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in words. You, O Buddha, vanquish the heretics just as the roar of a lion vanquishes jackals.

(5) You know the deeds of living beings, fully understand the ultimate reality of the dharmas, and possess unhindered knowledge. Please, King of Dharma, tell me!

(6) You know past and future, and also the present. You have unhindered knowledge of these three periods. Therefore, I ask you, Lion of the Śākyas.

(7) You, World-honored King of Dharma, know all the buddha-dharmas in all three periods, and you are fully aware of the original nature of the dharmas. Therefore, I ask you, Ocean of Knowledge. (8) You are free from all errors regarding the dharmas, because you have cleansed your heart of all stains and you have abandoned all perversions and delusions. Please, O Buddha, tell me the practice of enlightenment (bodhicaryā)!

(9) Please tell me the characteristics of the dharmas that you know just as you grasp them. When I hear of such characteristics of the dharmas I will do the practices of enlightenment according to your teaching. (10) What practice should I do to know the different kinds of deeds of sentient beings? Please tell me how to know these deeds, so that I can know upon listening to it.

(11) How can a bodhisattva realize that all the dharmas differ from each other and their original nature is empty, tranquil, and secluded? Please tell me of this matrix of the dharmas.

(12) You know the ultimate reality of all the dharmas, you have learned all the explanations and words of the dharmas, you have no doubt and you are able to dispel others' doubts. Please explain the Buddha's enlightenment to me!

[End of Fascicle Two of The Discourse

to Prince Candraprabha]

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(continued)

At that time, the World-honored One understood Prince Candraprabha's questions, expressed silently in these verses, and said to him: A bodhisattva who has attained one dharma obtains all the most excellent merits and soon attains supreme enlightenment. What is that one dharma? O prince, a bodhisattva knows the truth about the original nature (svabhāva) of all dharmas.

O prince, how can a bodhisattva truly know the original nature of all dharmas? This means that a bodhisattva knows that all dharmas are free from name, sound, language, and letters. They are free from origination, annihilation, the characteristics of causes, the characteristics of conditions, and the characteristics of the sense objects. Namely, they have no characteristics; they are free from characteristics. A bodhisattva knows that the dharmas are of no thought; they are free from thought. Then the World-honored One uttered the following verses: (1) The dharmas are expounded as one [dharma]. That is to say, dharmas have no characteristics. This is expounded by the great Wise One who knows them as they are.

(2) A bodhisattva who knows such dharmas explained in this way will attain the unhindered faculty of eloquence and will expound millions of scriptures.

(3) Protected by the Guiding Teacher, a bodhisattva reveals the reality of existence and never scrutinizes verbal expressions. There remains nothing to be explained.

(4) A bodhisattva knows all [dharmas] by knowing one [dharma], and knows one [dharma] by knowing all [dharmas]. A bodhisattva explains in various ways but they never boast about themselves. 77

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(5) A bodhisattva knows that all dharmas have no name, yet learns the names according to discipline and can explain the truth. (6) A bodhisattva knows the origin of sounds that are heard. Having known the origin of sounds, a bodhisattva is never defiled by sounds. (7) A bodhisattva knows that as is the origin of sounds, so are the characteristics of dharmas. A person who can understand this one dharma will never again enter a mother's womb.

(8) All the dharmas are not originated. Bodhisattvas who have realized this nonorigination know origination and can explain this origination, and they will know their own former existences.

(9) A bodhisattvas who knows their former existence knows what to do. A bodhisattva who always knows what to do will have faithful followers.

(10) A bodhisattva who knows well the emptiness of dharmas has nothing left unknown. There is no scope of mental impurities. (11) Where there is no scope of mental impurities, foolish people imagine in vain and therefore they transmigrate again and again for millions of eons.

(12) Without knowing their own false imaginings, as does the great Guiding Teacher, they do not do evil deeds and will never go to evil worlds.

(13) Ordinary people who cannot understand this meaning ignore such dharmas that cause suffering to cease.

(14) The dharmas cannot be grasped, but it is not that there is no idea of dharmas. The ideas of someone who knows this cannot to be perceived. (15) Ordinary people think in vain that they know such ideas. But wise people are not deluded about dharmas that are beyond discriminating thought. (16) This is the wise person's scope but not that of a foolish person. This is the bodhisattva's scope, which is to say, the [scope of] emptiness and nondiscrimination.

(17) This is the stage of the bodhisattva, the practice of a son or daughter of the Buddha, the adornment of the Buddha's Dharma, which is to say, tranquil emptiness (śūnyatā).

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(18) These bodhisattvas exterminate habitual mental impressions, they are not disturbed by outer appearances, and they are well established in the family of the Buddha (buddha-gotra).

(19) All dharmas do not remain, for they have no place of abiding. It is not difficult for one who knows this to attain enlightenment. (20) Practicing generosity (dāna), moral discipline (śīla), learning, and patience (kṣānti), such a person is on intimate terms with true friends. Someone who understands these practices will soon attain enlightenment.

(21) Such a person is always worshiped by the gods, gandharvas, yakṣas, mahoragas, nāgas, rākṣasas, and kiṃnaras. They always come to worship [such a] bodhisattva.

(22) The bodhisattva is always praised by the buddhas and bestows benefits on the worlds. The bodhisattva's knowledge is unchanging. This excellent bodhisattva is compassionate and rejoices in tranquility. (23) Bodhisattvas who know emptiness bestow benefits on countless millions of sentient beings. They are gentle among people and deliver the Dharma. Those who hear them rejoice and honor them. (24) [The bodhisattvas'] knowledge is broad and becomes increasingly clear. By means of this knowledge, they can see the buddhas and gaze upon adorned, purified [buddha] lands. They hear and receive the Dharma preached by the buddhas.

(25) Bodhisattvas know that all dharmas are like magical appearances; their nature is empty, like space. Knowing that their nature is empty and nonexistent, [bodhisattvas] practice without attachment. (26) One who cultivates the practices of a bodhisattva has no attachment to anything. Knowing that all dharmas are like miraculous appearances, a bodhisattva manifests miraculously created (nirmita) bodies in many lands.

(27) Those [bodies] perform the buddhas' activities; the original nature of illusionary dharmas does not come or go. Bodhisattvas who are well established in the aspiration for enlightenment obtain benefits in accordance with their wishes.

(28) Bodhisattvas always think of the kindness of all the tathāgatas and wish that there would never be an interruption in [the continuity 562c

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of] the seeds of buddhahood. They acquire radiant, pure bodies, each having thirty-two corporeal marks.

(29) With these countless other types of benefits, bodhisattvas should be able to perform the practices for enlightenment. They possess great, immovable power and even kings cannot interfere with their authority. (30) They possess meritorious virtues and splendor, and the authority of their virtues and merit shines brightly. The gods cannot match their authority. Those who are wise practice the Dharma of the Buddha. (31) They are established in the firm aspiration for enlightenment and are true friends of all sentient beings. They will never again be sunk in ignorance and they will reveal the excellent path to enlightenment. (32) They are not attached to words or speech and have no desires. The dharmas are tranquil, like space. One who is able to understand this will achieve unsurpassed eloquence.

(33) Bodhisattvas preach a hundred thousand sutras and reveal the subtle meaning of the Dharma. A wise person always possesses unimpeded wisdom and knows the subtle nature of dharmas. (34) Bodhisattvas know the beliefs of sentient beings, learn all their languages, and reveal to them the law of cause and effect. They possess such excellent things.

(35) They possess powers that do not decay. They are ascetics, fearless among all sentient beings, and they always have good memories without being forgetful. This is because they know well the nature of dharmas.

(36) Bodhisattvas do not hear disagreeable words from the beginning, they always hear agreeable and pleasant words. They always speak agreeable words because they know the nature of dharmas. (37) They have good memories, intelligence, and complete knowledge of dharmas, and their minds are pure and stainless. They deliver a hundred thousand sutras with no impediment, and whatever they expound is not false.

(38) Bodhisattvas learn the differences among letters and phrases, understand a hundred billion languages, and understand all names and meanings. Because they realize the nature of dharmas they possess this merit. 80

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(39) Yakṣas, rākṣasas, devas, asuras, garuḍas, kiṃnaras, mahoragas, and kumbhāṇḍas―these eight attendants always love and honor bodhisattvas because they realize the nature of dharmas. (40) Even the groups of evil gods (bhūta-gaṇas) and piśācas (ogres) who drink blood, eat meat, and cause extreme harm always guard and escort those who keep this tranquil samādhi.

(41) Anyone who hears the speech of one who possesses broad knowledge rejoices and dances with their hair standing on end; they deeply love this enlightenment and attain much inconceivable merit. (42) Such merit and rewards are inconceivable. It is difficult to explain fully even over a hundred thousand eons the virtues of one who keeps the treasure of the immeasurable inconceivable Dharma of the Sugata. (43) Bodhisattvas have worshiped all buddhas, i.e., the world-honored ones of the past, present, and future, in all the ten directions because they declare this tranquil samādhi.

(44) One who possess great compassion and the ten powers for [eons] as numerous as the grains of sand in the great ocean worships immeasurable countless billions of buddhas. (45) One keeps even one stanza of this ultimate truth in the degenerate age of the decaying eon, because of their wish for merit. Such merit is supreme.

(46) One who hears [and learns] even one stanza [of this samādhi] is equal to one who worships all the buddhas in the last degenerate ages. This is the best worship.

(47) This person obtains the greatest benefit and is worthy of being honored by the world; they are the most excellent child of the Buddha who possesses the ten powers, and has worshiped him for many [days and] nights.

(48) For one who sees me dwelling on Mount Gṛdhrakūṭa, I predict [that they will attain enlightenment in the future]. I have already entrusted [this prediction] to Maitreya Buddha. That buddha will also give the prediction [that such a person will attain enlightenment]. (49) Such a person also will [go to] Amitāyus Buddha who explains the immeasurable excellent benefit; they will go to the Pure Land of Bliss (Sukhāvatī) or wish to see Akṣobhya Buddha.

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(50) This person is not born in evil worlds for immeasurable hundreds of thousands of eons, and enjoys the infinite pleasure in doing diligent practice on the way to enlightenment.

(51) I have just told you of such immeasurable merit and excellent benefits. If you wish for merit like mine, you should properly keep this sutra in the last degenerate age.

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[The Buddha continued:]

Therefore, O prince, a bodhisattva mahāsattva who thus knows the inconceivable own-nature of the dharmas obtains the benefit of virtue (guṇaanuśaṃsā), as I have explained. They extol the Tathāgata's true merit and do not speak ill of the Tathāgata or say that his words are not true. Why? Because they know that the Buddha Tathāgata has already obtained the dharmas for the sake of the world. This bodhisattva knows these dharmas as they are and they know the immeasurable virtues of the Tathāgata. They know the Buddha's inconceivable dharmas as they are. Why? O prince, because the Buddha has immeasurable boundless virtue (guṇa), he is inconceivable and beyond [an ordinary person's way of] thinking. Therefore, others (i.e., ordinary people) can neither think of him nor measure him. Why?

