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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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(1A) | rgya gar skad du | ārya pra1 tyud2 panna3 bud dha sam mu kha a ba sthi ta4 sa mā dhi nā ma mahā yā5 na sū tra | bod skad du | 'phags pa da ltar gyi saṅs rgyas mṅon sum du bźugs pa'i tiṅ ṅe 'dzin ces bya ba theg pa chen po'i mdo | 
(1A) In Sanskrit: Ārya-pratyutpanna-buddha-saṃmukha-avasthita-samādhi-nāma-mahāyāna-sūtra. In Tibetan: The Holy Mahayana Sutra called the Samadhi of Direct Encounter with the Buddhas of the Present. 
bam po daṅ po6 | saṅs rgyas daṅ byaṅ chub sems dpa' thams cad la phyag 'tshal lo || 
BAMPO ONE [T.418: Chapter One, The Enquiry; T.416: Chapter One, Meditation] 
'di skad bdag gis thos pa7 dus gcig na | bcom ldan 'das rgyal po'i khab na smig8 ma'i tshal bya ka lan da9 ka gnas pa na dge sloṅ lṅa brgya tsam gyi dge sloṅ gi dge 'dun chen po daṅ thabs cig10 tu bźugs te | thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | yaṅ dag pa'i śes pas sems śin tu rnam par grol ba | sems kyi dbaṅ thams cad11 kyi dam pa'i pha rol tu son pa | rnam par thar pa brgyad thob pa śa stag ste | gaṅ zag gcig ma gtogs pa ni 'di lta ste | tshe daṅ ldan pa kun dga' bo'o || 
On the one occasion when I heard the following the Lord was staying at Rājagṛha, in the Haunt of the Kalandakas in the Bamboo Wood, together with a great assembly of five hundred all of whom were arhats, in whom the noxious influences (Skt. āsrava) were eliminated, who were free of the defilements (Skt. kleśa), had attained mastery, done their duty, performed their tasks, laid down their burden, obtained their own goal, destroyed the fetters of existence, whose minds were fully liberated by perfect understanding, who had attained the excellent supremacy of complete mastery over their minds, and obtained the eight emancipations--with the exception of one person, namely, the Venerable Ananda. 
(1B) de'i tshe byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ źes bya ba rgyal po'i khab kyi groṅ khyer chen po nas byuṅ ste | byaṅ chub sems dpa' lṅa brgya tsam thams cad kyaṅ khyim par gyur ciṅ bslab pa'i gźi lṅa yoṅs su bzuṅ ba śa stag daṅ lhan cig tu chos ñan pa'i phyir bcom ldan 'das kyi źam riṅ12 byed par gyur to ||  de nas byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ phyem red kyi dus kyi tshe naṅ du yaṅ dag 'jog las laṅs nas | bcom ldan 'das ga la ba der soṅ ste | phyin nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal13 te | lan bdun bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'dug go |  byaṅ chub sems dpa' lṅa brgya tsam po de dag kyaṅ phyem red kyi dus kyi tshe naṅ du yaṅ dag 'jog las laṅs nas bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal14 te | bcom ldan 'das la lan bdun bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod do || 
(1B) On that occasion the bodhisattva and mahasattva Bhadrapāla had come out from the great city of Rājagṛha and, in order to hear the Dharma, was in attendance on the Lord, along with five hundred bodhisattvas who were all householders and upholders of the five rules of training (Skt. pañca-sikṣāpada).  And so it was that the bodhisattva and mahasattva Bhadrapāla, after emerging in the late afternoon from secluded meditation, went to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated him seven times, he sat down to one side in the Lord's presence.  Those five hundred bodhisattvas too, after emerging in the late afternoon from secluded meditation, came to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord seven times, they sat down to one side in the Lord's presence. 
(1C) dge sloṅ lṅa brgya tsam po de dag kyaṅ phyem red kyi dus kyi tshe naṅ du yaṅ dag 'jog las laṅs nas | bcom ldan 'das ga la ba der doṅ ste lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan bdun bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod do ||  yaṅ de'i tshe tshe daṅ ldan pa śā ra dva ti'i bu15 daṅ | tshe daṅ ldan pa mo'u 'gal gyi bu16 chen po17 mñan yod kyi groṅ khyer chen por dbyar gnas nas | dge sloṅ lṅa brgya tsam daṅ lhan cig tu rim gyis yul rgyu źiṅ rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da18 ka gnas pa gaṅ na pa daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod do || 
(1C) Those five hundred bhikṣus too, after emerging in the late afternoon from secluded meditation, came to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord seven times, they sat down to one side in the Lord's presence.  At that time also the Venerable Śāriputra and the Venerable Mahāmaudgalyāyana, after spending the rainy season in the great city of Śrāvastī, journeyed in due course through the land together with five hundred bhikṣus, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord three times, they sat down to one side in the Lord's presence. 
(1D) de nas de'i tshe bcom ldan 'das kyis ji lta bu'i rdzu 'phrul mṅon par 'du19 bya ba mṅon par mdzad pas dge sloṅ gaṅ20 dag yul so so na rten ciṅ gnas pa de dag thams cad rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa de lta bu'i rdzu 'phrul mṅon par 'du21 bya ba mṅon par mdzad do ||  yaṅ de'i tshe smig ma'i tshal bya ka lan da ka gnas par dge sloṅ 'bum lhan cig tu 'dus te 'khod par gyur to ||  de nas de'i tshe bcom ldan 'das kyis ji lta bu'i rdzu 'phrul mṅon par 'du22 bya ba mṅon par mdzad pas skya dgu'i(cn L rgyu'i.) bdag mo chen mo go'u ta mi23 la sogs pa dge sloṅ ma sum khri rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der soṅ ste | lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan bdun bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa de lta bu'i rdzu 'phrul mṅon par 'du24 bya ba mṅon par mdzad do || 
(1D) Then at that time the Lord performed such a working of magic that all those bhikṣus staying and living in different regions came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord three times, they sat down to one side in the Lord's presence, such was the working of magic that he performed.  And so at that time there were one hundred thousand bhikṣus gathered together and seated in the Haunt of the Kalandakas in the Bamboo Wood.  Then at that time the Lord performed such a working of magic that thirty thousand bhikṣuṇīs headed by Mahāprajāpatī Gautamī came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord seven times, they sat down to one side in the Lord's presence, such was the working of magic that he performed. 
(1E) de nas de'i tshe bcom ldan 'das kyis ji lta bu'i rdzu 'phrul mṅon par 'du25 bya ba mṅon par mdzad pas byaṅ chub sems dpa' sems dpa' chen po dkon mchog 'byuṅ gnas śes26 bya ba yaṅs pa'i groṅ khyer chen po nas byuṅ ste | li tsā bi27 gźon nu ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu rgyal po'i khab kyi groṅ khyer chen po ga lo ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  byaṅ chub sems dpa' sems dpa' chen po phug sbas kyaṅ groṅ khyer chen po tsam pa ya28 nas byuṅ ste | srog chags ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ | 
(1E) Then at that time the Lord performed such a working of magic that: the bodhisattva and mahasattva Ratnakara set out from the great city of Vaiśālī, accompanied and followed by 28,000 Licchavi youths, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated him three times, he sat down to one side in the Lord's presence;  the bodhisattva and mahasattva Guhagupta also set out from the great city of Campa, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence; 
(1F) byaṅ chub sems dpa' sems dpa' chen po 'dam bus byin yaṅ29 groṅ khyer chen po bā rā na sī30 nas byuṅ ste | srog chags ñi khri brgyad31 stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  byaṅ chub sems dpa' sems dpa' chen po mtshams bzaṅs 32 yaṅ ser skya'i gnas kyi groṅ khyer chen po nas byuṅ ste | srog chags ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ | 
(1F) the bodhisattva and mahasattva Naladatta [Naradatta?] also set out from the. great city of Vārāṇasī, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence;  the bodhisattva and mahasattva Susīma also set out from the great city of Kapilavastu, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence; 
(1G) byaṅ chub sems dpa' sems dpa' chen po ded dpon chen po daṅ | khyim bdag mgon med zas sbyin yaṅ mñan yod kyi groṅ khyer chen po nas byuṅ ste | srog chags ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  byaṅ chub sems dpa' sems dpa' chen po dbaṅ pos byin yaṅ33 ko'u śam bi'i34 groṅ khyer chen po nas byuṅ ste | srog chags ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  byaṅ chub sems dpa' sems dpa' chen po chu lha yaṅ35 gnas bcas kyi groṅ khyer chen po nas byuṅ ste | srog chags ñi khri brgyad stoṅ gis yoṅs su bskor ciṅ mdun du bdar nas lhan cig36 tu rgyal po'i khab kyi groṅ khyer chen po ga la ba daṅ | smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te37 bcom ldan 'das38 la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ | 
(1G) the bodhisattva and mahasattva Mahāsusārthavāha and the householder Anāthapiṇḍada also set out from the great city of Śrāvastī, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord three times, they sat down to one side in the Lord'spresence;  the bodhisattva and mahasattva Indradatta also set out from the great city of Kauśāmbī, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence;  the bodhisattva and mahasattva Varuṇadeva also set out from the great city of Sāketa, accompanied and followed by 28,000 beings, and came to the great city of Rājagṛha, to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence; 
