The Discourse to Prince Candraprabha

Contents

Translator's Introduction

When this discourse was completed, Prince Candraprabha, many bodhisattvas, monks, nuns, laymen, laywomen, and all the gods and asuras rejoiced and accepted what the Buddha had taught.

Conclusion

The Samādhirāja-sūtra has undergone a long history of enlargements and transformations from the third century to the modern age, as described above in this introduction. The Chinese version is the oldest complete text among the extant texts of this kind, and it is akin to the text of the Gilgit manuscript. The repeated discourses on Dharma/dharmas and samādhi as well as moral discipline have been retained.

I must here add a few points of view. This text reiterates ancient correlated stories (pūrva-yoga) of the Buddha and his disciples that emphasize the importance not only of retributions for deeds (karma-phala) but also the vow (praṇidhāna, praṇidhi) to become enlightened. This text often refers to the later (last, future) degenerate ages, and to Amitābha/Amitāyus Buddha and the Pure Land of Bliss (Sukhāvatī). Creating (delivering) scripture passages (sūtrānta-abhinirhāra, sūtrānta-nirhāra) or creating (delivering) verses (gāthāabhinirhāra)54 are also included in this samādhi, as these are, in a sense, a kind of duty of Mahayana Buddhists. Finally, another title of this discourse is given that points to the Bhagavat's great compassion.

Fifty-two years ago I began to read the Samādhirāja-sūtra, comparing the Chinese and Tibetan versions. My first English translation of the Chinese version (T. vol. 15, no. 639) began more than twenty years ago, and I compared and collated it with the Sanskrit text together with many variant readings, as well as the Tibetan text, in order to ascertain the meaning of difficult and ambiguous passages in the Chinese text. The Chinese version, of course, differs from the Sanskrit and Tibetan versions, but the latter versions often give us valuable hints in reading the Chinese text. Therefore, in this translation I have often included in parentheses the Sanskrit equivalents for many terms and phrases. Any edition of these texts is not free from considerable misprints or errata, and I have tried to correct them through consulting other editions in many cases, and understanding the context is very important as well.

xlviii

THE DISCOURSE TO

PRINCE CANDRAPRABHA

(*Candrapradīpa-samādhi-sūtra) Translated by the Indian Tripiṭaka Master Narendrayaśas of the Gao Qi

Fascicle One

549a3

Chapter 1

Thus have I heard. At one time the Bhagavat (Śākyamuni Buddha) was staying on Vulture Peak (Mount Gṛdhrakūṭa) near the city of Rājagṛha with a large assembly of one hundred thousand monks (bhikṣus) and eighty million bodhisattvas who were all to become buddhas in the next life, foremost among whom was the bodhisattva mahāsattva Ajita (Maitreya). There were four guardian gods (devas); Śakra Indra, the king of the gods; the great god Brahmā, Lord of this World (Sahāmpati); other gods endowed with superior merit; violent deities (asuras) endowed with superior power; kings of nāgas (serpent gods or dragons, ), yakṣas (demigods); gandharvas (heavenly musicians); kiṃnaras (celestial humanlike musicians); mahoragas (celestial humanlike serpents with human bodies and the heads of serpents); human beings; and nonhuman beings. In front, behind, and all around, all looked up in worship at the Tathāgata (Buddha).

At that time in the assembly there was a bodhisattva, young Prince Candraprabha, who had already in past lives made offerings to former buddhas and planted many wholesome roots. On account of this he was aware of his former lives, had full faith in Mahayana Buddhism, had established himself in the Mahayana, and had great compassion [for all sentient beings]. Rising from his seat, with his right shoulder exposed and kneeling with his right knee on the ground, he said to the Buddha, "O Bhagavat, I want to ask a question of you, Buddha. Please permit me to ask [you], listen, and answer my question [to dispel my doubt]."

The Buddha replied:

O prince, according to your wish to ask me, I will answer each of your questions and enable you to rejoice. I know all and see all; I am free, confident, and without fear of anything. I have knowledge of liberation, free from any obstruction. With regard to all dharmas (constituent elements), I have strength and am without fear; I have attained self-reliance equipped with both unobstructed liberation and knowledge. O prince, 3

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there is nothing unknown, nothing unseen, nothing unexperienced, and nothing undecided by the Tathāgata (Buddha). I know all the immeasurable and endless worlds. O prince, buddhas will answer each question, causing all to rejoice.

Then the prince questioned the Buddha in the following verses: (1) What have the buddhas practiced, enabling them to become parents of the world, emitting rays of light and attaining inconceivable knowledge? O Savior, please answer this question. (2) With what practice can they deliver these excellent sermons? They are like the King of Bulls among humans; they are honored and worshiped even by the gods; and their best knowledge is inconceivable. Please explain [this] to me fully.

(3) I ask you this question out of deep faith in you, who are truly without a devious mind. No others are witnesses to my [sincerity], only you, Lord of Humans, know [what I am].

(4) I have made a great vow (praṇidhi) and earnest intention. You, Lion of the Śākyas (Śākyasiṃha), know my practices. My intention is not for the sake of a mere talk. Please tell me the practice of the path. (5) What dharmas make men become buddhas, allowing their great knowledge to be promoted? You have gone beyond all the elements of existence (dharmas). Please explain [this] to me well. (6) Please tell me the beneficial practical dharmas that may increase my keen intelligence, banishing all dread and fear, and let me sincerely maintain moral discipline (śīla) and not allow me to transgress it. (7) How does one not abandon moral discipline? How does one not decrease wisdom? How does one live peacefully in the forest? How does one increase wisdom?

(8) How can one comprehend the subtle excellent dharmas, maintaining moral discipline willingly, without remorse? How can one's moral discipline be without defect? How can one know the original nature of the conditioned (saṃskṛta)?

(9) How can one purify the three acts (karman, actions of body, speech, and mind) with an undefiled mind in order to enter the path of the Buddha?

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Fascicle One. Chapter 1

(10) How can one purify one's bodily actions? How can one get rid of evil speech and intention? How can one keep an undefiled mind? O Bhagavat, please answer my question and explain [this to me]." Then the Buddha said to Prince Candraprabha:

If a bodhisattva mahāsattva is endowed with one dharma (quality, virtue) he will soon attain supreme enlightenment (samyak-saṃbodhi). Thus all of these dharmas are acquired. What is this one dharma? If a bodhisattva mahāsattva has an even (equal) mind (samacitta), a benevolent mind, an unhindered mind, and a mind without malice toward any sentient beings—if he is endowed with this one dharma, he will soon attain supreme enlightenment and in this way he will be able to acquire the benefits of merit.

Then, at this hour, the Bhagavat uttered these verses: (11) If a person maintains this one dharma following the right practice of a bodhisattva, by virtue of this one dharma he will soon attain supreme enlightenment.

(12) His mind is completely unhindered and he courageously carries out the practice of a bodhisattva. From the beginning he has no thought of love or hatred. In this way, he will acquire wondrous virtues. (13) If a person cultivates such an even mind he will attain like results. The dharmas (qualities) and practices that he does are such that he will acquire the mark of even soles of the feet.

(14) He has been cultivating an even mind free from anger and hatred, getting rid of all the evil passions, and by virtue of this cultivation the soles of his feet are even and are the color of a lotus. (15) He radiates from himself in all directions the light of his merit, pervading throughout the buddha land; having attained the state of tranquility, he will lead immeasurable sentient beings. O Prince, a bodhisattva mahāsattva who has an equanimous mind, a benevolent mind, an unhindered mind, and a mind without malice toward all sentient beings becomes the eyes of the world. He attains the samādhi (concentration) called the concentration on the equality of [all] dharmas 5

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in their original nature (own-being) that is not verbally (or conceptually) expounded in detail (sarva-dharma-svabhāva-samatā-avipañcitasamādhi). By virtue of this samādhi ten dharmas are acquired. What are the ten? They are:

1. Restraint of the body (kāya-saṃvara, moral discipline of the body), 2. Restraint of speech (vāk-saṃvara, moral discipline of speech), 3. Restraint of the mind (mano-saṃvara, moral discipline of the mind), 4. Purification of action (karma-pariśuddhi),

5. Transcending causes and conditions (i.e., cognizable objects) (ālambana-samatikrama), 6. Complete comprehension of the [five] aggregates (skandhaparijñā) [of mental and physical elements], 7. Equality of the [eighteen] elements of cognition (dhātu-samatā), 8. Withdrawal from the characteristics of the [twelve] spheres of cognition,