O Prince, his mind (citta) is without own-nature (niḥsvabhāva), without form, and therefore invisible. O Prince, what is thus the own-nature of the mind is the own-nature of the Buddha's virtue. Moreover, what is thus the own-nature of the Buddha is the own-nature of all the dharmas. Therefore, O Prince, bodhisattvas who know and explain the own-nature of all dharmas, which is of the same meaning, are called bodhisattvas of tranquil mind. They are well aware of the three realms of existence and transcend the root of goodness. They know truly and see truly. They explain truly and never lie. They practice as they preach. They are free from attachment. They are free from all passions. They transcend the realms of desire and form. They are free from the formless realm. They transcend the scope of name and that of sound. They understand well words, letters, and grammar. They understand well the knowledge of discriminating letters. They understand the dharmas that cannot be expressed in words. They know and are good at letters. They understand well the knowledge of discriminating letters and have broad knowledge of words. They understand well the knowledge of distinguishing all dharmas and the broad knowledge of distinguishing all dharmas. They distinguish the 83

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knowledge of all dharmas. They are conformable with the inconceivable dharmas of the Buddha. They are not destroyed by the demon king (Pāpīyas) and his subjects.

When this division of the discourse on the Dharma (dharma-paryāya) had been delivered, eight hundred thousand billion gods, humans, and other beings attained the unobstructed state of acceptance. All were given the Buddha's prophecy that after four million eight hundred thousand incalculable eons they would attain supreme enlightenment. When they attain supreme enlightenment their names and lands will differ but their life spans will be the same.

Then the World-honored One uttered the following verses: (1) Wise bodhisattvas who aspire to supreme enlightenment are good at the dharmas, their meanings, and their explanations. They practice according to the own-nature of all dharmas.

(2) They always speak true words, give praise, and explain the Buddha's true virtue. They know the dharmas of all the buddhas and they never doubt the Honored One in the three realms of existence. (3) They truly know that all dharmas are of the same meaning without different characteristics, for they have contemplated emptiness (śūnyatā) and learned that the various [dharmas] do not differ and that they are of the same meaning.

(4) They abandon all concepts (saṃjñā), i.e., the concept of nondiscrimination; the concept of discrimination; the concept of sentient beings, lives, and souls; and all such concepts of the perishable and the imperishable.

(5) They do not see the Tathāgata's form (rūpa), because they know that dharmas have no own-nature. They do not see his auspicious marks and minor marks because they are free from all erroneous notions. (6) All the buddhas are inconceivable; they are tranquil and extinct in their nature, completely beyond thought. One who obtains such knowledge truly sees the Most Honored among Humans. (7) As they know the concept of a soul (ātma-saṃjñā), so they acquire efficient knowledge (buddhi) about it. Those who have known such dharmas can be called those who have pure eyes.

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(8) Without obstacles they have great wisdom and understand how to renounce the world. They possess these two kinds of causes and have no wishes.

(9) They see the truth as it is and do not speak untrue words. All that they say is conformable with the rules of all ceremonies. (10) The wise person transcends the realms of desire, form, and the formless, as well as the realms of mental impurities. They are not attached to the three realms of existence and they confer benefits on the sentient beings of the world.

(11) They transcend all the scopes of names and of sounds whose own-nature is empty. Even though they have expounded the dharmas for a long time, in speaking these words there is nothing to be relied upon.

(12) They are free from concepts and verbal designations; they abandon erroneous and evil notions. They are resolute in wisdom. They are brave and strong, going about freely as if traveling through the air. (13) When many billions of demons (māras) disturb their minds, they say, "We are able to overcome this demon army. We will not be swayed by demonic power, but rather control ourselves." (14) They abandon all the demons' works and maintain pure moral discipline without becoming troubled. Those who enjoy the pleasure of meditation can know the world's emptiness.

(15) When someone tells them that the five aggregates of existence exist in the world, they know that the own-nature of dharmas is empty and tranquil, without extinction and origination, and that all dharmas are like space.

(16) Even if they must give up their own lives, they never violate the Tathāgata's teaching. Keeping the perfection of moral discipline, they will be reborn wherever they wish.

(17) They wander through the lands of innumerable buddhas and see millions and billions of buddhas, and they never wish to be born in the heavens because they are free from all wishes. (18) They never abandon their efforts; if they practice the Dharma even for only a little while, they are praised and extolled by the buddhas of the ten directions.

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(19) When Prince Candraprabha heard of this tranquil samādhi, he abandoned all his possessions and practiced the Dharma that is praised by the buddhas.

(20) "I am the best in the world among those who wish to acquire natural knowledge. You should learn this excellent samādhi. Those who learn it are the best among gods and humans."

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Then the World-honored One said to Prince Candraprabha: O prince, a bodhisattva mahāsattva who declares knowledge of this samādhi should be good at showing others how to practice this samādhi. O prince, what is the explanation? That is to say, it is to have an even (equal) mind of equanimity toward all dharmas without thought of this or that, without discrimination, without nondiscrimination, without production, without origin, without birth or death. It is to renounce all false conceptual constructions, discriminations, recollections, and conceptions. It is to renounce all false concepts, analyses, memories, and thoughts. It is to renounce all the objects of mental activities and nominal designations. It is to renounce all evil thought and contemplation; [to know] that there is no own-nature in the [five] aggregates of existence, the [twelve] spheres of cognition, and the [eighteen] elements of cognition; and to renounce greed, hatred, and delusion.

That is also to say, it is to have memory, wisdom, liberation, shame, courage, practice, and observance. It is to resort to quiet and remote places and to the scopes of wisdom in which one should live without going or coming, to perform all the practices of the bodhisattvas and all the deeds of buddhas, and to acquire all merit and virtue.

O prince, this is the explanation of the samādhi as I have declared. Those who practice this samādhi are not deprived of their samādhi; their minds maintain all samādhis and they are free from all confusion. They have great compassion and give benefit to immeasurable infinite sentient beings. At that moment the World-honored One uttered the following verses: (1) The [samādhi] is equanimous, serene, subtle and imperceptible, free from all concepts (saṃjñā). Therefore it is called samādhi. (2) It is without erroneous concepts and discriminations. It cannot be seen and it cannot be grasped. It cannot be cognized by the mind. Such is called samādhi.

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(3) One who really enters into such a samādhi is not attached to any dharmas. Such a person is truly without attachment. Therefore it is called a tranquil samādhi.

(4) There is no stain on any dharma and nothing can be grasped there. Because it cannot be grasped, such is called samādhi. (5) That which can be grasped or cannot be grasped is called a false concept. To be free from concepts of the dharmas is therefore called samādhi.

(6) Meaning is expressed through speech. Such speech does not exist. It is just like the sound of an echo or like space. (7) Sentient beings have no place to abide; they cannot obtain an abode. The own-nature of the words "grasping" and "non-grasping" cannot be grasped.

(8) If one goes and departs from [this life], the way of going cannot be grasped. The words "going" and "non-going" are thus known on the way [of going].

(9) Just as one who is in samādhi has attachment, so does one who is not in samādhi. One who is free from attachment practices for the sake of enlightenment (bodhi), and so do those who have accomplished the path of sages. (10) Free from uneven and even states—this is the markless samādhi and wisdom. The states of concentration and wisdom are equal, even and free from the uneven, and without characteristics. O children of the Buddha, learn and practice well this samādhi. (11) One cannot enter such a profound meaning with the help of letters. One who is free from words and speech, without attachment, will attain this samādhi.

(12) The bodhisattva who attains this samādhi abides in accordance with what is taught. Even if the world is ablaze with fire the bodhisattva will not be burned. (13) Just as space cannot burn even when the conflagration rages for immeasurable eons. One who knows that dharmas are like space cannot be burned by fire.

(14) When a buddha land is on fire, [a bodhisattva] makes such a vow (praṇidhi) in his samādhi that the conflagration will go out altogether and human beings and the earth will not be destroyed. 88

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(15) [The bodhisattva's] supernatural power of free activity is without limit. They fly through the air without impediment, and learn and abide in this samādhi. A bodhisattva obtains this virtue. (16) When one is born or one dies, there is neither birth nor death. For one who knows this it is not difficult to attain this samādhi. (17) The Tathāgata declared that there is no birth or death in the world. A bodhisattva who is able to understand this samādhi should know this Parent of the World (i.e., the Buddha).

(18) Bodhisattvas who are not stained by the world, not disturbed by worldly affairs, and with their own bodies free of obstruction will go to buddha lands.

(19) A bodhisattva always sees the Pure Land and the Guiding Teacher of the world and, having heard the true Dharma, they will discourse in the buddha lands.

(20) Bodhisattvas have no ignorance; when they explain the nature of the dharmas, they have complete knowledge of these dharmas and speak in accord with the nature of dharmas.

(21) Bodhisattvas speak in public for a hundred million eons with ceaseless eloquence. They create many transformed bodies of other bodhisattvas.

(22) The transformed bodies of the bodhisattvas go to buddha lands and wander [there], then they sit cross-legged on thousand-leaved lotuses. (23) Bodhisattvas reveal the buddhas and other bodhisattvas, the mystic formulas (dhāraṇī) and this sutra, and other hundreds of millions of sutras, because they practice this tranquil samādhi. (24) Except for those who will not retrogress and inconceivable persons, none are able to explain completely the Buddha's enlightenment without exhausting their eloquence. (25) The bodhisattva ascends a multistoried building ornamented with various treasures and spreads beautiful flowers that are fragrant and pleasing.

(26) The bodhisattva scatters powdered incense, burns excellent incense, and offers immeasurable treasures in order to attain enlightenment. (27) The bodhisattva, the savior of the world, has these immeasurable virtues, is free from mental impurities, and obtains excellent supernatural powers. 89

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(28) The bodhisattva does not give rise to mental impurities, is pure and radiant, and is unconditioned and indestructible. This is the realm of the bodhisattva.

(29) The bodhisattva is calm and in deep tranquility, free from impurities and desires. They transcend conceptualization and enjoy the dharmas that have no conceptualization.

(30) Words cannot penetrate the dharmas, since the dharmas have no characteristics. A wise person knows only their sounds. Therefore, such a person is called "one who is in samādhi."

(31) The realms of all the buddhas are endless, excellent, tranquil, require no artificial effort, and cannot be seen. This is the ultimate true existence (bhūta-koṭi) without domicile (i.e., hindrances). (32) The bodhisattva, following all the buddhas, learns the own-nature of all dharmas and, having learned the virtues of buddhas, attains the perfection of the virtues.