(1H) rgyal po ma skyes dgra yaṅ39 rgyal po'i khab kyi groṅ khyer chen po nas byuṅ ste | srog chags sum khri tsam gyis yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu smig ma'i tshal bya ka lan da ka gnas pa ga la ba daṅ | bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bo sa phyag btsal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  rgyal po chen po bźi daṅ | lha'i dbaṅ po brgya byin daṅ | mi mjed kyi bdag po tshaṅs pa daṅ | lha'i bu dpal bzaṅs40 kyaṅ41 lha bye ba khrag khrig brgya stoṅ phrag du mas yoṅs su bskor ciṅ mdun du bdar te lhan cig tu bcom ldan 'das ga la ba der doṅ ste42 lhags nas43 | bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig tu 'khod pa daṅ |  lha'i bu dbaṅ phyug chen po yaṅ44 gnas gtsaṅ ma'i ris kyi lha'i bu stoṅ phrag du mas yoṅs su bskor ciṅ mdun du bdar nas bcom ldan 'das ga la ba der doṅ ste lhags pa daṅ45 | bcom ldan 'das kyi źabs la mgo pos phyag btsal te | bcom ldan 'das la lan gsum bskor ba byas nas | bcom ldan 'das kyi spyan sṅar phyogs gcig46 tu 'khod pa daṅ | 
(1H) King Ajātaśatru also set out from the great city of Rajagrha, accompanied and followed by 30,000 beings, and came to the Haunt of the Kalandakas in the Bamboo Wood, to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence;  the Four Great Kings; Śakra, Lord of the devas; Brahma Sahāṃpati; and the devaputra Śrībhadra also, accompanied and followed by many hundred thousand koṭinayutas of devas, came to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord three times, they sat down to one side in the Lord's presence;  the devaputra Maheśvara also, accompanied and followed by many thousands of devaputras from the Realm of the Pure Abodes, came to the place where the Lord was, and having on his arrival prostrated himself at the Lord's feet and circumambulated the Lord three times, he sat down to one side in the Lord's presence; 
(1I) lha ma yin gyi dbaṅ po bźi yaṅ lha ma yin bye ba khrag khri brgya stoṅ phrag du ma daṅ lhan cig | klu'i rgyal po dga' bo daṅ | ñe dga' yaṅ klu bye ba khrag khrig brgya stoṅ phrag du ma daṅ lhan cig47 | klu'i rgyal po ma dros kyaṅ klu bye ba khrag khrig brgya stoṅ phrag du ma daṅ lhan cig | klu'i rgyal po gzi can yaṅ klu bye ba khrag khrig brgya stoṅ phrag du ma daṅ lhan cig | klu'i rgyal po e la'i 'dab48 ma yaṅ klu bye ba khrag khrig brgya stoṅ phrag du ma daṅ lhan cig tu bcom ldan 'das ga la ba der doṅ ste lhags nas bcom ldan 'das kyi źabs la mgo bos phyag 'tshal te | bcom ldan 'das la lan gsum bskor ba byas nas phyogs gcig tu 'khod pa de lta bu'i rdzu 'phrul mṅon par 'du49 bya ba mṅon par mdzad do ||  yaṅ de'i tshe stoṅ gsum gyi stoṅ chen po'i 'jig rten gyi khams 'di | 'di nas steṅ du tshaṅs pa'i 'jig rten man chad tha na 'khar50 ba'i rtse mo gzugs pa'i sa khyon tsam yaṅ dbaṅ che ba dbaṅ tshe bar grags pa'i lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha' ldiṅ daṅ | mi'am ci daṅ | lto 'phye chen po rnams kyis ma gaṅ ba gaṅ yaṅ med par gyur to || 
(1I) the four asura Lords also, with many hundred thousand koṭinayutas of asuras; the nāga Kings Nanda and Upananda also, with many hundred thousand kotinayutas of nagas; the naga King Anavatapta also, with many hundred thousand kotinayutas of nagas; the naga King Manasvin also, with many hundred thousand kotinayutas of nagas; and the naga King Elapatra also, with many hundred thousand kotinayutas of nagas came to the place where the Lord was, and having on their arrival prostrated themselves at the Lord's feet and circumambulated the Lord three times, they sat down to one side; such was the working of magic that he performed.  And so at that time this Trichiliomegachiliocosm (Skt. trisāhasra-mahāsāhasra-lokadhātu), in the space overhead and up to the level of the Brahmaloka, was so crowded with highly exalted devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras and mahoragas that one could not even have found enough room to insert the point of a staff. 
(1J) de nas byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ stan las laṅs nas bla gros phrag pa gcig tu gzar nas pus mo g.yas pa'i lha ṅa sa la btsugs te | bcom ldan 'das ga la ba de logs su thal mo sbyar ba btud nas | bcom ldan 'das la 'di skad ces gsol to ||  btsun pa | gal te źus51 nas źu ba luṅ bstan pa'i slad du bcom ldan 'das kyis bdag la skabs phye na | bdag bcom ldan 'das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas la phyogs 'ga' źig źu'o ||  de skad ces gsol pa daṅ | bcom ldan 'das kyis byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ la 'di skad ces bka' stsal to ||  bzaṅ skyoṅ | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas la khyod ci daṅ ci 'dod pa dris52 śig daṅ | dris pa de daṅ de luṅ bstan pas ṅas khyod kyi sems raṅs par bya'o || 
(1J) Then the bodhisattva and mahasattva Bhadrapāla, having risen from his seat and arranged his upper garment on one shoulder, put his right knee to the ground, extended his joined palms towards the Lord, and said to the Lord:  'Your Reverence, if the Lord would give me the opportunity to have the questions I ask answered, then I would question the Lord, the Tathagata, Arhat and Perfectly Awakened One, on a certain matter.'  When this was said, the Lord said to the bodhisattva and mahasattva Bhadrapāla:  'Bhadrapāla, question the Tathagata, Arhat and Perfectly Awakened One on whatever you wish, and by answering those questions I shall gladden your mind. 
(1K) de skad ces bka' stsal pa daṅ | byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ gis bcom ldan 'das la 'di skad ces gsol to ||  bcom ldan 'das | byaṅ chub sems dpa' sems dpa' chen pos tiṅ ṅe 'dzin gaṅ la gnas na | thos pa rgya mtsho 'dra ba daṅ | thos pa bsags53 pa rnams su 'gyur ba 54 daṅ | nem nur ma mchis pa daṅ | the tshom ma mchis pa daṅ | yid gñis ma mchis pa rnams su 'gyur ba daṅ | bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub las mi ñams śiṅ yoṅs su mi ñams pa rnams su 'gyur pa daṅ | mi khom pa55 rnams su mi skye ba daṅ | skye ba dran pa rnams su 'gyur ba daṅ | tha na rmi lam du'aṅ de bźin gśegs pa mthoṅ ba daṅ mi 'bral ba rnams su 'gyur ba daṅ | gzugs bzaṅ źiṅ mdzes la blta56 na sdug ciṅ kha dog bzaṅ po rgyas pa mchog daṅ ldan pa rnams su 'gyur ba daṅ | rigs mtho ba daṅ rigs che ba rnams su 'gyur ba daṅ | g.yog 'khor maṅ źiṅ g.yog 'khor mi phyed pa rnams su 'gyur ba daṅ | 
(1K) When this was said, the bodhisattva and mahasattva Bhadrapāla said to the Lord:  'Lord, what samadhi is it, established in which bodhisattvas and mahasattvas (1) become those whose learning (Skt. śruti) is like the sea, who have an accumulation of learning; (2) become those who are free of doubt, free of uncertainty, and free of perplexity; (3) become those who are not deficient and not defective in supreme and perfect awakening (Skt. anuttara-samyaksaṃbodhi); (4) become those who are not reborn in any of the benighted states (Skt. akṣaṇa), and who remember their rebirths; (5) become those who, even in their dreams, are not deprived of the vision of the Tathagatas; (6) become fair of form, beautiful, handsome, and endowed with the highest excellence of splendour and beauty; (7) become those who are of high birth and noble lineage; (8) become those whose personal following is numerous, whose personal following is inseparable; 
(1L) rtogs pa daṅ ldan pa rnams su 'gyur ba daṅ | dran pa daṅ ldan pa rnams su 'gyur ba daṅ | blo gros daṅ ldan pa rnams su 'gyur ba daṅ | dpal daṅ ldan pa rnams su 'gyur ba daṅ | brtan pa daṅ ldan pa rnams su 'gyur ba daṅ | rdzu 'phrul daṅ ldan pa rnams su 'gyur ba daṅ | śes rab daṅ ldan pa rnams su 'gyur ba daṅ | bsod nams daṅ ldan pa rnams su 'gyur ba daṅ | ṅo tshar śes śiṅ khrel yod pa daṅ ldan pa rnams su 'gyur ba daṅ | ṅa rgyal bcag pa rnams su 'gyur ba daṅ | byams pa la gnas pa rnams su 'gyur ba daṅ | ye śes daṅ ldan pa rnams su 'gyur ba daṅ | blo daṅ ldan pa rnams su 'gyur pa daṅ | brtson 'grus daṅ ldan pa rnams su 'gyur ba daṅ | ma źum pa rnams su 'gyur ba daṅ | 
(1L) (9) become those who are endowed with understanding; (10) become those who are endowed with mindfulness (Skt. smṛti); (11) become those who are endowed with intellect; (12) become those who are endowed with glory; (13) become those who are endowed with steadfastness; (14) become those who are endowed with magic power (Skt. ṛddhi); (15) become those who are endowed with wisdom (Skt. prajñā); (16) become those who are endowed with merit; (17) become those who are endowed with modesty and bashfulness; (18) become those who have eradicated pride; (19) become those who are dwellers in friendliness (Skt. maitrī); (20) become those who are endowed with cognition (Skt. jñāna); (21) become those who are endowed with intelligence; (22) become those who are endowed with vigour (Skt. vīrya); (23) become those who are intrepid; 
(1M) don gyi rjes su 'gro ba rnams su 'gyur ba daṅ | chos kyi rjes su 'gro ba rnams su 'gyur ba daṅ | źi gnas kyi rjes su 'gro ba rnams su 'gyur ba daṅ | lhag mthoṅ gi rjes su 'gro ba rnams su 'gyur ba daṅ | bsam gtan gyi rjes su 'gro ba rnams su 'gyur ba daṅ | tiṅ ṅe 'dzin gyi rjes su 'gro ba rnams su 'gyur ba daṅ | śes rab kyi rjes su 'gro ba rnams su 'gyur ba daṅ | stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med pa'i chos rnams kyis mi skrag | mi dṅaṅ | dṅaṅ par mi 'gyur ba rnams su 'gyur ba daṅ | g.yaṅ sa chen por mi ltuṅ ba'i steṅ du chos rab tu 'dzin pa daṅ | chos smra ba chen po rnams su 'gyur ba daṅ | saṅs rgyas kyi źiṅ gaṅ daṅ gaṅ du skye bar sems kyis57 smon pa de daṅ der skye ba daṅ | mu stegs can gyi gnas thams cad kyis yoṅs su mi zin pa rnams su 'gyur ba daṅ | 
