The Discourse to Prince Candraprabha

Fascicle Five

Chapter 18

The Buddha again spoke to Prince Candraprabha:

A bodhisattva mahāsattva who upholds and recites this sutra on samādhi, explaining it for others and practicing as I have taught, will obtain four merits. What are these four? The first is to be replete with merit. The second is to be invincible to enemies. The third is to attain unlimited knowledge. The fourth is to achieve immeasurable eloquence. O prince, a bodhisattva mahāsattva who upholds, recites, reflects upon, and contemplates this sutra on samādhi and explains it for others will obtain these four merits.

The World-honored One then uttered these verses: (1) Bodhisattvas will always be replete with merits. Because they always uphold this samādhi without ceasing, they will attain the sphere of the tathāgata's activity.

(2) Bodhisattvas are brave and always protected by these merits. They cultivate this excellent samādhi and are sure to attain supreme enlightenment.

(3) Bodhisattvas have no enemies and are never harmed by enemies, and they acquire profound knowledge completely, at all times, without ceasing.

(4) Bodhisattvas acquire immense knowledge and are replete with infinite wisdom. They have infinite eloquence because they uphold this excellent samādhi.

(5) Bodhisattvas possess a large store of merits and perfect the supreme practice of the bodhisattvas. They are without any enemies because they uphold this excellent, tranquil samādhi.

(6) Bodhisattvas' knowledge is broad and endless, their eloquence is infinite, and their voices are pleasing and lovely, because they expound this excellent samādhi.

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(7) Bodhisattvas are loved by true friends and wise people because they speak for their own benefit. Everyone knows of the bodhisattvas' store of merit, because they expound this excellent samādhi. (8) Bodhisattvas gain benefit, fine clothes, and delicious food, and have a handsome and attractive appearance, because they uphold this tranquil samādhi.

(9) Bodhisattvas will see many buddhas, parents of the world, and will make incomparable offerings to them. They will not encounter any difficulties, because they uphold this excellent samādhi. (10) Bodhisattvas will be in the presence of the Buddha and praise him, joyfully uttering many hundreds of beautiful verses, and the bodhisattvas' wisdom will be undiminished, because they expound this tranquil samādhi.

(11) In the presence of the bodhisattva will appear the World-honored One who possesses the ten powers of the Tathāgata, whose wondrous body is adorned with auspicious marks, and who is as pure and stainless as a golden mountain, because the bodhisattva practices this excellent samādhi.

(12) Bodhisattvas' knowledge never decreases, their extensive learning and wisdom abound, and they obtain the supreme treasury of the Dharma, because they expound this samādhi.

(13) Bodhisattvas' knowledge is broad and infinite and will not be exhausted even if they teach others for many hundreds of eons. The bodhisattvas hear this profound, tranquil samādhi because they are well established in the Buddha's teaching.

(14) Bodhisattvas will never be born in difficult circumstances. Such children of the Buddha will always become a king who reigns lawfully over an ever-peaceful kingdom, because they uphold this excellent samādhi.

(15) Even if the [World-honored] One, who possesses the ten powers, were to explain his virtues for numerous infinite eons, his explanation would still be only partial and would not exhaust all his virtues. It would be like a single drop of water in the vast ocean. (16) At that time, Prince Candraprabha, greatly delighted, arranged his clothes, immediately rose from his seat, and joined his palms in 132

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veneration. He gazed at the Buddha in great joy and uttered the following verses of praise. (17) "O World-honored One, Great Hero, you are rare and wonderful. You are the Parent of the World. You emit radiance. The Great Honorable Sage has expounded and revealed the unsurpassed merit of this [samādhi].

(18) Great Holy One, Hero of the World, in order to save and protect me please tell me kindly: What kind of person will be able to hear this sutra in the latter degenerate age?"

