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Pratyutpannabuddhasamādhisūtra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Pratyutpannabuddhasamādhisūtra
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(3A) bzaṅ skyoṅ | chos de rnams ni tiṅ ṅe 'dzin1 yoṅs su skyed par 'gyur te | bzaṅ skyoṅ | de la tiṅ ṅe 'dzin gaṅ chos de rnams kyis2 yoṅs su skyed par 'gyur ba'i tiṅ ṅe 'dzin de gaṅ źe na | 'di lta ste | da ltar gyi saṅs rgyas mṅon sum du bźugs pa źes bya ba'i tiṅ ṅe 'dzin to ||  bzaṅ skyoṅ | da ltar gyi saṅs rgyas mṅon sum du bźugs pa źes bya ba'i tiṅ ṅe 'dzin de yaṅ gaṅ źe na | bzaṅ skyoṅ | de la dge sloṅ ṅam | dge sloṅ ma 'am3 | dge bsñen nam | dge bsñen ma tshul khrims yoṅs su rdzogs par spyod par 'gyur4 la | des gcig pu dben par soṅ ste 'dug nas 'di sñam du | bcom ldan 'das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas tshe dpag5 med de phyogs gaṅ rol na gnas te 'tsho źiṅ gźes la chos kyaṅ ston ciṅ bźugs6 | sñam du sems bskyed par bya'o ||  des ji skad du thos pa'i rnam pas saṅs rgyas kyi źiṅ 'di nas nub phyogs logs su saṅs rgyas kyi źiṅ bye ba phrag 'bum 'das pa na 'jig rten gyi khams bde ba can na bcom ldan 'das de bźin gśegs pa dgra bcom pa7 yaṅ dag par8 rdzogs pa'i saṅs rgyas tshe dpag med de da ltar byaṅ chub sems dpa'i tshogs kyis yoṅs su bskor ciṅ mdun9 du bdar te bźugs so || 'tsho'o || gźes so || chos kyaṅ ston to | sñam du yid la byed de10 | des kyaṅ sems ma g.yeṅs pas de bźin gśegs pa yid la byed do || 
(3A)'Bhadrapāla, since those dharmas will produce samādhi, what then, Bhadrapāla, is the samādhi which is produced by those dharmas? It is the samādhi called "Direct Encounter with the Buddhas of the Present.'"  'And what, Bhadrapāla, is the samādhi called "Direct Encounter with the Buddhas of the Present"? In this regard, Bhadrapāla, any bhikṣus or bhikṣuṇīs, upāsakas or upāsikās who observe morality perfectly should go alone to a secluded spot, sit down, and think: "In which quarter does the Lord, the Tathāgata, Arhat and Perfectly Awakened One Amitāyus live, dwell, reside, and teach the Dharma?"  In accordance with what they have learned they concentrate on the thought: "That Lord, the Tathāgata, Arhat and Perfectly Awakened One Amitāyus now resides, lives, dwells and teaches the Dharma, surrounded and attended on by a host of bodhisattvas, in the world-system of Sukhāvatī, one hundred thousand kotis of Buddha-fields to the west of this Buddha-field;" and they concentrate their thoughts on the Tathāgata with undistracted minds.' 
(3B) bzaṅ skyoṅ | 'di lta ste dper na skyes pa'am bud med gaṅ la la źig ñal ba'i rmi lam du gzugs kyi rnam pa mthoṅ ste | dṅul lam | gser ram | mdza' bśes sam | ñe du'am | snag gi gñen mtshams sam | mdza' bo 'am11 | yid du 'oṅ ba daṅ | sdug pa daṅ | mi 'thun12 pa med pa dag mthoṅ la | de rmi lam na de dag daṅ lhan cig tu rtse źiṅ dga' la dga' dgur13 spyod ciṅ smra 14 kun tu smra bar rmis pa las de15 sad nas ji ltar mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par śes pa daṅ | smras pa daṅ | kun tu smras pa de thams cad gźan dag16 la'aṅ brjod17 ciṅ | de rmi lam gyi mtshan ma rjes su dran pas mchi ma klog par byed pa de bźin du | bzaṅ skyoṅ | byaṅ chub sems dpa'18 khyim pa'am rab tu byuṅ ba yaṅ ruṅ gcig pu19 dben par soṅ ste | 'dug la | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas tshe dpag med ji skad du thos pa'i rnam pas yid la byas te tshul khrims kyi phuṅ po la skyon med ciṅ | dran pa g.yeṅ ba med par ñin źag gcig gam | gñis sam | gsum mam20 | bźi 'am | lṅa 'am | drug gam | ñin źag bdun du yid la bya'o ||  de gal te ñin źag bdun du sems mi g.yeṅ bar de bźin gśegs pa tshe dpag med yid la byed na21 | de ñin źag bdun yoṅs su tshaṅ22 ste | 'das nas bcom ldan 'das de bźin gśegs pa tshe dpag med mthoṅ ṅo ||  de gal te ñin mo bcom ldan 'das de ma23 mthoṅ na | de ñal ba'i rmi lam du bcom ldan 'das de bźin gśegs pa tshe dpag med de'i źal ston to || 
(3B) 'For example, Bhadrapāla, some men or women in dreams while sleeping see various material forms, see silver, gold, friends, kinfolk, maternal relations, or companions that are pleasing, dear, and not disagreeable to them, and in those dreams they dream of playing, dallying, and amusing themselves with them, of speaking and conversing with them. When they wake up they relate to others all those things and people that they saw, heard, thought, were conscious of, spoke and conversed with; and they shed tears at recalling the things which appeared (Skt. nimitta) in their dreams. In the same way, Bhadrapāla, bodhisattvas, whether they be householders or renunciants, go alone to a secluded spot and sit down, and in accordance with what they have learned they concentrate their thoughts on the Tathāgata, Arhat and Perfectly Awakened One Amitāyus; flawless in the constituent of morality and unwavering in mindfulness they should concentrate their thoughts on him for one day and one night, or for two, or three, or four, or five, or six, or seven days and nights.  If they concentrate their thoughts with undistracted minds on the Tathāgata Amitāyus for seven days and nights, then, when a full seven days and nights have elapsed, they see the Lord and Tathāgata Amitāyus.  Should they not see that Lord during the daytime, then the Lord and Tathāgata Amitāyus will show his face to them in a dream while they are sleeping.' 
