Verses of Praise, and What Generates the Samādhi of Seeing Every Buddha

Verses of Praise Chapter

Having now explained the forty unshared dharmas in full, one ought to take up the very marks of these forty unshared dharmas and be mindful of the Buddha through them, and further ought to praise the Buddha through verse, exactly as though he stood directly before oneself, speaking face to face — practiced in this way, this becomes the very samādhi of buddha-recollection.

As this verse says: "O sovereign lord of great diligence, possessing these forty dharmas unique to yourself alone — I now, before the Buddha, with a reverent mind, offer this very praise: mastery of wish-fulfillment, and flight itself — this very power is without any bound or limit.

"Within this very noble wish-fulfillment, none whatsoever are equal to you. Mastery among every śrāvaka. Immeasurable wisdom in knowing another's mind. Skillfully able to subdue the mind, according with it exactly as fitting. This very mindfulness, like the great ocean itself, tranquil and abiding in peace. There exists no dharma in this world whatsoever able to disturb it.

"The very treasure of the vajra samādhi, praised by every buddha, is attained and held within your own breast — like a worthy one who holds an upright mind. Skillfully knowing what is undetermined. The very matter of the four formless absorptions, subtle and difficult to distinguish, entirely known without any remainder. Sentient beings, whether already extinguished, presently being extinguished, or yet to be extinguished — you alone, World-Honored One, are able, through wisdom, to penetrate this fully. Skillfully knowing what is dissociated from mind, and every formless matter — every world without exception is entirely unable to know this.

"World-Honored One, your own great majestic power, this merit beyond all measure. Your own wisdom without any boundary whatsoever, with none whatsoever equal to it. Within these four kinds of question and answer, transcending all, beyond any comparison — every question and challenge raised by sentient beings, every one of them easily answered.

"Should there exist, throughout every world, one who wishes to harm the Buddha, this very matter can never be accomplished, since he has attained the very dharma of never being killed. Whatever is spoken, throughout the three times, these very words are never spoken in vain, constantly bringing a great fruit in recompense. Whatever dharma is spoken, none of it is anything but rare and marvelous. Even its own true meaning is never mistaken — how much less, then, its mere words! Among the three kinds of noble disciple, distinguished as superior, middling, and inferior, the four pairs and eight kinds of noble one — you are the very foremost, the great guide among them all.

"Your own karma of body, speech, mind, and life, ultimately and constantly pure — it is for this reason that, within this very domain, no further guarding is required at all.

"You yourself declare your own omniscience, your own mind holding no doubt or fear whatsoever — should any person come to challenge me, fearing that there might exist something I do not know. You yourself declare the very mark of exhausted outflows, having reached entirely the very limit free of outflows, your own mind holding no doubt or fear whatsoever — fearing that some remaining outflow might not yet be exhausted. You yourself speak of the dharmas that obstruct the path, within this holding no doubt or difficulty whatsoever — fearing that, though these very dharmas are made use of, they might fail to genuinely obstruct the path. You speak of the eightfold noble path, your own mind holding no doubt or fear whatsoever — fearing that someone might say this eightfold path is unable to reach liberation.

"Truly and accurately knowing what is, and what is not, a cause, and what is, and what is not, its own fruit — it is for this reason that you are named the omniscient one, your own renown spreading without measure. Every karmic deed belonging to the three times, whether its own recompense is fixed, or its own fruit and recompense is not fixed — every kind of this, entirely known.

"Within every meditative absorption and samādhi, whether coarse or fine, whether deep or shallow — all of this entirely understood, with none equal to you within meditative absorption. First knowing every sentient being's own faculties, distinguished as superior, middling, and inferior. Every kind of inclination and nature, according to what is fitting, expounding the Dharma accordingly. Practicing the path, attaining every benefit, and further teaching and guiding others — it is through this that the assembly of disciples truly attains genuine benefit.

"Knowledge of past lives immeasurable, the heavenly eye's own vision boundless — among every human and every deva, none whatsoever are able to know its own limit. Abiding within the vajra samādhi, extinguishing every affliction together with its own habitual residue, and further knowing a person's own exhaustion of outflows — it is for this reason that this is called the power of the exhaustion of outflows. The obstruction of the afflictions, the obstruction of every meditative absorption, and the obstruction of every dharma whatsoever — liberated from these very three obstructions, this is named unobstructed liberation.

"These forty unshared dharmas, their own merit beyond all measure — none whatsoever are able to expound them at full length, and I myself have now only briefly explained them. Should the World-Honored One himself, across an entire kalpa, expound this very Buddhadharma, it still could not be exhausted in full — how much more so, then, for myself, who lacks even this very wisdom!"

"World-Honored One, your own great compassion shelters all, immeasurable karma and merit gathered together; through the four abodes of merit, you have attained the Buddha's own immeasurable dharma. World-Honored One, what you yourself have praised — these four supreme abodes of merit — I now, in turn, use this very praise to extol the Thus Come One.

"Complete with the thirty-two marks, each mark possessing the merit of a hundred kinds of goodness, and the eighty sublime minor marks — who, throughout the three realms, could possibly possess such a thing? The merit possessed by every sentient being throughout a great trichiliocosm, its own fruit and recompense multiplied a hundredfold, still only equals the merit possessed by a single one of these marks. This very merit, together with its own fruit and recompense, multiplied a further hundredfold, becomes a single one of the white-tuft mark. Each and every one of these thirty such marks, their own merit and fruit and recompense, multiplied a further thousandfold, becomes a single one of the uṣṇīṣa mark. World-Honored One, your every merit can never be measured, just as a person using a mere ruler could never exhaust the very measure of empty space.

"From the very first giving rise to this great mind, for the sake of liberating sentient beings, holding this resolute mind across immeasurable kalpas — it is for this very reason that buddhahood was accomplished. Diligently applying effort, wishing to fulfill this great vow completely, across immeasurable numbers of kalpas, practicing every difficult and painful austerity. Just as every past buddha has spoken of these four abodes of merit, accomplished only after immeasurable kalpas, you have now come to abide securely within them. Originally, for the sake of guarding this very true reality, you relinquished your own body and every intimate affection, every treasure and every worldly pleasure — it is for this very reason that you have attained this completeness.

