The Discourse to Prince Candraprabha

Chapter 6

[The Buddha continued his discourse:]

O prince, therefore a bodhisattva mahāsattva who delights in this samādhi should cultivate the first preparatory practice. O prince, what is the bodhisattva's first preparatory practice for this samādhi? O prince, a bodhisattva mahāsattva has great compassion in the beginning and always makes offerings to the present buddha or to a buddha who has already entered into perfect extinction of such things as flower garlands, powdered and rubbing incense, precious banners, umbrellas, songs and music, dances and dramas, clothing, food and drink, and medicine for the ill and emaciated. Then the bodhisattva directs these wholesome roots to the attainment of this samādhi and worships the Buddha, and they do not seek anything else. The bodhisattva does not wish to be attractive, does not seek possessions, does not wish to be born in a heaven, and does not seek to have a family; they only meditate on this Dharma.

The bodhisattva does not perceive the Buddha as either within or outside the dharmas. Therefore, O prince, this is the true worship of the Buddha. Moreover, the bodhisattva does not see that there is a buddha who is yet to be conceived, they have no notion of a self, and they do not expect good results [from good deeds]. The bodhisattva's offering is purified in three ways (i.e., indifference toward the one who offers, the one who receives, and the offering itself). The bodhisattva offers flower garlands, powdered and rubbing incense, precious banners, umbrellas, songs and music, dances and dramas, clothing, food, drink, and medicine for the ill and emaciated to the Tathāgata. The bodhisattva directs all the merit [accrued from making offerings] to the attainment of supreme enlightenment. By virtue of these wholesome roots the bodhisattva will obtain inconceivable merit and inconceivable results [of their deeds]. By attaining this samādhi, the bodhisattva will soon attain supreme enlightenment.

The World-honored One, at that time, uttered the following verses: 43

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(1) Someone who offers incense to the One of Unlimited Wisdom will gain immeasurable, highest results from this offering, and they will not be reborn in the three evil realms for the duration of ten million eons but will be free from evil rebirths and will forever be without any foul impurities.

(2) Someone who does great and brilliant deeds for ten million eons, worshiping ten thousand million buddhas, will become a buddha, carrying the fragrance of superior moral discipline (śīla). (3) Someone who thinks of the nonexistence of the self and the nonexistence of both the one who offers incense and the one who receives it, with this thought about such an offering will be flexible and attain the conformable state of acceptance (ānulomikī kṣāntiḥ). (4) Someone who practices patience diligently, even if their body is cut by others just as an ingot of silver is cut, with a resolute mind never gives up the practice of patience for the duration of ten hundred thousand million eons, as many as grains of sand as there are in the Ganges River.

(5) Why is this called the practice of patience? Why is this called the conformable state of acceptance? Why is this called the nonretrogressive state? Why is such a person called a bodhisattva? (6) Accepting the selflessness of the dharmas, with the thought of selflessness, free from passion, [the bodhisattva] knows that all these dharmas will perish. Because of these causes and conditions, this is called the practice of patience.

(7) Following the learning that the buddhas have cultivated, the wise person performs religious practice correctly, understands the teachings of the buddhas, and is free from doubts. Therefore this is called the conformable state of acceptance.

(8) When someone performs religious practice, so-called demons (māras) will appear in the guise of the Buddha, saying, "The way of becoming a buddha is difficult to attain! Become the disciple [of Māra]!" Refusal to go along with him (i.e., Māra) is called the nonretrogressive state. (9) Someone who helps sentient beings who hold wrong views to realize that this is not the way to the nectar [of immortality] encourages them 44

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to renounce the wrong way and establish themselves in the right way. Therefore, such a person is called a bodhisattva.

(10) Someone who patiently dwells in the conformable state of acceptance understands the dharma of selflessness and never nourishes the concept of sentient being (sattva) or life (jīva), even in a dream. (11) Demons as numerous as there are grains of sand in the Ganges River come disguised as the Buddha, saying, "There is the divine self in the body. If there is no self, you will never become a buddha." (12) Because of the Buddha's wisdom, [a bodhisattva] understands the emptiness of dharmas. Having understood this, they become free from the passions. Because of prolific conceptualization, they possess verbal designations. Having seen this, they abide quietly in the world. (13) When a person names their newborn son, even though they may seek the name, they cannot attain the essence of that name; [a bodhisattva] should know the nature of a "name," which never comes nor goes. (14) When a name of a bodhisattva is spoken, the nature of their name cannot be grasped anywhere; in the same way, ultimate truth cannot be grasped. Anyone who knows this is called a bodhisattva. (15) Even if a fire were burning in the sea, a bodhisattva never has the notion that there is a self (satkāya-dṛṣṭi) [in the accumulation of their physical and mental elements]. Instead they are established in the first aspiration to attain enlightenment, free from wrong views and passions. (16) Bodhisattvas never think of the origination or annihilation of dharmas; that is to say, they seek neither a sentient being nor a life They see the empty nature of all the dharmas, as if they are illusions, which heretics cannot know.

(17) Someone who desires food and drink, is attached to their almsbowl and clothing, or who is arrogant and frivolous cannot know the enlightenment of the Buddha.

(18) Someone who is fond of sleep and idleness, is unfair, deceptive, violent, shameless, and without pure faith in the buddhas cannot understand the Buddha's enlightenment.

(19) Those who shamelessly transgress the pure moral discipline and lack faith in the Dharma, who have no respect for their fellow practitioners, cannot know the Buddha's enlightenment. 555c

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(20) Those who, with shame and conscience, do not transgress moral discipline, who have deep faith in the Buddha's Dharma, and who respect their fellow practitioners can know the Buddha's enlightenment.

(21) Those who take the application of mindfulness as the sacred realm, joyfulness as making a bed and chair, meditation as food, and samādhi as drink can know the Buddha's enlightenment. (22) Someone who cultivates the thought of selflessness (nairātmyasaṃjñā), which can be [compared to] a place of promenade; right recollection (anusmṛti) in a remote forest; and the seven limbs of enlightenment (bodhy-aṅga), which can be [compared to] fragrant and lovely flowers, can know the Buddha's enlightenment. (23) Who among the wise does not seek the practice of a bodhisattva, which is beyond the reach of ordinary people such as śrāvakas (disciples) and pratyekabuddhas (solitary self-enlightened buddhas)? (24) Even if my life were to last for innumerable eons, as numerous as grains of sand in the Ganges, I cannot fully explain even a tiny part of the Buddha's merits, because the Tathāgata's knowledge is limitless. (25) Someone who hears of such great merit, of which the confident World-honored One has taught, and who then immediately teaches others and causes others to practice this samādhi, will attain supreme enlightenment without difficulty.