9. Abandonment of craving (tṛṣṇā-prahāṇa), and

10. Direct experience of the nonorigination [of dharmas] (anutpādasākṣātkriyā). There are another (the second) ten dharmas:

1. Cognition of the essence of the dharmas,

2. Elucidation of the causes (hetu-dīpanā),

3. Nonperishing of the retribution of one's deeds (karma-phalaavipraṇāśa), 4. Seeing the truths (dharma-darśana),

5. Cultivation of the path (mārga-bhāvanā),

6. Being born at the same time as the buddhas (tathāgata-samavadhāna), 7. Keenness of wisdom (tīkṣṇa-prajñatā),

8. Knowledge of the desires of sentient beings (sattva-anupraveśajñāna), 9. Acquiring the knowledge of dharmas (dharma-jñāna), 10. Knowledge of apprehending unhindered penetrating insight (pratisaṃvid-avatāra-jñāna). There are another (the third) ten dharmas:

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Fascicle One. Chapter 1

1. Knowledge of the proper divisions into syllables and words (akṣara-pada-prabheda-jñāna)

2. Transcendence over real facts (vastūnāṃ samatikramaḥ), 3. Acquisition of the understanding of the sounds [of speech] (ghoṣa-parijñā),

4. Equality of the [eighteen] elements of cognition (dhātu-samatā), 5. Acquisition of the understanding of the equality of the [eighteen] elements of cognition and attainment of joy (prāmodya-lābha), 6. Acquisition of the feeling of delight [in the Dharma] (dharmaprīty-anubhavanatā), 7. Acquisition of an undevious mind (ārjavatā, righteousness), 8. Being well trained in good manners (mārdavatā, mildness of disposition and manner),

9. Acquisition of an upright mind (ṛjukatā), and 10. Indifference of [others'] anger and hatred (vigata-bhṛkuṭitā). There are another (the fourth) ten dharmas:

1. Having a benevolent smile on each encounter (smita-mukhatā), 2. Gentleness in speech (mādhurya),

3. Speaking (greeting) first [when meeting others] (pūrva-abhilāpitā), 4. Non-idleness at all times (anālasya),

5. Showing respect for venerable elders (guru-gauravatā), 6. Worshiping venerable elders (guru-śuśrūṣā), 7. Contentment with [the conditions of one's] birth (upapattisaṃtuṣṭi), 8. Tirelessly doing good actions (śukla-dharma-atṛptatā), 9. Purification of one's livelihood (ājīva-viśuddhi), and 10. Always living peacefully in the forest (araṇya-vāsa-anutsarga). There are another (the fifth) ten dharmas:

1. Knowledge of establishing oneself in each stage of religious practice (bhūmi-vyavasthāna-jñāna),

2. Having a good memory, without fail (smṛter avipraṇāśaḥ), 3. Acquisition of skillfulness in [knowing the five] aggregates (skandhakauśalya), 7

4. Skillfulness in [knowing the eighteen] elements of cognition (dhātu-kauśalya),

5. Skillfulness in [knowing the twelve] spheres of cognition (āyatanakauśalya), 6. Attainment of the realization of supernatural powers of knowledge (abhijñā-sākṣātkāra-avatāra),

7. Extermination of mental impurities (kleśa-apakarṣaṇa), 8. Removal of the series of latent impressions (vāsanā-abhisandhisamudghāta), 9. Mental courage at all times, and

10. Contemplation of bodily impurities.

There are another (the sixth) ten dharmas: 1. Skillfulness in knowing how to recover from transgressions (āpattivyutthāna-kauśalya), 2. Removal from the stream of existence,

3. Removal of latent tendencies (anuśaya-prahāṇa), 4. Transcendence over the realms of existence (bhava-samatikrama), 5. Recollection of the conditions of one's own past lives (jāti-smaratā), 6. Certainty of the retribution of one's deeds (niṣkāṅkṣatā karma-vipāke), 7. Contemplation of the truths (dharma-cittatā), 8. Aspiration for great learnedness (erudition) (śruta-paryeṣṭi), 9. Attainment of keen intelligence (jñāna-tīkṣaṇatā), and 10. Attainment of the stage of the trained (ājāneya-bhūmi). There are also (the seventh) ten dharmas:

1. Not boasting of one's moral discipline, 2. Not indulging in wrong thinking or conceptual constructions, 3. Not being frivolous or excitable (acalatā), 4. Living at the stage of nonretrogression [from the way to enlightenment] (avinivartanīya-bhūmi-vyavasthāna), 5. Striving for good qualities (kuśala-dharma-niṣyanda), 6. Aversion toward evil habits (pāpa-dharma-jugupsanatā), 7. Not indulging in mental impurities (asamudācāratā kleśānām), 8. Not abandoning religious learning (discipline) (śikṣāyā aparityāgaḥ), 8

Fascicle One. Chapter 1

9. Discrimination of the meditations (samādhi-vyavasthāna), and 10. Knowledge of the intentions of all sentient beings (āśaya-jñānaṃ sattveṣu).

There are another (the eighth) ten dharmas: 1. Discrimination of the births of sentient beings (upapatti-viśeṣajñāna), 2. Acquiring knowledge of the cessation [of suffering], 3. Knowledge of the composition of words in due order (vacanapratisandhi-jñāna), 4. Giving up worldly affairs (home life) (gṛha-āvāsa-parityāga), 5. Disgust for the three realms of existence (traidhātuke anabhiratiḥ), 6. Nonarousal of a dejected mind (anavalīna-cittatā), 7. Nonattachment to dharmas (dharmeṣv anabhiniveśaḥ), 8. Acceptance of the true Dharma (saddharma-parigraha), 9. Protection of the [true] Dharma (dharma-gupti), and 10. Knowledge of the monastic code (vinaya-kauśalya). There are another (the ninth) ten dharmas: 1. Settling quarrels [among the disciples] (adhikaraṇa-vyupaśama), 2. Not engaging in disagreements [among the disciples] (avigraha), 3. Not quarreling [with one's fellow disciples] (avivāda), 4. Patience (kṣānti) with an even [mind], 5. Accomplishment of the stage of patience (kṣānti-bhūmi), 6. Acceptance of patience (kṣānti-samādāna), 7. Investigation of the constituent elements of existence (dharmapravicaya), 8. Willingness to receive the precepts, i.e., ordination (pravrajyā-citta), 9. Skillfulness in determination of the teachings through questions and answers (dharma-viniścaya-kauśalya), and

10. Knowledge of the division of the meaning of the words of the teachings (dharma-pada-prabheda-j ṅāna).

There are another (the tenth) ten dharmas: 1. Skillfulness in delivering the words of the teachings (dharma-padaabhinirhāra-kauśalya), 9

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2. Knowledge of skillfulness in creating and delivering the words that distinguish the meaningful and the meaningless (artha-anartha-sambhedapada-nirhāra-kauśalya-jñāna), 3. Knowledge of the limit of the past (pūrvānta-jñāna), 4. Knowledge of the limit of the future (aparānta-jñāna), 5. Knowledge of the present (pratyutpanna-jñāna), 6. Knowledge of the equality of three divisions of time (past, present, and future) (try-adhva-samatā-jñāna),

7. Knowledge of the threefold pure donation (tri-maṇḍala-pariśuddhijñāna), 8. Mental steadfastness (citta-avasthāna), 9. Bodily steadfastness (kāya-avasthāna), and 10. Keeping good manners (postures) (īryā-patha-rakṣana). There are another (the eleventh) ten dharmas: 1. Nondestruction of good manners (posture) (īryā-patha-avikopana), 2. Discrimination of good manners (posture) (īryā-patha-vikalpana), 3. Elegance of good manners (postures) (īryā-patha-prāsādikatā), 4. Knowledge of skillfulness of the meaningful and the meaningless (artha-anartha-kauśalya-jñāna),

5. Awareness of the world (loka-jñatā),

6. Generosity without avarice (mukta-tyāgitā), 7. Extending a hand in almsgiving (pratata-pāṇitā), 8. Continuous almsgiving,

9. Giving all that one has (nothing that is not given), and 10. Shame for one's own faults (hrī).

There are another (the twelfth) ten dharmas: 1. Shame for one's own misdeeds (vyapatrapitā), 2. Disgust at [one's own] evil thoughts (akuśala-citta-jugupsanatā), 3. Nonabandonment of the virtues of the purified ascetic life (dhūtaguṇa-anutsarga), 4. Trustworthiness without betrayal,