57. NP: kyi. 
(1M) (24) become pursuers of the profitable (Skt. artha); (25) become pursuers of Dharma; (26) become pursuers of quietude (Skt. śamatha); (27) become pursuers of insight (Skt. vipaśyanā); (28) become pursuers of trance (Skt. dhyāna); (29) become pursuers of samādhi; (30) become pursuers of wisdom (Skt. prajñā); (31) become those who are neither frightened nor afraid nor fearful of the dharmas of emptiness (Skt. śūnyatā), signlessness (Skt. animitta) and wishlessness (Skt. apraṇihita); (32) become those who, far from falling into perdition, are keepers of the Dharma and great preachers of the Dharma (Skt. dharma-bhāṇaka); (33) become those who are born in whatever Buddha-field (Skt. buddha-kṣetra) they wish to be born in, and are not captured by any of the schools of the sectarians (Skt. tīrthika); 
(1N) rgyu'i stobs can rnams su 'gyur gyi | rkyen gyi stobs can rnams su mi 'gyur ba daṅ | bsam pa'i stobs can rnams su 'gyur ba daṅ | sbyor ba'i stobs can rnams su 'gyur ba daṅ | dbaṅ po'i stobs can rnams su 'gyur ba daṅ | dmigs pa'i stobs can rnams su 'gyur ba daṅ | ṅes par sems pa'i stobs can rnams su 'gyur ba daṅ | źi gnas kyi stobs can rnams su 'gyur ba daṅ | rnam par lta ba'i stobs can rnams su 'gyur ba daṅ | mos pa'i stobs can rnams su 'gyur ba daṅ | smon lam gyi stobs can rnams su 'gyur ba daṅ | 
(1N) (34) become those who are endowed with the power (Skt. bala) of causes (Skt. hetu) but not endowed with the power of conditions (Skt. pratyaya); (35) become those who are endowed with the power of intent (Skt. āśaya); (36) become those who are endowed with the power of application (Skt. prayoga); (37) become those who are endowed with the power of the faculties (Skt. indriya); (38) become those who are endowed with the power of the objects of sense (Skt. ālambana?); (39) become those who are endowed with the power of profound thought; (40) become those who are endowed with the power of quietude (Skt. śamatha); (41) become those who are endowed with the power of insight (Skt. vipaśyanā);29 (42) become those who are endowed with the power of conviction (Skt. adhimukti); (43) become those who are endowed with the power of vows (Skt. praṇidhāna); 
(1O) bsam pa yoṅs su mi zad pa rnams su 'gyur ba daṅ | thos pa rgya mtsho daṅ mtshuṅs pas rgya mtsho chu gter lta bu rnams su 'gyur ba daṅ | dkar po'i chos yoṅs su rdzogs pas zla ba lta bu rnams su 'gyur ba daṅ | mi śes pa'i mun pa bsal bas ñi ma lta ba rnams su 'gyur ba daṅ | snaṅ bar byed pas mar me lta bu rnams su 'gyur ba daṅ | śin tu mi gos pas bar snaṅ lta bu rnams su 'gyur ba daṅ | sems nam mkha' daṅ mtshuṅs pas mi gnas pa rnams su 'gyur ba daṅ | chos thams cad ṅes par rtogs pas rdo rje lta bu rnams su 'gyur ba daṅ | mthu brtan pas ri lta bu rnams su 'gyur ba daṅ | mi g.yo bas brtan pa'i chos can58 rnams su 'gyur ba daṅ | legs par gnas pas sgo'i them pa lta bu rnams su 'gyur ba daṅ | 
(1O) (44) become those of inexhaustible intent (Skt. āśaya); (45) become those who resemble the watery expanse of the ocean, in that their learning (Skt. śruti) is like the ocean; (46) become those who are like the moon in their perfection of the pure white dharmas; (47) become those who are like the sun in dispelling the darkness of ignorance; (48) become those who are like lamps in shedding light; (49) become those who are like the sky in being unobstructed; (50) become those who are free of fixation, in that their thoughts resemble space (Skt. ākāśa); (51) become those who are like vajra in their penetration of all dharmas; (52) become those who are like mountains in the steadiness of their might; (S3) become those who are characterised by steadiness because of their imperturbability; (54) become those who are like threshold-stones because of their steadfastness; 
(1P) sems las su ruṅ bas byi la'i pags59 pa lta bu rnams su 'gyur ba daṅ | bya ltar gaṅ daṅ gaṅ du 'dod par 'gro bas yoṅs su 'dzin pa ma mchis pa rnams su 'gyur ba daṅ | gdol bu lta bur ṅa rgyal bcag pa rnams su 'gyur ba daṅ | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul 'khor daṅ | pho braṅ 'khor la mṅon par dga' ba mi skyed pa daṅ | ri dags60 daṅ spre'u daṅ mtshuṅs pas dgon pa la mṅon par dga' ba rnams su 'gyur ba daṅ | khyim pa daṅ rab tu byuṅ ba rnams daṅ lhan cig tu mi sten pas ma 'dres pa rnams su 'gyur ba daṅ | tshogs yoṅs su sdud pas tshogs kyi ston pa rnams su 'gyur ba daṅ | sems can thams cad kyis mi bskyod pa rnams su 'gyur ba daṅ | bdud thams cad kyis gdul dka' ba rnams su 'gyur ba daṅ | chos thams cad śin tu ṅes par śes pas so so yaṅ dag par rig pa thob pa rnams su 'gyur ba daṅ | saṅs rgyas kyi chos thams cad la gźan gyi driṅ61 mi 'jog pa rnams su 'gyur ba daṅ | 
(1P) (55) become those who are like catskin-bags in their mental flexibility; (56) become those who are untrammelled by going wherever they wish like a bird; (57) become those whose pride is destroyed, like the son of an outcaste (Skt. caṇḍāla); (58) become those who enjoy the forest (Skt. araṇya) like wild animals and monkeys, and take no pleasure in villages, cities, market-towns, royal cities, and royal capitals; (59) become those who are unsullied, through consorting neither with householders nor with renunciants; (60) become those who convoke gatherings and then teach them; (61) become those who cannot be shaken by any beings; (62) become those whom all Māras find difficult to subdue; (63) become obtainers of the special knowledges (Skt. pratisaṃvid) through their certainty with regard to all dharmas; (64) become those who cannot be led astray by others with regard to all the Buddha-dharrnas; 
(1Q) byams pa chen po rab tu mi g.yo bas zil gyis gnan62 par dka' źiṅ bsam pa brtan63 pa rnams su 'gyur ba daṅ | dmigs su med pa la spyad ciṅ brjod du med pa'i spyod yul daṅ ldan pas lhag pa'i bsam pa zab pa rnams su 'gyur ba daṅ | chos kyi śugs kyi64 dga' bas bag yod pa maṅ źiṅ bsam pa mñen pa rnams su 'gyur ba daṅ | saṅs rgyas thams cad la mchod pa daṅ rim gro'i las bgyid pas lhag pa'i bsam pa rgya che ba rnams su 'gyur ba daṅ | dge ba'i rtsa ba sna tshogs yaṅ dag par bsgrub65 pas lhag pa'i bas pa sna tshogs rnams su 'gyur ba daṅ | rgyan gyis brgyan pa rnam par66 dag pas lhag pa'i bsam pa dge ba rnams su 'gyur ba daṅ | rdzun67 daṅ khoṅ khro ba'i skyon spaṅs pas lhag pa'i bsam pa bzaṅ po rnams su 'gyur ba daṅ | thams cad mkhyen pa'i ye śes kyi snaṅ ba thob pas lhag pa'i bsam pa yoṅs su dag pa rnams su 'gyur ba daṅ | sems daṅ źiṅ tha ba med la śes rab rgyas pa yoṅs su bzuṅ bas yid bde ba'i lhag pa'i bsam pa rnams su 'gyur ba daṅ | 'jig rten gyi khams thams cad rgyan gyis brgyan pa rnam par dag pas bkod pa chen po la spyad pa'i lhag pa'i bsam pa rnams su 'gyur ba daṅ | 
(1Q) (65) become those who are insuperable and are of steadfast intent through the imperturbability of their great friendliness (Skt. maitrī); (66) become those who are of profound resolve (Skt. adhyāśaya) in that their practice lies in non-objectification (Skt. anupalambha, etc.) and they have the ineffable as their sphere of activity; (67) become those who are fully conscientious and are of agreeable intent through rejoicing in the impact (Skt.vega) of Dharma; (68) become those of broad resolve through performing acts of worship and veneration to all Buddhas; (69) become those whose resolve is diverse through their having created diverse wholesome potentialities (Skt. kuśala-mūla); (70) become those who are of good resolve through the purity of their [moral] adornment; (71) become those of virtuous intent through their rejection of the faults of falsehood and anger; (72) become those who are of pure resolve through obtaining the radiance of omniscient cognition (Skt. sarvajña-jñāna); (73) become those who are of cheerful resolve through embracing extensive wisdom and having thoughts which are pure and devoid of harshness; (74) become those who have the resolve to take part in the grand display through the purity of their adornment of all world-systems (Skt. lokadhatu); 
(1R) ñan thos daṅ | raṅ saṅs rgyas kyi sems yid la bgyi ba daṅ bral bas tshul khrims yoṅs su dag pa rnams su 'gyur ba daṅ | brtsams pa thams cad ñams su lon pas yi dam la brtan pa rnams su 'gyur ba daṅ | sems can thams cad dge ba'i chos rjes su spyod pa'i sṅon du 'gro ba rnams su 'gyur ba daṅ | byaṅ chub sems dpa' thams cad kyi bslab pa rnams daṅ | pha rol tu phyin pa rnams la yoṅs su mi 'jigs pa rnams su 'gyur ba daṅ | saṅs rgyas kyi chos thams cad la phyir mi ldog pa rnams su 'gyur ba daṅ | bdud daṅ mu stegs can gźan daṅ | phas kyi rgol ba thams cad kyis zil gyis mi non pa rnams su 'gyur ba daṅ | yid la byed pa rnams saṅs rgyas kyi chos rnams la gźog pas chos thams cad la mos pa rnams su 'gyur ba daṅ | saṅs rgyas thams cad la phar 'du śes pa rnams su 'gyur ba daṅ | chos thams cad la snaṅ ba skyes pas saṅs rgyas thams cad kyis68 byin gyis brlabs pa rnams su 'gyur ba daṅ |saṅs rgyas kyi chos thams cad mṅon du gyur pas śes pa sgrib pa med pa rnams su 'gyur ba daṅ | 