(3C) bzaṅ skyoṅ | 'di lta ste dper na bud med dam skyes pa ñal ba'i rmi lam na bdag ñid khyim na 'dug par yaṅ mi śes | phyogs na 'dug par yaṅ mi śes śiṅ | de'i mig gi dbaṅ po la rtsig24 pas sgrib par yaṅ mi byed | mun pa daṅ rab rib tu yaṅ mi byed pa de bźin du | bzaṅ skyoṅ | byaṅ chub sems dpa' sems dpa' chen po de yaṅ ji ltar 'jig rten gyi bar dag gis sgrib par yaṅ mi byed | ri'i rgyal po ri rab daṅ | ri'i rgyal po khor yug daṅ | khor yug chen po daṅ | de bźin du gźan yaṅ ri nag po rnams kyis mig gi dbaṅ po la sgrib par mi byed pa de lta de ltar sems bskyed de | byaṅ chub sems dpa' de lha'i mig thob pas de bźin gśegs pa mthoṅ ba'aṅ ma yin | lha'i rna ba'i khams thob pas | dam pa'i chos ñan pa'aṅ ma yin | rdzu 'phrul gyi stobs thob pas | 'jig rten gyi khams der skad cig tu 'gro ba'aṅ ma yin gyi | bzaṅ skyoṅ | byaṅ chub sems dpa' de 'jig rten gyi khams 'di ñid na gnas bźin du | bcom ldan 'das de bźin gśegs pa tshe dpag tu med de mthoṅ źiṅ bdag ñid 'jig rten gyi khams de na 'dug pa sñam du śes la chos kyaṅ ñan to ||  'chad pa thos nas kyaṅ chos de dag kun 'dzin to || kun chub par byed do || 'dzin par byed do || bcom ldan 'das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas tshe dpag med de25 la bkur stir byed do || bla mar byed do || ri mor byed do || mchod par byed do ||  byaṅ chub sems dpa' de'i tiṅ ṅe 'dzin de las laṅs nas kyaṅ ji skad du thos pa daṅ | ji ltar bzuṅ ba daṅ | ji ltar kun chub par byas26 pa'i chos de dag gźan dag27 la yaṅ rgya cher yaṅ dag par 'chad do || 
(3C) 'For example, Bhadrapāla, women or men in dreams while sleeping neither know if they are at home nor know if they are elsewhere, and their faculty of sightis not obstructed by walls, nor is it darkened or obscured. In the same way, Bhadrapāla, those bodhisattvas and mahāsattvas too conceive a thought in such a way that the spaces between worlds do not obstruct them, that Sumeru, King of Mountains, the Cakravāḍa;la and the Greater Cakravāḍa, Kings of Mountains, and similarly the Black Mountains do not obstruct their faculty of sight; those bodhisattvas do not see the Tathāgata through obtaining divine vision, do not hear the True Dharma through obtaining the divine faculty of hearing, and do not travel instantaneously to that world-system through obtaining magic power, but while remammg in this very world-system, Bhadrapāla, those bodhisattvas see that Lord and Tathāgata Amitāyus, perceive themselves as being in that world-system, and also hear the Dharma.  And they retain, master, and preserve those dharmas after hearing them expounded. They honour, revere, venerate and worship that Lord, the Tathāgata, Arhat and Perfectly Awakened One Amitāyus.  And on emerging from that samādhi the bodhisattvas expound at length to others those dharmas, just as they have heard, retained, and mastered them.' 