5. Always doing what others rejoice in (priya-samudacāratā), 6. Offering a seat to venerable elders (gurūṇāṃ pratyutthānaāsana-pradānatā), 10

Fascicle One. Chapter 1

7. Conquering boastfulness (māna-nigraha), 8. Controlling one's own mind (citta-saṃpragraha), 9. Keen knowledge of one's own mental functions, and 10. Keen knowledge of the arising of one's mind (citta-samutpādajñāna). There are another (the thirteenth) ten dharmas: 1. Good discriminating knowledge of meaning (artha-prativedhajñāna), 2. Good discriminating knowledge of the knowledge of dharmas (jñānaprativedha-jñana), 3. Removal of ignorance (ajñāna-vigama),

4. Knowledge that enters one's own subtle mind (citta-praveśa-jñāna), 5. Knowledge of the nature of one's own mind (citta-svabhāvaanubodha-jñāna), 6. Skillfulness in keen knowledge of the dharmas that come and go, 7. Keen knowledge of many languages (sarva-ruta-jñāna), 8. Attainment of the unhindered discriminating knowledge of language, 9. Skillfulness in determining the meaning [of the Dharma] (arthaviniścaya-jñāna), and 10. Avoiding all that is meaningless (anartha-vivarjana). There are another (the fourteenth) ten dharmas: 1. Offering service to good people (sat-puruṣa-samavadhāna), 2. Cooperation with good people (sat-puruṣa-saṃsevanatā), 3. Acceptance of their advice,

4. Avoidance of bad people (kāpuruṣa-vivarjana), 5. Practice of meditation and the attainment of supernatural powers (dhyānānāṃ niṣpādanaṃ),

6. Nonattachment to the pleasure of meditation (tatra caanāsvādanaṃ), 7. Free use of supernatural powers of knowledge (abhijñāvikurvaṇa), 8. Attainment of knowledge of the world (nāma-saṅketa-prajñaptivyavahāra-jñāna), 11

9. Transcendence of conventional expressions of verbal concepts (prajñapti-samudghāta), and

10. Nonaversion to the conditioned elements of existence (saṃskāranivṛtti). There are another (the fifteenth) ten dharmas: 1. Not taking joy in gaining profits (lābhe 'narthikatā), 2. Not despairing in adversity (alābhe 'navalīnatā), 3. Not rejoicing at praise (yaśasyaanabhilāṣaḥ), 4. Not grieving at blame (ayaśasyaapratighaḥ), 5. Not elevating oneself with fame (prasaṃśāyām ananunayaḥ), 6. Not abasing oneself with others' censure (nindāyām aviṣādaḥ), 7. Nonaversion to pain (duḥkhe 'vaimukhyam), 8. Nonattachment to pleasure (sukhe 'nabhiṣvaṅgaḥ), 9. Not attending householders (gṛhasthair asaṃstavaḥ), and 10. Not attending mendicants (monks) (pravrajitair asaṃstavaḥ). There are another (the sixteenth) ten dharmas: 1. Indifference to disrespectful treatment from others (asatkāreṣvupekṣā), 2. Paying reverence (respect) to [others], 3. Cultivating good manners and etiquette (ācāra-sampat), 4. Avoiding discourtesy (anācāra-vivarjanatā), 5. Inflicting no harm to secular families (kulānām adūṣaṇatā), 6. Defending the buddhas' teaching (śāsanasya ārakṣaṇatā), 7. Reticence (alpa-bhāṣanatā),

8. Courtesy in word and deed,

9. Skillfulness in conversation (questions and answers) with others (prativacana-kauśalya), and

10. Conquest of one's enemies (pratyarthika-nigraha). There are another (the seventeenth) ten dharmas: 1. Awareness of time (kāla-pratikramanatā), 2. Nonreliance on ordinary people (pṛthj-janesv aviśvāsaḥ), 3. Not disrespecting the poor and lowly (duḥkhitanām aparibhavanatā), 12

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4. Almsgiving whenever beggars come (tebhyaś ca dhana-pradānam), 5. Almsgiving to the poor without hindering them (daridrāṇām anavasādanatā), 6. Nonaversion (compassion) to transgressors of moral discipline (duḥśīleṣv anukampā),

7. Desire to help (confer benefit on) them (hita-vastutā), 8. Full awareness of one's own duty,

9. Favor [to others] according to the true (dharmeṇa-anugrahaḥ), and 10. Giving away material goods and food [to others] (āmiṣa-parityāga). There are another (the eighteenth) ten dharmas: 1. Living without accumulating property (asañcaya-sthāpitā), 2. Praising moral discipline (śīla-praśaṃsanatā), 3. Censuring transgressions against moral discipline (dauḥśīlyakutsanatā), 4. Attending respectfully, with an undeceiving mind, those who maintain moral discipline (śīlavatām aśāṭhya-sevanatā), 5. Giving away all one's possessions [to others] (sarva-sva-parityāga), 6. Cordially and sincerely inviting [venerable teachers] (adhyāśayanimantraṇatā), 7. Acting in accordance with one's words (yathā-ukta-kāritā), 8. Attending to the wise again and again (abhīkṣṇa-paryupasevanatā), 9. Becoming settled in the truths and practicing them with delight, and 10. Knowledge of parables (dṛṣṭānta-jñāna).

There are another (the nineteenth) ten dharmas: 1. Knowledge of the correlated history of the past (pūrva-yogakauśalya), 2. Keeping the roots of goodness in the foreground (kuśala-mūlapūrvaṅ-gamatā), 3. Skillful means (upāya-kauśalya),

4. Removing the signs [of dharmas] (nimitta-prahāṇa), 5. Removing conceptions (saṃj ñā-vivarta),

6. Full awareness of the characteristics of real facts (vastūnāṃ parijñā), 7. Delivering the scriptures (sūtrānta-abhinirhāra), 13

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8. Acquiring skillfulness in [avoiding] discord and strife (cf. vinayakauśalya), 9. Ascertaining the truth (satya-viniścaya), and 10. [Entering] the realization of deliverance (vimukti-sākṣātkriyāavatāra). There are another (the twentieth) ten dharmas: 1. Uprightness in one's words (ekāṃśa-vacana-pravyāhāratā), 2. Perceiving and knowing precisely the original nature (yathāvaj-jñāna-darśana- anutsarjana), 3. Certainty in one's words (niṣkāṅkṣa-vacanatā), 4. Contemplation of emptiness (śūnyatāyā āsevansatā), 5. Meditation on the signless (animitta-niṣevanatā), 6. Awareness of the original nature of the wishless [concentration] (apraṇihita-svabhāva-upalakṣaṇatā),

7. Attainment of the four kinds of [the Buddha's] fearlessness (or self-confidence) (vaiśāradya-pratilambha), 8. Resoluteness in moral discipline (śīla-dṛdhratā), 9. Entering ordination (cf. samāpatty-avatāra), and 10. Attaining wisdom (prajñā-pratilambha). There are another (the twenty-first) ten dharmas: 1. Mental concentration and enjoyment of a single condition (cf. eka-āramatā),

2. [Contentment with] few friends and relatives (alpa-jñātra-saṃtuṣṭi), 3. Mental clarity (cittasya anāvilatā), 4. Abandoning [other] philosophical points of view (dṛṣṭi-kṛtavivarjanatā), 5. Acquiring a very good memory (or mystic formulas) (dhāraṇīpratilambha), 6. Attaining knowledge (jñāna-avatāra), 7. Attaining wisdom (prajñā-pratilambha), 8. Calm stability (sthāna),

9. Continuing stability (prasthāna), and 10. Right effort [to practice] (pratipatti). 14

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O Prince, this is called the concentration on the equality of all the dharmas in their original nature that is not verbally (or conceptually) expounded in detail (sarva-dharma-svabhāva-samatā-avipañcita-samādhi), by virtue of which a bodhisattva mahāsattva acquires these merits and virtues. O Prince, such a concentration (samādhi) is as follows: It is called the cause [of dependent origination] (hetu). It is called concern [with deliverance] (yukti). It is called the method [to cut off cravings] (naya). It is called a gate [to remove faults] (dvāra). It is called accomplishment (pratipatti). It is called practice of the path [to know the truths] (mārga). It is called doubtlessness.

It is called teaching guidance (anuśāsanī caryā). It is called practice in the conformable state of acceptance (ānulomikī kṣāntiḥ).