68. D: kyi. 
(1R) (75) become those who are pure in morality (Skt. śīla) by being free of the habits of thought of śrāvakas and pratyekabuddhas; (76) become those who are firm in their vows through perseverence in all undertakings; (77) become those who lead all beings in the pursuit of wholesome dharmas; (78) become those who are fearless in the [pursuit of the] rules of training and the perfections (Skt. pāramitā) of all bodhisattvas; (79) become those who are unable to regress (Skt. avinivartanīya/avaivartika) in relation to all Buddhadharmas; (80) become those who are invincible to all Maras, other sectarians (Skt. tīrthika) and rival teachers; (81) become those who apply themselves to all dharmas by focussing their concentration (Skt. manasikāra) on the Buddhadharmas; (82) become those who have an apperception (Skt. saṃjña) of all the Buddhas as their father; (83) become those who are empowered (Skt. adhiṣṭhita) by all the Buddhas through the radiance engendered in all dharmas; (84) become those whose cognition is unobscured (Skt. anāvaraṇa-jñāna) through the immediate manifestation of all Buddha-dharmas; 
(1S) chos thams cad la rlom sems med pas sgyu ma'i skyes bu lta bu69 rnams su 'gyur ba daṅ | ma skyes ma 'oṅs śiṅ 'gro ba med pa'i chos daṅ ldan pas sprul pa lta bu rnams su 'gyur ba daṅ | dus gsum la rtog pas rmi lam lta bu rnams su 'gyur ba daṅ | 'jig rten gyi khams thams cad du raṅ gi lus yaṅ dag par ston pas gzugs brñan lta bu rnams su 'gyur ba daṅ | 'pho ba med ciṅ mi gnas la rten pa med pa'i chos can pas brag ca70 lta bu rnams su 'gyur ba daṅ | 'chi 'pho71 daṅ skye ba thams cad la grib ma lta bu rnams su 'gyur ba daṅ | dṅos po'i 'du śes spaṅs pas dṅos po med par śes pa la gnas pa rnams su 'gyur ba daṅ | gñis la kun tu spyod pa med pas mtshan ñid med pa'i chos la gźol ba rnams su 'gyur ba daṅ | byaṅ chub kyi sems tshad med pas chos kyi dbyiṅs kyi mthas72 gtugs pa rnams su 'gyur ba daṅ | sems kyi rgyud mi g.yo bas 'jig rten gyi khams thams cad du mi g.yo ba rnams su 'gyur ba daṅ | saṅs rgyas kyi źiṅ thams cad la mi chags pa'i spyod yul daṅ ldan pa rnams su 'gyur ba daṅ | 
(1S) (85) become those who are like an illusory person in their lack of conceit or misconception (Skt. manyanā) with regard to all dharmas; (86) become those who are like phantoms in having dharmas which are unproduced, do not come into existence and do not pass away; (87) become those who are dreamlike in their understanding of the three times; (88) become those who are like reflections in manifesting their own bodies in all world-systems (Skt. lokadhātu); (89) become like echoes in possessing the dharma which neither passes on nor abides, yet is unlocalised; (90) become those who are like shadows in all their deaths and births; (91) become those who abide in the cognition of non-existence by eliminating the apperception of existents (Skt. bhāva-saṃjñā?); (92) become those who apply themselves to the dharma of marklessness (Skt. alakṣaṇa) by the habitual absence of duality; (93) become those whose aspiration to awakening (Skt. bodhicitta) is so measureless that the dharma-realm (Skt. dharma-dhātu) is their ultimate end; (94) become those who are unshakeable in all world-systems through the unshakeability of their mental processes; (95) become those whose sphere of activity is unattached in all Buddha-fields; 
(1T) chos thams cad kyi tshig rab tu dbye ba la mkhas pas gzuṅs kyi sgor73 źugs pa rnams su 'gyur ba daṅ | saṅs rgyas kyi chos thams cad kyi snod du gyur bas chos kyi snod rnams su 'gyur ba daṅ | saṅs rgyas kyi gzi brjid kyis brtan pas de bźin gśegs pa thams cad kyis byin gyis brlabs pa rnams su 'gyur ba daṅ | khyu mchog daṅ seṅ ge'i 74 sgra sgrogs75 pas bag tsha ba med pa rnams su 'gyur ba daṅ | 'jig rten pa76 thams cad la yaṅ dag par dga' bar byed pas 'jigs pa med pa rnams su 'gyur ba daṅ | saṅs rgyas thams cad daṅ mñam pas rmoṅs pa med pa rnams su 'gyur ba daṅ | chos thams cad la77 gźan gyi driṅ mi 'jog ciṅ the tshom daṅ bral bas de bźin ñid rab tu rtogs pa rnams su 'gyur ba daṅ | dris pa thams cad luṅ bstan pa la srid pa daṅ dus gsum ston nus pa rnams su 'gyur ba daṅ | sñiṅ rje chen po thob pas phan pa 'dod pa rnams su 'gyur ba daṅ | chos ston pa la ṅal ba med pa rnams su 'gyur ba daṅ | 
(1T) (96) become those who have entered the gate of dhāraṇī through proficiency in the analysis of all terms pertaining to the Dharma; (97) become those who are vessels of the Dharma through being vessels of all Buddhadharmas; (98) become those who are empowered by all the Tathagatas in that they are steadfast by virtue of the majesty of the Buddha; (99) become those who are fearless in that they utter the roar of the bull and the lion; (100) become those who are unafraid through delighting all those in the world; (101) become those who are undeluded by being similar to all Buddhas; (102) become those who understand true reality (Skt. tathatā) in that they are free of doubt and unable to be led astray by others as far as all dharmas are concerned; (103) become those who are capable of answering all questions and are able to teach [throughout] the three times; (104) become those who desire the welfare of others through obtaining great compassion (Skt. karuṇā); (105) become indefatigable in teaching the Dharma; 
(1U) sems can thams cad yoṅs su mi gtoṅ ba la gnas pa rnams su 'gyur ba daṅ | sgyu med pas g.yo med pa rnams su 'gyur ba daṅ | 'jig rten thams cad kyi sgron mar gyur pas draṅ po rnams su 'gyur ba daṅ | khams gsum thams cad na tshad med pa rnams su 'gyur ba daṅ | tha sñad tsam du rnam par dpyod78 pas ñon moṅs pa med pa la gnas pa rnams su 'gyur ba daṅ | gźi med pa la dga' bas ma 'dres par gnas pa rnams su 'gyur ba daṅ | rnam par mi rtog pa'i chos can pas yaṅ dag pa'i mtha' la gnas pa rnams su 'gyur ba daṅ | theg pa chen po la sems can thams cad gźog pas thams cad mkhyen pa'i gtam yaṅ dag par ston pa rnams su 'gyur ba daṅ | 'jigs śiṅ spu ziṅ źes byed pa thams cad daṅ bral bas mi 'jigs pa thob pa rnams su 'gyur ba daṅ | mdo sde'i chos kyi rnam graṅs thams cad la de bźin gśegs pa'i dgoṅs te gsuṅs pa la mkhas pa rnams su 'gyur ba daṅ | 'khor thams cad kyi naṅ du ñe bar 'gro bas bźin79 kun tu ston pa rnams su 'gyur ba daṅ | 
(1U) (106) become those who persist in not forsaking all beings; (107) become those who are unshakeable through guilelessness; (108) become those who are honest in being lamps for all worlds; (109) become those who are unlimited in all the Triple World; (l10) become those who dwell in peace through the examination of mere conventional expression; (111) become those who dwell in an unsullied state through joy in the absence of attachment; (112) become those who dwell in perfect truth (Skt. bhūta-koṭi) through being characterised by non-discrimination; (l13) become those who teach the discourses of the Omniscient One by establishing all beings in the Mahayana; (l14) become those who have attained fearlessness through being free of all fear and terror; (115) become those who are expert in the allusive utterances (Skt. saṃdhābhāṣa, etc.) of the Tathagatas in all the discourses on Dharma in the siitras; (116) become those who show their faces everywhere by entering into all assemblies; 
