The Four Dharmas, and the Beginning of Buddha-Recollection

The Four Dharmas Chapter

As for the karma that attains the thirty-two marks already explained, the bodhisattva ought to cultivate and study it with a single mind; the very karma that cultivates these thirty-two marks takes wisdom as its own root.

It is for this reason: "The four dharmas that cause the loss of wisdom, the bodhisattva ought to depart from; the four kinds of dharma that gain wisdom, one ought constantly to cultivate and practice."

There are four dharmas able to cause the loss of wisdom, which the bodhisattva ought to depart from. There are, further, four dharmas that gain wisdom, which one ought constantly to cultivate.

What are the four dharmas that lose wisdom? First, failing to revere the Dharma and one who expounds it. Second, concealing and begrudging the essential Dharma. Third, obstructing one who delights in the Dharma, destroying their own mind of listening. Fourth, harboring arrogance, exalting oneself and demeaning others.

What are the four dharmas that gain wisdom? First, revering the Dharma and one who expounds it. Second, expounding for others exactly what one has heard of the Dharma and what one has recited, one's own mind pure, seeking no gain or support. Third, knowing that wisdom is attained through vast learning, diligently seeking it without rest, as though rescuing one's own head from fire. Fourth, upholding exactly what one has heard of the Dharma without ever forgetting it, valuing practicing exactly as it has been taught, not merely valuing the speaking of it.

These are the four.

Should a person never destroy their own roots of goodness, this person is able to relinquish the four dharmas that lose wisdom, and able to practice the four dharmas that gain wisdom.

It is for this reason that one who seeks to increase their own wisdom, as the verse states: "The four dharmas that consume one's own roots of goodness, the bodhisattva ought to depart from; the four dharmas that increase one's own roots of goodness, the bodhisattva ought to cultivate and study."

What are the four dharmas that erode one's own roots of goodness? First, harboring arrogance, craving worldly affairs. Second, attached to gain and support, going in and out of every household. Third, giving rise to hatred and envy, slandering the bodhisattvas. Fourth, upon hearing a sūtra never heard before, hearing it yet failing to accept it with faith.

What are the four dharmas that increase one's own roots of goodness? First, toward a sūtra never heard before, seeking it without ever tiring, namely the six pāramitās and the bodhisattva basket. Second, toward sentient beings, removing every trace of arrogance, humble and yielding in every respect. Third, obtaining wealth in accordance with the Dharma, content with only what is sufficient, departing from every wrongful livelihood, delighting in practicing the conduct of the four noble lineages. Fourth, toward another's own offense, whether real or unreal, holding no mockery or reproach, never seeking out another's own faults.

Should there be something within the Dharma one has not yet penetrated, one's own mind holds no contrary resistance, taking the Buddha himself as witness — the Buddha is himself omniscient, and his own Dharma is immeasurable, expounded according to what is fitting, something I myself do not yet know.

These four dharmas that increase one's own roots of goodness are not something one who is flattering and crooked is able to accomplish.

It is for this reason: "The bodhisattva ought to depart from the four dharmas that mark flattery and crookedness; one ought constantly to cultivate and practice the four dharmas that mark an upright mind."

The bodhisattva, whether householder or renunciant, ought to depart from these four dharmas of flattery and crookedness, just as a crooked piece of timber, lodged within a dense forest, is difficult indeed to extricate. So too, in this world, there are disciples of the Buddha who, though they have entered the Buddhadharma, are unable to escape the deep forest of birth and death.

What are these four? First, harboring doubt and lacking faith toward the Buddhadharma, without any resolute mind. Second, arrogance and resentment toward sentient beings. Third, giving rise, toward another's own gain, to a mind of craving and envy. Fourth, slandering the bodhisattvas, one's own evil reputation spreading abroad. These are the four.

What are the four marks of an upright mind? First, should an offense occur, disclosing it at once, concealing nothing, repenting of it and extinguishing it, practicing a path free of regret. Second, should truthful speech cost one one's own royal throne and every treasure, still never speaking falsely, one's own mouth never once uttering a word demeaning another. Third, should a person offend through harsh speech, reviling, contempt, mockery and slander, imprisonment, the whip and the rod, or torture, resenting only one's own past deeds, never blaming another for it, holding faith in the fruit and recompense of karma, one's own mind free of anger or resentment. Fourth, abiding securely within faith and merit, even though every buddha's own sublime Dharma is exceedingly difficult to believe and understand, one's own mind being pure, one is nonetheless able to accept it with faith in every case.

Four kinds of flattery and crookedness corrupt the bodhisattva's own practice; four kinds of upright conduct bring the bodhisattva into harmony. It is for this reason that the bodhisattva wishes never to practice the mark of flattery and crookedness, and wishes instead to practice an upright mind.

As the verse says: "One ought to relinquish and depart from these four kinds, which corrupt the bodhisattva's own dharma; one ought to cultivate and study these four kinds, which bring the bodhisattva's own dharma into harmony."

What, then, are called the four dharmas that corrupt the bodhisattva? First, being learned yet frivolous, failing to practice in accordance with the Dharma. Second, giving rise to idle argument toward those one teaches and transforms, failing to revere and accord with one's own preceptor and instructor. Third, being unable to properly digest another's own offering given in faith, breaking through every restraint while still receiving offerings. Fourth, failing to revere a gentle and virtuous bodhisattva, one's own mind harboring arrogance. These are the four.

What, then, are called the four dharmas that bring the bodhisattva into harmony? First, constantly delighting in hearing a dharma never heard before, and, having heard it, being able to practice exactly as it has been taught, relying upon the Dharma, relying upon its own meaning, practicing exactly as it has been taught. Second, according with its own true meaning, never being confused by mere words, harmonious and easily taught, applying one's own mind and effort in serving one's own teacher. Third, never losing the precepts or meditative concentration, maintaining a pure livelihood. Fourth, toward a harmonious bodhisattva, giving rise to a mind of reverence, according with them with deep feeling, breaking through one's own arrogance, seeking their own merit.

Furthermore, the bodhisattva has four kinds of error, constantly seeking out the bodhisattva's own faults within them — this is called corrupting the bodhisattva; should one be able to draw near to four kinds of wholesome path instead, this is called bringing the bodhisattva into harmony.