It is called the stage of patience (kṣānti-bhūmi). It is called removing impatience (akṣānti-vigama). It is called the stage of knowledge (jñāna-bhūmi). It is called removing ignorance (ajñāna-prahāṇa). It is called the establishment of knowledge (jñāna-pratiṣṭhāna). It is called the stage of skillful means (yogācāra-bhūmi, stage of practicing meditation). It is called a bodhisattva's scope of activity (bodhisattva-gocara). It is called service to good men (sat-puruṣa-sevanā). It is called avoiding bad men (asat-puruṣa-vivarjanā). It is called the stage of buddhahood declared by the Tathāgata (tathāgatena ākhyātā buddha-bhūmiḥ).

It is called [the stage that is] rejoiced in by the wise (paṇḍitair amnumoditā). It is called [the stage that is] rejected by the ignorant (bālair pratikṣiptā). It is called [the stage that is] difficult for disciples to understand (durvijñeyā śrāvakaiḥ). It is called the stage of no other heretics (abhūmis tīrthikānām). It is called [the stage that is] received by the Tathāgata. 15

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It is called [the stage that is] recognized by the tathāgatas endowed with ten powers [of knowledge] (daśa-balair anubuddhā) It is called [the stage that is] worshiped by the gods (devaiḥ pūjanīyā). It is called [the stage that is] adorned by the god Brahmā (brahmaṇā vandanīyā).

It is called [the stage that is] accompanied by the god Śakra Indra. It is called [the stage that is] venerated by the nāgas (nāgair namaskaraṇīyā). It is called [the stage that is] rejoiced in by the yakṣas (yakṣair anumodanīyā). It is called [the stage that is] praised by the kiṃnaras (kinnaraiḥ stotavyā).

It is called [the stage that is] praised by the mahoragas (mahoragaiḥ praśaṃsanīyā).

It is called [the stage that is] practiced by the bodhisattvas (bodhisattvaiḥ bhāvanīyā). It is called [the stage that is] sought by the wise (paṇḍitaiḥ paryavāptavyā).

It is called the supreme good (dhanam anuttaram). It is called almsgiving, but not of material goods or food (dānam nirāmiṣam)

It is called the medicine that cures all the diseases of sentient beings (bhaiṣajyaṃ glānānām).

It is called the treasury of knowledge (kośo jñānasya). It is called the inexhaustibility of [the Buddha's] eloquence (akṣayaḥ pratibhānasya).

It is called delivering teachings (nayo sūtrāntānām). It is called removing pain and grief (vigamaḥ śokasya). It is called perfect knowledge of the three realms of existence (parijñā traidhātukasya).

It is called a raft that ferries beings to the other shore (kolaḥ pāragāminām). It is called a ship that crosses the four raging currents. It is called attainment of a [good] reputation (kīrti). It is called praise of [the virtue of] the tathāgatas (varṇo buddhānām). 16

Fascicle One. Chapter 1

It is called the benefit of the tathāgatas. It is called praise of the buddhas endowed with ten powers of knowledge (stavo daśa-balānām).

It is called attainment of the morality of bodhisattvas. It is called friendliness (maitrī) to appease anger and hatred. It is called compassion (karuṇā) to remove harm. It is called rejoicing (muditā) and calmness of mind. It is called the equanimity of the compassionate ones (upekṣā kāruṇikānām).

It is called the refreshment of the devotees of Mahayana [Buddhism] (āśvāso mahāyānikānām).

It is called the lion's roar (siṃha-nāda).

It is called the path (mārga) of the Buddha. It is called a seal of all the dharmas (mudrā sarva-dharmāṇām). It is called that [seal] that brings about omniscience (āhārikā sarvajñānasya). It is called a garden where bodhisattvas roam (udyānaṃ bodhisattvānām). It is called conquest of the armies of the demon Māra (vitrāsaṃ mārasenāyāḥ). It is called the magical powers of those who go in peace (vidyā kṣemagāminām). It is called the purpose of those who accomplish their good purpose (arthaḥ siddha-arthānām).

It is called defense against enemies (paritrāṇam amitra-madhyagatānām). It is called mastery over enemies (pratyarthika-nigraha) by virtue. It is called truth and fearlessness (vaiśāradya). It is called seeking the truth of the [tathāgata's] powers without a false mind (bhūta-pariyeṣṭir balānām).

It is called the roots of the [Buddha's] eighteen distinctive characteristics (āveṇika-dharma). It is called the adornment of the [Buddha's] truth body (alaṅkāro dharma-kāyasya).

It is called the influential power of his practices (niṣyandaś caryāyāḥ). It is called the adornment of the knowledge of the Buddha. 17

It is called the renunciation of attachment. It is called rejoicing among the eldest sons [and daughters] of the Buddha (prītir jyeṣṭha-putrāṇām).

It is called full acquisition of the Buddha's knowledge (paripūrir buddhajñānasya). It is called not being in the stage (abhūmi) of the pratyekabuddhas (self-enlightened buddhas).

It is called the purification of mind (viśuddhiś cittasya). It is called the perfect purification of the body (pariśuddhiḥ kāyasya). It is called the perfection of the gates to deliverance (pariniṣpattir vimokṣa-mukhānām).

It is called the absence of desire and greed (anāgamo rāgasya). It is called the absence of hatred (vigamo dveṣasya). It is called not being in the stage of delusion (abhūmir mohasya). It is called knowledge of the canon (*āgamo j ñānasya). It is called acquisition of skillfulness in arts and handicrafts (utpādo vidyāyāḥ, origination of the knowledge of truths). It is called removing ignorance (prahāṇam avidyāyāḥ). It is called the contentment of those who make much of deliverance (tṛptir vimukti-sārārām).

It is called the contentment of those who make much of concentration (tuṣṭih samādhi-sārāṇām).

It is called the eye of those who wish to see (cakṣur draṣṭu-kāmānām). It is called the supernatural power of knowledge of those who wish to work miracles (abhijñā vikurvitu-kāmānām).

It is called the divine faculty of those who wish to create (ṛddhir abhinirhṛtu-kāmānām).

It is called the faculty of a good memory (or mystic formulas) of those who wish to hear and memorize [the teachings] (dhāraṇī śrutaarthikānām). It is called not losing one's memory (smṛter asaṃpramośaḥ). It is called the buddhas' miraculous presence (adhiṣṭhānaṃ buddhānām).

It is called the skillful means of the spiritual leaders (buddhas) [of the world] (upāya-kauśalyaṃ nāyakānām).

18

Fascicle One. Chapter 1

It is called [the skillful means that is] subtle and difficult to know for those who do not practice meditation (sūkṣmaṃ durvijñeyaṃ anabhiyuktānām). It is called transcendence over letters [and syllables] (vivarto'kṣarāṇām). It is called knowledge of the deep meaning [of the Dharma]. It is called the knowledge of those who know and see. It is called discriminating knowledge.

It is called indescribable knowledge.

It is called subjugation of the ignorant ones.

It is called knowledge of the upright ones.

It is called [the knowledge that is] known by those who desire little (pratividdham alpa-icchaiḥ). It is called [the knowledge that is] kept by those who have made effort (udgṛhītaṃ ārabdha-vīryaiḥ).

It is called [the knowledge that is] kept by those who have a retentive memory (dhṛtaṃ smṛtimadbhiḥ).

It is called the termination of suffering (kṣayo duḥkhasya). It is called the nonorigination of all dharmas (anutpādaḥ sarvadharmāṇām). It is called the discourse in one word that makes known the regions of birth and death [of sentient beings] in all the realms of existence (eka-nayanirdeśaḥ sarva-bhava-gaty-upapatty-āyatanānām). This is called the concentration on the equality of all the dharmas in their original nature that is not verbally or conceptually expounded in detail (sarva-dharma-svabhāva-samatā-avipañcita-samādhi)." When this division of the discourse on the Dharma (dharma-paryāya) was delivered, eighty million (nayuta) humans and gods attained the state of acceptance (kṣānti) of the truth that the constituent elements of existence (dharmas) have no origination (anutpattika-dharma). Ninety-two million humans and gods attained the state of acceptance of [the Buddha's] voice (ghoṣa-anugā-kṣānti). Seventy-six million humans and gods attained the conformable state of acceptance (anulomikā kṣāntiḥ). Sixty-thousand humans and gods had the stainless pure eye of the Dharma. One thousand monks were delivered from mental impurities. Two hundred 19

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Chapter 2

and fifty nuns were also delivered from mental impurities. Five hundred male lay devotees (upāsakas) attained the state of those who are destined to no longer return to this world (anāgami-phala), and eight hundred female lay devotees (upāsikās) attained the state of those who will return to this world only one more time (sakṛdāgami-phala).