(1V) theg pa chen po la 'jig rten pa80 thams cad kyis mchod ciṅ thams cad mkhyen pa ltar bsod nams kyi bdag po rnams su 'gyur ba daṅ | 'jig rten pa thams cad kyi sbyin gnas su gyur pas yon tan zad mi śes pa rnams su 'gyur ba daṅ | de bźin gśegs pa'i źabs kyi druṅ du dga' ba daṅ dad pa81 chen po rab tu rñed pa rnams su 'gyur ba daṅ | saṅs rgyas kyi chos thams cad yoṅs su dri ba la dge ba'i spobs pa can rnams su 'gyur ba daṅ | 'khor gyi naṅ du 'jigs śiṅ bag tsha ba spaṅs pas yid spa mi 'goṅ ba rnams su 'gyur ba daṅ | phas kyi rgol ba thams cad tshar gcod pas smra ba'i stag lta bu rnams su 'gyur ba daṅ | pha rol gyi phyogs thams cad 'joms82 pas dam bcas pa ma ñams pa rnams su 'gyur ba daṅ | saṅs rgyas thams cad kyis gnaṅ bas chos kyi 'bel83 ba'i gtam gtan la 'bebs pa'i phyir seṅ ge'i84 sgra sgrog ciṅ seṅ ge'i85 khri la 'dug pa maṅ ba rnams su 'gyur ba daṅ | yaṅ dag par brjod pa la 'jug pa thams cad rab tu rtogs86 pas 'jig rten rgyaṅ phan87 pa thams cad ma bstan pa rnams su 'gyur ba daṅ | saṅs rgyas su 'gyur ba'i rgyu la gnas pas dam pa'i chos smra ba rnams su 'gyur ba daṅ | de bźin gśegs pa'i źam riṅ88 bgyid pas chos 'dod pa rnams su 'gyur ba daṅ | dge ba'i bśes gñen la bsñen bkur bgyid pas89 mi skyo ba rnams su 'gyur ba daṅ | phyogs bcur rnam par rgyu bas gnas ma mchis pa rnams su 'gyur ba daṅ | sems can thams cad yoṅs su smin par bgyid pas90 smon lam 'debs pa rnams su 'gyur ba daṅ | 
(1V) (117) become those who, in the Mahāyāna, are worshipped by all the inhabitants of the world, and who are lords of merit like the Omniscient One; (118) become those who, being worthy of the offerings of all the inhabitants of the world, possess inexhaustible good qualities; (119) become those who experience great joy and faith at the feet of the Tathagata; (120) become those who have the inspired eloquence (Skt. pratibhāna) which makes them good at asking questions about all the Buddha-dharmas; (121) become those who, by eliminating fear and anxiety in assemblies, are not fainthearted; (122) become those who are like roaring tigers in overthrowing all rival teachers; (123) become those who, in defeating all rival sects, do not violate their pledge; (124) become those who with the sanction of all the Buddhas frequently utter the Lion Roar and occupy the Lion Throne with a view to the demonstration and elegant discussion of the Dharma; (125) become those who through being aware of all entering into communication are not taught by any of the materialists; (126) become those who are preachers of the True Dharma by being established in the causes of Buddhahood; (127) become those who aspire to the Dharma by attending upon the Tathagata; (128) become those who are indefatigable in doing honour to good friends (Skt. kalyāṇā-mitra); (129) become those who in wandering throughout the ten quarters have no abode; (130) become those who take on vows (Skt. praṇidhāna), in bringing all beings to maturity; 
(1W) rin po che'i mchog la ṅal sos par bgyid pa la mkhas pas chos kyi rgya mtshor źugs pa rnams su 'gyur ba daṅ | 'jig rten gyi khams thams cad rnam pa sna tshogs kyis brgyan pas 'jig rten gyi khams thams cad las91 mi g.yo ba rnams su 'gyur ba daṅ | saṅs rgyas kyi cho 'phrul gyis rnam par92 rol pa spyod pas cho 'phrul chen po myoṅ ba rnams su 'gyur ba daṅ | saṅs rgyas blta ba sems kyi skad cig gcig la rag las pa rnams su 'gyur ba daṅ | 
(1W) (131) become those who, in their skill in giving repose in the most excellent of jewels, have plunged into the sea of Dharma; (132) become those who, through adorning all the world-systems in various ways, are not to be shaken from any world-systems; (133) become those who enjoy great wonder-working power through their playful employment of the wonderworking power of a Buddha ; (134) become those who need only one instant of thought for a vision of the Buddhas; 
(1X) chos la gus pa rñed pas ye śes kyis bskor ba rnams su 'gyur ba daṅ | chos kyi sku daṅ 'dra bar rtogs pas nam mkha' lta bu rnams su 'gyur ba daṅ | saṅs rgyas kyi gduṅ mi chad par bgyid pas byaṅ chub sems dpa' rnams93 yaṅ dag par 'dzin du 'jug pa rnams su 'gyur ba daṅ | byaṅ chub sems dpa'i spyod pa thams cad rgyun mi gcod pa rnams su 'gyur ba daṅ | legs par gnas śiṅ myur ba'i cad śes pas go cha94 chen po bgos pa rnams su 'gyur ba daṅ | de bźin gśegs pa95 stobs bcu'i sa la thams cad mkhyen pa ñid du dbaṅ bskur bas dbaṅ bskur ba rnams su 'gyur ba daṅ | bgraṅ ba'i tshul gyis96 cho ga śes pas 'du śes kyi rnam pa thams cad rab tu rtogs pa rnams su 'gyur ba daṅ | graṅs kyi rnam pa thams cad ñe bar rtogs pas 'jig pa daṅ chags97 pa thams cad la mkhas pa rnams su 'gyur ba daṅ | gtoṅ ba thams cad la nan tan bgyid pas mi gnas śiṅ len pa ma mchis pa rnams su 'gyur ba daṅ | 'gyoṅ pa med pa'i sbyin bdag chen por gyur pas gtoṅ ba la mkhas pa rnams su 'gyur ba daṅ | 
(1X) (135) become those who, through having respect for the Dharma, are filled with cognition; (136) become those who resemble space in their understanding [of it as?] similar to the Body of Dharma (Skt. dharma-kāya); (137) become those who, in ensuring that the lineage of the Buddha remains unbroken, are inspirers of bodhisattvas; (138) become those who never interrupt any of the practices of a bodhisattva; (139) become those who, being well-formed, swift, and thoroughbred, are armed with the great armour; (140) become those who are consecrated, through consecration in orrmiscience on the level (Skt. bhūmi) of a Tathagata, One with Ten Powers; (141) become those who, by knowing the method by means of computation, understand all things subject to apperception; (142) become those who, through the investigation of all modes of calculation, are familiar with all dissolution and formation; (143) become those who, through the practice of complete liberality, are neither fixated nor grasping; (144) become those who, being great masters of giving (Skt. dāna-pati) without regrets, are skilled in liberality; 
(1Y) srid pa'i 'gro ba thams cad kyi skye ba'i gnas rnams don du mi gñer ba rnams su 'gyur ba daṅ | 'jig rten gyi khams gźan na bźugs pa'i saṅs rgyas bcom ldan 'das rnams kyi saṅs rgyas kyi źiṅ dag mthoṅ źiṅ chos kyaṅ ñan la | de yaṅ 'dzin ciṅ mi bskyud98 la lṅa mṅon par śes pa'aṅ ma lags99 | drug mṅon par śes pa'aṅ ma lags śiṅ | byaṅ chub sems dpa' de rnams 'jig rten gyi khams de100 nas śi 'phos te saṅs rgyas kyi źiṅ de dag na gnas pa'aṅ ma lags la | byaṅ chub sems dpa' de rnams 'jig rten gyi khams 'di ñid na gnas bźin du saṅs rgyas rnams kyaṅ mthoṅ la chos kyaṅ ñan ciṅ | de thams cad kyaṅ kun tu 'dzin101 te | ji ltar bdag da ltar bcom ldan 'das kyi spyan sṅa na mchis pa bźin du the tshom daṅ | nem nur ma mchis pa de bźin du | byaṅ chub sems dpa' de rnams kyaṅ tha na rmi lam na'aṅ saṅs rgyas mthoṅ źiṅ | chos ñan pa daṅ mi 'bral ba rnams su 'gyur ba'i tiṅ ṅe 'dzin gaṅ lags |  bzaṅ skyoṅ gis źus pa'i tiṅ ṅe 'dzin gyi le'u ste daṅ po'o || 