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Chapter 7

[The Buddha continued his discourse:]

O prince, therefore bodhisattva mahāsattvas should be skillful in understanding the three kinds of acceptance (tri-kṣānty-avatāra-dharmaparyāya). That is, they should know the first acceptance (kṣānti), the second acceptance, and the third acceptance.

They should be skillful in this acceptance and in this knowledge. Why? Because bodhisattva mahāsattvas who are skillful in the knowledge of acceptance shall soon attain supreme enlightenment. Therefore, O prince, bodhisattva mahāsattvas who wish to attain supreme enlightenment quickly should keep this division of discourse on the Dharma, i.e., entering the three kinds of acceptance. They should explain and analyze it for others, benefiting and bringing happiness to immeasurable sentient beings, saving the world, and benefiting and bringing happiness to gods and humans.

Then the World-honored one expounded this division of discourse on the Dharma, i.e., entering the three kinds of acceptance, to Prince Candraprabha in verse: (1) Bodhisattvas do not get into conflicts with other sentient beings, they never utter useless words, and they are always established in the beneficent Dharma. This is called the first superior acceptance. (2) Seeing all dharmas as if they were a mirage, they are not attached to the marks of these elements and their knowledge does not increase or decrease. This is called the first superior acceptance. (3) Having studied the sutras, their knowledge is always in accordance with the well-expounded [teaching] and they never doubt the Buddha's inconceivable knowledge. This is called the first superior acceptance. (4) Having heard all of the well-expounded teaching, they believe in the teachings of all the buddhas, regarding them without doubt as if they were the Buddha's teachings. This is called the first superior acceptance.

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(5) Bodhisattva mahāsattvas always proclaim the scriptures of explicit meaning (nītārtha-sūtrānta) just as they are taught and expounded by the Buddha. If someone insists on the existence of a person (pudgala), a self (puruṣa), or a sentient being (sattva), they skillfully lead that person to the right view.

(6) A bodhisattva is not confused by various heretical opinions and sincerely pities those who believe in them. This is called a characteristic of the second superior acceptance.

(7) The mystic formulas (dhāraṇīs) occur to those who do not doubt these mystic formulas, and all the words [of these formulas] are true. This is called a characteristic of the second superior acceptance. (8) Even when the four great elements are changed, the bodhisattvas never retreat from [the way to] the Buddha's enlightenment. This is called a characteristic of the second superior acceptance. (9) Bodhisattvas learn and master all the techniques of worldly arts and crafts, and they do not see any others who are superior to them [in these practices]. This is called a characteristic of the third superior acceptance.

(10) With the power of mental quietude (śamatha), bodhisattva mahāsattvas remain in control with the power of insight (vipaśyanā) and they cannot be moved, like a mountain. No sentient beings can deceive them. This is called a mark of the third superior acceptance. (11) They always speak in the state of samādhi; they move, stay, sit, and lie down in samādhi. They attain the perfection of firm samādhi. This is called a characteristic of the third superior acceptance. (12) Abiding in the state of samādhi, they possess supernatural knowledge and go to many other buddha worlds to deliver the Dharma. The supernatural powers of the wise do not diminish. This is called a characteristic of the third superior acceptance.

(13) When bodhisattvas practice such a calm samādhi, no other sentient beings are able to know their thoughts. This is called a characteristic of the third superior acceptance.

(14) Even if [all] the sentient beings of the world were to become buddhas and declare the teachings at one time, the bodhisattvas would be able to grasp and understand them all. This is called a characteristic of the third superior acceptance.

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(15) They see the buddhas in all directions—east, west, south, and north, the four intermediate directions, as well as the zenith and nadir. This is called a characteristic of the third superior acceptance. (16) All the buddhas create innumerable bodies of pure gold and go to numerous worlds to deliver teachings. This is called a characteristic of the third superior acceptance.

(17) All the people in this [Śākyamuni] Buddha's world, Jambudvīpa, see the figures of bodhisattvas and all the gods and humans perceive them. This is called a characteristic of the third superior acceptance. (18) The wise ones (i.e., bodhisattvas) learn all the teachings of the Buddha and the practices, and all the deportment of the Leader of the World (i.e., the Buddha). This is called a characteristic of the third superior acceptance.

(19) If all the sentient beings of the world praise these bodhisattvas and the bodhisattvas rejoice at this, they have not yet learned the Buddha's knowledge.

(20) If all the sentient beings of the world abuse and revile the bodhisattvas and harbor anger toward them, they have not yet learned the Buddha's knowledge.

(21) Bodhisattvas do not rejoice when they receive profit from others, nor are they sorrowful when they do not receive them. Their minds are as steadfast as a mountain. This is called a characteristic of the third superior acceptance.

(22) Enlightenment will be attained by those who learn these three kinds of the state of acceptance. The first is called "acceptance in conformation to [teachers'] voices" (ghoṣa-anugāmī kṣāntiḥ). The second is called "acceptance consisting of contemplation" (cintāmayī kṣāntiḥ). The third is called "acceptance of the nonorigination [of dharmas]" (anutpattikā kṣāntiḥ).

(23) When the buddhas see bodhisattvas who have acquired these three kinds of superior acceptance, they prophesize that these bodhisattvas will attain supreme enlightenment.

(24) Hearing this inconceivable prophecy (vyākaraṇa), many hundred millions of sentient beings will aspire to attain supreme enlightenment: "I will surely become One Honored among Humans." 49

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(25) As soon as the words of this prophecy are heard the earth quakes in six ways and a brilliant light radiates throughout the world in ten directions. Various and numerous beautiful flowers rain down [from the sky].

(26) Bodhisattvas who have attained these three kinds of superior acceptance are not subject to birth and death; they will never come into existence or perish.

(27) Bodhisattvas who have acquired these three kinds of acceptance are not subject to aging and decay; thus, they are well established in the Dharma.

(28) Bodhisattvas recognize that various dharmas are empty of ownnature (svabhāva-śūnya), like a magical appearance. This emptiness (śūnyatā) neither appears nor disappears because the original nature of dharmas is empty and tranquil.