(3D) bam po gñis pa || bzaṅ skyoṅ | 'di lta ste dper na skyes bu źig rgyal po'i khab kyi groṅ khyer chen po na 'dug pa las yaṅs pa can gyi groṅ khyer na smad 'tshoṅ28 ma yid bzaṅ29 źes30 bya ba źig yod par thos so || skyes bu gñis pas ni smad 'tshoṅ31 ma a mra skyoṅ źes bya ba źig yod par thos so || skyes bu gsum pas ni sṅon gyi smad 'tshoṅ ma u tpa32 la'i mdog ces bya ba yod par thos so ||  de rnams kyis de dag thos nas so sor so so la sems chags par gyur mod kyi | skyes bu de rnams kyis smad 'tshoṅ ma de rnams mthoṅ ba ni ma yin te | miṅ daṅ gzugs daṅ kha dog tsam źig thos pas 'dod chags kyi sems skyed33 par gyur to ||  de dag phyi phyir źiṅ de yid la byed bźin du ñal ba daṅ | rmi lam du'aṅ smad 'tshoṅ ma de dag gi druṅ du bdag cag doṅ ba sñam du śes te | ji ltar skyes bu de dag rgyal po'i khab kyi groṅ khyer chen po na 'khod ciṅ sṅon ma ñal bar de lta da ltar 'dod chags daṅ ldan pa'i sems skyed pa de bźin du skyes bu de dag ñal nas kyaṅ34 rmi lam na smad 'tshoṅ ma de dag mthoṅ źiṅ phan tshun sprad de 'khrig pa'i chos la bsten35 nas 'khrig pa la dad pa de daṅ yaṅ bral bar gyur par yaṅ36 rmis so ||  de dag sad nas ji ltar mthoṅ ba daṅ | thos pa daṅ | śes pa daṅ | rtogs37 pa'i rmi lam na myoṅ ba rjes su dran nas bzaṅ skyoṅ | khyod gaṅ na ba der doṅ ste | phyin nas khyod la don de dag brjod38 do || khyod kyis39 don de dag thos nas luṅ 'di ñid kyis40 ci nas kyaṅ de dag bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub las phyir mi ldog par 'gyur ba de lta de ltar chos bstan to ||  ṅas kyaṅ skyes bu de dag ma 'oṅs pa'i dus na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas legs par sad pa źes bya ba rnams su 'gyur ro | źes luṅ ston to ||  skyes bu de dag bzod pa rñed kyaṅ da duṅ sṅon41 gyi mtshan ma de dag mthoṅ źiṅ rjes su dran no || 
(3D) BAMPO TWO 'For example, Bhadrapāla, one man living in the great city of Rājagṛha heard that there was a courtesan in the city of vaiśālī called Sumanā; a second man heard that there was a courtesan called Āmrapālī; and a third man heard that there was a former courtesan called Utpalavarṇā.  Having heard of them they fell in love with them, each with each; without those men ever having seen those courtesans, but just through hearing of their names, appearance, and beauty, they came to have lustful thoughts.  While repeatedly thinking about them, they went to sleep, and in their dreams they perceived themselves as having visited those courtesans, so that, in accordance with the lustful thoughts which those men conceived while they were awake in the great city of Rajagrha, when they fell asleep those men dreamt in a dream that they saw those courtesans, consorted with them, indulged in sexual intercourse, and were relieved of their sexual desire.  On waking up they remembered what they had experienced in their dreams, as they had seen, heard, known and perceived it, Bhadrapāla, and coming to you they related those things to you. Having heard those things you taught the Dharma to them by means of this very teaching, so that they would become unable to regress from supreme and perfect awakening.  I too predicted that at a future time those men would become Tathāgatas, Arhats and Perfectly Awakened Ones under the name of *Suvibuddha.  Although those men have attained patient acceptance (Skt. kṣānti), they still see and recall those former appearances.' 
(3E) bzaṅ skyoṅ | de bźin du byaṅ chub sems dpa' da ltar gyi saṅs rgyas mṅon sum du bźugs pa'i tiṅ ṅe 'dzin 'di daṅ ldan pa de ni 'jig rten gyi khams 'di ñid na 'dug bźin du bcom ldan 'das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas tshe dpag med de thos so || des de bźin gśegs pa de'i mtshan daṅ | gzugs daṅ | yon tan tsam źig thos nas sems mi g.yeṅ bar bcom ldan 'das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas tshe42 dpag med de yaṅ dag par rjes su dran par byed do || de 43 phyi phyir źiṅ yid la byed pas de bźin gśegs pa de mthoṅ ṅo || da ltar gyi saṅs rgyas mṅon sum du bźugs pa'i byaṅ chub sems dpa'i tiṅ ṅe 'dzin de44 la gnas te | des de bźin gśegs pa de mthoṅ nas | bcom ldan 'das | chos gaṅ daṅ ldan na | byaṅ chub sems dpa' sems dpa' chen po 'jig rten gyi khams 'dir skye bar 'gyur | źes źu ba źu'o || de bźin du saṅs rgyas kyi źiṅ gaṅ daṅ gaṅ du skye bar 'dod pa de'i tshe de bźin gśegs pa la źu'o || 
(3E) 'In the same manner, Bhadrapāla, bodhisattvas who possessed this samādhi of Direct Encounter with the Buddhas of the Present heard of the Lord, the Tathāgata, Arhat and Perfectly Awakened One Amitāyus, while they were in this very world-system. Having simply heard of that Tathāgata's name, appearance, and qualities, with undistracted thoughts they called to mind the Lord, the Tathāgata, Arhat and Perfectly Awakened One Amitāyus. By repeatedly concentrating on him they saw that Tathāgata. Established in the bodhisattvas' samādhi of Direct Encounter with the Buddhas of the Present, when they saw that Tathāgata, they asked the question: "Lord, what dharmas must bodhisattvas and mahāsattvas possess to be reborn in this world-system [of yours]?" In this way whenever one wishes to be reborn in any Buddha-field, one asks the Tathāgata[of that Buddha-field].' 