(1Y) (145) become those who do not aspire to opportunities for rebirth in any of the states of being; (146) become those who see the Buddha-fields of Buddhas and Lords resident in other world-systems, and hear the Dharma, retaining it and not forgetting it, yet it is not [due to the operation of] the five extraordinary faculties (Skt. abhijñā), nor [due to the operation of] the six extraordinary faculties, nor are those bodhisattvas in those Buddha-fields after having passed away from this world-system, but those bodhisattvas, while staying in this very world-system, see the Buddhas and hear the Dharma, and retain it all, that is, just as 146 am free of any doubt or uncertainty as I stand in the Lord's presence now, so too those bodhisattvas become those who are never deprived of the sight of the Buddhas or the hearing of the Dharma, even in their dreams--what is the samadhi [which produces all these qualities and abilities]?  "Chapter One of the Samadhi Enquired of by Bhadrapāla" 
(2A) de skad ces gsol pa daṅ | bcom ldan 'das kyis byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ la 'di skad ces bka' stsal to ||  bzaṅ skyoṅ | legs so || legs so || yaṅ102 bzaṅ skyoṅ | khyod skye bo maṅ po la phan pa daṅ | skye bo med po la bde ba daṅ | 'jig rten la sñiṅ brtse ba daṅ | skye bo phal po che daṅ | lha daṅ mi rnams kyi don daṅ phan pa daṅ bde pa'i phyir źugs śiṅ | bzaṅ skyoṅ | khyod de ltar de bźin gśegs pa la don 'di 'dri103 bar sems pa legs so ||  bzaṅ skyoṅ | khyod ni sṅon gyi rgyal ba la bya ba byas śiṅ dge ba'i rtsa ba bskyed pa | saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po la bsñen bkur byas pa | chos don du gñer ba | chos 'dod pa | mi dmigs par104 tshaṅs par spyod pa |  byaṅ chub sems dpa' rnams105 yaṅ dag par sloṅ106 par byed pa | byaṅ chub sems dpa' rnams yaṅ dag par dga' bar byed pa | byaṅ chub sems dpa' rnams la ston pa | byaṅ chub sems dpa' rnams la yaṅ dag par 'dzin du 'jug pa | byaṅ chub sems dpa' rnams la yaṅ dag par gzeṅs107 bstod108 pa | byaṅ chub sems dpa' rnams la luṅ 'bog109 pa | byaṅ chub sems dpa' rnams la sgrub par byed pa | byaṅ chub sems dpa' rnams la phan par 'dod pa |  sñiṅ rje che ba | sems can thams cad la sems mñam pa | sems kyi dbaṅ thams cad kyi dam pa'i pha rol tu son pa | saṅs rgyas mthoṅ ba | smon lam rgya che ba | spyod yul zab pa | thams cad mkhyen pa sems pa | byaṅ chub yaṅ dag par 'dzin pa | de bźin gśegs pa'i gduṅ ston pa | byaṅ chub kyi sems rdo rje lta bu daṅ mñam źiṅ mtshuṅs pa | sems can thams cad kyi bsam pa kun tu spyod pa la mkhas pa | saṅs rgyas thams cad daṅ mṅon sum du gnas pa ste | bzaṅ skyoṅ | khyod kyi110 yon tan brjod na lta mthar mi111 phyin to || 
(2A) When this was said, the Lord said to the bodhisattva and mahāsattva Bhadrapāla:  'Well done, Bhadrapāla, well done! You, Bhadrapāla, have set out for the benefit of many beings, for the happiness of many beings, out of compassion for the world, for the welfare, the benefit, and the happiness of the great body of beings, of devas and of humankind, and you have done well, Bhadrapāla, in deciding to question the Tathāgata in such a way on this matter.'  'You, Bhadrapāla, have done your duty and created wholesome potentialities (Skt. kuśala-mūla) under former Jinas; you have worshipped many hundred thousand koṭinayutas of Buddhas; you aspire to the Dharma; you desire the Dharma; you lead the holy life in non-objectification;  you arouse bodhisattvas, delight bodhisattvas, teach bodhisattvas, inspire bodhisattvas, fill bodhisattvas with enthusiasm, instruct bodhisattvas, bring bodhisattvas to fulfihnent; you desire the welfare of bodhisattvas,  you have great compassion (Skt. karuṇā), you have equanimity towards all beings, possess the excellent perfection of complete mastery of the mind; possess the vision of the Buddhas, are great in vows, have the profound as your sphere of activity, aspire to omniscience (Skt. sarvajñatā), uphold awakening, teach the lineage of the Tathāgata, possess an aspiration to awakening (Skt. bodhicitta) like, similar, and comparable to vajra; are expert in the intent and behaviour of all beings, dwell in the presence of all Buddhas--Bhadrapāla, if one were to recount your good qualities, one would never come to an end.' 
(2B) bzaṅ skyoṅ | da ltar gyi saṅs rgyas mṅon sum du bźugs pa źes bya ba'i tiṅ ṅe 'dzin yod de | tiṅ ṅe 'dzin de bzuṅ źiṅ ma brjod la rna blags te ñan ciṅ sems mi g.yeṅ ba rñed na | yon tan gyi khyad par de dag rñed pa mi dka' bar 'gyur ro ||  de nas byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ gis bcom ldan 'das la 'di skad ces gsol to ||  btsun pa bcom ldan 'das | de bas na de bźin gśegs pas tiṅ ṅe 'dzin de bśad par gsol | de ni skye bo maṅ po la sman pa daṅ | skye bo maṅ po la bde ba daṅ | 'jig rten la sñiṅ brtse ba daṅ | skye bo phal po che daṅ | lha daṅ mi'i don daṅ | sman pa daṅ bde bar 'gyur źiṅ | ma 'oṅs pa'i byaṅ chub sems dpa' sems dpa' chen po rnams la'aṅ snaṅ ba chen po bgyis par 'gyur ro ||  de nas bcom ldan 'das kyis byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ la 'di skad ces bka' stsal to ||  bzaṅ skyoṅ | de'i phyir legs par rab tu ñon la yid la zuṅs śig daṅ ṅas khyod la bśad bya'o112 || 
(2B) 'Bhadrapāla, there is a samādhi called "Direct Encounter with the Buddhas of the Present"; if one preserves that samādhi without forgetting it, if one listens to it attentively and succeeds in being mentally undistracted, then those excellent qualities will not be difficult to obtain.'  Then the bodhisattva and mahāsattva Bhadrapāla said to the Lord:  'Reverend Lord, would the Tathāgata therefore please expound that samādhi, which would be for the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, the benefit, and the happiness of the great body of beings, of devas and of humankind; and which would shed a great light for future bodhisattvas and mahāsattvas.'  Then the Lord said to the bodhisattva and mahāsattva Bhadrapāla: 'In that case,  Bhadrapāla, listen well and consider it carefully, and I shall expound it to you.' 
(2C) bcom ldan 'das | de bźin no || źes gsol te byaṅ chub sems dpa' sems dpa' chen po bzaṅ skyoṅ daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa'i 'jig rten bcom ldan 'das kyi113 ltar ñan pa daṅ | bcom ldan 'das kyis de la 'di skad ces bka' stsal to ||  bzaṅ skyoṅ | chos gcig la kun tu bston | ṅes par bsten ciṅ bsgoms114 la lan maṅ du byas | lam du byas | gźir byas | yaṅ dag par bslaṅs115 | legs par byaṅ bar116 byas | śin tu yoṅs su sbyaṅs | śin tu mñam par bźag | śin tu yaṅ dag par brtsams na | yon tan thams cad khyad par du 'phags par 'gyur ro ||  chos gcig po gaṅ źe na | 'di lta ste | da ltar gyi saṅs rgyas mṅon sum du bźugs117 pa źes bya ba'i tiṅ ṅe 'dzin te | maṅ du thos pa sṅon du 'gro ba'i chos rnams yoṅs su rdzogs par 'gyur ro || 
(2C) Saying: 'So be it, Lord,' the bodhisattva and mahāsattva Bhadrapāla and the world with its devas, humans, asuras and gandharvas listened to the Lord, and the Lord then said:  'Bhadrapāla, if one dharma is practised, cultivated, developed, frequently rehearsed, mastered, actively pursued, made to arise, made familiar, fully purified, fully concentrated on, and fully undertaken, then one will become distinguished by all good qualities.  What is the the one dharma? Namely, the samādhi called "Direct Encounter with the Buddhas of the Present", which brings to fulfilment the dharrnas of which the first is great learning (Skt. bāhuśrutya). 