As the verse says: "The bodhisattva ought to depart from these four kinds of error belonging to the bodhisattva; the bodhisattva ought to cultivate these four kinds of path belonging to the bodhisattva."

What is meant by the bodhisattva's own four kinds of error? First, expounding a profoundly deep dharma to a sentient being unfit to receive it — this is called an error. Second, expounding the lesser vehicle to one who delights in a profound and great dharma — this is called an error. Third, toward one of right conduct upholding the precepts with a wholesome mind, showing contempt and a lack of reverence — this is called an error. Fourth, toward one not yet accomplished, trusting what ought not yet to be trusted, drawing in one who has broken the precepts and is evil, treating them as an intimate friend — this is called an error.

What are the four kinds of path belonging to the bodhisattva? First, practicing an equal mind toward every sentient being. Second, teaching and transforming all through the wholesome dharma. Third, expounding the Dharma equally for every sentient being. Fourth, practicing right conduct toward every sentient being.

Should one constantly practice the bodhisattva's own four kinds of error, taking no delight in reflecting upon every dharma, failing diligently to cultivate and study the wholesome dharma, this is then merely an image of a bodhisattva.

It is for this reason: "Within the bodhisattva's own dharma, there are four kinds of mere image of a bodhisattva — the Buddha has spoken of a dharma such as this, and each and every one of them ought to be departed from."

What are these four? First, craving and valuing gain and support, not valuing the Dharma. Second, seeking only fame and renown, not seeking merit. Third, seeking only one's own pleasure, giving no thought to sentient beings. Fourth, craving delight in one's own kin and retinue, taking no delight in dwelling apart. These are the four.

Question: How, then, can this mere image of a bodhisattva's own dharma be relinquished?

Answer: Should the bodhisattva cultivate the very merit of the bodhisattva's own initial practice, this alone is able to depart from this mere image of a bodhisattva's own dharma; it is for this reason that, should the bodhisattva wish to depart from this mere image of a bodhisattva's own dharma, as the verse says: "The four merits of the initial practice, diligently applying effort so that they arise; once arisen, causing them to increase; once increased, one ought then to guard and protect them."

What are these four? First, faith and understanding of the dharma of emptiness, and also faith in the fruit and recompense of karma. Second, delighting in the dharma of non-self, while giving rise to a mind of great compassion toward every sentient being. Third, one's own mind abiding in nirvāṇa while one's own conduct remains within birth and death. Fourth, giving for the sake of bringing sentient beings to accomplishment, without seeking any fruit in recompense.

Should a person wish to give rise to the bodhisattva's own four merits of initial practice, and to increase and guard and protect them, they ought to draw near to a good and virtuous friend.

As the verse says: "The bodhisattva ought to draw near to four kinds of good and virtuous friend; and ought likewise to depart far from four kinds of evil friend."

The bodhisattva who loves and delights in unsurpassed, perfect, complete awakening ought to draw near to, revere, and make offerings to these four kinds of good and virtuous friend, and ought to depart far and deeply from these four kinds of evil friend.

What are these four kinds of good and virtuous friend? First, toward one who comes to make a request, giving rise to a thought of them as a worthy friend, since they are able to assist in accomplishing the unsurpassed path. Second, toward one who expounds the Dharma, giving rise to a thought of them as a good and virtuous friend, since they are able to assist in accomplishing vast learning and wisdom. Third, praising one who has gone forth from home, giving rise to a thought of them as a good and virtuous friend, since they are able to assist in accomplishing every root of goodness. Fourth, toward every buddha and world-honored one, giving rise to a thought of them as a good and virtuous friend, since they are able to assist in accomplishing the entire Buddhadharma.

What are these four kinds of evil friend? First, one who seeks the pratyekabuddha vehicle's own mind, delighting in few desires and few affairs. Second, a monk who seeks the śrāvaka vehicle, delighting only in sitting in meditation. Third, one who delights in reading the outside path's own Lokāyata scriptures, adorned with fine verse and clever question-and-answer. Fourth, one whom, in drawing near to them, one gains only worldly benefit and gains no benefit of the Dharma.

It is for this reason that the bodhisattva ought to draw near to these four good and virtuous friends, and depart far from these four evil friends.

Should the bodhisattva be able to depart from the four evil friends, and draw near to the four good and virtuous friends, they thereby attain the four vast treasuries, the dharma of overcoming every activity of māra, the ability to give rise to immeasurable merit, and the ability fully to gather in every wholesome dharma.

Question: What, then, is the bodhisattva's own dharma of the great treasuries? What is the dharma able to overcome every activity of māra? What is the dharma able to give rise to immeasurable merit? What is the dharma able to gather in every wholesome dharma?

Answer: "Every bodhisattva possesses these four vast treasuries of the sublime Dharma; these four gather in every wholesome dharma, with bodhicitta placed foremost."

What are these four? First, encountering the Buddha. Second, hearing the six pāramitās. Third, holding no mind of anger or obstruction toward one who expounds the Dharma. Fourth, delighting, with a mind free of heedlessness, in dwelling within a forest hermitage. These are the four great treasuries.

As for what is able to overcome every activity of māra, there are four dharmas. What are these four? First, never abandoning bodhicitta. Second, holding, toward every sentient being, a mind free of anger or obstruction. Third, being aware of every view. Fourth, holding, toward every bodhisattva, a mind free of arrogance. These are the four.

As for the dharma that attains immeasurable merit, there are, further, four dharmas. What are these four? First, holding no expectation whatsoever toward the giving of the Dharma. Second, giving rise to a mind of great compassion toward an evil person who has broken the precepts. Third, giving rise to the unsurpassed bodhi within the very act of teaching sentient beings. Fourth, practicing patient endurance toward the most degraded sentient being. These are the four.

As for gathering in every wholesome dharma, there are four dharmas. What are these four? First, never displaying, within solitude, any pretense or affectation, one's own conduct constant. Second, practicing the four means of gathering others while seeking no gratitude or repayment. Third, never sparing one's own body or life in guarding and protecting the true Dharma. Fourth, at the very moment of planting every root of goodness, placing bodhicitta foremost. These are the four.

Each and every one of these sets of four dharmas ought to be explained at great length, but, since this would make the text overly voluminous, I shall not explain them at length; I shall now, as the Buddha himself has spoken, explain them briefly through verse.