(29) If sentient beings come to honor and worship a bodhisattva with various offerings, the bodhisattva is not fond only of those who worship them, because they recognize the own-nature of people. (30) If sentient beings come to insult and attack a bodhisattva, the bodhisattva does not harbor anger against those who insult them. On the contrary, the bodhisattva feels compassion for them and wish for their liberation.

(31) If someone comes and attacks a bodhisattva with a stick, sword, or stones, the bodhisattva does not harbor anger against the one who threatens them because they are well established in the teaching of the acceptance of selflessness (nairātmya-kṣānti). Bodhisattvas do not feel fear or become angry.

(32) Bodhisattvas recognize that the various dharmas are empty of own-nature, like a magical appearance. When bodhisattvas are well established in this Dharma, they will be worshiped by gods and humans.

(33) Even if someone carrying a sharp sword begins to sever their limbs, a bodhisattva endures this without becoming angry and their compassion toward their attacker increases without diminishing. (34) Even if their limbs are severed by a sword, a bodhisattva thinks only that they will not enter nirvana until their attacker has attained enlightenment.

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(35) Well established in the acceptance based on the awareness of nonself (nairātmya-kṣānti), these famous bodhisattvas cultivate the power of supreme acceptance (kṣānti) for immeasurable millions of eons. (36) For eons more numerous than grains of sand in the Ganges River, until such a person has attained enlightenment, bodhisattvas practice to become buddhas. And how can one describe their knowledge? (37) Even if someone were to speak of it for inconceivable billions of eons, they could not reach the end of the merits and fame of these renowned bodhisattvas who are well established in the acceptance of selflessness.

(38) Those who wish to attain enlightenment must be established in perfect knowledge. Anyone who practices this acceptance taught by the buddhas will attain enlightenment without difficulty. 51

Chapter 8

Then the World-honored One said to Prince Candraprabha: Formerly in the past, many immense, immeasurable, inconceivable, incalculable, and yet more incalculable eons ago, there appeared on earth a buddha named Abhāvasamudgata (Arising from Nonexistence) 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! Why was this buddha called Abhāvasamudgata Tathāgata, Worthy of Worship, Fully Awakened? O prince, when this buddha was born he rose up in the sky to the height of seven palm trees, took seven steps, and said, "All dharmas are born of nonexistence." This voice pervaded all over the triple thousand great worlds. Then, beginning with the earthly gods up to the world of Brahmā, the following words were related from person to person:

In this world there appeared a buddha, Abhāvasamudgata Tathāgata, Worthy of Worship, Fully Awakened by name. When he was born he took seven steps in the air and declared, "All dharmas are born of nonexistence."

O prince, therefore, because of this, that buddha was called "Arising from Nonexistence" (Abhāvasamudgata).

When that buddha attained enlightenment, all the trees, bushes, and medicinal herbs proclaimed, "All dharmas are born of nonexistence." O prince, all the voices in the world then proclaimed, "All dharmas are born of nonexistence."

O prince, at the time Abhāvasamudgata Tathāgata was preaching, there was a prince named Mahākaruṇācintin, who was handsome, loved by others, and mild in disposition. O prince, at that time, Prince Mahākaruṇācintin came before Abhāvasamudgata Tathāgata, kneeled and bowed his head to the feet of the buddha, circumambulated him to the right three times, and then sat down to one side. 557a

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Then Abhāvasamudgata Tathāgata, discerning Prince Mahākaruṇācintin's sincere wish, taught him this samādhi on the equality of all the dharmas in their original nature that is not verbally expounded in detail (sarva-dharmasvabhāva-samatā-avipañcita-samādhi). The prince, having heard this, gave rise to pure faith and left home to become a renunciant. He shaved off his hair and beard, dressed in yellow robes, became ordained, and thereafter recited this samādhi and bore it in mind. He explained and taught this samādhi widely to others. Because of these wholesome roots he did not fall into an evil realm of existence for twenty eons. After having met two million buddhas in each eon, he attained enlightenment. He was called Suvicintitārtha Tathāgata, Worthy of Worship, Fully Awakened, Perfected in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, and World-honored One, and he then appeared in the world.

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Chapter 9

[The Buddha continued his discourse:]

O prince, you should know that this samādhi has the power to lead bodhisattvas to supreme enlightenment. O prince, a bodhisattva mahāsattva should be well established in deep acceptance of the Dharma. How does a bodhisattva mahāsattva become established in deep acceptance [of the Dharma]?

O prince, a bodhisattva mahāsattva should know the truth that all dharmas are like an illusion, a dream, a mirage, an echo, a shadow, [a reflection of] the moon in water, and like the nature of space. This you should know.

O prince, a bodhisattva mahāsattva who understands the truth that all dharmas are like an illusion, a dream, a mirage, an echo, a shadow, [a reflection of] the moon in water, like the nature of space, is called a bodhisattva mahāsattva well established in deep acceptance [of the Dharma]. When a bodhisattva achieves deep acceptance [of the Dharma], there is no attachment to dharmas to which one may become attached. A bodhisattva does not harbor anger toward the dharmas that cause anger and is not deluded by the dharmas that cause delusion. Why is this so? Because a bodhisattva does not see nor take in any dharmas. A bodhisattva sees no one to become attached to, no thing to be attached to, and no action of attachment. A bodhisattva sees no one who becomes angry, nothing that causes anger, and no action of anger, nor do they see anyone who is deluded, anything that causes delusion, and any action of delusion. A bodhisattva mahāsattva does not see nor take in any such dharmas to which one may either become attached, or would cause anger or delusion.

Because such a bodhisattva sees nothing [and takes nothing], they have neither attachment, anger, nor delusion.

Such a bodhisattva has no attachment, anger, or delusion, they are free from mental perversion. Hence, such a bodhisattva is called concentrated (samāhita).

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Such a bodhisattva is called one who is free from mental proliferation (niṣprapañca).

Such a bodhisattva is called one who has reached the other shore (pāra-gata).

Such a bodhisattva is called one who has reached solid ground (sthalagata). Such a bodhisattva is called one who has attained peace (kṣemaprāpta). Such a bodhisattva is called one who has attained fearlessness (abhayaprāpta). Such a bodhisattva is called one who has [attained] purity and coolness; Such a bodhisattva is called one who maintains moral discipline (śīlavat).

Such a bodhisattva is called learned (jñānavat). Such bodhisattva is called wise (prajñāvat).