(2D) bzaṅ skyoṅ | de la da ltar gyi saṅs rgyas mṅon sum du bźugs pa źes bya ba'i tiṅ ṅe 'dzin de gaṅ źe na | 'di lta ste |  saṅs rgyas la dmigs pa'i sems yid la byed pa | sems mi g.yeṅ ba | dran pa ñe bar gnas pa daṅ118 śes rab thob pa | brtson 'grus mi gtoṅ ba | dge ba'i bśes gñen rnams la bsñen bkur byed pa | stoṅ pa ñid la119 kun tu sten pa | sgom pa | maṅ du byed pa | sgrib pa rnams spoṅ ba | rmugs pa daṅ gñid rnam par spoṅ ba | gtam yoṅs su spoṅ ba |  sdig pa'i grogs po rnams rnam par spoṅ ba | dge ba'i bśes gñen rnams la ṅes par sten pa | dbaṅ po rnams mi g.yeṅ ba | zas kyi tshed śes pa | nam gyi cha stod daṅ | cha smad la mi ñal ba'i brtson 'grus daṅ ldan pa | gos daṅ | zas daṅ | mal stan daṅ | na ba'i gsos sman daṅ | yo byad rnams la mi chags pa | dgon pa la gnas pa mi gtoṅ ba | lus la ched cher120 mi byed pa | srog la mi lta ba | lus gtoṅ pa | sems can la phan 'dogs pa | 
(2D)1 'Bhadrapāla, what then is the samādhi called "Direct Encounter with the Buddhas of the Present"? Namely,  (1) concentration (Skt. manasikāra) on thoughts which have the Buddha as their object; (2) absence of mental distraction; (3) obtaining mindful engagement and wisdom; (4) not renouncing vigour (Skt. vīrya); (5) attending on good friends (Skt. kalyāṇa-mitra); (6) practising, cultivating, and rehearsing emptiness (Skt. Sūnyatā); (7) elimination of the obscurations (Skt. āvaraṇa); (8) elimination of torpor and drowsiness; (9) avoidance of talk;  (10) shunning bad friends; (11) keeping company with good friends; (12) undistracted faculties; (13) moderation in eating; (14) having the vigour not to sleep during the first or the last watch of the night; (15) absence of attachment to robes, food, beds and seats, medicine to cure the sick, and personal belongings; (16) not giving up living in the forest; (17) not attaching any importance to one's person; (18) disregarding one's own life; (19) self-sacrifice; (20) being of service to beings; 
(2E) gñen rnams yoṅs su spoṅ ba | skyes pa'i sa riṅ du byed pa | byams pa la kun tu sten121 pa | sñiṅ rje thob pa | dga' ba la gnas pa | btaṅ sñoms sgom pa | ñe ba'i ñon moṅs pa rnams yoṅs su gtoṅ122 pa | bsam gtan rnams sgrub ciṅ de dag gi ro myoṅ bar mi byed pa | gzugs kyi 'du śes rnam par 'jig pa | mi sdug pa'i 'du śes rñed pa | dran pa mi g.yeṅ ba |  phuṅ po rnams yoṅs su mi 'dzin pa | khams rnams la rlom sems med pa | skye mched rnams la mṅon par mi chags pa | rigs smra bas sñems par mi byed pa | ṅa rgyal tshar gcod pa | gźan gyi123 rñed pa la phrag dog med pa | sems can la phan pa'i gźir gyur pa | sems can thams cad la sems mñam pa | sems can thams cad mi gtoṅ ba | sems can thams cad yoṅs su grol bar byed pa | 
(2E) (21) renouncing kin; (22) keeping away from one's birthplace; (23) practising friendliness (Skt. maitrī); (24) obtaining compassion; (25) abiding in sympathetic joy (Skt. muditā); (26) developing disinterestedness (Skt. upekṣā); (27) elimination of the secondary defilements (Skt. upakleśa); (28) perfection of the trances (Skt. dhyāna) without indulgence in them; (29) meditational deconstruction (Skt. vibhāvanā) of the apperception (Skt. saṃjñā) of form; (30) acquiring the apperception of repulsiveness; (31) unwavering mindfulness (Skt. smṛti);  (32) not grasping the aggregates (Skt. skandha); (33) absence of misconception (Skt. manyanā) with regard to the elements (Skt. dhātu); (34) being unattached to the sense-fields (Skt. āyatana); (35) not boasting of one's high birth; (36) eradication of pride; (37) being without envy of the possessions of others; (38) being a basis for the welfare of beings; (39) equanimity towards all beings; (40) not forsaking all beings; (41) emancipating all beings; 
(2F) sems can thams cad la bdag tu 'du śes pa | sems can thams cad la mar 'du śes pa | phar 'du śes pa | bur 'du śes pa | gñen du 'du śes pa | sems can thams cad la ñon moṅs pa med par 'du śes pa |  dṅos po thams cad yoṅs su mi 'dzin pa | tshul khrims mchog tu mi 'dzin pa | tiṅ ṅe 'dzin la ṅes par sten pa | maṅ du thos pa 'dod ciṅ des kyaṅ rlom sems su mi byed pa | tshul khrims kyi phuṅ po la skyon med pa |  tiṅ ṅe 'dzin gyi phuṅ po la g.yo ba med pa | chos rnams la the tshom med pa | saṅs rgyas daṅ 'thun124 pa | chos mi spoṅ ba | dge 'dun mi 'byed pa | phra ma'i tshig spoṅ ba | 'phags pa rnams kyi druṅ du ñe bar 'gro źiṅ de dag la bsñen bkur byed pa | byis pa rnams rnam par spoṅ ba | 'jig rten pa'i gtam la mṅon par mi dga' źiṅ mi 'dod la riṅ du byed pa | 'jig rten las 'das pa'i gtam la mṅon par dga' źiṅ 'dod la 'dun ciṅ sten pa | gtam rgyud ma yin pa rnam par125 spoṅ ba | 
(2F) (42) apperception of all beings as onese1f; (43) apperception of all beings as one's mother; (44) apperception of them as one's father; (45) apperception of them as one's son; (46) apperception of them as one's kin; (47) perception of all beings as undefiled (Skt. niḥkleṣa);  (48) not grasping at any existing things (Skt. bhāva? vastu?); (49) absence of undue attachment to morality (Skt. sīla); (50) cultivation of samādhi; (51) desiring great learning (Skt. bāhu-śrutya) yet not being made conceited by it; (52) flawlessness in the constituent of morality (Skt. sīla-skandha);  (53) immovability in the constituent of samādhi; (54) not doubting the dharmas; (55) being in harmony with the Buddha; (56) not rejecting the Dharma; (57) not causing schism in the Sangha; (58) avoiding slanderous talk; (59) entering the presence of the Holy Ones (Skt. arya) and attending upon them; (60) shunning fools; (61) not enjoying, taking no pleasure in, and avoiding worldy (Skt. laukika) talk; (62) enjoying, taking pleasure in, liking, and employing talk which transcends the world (Skt. lokottara); (63) eliminating meaningless babble; 
(2G) dga' bar byed pa'i chos drug la sten126 pa | sñan pa rnams smra ba | sgrib pa lṅa spoṅ ba | rnam par grol ba'i skye mched lṅa la sten127 pa | phuṅ po lṅa yoṅs su śes pa | mi dge ba bcu'i las kyi lam rnam par spoṅ ba | dge ba bcu'i las kyi lam sgom pa | stobs bcu sgrub pa | kun nas mnar sems kyi dṅos po dgu rnam par sbyoṅ ba | 'du śes dgu rnam par 'jig pa |  le lo'i dṅos po brgyad rnam par spoṅ ba | brtsams128 pa'i dṅos po brgyad la ṅes par sten129 pa | zil gyis gnon pa'i skye mched brgyad la kun tu sten130 pa | rnam par grol ba brgyad sgom pa | skyes bu chen po'i rnam par rtog pa brgyad thob pa | 'phags pa'i lam yan lag brgyad pa daṅ 'thun131 pa |  bsam gtan la mi chags pa | thos pas rlom sems mi byed pa | ṅa rgyal bcom pa | chos ñan par 'dod pa | chos 'dod pa | chos don du gñer ba | chos la 'dun pa | chos la phyogs pa | chos la 'bab pa | chos la gźol ba | chos la brtson pa | 
(2G) (64) practice of the six dharmas of agreeability; (65) pleasant speech; (66) elimination of the five obscurations (Skt. āvaraṇa); (67) practice of the five stages of emancipation (Skt. vimokṣāyatana); (68) comprehension of the five aggregates; (69) rejection of the ten unwholesome modes of action; (70) development of the ten wholesome modes of action; (71) perfection of the ten powers; (72) removal of the nine bases of ill-will (Skt. āghāta-vastu); (73) meditational cultivation (Skt. vibhāvanā) of the nine apperceptions;  (74) elimination of the eight bases of sloth; (75) cultivation of the eight bases of exertion; (76) practice of the eight stages of sovereignty; (77) development of the eight emancipations (Skt. vimokṣā); (78) acquisition of the eight reflections of the Great Man (Skt. mahāpuruṣa); (79) harmony with the holy eightfold path;  (80) non-attachment to trance; (81) absence of conceit in learning; (82) conquest of pride; (83) desire to hear the Dharma; (84) desire for the Dharma; (85) aspiration to the Dharma; (86) longing for the Dharma; (87) being bent upon the Dharma; (88) being intent upon the Dharma; (89) being inclined to the Dharma; (90) applying oneself to the Dharma; 
(2H) bdag tu 'du śes pas rlom sems su mi byed pa | sems can du 'du śes pa spoṅ ba | srog tu 'du śes pa mi dmigs pa | gaṅ zag tu 'du śes pa yoṅs su spoṅ ba | phuṅ por 'du śes pa rnam par132 sel ba | dṅos por 'du śes pa la mi gnas pa |  mya ṅan las 'da' ba mi 'dod pa | phuṅ po rnams mi 'dod pa | 'khor ba la mi bzad133 pa'i 'jigs par 'du śes pa | phuṅ po rnams la gśed mar 'du śes pa | khams rnams la sprul gdug par 'du śes pa | skye mched rnams la groṅ stoṅ bar 'du śes pa | khams gsum la mi bde bar 'du śes pa |  mya ṅan las 'das pa la phan yon du lta ba | 'dod pa rnams la mchil ma'i thal ba ltar spoṅ bar 'du śes pa | zas la mi 'thun134 par 'du śes pa | mṅon par 'byuṅ ba la gźol ba | khyim na gnas pa la mṅon par mi dga' ba | bu daṅ bu mo rnams la dgrar 'du śes pa | chuṅ ma la srin135 mor 'du śes pa | 
(2H) (91) freedom from conceit due to the apperception of self; (92) rejection of the apperception of a being (Skt. sattva-saṃjñā); (93) not objectifying the apperception of a life; (94) elimination of the apperception of a person; (95) removal of the apperception of aggregates; (96) not abiding in the apperception of existents;  (97) not desiring Nirvāṇa; (98) not desiring the aggregates; (99) apperception of transmigration (Skt. saṃsāra) as a dreadful horror; (100) apperception of the aggregates as executioners; (101) apperception of the elements as poisonous snakes; (102) apperception of the sense-fields (Skt. āyatana) as an empty village; (103) apperception of the Triple World as misery;  (104) seeing Nirvāṇa as a blessing; (105) apperception of desires as something to be got rid of like a lump of phlegm; (106) apperception of food as disagreeable; (107) being intent on retiring from the world; (108) taking no pleasure in the household life; (109) perception of sons and daughters as one's enemies; (110) apperception of one's wife as a demoness; 