Should the bodhisattva wish to attain every bodhisattva treasury, wish to overcome every activity of māra, and wish to gather in every wholesome dharma, they ought, in every case, to depart from: "the two bonds of emptiness, the two fetters, the two obstructions, the two defilements; the two wounds and the two pits, the two burnings and the two sicknesses."

Should the bodhisattva wish to attain merit such as every bodhisattva treasury, they ought to depart from these very pairs of dharmas.

What are the two bonds of emptiness? First, craving attachment to the Lokāyata and similar scriptures; second, adorning and decorating one's own robe and bowl.

The two fetters are: first, the fetter of attachment to every view; second, the fetter of craving fame and gain.

The two obstructions are: first, drawing near to those in white robes; second, keeping far from good and virtuous persons.

The two defilements are: first, tolerating and enduring every affliction; second, delighting in every donor and acquaintance.

The two wounds are: first, beholding another's own fault; second, concealing one's own fault.

The two pits are: first, destroying the true Dharma; second, breaking the precepts while receiving offerings.

The two burnings are: first, wearing the kāṣāya robe with a mind that is impure and turbid; second, receiving the support offered to one who upholds pure precepts.

The renunciant possesses two sicknesses difficult to cure: first, one of excessive pride, who believes themselves already able to subdue their own mind; second, one who seeks the Great Vehicle, yet undermines and destroys their own resolve toward it.

Should the bodhisattva depart from dharmas such as these, there is, further, a dharma for swiftly attaining unsurpassed, perfect, complete awakening, which they are thereby able swiftly to attain, and further attain the praise of every buddha, pratyekabuddha, and arhat.

Question: What kind of dharma, then, is a dharma for swiftly attaining unsurpassed, perfect, complete awakening? What kind is praised by every buddha, pratyekabuddha, and arhat?

Answer: "Being able to practice the marks of the four noble truths, one swiftly attains buddha-bodhi. And practicing these four dharmas, one is praised by the three kinds of noble one."

What are the marks of the four noble truths? First, applying diligent effort for the sake of seeking every wholesome dharma. Second, listening to, receiving, reciting, and studying the scriptural teaching, and practicing exactly as it has been taught. Third, holding a mind of weariness and renunciation toward the three realms, just as toward a place of execution, constantly seeking to escape from it. Fourth, benefiting one's own mind for the sake of benefiting and bringing peace to every sentient being.

"Truth" refers to what is genuine and real, free of deception; through attaining unsurpassed, perfect, complete awakening, it is called that which is never empty or false.

There are, further, four dharmas praised by the three kinds of noble one — what are these four? First, never committing an evil deed even at the cost of one's own life. Second, constantly practicing the giving of the Dharma. Third, receiving the Dharma with a constantly unified mind. Fourth, should a defiled mind arise, being immediately able rightly to contemplate this very defiled mind, and the very causes and conditions giving rise to this defilement. As for the root of this very defilement, what is truly meant by "defilement"? What exactly is this defilement? Through what matter does it arise? Who gives rise to this very defilement? Reflecting rightly in this way, one knows it to be illusory, without any true reality, without any real existence at all, resolutely believing and understanding that every dharma is empty, and that no dharma possesses any true existence whatsoever. Contemplating rightly, in this way, the very causes and conditions of defilement, one thereby fails to give rise to any evil karma; every remaining affliction ought likewise to be contemplated in just this same way.

The bodhisattva, having attained this very dharma praised by the great persons, departing from every evil karma of the afflictions, their own mind thereby complete with a mind of relinquishment, as the verse states: "Complete with a mind of relinquishment, one seeks both worldly and transcendent benefit. At the very moment of seeking these benefits, one's own mind knows no weariness or fatigue."

This bodhisattva, complete with this very dharma of relinquishment, wishing to practice the giving of the Dharma and the giving of material wealth for the benefit of sentient beings, whether seeking a worldly or a transcendent benefit, before it is yet attained, one's own mind knows no weariness or fatigue.

"Worldly benefit" refers to skillfully understanding worldly scriptures, skills, arts, and every clever expedient.

"Transcendent benefit" refers to every uncontaminated faculty, power, factor of awakening, and dharma of the path.

As the verse states: "Seeking these two kinds of benefit in this way, one's own mind knows no weariness or fatigue; through this very freedom from weariness and fatigue, one is able to attain every profound dharma. Through this very seeking of scriptures, one is able to attain wisdom, complete in knowing the very highest, foremost dharma of this world."

As for being "free of weariness and fatigue": weariness and fatigue refers to a sense of aversion; should whatever one studies be free of this very aversion, one's own mind knows no weariness or fatigue.

Should one be free of weariness and fatigue, then, in seeking every scripture, art, medical prescription, skill, ceremony, and rule, one experiences no weariness or fatigue whatsoever.

Through this very freedom from weariness and fatigue, one thereby attains wisdom, complete in a profound knowledge of what is fitting within this world.

"Worldly dharma" refers to what is fitting according to local custom, according with the very mind of this world, being able fully to know the very governance of this world — it is for this reason that one is able to know how to guide the superior, the middling, and the inferior sentient being, each according to what is fitting. Skillfully understanding every worldly matter, one holds a deep mind of conscience and shame.

"Guiding according to what is fitting" refers to the superior, the middling, and the inferior each possessing their own fitting approach.

As for "conscience and shame": being ashamed of one's own conduct by oneself is called conscience; feeling shame on account of another is called shame. There are those who feel embarrassed through their own action alone, and those who feel shame only upon being seen by another.

Within worldly dharma, shame is the very foremost of these to be applied. As the sūtra states: "Two pure, unblemished dharmas guard and protect this world — namely, conscience and shame."

As the verse says: "Wherever a person holds shame, they thereby know the Dharma, and know offense from merit; where shame is absent, the good depart far away, and there is no evil left undone."

Question: Why, then, does the text so earnestly teach the bodhisattva to skillfully know what is fitting within this world?

Answer: Should the bodhisattva know worldly dharma, they thereby easily gain sentient beings' own delight and entry, teaching and guiding their own mind, causing them to abide within the Great Vehicle.

Should they fail to know worldly dharma, they would be unable to teach and transform even a single person — it is for this reason that worldly dharma is itself the very path of skillful means for teaching and transforming sentient beings.