Such a bodhisattva is called meritorious (puṇyavat). Such bodhisattva is called one who has divine faculties (ṛddhimat). Such a bodhisattva is called one who has a good memory (smṛtimat). Such a bodhisattva is called one who perseveres. Such a bodhisattva is called intelligent (matimat). Such a bodhisattva is called one who goes (or who has wisdom, gatimat). Such a bodhisattva is called one who knows inner shame (hrīmat). Such a bodhisattva is called one who is trustworthy. Such a bodhisattva is called one who maintains the qualities of the pure ascetic life (dhūta-guṇa).

Such a bodhisattva is called one who is not attached to feminine beauty (anaṅgana).

Such a bodhisattva is called one who is free from attachment. Such a bodhisattva is called worthy of worship (arhat). Such a bodhisattva is called one who has exhausted all contaminations (kṣīṇāsava).

Such a bodhisattva is called one who is free from mental impurities (niṣkleśa) and who is independent (vaśī-bhūta). Such a bodhisattva is called one whose mind is liberated (suvimuktacitta). 56

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Such a bodhisattva is called one whose wisdom is liberated (suvimuktaprajña). Such a bodhisattva is called one who controls themself. Such a bodhisattva is called a great serpent god (mahā-nāga). Such a bodhisattva is called one who has done what is to be done (kṛta-kṛtya).

Such a bodhisattva is called one who has nothing more to do. Such a bodhisattva is called one who has been released from burdens (apahṛta-bhāra).

Such a bodhisattva is called one who has obtained their own goal (anuprāpta-svārtha).

Such a bodhisattva is called one who has broken the fetters of existence (parikṣīṇa-bhava- saṃyojana).

Such a bodhisattva is called one whose mind is well liberated according to the right precepts.

Such a bodhisattva is called one who has attained ultimate independence of mind. Such a bodhisattva is called a śramaṇa.

Such a bodhisattva is called a brahman.

Such a bodhisattva is called [a brahman] who has bathed after completing his apprenticeship (snātaka). Such a bodhisattva is called one who has already crossed to the other shore (pāraga).

Such a bodhisattva is called one who makes known (vedaka). Such a bodhisattva is called one who is versed in sacred knowledge (śrotriya).

Such a bodhisattva is called a son or daughter of the Buddha (buddhaputra). Such bodhisattva is called a son or daughter of the Śākya clan (śākyaputra). Such a bodhisattva is called one who has removed thorns (marditakaṇṭaka). Such a bodhisattva is called one who has crossed over the trench (utkṣipta-parikha).

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Such a bodhisattva is called one who has removed the poisoned arrow (ākṣipta-śalya).

Such a bodhisattva is called one who is without fever. Such a bodhisattva is called one without stain. Such a bodhisattva is called a monk (bhikṣu) without craving. Such a bodhisattva is called a brave person.

Such a bodhisattva is called a good person (sat-puruṣa). Such a bodhisattva is called an excellent person (uttama-puruṣa). Such a bodhisattva is called a great person (mahā-puruṣa). Such a bodhisattva is called a lionlike person (puruṣa-siṃha). Such a bodhisattva is called a great nāga-like person (puruṣa-nāga). Such a bodhisattva is called a bull-like person (puruṣa-dhaureya). Such a bodhisattva is called a well-controlled person. Such a bodhisattva is called a heroic person (puruṣa-śūra). Such a bodhisattva is called a person who carries burdens. Such a bodhisattva is called a person of effort. Such a bodhisattva is called a person of power. Such a bodhisattva is called a flowerlike person (puruṣa-puṣpa). Such a bodhisattva is called a lotus among people (puruṣa-padma). Such a bodhisattva is called a white lotus among people (puruṣapuṇḍarīka). Such a bodhisattva is called a tamer of people (puruṣa-damaka). Such bodhisattva is called a moon among people (puruṣa-candra). Such a bodhisattva is called a sun among people. Such a bodhisattva is called a person of action. Such a bodhisattva is called the most venerable among the bipeds (i.e., humans).

Such a bodhisattva is called one who has attained ultimate knowledge. Such a bodhisattva is called the best of the learned. Such a bodhisattva is called one who has done religious practice. Such a bodhisattva is called one who has completes the task. Such a bodhisattva is called one who is not defiled by any kind of evil. At that time the World-honored One uttered the following verses: 58

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(1) Just as at the [conflgration at] end of the eon of decay the world is ablaze and becomes completely empty, as it was before, so it is afterward; so too are the dharmas. (2) When this world appears all beings dwell on the surface of the water, as they are below, so they are above; so too are the dharmas. (3) Just as when the fine cloudless sky is suddenly covered with dark clouds, no one knows where these clouds come from; so too are the dharmas.

(4) After the Tathāgata has entered perfect extinction, the image of the Buddha is seen by one who contemplates, as he was before, so he is afterward; so too are the dharmas.

(5) Just as no one sees any hard substance in the foam on the surface of the water floating down a surging river; so too are the dharmas. (6) Just as every time when it rains foam appears on the surface of the water, and then disappears completely as it appears; so too are the dharmas.

(7) Just as on spring days when the earth is scorched by the sunshine a mirage is seen as water; so too are the dharmas.

(8) No one attains something hard from either the outside or inside of the trunk of a banana tree when it is cut; so too are the dharmas. (9) Just as when a magician creates many forms of men, women, elephants, or horses, these appearances are not real; so too are the dharmas.

(10) Just as a young girl, dreaming at night, rejoices when a baby is born and feels sorrow when the baby dies in her dream; so too are the dharmas.

(11) Just as a person dreams [during the night] of engaging in sexual intercourse, but when they awaken they lose all that they experienced in the dream; such a foolish person will never obtain [sexual] pleasures; so too are the dharmas. (12) Juts as the moon in the clear sky is reflected on the surface of a pure pond, yet the moon does not actually enter the water; so too are the dharmas.

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(13) Just as when a person likes their own face reflected in a mirror and is attached to it, but they cannot grasp their reflected image; so too are the dharmas.

(14) Looking at a mirage that appears to be water, a foolish person wishes to go and drink the water, but unreal water cannot relieve their thirst; so too are the dharmas.

(15) Just as a person hears echoes of singing, crying, or laughing in a mountain valley, but they cannot hear the [actual] voices; so too are the dharmas.

(16) Just as when a letter of command regarding good or wrong deeds in other countries [is sent to someone], an actual verbal command has not really come to that person; so too are the dharmas. (17) Just as when a person gets drunk on liquor and sees the earth spinning, but in truth it has not moved; so too are the dharmas. (18) The dharmas that are dependently originated are nonexistent; if they are nonexistent, there is nothing existent. Those who discriminate between existence and nonexistence will not bring an end to suffering.