(33) The bodhisattva does not discriminate the past: it is neither this nor that. Therefore, they attain the perfection of the virtues [of buddhas].

(34) The bodhisattva does not go in the future because they know the true nature of dharmas. Without effort and conceptualization, they attain the perfection of the virtues [of buddhas]. 90

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Then Prince Candraprabha said to the Buddha:

O World-honored One, it is marvelous that you, Tathāgata, Arhat, Fully Awakened (samyak-saṃbuddha), have explained well the equality of all dharmas in their own-nature (sarva-dharma-svabhāva-samatā), and teach here the equality of all dharmas in their own-nature that is to be learned by bodhisattvas. It is also marvelous that bodhisattvas who learn and practice this samādhi well will soon attain supreme enlightenment. O World-honored One, I wish to speak again. O Tathāgata, I wish to speak once again, O Sugata, I wish to say something to you. The Buddha said, "O Prince, say what you wish."

Then Prince Candraprabha stood before the Buddha with joined palms and uttered the following verses in praise of the Buddha's virtues: (1) Seeing that beings are tormented by old age, illness, and death, always troubled by greed, hatred, and delusion, you, O Buddha, in your former existence aspired to enlightenment and vowed to become a buddha and free sentient beings from bondage.

(2) It is splendid that you have practiced for immeasurable eons, maintaining generosity, kindness, and adaptability; remaining free from faults; perfecting moral discipline, patience, effort, and the practice of concentration and wisdom.

(3) You renounced the throne and worldly desires, left your wife and sons, abandoned your property and treasures, and sacrificed even your own head, eyes, arms, legs, and life, never wearying mentally from the beginning

(4) Your moral discipline is clear, pure, and without defilement. You have always maintained it, even when you had to give up your life. You have controlled yourself well in body, speech, and mind. Let us take refuge in you, Sugata, who is well controlled in mind. (5) You are well established in wisdom and the power of patience. You had no hatred even when your limbs were severed; your blood was 91

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transformed into milk by the virtue of your power of compassion. Let us take refuge in you, Tathāgata, who is very wonderful. (6) You have attained strength and are established in the ten powers [of the Tathāgata]. You distinguish dharmas with immeasurable wisdom. You, O Buddha, have saved and benefited many sentient beings in various destinies, with compassion and pity for the world. (7) You already know that all dharmas are essentially empty and you see that the world is entirely false. Having attained enlightenment, you see that the nature [of dharmas] is without self. You know liberation; there is nothing left to be liberated.

(8) You are free from affliction and self-indulgence, you have defeated the power of evil [Māra] and his army, and you have attained the way to pure and unhindered wisdom. Please tell me of the tranquil, unhindered, and pure Dharma. (9) Even if the stars in the sky were to fall, or the earth, oceans, cities, and villages were all destroyed, or the unconditioned nature of the sky were to change, the Tathāgata ultimately never utters any falsehood. (10) Seeing the suffering sentient beings who abide in attachment and discrimination, you teach them nonattachment, which is deep, tranquil, and empty. (11) You, Great Hero, have boldly trained through inconceivable, innumerable eons, and you are not attached to all of your training. Therefore, you, Buddha, are without fault.

(12) You explain for other people all the dharmas that you, O Buddha, have learned and acquired. This is not the realm of ignorant, ordinary mortals or of all the other heretical sectarians. (13) Those whose minds are always attached to the idea of a self (ātman) are in error. When these ordinary people know the selflessness (nairātmya) of dharmas, they are no longer in any error. (14) You, Great Hero, speak true words; you are always established in true dharmas. Having become established in such true dharmas, you speak the truth.

(15) You practiced the true path in the past, made an original vow (praṇidhi), and obtained the true excellent effect. Therefore, you speak true words.

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(16) You have thoroughly cultivated the true practices and have realized the ultimate truth. In this way, you have cultivated true practices. Let us take refuge in the great, wise One Honored among Humans. (17) Your wisdom is most excellent and beyond comparison. You have complete wisdom and you are radiant. You have obtained supreme wisdom. Let us take refuge in the One Who Speaks with Wisdom. (18) You are a close friend to sentient beings and you have practiced compassion for a long time. You are as steadfast as Mount Sumeru. (19) You are a Teacher of Gods and Humans, possessing great virtue. You instruct a vast multitude of living beings. You, Sugata, have profound, excellent wisdom, and your thunderous lion's roar does not cause fear in people.

(20) This lion's roar that inspires no fear is like the roar of the brave king of lions. You have conquered all the heretical sectarians, just as a lion vanquishes jackals.

(21) You, Great Hero, can conquer those who are uncontrolled, and you can control those who can be controlled and cause them to fare well. You become their true friend; you are well established and invincible. (22) You have seen the suffering of sentient beings who are distressed because of their extreme dependence on their view of a self, and you teach them the dharma of nonself (nairātmya) that is [beyond all distinctions of] greed and non-greed.

(23) For unlearned, deluded ordinary people who are on the wrong path, which is arduous and dangerous, you show the true way, which is called the path leading to nirvana.

(24) Those who are attached to a notion of a self (ātma-saṃjñā) undergo tremendous suffering because they do not know the dharma of nonself, which removes suffering.

(25) For inconceivable eons, you, One of Great Wisdom, have practiced and learned and you are free from attachment. Therefore, you are without fault.

(26) You speak the true words that are faultless. You, World-honored One, are far from any fault. Your words are true and subtle. Your speech is free from a hundred kinds of fear.

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(27) Immeasurable hundreds of thousands of millions of gods, nāgas, and yakṣas who abide in the sky rejoice to hear the most supreme and sacred Dharma. Those who hear it are in accord with the true meaning.

(28) The Tathāgata's joyful words are good, sweet, appropriate, timely, and pleasant, accompanied by immeasurable harmonious wonderful voices; you have compassion for countless people and liberate them [from suffering].

(29) Even if a hundred thousand kinds of musical instruments and songs were played all together and harmonized well, the Tathāgata's single voice surpasses these pleasant sounds and heavenly music. (30) Kalaviṅkas and many other birds together make wondrous sounds and cause other sentient beings to rejoice, but their songs cannot equal even one-sixteenth of [the beauty of] the Buddha's voice. (31) The joyful tones of songs harmonized with all the instruments— trumpet shells, drums, fifes, lutes, and mandolins—cannot be heard when the Buddha speaks.

(32) Even though the singing and dancing of the king of the kiṃnaras, who has learned well a hundred thousand kinds of music, brings great delight to those who hear and see it, it cannot be heard when the Buddha speaks.

(33) The sounds of cuckoos, parrots, mynah birds, peacocks, nightingales, mandarin ducks, and all other birds that make beautiful sounds cannot be heard when the Buddha speaks.

(34) Although all the sweet and joyful songs and music in the world were heard at the same time, the Buddha's voice excels them. His voice is supreme.

(35) Among the most wonderful bodies of the gods, yakṣas, asuras, and all types of sentient beings in the three realms, a single ray of light emanating from the Buddha outshines them all. (36) The physical body (ātma-bhāva) of the Tathāgata, adorned with all the physical marks like a carpet of flowers, is born of the purest advantageous rewards. [His body] emits light that illuminates the ten directions.

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(37) The beautiful sounds of drums, gourds, harps, cymbals, and flutes that are well harmonized do not equal [in splendor] even one-hundredth of [the beauty] of the Buddha's voice. (38) All the beautiful voices of gandharvas, asuras, mahoragas, yakṣas, and all other music of the three realms of existence do not equal [in splendor] even one-hundredth of [the beauty] of the Buddha's voice.

(39) The light emitted by the god Brahmā and that of the other gods of the highest heavens do not equal [in splendor] even one-hundredth of the light emitted by the World-honored One.

(40) You are pure in your actions of body, speech, and mind; because of your pure conduct of generosity you are not attached to the world. You are a treasury of virtues, King of Humans. Your natural virtue has no equals.

(41) When Prince Candraprabha had praised with true words the [Buddha who possesses] the ten powers, he rejoiced and said, "By means of the merit obtained from my offerings to the Buddha, the Dharma King, I wish to become a buddha like Śākyamuni." (42) The Buddha was aware of Candraprabha's supreme, pure practices. At that moment, the Sugata gave a subtle smile. Maitreya saw his smile and asked, "Please, Honored among Humans, tell us why you smiled."

(43) Then the earth quaked in six ways and gods and nāgas rejoiced. Floating in midair, they respectfully gazed at the Honored among Two-legged Beings and asked, "Please tell us why you smiled. (44) "What the buddhas know with their intelligence is not within the scope of the Buddha's disciples, the śrāvakas. We now wish to know who is established in the supreme Way. Please have compassion for us and tell us.

(45) "None in all the world but the compassionate Honorable Sage is able to predict [the attainment of] the status of Dharma King. Please grant us a prophecy of enlightenment!

(46) "I now ask you, Guiding Teacher of the world, Śākya King of Bulls, you who are greatly majestic, reached the perfection of the brilliance of wisdom, and free from the faults of greed, hatred, and delusion. 566a

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(47) "You, Guiding Teacher, have engaged in religious practices, seeking supreme enlightenment, for as many inconceivable billions of eons as there are grains of sand in the Ganges River. For what reason did you smile?

(48) "Having given up your own body and limbs, and left your wife, children, relatives, and other loved ones, you have continuously cultivated this supreme religious practice. For this reason, I ask you, Honorable Sage.

(49) "You abandoned all your possessions, [such as] elephants, horses, carts, cows, sheep, slaves, jewels, pearls, gold, and splendid rare treasures, without exception, when you began practicing for enlightenment.

(50) "Your highest intelligence is completely clear and you know all the deeds of sentient beings, their minds, beliefs, natures, and desires. Please explain why you smiled.

(51) "Who has made offerings to the Honored among Humans? And who now obtains vast benefits? Who is able to put into practice the conduct of the Buddha? For whom did you smile?

(52) "At that time the earth shook in six ways and billions of wonderful lotuses emerged from the earth. The lotus flowers shone with tens of millions beautiful leaves blazing with gold.

(53) "All the children of the Buddha sat upon the lotus flowers, and the bodhisattvas possessed of great supernatural powers, as well as innumerable preachers of the Dharma, gathered like clouds. Therefore, we ask this question.

(54) "Drums are sounded, cymbals are played, conch shells are blown, and as many billions of instruments as there are grains of sand in the Ganges River are played. The Buddha's voice is the most wonderful among these musical sounds.

(55) "Cuckoos, kalaviṅkas, geese, cranes, and other birds gather like clouds and make beautiful sounds together, but even this does not rival the [beauty of] the Buddha's voice.

(56) "Who has practiced generosity, upheld moral discipline, and cultivated religious practices for innumerable eons? Who has made offerings to the Honored among Humans? For whom did the Sage smile? 96

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(57) "Who, with the greatest respect, questioned the Honored among Two-legged Beings? For what reason did you attain enlightenment and smile just now?