The bodhisattva, knowing worldly dharma in this way, is thereby complete with a mind of conscience and shame.

As the verse says: "Showing reverent care even toward one who does me harm, how much more so, then, toward one who benefits me! Possessing both shame and reverence, one never holds a good person in contemptuous mockery."

This bodhisattva, possessing much shame, is thereby able, even toward every evil person, to show reverence and make offerings, welcoming and seeing them off, offering greeting — how much more so, then, toward a good person, one who is able to benefit oneself and who genuinely possesses merit! Through these two minds of shame and reverence, toward every worthy and virtuous person, even one of little learning, one shows no contempt.

One reflects thus: "One who genuinely possesses merit may conceal themselves within this world, just as ash covers over a fire — I ought never to treat worldly dharma with disdain or hold it in contempt; should I, through some trifling cause, hold it in contempt, I would thereby incur an offense."

Furthermore: "Whatever one has undertaken, however difficult it may be to see through to completion, this is, even within this ordinary world, itself a mark of non-retrogression."

This bodhisattva, in whatever they have undertaken — whether erecting a stūpa or temple, whether holding a great assembly, whether rescuing an offender — in every such difficult matter of this world, their own mind never abandons or retreats from it; whatever has been begun but not yet completed, they apply every kind of skillful means, the strength of body, speech, and mind, so as to bring it to accomplishment. It is not only within the Buddhadharma that there exists this very mark of non-retrogression — within worldly affairs too, there exists this same mark of non-retrogression.

Question: Through what cause and condition is one able to accomplish a matter such as this?

Answer: "One who possesses the power of forbearance is thereby able to see it through to completion."

As the verse says: "Having attained the great power of forbearance, showing deep reverence and offering to every buddha, according with whatever the Buddha teaches and transforms, one is thereby able to receive and uphold all of it."

The bodhisattva, having attained this very power of forbearance, through this power makes offering and shows reverence toward every buddha, offering robe, food and drink, and the like according to what is fitting; and further, the Buddha's own teaching and transformation — whether upholding the precepts, meditative concentration, whether subduing one's own mind, or truly contemplating every dharma — within these very matters, employs this power of forbearance, just as a person who obtains a sharp blade ought to use it only where it brings benefit, never where it brings no benefit.

As the verse says: "Through faith, compassion, loving-kindness, and equanimity, one forbears without weariness or aversion; further able to know the very true meaning, guiding sentient beings' own minds; shame and forbearance held as foremost, showing deep reverence toward every buddha; abiding within what the Buddha has taught, rightly practicing these ten dharmas, one is thereby able to purify the very first ground — this alone is the bodhisattva's own path."

Should the bodhisattva take faith as their own starting point, and afterward abide within the Buddha himself, they are thereby able to purify the very first ground; within these ten dharmas, "faith" is placed foremost. "Faith" refers to attaining, within the very causes and conditions of every buddha's own Dharma, a mind of resolute certainty, further joined with genuine delight; and why is this so? Because this bodhisattva's own mind and nature are pure, they attain a power of faith rooted deeply.

Through the power of this very faith, they give rise to a mind of compassion toward sentient beings. They reflect thus: "Every buddha's own Dharma takes great compassion as its own root; I now, with a single mind, delight in the Buddhadharma — it is for this reason that, toward sentient beings, I ought to give rise to a mind of compassion." This compassion gradually increases, and thereby becomes great compassion.

Having attained this great compassion, they thereby give rise to a mind of loving-kindness toward sentient beings. They reflect thus: "I ought, according to my own capacity, to benefit sentient beings" — and this thereby becomes genuine compassion.

Practicing loving-kindness, benefiting sentient beings, they are thereby able to practice relinquishment as well, giving away everything they possess, whether internal or external. They reflect thus: "Since I myself am but a mere object, I do this for the sake of benefiting and bringing peace to sentient beings" — and this thereby becomes genuine loving-kindness.

And further, since sentient beings accept my own words with faith, and, wishing to practice this very relinquishment, seek wealth and material benefit, I am thereby able to endure every kind of suffering and affliction involved. They reflect thus: "Should weariness and aversion arise, then, toward worldly skills, scriptures, farming, and craftsmanship, and every cause and condition of seeking wealth and benefit, nothing at all would be gained. It is for this reason that one ought to hold no weariness or aversion toward worldly skills, scriptures, and the like."

Through this very forbearance, they are able to know the true meaning of things. They reflect thus: "Worldly scriptures take their own meaning as their very flavor. Should a person skillfully know the meaning and flavor of these worldly scriptures, they are thereby able fully to penetrate worldly dharma. Being able to penetrate it, they are thereby able to guide the superior, the middling, and the inferior sentient being."

They reflect thus: "Should a person lack conscience and shame, they are unable to bring delight to sentient beings. For the sake of bringing them delight, one ought to practice conscience and shame."

They reflect thus: "Should one lack this very forbearance, one is unable to accomplish either worldly or transcendent benefit. Through possessing this very forbearance, one is thereby able to guide every sentient being, causing them all to feel delight; through their own mind feeling delight, they accept my own words with faith. Through this very faith and acceptance, I diligently apply skillful means and act as their own guide."

They reflect thus: "Should sentient beings make offering to the Buddha, this brings them much benefit." Wishing to cause sentient beings to make offering to the Buddha, I myself, with a single mind, make offering to the Buddha and to his own image and relics. Sentient beings, accepting this with faith, thereupon follow this very example and make offering to the Buddha, planting the very causes and conditions of rebirth among humans and devas, and abiding within the three vehicles.

The bodhisattva, practicing these ten dharmas in this very sequence, is thereby able to purify the very first ground.

Buddha-Recollection Chapter

The bodhisattva, at the very completion of the practice belonging to the first ground, through the power of their own roots of goodness, is able to behold several hundred buddhas and bodhisattvas. Having thus subdued their own mind, deeply loving the path to buddhahood, exactly as this first ground's own practice, complete and brought to completion, has been described — through the very power of their own roots of goodness and merit, they are able to behold every buddha of the ten directions presently existing, each and every one directly before their own eyes.

Question: Is it solely through the power of one's own roots of goodness and merit that one attains this vision of every buddha, or is there some further dharma involved as well?