At that time the triple thousand-great thousand worlds (i.e., the entire universe) shook in six ways: they moved extensively, moved everywhere, and extensively moved; they leaped extensively, leaped everywhere, and extensively leaped; they started up extensively, started up everywhere, and extensively started up; they roared extensively, roared everywhere, and extensively roared; they quaked extensively, quaked everywhere, and extensively quaked; they awakened extensively, awakened everywhere, and extensively awakened. When the east arose, the west sank. When the west arose, the east sank. When the south arose, the north sank. When the north arose, the south sank. When the center arose, the edges sank. When the edges arose, the center sank.

In this way, by the power of the Dharma, there suddenly appeared a light that had never before existed, which illuminated the darkness in its entirety, to the edges and far in the distance, extending as far as Avīci Hell. There was nowhere this great light did not illuminate.

At that time, in the worlds among the Cakravāḍa Mountains, which had been dark, sentient beings looked at each other, astonished, and said, "Oh, why has this come here so suddenly!"

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Chapter 2

Then the Bhagavat uttered, at this hour, these verses. (1) I remember that in eons past, in my previous existences, six hundred billion buddhas all dwelled on Mount Gṛdhrakūṭa. In the past, when I was seeking the way to enlightenment, I heard the Honored Ones expound this samādhi (concentration).

(2) The last of these six hundred billion buddhas was a radiant parent of the world, Śālendrarāja by name, whom I asked about this concentration. (3) At that time, I was a prominent kṣatriya king, lord of the earth. I was most revered among rulers. I had in total five hundred sons who were skilled in everything.

(4) In honor of this unsurpassed lord I built one hundred billion monasteries, constructed out of fragrant sandalwood, gold, silver, and various jewels.

(5) At that time, I was a king, beloved by the people, called King Bhīṣmottara. I gave vast offerings to that buddha for fully eight hundred thousand billion years.

(6) At that time, the most honored among two-legged beings, Śālendrarāja by name, remained in this world teaching people for seven hundred billion and sixty thousand years. (7) There were eighty hundred million disciples (śrāvakas) who had attained the three kinds of supernatural knowledge and the six supernatural powers of knowledge. They always abided in this concentration and had extinguished the impurities in this, their final body. Such was the [nature of the] pure holy assembly.

(8) I prepared various superior offerings and offered them to the Buddha, who was already free from evil states of being, because I sought this concentration in the hope of benefiting human beings and gods (devas). (9) I renounced the world including my wife and children, and upheld this buddha's teachings eagerly and matchlessly for ten hundred thousand billion and forty hundred thousand million years, continuously questioning him about this concentration. 21

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(10) In eighty thousand million verses and another eight trillion verses, I have extolled the Buddha, who thenceforth had taught only this one chapter on this concentration to others.

(11) I gave up my own head, eyes, hands, feet; my wife and children; various jewels and even food and drink; and all of my belongings without exception, because I sought this concentration. (12) I recalled that in the past, ten billion tathāgatas and as many buddhas as [there are] grains of sand in the Ganges [River] dwelled on Mount Gṛdhrakūṭa, and they all declared this excellent, tranquil concentration.

(13) Every one of these buddhas was called Śākyamuni, and each had a son named Rāhula and an attendant named Ānanda. The kingdom of each was called Kapilavastu.

(14) They all had two great disciples named Maudgalyāyana and Śāriputra. All the saviors had the same name and they had all been born in the same sahā world, in these degenerate times (kaṣāya-kāla). (15) Desiring to practice the path to enlightenment, I worshiped each of the Most Honored among Humans, presenting abundant offerings, because I wished to hear and recite this concentration. (16) By performing meritorious religious practices one can obtain this concentration. The practices to obtain this concentration are innumerable. For one who is established in meritorious practices, this concentration is not difficult to attain. (17) For one who is unattached to pleasures, excitement, and worldly affairs, and who is well established in great compassion and free from envy and hatred, this concentration is not difficult to attain. (18) For one who is unattached to worldly affairs, free from anxiety about worldly wealth, who does not engage in improper livelihood and is without defilement, this concentration is not difficult to attain. (19) For one who is vigorous and tireless in practice, living in a quiet forest, following the purified ascetic life (dhuta), and who is firmly established in the state of acceptance of the nonself of dharmas (nairātmya-kṣānti), this concentration is not difficult to attain. (20) For one who cultivates their mind without relying on conceptual constructions, who is well established in maintaining good posture 22

Fascicle One. Chapter 2

and performing religious practices, and who enjoys giving their possessions to others without avarice, this concentration is not difficult to attain.

(21) For one who maintains this concentration, all of the Tathāgata's [thirty-two physical] marks, eighteen uncommon virtues, [ten] powers of knowledge, and [four kinds of] fearlessness are not difficult to attain.

(22) If sentient beings are seen by the eyes of the Buddha, they shall all become buddhas together at the same time, and the life span of each of these buddhas will be an inconceivable ten thousand billion eons. (23) The heads of the buddhas are as innumerable as the grains of sand in the great ocean, and their tongues are also [as numerous] as grains of sand in the great ocean.

(24) Even if all of these buddhas were to glorify in speech the merits of a person who keeps one special verse of this concentration, they could relate only one part of their merits, much less the merits of one who copies and keeps this concentration.

(25) If people keep this concentration along with the qualities of the purified ascetic life, then the gods (devas), asuras (violent deities), and yakṣas (demigods) will cherish and protect them and kings will always obey them, because they uphold this tranquil concentration that is difficult to discern.

(26) One who hears and keeps this scripture (sutra) is very eloquent and declares hundreds and thousands of scriptures at all times, without ceasing.

(27) Later, in the evil age at the time of great fear and evil, those who hear and keep this concentration will see Amitābha Buddha and his Pure Land of Bliss (Sukhāvatī), and so on.

(28) I myself, the Most Honored among Humans, entrust this concentration to you and advise you to hear and keep it in the latter degenerate age after I have entered complete extinction (parinirvāṇa). (29) All the buddhas of the past and present in the ten directions attained the Buddha's unconditioned enlightenment (asaṃskṛtā bodhiḥ) only through learning (practicing) this concentration. 23

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Chapter 3

[The Buddha continued:]

Therefore, O prince, if [you,] a bodhisattva mahāsattva, wishes to reveal and declare the true virtue, meanings, and names of the tathāgatas, and the teachings of all the buddhas, without coming to an end, you should now recite and keep this samādhi and declare it to others widely. O prince, what are the true virtues and names of the tathāgatas? A bodhisattva mahāsattva who lives in the forest at the foot of a tree or in a solitary and quiet place, sitting silently in meditation, should learn as follows: [The Buddha] is called the Thus-come One (Tathāgata), Worthy of Worship (Arhat), Fully Awakened (samyak-saṃbuddha), Perfected in Wisdom and Deed (vidyā-caraṇa-saṃpanna), Faring Well (Sugata), Knower of the World (loka-vid), Supreme One (anuttara), Trainer of People (puruṣa-damya-sārathi), Teacher of Gods and Humans (śāstā devānāṃ ca manuṣyānāṃ ca), Buddha, World-honored One, i.e., Bhagavat. He (the Buddha) has accumulated the outstanding merit of the tathāgatas, having cultivated wholesome roots that cannot be destroyed. Through the power of his great patience he adorns himself with auspicious marks and minor characteristics. Among the handsome, he is the most excellent. Those who see him never tire in their reverence, faith, and delight. No one can take away his wisdom. He has the indestructible power to guide sentient beings. He (the Buddha) is the father of the bodhisattvas, king of the wise, and the guide to perfect enlightenment (nirvana).

His knowledge is limitless and his eloquence inconceivable. His voice is as clear and solemn as that of Brahmā. His speech is fluent and sweet-sounding.

His figure is so graceful that everyone worships him and cannot turn their gaze from him. His body is incomparable.

He is stained with neither desire nor form. He has gone beyond the form and formless realms. He is free from suffering and renounces the constituent elements of existence (dharmas).

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552a

He is liberated from the [eighteen] elements of cognition and the [twelve] spheres of cognition.

He cuts off fetters and ends craving. He passes beyond the four torrents [of impurities] (i.e., desire, existence, view, and ignorance) and is endowed with knowledge.