(58) "All the honorable [buddhas] of the past, who possess the ten powers, as well as the guiding teachers of gods and humans in the present and future, have realized everything. Therefore, I ask you, Tower among Humans.

(59) "You know the inclinations of sentient beings and your supernatural powers are unfailing. You know the desires of sentient beings. Therefore, I ask you, Sage and Teacher.

(60) "You have cultivated supreme practices and learned the truth of causes and conditions. How has the Buddha accomplished the path of enlightenment? I ask you, Honored among Two-legged Beings. (61) "The dharmas are subtle, difficult to perceive, tranquil, difficult to name, and beyond comprehension. You have cultivated the activities (practices) of the [Buddha with] the ten powers. Therefore, I ask you, Great Teacher of the World.

(62) "Even as you have always cultivated compassion for inconceivable [numbers of] sentient beings, you have never formed any conceptions of these sentient beings. Therefore, I ask you, Honored among Two-legged Beings.

(63) "The sphere of your activities is difficult to conceive, its limits being unattainable. You have gone beyond the realm of thinking. Therefore, I ask you, Honored among Two-legged Beings. (64) "You have fully cultivated generosity and moral discipline. You are a wise person who knows the three periods of time (i.e., past, present, and future). You are free from all kinds of faults. Why did you smile?

(65) "This is not within the scope of Śāriputra, Maudgalyāyana, Kolita, and the other disciples of the Tathāgata. Only the scope of the Buddha is supreme.

(66) "You have attained the perfection of all the dharmas; you have completed all the religious practices. You, Guiding Teacher, have great compassion and utter the wonderful first words of preaching. 97

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(67) "Innumerable eons ago you were asked about this meaning and you became the Honored Parent, Savior of the World. Now you have attained fruition (i.e., enlightenment) and you teach us. (68) "Yakṣas, rākṣasas, nāgas, and kumbhāṇḍas look up at you in reverence, Most Honored among Two-legged Beings, and worship you with their palms joined in reverence. They all wonder why the World-honored One smiled.

(69) "Many bodhisattvas, fully possessing supernatural powers, gather together like clouds from hundreds of millions of worlds. They are the eldest children, born from the mind of the Tathāgata, and they all worship you with their palms joined in reverence. (70) "You, World-honored One, Guiding Teacher, Best of Humans, do not smile and utter wondrous words without reason. Why did you smile?

(71) "Gandhahastin Bodhisattva, surrounded by millions of bodhisattvas, came from the eastern land of Akṣobhya Buddha to question Śākyamuni.

(72) "Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva, surrounded by millions of bodhisattvas, came from [the western buddha land called] Sukhāvatī to question the Lion of the Śākyas (Śākyasiṃha), [Most Honored] among Two-legged Beings. (73) "They have seen innumerable millions of buddhas in the past and in order to attain supreme enlightenment they made offerings to as many tathāgatas as there are grains of sand in the great ocean. (74) "Mañjuśrī, who is praised by all the buddhas, who has attained the virtues of a bodhisattva, and who is well known to the worlds in all ten directions, worships you with his palms joined in reverence. (75) "Even if one were to travel to millions of buddha lands it would be difficult to see such great members. The children of the Buddha who have trained well in these virtues all stand [before you] with their palms joined in reverence.

(76) "There is none other than excellent and worthy recipients [of the Buddha's teachings]; such well-trained and flexible people, who are able to retain the store of all the Buddha's teachings, implore you to kindly explain.

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(77) "You, World-honored One, Guiding Teacher, Best of Humans, never smile without reason. Please explain to us in your wonderful resonant voice why you smiled.

(78) "Cuckoos, crested mynah birds, geese, and peacocks are singing. Thunder resonates and the King of Bulls roars. Please speak in beautiful words that are like the wonderful music of heaven. (79) "You have cultivated a mind of compassion and mercy, free from fault; your wisdom is manifest and ignorance has been removed. You have revealed the ultimate truth that is beyond words and you have engaged in religious practice for a hundred thousand eons. (80) "You are well established in emptiness and are tranquil, you know various existences, and you reveal the principle of the cessation of suffering. You have refuted all the teachings of the heretics. You understand emptiness, that there are no sentient beings and there is no life.

(81) "The buddhas have cultivated a hundred thousand religious practices and are adorned with a hundred thousand kinds of virtues. They are praised not only by a hundred thousand gods but also by a hundred thousand Brahmā gods.

(82) "Yakṣas, rākṣasas, mahoragas, kiṃnaras, nāgas, and others with pure minds rejoice. Because of your pure conduct you always preach without hindrance.

(83) "All the buddhas who have gone to extinction (parinirvṛta) and the buddhas of the present and future, you know them all without difficulty because of all your virtues.

(84) "The great oceans, the great earth, and the mountains all quake in six ways. Gods, asuras, nāgas, and mahoragas scatter beautiful flowers and fragrant perfumes.

(85) "You are free from greed, hatred, and delusion; your moral discipline and mind are pure. Your tranquil voice praises no-thought. You, Great Sage, speak with a lion's roar.

(86) "You have achieved eloquence and worldwide fame. You always preserve a mind of equanimity in your vision and in dharmas. In all the world, no one is equal to you. You are unsurpassed. Please, Great Compassionate One, explain why you have smiled.

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(87) "Suppose cuckoos, kalaviṅkas, peacocks, jīvaṃjīvakas, and other birds all sang together beautifully at the same time. Their joyful songs would not equal even fraction of the [beauty of the] Buddha's voice. (88) "Suppose bass drums, gold bells, harps, conch shells, lyres, flutes, and lutes are played and make thousands of kinds of music at the same time—this music would not equal even a fraction of the [beauty of the] Buddha's voice.

(89) "Suppose a thousand kinds of the beautiful music of the heavens and the lovely songs of goddesses (apsaras) are in harmony and rejoicing—this music would not equal even a fraction of the [beauty of the] Buddha's voice.

(90) "You, Savior and Guiding Teacher of the world, speak in a single voice, yet people interpret your words differently according to their various understandings. Each thinks, 'The Buddha speaks to me.' Please, Great Mendicant (śramaṇa), explain to us why you have smiled.

(91) "The marvelous voices of gods, nāgas, garuḍas, gandharvas, and piśācas (ogres) cannot expel our afflictions. Only the Buddha's voice can remove it.

(92) "[The Buddha's voice] gives rise to love without taint; it inspires compassion and eliminates the fault of ill will; it imparts wisdom and dispels our delusions. The Buddha's voice can extinguish our impurity.

(93) "The Buddha's voice never departs from those who hear it; it destroys a hundred kinds of doubts. The wonderful voice of the Sage is peaceful and even, without high or low pitch. (94) "Even if the triple thousand great worlds were to perish, [all] the drops of water in the oceans were to dry up, and the sun and the moon were to fall to the ground, you, Hero of the World, would never utter untrue words.

(95) "Your voice is pure and consists of sixty kinds [of sounds]. Your [lion's] roar is beautiful and fearless. Your voice, Tathāgata, is like that of the god Brahmā. Please, Calm One, explain to us why you have smiled.

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(96) "You know all the deeds of the sentient beings of the three realms of existence in the past, present, and future. Please, Most Honored among Humans, explain to us why you have smiled. (97) "All the tathāgatas, the great compassionate ones who have attained supreme powers, who are pure like the full moon, never smile at length without reason."

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Then the World-honored One, at that hour, answered the bodhisattva mahāsattva Maitreya's questions in the following verses: (1) "Thus, Prince Candraprabha praised the Tathāgata with his incomparable joy (prīti). Having thus praised the Tathāgata, he [too] is to be praised in the world.

(2) "In his former existence in this city of Rājagṛha he saw many hundred millions of buddhas, and he always asked each buddha about this excellent, tranquil samādhi.

(3) "In every existence, whenever he practices the way to enlightenment he is my son. He always has unhindered eloquence and he is always well established in religious practice.

(4) "This man shall always be well established in religious practice and he will contemplate this samādhi in later dreadful ages, when only Maitreya will remain as witness to my words. (5) "If he seeks this excellent samādhi he shall attain it through religious practice. He will be accepted by innumerable hundreds and millions of buddhas, and will worship the supreme great guiding teachers. (6) "I am established in knowledge. Therefore, I predict that Prince Candraprabha will practice the supreme practice and in later ages there will be no hindrances in his religious practice or in his life. (7) "He knows a thousand million tathāgatas. Just as if he were looking at a myrobalan plum [tree] in the palm of his hand, he will see as many buddhas as there are grains of sand in the Ganges River, and he will worship them in the future.

(8) "Eight hundred million gods and nāgas and seven hundred billion yakṣas will assist each other to worship in the future the Honored among Two-legged Beings."

(9) Having heard this prediction (vyākaraṇa), Prince Candraprabha was filled with joy and delight and leaped [into the air] to the height of seven palm trees. Hovering in midair, he said the following astonishing words:

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(10) "O Buddha, you deliver the best discourses, you are well established in liberation, knowledge, and supernatural powers. Because you are well established in supreme knowledge, you cannot be vanquished by any heretical view.

(11) "You are free from the two extreme views [of austerity and hedonism] and you have been liberated. You see into everything without becoming attached to anything. You have unhindered knowledge of the three realms of existence, and you are free from all kinds of conceptual constructions (prapañca). (12) "You are not influenced by any conceptual construction. You have abandoned all kinds of views and discursive reasoning. You have practiced well the path and rely on nothing. You are neither conquered by nor in conflict with others. (13) "You have no dwelling in the three realms of existence. Your fetters have been destroyed and your deeds purified. You have extricated yourself from all the bonds and entanglements of attachment and the continuity of existence (i.e., rebirth in samsara) has been extinguished.

(14) "You know the nonexistence of the own-nature of dharmas and you know all the discourses on dharmas that are not verbally expounded in detail. You overcome those immersed in ignorance just as a lion devastates a jackal with its roar.

(15) "O Buddha, you have now manifested the treasury of dharmas and I can now acquire this treasury. I have abandoned all evil destinies. I have no doubt that I shall become a buddha.

(16) "I entreat you to place your golden hand, adorned with a hundred fortunate signs, upon my head before this great assembly of gods and humans. Please, Most Honored among Humans, consecrate my head with water."

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[The World-honored One uttered the following verses:] (1) I remember that in former existences when I cultivated practices, there was a wise bhikṣu preacher named Brahmadatta in the order of Siṃhadhvaja Buddha.

(2) "At that time I was Prince Mati. I was tormented by the pain of illness. Brahmadatta, who was gentle, kind, and virtuous, was my teacher.

(3) No less than five hundred good physicians came to cure me but none could rid me of the disease. My family and followers were deeply worried.

(4) At that time the great teacher Brahmadatta heard of my illness and immediately came to comfort me. With wisdom and compassion, he taught this samādhi to me.