"Across immeasurable numbers of kalpas, whatever dharma was seen, heard, sensed, or known, you always first reflected upon it carefully and skillfully, and only afterward expounded it for others. Should there be something not yet seen, or something concerning which doubt remains, you are nonetheless able to speak of it truly and accurately, and the benefit of this is beyond all measure. Never speaking of another's own hidden matters, never showing contempt or mockery or contrary resistance, this very mindfulness constantly abiding within tranquil wisdom, according with and transforming others so that they attain peace and security. The very foremost, genuine, sublime truth — nirvāṇa itself is truly the supreme — every other thing is illusory and false; World-Honored One, your own merit is entirely complete."

"Food and drink, bedding and every article of livelihood; halls and towers, sublime pavilions and lookouts; renowned and fine elephants, horses, and carriages; dignified and beautiful court attendants; gold, silver, and every precious jewel; settlements and every walled city; a kingdom and every position of honor, together with all four continents; a beloved son, an intimate wife, one's own limbs and joints, one's own head and eyes, cutting one's own flesh and drawing out one's own marrow, and giving one's entire body besides.

"Feeling pity for every sentient being, giving all of this away entirely, holding nothing back, seeking only to escape birth and death, never seeking one's own private pleasure. The very stars filling empty space, every grain of sand covering the earth — the World-Honored One, in his own bodhisattva lifetimes, gave in a number surpassing even these.

"Never, through any wrongful means, seeking wealth in order to give it away. Never giving without full knowledge of what one gives. Never giving in a way that encroaches upon or troubles another. Never craving and clinging to a fine object while giving away only what is inferior. Never giving with a flattering, crooked mind. Never giving with reluctance, forced against one's own will. Giving free of anger, free of doubt, free of wrong intent, free of contemptuous mockery, free of weariness, free of distrust, and free of any change in one's own countenance. Holding no discriminating mind whatsoever, thinking 'this one deserves it, that one does not' — giving solely through a mind of compassion, practicing this giving equally toward all. Never holding sentient beings in contempt, as though they were not a genuine field of merit; beholding a noble one with a reverent mind; feeling pity toward one who has broken the precepts. Never exalting oneself, nor demeaning another. Never giving for the sake of praise. Never giving while seeking any recompense in return. Giving free of regret, free of sorrow, free of a mind of contempt or disdain. Free of any anxious or resentful mind while waiting to give. Never withholding any dharma that ought to be given. Never giving without a reverent mind. Never giving carelessly, as though discarding an object upon the ground. Never giving in a way that troubles the one who requests it. Never giving with a defiled mind that seeks to outdo another. Never mocking or toying with one who requests something. Never giving without using one's own hand directly. Never showing contempt toward a small object, while exalting oneself for giving something greater. Never giving merely for the sake of the śrāvaka vehicle or the pratyekabuddha vehicle. Never limiting one's own giving to a single lifetime. Never giving at an improper time.

"The World-Honored One, across countless kalpas, practiced every rare and marvelous form of giving, all of it for the sake of the unsurpassed path, never for the sake of seeking his own pleasure. Within the Buddhadharma of every buddha, going forth from home and practicing dwelling apart, cultivating and studying the Buddhadharma, expounding it for every human and every deva. Expounding this very dharma of giving, the very foremost among every form of giving, just as sunlight itself is the very foremost among the light of the stars and the moon. This very supreme place of relinquishment surpasses every deva and every human, just as the World-Honored One himself is supreme above every world. It is for this very reason that, having become complete in this supreme place of relinquishment, his own renown spreads across immeasurable kalpas, proclaimed without end."

"World-Honored One, across immeasurable kalpas, guarding and upholding the pure precepts, opening the very gateway of every meditative absorption, for the sake of attaining a place of profound tranquility. First departing from the five obstacles, and afterward practicing the eight liberations, entering the pure threefold samādhi, and further abiding within the threefold liberation. World-Honored One, skillfully distinguishing sixty-five kinds of meditative absorption, there exists not a single such absorption you have not already given rise to. And yet, within every one of these absorptions, you never once grasp at their own flavor. World-Honored One, through these very absorptions, you attained the threefold spiritual power, and, through this, liberated sentient beings — it is for this reason that you are supreme in every respect.

"World-Honored One, across immeasurable kalpas, with an equal mind, extending vast loving-kindness to transform all. Causing asaṃkhyeya sentient beings to abide within the Brahmā world. Being able, through skillful means, to expound meditative absorption well. World-Honored One, in your own bodhisattva lifetimes, constantly, across immeasurable ages, free of the entanglement of craving and every affliction, coming and going within this world. Those who encountered you in ages past were reborn, immeasurably, among the devas. Every past bodhisattva's own practice of tranquil cessation, in your own bodhisattva lifetimes, was likewise equally so, without any difference whatsoever. It is for this reason that, within this very tranquil cessation, every supreme place is entirely filled.

"World-Honored One, in your own bodhisattva lifetimes, whatever wisdom you possessed, through this wisdom you sought bodhi, and now this very wisdom has become its own fruit and recompense. Every provision and sustenance is like a person relying upon the earth to arise. World-Honored One, across every lifetime, relinquishing the ten dark, evil paths, constantly practicing the ten wholesome paths — this comes from the very portion of wisdom you possess. Relinquishing the five desires and the five hindrances, attaining meditative absorption of every kind, across immeasurable numbers of kalpas, never receiving this from any other — how excellent, O great and noble sovereign, that all of this is the very power of wisdom itself."

"Sentient beings, through the World-Honored One, were reborn, immeasurably, among the six heavens, and further caused to reach the Brahmā world — this too comes entirely from the very power of wisdom. World-Honored One, within birth and death, though confounded by suffering and joy, you never lost your own bodhicitta — this too is entirely the power of wisdom. World-Honored One, within birth and death, finding no delight in it, and yet constantly remaining within it, delighting in nirvāṇa and yet never grasping at it — this too is entirely the power of wisdom. Seated at the very seat of awakening, subduing māra and his own army, liberating every multitude of beings — this too is entirely the power of wisdom. Originally, at the very moment of seeking bodhi, gathering immeasurable assisting dharmas, dharmas that confound even the mere listener, let alone one who must practice them — the World-Honored One was able to bear this fully — this too is entirely the power of wisdom. Scriptures and every kind of skill, known of your own accord across every lifetime, and further able to teach them to others — this too is entirely the power of wisdom.