He is settled in perfect enlightenment and abides at the limit of ultimate reality (bhūta-koṭi). O prince, these are declared to be the true virtues of the tathāgatas. Those who are called bodhisattva mahāsattvas are well established in this samādhi, able to know the true virtue, meanings, and names of the tathāgatas, and to declare the teachings of all the buddhas, expounding their names and meaning without ceasing.

Then the Bhagavat uttered these verses:

Even for the duration of innumerable thousands of eons, one cannot relate all of the true virtues of the tathāgatas who have accumulated all the roots of merit for a long time because they sought this excellent samādhi. I decided to give away a lovely, well-adorned woman of rare, peerless beauty, without regret, because I sought this excellent samādhi. I offered up my valuable possessions, slaves, servants, jewels, gold, and silver, and experienced the joy of having given away all this, because I sought this excellent samādhi.

I offered jewels, necklaces, diadems, bracelets, and golden bands to the rulers of the world in my previous lives, because I sought this excellent samādhi. I offered fragrant flowers, quantities of fruit, and perfumes to the stupa of the Buddha and spread flowers there, because I had an earnest wish to attain supreme enlightenment.

I offered the alms of the truth (Dharma) to people, I caused them to rejoice and led them without wishing to be praised or rewarded. I accumulated the qualities of the purified ascetic life (dhūta), living quietly under the trees, having infinite compassion for sentient beings, because I sought supreme perfect enlightenment. 26

Fascicle One. Chapter 3

I lived together with others in moral discipline without quarreling, always using loving and sweet-sounding words. My speaking voice is so gentle and mild that others love to hear me and never tire of seeing me.

I dwelled in other people's houses free from greediness, I had no envy throughout innumerable lives, and I was always willing to go on almsrounds [from house to house] while declining any invitation for a meal.

Anyone who has learned and kept [even a single] four-line verse (gāthā) of this samādhi always worships and honors me with an earnest wish to seek enlightenment.

I practiced generosity variously in previous existences, never transgressing moral discipline for a long time, and worshipped the buddhas with abundant offerings, because I sought this calm samādhi. To hear this samādhi and keep [even] one stanza of it is more meritorious than offering many jewels of the entire world to the buddhas. With all the flowers and various kinds of precious perfumes one may worship all the tathāgatas, cultivating wholesome roots throughout innumerable eons.

With all the musical amusements of the world, excellent food and drink and precious cloth, one may always, during immeasurable eons and with increasing faith, worship the buddhas who possess the ten powers of knowledge.

But [even] these meritorious deeds of generosity and worship do not exceed the merits of one who arouses the mind to attain enlightenment (bodhicitta), (i.e., to become a "king of truth," dharmarāja) and who hears and keeps even one stanza of this samādhi. Even for as many eons as [there are] grains of sand in the Ganges, no one can completely explain the merits of one who keeps this samādhi, because they keep this infinitely meritorious samādhi. Therefore, O prince, a bodhisattva mahāsattva should recite and keep this samādhi, declare it with discrimination, and expound it to other sentient beings to cause them to practice this samādhi. Then the Bhagavat uttered these verses:

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27

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I have heard of such surpassing and outstanding merits [of this samādhi]. Therefore, I will tell you this excellent samādhi declared by the buddhas.

I worshiped seven hundred and thirty million buddhas in my previous lives, and all the tathāgatas whom I met declared this [samādhi-]sūtra.

This samādhi is called "entering into great compassion (mahākaruṇājetṛ)." It is not difficult for one who hears and studies this samādhi to obtain the Tathāgata's wisdom.

In the latter [degenerate] age after the Ruler of the World enters complete extinction, many evil, unlearned monks will reject the teaching of the Buddha.

Though they will live on teaching moral discipline (śīla), they themselves will not practice it. Though they will live on teaching samādhi, they themselves will not wish to practice it.

Though they will live on teaching wisdom (prajñā), they themselves will not wish to attain it.

Though they will live on teaching deliverance (vimukti), they themselves will not wish to attain it. Though they will live on teaching awareness of deliverance, they will not wish to be aware of deliverance. They are like someone who tells others about the excellent quality of candana (sandalwood) that it is the best of all incense,

Yet when someone asks them whether or not they have experienced the fragrance of candana this person replies that they have never [directly] experienced the fragrance of candana but lives only on speaking of it.

In the latter degenerate age, after the Buddha has entered complete extinction, many unfit monks will live on teaching the Dharma of moral discipline, but they themselves will be unable to practice the Dharma of moral discipline.

In the latter degenerate age, after the Buddha has entered complete extinction, many unfit monks will live on teaching the Dharma of samādhi; however, they themselves cannot practice it. 28

Fascicle One. Chapter 3

In the latter degenerate age, after the Buddha has entered complete extinction, many unfit monks will live on teaching the Dharma of wisdom, though they themselves cannot practice it. In the latter degenerate age, after the Buddha has entered complete extinction, many unfit monks will live on teaching the Dharma of deliverance, but they themselves cannot practice it. In the latter degenerate age, after the Buddha has entered complete extinction, many unfit monks will live on teaching the Dharma of the awareness of deliverance, yet they themselves cannot practice it. Just as someone who was reviled when he was poor but later honored when he became wealthy, so human beings, gods (devas), nāgas (serpent gods), kumbhāṇḍas, and rākṣasas will not worship him until he has attained this samādhi.

When human beings obtain the subtle state of this samādhi they become wise and obtain a treasury of wisdom. They engage in generous almsgiving to others and are honored by gods and humans. As I have heard of such excellent merits of this samādhi, which were declared by the Buddha, I renounced my family and all my property because I wished to listen to [his] exposition of this samādhi. Prince Candraprabha rejoiced heartily and, joining his palms [in a gesture of respect] toward the Bhagavat, addressed him in verse: I will defend this excellent Dharma after the Buddha enters complete extinction. I will defend this excellent samādhi even [at the cost of] renouncing my own life as well as worldly pleasures in latter degenerate and dreadful ages. When I see people who are in great pain I will remove their pain with great compassion and teach them this excellent samādhi, out of friendliness toward them.

Five hundred people among the audience all stood up and expressed their wish to defend this excellent samādhi. Foremost among them was the prince, who upheld this samādhi together with them.

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Chapter 4

Then Prince Candraprabha addressed the Buddha, "O Bhagavat, what is this so-called samādhi?"

The Buddha replied:

O prince, listen to me carefully and I will tell you. This samādhi consists of (1) calming and concentrating the mind (citta-nidhyāpti); (2) nonorigination [of the dharmas] (anutpatti); (3) knowledge of non-rebirth (apratisandhi); (4) liberation from the burden [of life] (apahṛta-bhāratā); (5) attaining the Tathāgata's knowledge (tathāgata-jñāna); (6) perfecting the Buddha's bull-like power (buddha-vṛṣabhitā); (7) eliminating intense greed (rāga-cikitsā), (8) appeasing anger and hatred (doṣa-vyupaśama); (9) dispelling delusion (mohasya prahāṇam); (10) maintaining meditative concentration (yukta-yogitā); (11) avoiding distracted states of mind (ayuktavivarjanatā); (12) desiring good qualities (kuśala-dharma-cchanda); (13) willing to become free from the conditioned world (saṃskārān mokṣakāmatā); (14) being established in right faith (adhyāśaya-pratipatti); (15) staying awake at night (jāgarikāyā āsevanam); (16) not abandoning samādhi (prahāṇasya anutsargaḥ); (17) increasing wholesome qualities (ārakṣā śukla-dharmāṇām); (18) wishing not to be reborn (upapattiṣv aviśvāsaḥ); (19) not performing actions that result in karmic results (anabhisaṃskāraḥ karmāṇām); (20) not thinking of the internal spheres of cognition (ādhyātmikānām āyatanānām amanasikāraḥ, i.e., eye, ear, nose, tongue, body, and mind); (21) not thinking of the external spheres of cognition (bāhyānām āyatanānām asamudācāraḥ, i.e., name and form, sound, odor, taste, tangibles, and mental objects); (22) not boasting about oneself (ātmano 'nutkarṣaṇam); (23) not slandering others (pareṣām apaṃsanatā); (24) not staying in secular households (kuleṣv anadhyavasānam); (25) practicing moral discipline faithfully (śīlasya niṣyandaḥ); (26) not deluding others; (27) possessing great merit (mahaujaskatā); (28) knowing oneself (ātma-jñatā); (29) not being frivolous (acapalatā); (30) practicing good manners (īryā-patha-sampad-avasthāna); (31) avoiding harsh speech (apāruṣya); (32) not harboring anger and hatred (avyāpāda); 31