(5) When I heard this samādhi, I became indifferent to possessing wealth and free from attachment. Because I knew the own-nature of dharmas, I was cured of the pain of illness. (6) That monk Brahmadatta, having cultivated the practice for enlightenment, afterward became the buddha named Dīpaṃkara. Long ago, when I was Prince Mati, my suffering was removed through this samādhi.

(7) Therefore, O prince, remembering this event, I entreat you: Keep and recite this samādhi and [patiently] endure others' censure and disparagement of you.

(8) In the latter degenerate ages countless bhikṣus will be idle and stingy; they will transgress the moral discipline. They will be attached to their robes and almsbowls, they will willingly do evil, and they will speak ill of this samādhi.

(9) They will be envious and frivolous and they will indulge in sensual pleasures. They will ingratiate themselves with the laity and seek wealth. They will live on the interest earned from loans and deposits. Such [bhikṣus] will speak ill of this samādhi.

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(10) Arms and legs askew, they are extravagant and self-indulgent, running, talking and laughing, proud of their appearance. Waving their arms with their comrades, they pass through the streets, [but] when they enter a village they change their demeanor, (11) These unacceptable ill-mannered mendicants will be attached to young girls day and night. They will always be fond of pleasant colors and sounds. In this manner, they will visit the towns and villages. (12) They will always be attached to delicious food, indulging in laughing, dancing, and music. They will buy and sell, always for profit. They will be fond of drinking and parties and riding horses. (13) They will keep large amounts of money in savings and accumulate wealth. Having eaten and drunk, they will fall into the three evil destinies after death. They will always apply themselves to cultivating, planting, and tilling fields, and so on, and they will become accustomed to their private dwellings. (14) They will accept others' requests to deliver letters. They will transgress against the moral discipline and lose their deportment. They will be on intimate terms with white-clad [laypeople] and violate the Buddha's teaching. They will abandon their moral discipline and end up in the evil destinies.

(15) They will always do what the Buddha does not recommend, such as tampering with the measurement or weight [of goods they buy and sell], carrying out fraud, and performing such evil deeds, and because of these evil deeds they will fall into the evil destinies. (16) Even though they abandoned their treasure, gems, gold, shells, and their beloved families and left home, they will not be well established in the pure moral discipline. On the contrary, they will always be engaged in trafficking in goods and such mundane business. (17) They will own cows and bulls, breed mares and horses, and raise fowl. They will value only their own property and stores of grain. Why did they leave home and shave off their beards and hair? Why do they not maintain moral discipline and religious ceremonies? (18) I undertook the practice for enlightenment and austerities in my former existences for a thousand eons in order to attain this tranquil samādhi. Foolish people will laugh at me on hearing this. 106

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(19) [The bhikṣus in latter degenerate ages] will not be celibate and will speak falsehoods. Because they are always attached to profit, they will fall into the evil destinies. They wear robes as a sign of celibacy but they abandon moral discipline. They will disparage this samādhi and say what is not the Dharma.

(20) Quarrelling with each other, they cannot acquire honor and profit according to the Dharma. They seek out each other's faults and they will fall into the three evil destinies after death. (21) It is difficult to find a single person among a hundred thousand people who is established in patience. Innumerable people gather together and quarrel with each other, losing patience, always provoking each other.

(22) They all call themselves bodhisattvas and want their names to be widely known, even in other countries. If they establish a false reputation they are pleased with themselves, but they do not do any good deeds, not to speak of engaging in religious practice. (23) I have never heard or seen one who has never wanted to do pure deeds, one who has done no pure deeds, desired only [sensual] pleasures, and abused this Dharma without truly seeking it, who was able to attain enlightenment.

(24) The [degenerate bhikṣus] leave home [to become monks] only because they cannot establish a livelihood. They never seek the enlightenment of all the buddhas. These fools are settled in the belief in a self. When they hear that there is no self, they are astonished. (25) They constantly quarrel among themselves, they are arrogant and proud, and they praise themselves, claiming "I am right and they are wrong." They always do what is not good and enjoy speaking falsehoods.

(26) They cheat the good people who have attained the virtues of moral discipline, who are well established in compassion and the practice of patience, and who are well trained and controlled, gentle and kind. (27) Even when they have wicked minds, are extremely malevolent in their wrongdoing, enjoy quarreling, and perform unjust actions, they still receive offerings.

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(28) I now advise you, I tell you, that you should have pure belief in me and in the teaching of this Tathāgata, and never become intimate with evil people.

(29) Have patience immediately with those who are very greedy, hateful, and who are greatly deluded, and those who are arrogant, without shame and conscience, and are mentally disturbed. (30) Though I now speak of these innumerable virtues, if bhikṣus are not established in this teaching, they cannot attain enlightenment only by words. Only one who is steadfast in religious practice will attain enlightenment.

[End of Fascicle Three of The Discourse

to Prince Candraprabha]

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After the World-honored One had revealed [the Dharma], guided, and brought benefit and joy to the assembly, he rose from his seat. He left the city of Rājagṛha and went to Mount Gṛdhrakūṭa, where he sat down on the seat that had been prepared for him, surrounded in front and behind by the order of bhikṣus, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas.

At that time, Prince Candraprabha and eighty billion people along with the [above-mentioned] eight classes [of spiritual beings such as devas and nāgas], along with ten million bodhisattvas, carrying garlands of jewels, fragrant powders, incense, clothing, flags, and flowers, left the capital city of Rājagṛha. Playing various kinds of music, carrying banners, and hanging silken curtains, they headed to Mount Gṛdhrakūṭa.

When Prince Candraprabha came into the Tathāgata's presence he worshiped him by bowing his head to the Buddha's feet and then circumambulated him to the right numerous times, carrying flowers, incense, clothing, umbrellas, and flags, and playing music in order to pay respect to him. Candraprabha, having paid the highest respect to the Buddha, bowed before him and sat down to one side, in order to ask the Tathāgata about the dharmas. Then Prince Candraprabha said to the World-honored One, "I have something to ask you, Tathāgata, Worthy of Worship, Fully Awakened One. Please permit me to ask you a question."

The World-honored One said to the prince:

I, the Tathāgata, Worthy of Worship, Fully Awakened One, will satisfy your wish. Please ask me any question you like. Your question will benefit innumerable sentient beings. I will answer and explain, causing you to rejoice.

Prince Candraprabha, having been granted permission, then asked the Buddha:

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How many dharmas should a bodhisattva mahāsattva fulfill in order to attain this concentration (samādhi) on the equality of all dharmas in their ownnature that is not verbally expounded in detail (sarva-dharma-svabhāva-samatā-avipañcita-samādhi)? Then the Buddha replied to Prince Candraprabha as follows: When a bodhisattva mahāsattva perfects four qualities (dharmas), he will attain this samādhi on the equality of all the dharmas in their own-nature that is not verbally (conceptually) expounded in detail. What are these four? The first is to learn to be gentle and calm with those with whom you live, to have self-control, to endure the insults of others, and to relinquish pride in seeing the Dharma. This is the first quality. A bodhisattva who perfects this quality can attain this samādhi on the equality of all dharmas in their own-nature that is not verbally expounded in detail. Next, O prince, a bodhisattva mahāsattva should perfect moral discipline (śīla), pure moral discipline, the best and purest moral discipline, nondefective stainless moral discipline, uninterrupted moral discipline, unadulterated moral discipline, formless moral discipline, unimpeded moral discipline, irreproachable moral discipline, unfailing moral discipline, independent moral discipline, unattached moral discipline, the moral discipline of nonattainment, the moral discipline that is praised by the sages, and the moral discipline that is praised by the wise. This, O prince, is the second quality. A bodhisattva who is possessed of this quality can attain this samādhi on the equality of all dharmas in their own-nature that is not verbally (conceptually) expounded in detail. Next, O prince, a bodhisattva mahāsattva should feel profound fear of the three realms of existence, should feel revulsion toward the three realms, and should not give rise to defilement. A bodhisattva should not be attached to the three realms and should not be distressed. A bodhisattva should have great compassion for sentient beings in order to save them from the suffering of the three realms. A bodhisattva should put forth great effort to attain supreme enlightenment. This, O prince, is the third quality. A bodhisattva who perfects this can attain this samādhi on the equality of all dharmas in their own-nature that is not verbally (conceptually) expounded in detail. 110

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Next, O prince, a bodhisattva mahāsattva should never tire of seeking extensive learning. A bodhisattva should respect the Dharma without seeking wealth. A bodhisattva should respect knowledge without seeking fame. A bodhisattva should keep in mind what he or she has heard and explain its meaning for others. He does it out of compassion for them, and not because they are close to him. A bodhisattva always considers how to help sentient beings who have heard the dharmas attain the state of nonretrogression from supreme enlightenment. This is the fourth quality. A bodhisattva who perfects this can attain this samādhi on the equality of all dharmas in their own-nature that is not verbally expounded in detail. O prince, you should know that the teaching of this samādhi has been delivered by innumerable buddhas, praised by innumerable buddhas, recommended by innumerable buddhas, revealed by innumerable buddhas, and practiced by innumerable buddhas.

The World-honored One then uttered these verses: (1) I remember that inconceivable millions of eons ago there was a buddha named Svarāṅgaghoṣa. Svarāṅgaghoṣa Tathāgata lived for six thousand years.

(2) After him, there was a buddha named Jñāneśvara, beloved in the world. The life span of this Fully Awakened One Jñāneśvara was twelve thousand years.

(3) After him, there was a very powerful buddha named Tejeśvara. This powerful buddha, Honored among Humans, had a life span of seventy-six thousand years.

(4) After him, there was a buddha named Matīśvara, who possessed intuitive wisdom. Matīśvara, Teacher of Gods and Humans, had a life span of fully ten million years.

(5) After him, there was a buddha named Brahmasvara, Honored among Humans. Brahmasvara had a life span of a hundred million years. (6) After him, there was a buddha named Gaṇeśvara, who attained supreme deliverance, and this Gaṇeśvara, honored for incomparable sovereignty, had a life span of six hundred million years. (7) After him, there was a buddha named Ghoṣeśvara, whose life span was fully ten million years.

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(8) The buddha before this, Ghoṣānana, was [like] a lamp of the world. Ghoṣānana, guiding teacher of the world, had a life span of fourteen thousand years.