(3F) de skad źus nas bcom ldan 'das de bźin gśegs pa tshe45 dpag med des byaṅ chub sems dpa' de la 'di skad ces bka' stsal to ||  rigs kyi bu | saṅs rgyas rjes su dran pa kun tu bsten | ṅes par bsten ciṅ bsgoms la maṅ du byas na | 'jig rten gyi khams 'dir skye bar byed do || saṅs rgyas rjes su dran pa kun tu bsten | ṅes par bsten ciṅ bsgoms la maṅ du byas na | saṅs rgyas kyi źiṅ 'dir skye bar 'gyur ro ||  rigs kyi bu | de la saṅs rgyas rjes su dran pa de gaṅ źe na | 'di lta ste | gaṅ de bźin gśegs pa yid la byed pa ste | 'di ltar de ni46 de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa | 'jig rten mkhyen pa | skyes bu 'dul ba'i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan 'das skyes bu chen po'i mtshan sum cu47 rtsa gñis daṅ | gser gyi mdog lta bu'i sku daṅ ldan pa | gser gyi gzugs 'tsher źiṅ gsal la legs par gnas pa daṅ 'dra ba rin po che'i mchod sdoṅ ltar śin tu brgyan48 pa | ñan thos kyi dge 'dun gyi naṅ na chos kyaṅ ston te | ci nas kyaṅ chud mi za ba de ltar ston to ||  ci źig chud mi za źe na | sa chud mi gzon to49 || chu daṅ | me daṅ | rluṅ daṅ | 'byuṅ po daṅ | lha daṅ | bram ze daṅ | skye dgu'i50 bdag po chud mi gzon to || gzugs chud mi gzon to || tshor ba daṅ | 'du śes daṅ | 'du byed daṅ | rnam par śes pa chud mi gzon to ||  de51 de bźin gśegs pa rlom sems su mi byed | mi dmigs | mṅon par mi chags | yaṅ dag par mi śes | mi rtog | rnam par mi rtog | yaṅ dag par rjes su mi mthoṅ ste | gaṅ de ltar de bźin gśegs pa mi dmigs par yid la byed pas stoṅ pa ñid kyi tiṅ ṅe 'dzin thob pa de ni | saṅs rgyas rjes su dran pa źes bya ste | 
(3F) 'Having been asked this question, the Lord and Tathāgata Amitāyus said to those bodhisattvas:  "Sons of good family, if the calling to mind of the Buddha (Skt. buddhānusmṛti) is practised, cultivated, developed and rehearsed, then one is reborn in this world-system. If the calling to mind of the Buddha is practised, cultivated, developed and rehearsed, then one will be reborn in this Buddha field.  What then, sons of good family, is the calling to mind of the Buddha? It is when one concentrates on the Tathāgata in this way: 'He, the Tathāgata, Arhat and Perfectly Awakened One, the Accomplished in Knowledge and Conduct, the Sugata, the Knower of the World, the Leader of All Men Capable of Conversion, the Supreme One, the Teacher of Devas and Humankind, the Buddha and Lord,9 endowed with the thirty-two marks of the Great Man and a body with a colour like gold, resembling a bright, shining, and well-set golden image, and well adorned like a bejewelled pillar, teaches the Dhanna in the midst of an assembly of sravakas, that is, teaches to the effect that nothing perishes.  What does not perish? Earth does not perish. Water, fire, air, beings (Skt. bhūta), the devas, Brahmā and Prajapati do not perish. Fonn does not perish. Feelings, apperception, predispositions, and consciousness do not perish;'  and one does not misconceive, does not objectify (Skt. upalabhyate), does not fixate on, does not falsely perceive, does not falsely imagine, does not falsely discriminate, and does not review the Tathāgata: 12 when in this way one obtains the samādhi of emptiness by concentrating on the Tathāgata without objectification, that is known as the calling to mind of the Buddha.'" 