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(33) saving and protecting others (pareṣv anutpīḍā); (34) protecting true friends (mitrāṇām anurakṣaṇā); (35) defending [the Buddha's] mysterious words (guhya-mantrāṇām ārakṣaṇā); (36) having no intention to harm sentient beings (avihiṃsā); (37) not causing vexation to those who uphold moral discipline (śīlavatām anutpīḍanā); (38) using gentle speech (ślakṣaṇa-vacanatā); (39) not depending on the three realms of existence (sarva-traidhātuke aniḥsṛtā); and (40) attaining "the acceptance that accords with omniscience" (ānulomikī kṣāntiḥ sarvajña-jñāne). At that time the Bhagavat uttered these verses:

(1) I have already opened the gate of nectar (i.e., immortality), I have expounded the original nature of the dharmas, I have shown the disadvantage of rebirth, and I have explained the virtue of nirvana. (2) I have already taught you to avoid false friends, always associate with true good friends (kalyāṇamitra), avoid noisy crowds, live in quietude, and always cultivate friendliness toward others without causing any obstruction for them.

(3) Always maintain pure moral discipline, willingly cultivate the qualities of the purified ascetic life (dhūta), always practice generosity and wisdom—then it will not be difficult for you to attain this samādhi. (4) Reaching this tranquil stage (śānta-bhūmi) and not falling into the stage of śrāvakas, you will undoubtedly realize the Buddha's wisdom and obtain the innumerable merits of the Buddha.

(5) If you meet clever and competent people, teach them the Buddha's wisdom. If you seek supreme knowledge it will not be difficult for you to obtain this king of samādhis (samādhirāja). (6) When someone is envious of others because of food, they should contemplate on food and after immeasurable effort they will realize that there is nothing pure in food. Contemplate deeply this fact and you will attain this samādhi.

(7) Only the practice of pure moral discipline brings you this samādhi. The original nature of dharmas is always quiescent; ignorant ordinary people cannot understand this.

(8) Those living in this calm samādhi will always see the Buddha. The One Honored among Humans (i.e., the Buddha) always sees the sentient beings who practice such calm samādhi. 32

Fascicle One. Chapter 4

(9) When people remember the Buddha's marks and virtues their senses are not disturbed, their minds are in accordance with the dharmas (i.e., the Buddha's teachings) and without delusion, and they will become learned and gain knowledge that is as deep and wide as a vast ocean. (10) A wise person who maintains this samādhi while walking up and down shall see ten hundred billion tathāgatas and as many buddhas as there are grains of sand in the Ganges River.

(11) Someone who is deluded tries to measure the Buddha's dharmas, which are immeasurable. The Tathāgata's virtues are inconceivable. (12) No one in the world equals the Buddha, much less excels him. If one does not doubt this samādhi they will become a buddha, endowed with knowledge and virtue.

(13) One will attain the purple-gold body of a tathāgata and will be like a parent of the world. One whose mind is well established in this objective is called a concentrated bodhisattva.

(14) Meditating on the Buddha's physical marks and then dispelling all thoughts of those marks, and later becoming well established in marklessness, one will realize the emptiness of all dharmas. (15) If one is well established in the Dharma body (dharmakāya) of the Buddha and knows that every living being is of nonbeing, after meditating on the state of nonbeing they will see that the Buddha does not possess a visible body (rūpakāya).

(16) I now tell you exactly this: when one thinks such and such thoughts and perceives various objects, one's innumerable thoughts will continue without ceasing.

(17) When people have such minds to remember the Buddha's marks and knowledge, cultivating such minds, their concentrated minds will never retrogress.

(18) One who never doubts the Buddha's knowledge, even while walking back and forth or sitting, without doubt vows to become a buddha, a venerable one in the three realms of existence.

(19) Such a person will certainly see the tathāgatas and learn and discern the Buddha's qualities after meditating on this samādhi, and they will worship the buddhas of the ten directions.

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Fascicle Two

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(20) This person's body, speech, and mind are all purified and if they praise the buddhas without ceasing, always meditating on the Buddha's marks, they will always see the tathāgatas day and night. (21) When someone is dying with a severe disease and suffering intolerable pain, if they do not lose the samādhi of remembrance of the Buddha, the pain will not deprive them of their mental faculties. (22) Someone who understands this Dharma knows the emptiness of all dharmas (dharma-śūnyatā). Established in this teaching, they will not grow weary of the bodhisattva practices. (23) On hearing of these merits they will seek the unequaled wisdom of the Tathāgata and will feel no remorse later even if supreme enlightenment is difficult to attain. (24) I have now expounded to you these immeasurable dharmas, but if you do not practice them you will be like a patient who chooses not to treat their disease even though an effective medicine is at hand. (25) Therefore, you should know, choose, and seek this excellent samādhi. For one who always practices moral discipline, learning, and generosity, this samādhi is not difficult to obtain. [End of Fascicle One of The Discourse

to Prince Candraprabha]

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Fascicle Two

Chapter 5

Then the Bhagavat addressed Prince Candraprabha as follows: In the distant past, many immense, immeasurable, inconceivable, incalculable, and more incalculable eons ago, there appeared on the earth a buddha named Ghoṣadatta Tathāgata, Worthy of Worship, Fully Awakened, Perfected in Wisdom and Deed, Faring Well (Sugata), Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, World-honored One.

O prince, at that time the first assembly of Ghoṣadatta Tathāgata, Worthy of Worship, Fully Awakened, consisted of eight hundred million disciples (śrāvakas). All were worthy of worship, free from mental impurities, had attained their purpose, had been removed from the fetters of existence, and relied on the right teachings. Their thoughts were thoroughly liberated after they had acquired the perfect liberty of controlling their minds in all mental activities. The second assembly consisted of seven hundred million people. The third assembly consisted of six hundred million people. They were all greatly worthy of worship, having been freed from mental impurities, attained their purpose, been removed from the fetters of existence, and relied on the right teachings. Their thoughts were thoroughly liberated after they had acquired the perfect liberty of controlling their minds in all mental activities.

At that time, O prince, the life span of this buddha was forty thousand years. In those days, Jambudvīpa was peaceful, wealthy, and prosperous. The people flourished and all were satisfied.

At that time, O prince, there were two great kings in Jambudvīpa, one named Dṛḍhabala, and the other Mahābala. Each reigned over half of Jambudvīpa. Their domains were peaceful, wealthy, and prosperous. The people flourished and all were satisfied. Ghoṣadatta Tathāgata then appeared in the land of King Mahābala.

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At that time, O prince, King Mahābala welcomed Ghoṣadatta Tathāgata and his order of disciple-monks for a full one thousand years with offerings of proper, pure, and unsurpassed clothing, drink, food, bedding, hot water, and medicine.

O prince, this Ghoṣadatta Tathāgata and his disciple-monks were greatly worshiped, honored, and praised. The faithful householders and brahmans were inspired and, following King Mahābala, they willingly hosted Ghoṣadatta Tathāgata and his order of disciple-monks. Their superior offerings were worldly goods as they did not know the worship attained through religious practice.

What is worship attained through religious practice? It is maintaining the five precepts of moral discipline (śīla) and the eight precepts [during the special six days in a month (poṣadha; i.e., the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth), and renouncing the world to come into the Buddha's presence and asking him about the doctrine in order to attain the state of acceptance of the profound Dharma. At that time, O prince, it occurred to the Ghoṣadatta Tathāgata: The intentions of these sentient beings are inferior and they cannot maintain the five precepts and the eight precepts, or leave home to become mendicants and come into the Buddha's presence to ask him for a view of the state of acceptance of the profound Dharma. They do not do religious practices with a calm mind, they do not renounce the world, and they do not receive ordination to become monks. They have not received and practiced unsurpassed wholesome roots. They are all removed from such calm joy and great happiness. They only make offerings of worldly goods. These sentient beings think that a trifling pleasure is great happiness. They value only their present and future welfare and do not esteem ultimate wholesome roots. What are the concerns of the present? They are to enjoy five kinds of sensual pleasures.

What are the concerns of the future? They are to be reborn in a heaven.