(2I) saṅs rgyas kyi bstan136 pa la mi phyed par dad pa | sems can thams cad daṅ mi 'thun pa med pa | 'jig rten gyi khams thams cad du gnas pa med pa | saṅs rgyas thams cad mṅon sum du gyur pa | legs par bsñen par rdzogs śiṅ tshaṅs pa legs par spyad pa |  lus thams cad rtogs pa | mos pa137 yoṅs su dag pa | lhag pa'i bsam pa138 dge ba | sems las su ruṅ ba | mi rigs pa la brtson pa rnams rnam par spoṅ ba | rigs par brtson pa rnams la brtson139 pa | mtshan ma thams cad rnam par sel ba | dus gsum mñam pa | saṅs rgyas thams cad rjes su dran pa | dge ba'i rtsa ba thams cad skyed pa | saṅs rgyas thams cad kyis140 byin gyis brlabs pa | tiṅ ṅe 'dzin thams cad la dbaṅ ba |  saṅs rgyas kyi sku'i mtshan la141 mṅon par mi chags pa | chos thams cad la mñam pa | 'jig rten daṅ mi rtsod pa | bya ba rnams la mi 'thun pa med pa | rten ciṅ 'brel bar 'byuṅ ba rtogs pa | ṅes par 'byuṅ ba'i lam de bźin gśegs pa'i sa la bzod pa thob pa | 
(2I) (111) unbroken faith in the Buddha's teaching; (112) absence of antagonism towards all beings; (113) being of no fixed abode in all world-systems; (114) being face to face with all Buddhas; (115) being properly ordained and leading the holy life (Skt. brahma-carya) well;  (116) understanding all bodies; 10 (117) purity of conviction (Skt. adhimukti); (118) virtuous resolve; (119) mental flexibility; (120) renunciation of improper endeavours; (121) engagement in proper endeavours; (122) removal of all signs (Skt. nimitta); (123) sameness of [attitude towards] the three times; (124) calling to mind all the Buddhas; (125) generation of all wholesome potentialities; (126) empowerment (Skt. adhiṣṭhāna) by all the Buddhas; (127) mastery of all samādhis;  (128) non-attachment to the Buddha's bodily marks; (129) sameness of [attitude toward] all dharmas; (130) not disputing with the world; (131) not being averse to one's duties; (132) comprehension of conditioned production (Skt. pratītya-samutpāda); (133) acquisition of patient acceptance (Skt. kṣānti) of the stage of the Tathāgata on the road to deliverance; 
(2J) chos kyi dbyiṅs la 'jug pa | nam mkha'i khams yoṅs su śes pa | sems can gyi khams la mṅon par mi chags pa | mi skye ba | mi 'gag pa | gnas pa med pa |  mya ṅan las 'das pa'i dbyiṅs mṅon sum du gyur pa | śes rab kyi mig rnam par sbyoṅ ba | chos thams cad la gñis su med pa | byaṅ chub kyi sems la mtha' daṅ dbuṅ142 med pa | sems kyi rgyud gcig tu gyur pa | saṅs rgyas thams cad daṅ thogs pa med pa'i ye śes la 'jug pa | ye śes la sgrib pa med pa | byaṅ chub kyi phyir sems yoṅs su smin pa | saṅs rgyas kyi ye śes gźan la rag ma las143 pa |  dge ba'i bśes gñen rnams la ston par 'du śes pa | byaṅ chub sems dpa' rnams la mi 'byed pa | bdud kyi las rnams rnam par spoṅ ba | 'gro ba thams cad sprul pa daṅ mtshuṅs pa | de bźin gśegs pa blta ba la mig yor daṅ mtshuṅs pa | byaṅ chub kyi sems yoṅs su tshol144 ba | pha rol tu phyin pa rnams la sems mñam pa | de bźin gśegs pa rnams blta ba la yaṅ dag pa'i mtha' daṅ mñam pa | saṅs rgyas thams cad la yon tan gyi chos thams cad mñam pa 'di ni | bzaṅ skyoṅ | da ltar gyi saṅs rgyas mṅon sum du bźugs pa źes bya ba'i tiṅ ṅe 'dzin ces bya'o ||  bzaṅ skyoṅ gis źus pa'i tiṅ ṅe 'dzin gyi le'u ste gñis pa'o|| 
(2J) (134) entrance to the dharma-realm (Skt. dharma-dhātu); (135) comprehension of the element of space (Skt. ākāśa-dhātu); (136) absence of fixation with regard to the realm of beings (Skt. sattva-dhātu), [and seeing it as] without production, cessation or duration;  (137) direct realisation of the realm of Nirvāṇa; (138) purification of the eye of wisdom; (139) [realisation of the] non-duality of all dharmas; (140) aspiration to awakening which has no boundaries and no centre; (141) focussing of the mind (Skt. cetasa ekotībhāva?); (142) entrance into unobstructed cognition with[?] all the Buddhas; (143) cognition free of the obscurations; (144) ripeness of the mind for awakening; (145) independent cognition of a Buddha;  (146) apperception of good friends as the Teacher; (147) not causing schisms among bodhisattvas; (148) rejection of the deeds of Mara; (149) [seeing] the similarity of all the world to an apparition; (150) [seeing] the similarity of the vision of the Tathāgatas to a reflection; (151) striving for the aspiration to awakening; (152) equanimity towards the perfections (Skt. pāramitā); (153) [seeing] the sameness of the vision of the Tathāgatas and perfect truth (Skt. bhūta-koṭi); (154) [seeing] the sameness for all Buddhas of all virtuous qualities--this, Bhadrapāla, is the samādhi called "Direct Encounter with the Buddhas of the Present".'  Chapter Two of the Samadhi Enquired of by Bhadrapāla 
(3A) bzaṅ skyoṅ | chos de rnams ni tiṅ ṅe 'dzin145 yoṅs su skyed par 'gyur te | bzaṅ skyoṅ | de la tiṅ ṅe 'dzin gaṅ chos de rnams kyis146 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 'am147 | dge bsñen nam | dge bsñen ma tshul khrims yoṅs su rdzogs par spyod par 'gyur148 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 dpag149 med de phyogs gaṅ rol na gnas te 'tsho źiṅ gźes la chos kyaṅ ston ciṅ bźugs150 | 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 pa151 yaṅ dag par152 rdzogs pa'i saṅs rgyas tshe dpag med de da ltar byaṅ chub sems dpa'i tshogs kyis yoṅs su bskor ciṅ mdun153 du bdar te bźugs so || 'tsho'o || gźes so || chos kyaṅ ston to | sñam du yid la byed de154 | 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 'am155 | yid du 'oṅ ba daṅ | sdug pa daṅ | mi 'thun156 pa med pa dag mthoṅ la | de rmi lam na de dag daṅ lhan cig tu rtse źiṅ dga' la dga' dgur157 spyod ciṅ smra 158 kun tu smra bar rmis pa las de159 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 dag160 la'aṅ brjod161 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'162 khyim pa'am rab tu byuṅ ba yaṅ ruṅ gcig pu163 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 mam164 | 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 na165 | de ñin źag bdun yoṅs su tshaṅ166 ste | 'das nas bcom ldan 'das de bźin gśegs pa tshe dpag med mthoṅ ṅo ||  de gal te ñin mo bcom ldan 'das de ma167 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 rtsig168 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 de169 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 byas170 pa'i chos de dag gźan dag171 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 'tshoṅ172 ma yid bzaṅ173 źes174 bya ba źig yod par thos so || skyes bu gñis pas ni smad 'tshoṅ175 ma a mra skyoṅ źes bya ba źig yod par thos so || skyes bu gsum pas ni sṅon gyi smad 'tshoṅ ma u tpa176 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 skyed177 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 kyaṅ178 rmi lam na smad 'tshoṅ ma de dag mthoṅ źiṅ phan tshun sprad de 'khrig pa'i chos la bsten179 nas 'khrig pa la dad pa de daṅ yaṅ bral bar gyur par yaṅ180 rmis so ||  de dag sad nas ji ltar mthoṅ ba daṅ | thos pa daṅ | śes pa daṅ | rtogs181 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 brjod182 do || khyod kyis183 don de dag thos nas luṅ 'di ñid kyis184 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 sṅon185 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 tshe186 dpag med de yaṅ dag par rjes su dran par byed do || de 187 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 de188 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 tshe189 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 ni190 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 cu191 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 brgyan192 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 to193 || chu daṅ | me daṅ | rluṅ daṅ | 'byuṅ po daṅ | lha daṅ | bram ze daṅ | skye dgu'i194 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 ||  de195 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 bźag196 nas tiṅ ṅe 'dzin de las laṅs te bzaṅ skyoṅ | khyod gaṅ na ba der soṅ nas phyin pa daṅ tiṅ ṅe 'dzin de197 brjod198 do || bzaṅ skyoṅ | de la khyod kyis199 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 bzaṅ200 daṅ | gźan yaṅ byaṅ chub sems dpa' gaṅ dag gis tiṅ ṅe 'dzin 'di thob pa rnams tiṅ ṅe 'dzin 'di la201 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 skoms202 nas rmugs pa daṅ | gñid kyis non te | de203 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 kyaṅ204 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 śes205 śin tu yid la byas pas | de bźin gśegs pa bai ḍū206 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 sṅon207 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 'dab208 daṅ | mdza' bśes daṅ | ñe du daṅ | snag gi gñen209 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 rjod210 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 par211 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 ḍū212 rya'i sku gzugs bzaṅ por gnas pa mthoṅ par 'gyur ro || 
207. P: mṅon.  208. P: mdab.  209. P: mñen.  210. NPL: brjod.  211. NPL: pa  212. DP: dū. 
(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 rnags213 pa daṅ | rnam par dmar ba daṅ | rnam par zos pa daṅ | śa rnams 'phags214 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 mdun215 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 par216 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 gis217 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 des218 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 bsams219 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 bskus220 pa'i sa'i221 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 de222 byuṅ223 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 bsgoms224 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 yi225 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 pa226 'di dag ni | sems tsam mo || de ci'i phyir źe na | 'di ltar bdag ji lta ji ltar rnam par rtog227 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 de228 naṅ na'aṅ med | phyi rol na'aṅ med | gñi229 ga med par yaṅ mi dmigs te | gźan du na dmigs pa la brten nas skye'o ||  gaṅ rten ciṅ 'brel par 'byuṅ230 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)2 '"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 bcad231 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 || 
231. 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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