(9) After him, there was a buddha named Candrānana. Candrānana, one of great renown, had a life span of one day and night. (10) After him, there was a buddha named Sūryānana. Sūryānana, one of incomparable honor, had a life span of eighteen thousand years. (11) After him, there was a buddha named Brahmānana. Brahmānana, honored among humans, had a life span of twenty-three thousand years. (12) After him, there was a buddha named Brahmavasu. Brahmavasu, Teacher of Gods and Humans, had a life span of eighteen thousand years. (13) These buddhas, two hundred guiding teachers of the world, all appeared in the same eon (kalpa). Listen carefully. I will now tell you the names of all the buddhas, the parents of the three realms of existence:

(14) Anantaghoṣa Buddha, Vighuṣṭaghoṣa Buddha, Vighuṣṭateja Buddha, Vighuṣṭaśabda Buddha, Svarāvighuṣṭa Buddha, Svarārcita Buddha, Svarāṅgaśūra Buddha, Svarāṅgaśabda Buddha, (15) Jñānabala Buddha, Jñānaviśeṣaga Buddha, Jñānābhibhū Buddha, Jñānasamudgata Buddha, Jñānārcimad Buddha, Jñānābhyudgata Buddha, Vighuṣṭajñāna Buddha, Jñānaśūra Buddha, Brahmabala Buddha, Brahmavasu Buddha, Brahma Buddha,

(16) Subrahma Buddha, Brahmasvara Buddha, Brahmaghoṣa Buddha, Brahmadatta Buddha, Tejobala Buddha, Tejovad Buddha, Suteja Buddha, Tejeśvara Buddha, Tejasamudgata Buddha, (17) Tejonetra Buddha, Suvighuṣṭateja Buddha, Bhīṣmabala Buddha, Bhīṣmamati Buddha, Subhīṣma Buddha, Bhīṣmānana Buddha, Bhīṣmasamudgata Buddha, Bhīṣmārci Buddha, Bhīṣmottara Buddha, who sees the truth,

(18) Sunetra Buddha, Candrottara Buddha, Gambhīraghoṣa Buddha, Anantaghoṣa Buddha, Śuddhaghoṣa Buddha, Viśuddhaghośeṣvara Buddha, Apramāṇaghoṣa Buddha, Suvimuktaghoṣa Buddha, 112

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(19) Mārabala Buddha, Bhīṣmaghoṣa Buddha, Sunetra Buddha, Viśuddhānana Buddha, Viśuddhanetra Buddha, Anantanetra Buddha, Samantanetra Buddha, Susamantanetra Buddha, Vighuṣṭanetra Buddha, (20) Netrābhibhū Buddha, Netra-anindita Buddha, Dāntottara Buddha, Dānta Buddha, Śuddhāntacitta Buddha, Śuddhānta Buddha, Śāntendriya Buddha, Śāntamānasa Buddha, Śāntottara Buddha,

(21) Śāntaśrī Buddha, Praśānta Buddha, Śāntiparaṅgata Buddha, Śāntacitta Buddha Tathāgata, Sthitottara Buddha, Śāntasudāntacitta Buddha, Sudāntaśāntendriya Buddha, Śāntamānasa Buddha, (22) Śāntottara Buddha, Śāntaśrī Buddha, Jvalanta Buddha, Śāntapraśānteśvara Buddha, Śāntiśūra Buddha, Gaṇendra Buddha, Gaṇamukhya Buddha, Gaṇeśvara Buddha, Gaṇābhibhu Buddha, Gaṇivara Buddha, Śuddhajñāna Buddha, Mahāgaṇendra Buddha, Gaṇendraśūra Buddha, Gaṇivarapramocaka Samyaksambuddha, (23) Dharmadhvaja Buddha, Dharmaketu Buddha, Dharmodgata Buddha, Dharmasvabhāvodgata Buddha, Dharmabala Buddha, Dharma Buddha, Sudharmaśūra Buddha, and Svabhāvadharmottaraniścita Buddha. (24) There were in total eight hundred million buddhas, all of whom bore the same name of Svabhāvadharmottaraniścita Buddha. These buddhas appeared in the second eon, and I made offerings to all of these tathāgatas.

(25) One who can hear and memorize the name Svabhāvadharmottaraniścita Buddha and who does pure deeds will soon attain this samādhi. (26) Next, after this chief sage that I have now told you about, there were other buddhas. Inconceivable innumerable eons ago there was a buddha named Narendraghoṣa.

(27) Narendraghoṣa Tathāgata's life span was seventy-six thousand years. His first assembly consisted of three thousand million arhats, ones worthy of worship, who were free from all craving and rebirth. (28) These arhats had six supranormal cognitive abilities (abhijñā). [They also possessed] three kinds of wisdom (vidyā), the divine eye to see the future, knowledge of former existences, and knowledge to destroy mental impurities, along with well-controlled senses, great 113

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dignity, and the four divine faculties (ṛddhipāda). The impurities of their physical bodies had all been exhausted and they were not attached to the eight types of worldly concerns (lokadharma). They had all lived the last life of their physical existence. (29) At that time, there were also assemblies of bodhisattvas, numbering a hundred millions of millions. They all possessed six supernatural powers of knowledge as well as the faculty of eloquence. They had thoroughly comprehended the emptiness of dharmas. (30) By means of their supernatural powers the bodhisattvas visited hundreds of millions of realms and taught others successively in numerous countries, more than there are grains of sand in the Ganges River, to spread the teachings. They asked the tathāgatas how to perform religious practice and then returned to this world. (31) They were well versed in all the sutras; traveling throughout the world, they served as lamps [for the people]. These children of the Buddha who possessed great supernatural powers went to various countries to benefit other beings.

(32) They were free from unfair deeds, practiced celibacy, and never did evil to obtain their desires. They were cherished even by the gods. They were not dependent on the three realms of existence. (33) They always lived in remote places and relied on almsrounds. They were well established in emptiness and lived the ascetic life (dhūta), content with little. They were well learned, eloquent, and greatly meritorious, unattached to the three realms of existence. (34) They enjoyed mental concentration and were free from fear. They were sure of the meanings of words and phrases and spoke eloquently, as they had already learned the meaning of words and phrases. When these children of the Buddha were asked even a single question, they fully understood all [questions].

(35) They kept all good deeds. They had cultivated religious practices to the utmost for immeasurable eons. Always praised by the buddhas, they expounded the words and meanings of the path of liberation. (36) Their moral discipline was pure and stainless, just as the bloom of the lotus flower is not soiled by [the muddy] water [in which it 114

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grows]. They had revulsion toward the three realms of existence and were not stained by the [eight] worldly concerns. (37) Their minds were pure and their actions (karman) were also good and pure. They had little desire and were easily satisfied; they were dignified and well established in the virtues of the future buddhas, and in the way of the three kinds of supreme knowledge (vidyā). (38) They always performed religious practice, not merely talking about it. They were established in the Dharma and explained it to others. They were helped by the tathāgatas, who entrusted them with the complete treasury of the teachings (Dharma) of the buddhas. (39) They feared the three realms of existence and practiced this samādhi with a tranquil mind, and they were always protected by the buddhas. They announced ten thousand million kinds of sutras. (40) When they announced ten million kinds of sutras they were free of worldly teachings. They believed in emptiness and tranquility and explained the deepest meanings. They acquired immeasurable fame and their virtues were as vast as the ocean.

(41) O prince, I have always praised this [Narendraghoṣa Buddha] for immeasurable eons without ceasing, but now I have related to you only one small part of his many virtues, just like a single drop of water in the great ocean.

(42) At that time, when the trichiliocosm was filled with gods and humans, Narendraghoṣa Buddha declared this supreme, calm samādhi. (43) When [Narendraghoṣa] declared this calm samādhi the earth quaked in six ways. All the gods and humans, as numerous as grains of sand in the Ganges River, were well established in the state of nonretrogression on the path to enlightenment.

(44) There was a king named Śiribala, Most Honored among Humans, who possessed great power. This [king] had five hundred handsome and wonderful sons.

(45) He had eighty million beautiful wives who lived together in his palace. King Śiribala also had fourteen hundred million daughters in total. 570a

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(46) King Śiribala wished to observe the eight precepts [for lay followers] on the fifteenth day of August, so he went to the Tathāgata along with eighty thousand billion people.

(47) He bowed before Most Honored among Two-legged Beings, and sat down to one side of the Buddha. The Tathāgata, aware of [King Śiribala's] wish, then expounded this samādhi to him. (48) Having heard this samādhi, the king renounced the throne as [readily] as if he were spitting out phlegm, along with all that he loved, and left home to become a monk in the presence of [Narendraghoṣa] Buddha.

(49) All of the king's wives and harem, as well as his sons and daughters, also left home, and thus the seven hundred sixty thousand million members and relatives of [King Śiribala's] court left home [to become renunciants].

(50) After the king, along with his wives, sons, and daughters, left home, he was always diligent and courageous, never staying at any place for long, walking about for fully eight years. In this way, while wandering about, he passed away in the end.

(51) After this great holy king passed away he was reborn in his former palace suddenly and spontaneously, not from his mother's womb. At that time, [Narendraghoṣa] Tathāgata was still in the world. (52) [When he was reborn] his father was Dṛdhabala and his mother was Mahāmatī. After he was born he asked his mother and father, "Is Narendraghoṣa Buddha still in this world or not? (53) "Narendraghoṣa Tathāgata once taught me this supreme samādhi that is neither characterized by cause and condition nor without condition, and which is but one explanation of all the realms of existence. (54) "This [samādhi] is the seal of the own-nature of all dharmas (sarvadharmāṇāṃ svabhāva-mudrā) and the origin of hundred thousand million sutras. It is the most valuable treasure of the bodhisattvas. Does [Narendraghoṣa] Buddha still expound this samādhi or not? (55) "[This samādhi consists of] the explanation of the dharmas without neglecting cause and effect, the practice of the supreme eightfold noble path, the Tathāgata's knowledge of the world and penetration into the ultimate truth of dharmas.

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(56) "[This samādhi consists of] purity of all the actions of body and speech, purity of the mental actions and opinion, and transcending all objects of cognition. Does [Narendraghoṣa] Buddha still expound this samādhi or not?

(57) "[This samādhi consists of] knowledge of the [five] aggregates (skandhas), the equality of the [eighteen] elements of cognition (dhātus), withdrawal from all the characteristics of the [twelve] spheres of cognition (āyatanas), and direct experience of [their] nonorigination and tranquility. Does [Narendraghoṣa] Buddha still expound this samādhi or not?

(58) "[This samādhi consists of] unhindered eloquence (pratisaṃvid, penetrating insight), knowledge to attain tranquility, knowledge of the divisions of letters, and transcendence of all attachment to material objects. Does [Narendraghoṣa] Buddha still expound this samādhi or not?

(59) "[This samādhi consists of] understanding the sounds [of speech], feeling joy, deep delight in having seen buddhas, attainment of the state of sages that is gentle and upright. Does [Narendraghoṣa] Buddha still expound this samādhi or not?

(60) "[This samādhi consists of] refraining from anger, showing self-restraint at all times, speaking in a pleasing manner, benevolently smiling at all times, and being first to speak and to console on seeing sentient beings. Does [Narendraghoṣa] Buddha still expound this samādhi or not?