Answer: "The Buddha, for the sake of Bhadrapāla, expounded a profound samādhi; having attained this very treasure of a samādhi, one is thereby able to behold every buddha."

Bhadrapāla was a householder bodhisattva, able to practice ascetic conduct; the Buddha, for the sake of this bodhisattva, expounded the Pratyutpanna Samādhi Sūtra. The pratyutpanna samādhi is named for beholding every buddha directly present before oneself; the bodhisattva who attains this great treasure of a samādhi, though not yet having attained the heavenly eye or the heavenly ear, is nonetheless able to behold every buddha of the ten directions, and further to hear the very scriptural teaching that every buddha expounds.

Question: This very samādhi — by what path can it be attained?

Answer: "One ought to be mindful of every buddha, dwelling within a great assembly, complete with the thirty-two marks, their own body adorned with the eighty minor marks."

The practitioner, through this very samādhi, is mindful of every buddha's own thirty-two marks and eighty minor marks, adorning their own body. Monks draw near to them, the devas make offering to them, surrounded on every side by every great assembly with reverence; with a single-pointed mind, being mindful of them, one takes up every buddha's own mark.

One is further mindful: every buddha is one of great vows, having accomplished great compassion, never once broken off. Complete with great loving-kindness, bringing deep peace to sentient beings. Practicing great sympathetic joy, fulfilling every vow. Practicing a mind of equanimity, relinquishing hatred and love alike, yet never abandoning sentient beings.

Practicing within the very place of truth, never once deceiving or beguiling. Practicing within the very place of relinquishment, purely removing the defilement of stinginess. Practicing within the very place of goodness, one's own mind wholesomely tranquil. Practicing within the very place of wisdom, attaining great wisdom.

Fully practicing the pāramitā of giving, becoming a lord of the giving of the Dharma; fully practicing the pāramitā of moral discipline, one's own precept-conduct pure; fully practicing the pāramitā of patient endurance, able to endure just as the earth itself endures; fully practicing the pāramitā of diligent effort, one's own diligence surpassing all else; fully practicing the pāramitā of meditative concentration, extinguishing every obstruction to concentration; fully practicing the pāramitā of wisdom, breaking through every obstruction to wisdom.

The mark of the wheel upon hand and foot: able to turn the wheel of the Dharma. The mark of a firmly planted foot: securely abiding within every dharma. The mark of webbed hands and feet: extinguishing every affliction. The mark of seven full places: every merit complete. The mark of soft hands and feet: expounding a gentle and harmonious dharma. The mark of long, slender fingers: across a vast span of time, cultivating and gathering every sublime, wholesome dharma. The mark of a broad heel: broad vision, broad learning. The mark of a great, upright body: expounding the great, upright path. The mark of a high instep: supreme in every respect. The mark of hair curling upward: able to cause sentient beings to abide within the supreme, sublime dharma. The mark of antelope calves: the calves gradually tapering. The mark of long arms reaching past the knees: the arms like a golden bar. The mark of a concealed organ: possessing the very treasury of the Dharma. The mark of a golden-colored body: possessing immeasurable radiance. The mark of thin, fine skin: expounding a fine, sublime dharma. The mark of a single hair per pore: revealing the single-mark dharma. The mark of white hair adorning the face: delighting, without ever tiring, in beholding the Buddha's own face. The mark of a lion's own upper body: fearless as a lion. The mark of round, full shoulders: skillfully distinguishing the five aggregates. The mark of full underarms: full of great roots of goodness. The mark of tasting every flavor to the fullest: complete with the very flavor of tranquil cessation. The mark of a well-proportioned body: breaking through the fear of birth and death. The mark of the uṣṇīṣa: a head that has never once bowed in reverence to another. The mark of a great tongue: its color like genuine coral, able to cover the entire face. The mark of a Brahmā-like voice: this very bodily mark reaching even to the Brahmā heaven. The mark of a lion's own cheeks and the mark of broad shoulders: able to break through the outside paths. The mark of even teeth: practicing pure, unblemished meditative absorption. The mark of level teeth: an equal mind toward every sentient being. The mark of close-set teeth: departing from every craving attachment. The mark of forty teeth: complete with the forty dharmas unique to a buddha. The mark of eyes the deep blue-black of collyrium: beholding sentient beings with a mind of loving-kindness. The mark of eyelashes like a bull's own: the eyelashes long and never tangled, attaining a rare and marvelous appearance, delighted in without ever tiring.

Through these thirty-two marks, adorning the body, and the eighty minor marks interspersed among them, radiant and mutually illuminating, merit is thereby complete, majestic power beyond compare, one's own renown spreading abroad.

Anointed with the very fragrance of the precepts, unmoved by any worldly dharma, untainted by any affliction, undefiled by any evil speech.

Sporting freely amid every spiritual power, every buddha's own majestic power being so fierce and abundant that none dare oppose it.

Expounding the Dharma through wisdom, like the lion's own roar, mastery exactly as one wishes. Through the power of diligent effort, breaking through every obscurity of delusion. Through great radiance, universally illuminating heaven and earth. Amid every question and answer, the very foremost, beyond all others. Looked up to by all, with none who look down upon him, constantly beholding sentient beings with a mind of loving-kindness.

Mindfulness like the great ocean itself; meditative concentration like Mount Sumeru itself. Patient endurance like the earth itself, causing every being to increase and flourish; the very merit one has planted, like water that nourishes and moistens. Able to give rise to sentient beings' own roots of goodness, like the wind that opens and unfolds them; bringing sentient beings to accomplishment, like fire that ripens what is raw; wisdom without bound, just like empty space itself; universally raining down the great Dharma, like a vast, dense cloud.

Untainted by any worldly dharma, just like the lotus flower. Breaking through every teacher of an outside path, like a lion seizing a deer. Able to bear the heaviest burden, like the great lord of elephants. Able to guide the great assembly, like the great lord of oxen.

One's own following pure, like a wheel-turning sage king. Supreme within this world, like the great lord Brahmā. Lovable and delightful, like the clear moon in a cloudless sky. Universally illuminating and able to warm, just like the bright sun. Bringing peace and joy to every sentient being through this very cause and condition, just like a benevolent father. Showing pity toward sentient beings, guarding and protecting them according to what is fitting, just like a loving mother.