"Drawing near to immeasurable buddhas, drinking entirely of their own nectar-like teaching, inquiring of them in every way, and, according with this, distinguishing it in turn. Within the scriptural teaching and its own wisdom, never once holding anything back — even toward a mere servant or attendant, inquiring of them and receiving whatever good word they might offer — World-Honored One, it is for this very reason that this supreme place of wisdom has spread abroad.

"World-Honored One, in a former life, at the very moment of seeking this very bodhi, toward every sentient being, you practiced a mind of great loving-kindness and compassion. Through this very foremost wisdom, constantly manifesting great power, accomplishing every immeasurable kind of rare and difficult deed. Every world whatsoever, combined together across immeasurable kalpas, could never exhaust the telling of it, nor could it ever be reckoned by any count whatsoever — deeds such as these transcend every human and every deva, the very foremost marvel throughout every world, beyond any comparison. The very fruit obtained through this great undertaking is complete omniscience itself, able to break through the very king of birth and death, abiding securely within the very seat of the Dharma-king."

Assisting the Samādhi of Buddha-Recollection Chapter

"The bodhisattva ought, through these forty unshared dharmas, to be mindful of every buddha's own Dharma body, since a buddha is not merely a body of physical form."

This very verse, in due sequence, briefly explains the meaning found across the six chapters treating the forty unshared dharmas — it is for this reason that the practitioner first becomes mindful of the Buddha's own physical body, and only afterward becomes mindful of the Dharma body. And why is this so? The newly resolved bodhisattva ought to be mindful of the Buddha through the thirty-two marks and the eighty minor marks, exactly as already explained.

As one's own progress deepens further, attaining a middling power, one ought to be mindful of the Buddha through the Dharma body.

As one's own mind deepens further still, attaining the very highest power, one ought to be mindful of the Buddha through his true mark, without any craving attachment whatsoever.

"Never clinging to attachment toward the physical body, and never clinging to the Dharma body either; skillfully knowing every dharma, forever tranquil, just like empty space itself."

This bodhisattva, having attained this very highest power, no longer holds any deep craving attachment toward the Buddha through either the physical body or the Dharma body. And why is this so? Because he holds faith and delight in the dharma of emptiness, knowing that every dharma is just like empty space itself. As for "empty space," this refers to being free of any obstruction whatsoever. As for "the causes and conditions of obstruction," these are every such mountain — Mount Sumeru, Yugandhara and the other nine jeweled mountains, the iron ring-mountain, the black mountains, the stone mountains, and the like — obstructions such as these, immeasurable in their own causes and conditions. And why is this so? Because this person has not yet attained the heavenly eye, and so, being mindful of a buddha in some other world, these very mountains still present an obstruction to them.

It is for this reason that the newly resolved bodhisattva ought to be mindful of the Buddha through the ten sublime titles. As it is said: "The newly resolved bodhisattva, through the ten sublime titles, is mindful of the Buddha without any loss or error — just as a reflection appears within a mirror."

The ten sublime titles are: Thus Come One, Worthy of Offerings, Perfectly and Fully Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Persons, Teacher of Gods and Humans, Buddha, and World-Honored One.

As for "without any loss or error": whatever matter is contemplated is empty, just as empty space itself, and within this very dharma, nothing whatsoever is lost. And why is this so? Because every dharma, from the very outset, is unborn, tranquil cessation itself — every dharma whatsoever is likewise so. This person, taking this very name and title as their own object, increases this meditative practice, and thereby becomes able to take up its own mark as well. At that very moment, this person attains a genuine mark within this very meditative practice, namely, the body attaining an extraordinary and blissful joy — one should know that this is the very attainment of the pratyutpanna samādhi, and, this samādhi being accomplished, one thereby attains the vision of every buddha.

As for "just as a reflection appears within a mirror": should the bodhisattva accomplish this very samādhi, it is just as a bright, clean mirror reveals one's own reflected face, or just as clear, still water reveals one's own bodily form.

At the very first moment, according with whichever buddha one was previously mindful of, one beholds this very buddha's own form; having beheld this very form, should one afterward wish to behold every buddha in every other world, according with whatever one is mindful of, one is thereby able to behold every buddha, without any obstruction whatsoever. It is for this reason that this person: "though not yet possessing any spiritual power to fly through the air and travel there directly, is nonetheless able to behold every buddha, and to hear the Dharma without any obstruction whatsoever."

This newly resolved bodhisattva, toward Mount Sumeru and every such mountain, finds none of them able to serve as any obstruction whatsoever, and, though not yet having attained any spiritual power, the heavenly eye, or the heavenly ear, and not yet able to fly from this land to that land, through the very power of this samādhi, remains within this very land and yet attains the vision of every buddha, every world-honored one, in every other world, hearing whatever Dharma is expounded there; and, through constantly cultivating and practicing this very samādhi, attains the vision of the true and genuine buddhas throughout the ten directions.

Question: Through what dharma is this very concentration generated? How, exactly, can it be attained?

Answer: "Drawing near to a good and virtuous friend; applying diligent effort without any indolence or retreat; wisdom exceedingly firm and secure; the power of faith never wrongly shaken."

Through these four dharmas, this very samādhi is generated.

As for "drawing near to a good and virtuous friend": one able to instruct another through this very samādhi is what is called a good and virtuous friend — one ought to add reverence toward them, and diligently draw near to them.

Never being indolent, never abandoning or retreating from this practice, never relinquishing it — one thereby attains the ability to hear the meaning of this very profound samādhi.

Sharp wisdom, penetrating wisdom, and wisdom that never loses what it has attained — these are what is called firm and secure.

The very root of faith being deep and firm, so that no ascetic, brahmin, deva, māra, or Brahmā, nor any other person of this world, is able to shake it — this is what is called the power of faith that cannot be moved.