(19) Discriminating between existence and nonexistence, between pure and impure, [ordinary] people quarrel. The wise follow the middle path [between realism and nihilism], avoiding these two extremes. (20) [Even] when a person seeks their former body, in the body there is no concept of the body. One who knows this is established in the unconditioned.

(21) The eyes, ears, and nose are have no limits; so too the tongue, body, and mind. If one discriminates between these sense organs, the noble path (ārya-mārga) [to enlightenment] is then of no use. (22) The sense organs are have no limits and their own-nature is empty and beyond determination. One who seeks the happiness of nirvana should practice the noble path (ārya-mārga).

(23) Delivering a speech on the four applications of mindfulness (smṛty-upasthāna), a foolish person is proud of their realization of mindfulness. One who has realized [mindfulness] is not proud of it, because they are free from pride.

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(24) Delivering a speech on the four kinds of meditation (dhyāna), a foolish person speaks of their practice of meditation. One who is free from delusion is not proud [of their practice], because they reject such pride by insight of wisdom.

(25) Delivering a speech on the Four Noble Truths (satya), a foolish person says that they see the truth. But one who sees the real truth is not proud of it, says the World-honored One.

(26) Even if a person reads many scriptures, but due [to pride] in this extensive learning they transgress moral discipline, their extensive learning cannot save them from the suffering of hell. (27) Even if a person is proud of maintaining moral discipline, if they do not study extensively they will again suffer pain when the merit of maintaining moral discipline has been exhausted.

(28) A person should not be proud of either having great learning or of maintaining moral discipline. One of little merit who is proud of [such accomplishments] suffers great pain.

(29) Pride is the root of much suffering, so the Guide of the World teaches. The suffering of prideful people increases, but when they are free from pride their suffering will cease.

(30) Even if a person cultivates a worldly samādhi, if they are not free from the concept of self, their mental impurities will arise again, just as in the case of Udraka's [practice of samādhi].

(31) One who cultivates the thought of selflessness and then feels joy, which is the cause of the happiness of nirvana, is not deluded by the customs of the world (loka-dharma, i.e., profit, honor, fame, and comfort).

(32) Just as in the case of a person who has been captured by bandits and wishes to escape from them to save their life, but they cannot run away because their feet are weak, and eventually they will be killed by the bandits,

(33) So it is for the fool who transgresses moral discipline. Though they wish to transcend the world, they will be killed by old age, illness, or death; they cannot escape [from the world] because they lack moral discipline.

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(34) Just as powerful bandits wielding swords kill and plunder in various regions, so do the mental impurities (kleśas) destroy the wholesome roots. (35) Many who say that the skandhas are empty do not know the selflessness of the skandhas; when asked whether or not there are skandhas, they knit their brows in anger and utter harsh words. (36) One who knows that the skandhas are selfless does not become angry even if they are reviled. Even if they are under the sway of Māra, a person who realizes the emptiness (śūnyatā) [of self] never becomes angry.

(37) Just as an ill person who has suffered from physical pain for many years for a long time seeks a physician to cure his illness, (38) After a long search they happen to see a good doctor who provides good medicine and says to them, "You will be cured by taking this medicine."

(39) Even if this person receives the excellent medicine, there will be no cure if they do not take it. This is not the fault of the physician or the medicine. You should know that it is the fault of the ill person. (40) Even when a person leaves home to become a mendicant in this discipline and recites scriptures of the [thirty-seven] elements of enlightenment, if they do not practice properly, how can they obtain liberation?

(41) Sons [and daughters] of the Buddha (i.e., bodhisattvas) recognize that the dharmas are empty of own-nature and that all beings are empty. The emptiness recognized by non-Buddhists is only partial. (42) A wise person does not contend with foolish people and avoids them. Even if a wise person is reviled, they never think of revenge. You should not despise the doctrines of foolish people. (43) A wise person does not associate with foolish people because they know well their nature and habits, and foolish people will certainly become their enemies even if they are on familiar terms. (44) A wise person is not on intimate terms with foolish people because they know that such a person's mind is not steady. The nature of a foolish person is destructive, so such people have no friends. 62

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(45) Having heard the true words [of the Buddha], a person who transgresses moral discipline does not rejoice and becomes angry without reason. You should know such people to be fools. (46) Foolish people associate with other fools, just as dung sticks to dung. The wise associate with the wise, just as when two drops of clarified butter come into contact.

(47) Those who see no faults in worldly [affairs], who neither believe in the law of cause and effect nor believe the Buddha's teaching, undergo hardships of separation and destruction in the world. (48) Those who are poor and without property, and who cannot earn a livelihood, wish to leave home to become mendicants. Yet after having become mendicants in my discipline (Dharma), they become extremely attached to their robes and almsbowls. (49) They transgress my moral discipline and are on intimate terms with bad friends. They do not see their own deeds as such, and their minds are unsettled.

(50) Day and night they abide in the unwholesome, never tiring of doing evil. They do not control their own bodies and minds and always speak harsh words.

(51) They always look for others' faults and point them out in public, while hiding their own faults. Indeed, these are the characteristics of foolish people.

(52) Foolish people indulge themselves in food, without knowing the [proper] amount of food to take. Because of the Buddha they receive food and drink but they have no thought whatsoever of gratitude toward him.

(53) When [foolish people] obtain a savory meal, they do not eat it in accord with the discipline (Dharma). Instead they are damaged by the [good] food, just like an elephant that eats the muddy lotus stalks. (54) When invited to a good meal, a wise person takes food, discriminating [what is proper or improper] in accordance with the discipline; their senses are calm and they have no attachment to it. (55) A person who is clever and wise consoles a foolish person by asking where they come from; they have no attachment to that person— only compassion.

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(56) A wise person always bestows benefits on foolish people, but fools instead cause trouble for the wise. I have seen the faults [of such foolish people] and so I choose to live alone in a remote place, like a deer. (57) A wise person sees the faults of foolish people and never associates with them. Someone who associates with them will be shut out of heaven, not to mention enlightenment.

(58) A wise person always cultivates friendliness (maitrī), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekṣā) (i.e., the four immeasurable minds) toward all beings, and thus, practicing the samādhi, they will attain enlightenment.

(59) After attaining enlightenment, free from sorrow and fear, [a wise person] perceives the living beings that are afflicted with old age and death; feeling compassion for them, they utter words that conform to ultimate truth.