One's own conduct pure, like heavenly, genuine gold; possessing great power, like Śakra, lord of the devas; diligently benefiting this world, like the guardian lord of the world. Treating the illness of the afflictions, just like a physician-king; rescuing every being from decline and affliction, just like one's own kin. Accumulating every merit, like a great treasury.

His own precepts immeasurable, his own meditative concentration boundless, his own wisdom beyond description, his own liberation without equal, his own knowledge and vision of liberation without any equal whatsoever.

Within every matter, utterly beyond compare; supreme within every world, and thus called the very foremost person; having accomplished the great Dharma, thus called the great person.

The bodhisattva, in this way, contemplates and beholds every buddha through the marks of a great person.

These very buddhas, across immeasurable, boundless hundreds of thousands of myriads of koṭis of inconceivable, incalculable kalpas, have cultivated and studied merit, skillfully able to guard and protect the karma of body, speech, and mind.

Within the very treasury of the five inexpressible dharmas of past, future, present, and the unconditioned, every doubt has been entirely severed.

Whether a definitive answer, an analytical answer, a counter-question answer, or a set-aside answer, within these four kinds of answer there is no error whatsoever.

Skillfully expounding the thirty-seven factors that assist the path: the faculties, the powers, the factors of awakening, the path, the foundations of mindfulness, right effort, and the bases of spiritual power.

Skillfully able to distinguish the causal chain of ignorance, mental formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, becoming, birth, and old age and death.

Toward the eye and visible form, the ear and sound, the nose and fragrance, the tongue and taste, the body and touch, the mind and mental objects, holding no attachment whatsoever.

Skillfully expounding the ninefold division of the scriptural teaching: namely, the sūtra, the geya, the vyākaraṇa, the gāthā, the udāna, the nidāna, the itivṛttaka, the vaipulya, and the adbhuta-dharma.

Never governed by the underlying tendencies of craving, anger, delusion, arrogance, the view of self, the view of extremes, wrong view, the grasping of views, the grasping of precepts and vows, or doubt. Never encroached upon by the afflictions of faithlessness, lack of conscience and shame, flattery and crookedness, frivolity, heedlessness, indolence, drowsiness, anger, resentment, stinginess, or envy.

Knowing and beholding suffering, severing its origin, realizing its cessation, and cultivating the path.

What ought to be departed from has already been departed from; what ought to be seen has already been seen; what needed to be done has already been accomplished; every hostile bandit entirely broken through.

Complete with every vow, this is the very honored one of this world, the very father of this world, the very lord of this world.

This is one who has come well, gone well, whose intent is good, whose tranquility is good, whose cessation is good, whose liberation is good — abiding within immeasurable, boundless worlds as numerous as the sands of the Ganges throughout the ten directions, each and every one directly present before oneself.

The bodhisattva ought further to contemplate and behold every buddha through the eighty minor marks.

Nails a bright, fresh red: practicing a pure, unblemished dharma. Nails raised and full: born into a great household. Nails moist and lustrous: loving sentient beings deeply. Fingers round, slender, and long: their own conduct reaching deep and far. Fingers full of flesh: one's own roots of goodness full and complete. Fingers gradually tapering in length: gathering every buddha's own dharma in due order. Veins covered, unseen: never concealing one's own karma of body, speech, and mind. Veins free of any coarse knot: breaking through the very knot of the afflictions. Ankles level, not protruding: concealing no dharma whatsoever. Feet never crooked or bent: liberating those who have fallen into wrong paths. Walking like a lion: this is the very lion among humans. Walking like the lord of elephants: this is the very lord of elephants among humans. Walking like the lord of geese: soaring high like a wild goose. Walking like the lord of oxen: the very foremost among humans. Turning to the right while walking: skillfully expounding the right path. The body never stooped or bent: the mind constantly upright. The body firm and straight: praising a firm and secure precept-conduct. The body gradually broadening: expounding the Dharma in due order. Every part of the body, broad and dignified, skillfully able to explain great and sublime merit. Every bodily mark complete: one complete with the Dharma. Each footstep evenly spaced: an equal mind toward sentient beings. The body pure and clean: the three karmas pure. The skin of the body fine and soft: one's own mind and nature naturally soft. The body free of worldly dust: skillfully seeing what is free of defilement. The body never shrinking or sinking: the mind constantly unsinking. The body without bound or measure: one's own roots of goodness immeasurable. The flesh firm and dense: forever severing any further rebirth. Every joint clearly distinct: skillfully expounding the twelve links of dependent origination with clear distinction. The color of the body free of any darkness: knowledge and vision free of any darkness. The belly round and full all around: the disciples' own conduct complete. The belly pure and fresh: skillfully able to fully know the very faults of birth and death. The belly never protruding: breaking through the very mountain of arrogance. The belly level, not showing: expounding the dharma of equanimity. The navel round and deep: penetrating the most profound dharma. The navel's own pattern turning to the right: the disciples according with the teaching. The whole body dignified throughout: the disciples pure throughout. One's own bearing bright and clean: the mind pure beyond compare. The body free of any blemish: free of any dark mark upon the Dharma.

The hands softer than the finest tūla-cotton: those transformed by them become as light as down. The lines of the palm deep: one's own bearing deep and weighty. The lines of the palm long: contemplating the very distant future of one who receives the Dharma. The lines of the palm moist and lustrous: relinquishing the moisture of worldly affection, attaining the fruit of the great path. The countenance not overly long: the precepts held with a certain openness. The lips red as the bimba fruit: beholding every world as though within a mirror's own reflection. The tongue gentle and soft: liberating sentient beings first through gentle speech. The tongue thin and broad: one's own merit pure and abundant. The tongue red as deep crimson: causing the ordinary being's own mind, which finds the Buddhadharma difficult to understand, to come to understand it. The voice like a peal of thunder: fearing no thunderclap. The voice gentle and soft: expounding a gentle, soft dharma. The four canine teeth round and straight: expounding an upright, straight path. The four canine teeth all sharp: liberating one of sharp faculties. The four canine teeth bright white: purity itself, foremost of all. The four canine teeth even and level: abiding upon the level ground of the precepts. The teeth gradually finer: gradually expounding the dharma of the four noble truths. The nose high, raised, and straight: abiding upon the very high mountain of wisdom. The interior of the nose pure: the disciples pure and unblemished. The eyes broad and long: wisdom broad and far-reaching. The eyelashes never sparse: skillfully choosing among sentient beings. The white and black of the eyes bright and pure, like the petal of a blue lotus; the heavenly maidens of gods and humans show reverence with their own fine eyes. The eyebrows high and long: one's own renown spreading far and wide. The eyebrows moist and lustrous: skillfully knowing a gentle dharma. The ears equal and alike: those who hear the Dharma made equal. The root of the ear unimpaired: liberating sentient beings of an unimpaired mind. The forehead level and fine: skillfully departing from every view. The forehead broad, without obstruction: broadly breaking through the outside paths. Every part of the head complete: skillfully complete with every great vow. The color of the hair like a black bee: transforming the pleasure of the five desires. The hair thick and dense: the fetters already exhausted. Fine hair, soft and gentle: one of soft, sharp wisdom, able to know the very flavor of the Dharma. The hair never disheveled: one's own speech constantly unconfused. The hair moist and lustrous: constantly free of coarse speech. The hair possessing a fine fragrance: guiding others according to what is fitting through the fragrant flower of the seven factors of awakening. Within the hair there are the characters for merit, peace, and joy; within the hands and feet too, there are the characters for merit, peace, and joy.