Through these four dharmas, this very samādhi is generated.

Furthermore: "Conscience, shame, love, and reverence, making offering to one who expounds the Dharma, exactly as one would toward every world-honored one — this too is able to generate this very samādhi."

As for "conscience, shame, love, and reverence": toward one who expounds the Dharma, giving rise to deep conscience, shame, respect, love and delight, making offering to them exactly as one would to the Buddha himself.

Through these four dharmas, this very samādhi is generated.

Furthermore, there are these first four dharmas: first, across three months, never once sleeping, apart only from attending to bodily needs, eating and drinking, and sitting and rising; second, across three months, never once giving rise to a thought of "I," even for the span of a single snap of the fingers; third, across three months, walking in meditation without ever ceasing; fourth, across three months, further giving the Dharma to others, without seeking any gain or support. These are the four.

There are, further, four dharmas: first, being able to behold a buddha; second, comforting and encouraging others to listen to this very samādhi; third, constantly free of craving and envy toward one who practices bodhicitta; fourth, being able to gather the very dharma of the path the bodhisattva practices. These are the four.

There are, further, four dharmas: first, fashioning an image of the Buddha, even a mere painted image; second, skillfully copying out the sūtra of this very samādhi, so that those of faith and delight may obtain it and recite it themselves; third, teaching one of excessive pride to depart from this very dharma of excessive pride, causing them to attain unsurpassed, perfect, complete awakening; fourth, guarding and protecting the true Dharma of every buddha. These are the four.

There are, further, four dharmas: first, speaking little; second, whether householder or renunciant, never dwelling together with them; third, constantly binding one's own mind, taking up the very object of this practice; fourth, delighting in dwelling apart, in a solitary and tranquil place. These are the four.

As for the first five dharmas: first, the forbearance of non-arising, holding weariness and renunciation toward every conditioned dharma whatsoever, taking no delight in any place of rebirth, receiving no dharma whatsoever from any outside path, holding aversion and weariness toward every worldly desire, to the point of not even thinking of it, let alone drawing physically near to it; second, one's own mind constantly cultivating and studying immeasurable dharmas, remaining fixed within a single place, holding no anger or obstruction toward any sentient being whatsoever, one's own mind constantly according with and practicing the four means of gathering others; third, being able to accomplish loving-kindness, compassion, sympathetic joy, and equanimity, never exposing another's own fault; fourth, being able to gather extensively the very dharma the Buddha has spoken, practicing exactly as it has been taught; fifth, purifying one's own karma of body, speech, and mind, and one's own view as well. These are the five.

There are, further, five dharmas: first, delighting in giving exactly as praised within the sūtras, holding no mind of stinginess, delighting in expounding the profound Dharma without any reluctance whatsoever, and further being able to abide securely in this practice oneself; second, patient endurance, gentle and harmonious, dwelling together with others in delight, whether met with harsh speech, reviling, the whip, the rod, or bondage, attributing it solely to one's own karmic causes and conditions, never harboring anger toward another; third, constantly delighting in hearing this very samādhi, reciting it fluently, explaining it for others, causing it to spread and grow ever more widely, diligently practicing and cultivating it; fourth, one's own mind free of envy, never exalting oneself, never demeaning another, removing the very hindrance of drowsiness and sleep; fifth, holding a mind of pure faith toward the Three Jewels — the Buddha, the Dharma, and the Saṅgha — toward those of superior, middling, and inferior seating alike, showing reverent service with a deep mind, constantly remembering, without ever forgetting, even a small kindness received from another, constantly abiding within truthful speech. These are the five.

Furthermore: "The renunciant bodhisattva's own studied dharma of this samādhi; the householder bodhisattva ought likewise to know this very dharma."

Should the householder bodhisattva wish to cultivate and study this very samādhi: first, ought to possess a deep mind of faith; second, ought not to seek the fruit and recompense of karma; third, ought to relinquish every internal and external possession; fourth, taking refuge in the Three Jewels; fifth, purely upholding the five precepts, without any breach or deficiency; sixth, fully practicing the ten wholesome paths, and further causing others to abide within this same dharma; seventh, severing and cutting off sexual desire entirely; eighth, holding the five desires in contempt; ninth, free of envy; tenth, giving rise to no craving attachment toward one's own spouse and children; eleventh, one's own mind constantly wishing to go forth from home; twelfth, constantly receiving the fasting precepts; thirteenth, one's own mind delighting in dwelling within a temple; fourteenth, complete with conscience and shame; fifteenth, giving rise to a mind of reverence toward a monk who upholds the pure precepts; sixteenth, never begrudging the Dharma to another; seventeenth, holding a deep mind of love and reverence toward one who expounds the Dharma; eighteenth, giving rise to a thought of them as one's own parent, one's own great teacher, toward one who expounds the Dharma; nineteenth, making offering to one who expounds the Dharma with every article of comfort, with a reverent mind; twentieth, knowing gratitude and repaying it. The householder bodhisattva, abiding within merit such as this, is thereby able to study this very samādhi.

As for the renunciant bodhisattva's own dharma of cultivating and studying this samādhi, namely: first, holding the precepts without any flaw; second, upholding the precepts without any admixture of defilement; third, upholding the precepts without any turbidity; fourth, precepts held in purity; fifth, precepts held without any diminishment; sixth, precepts held without grasping at them; seventh, precepts held without dependence upon them; eighth, precepts without any attainment sought from them; ninth, precepts that never retrogress; tenth, upholding the precepts praised by the noble ones; eleventh, upholding the precepts praised by the wise; twelfth, according with the prātimokṣa precepts; thirteenth, complete in every domain of proper bearing; fourteenth, holding great dread even toward the very smallest offense; fifteenth, purifying one's own karma of body, speech, and mind; sixteenth, a pure livelihood; seventeenth, upholding every precept there is, in full; eighteenth, holding faith and delight in the exceedingly profound Dharma; nineteenth, toward the dharma of attaining nothing whatsoever, one's own mind able to forbear, one's own mind unshaken within emptiness, signlessness, and wishlessness; twentieth, diligently giving rise to effort; twenty-first, mindfulness constantly present before oneself;