(3G) byaṅ chub sems dpa' de tiṅ ṅe 'dzin de bsgoms śiṅ tiṅ ṅe 'dzin de la mñam par bźag52 nas tiṅ ṅe 'dzin de las laṅs te bzaṅ skyoṅ | khyod gaṅ na ba der soṅ nas phyin pa daṅ tiṅ ṅe 'dzin de53 brjod54 do || bzaṅ skyoṅ | de la khyod kyis55 ci nas kyaṅ byaṅ chub sems dpa' de bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub las phyir mi ldog par 'gyur ba de lta de ltar chos ston to || de la ṅas kyaṅ skyes bu de ni | ma 'oṅs pa'i dus na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas spobs pa rñed pa źes bya bar 'gyur ro || źes luṅ ston to ||  bzaṅ skyoṅ | khyod ñid daṅ | gnas brtan 'od sruṅ chen po daṅ | byaṅ chub sems dpa' dbaṅ po byin daṅ | byaṅ chub sems dpa' mtshams bzaṅ56 daṅ | gźan yaṅ byaṅ chub sems dpa' gaṅ dag gis tiṅ ṅe 'dzin 'di thob pa rnams tiṅ ṅe 'dzin 'di la57 dbaṅ du gyur pa yin te | 
(3G) 'After they developed that samādhi and concentrated themselves in that samādhi, those bodhisattvas, when they emerged from that samādhi, came to you, Bhadrapāla, and told you about that samādhi. Then, Bhadrapāla, you taught the Dharma so that those bodhisattvas became unable to regress from supreme and perfect awakening. Then I also predicted that at a future time those men would become Tathāgatas, Arhats and Perfectly Awakened Ones under the name of *Prāptapratibhāna.'  'Bhadrapāla, you yourself, the Elder Mahākāśyapa, the bodhisattva Indradatta, the bodhisattva Susīma and, moreover, the bodhisattvas who have obtained this samādhi, have gained mastery from this samādhi.' 
(3H) bzaṅ skyoṅ | sṅon byuṅ ba 'das pa'i dus na skyes bu gcig cig dgon pa'i mya ṅam źig tu soṅ ba daṅ | de bkres śiṅ skoms58 nas rmugs pa daṅ | gñid kyis non te | de59 ñal ba daṅ | rmi lam na bza' ba daṅ | btuṅ ba maṅ po źig rñed do || rñed nas kyaṅ ji tsam chog par zos te bkres pa daṅ | skom pa de dag kyaṅ med par gyur to ||  de sad pa daṅ | lus daṅ lto ma rgyas par gyur nas | de 'di sñam du | 'di lta ste rmi lam daṅ 'dra ba de lta bu'i chos śig yod do | sñam ste | de de ltar rtogs pas mi skye ba'i chos la bzod pa thob par gyur to || bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub las kyaṅ60 phyir mi ldog par gyur to ||  bzaṅ skyoṅ | de bźin du byaṅ chub sems dpa' khyim pa'am rab tu byuṅ ba'aṅ ruṅ | phyogs gaṅ daṅ gaṅ na de bźin gśegs pa bźugs par thos pa'i phyogs de daṅ de logs su de bźin gśegs pa de yid la byas na | des saṅs rgyas mthoṅ ba thob bo || des dṅos po'i 'du śes su mi bya'i | nam mkha'i 'du śes su bya ste | de nam mkha'i 'du śes la śin tu gnas śiṅ saṅs rgyas kyi 'du śes61 śin tu yid la byas pas | de bźin gśegs pa bai ḍū62 rya'i sku gzugs lta bu bzaṅ po byaṅ chub sems dpa' des mṅon sum du mthoṅ bar 'gyur te | byaṅ chub sems dpa' des de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas de lta bu de mthoṅ bar 'gyur ro || 
(3H) 'Bhadrapāla, fonnerly, in the past, a certain man travelled into a deserted wilderness, and having become hungry and thirsty was overcome by torpor and lethargy; he fell asleep, and in a dream obtained a great quantity of food and drink. On obtaining it he ate his fill, and his hunger and thirst vanished.  When he awoke, neither his body nor his belly had grown any larger, and so he thought: "There exist certain dharmas which are so, that is, like a dream; understanding that to be so he obtained the patient acceptance of the fact that dharmas are not produced (Skt. anutpattika-dharma-kṣānti); and he also became unable to regress from supreme and perfect awakening.'  In the same manner, Bhadrapāla, if bodhisattvas, whether they are householders or renunciants, hear that a Tathāgata resides in such and such a quarter, and concentrate their thoughts on the Tathāgata in that quarter, they will obtain a vision of the Buddha. They should not entertain the apperception of an existing thing, but should entertain the apperception of empty space; being properly established in the apperception of empty space, by concentrating their thoughts on the apperception of a Buddha, those bodhisattvas will see the Tathāgata face to face, beautiful and resembling an image of beryl; those bodhisattvas will see such a Tathāgata, Arhat and Perfectly Awakened One.' 