(61) "[This samādhi consists of] showing respect for venerable persons, not being idle, worshiping, making offerings and looking up to venerable people at all times, purifying one's own body, and being in full possession of good qualities (dharmas). Does the King of Dharma [Narendraghoṣa] still expound this samādhi or not? (62) "[This samādhi consists of] being tireless in seeking good qualities, living [quietly] in a remote place, avoiding wrong livelihood, recollecting the stages of religious practice, and nonforgetfulness (apramoṣa). Does the King of Dharma [Narendraghoṣa] still expound this samādhi or not?

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(63) "[This samādhi consists of] skillfulness in [knowing] the aggregates (skandheṣu kauśalyam), [attainment of] the supernatural powers of knowledge (abhijñā-jñāna), removal of mental impurities (kleśa-apakarṣaṇa), attainment of the stage of discipline (dāntabhūmi), and abandoning ordinary people's ways of speaking. Does the King of Dharma [Narendraghoṣa] still expound this samādhi or not? (64) "[This samādhi consists of] regular religious practice of excellent deeds, removal of transgressions (āpatti) [of moral discipline], knowledge of moral discipline and transgression, and being separated from all loved ones. Does the King of Dharma [Narendraghoṣa] still expound this samādhi or not?

(65) "[This samādhi consists of] transcendence of the realms of existence, knowledge of one's previous lives (jāti-smṛti), resolving doubts [about the Dharma] (dharma-niṣkāṅkṣatā), profound reverence for the dharmas, and listening to mystic formulas (dhāraṇīs). Does [Narendraghoṣa] Buddha still expound this samādhi or not? (66) "[This samādhi consists of] attainment of keen and superior intelligence, unshakable belief as firm as the stone of a mountain, acquisition of the faculty of excellent memory (or mystic formulas, dhāraṇī-mukha), and attainment of the stage of nonretrogression [from the way to enlightenment]. Does the parent of the world [Narendraghoṣa] still expound this samādhi or not? (67) "[This samādhi consists of] seeking all good virtues (śukla-dharmas), always keeping away from evil habits (pāpa-dharmas), and possessing a mind unattached to any impure ones. Does [Narendraghoṣa] Tathāgata still expound this samādhi or not?

(68) "[This samādhi consists of] full attainment of religious learning (śikṣā, disciplines) and perfect command of it, full mastery of the meditations, and wisdom that causes others to have faith and rejoice [in the Dharma]. Does the sage [Narendraghoṣa] still expound this Dharma or not?

(69) "[This consists of] excellent knowledge, increasing knowledge, knowledge of birth, immeasurable knowledge, knowledge of equality, and knowledge of [sentient beings'] births in the various realms of existence. The sage king [Narendraghoṣa] expounds this excellent Dharma. 118

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(70) "Leaving home with faith to become a mendicant, renouncing the world, not being attached to or relying on the three realms of existence, controlling one's own mind, and rejoicing, so this [Narendraghoṣa] Buddha expounds the supreme enlightenment. (71) "Nonattachment to dharmas, constant acceptance of all teachings (Dharma), and unshakable belief in the results of actions (karman)―so the superior world-honored one [Narendraghoṣa] expounds the Dharma. (72) "Skillfulness in moral discipline, knowledge of transgression and the retribution of actions, settlement of all kinds of disputes, and explaining well the stage in which there are no disputes and no quarrels―so the sage among two-legged beings [Narendraghoṣa] expounds this Dharma.

(73) "Patient acceptance without wrath, skillfulness in asking and answering questions, and discriminating knowledge of the words of the Dharma―so the greatly compassionate world-honored one [Narendraghoṣa] expounds this Dharma.

(74) "Knowledge of the limits of past and future, knowledge of the characteristics of the dharmas of the buddhas of the three periods (past, present, and future), and discriminating knowledge of the three periods―so the natural world-honored one [Narendraghoṣa] expounds this Dharma. (75) "Regular concentration of one-pointed thought, always maintaining the body's stability at the level of the sages, and never wavering from one's good deportment―so the King of Bulls among humans expounds this Dharma.

(76) "Maintaining a sense of modesty (hrī), shame (apatrāpya) and self-adornment, possessing knowledge of the world, timely speech, and always offering one's hand in help to others―so the supreme parent of the world expounds this Dharma.

(77) "Regular self-restraint, a sense of modesty and shame, constant revulsion for evil and wrongdoing, maintaining [the virtues of] the purified ascetic life (dhūta), and always relying on almsrounds—so the honorable sage king [Narendraghoṣa] expounds this Dharma. (78) "Always maintaining a sense of modesty and shame, always rejoicing, worshiping and attending venerable people, always 570c

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revering and saluting them without boastfulness―so [Narendraghoṣa] Tathāgata expounds this excellent Dharma.

(79) "Encouraging one's own dejected mind, causing it be relieved, knowing one's own ability to attain knowledge, and being free from ignorance and hindrances―so the world-honored one [Narendraghoṣa] expounds this excellent Dharma. (80) "Knowing [others'] thoughts, understanding [the meaning of] words and sentences, knowing various expressions with certainty, and eliminating all useless matters―so the Dharma King [Narendraghoṣa] Tathāgata expounds this Dharma. (81) "Always being intimate with true friends, staying away from all evil ones, always having faith in the Buddha and not being idle―so the sage expounds this supreme Dharma.

(82) "Knowing that worldly concepts are mere conventional designations, having revulsion toward all the suffering in the world, and being indifferent to gain and loss―so the sage expounds this excellent Dharma.

(83) "Not boasting of being worshiped, being indifferent when one is not worshiped, and not taking pleasure in receiving sincere praise― so the teacher of the world expounds this Dharma. (84) "Always being free from evil, not being on intimate terms with householders, and not associating with groups of renunciant mendicants―so the one of spontaneous knowledge expounds this Dharma. (85) "Bravely avoiding places that are unfit to go to, always being well settled in the domain of the Buddha's conduct, maintaining good manners (ācāra), and having mental self-restraint―so the Buddha, Mother of the Dharma, expounds this Dharma.

(86) "Always staying far away from all the customs (dharmas) of foolish people and from all the habits (dharmas) that disgrace the family of the Buddha, always keeping (defending) all the teachings (Dharmas) of the buddhas―so the great wise one [Narendraghoṣa] expounds this Dharma.

(87) "Speaking little in gentle and appropriate words with grace and good[will] toward others, conquering enemies through the Dharma― so the Sun of Great Wisdom expounds this Dharma. 120

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(88) "Being aware of the proper time [to do things], taking only small amounts of food and drink, not trusting in and relying on the customs of ordinary people, and not feeling sorrow on encountering suffering―such is the Tathāgata's supreme teaching (ānuśāsanī). (89) "When seeing a poor person, making that person rich, and when seeing a transgressor (duḥśīla), compassionately saving that person and causing him or her to become enlightened―such is [Narendraghoṣa] Tathāgata's supreme teaching.

(90) "Always accepting favorably other sentient beings according to the true Dharma, giving away all one's wealth [to others] without accumulating any of the eight worldly concerns—such is the teaching of the great sage [Narendraghoṣa] Tathāgata.

(91) "Praising moral discipline (śīla-praśaṃsā), rebuking transgressions against moral discipline (kuśīla-kutsanā), maintaining moral discipline firmly without speaking falsehoods, and giving away all one's possessions to others and not accumulating wealth―such is the excellent teaching of the Tathāgata.

(92) "Inviting venerable teachers cordially, following through on one's word, always attending teachers of the Dharma (dharma-bhāṇaka)― such is the supreme teaching of the Tathāgata.

(93) "Always being joyful and respectful, always being established in the right view, and being sure of performing good deeds―such is the supreme teaching of the Tathāgata.

(94) "Being the first one to do good deeds, having skillful means in disregarding concepts, keeping away from conceptual identification and the characteristics of things―such is the supreme teaching of [Narendraghoṣa] Tathāgata.

(95) "Fully understanding sutras, learning and mastering the meaning of the words that teach the truths, and always being skillful in realizing the knowledge of liberation―such is the supreme teaching of the Tathāgata.

(96) "Pronouncing correct and exact words, being sure of giving [correct] verbal expressions to one's thoughts, and making what is expressed be without doubt―such is the supreme teaching of the Tathāgata. 121

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(97) "Always contemplating the emptiness of dharmas, being well established in the power of moral discipline, having confidence without fear, and visiting all the quiet places for meditation—such is the supreme teaching of [Narendraghoṣa] Tathāgata.

(98) "Never seeking intimate relationships or monetary gain, never cheating others, and being removed from all wrong opinions―such is the supreme teaching of the Tathāgata.

(99) "Having the great eloquence in the mystic formulas (dhāraṇī), the infinite light of clear and wide knowledge, and preaching without interruption and with lucid eloquence―such is the supreme teaching of the Tathāgata.

(100) "Practicing the four divisions of discourse on the Dharma (dharmaparyāya) for a long time, cultivating the most auspicious religion and Buddha's teaching―such is the supreme teaching of the Tathāgata. (101) "Being in the compliant state of acceptance (ānulomikī kṣānti) of the teachings of the Buddha, being well established in this state of acceptance, free from faults and established in knowledge, having abandoned ignorance―such is the supreme teaching of the Tathāgata. (102) "Being in the stage of practices with knowledge, undertaking the good and skillful deeds of the bodhisattvas, and cultivating the religious practice of good people―such is the supreme teaching of the Buddha.

(103) "Always staying far away from non-devout practitioners, settled in this stage of the Buddha (buddha-bhūmi) that the Tathāgata explains and which is recommended by the wise as well as by the Buddha― such is the supreme teaching of the Tathāgata.

(104) "This stage of the Buddha is vast and wide; it is not of the two vehicles [of śrāvakas and pratyekabuddhas]. In their ignorance ordinary foolish people slander it, but it is accepted not only by the wise but also by buddhas. This is called the most excellent teaching of the Tathāgata.

(105) "The Tathāgata fully knows this division of discourse on the Dharma, which the gods respect and worship, and in which a hundred thousand million gods in Brahmā Heaven always rejoice. Does [Narendraghoṣa] Tathāgata still expound this samādhi or not? 122

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(106) "This [samādhi] that is attained by the Buddha under the bodhi tree is always worshiped by immeasurable thousands of nāgas and praised by kiṃnaras and garuḍas. Does [Narendraghoṣa] Tathāgata still discourse on this samādhi or not?

(107) "It is always sought by the wise, it is the wealth of the supreme Dharma, and it is an offering not of mere material goods but of the best medicine. Does the Tathāgata still discourse on this samādhi or not? (108) "It is the treasury of knowledge and unceasing eloquence that can deliver a hundred million holy sutras, and it is the real knowledge of the three realms of existence. Does the Tathāgata still discourse on this samādhi or not?