twenty-second, a firm and resolute mind of faith; twenty-third, complete with conscience and shame; twenty-fourth, never craving gain or support; twenty-fifth, free of envy; twenty-sixth, abiding within the merit of ascetic observance; twenty-seventh, abiding within a dharma of refined and careful conduct; twenty-eighth, taking no delight in worldly, vulgar speech; twenty-ninth, departing far from idle gathering and conversation; thirtieth, knowing how to repay a kindness; thirty-first, knowing both the one who does the kindness and the one who repays it; thirty-second, toward one's own preceptor and instructor, giving rise to a mind of reverence and careful regard; thirty-third, breaking through and removing arrogance; thirty-fourth, subduing the mind of self; thirty-fifth, since a good and virtuous friend is difficult to encounter, diligently attending and providing for them; thirty-sixth, toward the very place from which this Dharma is heard, whether one obtains a scriptural volume or a place of oral recitation, giving rise, toward this very person, to a thought of them as one's own parent, a good and virtuous friend, a great teacher, with deep conscience, shame, love, and reverence; thirty-seventh, constantly delighting in forest dwelling; thirty-eighth, taking no delight in dwelling within a city or settlement; thirty-ninth, never craving attachment to the household of a donor or a good and virtuous friend; fortieth, never sparing one's own body or life; forty-first, one's own mind constantly mindful of death; forty-second, holding no regard for gain or support; forty-third, one's own mind free of defiled attachment toward any object whatsoever; forty-fourth, free of any thirsting craving; forty-fifth, guarding and protecting the true Dharma; forty-sixth, never clinging to one's own robe and bowl; forty-seventh, never hoarding any surplus whatsoever; forty-eighth, wishing only to beg for food; forty-ninth, begging for food in due order, house by house; fiftieth, constantly knowing conscience and shame, one's own mind constantly holding regret for past faults; fifty-first, never hoarding gold, silver, precious jewels, or money, departing from every unwholesome regret; fifty-second, one's own mind free of any entangling defilement; fifty-third, constantly practicing a mind of loving-kindness; fifty-fourth, removing and severing anger; fifty-fifth, constantly practicing a mind of compassion; fifty-sixth, removing and severing attachment; fifty-seventh, constantly seeking the benefit and peace of every world; fifty-eighth, constantly showing pity toward every sentient being; fifty-ninth, constantly delighting in walking meditation; sixtieth, removing drowsiness and sleep entirely.

The renunciant bodhisattva, abiding within dharmas such as these, ought to cultivate and study this very samādhi.

Furthermore: "Every remaining dharma that cultivates this samādhi ought likewise to be studied in this way."

Every further dharma able to generate this pratyutpanna samādhi ought likewise to be cultivated and studied. What are these? First, taking the Buddha's own kindness as one's own object, constantly mindful of it before oneself; second, never allowing the mind to become scattered or confused; third, binding one's own mind, holding it constantly before oneself; fourth, guarding the very gateways of the faculties; fifth, knowing restraint and sufficiency in food and drink; sixth, constantly cultivating this samādhi in the first and last watch of the night; seventh, departing from every obstruction of the afflictions; eighth, giving rise to every meditative absorption; ninth, never grasping at the flavor of these absorptions; tenth, dissolving and breaking apart the very mark of form; eleventh, attaining the mark of impurity; twelfth, never craving the five aggregates; thirteenth, never clinging to the eighteen elements; fourteenth, never defiled by the twelve sense-bases; fifteenth, never relying upon one's own lineage or clan; sixteenth, breaking through arrogance; seventeenth, one's own mind constantly empty and tranquil toward every dharma whatsoever; eighteenth, giving rise, toward every sentient being, to a thought of them as one's own kin; nineteenth, never grasping at the precepts themselves; twentieth, never discriminating among the various forms of concentration; twenty-first, applying oneself diligently to extensive learning; twenty-second, through this very extensive learning, never becoming arrogant; twenty-third, holding no doubt whatsoever toward any dharma;

twenty-fourth, never opposing any buddha; twenty-fifth, never resisting the Dharma; twenty-sixth, never destroying the Saṅgha; twenty-seventh, constantly going to visit every noble one; twenty-eighth, departing far from the ordinary being; twenty-ninth, delighting in discourse that transcends this world; thirtieth, cultivating the six dharmas of harmonious reverence; thirty-first, constantly cultivating and studying the five places of liberation; thirty-second, removing the nine matters of anger and affliction; thirty-third, severing the eight dharmas of indolence; thirty-fourth, cultivating the eight forms of diligent effort; thirty-fifth, constantly contemplating the nine marks; thirty-sixth, attaining the eight awakenings of a great person; thirty-seventh, complete in every meditative absorption and samādhi; thirty-eighth, holding no craving and seeking no attainment whatsoever within this very meditative absorption; thirty-ninth, listening to the Dharma with a single-pointed mind; fortieth, dissolving the very mark of the five aggregates;

forty-first, never abiding in the mark of any phenomenon; forty-second, holding deep dread and fear toward birth and death; forty-third, giving rise, toward the five aggregates, to a thought of a hostile enemy; forty-fourth, giving rise, toward every sense-base, to a thought of an empty village; forty-fifth, giving rise, toward the four great elements, to a thought of a venomous serpent; forty-sixth, giving rise, toward nirvāṇa, to a thought of tranquil cessation, a thought of peace and joy; forty-seventh, giving rise, toward the five desires, to a thought of mere spittle, one's own mind delighting in departing from them; forty-eighth, never opposing the Buddha's own teaching; forty-ninth, holding no contention whatsoever toward any sentient being; fiftieth, teaching and transforming sentient beings, causing them to abide securely within every merit.

Furthermore, the bodhisattva ought to know this very samādhi's own fruit and recompense as well.

The bodhisattva who practices this pratyutpanna samādhi ought likewise to know its own fruit and recompense.

Question: What fruit and recompense does cultivating and studying this samādhi bring?

Answer: The recompense of non-retrogression within the unsurpassed path.

Furthermore, as the sūtra itself states this fruit and recompense.