What are ultimate wholesome roots? They are ultimate purity, ultimate happiness, ultimate religious practice, ultimate cessation, and ultimate nirvana. I will now relate the Dharma in order to cause 36

Fascicle Two. Chapter 5

sentient beings to know that their almsgiving [of worldly goods] is not the ultimate, superior offering. Only with unsurpassed religious practices can one make offerings to me.

Then, O prince, since Ghoṣadatta Tathāgata wished to enlighten King Mahābala, the householders, and the brahmans, he uttered the following verses:

(1) Those who give alms of only food and goods are not called mutually respecting. Such worship, from which the wise buddhas have already been freed, is not recommended.

(2) If there is a person who shows the knowledge of nonself, such an excellent person should be honored. The person's faith in the noble truths is unwavering, and the Buddha recommends revering them. (3) If someone offers [only] food and material goods, that person will gain only a little merit in the present time. If one gives up such offerings, they will accomplish the practice of renunciation of the world. (4) With a mind free from material things (nirāmiṣa), revealing the Dharmas (teachings, truths) to be free from worldly material things, and delighting in being free from worldly material things, one will soon attain supreme enlightenment.

(5) Indulging in the five sensual pleasures and attached to one's spouse and children, an ordinary, unintelligent householder cannot exhaust their impurities.

(6) If one is disgusted by the five sensual pleasures, [seeing them] as if they were a fiery pit, and is free from attachment to their spouse and children, fears remaining in the householder's life, and seeks to leave home to become a mendicant, it will not be difficult for such a person to attain supreme enlightenment.

(7) No tathāgatas of the past, present, or future who remain in the household and are attached to such pleasures will attain supreme enlightenment.

(8) A person who has renounced the throne as if it were [like being on] a spit [over a fire], dwells in a remote wilderness apart from the world, gets rid of the passions, subdues Māra's army, and removes defilements will realize the path to the unconditioned (asaṃskṛta). 554b

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(9) A person who has for a hundred thousand million years worshiped as many buddhas as there are grains of sand in the Ganges River becomes disgusted with household life and renounces the world. This merit is the best.

(10) Though someone may worship the buddhas with offerings of food and drink, clothing, wonderful flowers, incense, and unguents, the merit [of such offerings] are not equal to those of someone who leaves home to become a mendicant and practices the Dharma. (11) Because this person willingly seeks enlightenment, wishing to benefit sentient beings, they take seven steps toward a remote place, renouncing the world. This merit is the supreme merit. O prince, when King Mahābala heard Ghoṣadatta Tathāgata, Fully Awakened, Perfected in Wisdom and Deed, and so on extolling the benefit of leaving home to become a mendicant and engaging in religious practice, he thought:

Those like me who understand what the Buddha taught know that the Tathāgata did not teach that the perfection of almsgiving is ultimate purity, ultimate happiness, ultimate religious practice, ultimate completion, ultimate finality, and ultimate nirvana. King Mahābala also thought:

Living at home I can neither practice the supreme way to enlightenment nor obtain the benefits of unsurpassed practice. I will remove myself from this. I now wish to shave my hair, put on the yellow robes of a monk, leave home to become a mendicant, and follow the path. O prince, King Mahābala, together with his eighty thousand attendants around him to the front and back, went to Ghoṣadatta Buddha, knelt with his head to the Buddha's feet, circumambulated him three times, and sat down in one corner.

O prince, at that time Ghoṣadatta Tathāgata, knowing King Mahābala's intentions and those of his attendants, declared the samādhi on the equality of all dharmas in their original nature that is not verbally expounded in detail (sarvadharma-samādhi), analyzed the samādhi, and revealed it. 38

Fascicle Two. Chapter 5

O prince, when King Mahābala heard this samādhi, with deep faith in Ghoṣadatta Tathāgata he rejoiced, exulted, and was delighted. King Mahābala then renounced the throne, and with right faith left home to become a mendicant, shaved his head, and put on the three kinds of monks' robes. After renouncing the world, he heard, recited, memorized, and maintained this samādhi, analyzed its meaning, and practiced it. By virtue of these wholesome roots he was not reborn in the evil realms of existence for two hundred million eons, and he met two hundred million buddhas, one after another. Under the teaching of each buddha, he invariably left home to become a mendicant. In the presence of each buddha he heard, recited, memorized, and upheld this samādhi, analyzed its meaning, and practiced it. By virtue of these wholesome roots, after one hundred million eons he attained enlightenment. He was called Jñānadatta Tathāgata, Fully Awakened, Perfected in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, World-honored One. After having conferred benefits on innumerable sentient beings he entered nirvana. O prince, you should know that this samādhi has the miraculous power to bring to bodhisattvas the Buddha's omniscience.

O prince, when the eighty thousand attendants of King Mahābala heard this samādhi, they rejoiced, exulted, and were delighted. Following the king, they all left home to become mendicants with right faith, shaved their hair, and put on monks' robes. Others who likewise left home to become mendicants heard, recited, and kept this samādhi, analyzing, explaining, and practicing it. By virtue of these wholesome roots, they were not born in the evil realms of existence for two hundred thousand eons. They met ten million buddhas in each of these eons. In the presence of each buddha, they invariably left home to become mendicants. After renouncing the world, they heard, recited, kept, and practiced this samādhi and maintained this practice.

By virtue of these wholesome roots, after fully one hundred thousand eons, in each different world all of these people attained enlightenment (i.e., buddhahood). Each was named Dṛḍhaśūra Tathāgata, Fully Awakened, Perfected in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, 39

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555a

World-honored One. Having conferred benefits on innumerable sentient beings, they entered nirvana without remainder.

O prince, this samādhi has the power to bring bodhisattvas to supreme enlightenment.

Then in order to expound the meaning again, the Bhagavat uttered the following verses:

(12) I recall that in the past, many, immense, and inconceivable eons ago, a buddha appeared. He conferred benefits on sentient beings and was named Ghoṣadatta, honored among sages.

(13) His first assembly consisted of fully eight million disciples (śrāvakas). The second assembly consisted of seven million people, and the third assembly consisted of six million arhats. (14) [The members of these assemblies] were all without passions, having exhausted impurities and attained the perfection of supernatural powers. This buddha's life span was forty thousand years and his land was quite wonderful and pure.

(15) At that time in Jambudvīpa there were two kings, Dṛḍhabala and Mahābala. Each king reigned over a territory equal to half of Jambudvīpa.

(16) When the Buddha appeared in the domain of King Mahābala, wealthy people and gods made offerings to him. This king had pure faith in the Buddha and worshiped him by making offerings for fully one thousand years.

(17) Many people in his kingdom followed the king and to please the Buddha and his disciples they worshiped them but only with offerings of worldly goods, not of the Dharma.

(18) At that time, the World-honored One thought, "I will teach this Dharma and cause this king to abandon worldly desires, renounce the world, and leave home to become a mendicant in my Dharma." The World-honored One then uttered the following verses: (19) It is the teaching of the Buddha to abandon wrong teachings (dharmas). Household life is full of wrongs and suffering. To practice in accordance with the true Dharma is to worship the Buddha truly. 40

Fascicle Two. Chapter 5

(20) Then, hearing these verses uttered, the king went alone to a remote place and thought, "I cannot now, while maintaining a household, worship the most supreme Dharma."

(21) The king then renounced the throne, as if spitting out phlegm, went into the Buddha's presence together with his eighty thousand attendants, bowed his head in adoration before the Buddha, and sat before him.

(22) The Buddha, aware of the earnest wishes [of the king and his attendants], taught this calm samādhi that is difficult to perceive. Listening to him attentively, they rejoiced and willingly left home to renounce the world.

(23) Having renounced household life, they recited, memorized, and contemplated this samādhi. They were not reborn in the three evil realms [of existence] for the duration of two hundred million eons. (24) By virtue of this wholesome root, they were able to see ten hundred million tathāgatas. Always renouncing the world under each buddha's Dharma, they proclaimed this excellent samādhi.

(25) Thus they were all able to become buddhas called Dṛḍhaśūra, One of Great Effort. Having conferred benefits on immeasurable sentient beings, they entered perfect extinction, just as if extinguishing a fire. (26) At that time, the former King Mahābala had already become Jñānaśūra Buddha. After conferring benefits on immeasurable sentient beings to lead them to enlightenment, he entered perfect nirvana. (27) One who hears of such superior merit and keeps this sutra in latter degenerate ages will be praised by the buddhas. One who keeps this treasury of the Dharma will quickly become the Greatest among Humans (i.e., a buddha.)

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