(60) One who knows the teaching of the Buddha (Dharma) and the noble truth beyond expression (nirabhilapya-satya), on hearing this teaching they attain pure and noble love (kṣānti, acceptance). 64

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[The Buddha continued:]

O prince, therefore, bodhisattvas who want to devote themselves to firm practice (pratipatti-sāra) should learn thus. Why should they do so? Because, O prince, a bodhisattva of firm practice will not find it difficult to attain supreme enlightenment, not to speak of this samādhi. Then Prince Candraprabha said to the World-honored One: O Bhagavat, it is marvelous that you, Tathāgata, Perfectly Enlightened One (samyak-saṃbuddha) delivers well a speech on this firm practice. It is also marvelous that you teach the way to enter this concentration, that you establish the learning that all bodhisattvas should learn, and that you make manifest the realms of all the tathāgatas' activities. All these realms are not the spheres of the śrāvakas (disciples) or pratyekabuddhas (self-enlightened buddhas), not to speak of the heretics. O World-honored One, I will practice this firm practice because I wish to learn as the Buddha has learned and attain supreme, perfect enlightenment. I wish to conquer the demon (Māra) Pāpīyas along with his whole family. I wish to deliver all sentient beings from suffering. Please, Tathāgata, out of compassion for me, accept my invitation for breakfast tomorrow morning, together with your order of monks and attendants. The Tathāgata and his order of monks silently accepted Prince Candraprabha's invitation for breakfast the next morning, for he protected the prince. Then Prince Candraprabha, knowing that the Tathāgata had accepted, rejoiced, exulted, felt happiness, and arose from his seat. With his right shoulder bared, he kneeled down and touched his head to the Buddha's feet, circumambulated him to the right three times, and departed. Then Prince Candraprabha walked to the city of Rājagṛha and returned to his house. All night long he prepared various kinds of excellent, delicious food and drink. Everywhere in and around the great city of Rājagṛha colorful silk banners were hung. He scattered various flowers and raised flags, streamers, and parasols. He burned excellent incense, pitched tents, swept 65 559b

the roads, removed bricks and pebbles, sprinkled water on the crossroads to clean them, spread fragrant sandalwood powder, and scattered various gems and flowers. Where these [gems and flowers] mixed together on the ground it looked like a colorful painting. Moreover, [the prince] adorned the city with countless varieties of carved ornaments.

The entire city was filled with blue lotuses (utpala), night lotuses (kumuda), red lotuses (padma), and white lotuses (puṇḍarīka). He applied the fragrant powdered incense of excellent sandalwood (candana), which comes from the mountain Gośīrśa, in the interior of his house, drew back the jeweled curtains, and prepared a delicious meal for the Buddha, Worldhonored One. At that time, the prince adorned the city, the roads, and his house in this way and prepared offerings all night long. At dawn he left the great city of Rājagṛha and went to the Tathāgata, who was surrounded by eighty million other bodhisattvas in front, behind, and all around. Foremost among them was Ajita Bodhisattva (Maitreya), and [the retinue] also included Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Gandhahastin Bodhisattva, Ratnaketu Bodhisattva, Durabhisaṃbhava Bodhisattva, [Dharma Prince] Mañjuśrī Bodhisattva, Vīrasena Bodhisattva, Subāhu Bodhisattva, Ratnakusuma Bodhisattva, Amoghadarśin Bodhisattva, among other such bodhisattva mahāsattvas and esteemed bodhisattvas. Arranging his robes, [Prince Candraprabha] kneeled and touched his head to the Buddha's feet, circumambulated him to the right three times, and said to the Buddha:

O World-honored One, the time for breakfast has come and we have already prepared it. Please come to my house in Rājagṛha and compassionately accept my offerings. Then the World-honored One, having earlier dressed and taken up his almsbowl, entered Rājagṛha to accept Prince Candraprabha's offering, together with one hundred thousand great monks and innumerable hundred thousand million billion bodhisattva mahāsattvas, and innumerable hundreds of thousands of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, and so forth. Innumerable hundreds of thousands of them prepared offerings and respected and praised the Buddha's great authority, supernatural powers, miraculous manifestations, and majesty that emitted 66

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one hundred thousand million billion rays of light, created one hundred thousand kinds of music, and caused heavenly flowers to rain down. As the Buddha, who had for a long time accumulated countless wholesome roots, placed his right foot that bears the mark of a thousand-spoked wheel on the threshold of the city gate, there then appeared many wonders and miracles. It is a rule (dharmatā) that such wonders appear when the Buddha enters a city.

[The Buddha said,] "Now listen well to me, I will tell you." All of the divine merits that occur when the Buddha enters the city are explained in the following verses:

(1) When the Great Seer enters the city, putting his right foot, whose sole is adorned with a wheel, on the threshold of the gate, the great earth quakes because of his dignity, and sentient beings rejoice. (2) Those who lack food and drink will all be sated, free from hunger and thirst, because the Buddha has stepped on the threshold. (3) Those who are deaf, blind, or dumb, as well as the poor and those with little merit, recover their normal senses because the Buddha has stepped on the threshold.

(4) All sentient beings in the hellish world of King Yama, and the hungry ghosts who eat pus, spittle, and urine, all obtain heavenly food because the Buddha has stepped on the threshold. (5) Mountains, heaps of gems, and various trees, flowers, and fruits all salute him because the Buddha has stepped on the threshold. (6) The great oceans, cities, and villages of the earth quake in six ways, yet sentient beings do not suffer, because the Buddha has stepped on the threshold.

(7) Humans, gods, kumbhāṇḍas, and others, rejoicing and remaining in the sky, hold jeweled parasols for the Buddha and [they all] give rise to the great aspiration for enlightenment (bodhicitta). (8) Without playing musical instruments they create beautiful music of themselves, and everyone rejoices because the Buddha has stepped on the threshold.

(9) One hundred thousand billion trees bear flowers and fruit for the sake of the Buddha, and innumerable gods dwelling in the heavens 559c

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make heavenly offerings, which are not like human offerings, to the Buddha.

(10) One hundred thousand bull kings, as well as lions, the kings of beasts, elephants, and horses all pay homage to him, because the Buddha has stepped on the threshold.

(11) The great kings of this country, seeing the World-honored One's ten powers [of knowledge] and the glorious countenance of the Guiding Teacher, are all filled with joy and kneel down and touch their heads to his feet.