(3I) bzaṅ skyoṅ | 'di lta ste dper na skyes bu la źig raṅ skyes pa'i yul nas ljoṅs kyi phyogs gźan źig tu soṅ ste phyin pa daṅ | raṅ skyes pa'i yul de rjes su dran nas ji ltar mthoṅ ba daṅ | thos pa daṅ | śes pa daṅ | rtogs pa'i chos rnams yid la byed pa las rmugs pa daṅ | gñid kyis non te | de ñal ba daṅ | rmi lam na raṅ skyes pa'i yul du soṅ nas de na bdag ñid 'dug pa sñam du śes śiṅ | ji ltar sṅon63 mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par śes pa de dag kyaṅ mthoṅ ṅo || de na 'gro źiṅ ldog pa dag kyaṅ byed do || de sad pa daṅ gñen 'dab64 daṅ | mdza' bśes daṅ | ñe du daṅ | snag gi gñen65 mtshams rnams kyi naṅ du ṅa ni 'di ltar soṅ soṅ ṅo ||  ṅas ni 'di dag mthoṅ ṅo || der ṅas ni 'di dag myoṅ ṅo || źes don de dag kyaṅ rjod66 do ||  bzaṅ skyoṅ de bźin du byaṅ chub sems dpa' sems dpa' chen po khyim pa'am rab tu byuṅ ba yaṅ ruṅ | phyogs gaṅ daṅ gaṅ na de bźin gśegs pa bźugs par67 thos pa'i phyogs daṅ de logs su dran pa daṅ ldan źiṅ | sems g.yeṅ ba med pas saṅs rgyas mthoṅ ba thob par bya ba'i phyir de bźin gśegs pa de yid la bya'o || de ltar byaṅ chub sems dpa' des de bźin gśegs pa bai ḍū68 rya'i sku gzugs bzaṅ por gnas pa mthoṅ par 'gyur ro || 
(3I) 'For example, Bhadrapāla, a certain man travelled from his native land to another country, and arriving there he called to mind his native land; while concentrating his thoughts on things as he used to see, hear, know, and perceive them he was overcome by torpor and lethargy, and fell asleep; in a dream he travelled to his native land and perceived himself to be there, and he saw those things just as he formerly used to see, hear, discern and be aware of them; he went both to and from that place. Waking up, he reported those things in the company of his relatives, friends, kinsfolk, and maternal relations, saying:  "Thus did I go, these things I saw, these things I experienced in that place.'"  'In the same manner, Bhadrapāla, bodhisattvas, whether they are householders or renunciants, should, when they hear that a Tathāgata resides in such and such a quarter, concentrate on the Tathāgata in that quarter with mindfulness and undistracted thoughts, in order to obtain a vision of the Buddha. In that way those bodhisattvas will see the Tathāgata [like] a beautifully set up beryl image. 
(3J) bzaṅ skyoṅ | 'di lta ste dper na dge sloṅ mi sdug pa sgom pa źig gis mdun na rnam par bam pa'i gzugs rnams mthoṅ źiṅ | rnam par sṅos pa daṅ | rnam bar rnags69 pa daṅ | rnam par dmar ba daṅ | rnam par zos pa daṅ | śa rnams 'phags70 pa 'am | śa daṅ khrag med pa 'am | dkar po 'am | kha dog duṅ daṅ 'dra ba 'am | keṅ rus śig mdun du mthoṅ na | rnam par sṅos pa nas keṅ rus kyi bar du de dag gaṅ nas kyaṅ ma 'oṅs | gaṅ du yaṅ ma soṅ ṅo || de dag sus kyaṅ ma byas | sus kyaṅ ma bgags te | bzaṅ skyoṅ | 'on kyaṅ dge sloṅ de'i sems rtse gcig pa'i dbaṅ gis mdun71 na keṅ rus 'dug pa mthoṅ ṅo ||  bzaṅ skyoṅ | de bźin du saṅs rgyas kyis yoṅs su bzuṅ ba'i byaṅ chub sems dpa' tiṅ ṅe 'dzin 'di la gnas pa rnams phyogs gaṅ daṅ gaṅ na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas bźugs pa'i phyogs de daṅ de logs su saṅs rgyas mthoṅ ba 'thob par bya ba'i phyir yid la byed do || phyogs de daṅ de logs su yid la byas pas des phyogs de daṅ de logs su de bźin gśegs pa dgra bcom pa yaṅ dag par72 rdzogs pa'i saṅs rgyas de dag mthoṅ ṅo || de ci'i phyir źe na | bzaṅ skyoṅ | 'di lta ste | saṅs rgyas mthoṅ ba 'thob par 'gyur ba 'di ni tiṅ ṅe 'dzin 'di'i rgyu mthun pa yin no || tiṅ ṅe 'dzin 'di la gnas pa'i byaṅ chub sems dpa' ni saṅs rgyas kyi mthu daṅ | raṅ gis73 dge ba'i rtsa ba'i stobs bskyed pa daṅ | tiṅ ṅe 'dzin thob pa'i phyir daṅ | 'di dag gsum tshogs śiṅ 'dus pas des74 de bźin gśegs pa rnams mthoṅ źiṅ snaṅ bar 'gyur ro || 
(3J) 'For example, Bhadrapāla, when a bhikṣu performing the meditation on the repulsive sees in front of him bloated corpses, when he sees in front of him corpses that have turned blue, that are putrefied, that are bloody, that are gnawed, that the flesh has peeled from, or that have no flesh or blood, or are white, or the colour of shells, or those that are skeletons, then those things-from the blue corpse to tJ1e skeleton--have not come from anywhere, nor have they gone anywhere. They are not made by anyone, nor are they made to cease by anyone, yet, Bhadrapāla, by that bhikṣu's mastery of mental focussing he sees the skeleton lying in front of him.'  'In the same manner, Bhadrapāla, whatever quarter Tathāgatas, Arhats and Perfectly Awakened Ones might dwell in, those bodhisattvas who are supported by the Buddha and established in this samādhi concentrate their minds on that quarter, in order to obtain a vision of the Buddhas. By concentrating their minds on that quarter they see the Tathāgatas, Arhats and Perfectly Awakened Ones in that quarter. Why is that? Namely, Bhadrapāla, this obtaining .Qf a vision of the Buddhas is the natural outcome of this samādhi. Bodhisattvas who are established in this samādhi see the Tathāgatas, and they appear to them, through the combination and concurrence of these three things: the might (Skt. anubhava) of the Buddha, the application of the force of their own wholesome potentialities, and the power [which is the result] of attaining samādhi.' 
