are incalculable;

They uphold the precepts perfectly, and are unblemished; Their minds are pure and devoid of defilement: Such are the results of practicing this meditation. Should any keep this meditation,

Their wisdom will be all-embracing and free of any deficiency; They will comprehend all meanings and never forget anything; Their meritorious conduct will be as bright as the moon. Should any keep this meditation,

Their understanding and their aspiration for awakening will be inconceivable;

They will comprehend incalculable dharmas of the Way; Innumerable gods will protect their virtue.

Should any keep this meditation,

They will always see innumerable buddhas face to face, 72

Fascicle Two

And hear incalculable buddhas expounding the Dharma, Which they will immediately be able to retain, reflect on, and practice widely.

Should any keep this meditation,

All evils and hardships will be done away with; The buddhas, who show compassion to the world, Will all join in extolling these bodhisattvas. If bodhisattvas should wish to see Innumerable future buddhas and Lords of the World Rejoice wholeheartedly, and take their stand in the true Dharma, They should study and recite this meditation. Should any keep this meditation,

Their merits and blessings will be inconceivable; They will be first and foremost in attaining a human body, Preeminent in leaving household life and practicing mendicancy. Should any obtain this sutra at the very last, They will attain the foremost merits and advantages; They will obtain infinite blessings: Such are the results of being established in this meditation. End of Fascicle Two of the

Pratyutpanna-samādhi-sūtra

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