(12) Others heartily praise him or scatter marvelous flowers, joining their palms with ten fingers and fingertips together, praising the Buddha's great compassion.

(13) Some offer the ornaments from their bodies, jeweled necklaces, gold chains, and precious bracelets; some give him robes. All give rise to the great aspiration for enlightenment.

(14) Some women offer golden garlands, some offer him floral ornaments, and some present golden bracelets, so that [the Buddha's] body, face, and hands are all fully adorned.

(15) Some scatter golden flowers and ornaments. Some, though having nothing to offer, singlemindedly pursue the paths to enlightenment. (16) Some citizens spread fine cloth, some scatter gems in his hair, and some scatter jeweled nets when the Buddha arrives at the gate of the city.

(17) All those who are suffering from disease and sorrow become completely happy, by virtue of the Guiding Teacher's merits. (18) Cuckoos, parrots, peacocks, kalaviṅkas, and other birds flying in the sky produce gentle, refined, and marvelous sounds. (19) When these birds joyously produce these marvelous sounds, the practitioners' mental impurities of greed, hatred, and delusion disappear.

(20) Innumerable millions of sentient beings who hear this attain the conformable state of acceptance, and the Holy One prophesies that they will all become buddhas in the future.

(21) Seeing the body of the Buddha possessed of ten powers, sentient beings are pleased with the Buddha's knowledge and think, "How can 68

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I obtain this [knowledge]?" The Buddha, knowing [their thoughts], wishes to offer them a prophecy.

(22) Every pore of the Buddha emits one hundred thousand rays of light that illuminate various buddha lands, because the [World-honored] One, who sees all, has entered the city.

(23) [This light emitted by the Buddha] overwhelms the light of the sun, of jewels, of gods, of fires, and no other light can be seen, because the Buddha has entered the city gates.

(24) One hundred thousand lotuses spread [on the ground], and lotuses with one thousand leaves spring from the ground, because the Worldhonored One, possessed of ten powers, walks with his assembly into the city streets.

(25) The roads are without filth and have been purified with incense. Marvelous incense, fragrant and extremely lovely, burns throughout the city, making it fragrant and very agreeable. (26) The streets, cleared of stones and pebbles, are exceedingly beautiful and are festooned with flowers and perfume because of the merit of [the World-honored One possessed of] ten powers. (27) When one hundred thousand yakṣas see the Buddha's golden body, they give rise to thoughts of great compassion and with a pure heart they take refuge in [Śākya]muni.

(28) The celestial palaces are empty, as the heavenly beings have all come to see the Buddha; hovering in the air, they rain down flowers when the Buddha enters this wonderful city.

(29) Some scatter flowers before the Teacher of Gods and Humans, and these form a parasol of flowers over the Buddha, attractively adorning his body.

(30) When humans, gods, asuras, and others see the Buddha, the World-honored One possessed of ten powers, they rejoice and dance tirelessly.

(31) To [the Buddha's] right are one hundred thousand gods of Brahmā [heaven], and to the left is Indra. Innumerable gods in the sky worship the Honored One of the three realms of existence. 560b

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(32) At that time the Buddha manifests his transformations and declares his excellent Dharma. The audience of one hundred thousand who are listening give rise to the great aspiration for enlightenment. (33) [The Buddha's] body is adorned with the marks of flowers, just like the sky filled with stars, and the royal road where the he walks is [illuminated] like the full moon in a clear sky.

(34) Just as a clear jewel is free from all flaws and impurities, so the Buddha's light shines all over the country in the ten directions. (35) Surrounded by a throng of gods, the One Honored among Humans enters the royal city, placing his feet on the ground; as if in a painting, he enters Prince Candraprabha's house.

(36) The walls of the city are adorned with one hundred thousand million flags and streamers; the earth is dusted with the fragrant powder of candana (sandalwood), and adorned with the scattered flowers. (37) Walking along the road, the Buddha, with great compassion, emits innumerable rays of light as well as fragrance from his mouth, and declares his Dharma.

(38) Those who see the Buddha's body become happy and rejoice at these mysteries. They think, "When will we have the opportunity to make our own excellent offerings to the King of Dharma?" (39) Innumerable people think, "Tomorrow I will invite the Buddha [for a meal]. The compassionate Savior who rescues us is rarely encountered, even for a very long time."

(40) Some, standing on [the roof of] a fort for defense against enemies, have adorned themselves with flowers and gems that they scatter for the Buddha, aspiring for their own enlightenment. (41) Some throw garlands of fragrant white flowers (campaka), aloe (vārṣika), and fragrant red flowers with blue leaves (atimuktaka). Some offer silk cloth of variegated colors, while giving rise to a pure superior mind of aspiration for enlightenment.

(42) Some householders with a pure mind put on fine clothes and offer silk cloth and flowers for the order of monks.

(43) Some offer blue lotuses (utpala) and other flowers, golden flowers, and various gems. Some scatter fragrant sandalwood incense powder. 70

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(44) Innumerable miracles become manifest. When the Buddha enters the gates of the city many people give rise to the aspiration for enlightenment.

(45) All the gods of the Aviha, Atapas, Dṛṣṭasatya, Sudṛśa, Sudarśana, and Akaniṣṭha Heavens come to see the Buddha.

(46) And the gods of mysterious bodies, Bṛhatphala, and a hundred million other gods, emitting rays of gemlike light, also come to worship the [World-]honored One.

(47) All the numerous sons of the gods (deva-putra) of the Śubhamarut, Aparimita, and Śubhakṛtsna Heavens come to see the Great Seer. (48) All the numerous sons of the gods of the Aparimitābha, Apramāṇābha, Parittābha, and Ābhāsvara Heavens come together to see the Buddha.

(49) All the gods of the Brahmapurohita, Brahmakāyika, and Mahābrahmā Heavens, along with other gods, come to see the World-honored One.

(50) The rejoicing gods of Paranirmita Heaven, the well-disposed gods of Nirmāṇarati Heaven, the gods of Tuṣita Heaven, Yama, the gods of Tridaśa, and Śakra, the king of gods,

(51) The four guardian gods, Vaiśravaṇa, Virūpākṣa, Virūḍhaka, and Dhṛtarāṣṭra—all come to worship the Buddha.

(52) Ailavila, the powerful king of yakṣas, together with his subjects and his family, hover in the sky and showers down a rain of heavenly flowers.