The bodhisattva ought, in this way, to be mindful that every buddha dwells within a great assembly, expounding the true Dharma, seated upon the lion throne.

This throne's own legs are made of lapis lazuli and every kind of jewel. Its own pillow is made of genuine coral, of sublime red gems, and of genuine pearl. A canopy of thin gold, soft and lustrous, with every kind of heavenly garment, forms its own coverings. Made of a jeweled lion — its own body of reddish gold.

Amber for the eyes, mother-of-pearl for the tail, coral for the tongue, white diamond for the four canine teeth, genuine white silver for the mane, its own fur and mane long and broad and complete — this very seat rests upon these four lions. The tusks of a great lord of elephants form its own armrest, its own footrest formed of every kind of jewel besides. Revered by every deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, and mahoraga.

Every buddha, seated in this way upon this very seat, wears the kaṭisūtraka and the nivāsana, neither too high nor too low, covering the body in three layers, arranged evenly all around. Wearing a lightly colored kāṣāya robe, its own strips of cloth clearly distinct, neither too high nor too low, nor irregular in any way.

Dwelling within an assembly adorned by the eight great noble ones, a great assembly of humans and devas, nāgas and garuḍas together listening to the Dharma, their own minds free of any anger or resentment. Every member of this great assembly, with a deep mind of conscience and shame, revering and loving the Buddha. All together, with a single mind, listening to whatever the Buddha expounds, receiving, upholding, and reflecting upon it, practicing exactly as it has been taught, listening and receiving it with a single-pointed mind; their own minds being pure, they are thereby able to obstruct every hindrance.

Every member of this great assembly gazes up at the Thus Come One, never growing weary or satiated. The hair of their own bodies standing on end, weeping tears, their own minds warmed with feeling, some overcome with great joy — whoever is such as this, one should know, has attained a mind that is pure, tranquil, silent, and deep, as though entering meditative concentration free of craving and free of anger, their own mind holding no further object at all. Possessing the mark of great compassion, showing loving-kindness and pity toward sentient beings, wishing to rescue every one of them. Their own mind free of flattery or crookedness, tranquil, ceased, and pure, able to distinguish the fine from the foul. Possessing a great capacity of resolve, neither sinking nor shrinking, neither too high nor too low.

The Buddha beholds everything fully, dwelling within an assembly such as this, expounding the Dharma, easily understood and easily grasped, delighted in without ever tiring. His own voice deep, never scattering, gentle and pleasing to the ear, arising from the very navel, through the throat, the root of the tongue, the bridge of the nose, the upper gums, teeth, and lips, this very breath, stirred, transforming into sound and phrase, gentle and pleasing to the ear, like a vast, dense cloud, thunder rumbling within it; like the great ocean itself, a fierce wind stirring up its waves; like the very voice of the great Brahmā heaven, guiding sentient beings capable of being liberated.

Free of any dharma of speech that might be reproached through eyebrow, eye, or lip; his own words never lacking, and never excessive either. Whatever he expounds holds no uncertainty, his own words certain to bring benefit. Free of any deceptive speech, or speech open to refutation, departing from every such fault, heard equally by those near and far.

Toward every kind of the four types of question, he is able to answer according to what is fitting. Revealing the four noble truths, causing beings to attain the four fruits. Establishing the very point of his own meaning, its causes and conditions bound together in his own concluding phrase. Every rule of language and speech entirely complete. Whatever he expounds, of every kind, its own matter and meaning easily grasped. What he proclaims is clear and distinct, never deliberately obscured or convoluted. His own speech neither too hasty nor too slow, its beginning and end corresponding to one another, none able to find fault with it.

Through speech such as this, expounding and unfolding the Dharma. Good in its beginning, its middle, and its end, possessing its own meaning, possessing its own benefit, the Dharma alone complete. Able to cause sentient beings to obtain a recompense in this very life, with no fixed season required for it to be tested. Able to fulfill every wish; the profound and sublimely wise are able to know it inwardly for themselves. Able to extinguish sentient beings' own fierce fire of the threefold poison, able to remove every offense of body, speech, and mind, skillfully able to reveal the very categories of the precepts, meditative concentration, and wisdom.

First through mere names, and afterward causing one to know their own meaning, giving rise thereby to delight; from delight arises joy, from joy arises meditative concentration, from concentration arises wisdom that knows things as they truly are, from this true wisdom arises weariness and renunciation, from weariness and renunciation the fetters are extinguished, and, through the extinguishing of the fetters, liberation is attained — in this way, this very Dharma is caused to unfold in due sequence.

Skillfully able to reveal the four places of truth, relinquishment, cessation, and wisdom.

Able to show sentient beings how to fulfill the pāramitās of giving, moral discipline, patient endurance, diligent effort, meditative concentration, and wisdom.

Able to cause sentient beings, in due sequence, to reach the ground of joy, the ground of purity, the ground of radiance, the ground of blazing wisdom, the ground of difficult mastery, the ground of manifestation, the far-reaching ground, the immovable ground, the ground of excellent wisdom, and the ground of the Dharma cloud.