(109) "It is called a boat that carries people to the other shore, without drifting away on the four raging currents. It causes the garlands signifying its fame to increase. In this way, this samādhi is expounded. (110) "It is praise of the one who has ten supreme powers of knowledge and who is the King of Bulls among humans. It is the attainment of the inexhaustible merits of the bodhisattva―because this samādhi is thus attained.

(111) "It is the teaching of friendliness (maitrī) to appease anger and hatred, the great joy and equanimity of those who have great compassion, and it encourages the Mahayana devotees [of the Buddha]― because this supreme samādhi is thus expounded.

(112) "It loudly proclaims, like a lion's roar, the excellent deeds, the Buddha's knowledge, the excellent canon (āgama), and the seal of the own-nature (svabhāva-mudrā) of all dharmas―this samādhi is expounded by the Buddha.

(113) "Bringing forth omniscient wisdom like a garden for those seeking enlightenment and conquering Māra's armies―this excellent calm samādhi is expounded by the Buddha.

(114) "This samādhi produces the merit of supreme enlightenment. It is the seal of the own-nature of all dharmas and the seal of the wonderful Dharma of tranquility that has no origination―thus the Guiding Teacher expounds this excellent samādhi.

(115) "This is the knowledge of those who are established in the Dharma, which cannot be seen among enemies, and it conquers the 123

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officers of Māra by virtue of the Dharma―thus the Guiding Teacher expounds this excellent samādhi.

(116) "It reveals the stage of unhindered eloquence, the [five mental] powers, liberation, the [five mental] faculties, and the eighteen supreme uncommon virtues (āvenika-dharmas) of the Buddha― one can attain these merits (dharmas) by virtue of this samādhi. (117) "[It is] the real dharmas of those who seek the ten powers [of the Buddha], the cause of the Buddha's supreme knowledge, and the dharmas that the Great Person (i.e., the Buddha) teaches with compassion to save the world. (118) "This is comprehended by the best children of the Buddha, and eagerly sought by those who seek liberation. Those children of the Buddha love to hear this tranquil samādhi that is difficult to obtain. (119) "This is the place where the buddhas' knowledge is fully acquired, and it is sought by the wise bodhisattvas whose minds are pure, with no defilement. One should practice such a calm samādhi. (120) "The Tathāgata reveals the gateway to liberation to one whose activities of body and speech are pure, without defilement, and who is free from the bondage of lust. One should exert oneself in the practice of this samādhi.

(121) "Not cherishing [self-]love or harboring hatred [toward others], swiftly acquiring great wisdom, and developing knowledge while driving away ignorance, one should therefore practice this calm samādhi.

(122) "This is to let those who seek liberation be satisfied, and to allow those who need it to acquire this samādhi; therefore, one should practice this calm samādhi with the buddha eye, free from fame and blame.

(123) "To go to many buddha lands with the supernatural power of knowledge (abhijñā), to see the virtues of the buddhas who possess divine faculties (ṛddhis), and to acquire the faculty of excellent memory (dhāraṇī) without difficulty, one should practice this calm samādhi.

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by subtle intelligence, the cultivation of this samādhi is not difficult to attain.

(125) "For those who are not in accord with the Dharma it is difficult to understand [this samādhi]; since it is beyond all words and letters it cannot be understood through hearing speech. Since they have not heard this samādhi, they do not know it.

(126) "Wise bodhisattvas have understood [this samādhi] and know fully what the Dharma King (dharma-svāmin) expounds. They are calm with no deficiencies, and they can comprehend it because they are willing to relieve the world [from misfortune]. (127) "Those who exert themselves are able to keep and memorize [this samādhi] firmly, never forgetting it, with the knowledge of the cessation of suffering and the knowledge of the cessation [of birth]. Does [Narendraghoṣa] Buddha still expound this samādhi or not? (128) "This is an explication of the nonorigination of all dharmas, the origination of all living beings, and the buddha tathāgatas' subtle and supreme knowledge. Does the Buddha still expound this samādhi or not?" (129) When this child of Dharma, [the former King Śiribala,] had revealed this Dharma, a hundred and eighty thousand million sentient beings attained the supreme state of the compliant acceptance of [the Buddha's] voice (ghoṣa-anugā kṣāntiḥ), never to retrogress from supreme enlightenment.

(130) King Dṛdhabala replied to his son, "This buddha, the World-honored One [Narendraghoṣa], is still in the world now." The king then asked his son, "Where did you hear this Dharma?"

(131) His son replied, "Listen to me, O warrior (kṣatriya) king, I have seen a thousand million buddhas, and for the duration of one eon I worshiped all of these buddhas and asked them everything about this calm samādhi.

(132) "For ninety-four eons I always had knowledge of my former lives. Ever since then, I have not been reborn from a womb, because I have been practicing this power of samādhi.

(133) "I have listened to this Dharma expounded by these buddhas. After hearing it, I had deep faith and practiced it. Because I always have firm faith I will certainly attain enlightenment without doubt. 572a

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(134) "When I uphold and recite this [text of] the samādhi, if someone comes to question me about it, I am never, even in a dream, caught in a web of doubt. I will certainly attain supreme enlightenment. (135) "Since the time I became free from craving, I knew with certainty that I would become a buddha in the future and always held this wish, but I did not know when I would attain supreme enlightenment. (136) "When I upheld this excellent samādhi that the monk taught me how to practice, I revered him as if I were revering the buddhas. (137) "While I practiced the bodhisattva's compliant state of acceptance, if that bhikṣu taught me even a single verse, I looked up to him with affection as a true teacher, humbly revered him, and made offerings to him. (138) "When I was among elderly, middle-aged, and young bhikṣus, I humbled myself and revered them with a sense of modesty and shame. I received praise for my reverence toward them, and thus in the future my merit and fame increased.

(139) "Not happy to quarrel with others, I became contented with little at that time. I knew that evil deeds were the way to unfortunate courses of life and that good deeds lead to a fortunate course of life. (140) "One should not preach the Dharma to idle people. When I heard the unkind words from them and pondered their evil deeds, [I thought that the results of] these deeds would never disappear. (141) "At that time, I was neither angry nor boastful. The buddhas teach the power of patience (kṣānti) and the effort required to undertake its practice. The buddhas always praise patience, because those who practice patience can easily attain enlightenment. (142) "I was always pure in observing moral discipline (śīla), and I also caused others to observe pure moral discipline. I always praised moral discipline as being of primary importance to them, and due to their observance of moral discipline they were trusted [by others]. (143) "I always spoke highly of living in a remote forest (araṇya), and I was well established in observing pure moral discipline. I advised others to practice the eight precepts of moral discipline (poṣadha) and taught them to learn how to attain enlightenment. 126

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(144) "I advised others to practice celibacy and taught them to become established in the meaning of the Dharma, showing them the way to enlightenment. On my death I will see many buddhas. (145) "I remember that in a past eon there was a buddha named Svarāṅgaghoṣa. In the presence of this buddha I made a great vow (pratijñā) [to attain enlightenment], and I was always firmly and unshakably established in the power of patience. (146) "Eight hundred and forty million years have passed since I first made that vow. Even when Māra came to slander and revile me, my original resolve was unchanged.

(147) "At that time, I subdued Māra's army. When he understood the firm power of my compassionate patience, he prostrated himself at my feet with a pure heart, and his five hundred followers all gave rise to the aspiration for enlightenment.

(148) "I was never miserly in the past and always praised the practice of offering alms. I was wealthy, had many possessions, and enjoyed a good reputation. When famine broke out I offered alms. (149) "I always made offerings to the bhikṣus who upheld this samādhi and taught others how to practice it. I hoped that all these people would become buddhas.

(150) "At that time I did these unexcelled deeds (karman) and I saw the buddhas, world-honored ones, greatest among humans, and always, in every lifetime, I received full ordination and became a bhikṣu and a wise teacher of the Dharma (dharma-bhāṇaka).

(151) "I always enjoyed [the qualities of] the pure ascetic life (dhūta) and lived in a remote forest. I never cheated others out of food and drink and was content with little.

(152) "At all times I was free from envy and had no attachment to household life. Since I was not attached to household life, I was without envy or hatred [toward householders]. I enjoyed living in a remote forest and remained in that place.

(153) "I always practiced friendliness (maitrī) [toward others]. Whenever I was reviled, I did not become angry. By means of friendliness I controlled myself, and I enjoyed renown and received garlands of flowers from throughout the ten directions.

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(154) "I always had few desires and was easily satisfied. I enjoyed practicing [the qualities of] the pure ascetic life, living in a remote forest and tirelessly going on almsrounds every day [for my sustenance]. My vow has been firm and unmovable. (155) "I have always practiced with pure faith and my faith in the Tathāgata increased. Because I had faith in the Buddha I obtained superior merit. I was handsome and without physical defect. (156) "I did as the Buddha taught and carried out these firm practices. What benefits did I gain from these firm practices? The devas made offerings to me and served me joyfully.

(157) "One who is wise and wishes to learn the way to enlightenment should endeavor to obtain the merits of which I speak, and to obtain other excellent virtues in the world.

(158) "I now recall always undertaking difficult practices in the past. To speak of them all now would take a long time. Let us go together into the presence of the Buddha."

(159) This great, wise bodhisattva who had acquired the five supernatural powers of knowledge went to the Buddha by means of his supernatural powers of knowledge, together with the king of Brahmā Heaven and tens of millions of other beings.

(160) King Dṛdhabala rejoiced, and with a hundred thousand million followers he went into the Honorable Tathāgata's presence, prostrated and bowed his head to the feet of the Buddha, and sat before him. (161) The Buddha then knew the king's earnest desire and taught him this samādhi. When the king had heard this samādhi, he renounced the throne and left home to become a bhikṣu.

(162) Having left home, he upheld and recited this samādhi and explained it to others. Six thousand eons later he became Padmottara Buddha. (163) That king's sixty thousand million followers who had accompanied him to see the Buddha heard him teach this excellent samādhi, rejoiced and exulted, and they all left home to become mendicants, too. (164) Having left home, they upheld and recited this samādhi and explained it to others. Sixty million eons later all of them became buddhas in the same eon.

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(165) Their names were all Anantajñānottara Buddha. Innumerable devas and people made offerings to them. Each of these famous buddhas liberated sentient beings as numerous as grains of sand in the Ganges River.

(166) I, myself, was this King Śiribala who cultivated these excellent practices for enlightenment. My five hundred children at that time were the last to protect the Dharma.

(167) Thus, during these ten thousand million eons, I have exerted myself courageously, tirelessly, and singlemindedly, seeking this excellent samādhi, wishing to attain supreme enlightenment. (168) O prince, bodhisattvas who wish to attain this excellent samādhi should exert themselves without concern for their lives. They should practice just as I have endeavored to do.

[End of Fascicle Four of The Discourse

to Prince Candraprabha]

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