(3K) bzaṅ skyoṅ | 'di lta ste dper na bud med dam | skyes pa gaṅ la la mgo 'khru źiṅ rgyan 'dogs pa'i raṅ bźin can źig yod la | de 'bru mar daṅ ba'i snod dam | chu daṅ ba'i snod dam | yoṅs su phyis pa'i me loṅ gi dkyil 'khor ram | mthiṅ bus bskus pa'i sa phyogs la bdag ñid blta bar bsams75 nas des der bdag ñid kyi gzugs mthoṅ na | bzaṅ skyoṅ | de la ji sñam du sems | 'bru mar daṅ pa'i snod dam | chu daṅ ba'i snod dam | yoṅs su phyis pa'i me loṅ gi dkyil 'khor ram | mthiṅ bus bskus76 pa'i sa'i77 phyogs de la gaṅ skyes pa'am | bud med kyi gzugs snaṅ ba de skyes pa'am | bud med gaṅ yaṅ de'i naṅ du soṅ ba'am | de'i naṅ du źugs pa yod dam |  bzaṅ skyoṅ gis gsol pa | btsun pa bcom ldan 'das | de ni | ma mchis mod kyi | btsun pa bcom ldan 'das | 'bru mar daṅ | chab de daṅ źiṅ rñog pa ma mchis pa'am | me loṅ gi dkyil 'khor de legs par yoṅs su phyis pa'am | mthiṅ bus bskus pa'i sa chen po de dag pa'i slad du gzugs brñan mdun na mchis te | chab daṅ | 'bru mar daṅ | me loṅ daṅ | sa chen po de las skyes pa'am | bud med kyi lus de78 byuṅ79 ba'aṅ ma lags | gaṅ nas kyaṅ ma mchis | gaṅ du'aṅ ma mchis | gaṅ nas kyaṅ ma skyes | gaṅ du'aṅ ma 'gags so || 
(3K) 'For example, Bhadrapāla, there are certain women or men with a natural bent for washing their hair and putting on jewellery, who might decide to look at themselves in a vessel of clear oil, or a vessel of clear water, or a wellpolished round mirror, or a patch of ground smeared with azurite. If they see therein their own forms, Bhadrapāla, what do you think? Does that appearance of the forms of the men or women in the vessel of clear oil, or vessel of clear water, or well-polished round mirror, or patch of ground smeared with azurite mean that there are men or women who have gone inside those things or entered them?'  Bhadrapāla said: 'No, Reverend Lord, it does not. Rather, Reverend Lord, because the oil and water are clear and undisturbed, or the round mirror is highly polished, or the patch of earth smeared with azurite is clean, the reflections stand forth; the bodies of the men or women have not arisen from the water, oil, mirror, or patch of earth, they have not come from anywhere nor gone anywhere, they have not been produced from anywhere, nor have they disappeared anywhere.' 