The Buddha said to the Bodhisattva Bhadrapāla: "Suppose there were a person able to pulverize the very earth of a great trichiliocosm into fine dust, and further reduce every plant, tree, flower, and leaf throughout this great trichiliocosm, every object whatsoever, into fine dust as well. Bhadrapāla! Suppose each single grain of this dust were then made into a single buddha-world, and suppose there existed this very number of worlds, every one of them filled entirely with the most sublime and precious jewels, given away in giving. Bhadrapāla, what do you think — through the cause and condition of this very giving, would this person obtain great merit or not?" "Exceedingly great, World-Honored One!" The Buddha said: "Bhadrapāla! I now speak truthfully to you. Should there be a good son who hears of this very samādhi of every buddha appearing directly present, and neither startles nor fears, this merit alone is already immeasurable. How much more so, then, should they accept it with faith, uphold it, read it, chant it, and explain it for others; how much more so, then, should they cultivate it with a concentrated mind, even for the mere span of time it takes to milk a single cow! Bhadrapāla, I say that this person's own merit is already immeasurable — how much more so, then, one who actually attains and accomplishes this very samādhi!"

The Buddha further told Bhadrapāla: "Should there be a good son or good daughter who upholds, reads, recites, and expounds this for others, then, should the very fire that ends a kalpa occur, and should this very person fall into this fire, the fire would thereupon immediately be extinguished.

"Bhadrapāla! For one who upholds this very samādhi, should there be some matter of official persecution, or should they encounter a hostile enemy, a lion, a tiger, a wolf, some evil beast, an evil dragon, or every kind of venomous creature, or a yakṣa, a rākṣasa, a kumbhāṇḍa, a piśāca, or a human or non-human being — that this being should harm their own body, harm their own life, or cause them to break the precepts, there exists no possibility of this whatsoever. Should they recite it and expound it for others, they likewise encounter no decline or affliction, except only for a fixed karmic recompense that must, of necessity, be undergone regardless.

"Furthermore, Bhadrapāla! Should the bodhisattva, upholding and reciting this very samādhi, contract some illness of the eye, ear, nose, tongue, mouth, or teeth, some illness caused by wind, cold, or chill, or any other such illness besides, that they should, on account of this illness, lose their own life — there exists no possibility of this whatsoever, except only for a fixed karmic recompense that must, of necessity, be undergone regardless.

"Furthermore, Bhadrapāla! Should a person uphold and recite this very samādhi, every deva guards and protects them, and every nāga, yakṣa, mahoraga, human, and non-human being, the Four Heavenly Kings, Śakra, the lord Brahmā, and every buddha, every world-honored one, together extend their own protective mindfulness toward them.

"Furthermore, this person is loved and cherished by every deva together, and even by every buddha together as well.

"Furthermore, this person is praised by every deva together, and even by every buddha together as well.

"Furthermore, every deva wishes to behold this bodhisattva coming to their own place, and even every buddha wishes to behold this bodhisattva coming to their own place as well.

"Furthermore, this bodhisattva, upholding this very samādhi, comes naturally to hear whatever sūtra they have not yet heard.

"Furthermore, this bodhisattva, having attained this very samādhi, attains benefits such as these even within their own dreams.

"Bhadrapāla! Should I myself, across a full kalpa, or across nearly a full kalpa, expound the merit of one who upholds, reads, and recites this very samādhi, this merit could never be exhausted in full — how much more so, then, for one who actually accomplishes it!

"Bhadrapāla! Suppose there were a person who, across a hundred years, possessed a body light and vigorous, swift as the wind itself, and this person, across these hundred years, traveled without ever once resting, constantly journeying to the east, the south, the west, the north, and the four intermediate directions, both above and below. What do you think — of the ten directions this person has traveled to, is there anyone able to reckon the very number of miles involved?" Bhadrapāla said: "This could never be reckoned — except by the Thus Come One, by Śāriputra, or by one of irreversible attainment; no other could possibly know it."

"Bhadrapāla! Should there be a good son or good daughter who filled every place this person had traveled with genuine gold, and gave it all away in giving; and should there be another person who merely hears of this very samādhi, and, through four kinds of sympathetic rejoicing, dedicates this merit toward unsurpassed, perfect, complete awakening, constantly seeking vast learning — just as every past buddha, in their own practice of the bodhisattva path, rejoiced sympathetically in this very samādhi, I too rejoice in just this same way; just as every bodhisattva presently existing rejoices sympathetically in this very samādhi, I too rejoice in just this same way; just as every future buddha, in their own practice of the bodhisattva path, shall rejoice sympathetically in this very samādhi, I too rejoice in just this same way; just as every bodhisattva of the past, the future, and the present practices this very samādhi, I too rejoice sympathetically in it, all of this for the sake of attaining vast learning — I too, in just this same way, seeking vast learning, rejoice sympathetically in this very samādhi.

"Bhadrapāla! This very merit of sympathetic rejoicing, compared against the merit of the giving described above, does not equal even one part in a hundred of it — no, not even one part in a hundred thousand myriad koṭis of it, nor could it be reached through any count or comparison whatsoever — this very samādhi attains a fruit and recompense immeasurable and boundless, exactly such as this."

Furthermore: "This very samādhi's own abiding place is distinguished as lesser, middling, and greater; every such distinction ought to be discussed and explained fully."

This samādhi's own abiding place, its own lesser mark, middling mark, and greater mark — distinctions such as these ought to be made, and this very matter ought to be explained.

As for "abiding place": this very samādhi may be attained within the first dhyāna, or within the second, third, or fourth dhyāna, or, in the very interval belonging to the first dhyāna, one may attain this power, thereby able to generate this samādhi.

As for "lesser": since a person's own power is slight, this is called lesser; and since one abides within it only for a brief time, this too is called lesser; and since one beholds only a small number of buddha-worlds, this too is called lesser.

"Middling" and "greater" ought to be understood in just this same way.

Speaking of this very samādhi: it may be spoken of as accompanied by both initial and sustained thought, or accompanied by sustained thought alone, or free of both entirely.

It may be associated with joy, or associated with mere pleasure, or associated with neither suffering nor pleasure.