(53) The ever-drunk gods who carry the garlands (mālā-dharin), together with their families and attendants, heartily worship the Excellent One with garlands of various flowers. (54) A hundred yakṣas, holding bowls (karoṭa-pāṇin), together with their wives and followers, play beautiful music as an offering to the Tathāgata.

(55) Rejoicing with beautiful songs, the king of the kiṃnaras, who lives at the peak of Mount Gandhamādana, comes to see the Buddha, rejoicing and singing beautiful songs.

(56) Balin, Sambara, Rāhu, Vemacitrin, and other powerful asuras shower down a rain of treasure.

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(57) Numerous rākṣasas, surrounded by many attendants, each carry marvelous flowers that they scatter in worship of the Buddha. (58) The nāga king Anavatapta and his daughter, who is skilled in music, make a hundred types of marvelous sounds and offer them to the Buddha.

(59) The five hundred sons of the nāga king Anavatapta, aspiring to the knowledge of attaining enlightenment, surrounded by their families, come to worship the unsurpassed [World-]honored One. (60) The nāga king Apalāla, hovering in the air with his palms joined toward the Buddha, worships him with an offering of the nāgas' excellent pearls.

(61) The nāga king Mucilinda, rejoicing and dancing with joy, offers various gems and cloth to worship [the Buddha] with a pure mind. (62) Recalling the various merits of the Buddha, [Mucilinda] has deep reverence for the Buddha and, together with his family and attendants, comes to praise him.

(63) The nāga kings Nanda, Upananda, Takṣaka, and Kṛṣṇāgautama, together with their attendants, come into the Buddha's presence and fall on their knees to worship the Sugata ("Faring Well"). (64) The nāga king Elapatra, together with one hundred family members, weeps remembering Kāśyapa Buddha, and feels revulsion for his own existence:

(65) "In my former existence I doubted the Buddha and cut down the elapatra tree (castor oil plant). Consequently I was born in difficult circumstances and could not learn the Buddha's Dharma. (66) "I am deeply disgusted with my serpentine body. I wish to renounce this serpentine existence serpent's body soon and know the pure and cool (calm) dharmas that were obtained by you at the seat of enlightenment (bodhimaṇḍa)."

(67) Thousands of other nāga kings, Varuṇa, and Manasvin, carrying the nāgas' valuable garments, come to offer them to the Most Honored among Humans.

(68) The yakṣa Kimpila, who was hovering in the air and intercepted the stone that Devadatta threw at the Buddha, worships before the Buddha.

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(69) Alakavatī, the yakṣas' royal city, is empty; there are no great yakṣas there. They were all advised to assemble and make offerings to the Great Honorable Sage.

(70) The yakṣas Kharakarṇa and Sūciroman, the fierce yakṣas Āṭavika, Haimavata, and Śatagiri, and the yakṣa Gardabhaka all take refuge in the Buddha.

(71) Many millions of various grotesque yakṣas wearing terrible garments all offer good things to the Buddha.

(72) Suparṇas, large birds that live in the sea, transform themselves into the form of brahmans adorned with jeweled diadems and hover in the air, worshiping the Buddha.

(73) All the gods of the cities and the great forests of Jambudvīpa, together with the gods of the cities, come to make offerings to the Knower of the World.

(74) The innumerable gods of the forests and trees, and even all the gods of the rivers gather and come into the presence of the King of Dharma.

(75) The gods of the mountains, peaks, and rocks, the gods of hillocks and of springs, ponds, lakes, and so on, together with the god of the ocean, all come with joy.

(76) Gods, humans, asuras, ghosts, garuḍas, kumbhāṇḍas, hungry ghosts (pretas), pūtanas (goblins), and others all come to worship the Buddha. (77) All the gods and asuras, renouncing their pride, witness the Buddha entering the royal city and they never tire of seeing him. (78) In his former existence [the Buddha] did the practices of the bodhisattva and worshiped. He achieved these pure practices. Thus all sentient beings never tire of seeing him. (79) Mount Sumeru, the Cakravāḍa Mountains, and many other mountains on the continents cannot obstruct the rays of the Buddha's light that illuminates the buddha land.

(80) The oceans and land of this sahā world become even and smooth, and the buddha land is filled with scattered flowers. (81) The King of Dharma emits a hundred thousand rays of light from the soles of his feet. These light rays cool all the hells and the inhabitants of the hells become free from pain and are happy. 73

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(82) When the Buddha possessed of ten powers delivers the Dharma, gods and humans attain the eyes of purity, and a hundred thousand sentient beings become established in the way to enlightenment. (83) When the Incomparable One enters the city, he creates supernatural manifestations that are difficult to explain fully even for innumerable hundreds of thousands of eons.

(84) The King of Bulls (i.e., the Buddha) has attained supremacy in such an excellent accumulation of merit and all the complete virtues. You should worship the Buddha who is a field of merit (puṇya-kṣetra).

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Then the World-honored One, surrounded by monks, went to visit the house of Prince Candraprabha and took the seat prepared for him. The monks were seated in proper order.

Prince Candraprabha, knowing that the Buddha, bodhisattvas, and monks had been seated, brought with his own hands a variety of delicious food, such as hard and soft food, food to taste, sippable food, and juice. He also provided drinks and food of a hundred flavors and [with these offerings] he satisfied the Tathāgata and his followers. He was delighted to see them being sated and danced around in joy. The Buddha and his followers, having finished eating and drinking and become sated, put away their bowls and washed their hands. Prince Candraprabha offered jeweled robes worth one hundred million gold coins to the Tathāgata. He also offered the three robes (undergarment, upper robe, and outer robe) of three kinds, finest quality, middle quality, and low quality, to each of the monks of high, middle, and low rank, according to their respective rank.

Then Prince Candraprabha gave robes to the Buddha and the order of monks, and with his right shoulder bared and kneeling on his right knee, with palms joined toward the Buddha, he recited voicelessly the following verses to ask the Buddha these questions:

(1) What practices does a wise bodhisattva cultivate so that they may always know the nature of dharmas? How can a bodhisattva do these practices? Please, Guiding Teacher, explain this to me. (2) How can bodhisattvas attain knowledge of their former existences? How are they not born again? How can they have their incorruptible attendants with them? How can bodhisattvas attain the incomparable faculty of eloquence?

(3) I ask you to explain this to me. You are the Most Honored among Humans. You possess concentration and wisdom. You know sentient beings' thoughts. And you have no doubt about any dharmas. (4) You, O Buddha, know that the original nature of all dharmas is beyond verbal expression and yet you are able to declare the dharmas 75

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