(3L) bcom ldan 'das kyis bka' stsal pa | bzaṅ skyoṅ | legs so || legs so || bzaṅ skyoṅ | khyod yaṅ legs so || bzaṅ skyoṅ | de de bźin no | |ji skad smras pa bźin te | gzugs rnams śin tu yoṅs su dag pa las gzugs brñan rnams snaṅ bar 'gyur ro ||  de bźin du byaṅ chub sems dpa' de yaṅ tiṅ ṅe 'dzin 'di śin tu bsgoms80 pas tshegs chuṅ dus de bźin gśegs pa de rnams byaṅ chub sems dpa' des mthoṅ ṅo || mthoṅ nas kyaṅ źu ba źu źiṅ źus pa luṅ bstan pas yi81 raṅs par 'gyur ro ||  de 'di sñam du de bźin gśegs pa 'di ga źig nas byon tam | bdag ga źig tu son tam sñam pa las | des de bźin gśegs pa de gaṅ nas kyaṅ ma byon par rab tu śes so || bdag gi lus kyaṅ gaṅ du'aṅ ma soṅ bar rab tu 'du śes nas de 'di sñam du khams gsum pa82 'di dag ni | sems tsam mo || de ci'i phyir źe na | 'di ltar bdag ji lta ji ltar rnam par rtog83 pa de lta de ltar snaṅ ṅo || 
(3L) The Lord said: 'Well done, well done, Bhadrapāla! You have done well, Bhadrapāla. So it is, Bhadrapāla. As you have said, because the forms are good and clear the reflections appear.  In the same manner, when those bodhisattvas have cultivated this samādhi properly, those Tathāgatas are seen by the bodhisattvas with little difficulty. Having seen them they ask questions, and are delighted by the answering of those questions.  In thinking: "Did these Tathāgatas come from anywhere? Did I go anywhere?" they understand that the Tathāgatas did not come from anywhere. Having understood that their own bodies did not go anywhere either, they think: "Whatever belongs to this Triple World is nothing but thought. Why is that? It is because however I imagine things, that is how they appear."' 
(3M) sems de84 naṅ na'aṅ med | phyi rol na'aṅ med | gñi85 ga med par yaṅ mi dmigs te | gźan du na dmigs pa la brten nas skye'o ||  gaṅ rten ciṅ 'brel par 'byuṅ86 ba de ni dṅos po med pa'o || gaṅ dṅos po med pa de ni ma skyes pa'o || gaṅ ma skyes pa de ni dmigs su med pa'o || gaṅ dmigs su med pa de ni | raṅ bźin stoṅ pa'o || gaṅ raṅ bźin stoṅ pa de ni gdags su med pa'o || gaṅ gdags su med pa de ni blta ba'am | rnam par śes pa'am | chags par bya ba'am | bstan pa'am | chud gzan par bya ba'am | rab tu gźag par bya mi nus so || 
(3M) '"That thought is not apprehended as being inside, nor as being outside, nor as neither of the two, on the contrary, it is produced on the basis of objectification.  That which is [in this way] produced conditionally (Skt. pratītya-samutpanna) has no substantial existence (Skt. abhāva). That which has no substantial existence is unborn. That which is unborn is not apprehensible as an object (Skt. anupalambha). That which is not apprehensible as an object is empty of essence (Skt. svabhāva-śūnya). That which is empty of essence is indefinable. That which is indefinable is unable to be seen, discerned, fixated upon, demonstrated, destroyed, or established."' 
(3N)APPEARS IN CHINESE ONLY 
(3N)1 '"Thought creates the Buddha, thought itself sees him. Thought is the Buddha, thought the Tathāgata. Thought is my body, thought sees the Buddha. Thought cannot itself know thought, thought cannot itself see thought. Thought with [false] apperceptions is stupidity; thought without [false] apperceptions is Nirvāṇa. These dharmas lack anything enjoyable? They are all produced by thinking. Since thinking is empty, then whatever is thought is thus ultimately non-existent." Bhadrapāla, such is the vision of the bodhisattvas established in the samādhi.' 
(3O) de nas de'i tshe bcom ldan 'das kyis tshigs su bcad87 pa 'di dag gsuṅs so ||  | sems kyis saṅs rgyas byed pa ste |
| sems ñid kyis kyaṅ mthoṅ ba'o |
| sems ñid ṅa yi saṅs rgyas te |
| sems ñid de bźin gśegs pa'o |
  | sems ñid ṅa yi lus yin te |
| saṅs rgyas sems kyis mthoṅ ba'o |
| sems ñid ṅa yi byaṅ chub ste |
| sems ñid raṅ bźin med pa'o |
  | sems kyis sems ni mi śes śiṅ |
| sems kyis sems ni mi mthoṅ ṅo |
| sems su 'du śes mi śes yin |
| sems su mi śes mya ṅan 'da' |
  | chos 'di dag ni sñiṅ po med |
| rlom sems las ni kun byuṅ ste |
| stoṅ pa ñid las gaṅ rlom pa'i |
| rlom sems de 'dir stoṅ pa yin |
|  bzaṅ skyoṅ gis źus pa'i tiṅ ṅe 'dzin gyi le'u ste | gsum pa'o || 
87. P: gcad. 
(3O) Then at that time the Lord uttered these verses:  [1] "'By thought is the Buddha produced;
And by thought alone is he seen. The Buddha is only thought for me, Thought alone is the Tathāgata.
  [2] Thought alone is my body, And the Buddha is seen by thought.
Thought alone is my awakening; Thought itself is without essence (Skt. svabhava).
  [3] Thought does not know thought, Thought does not see thought.
The apperception of thought is ignorance, The non-apperception of thought is Nirvāṇa.
  [4] These dharmas are insubstantial, They all arise from (mis)conception.
Whatever is conceived with regard to emptiness, That conception is here empty."'  Chapter Three of the Samadhi Enquired of by Bhadrapāla CHAPTER FOUR 
 
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