Able to distinguish the śrāvaka vehicle, the pratyekabuddha vehicle, and the Great Vehicle from one another.

Able to cause beings to realize the fruit of stream-entry, once-returning, non-returning, and arhatship.

Able to cause beings to accomplish whatever wealth and joy exists among humans and devas — this is the very foremost treasury of every benefit and merit whatsoever.

Being mindful of every buddha with a right mind in this way, dwelling within a quiet and tranquil place, removing craving, anger, drowsiness, doubt and regret, and frivolity, with a single-pointed mind, mindful without interruption, giving rise to no obstructing mind that would cause the loss of this very concentration.

With a mind such as this, being single-pointedly mindful of every buddha. Should this mind sink, one ought to rouse it; should it scatter, one ought to gather it back in; and beholding this great assembly as though it were constantly present before oneself.

Before yet entering this very concentration, one ought constantly to praise these two matters, the major and minor marks. Through verse, one praises the Buddha, thereby training and habituating one's own mind.

As this verse says: "World-Honored One, your every mark and minor mark — through what karma and cause and condition were they attained? I, through these marks and this karma, praise and extol the Great Sage."

"The mark of a thousand-spoked wheel upon the foot: through giving purely to one's own following, through this very cause and condition, one is surrounded by an assembly of the worthy and the noble.

"The mark of a firmly planted sole: through receiving what is good and upholding it without loss, it is for this reason that māra's own army is unable to destroy him.

"The webbing between fingers and toes, the body's own mark of purple-gold color: through skillfully practicing the dharma of gathering others, the great assembly is thereby naturally subdued.

"Hands and feet exceedingly soft, the body's own mark of seven full places: through giving food according to another's own wish, one obtains, in turn, abundant offering, naturally given.

"Long fingers, a broad heel, the body's own mark of an upright, great form: through the very cause and condition of departing from killing, this endures even for the span of a kalpa.

"Hair curling upward to the right, the mark of a raised, high instep: through constantly advancing in every wholesome deed, one thereby attains the dharma of non-retrogression.

"The mark of antelope calves: through constantly delighting in reciting and studying the sūtras, and expounding the Dharma for others, one swiftly attains the unsurpassed path.

"Long arms reaching down past the knees: toward every possession one has, holding no stinginess toward whoever requests it, guiding others according to their own wish.

"The concealed organ, a treasury of merit: through skillfully knowing how to reconcile the estranged, one gains a great multitude of humans and devas, with pure and wise disciples as one's own children.

"Thin skin gleaming with golden light: through giving fine garments and halls, one thereby obtains abundant fine garments, and pure chambers and towers.

"A single hair from each pore, the white tuft standing between the brows: constantly serving as the very highest protection, one is thereby honored throughout the three realms.

"The upper body like a lion's own, both shoulders round and full: through constantly speaking words others find dear, none ever turn against him.

"Full underarms, the mark of tasting every flavor: through giving medicine to the sick, humans and devas alike revere and love him, his own body free of illness.

"The round body, the uṣṇīṣa: through a gentle, delighted mind giving merit, encouraging and transforming even the most obstinate, he attains mastery among every king of the Dharma.

"The voice of the kalaviṅka bird, the broad tongue, the voice like Brahmā's own: what he speaks is constantly gentle and true, attaining the great sage's own eight qualities of voice.

"First applying careful reflection, and only afterward speaking, his own words certain to be true: he thereby attains the mark of a lion, and whoever beholds him accepts him with faith.

"White, even, close-set teeth: toward whoever he has once made offering to, never afterward showing them contempt, and so his own following remains harmonious in mind.

"Forty teeth, upper and lower, close-set without any gap: free of slander, never speaking falsely, his own following can never be broken apart.

"Eyes black, blue, and white, bright and clear, eyelashes like a bull's own: through a mind of loving-kindness, gazing gently upon all, whoever beholds him never grows weary.

"Though a wheel-turning sage king may govern all four continents, and possess marks and minor marks such as these, his own radiance does not equal the Buddha's own.

"What I have praised and extolled, this merit of every mark and minor mark — may it cause every person's own mind to become pure, and forever at peace."

The bodhisattva ought further to be mindful of every buddha through the eighty minor marks. As this verse says:

"Every buddha possesses these sublime minor marks, eighty of them adorning the body — may you all rejoice in this, and listen with a single mind to what I now speak.

"The World-Honored One's fingers round and slender, his own nails of a purple-red hue, raised and lustrous, their own qualities beyond measure.

"Veins level, ankles unseen, both feet free of any crookedness, walking like the very king of lions, his own majesty beyond compare.

"When walking, the body turns to the right, calm and composed, dignified and graceful, the well-proportioned body ordered in due sequence, dignified and lovable.

"The body firm yet exceedingly soft, every joint exceedingly distinct, never faltering while walking, every faculty entirely full.

"The flesh exceedingly dense and fine, bright and exceedingly pure, the bodily form exceedingly dignified and graceful, with nothing whatsoever open to reproach.

"The belly round, never protruding, the navel deep, without any opening, its own pattern turning to the right, one's own bearing exceedingly pure.

"The body free of any blemish, hands and feet exceedingly soft, their own lines deep and long, well-formed, straight, and lustrous in hue.

"The tongue thin, the face not overly long, the teeth white, round, slender, and sharp, the lips the color of the bimba fruit, the voice deep as the king of wild geese.

"The nose raised, the eyes bright and clear, the eyelashes fine and never tangled, the eyebrows high, the eyebrow-hair soft, straight and upright, never crooked.

"The eyebrows even and orderly, skillfully knowing every fault of every dharma, the eyebrows' own color moist and lustrous, skillfully liberating and nourishing sentient beings.

"The ears full, long, and even, unimpaired and exceedingly lovable, the forehead broad and evenly set, every mark of the head entirely complete.

"The hair fine and never disheveled, the color of the king of black bees, pure and fragrantly clean, containing within it these three kinds of mark."

These are named the eighty minor marks. Through these eighty minor marks, interspersed throughout, the thirty-two major marks are adorned.

Should a person fail to be mindful of the thirty-two marks and the eighty minor marks, praising and extolling the Buddha's own body, they thereby permanently lose the very cause and condition of benefit and joy in this present life and in lives to come.

Fascicle 9 of the Daśabhūmika-vibhāṣā Śāstra