It may involve the in-breath and out-breath, or be free of the in-breath and out-breath.

This very concentration is, without exception, of a wholesome nature.

It may be accompanied by outflows, or free of outflows.

It may be bound to the desire realm, bound to the form realm, or bound to the formless realm; or it may belong to none of the desire realm, the form realm, or the formless realm.

This very samādhi is a mental factor, associated with mind, a dharma that follows the conduct of mind, a dharma that arises together with mind.

It is not form, not something merely present to the senses, yet it is able to take an object.

It is not karma itself, yet it is associated with karma, and follows the conduct of karma.

It is not the very fruit and recompense of a past-life karma, apart from being its own causal recompense.

It can be cultivated, can be known, can be realized — realized both through the body directly and through wisdom.

It may be something to be severed, or something not to be severed; what is accompanied by outflows ought to be severed, while what is free of outflows cannot be severed at all.

Knowledge and vision of it are likewise so, and it is not combined together with the seven factors of awakening.

Every such distinction of the meaning of this very samādhi ought to be explained here in full.

Furthermore, cultivating and studying this samādhi attains the vision of every buddha. As it is said: "Having attained the vision of every buddha, one diligently makes offering with one's own mind; one's own roots of goodness thereby increase, and one is thereby able swiftly to teach and transform sentient beings."

"Offering" refers to one's own mind and intent being pure.

Reverence and delight in being mindful of the Buddha possesses immeasurable merit; expressing this through every kind of praise is called offering through speech.

Showing reverence through flowers, incense, and the like, is called offering through the body.

It is for this reason that this very merit increases all the more. Just as a grain of seed, placed within the earth, moistened by rain, grows and flourishes — one who swiftly teaches and transforms others, causing sentient beings to abide within the three vehicles, likewise causes the bodhisattva's own roots of goodness to grow and increase in just this same way.

"Through the first two of the means of gathering others, one gathers in every sentient being; through the remaining latter two means, one is not yet fully able to bring them to full acceptance and faith."

The first two are: giving, and kind speech. Beneficial conduct and cooperative engagement are called the latter two. This bodhisattva, still dwelling within the first ground, is not yet able to fully comprehend these latter two, and is thereby only able to bring others to acceptance and faith through the first two alone.

"At that very moment, every root of goodness is dedicated toward the path to buddhahood, just as gold, once refined, becomes tempered and thereby fit for use."

Through the very fire of wisdom that refines it, within the very matter the bodhisattva practices, once this root of goodness has been thus matured, it becomes fit for genuine use.

Simile Chapter

"This bodhisattva ought to hear of the mark, the attainment, the cultivation, and the fruit of each ground; for the sake of attaining every portion of these grounds, one diligently applies effort."

As for "mark": this refers to its own outward appearance, through which it can be recognized.

As for "attainment": this refers to accomplishment. Through this very dharma, one is said to have accomplished this dharma.

As for "cultivation": this refers to cultivation that attains, and cultivation that practices.

As for "constantly being mindful of the fruit": from a cause, some matter comes into being — this is called its own fruit.

This bodhisattva, wishing to attain the practice of the ten grounds, ought skillfully to hear of the mark, the attainment, the cultivation, and the fruit of each.

As for "hearing": this refers to hearing from every buddha and bodhisattva, and from one who surpasses oneself.

As for "attaining every portion of these grounds": for the sake of attaining this very portion of a given ground, one diligently applies effort.

Within this very matter, as for the mark of the first ground, as already explained above: "The bodhisattva, dwelling within the first ground, is able to bear a great deal, taking no delight in contention or dispute, their own mind holding much delight. Constantly delighting in purity, a mind of compassion showing pity toward sentient beings, holding no mind of anger whatsoever, practicing these very seven matters extensively."

It is for this reason that forbearance, freedom from contention, delight, joy, purity, a mind of compassion, and freedom from anger — these seven dharmas — are the very mark of the first ground.

Accomplishing these very seven dharmas of forbearance and the rest is what is called "attainment."

Furthermore, the very mark of these seven dharmas of forbearance and the rest is itself the attainment of the first ground. As the verse says: "Should one plant deep roots of goodness, practicing every conduct well, well gathering every provision of life, well making offering to every buddha; protected by a good and virtuous friend, complete with a deep mind, a mind of compassion mindful of sentient beings, faith and understanding of the unsurpassed dharma —

"Complete with these very eight dharmas, one ought then to give rise to this very vow oneself: 'I have already attained my own liberation — I shall now further liberate sentient beings.'

"For the sake of attaining the ten powers, entering the very group of those certain of buddhahood; one is thereby born into the Thus Come One's own family, free of every fault and error.

"At once transforming the worldly path into the very supreme path that transcends this world; through this, one attains the first ground, this ground named the Ground of Joy."

It is for this reason that one should know: the very resolute mind attained for the sake of bodhi is what is called the attainment of the first ground.

As for "cultivation": from "first giving rise to this aspiration" up through "accomplishing the samādhi of every buddha appearing directly present" — within this very interval, the merit of every ground is explained in full. Being able to give rise to this merit, and, having given rise to it, cultivating, gathering, and increasing it — this is what is called the cultivation of the first ground.

As for "fruit": it has already been explained at length, at various points, that one "attains a certain amount of merit, which is never dedicated toward the ground of the śrāvaka or the pratyekabuddha." I shall now further explain that the bodhisattva, having attained the first ground, is able to attain several hundred kinds of concentration belonging to the bodhisattva, and the like.

As for "the portions of the first ground": every dharma that combines together to form the first ground is what is called its own portions. Just as yeast, rice, and the like, combined together, are able to become wine, and are thereby called the very cause and condition of wine — every dharma able to form the first ground is what is called the portion of the first ground.

Namely: "The power of faith growing ever more supreme, accomplishing a mind of great compassion; showing loving-kindness and pity toward every kind of sentient being, cultivating wholesomeness with a mind never weary; delighting joyfully in the sublime Dharma, constantly drawing near to a good and virtuous friend; conscience and shame, together with reverence, gently and harmoniously settling one's own mind; delighting in contemplating the Dharma without attachment, with a single mind seeking vast learning; never craving gain or support, departing from deceit, fraud, flattery, and falsehood; never defiling any buddha's own family, never breaking the precepts or deceiving the Buddha; deeply delighting in omniscience, unmoving as a great mountain; constantly delighting in cultivating and practicing this ever-more-supreme, sublime Dharma; delighting in what transcends this world, taking no delight in worldly dharma; thereby cultivating the very Ground of Joy, difficult to cultivate and yet able to be cultivated nonetheless; it is for this reason that, with a constantly single mind, one diligently practices these very dharmas; the bodhisattva, able to accomplish this very supreme, sublime Dharma, thereby abides securely within the bodhisattva's own first ground."

Question: Of what use is it for the bodhisattva to hear of this very mark of the first ground, and the rest?

Answer: This bodhisattva, within this very dharma of the mark of the first ground and the rest, ought to skillfully know the appropriate skillful means — it is for this reason that they ought to hear of it.

Question: Ought the bodhisattva to skillfully know the appropriate skillful means only within this very dharma, or ought they further skillfully know the appropriate skillful means within every other dharma as well?

Answer: They ought to skillfully know the appropriate skillful means within these very dharmas, and further ought to skillfully know it within every other dharma as well.

Question: If this is so, please explain it briefly.

Answer: "There exists a dharma able to assist a given ground; there exists a dharma that opposes a given ground; there exists a dharma able to generate a given ground; there exists a dharma able to destroy a given ground; there exist the mark and fruit belonging to every ground; there exists the very attainment within every ground; there exists the portion of purification belonging to every ground; there exists passage from one ground to the next; there exists the very increase attained while abiding within a given ground; there exists none able to cause one to retrogress; there exists passage from the bodhisattva's own pure ground all the way to the immeasurable ground of buddhahood — within every one of these very matters, one ought skillfully to know the appropriate skillful means, inquiring respectfully of every good and virtuous person, and thereby removing and breaking through one's own arrogance."

As for "the dharma that assists the first ground": namely, faith, the precepts, learning, relinquishment, diligent effort, mindfulness, wisdom, and the like — these and every other dharma that accords with the first ground are what is called the assisting dharma.

As for "the opposing dharma": faithlessness, breaking the precepts, little learning, stinginess, craving, indolence, confused mindfulness, lack of wisdom, and the like, together with every other dharma that fails to accord, unable to assist the first ground — these are what is meant.

As for "the dharma that destroys a ground": able to cause this very ground to retrogress, become obstructed, and no longer manifest — just as, at the very ending of a kalpa, every single object is utterly destroyed. What is this dharma?

Namely, this refers to the dharma able to steal away bodhicitta, already explained earlier.

As for "the dharma that generates a ground": able to generate and accomplish the first ground. Namely, this refers to the dharma that never allows bodhicitta to be stolen away, already explained earlier.

The mark, attainment, fruit, and portions of a given ground have already been explained above.

As for "the dharma of purification": making use of this very dharma, one is able to purify the first ground. Namely, this refers, as already explained, to the seven dharmas belonging to the first ground.

"The bodhisattva, dwelling within the first ground, is able to bear a great deal, taking no delight in contention or dispute, their own mind holding much delight.

"Constantly delighting in purity, a mind of compassion showing pity toward sentient beings, holding no mind of anger whatsoever, practicing these very seven matters extensively."

These very seven dharmas are able to purify the first ground.

As for "passage from one ground to the next": as when passing from the first ground to the second, from the second ground to the third, and so forth for every remaining ground in just the same way.

Passing from the first ground to the second, one attains freedom from flattery and crookedness, and the other ten minds.

Passing from the second ground to the third, one attains faith and delight, and the other ten minds.

Through attaining various minds and various dharmas such as these, one is able to pass from one ground to the next.

As for "the very increase attained while abiding within a given ground": just as, within the first ground, the pāramitā of giving predominates.

Within the second ground, the pāramitā of moral discipline predominates, and further, faith and every other such dharma attains an ever-greater power.

Within the third ground, vast learning predominates, and further, giving, upholding the precepts, faith, and the rest attain an ever-greater power.

Every remaining ground is likewise so.

As for "none able to cause one to retrogress": abiding within this very ground, no ascetic, brahmin, deva, māra, or Brahmā, nor any other being of this world whatsoever, is able to overturn it.

And why is this so? Because one has attained this very power of great merit, having deeply penetrated to the very depths of the nature of dharmas, through this very great faith and understanding.

As for "passage from the bodhisattva's own pure ground to the immeasurable ground of buddhahood": should the bodhisattva become complete in the purity of every ground in full, they thereby attain the very ground of buddhahood.

Within every one of these matters, one ought skillfully to know the appropriate skillful means.

As for "inquiring respectfully of every good and virtuous person": one who has accomplished the true Dharma is what is called a good and virtuous person.

As for "the true Dharma," to speak briefly: first, faith; second, diligent effort; third, mindfulness; fourth, concentration; fifth, wisdom; sixth, the moral discipline of body, speech, and mind; seventh, freedom from craving, freedom from anger, freedom from delusion.

As for "removing and relinquishing arrogance": believing oneself to be superior even among those who are superior to oneself is what is called "great conceit."

Believing oneself superior among those genuinely equal to oneself, one's own mind exalting itself, is what is called "arrogance."

Being greatly inferior to another, yet claiming to be only slightly inferior, is what is called "slight conceit."

Question: You have said that "one ought skillfully to know the appropriate skillful means within these very dharmas" — having attained this very skillful means, of what use is it, exactly?

Answer: "Should the bodhisattva skillfully know the very mark and attainment belonging to every ground, then, even were buddhahood itself not yet attained, they would never retrogress from the first ground."

"Mark" refers to the seven dharmas that assist every ground, and the like.

"Attainment" refers to the eight kinds of opposing dharma, and the eight dharmas of destruction and the like, which ought never to be practiced.

Should the bodhisattva skillfully know these very dharmas, then, even were buddhahood itself not yet attained, they would never, in the end, retrogress at all.

Fascicle 12 of the Daśabhūmika-vibhāṣā Śāstra