(19) The [World-honored] One, Possessed of Unlimited Supreme Knowledge, then spoke in a sweet voice like that of the kalaviṅka bird, in a sonorous and pleasant voice like distant thunder, and said to Prince Candraprabha:

(20) "Now listen carefully and I will tell you about this excellent supreme practice. Anyone who wishes to protect and uphold the Dharma should hear and accept this sutra on samādhi. (21) "One who humbly makes offerings to all the buddhas, seeks the Buddha's knowledge with a pure heart, and cultivates a mind of compassion will be able to hear and accept this sutra on samādhi. (22) "One who keeps the qualities of the pure ascetic life (dhūta), refrains from wrongdoing, cultivates the quiescent forest of merit, and is well established in supreme knowledge will be able to hear and receive this sutra on samādhi.

(23) "Those bad bhikṣus who practice evil toward sentient beings and violate the moral precepts will not be able to hear this sutra on samādhi.

(24) "Those who are brave and cultivate celibacy (brahmacaryā), whose minds are without defilement, will always be protected by the Buddha and they will come to possess this sutra on samādhi. (25) "Those who are born in the latter degenerate age but who serve, worship, and make offerings to innumerable buddhas will come to possess this sutra on samādhi.

(26) "However, those who have practiced evil deeds among heretics in a former existence will not be pleased when they hear this sutra. They will despise it.

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(27) "Even though they may leave home to become bhikṣus and follow the Buddha's Dharma, [they do so] only to have a livelihood, not in order to seek nirvana. They will be bound by envy and parsimony, and they will certainly revile this sutra of the Buddha. (28) "They will be full of craving and become attached to the defiled world, causing jealousy among themselves. Protected by Māra Pāpīyas, they will singlemindedly seek profit and violate the moral precepts. [Such bhikṣus] certainly will not believe in the Buddha's Dharma. (29) "They did not plant wholesome roots in previous existences and they have not yet attained wisdom. They will be arrogant and rely on the [false] view of a self. Such ordinary foolish people will not have faith [in the Buddha's Dharma] in the latter degenerate age. (30) "They think that they have already attained the fruit [of their practice] through worldly meditation, they will claim that they are worthy of receiving others' offerings, and they will certainly revile the supreme enlightenment of the Buddha.

(31) "The sin of those who slander the Buddha's enlightenment is greater even than that of someone who destroys all the Buddha's caityas (mausoleums) throughout Jambudvīpa.

(32) "The sin of those who kill an arhat is very grave, but the sin of those who repudiate this sutra is even more serious. (33) "Who will summon the courage to preach this sutra [on samādhi] in the latter degenerate age, when correct moral discipline and the right Dharma have been destroyed?"

(34) Prince [Candraprabha] rose, weeping, his palms joined in reverence, and uttered these words, "This morning I will make a lion's roar in the presence of the most excellent King of Dharma. (35) "I will widely propagate this sutra, abandoning my body and life without reservation, in the latter degenerate age when the Tathāgata has passed away.

(36) "I will endure the verbal abuse of foolish people, undeserved blame, insult, and fear. I will courageously persevere and endure this. (37) "I will be free from all [negative karma] due to evil deeds I have done in past lives. Not giving rise to hatred and anger, I am certain to be well established in the Buddha's Dharma."

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(38) The Tathāgata, touching the top of the prince's head with his pure golden hand, said in a gentle voice to the majestic Prince Candraprabha: (39) "I should now protect you, so that you will encounter no obstacle, no danger of your life, and no obstacle to your celibacy in the latter degenerate age."

(40) The other eight hundred bhikṣus who upheld the Dharma all stood up together [and said], "We certainly will uphold and protect this sutra in the latter degenerate age."

(41) At that time many hundreds of millions of yakṣas and nāgas rose from their seats. Together with eight million other beings, they addressed the World-honored One:

(42) "In the latter degenerate age we will certainly protect these bhikṣus who arose from their seats [and pledged to protect this sutra]." (43) As this sutra was about to be delivered, all the buddha lands, as numerous as grains of sand in the Ganges River, quaked and trembled due to the Buddha's supernatural power of protective presence. (44) When the worlds quaked there appeared many magically transformed buddhas (buddha-nirmitas) who were transformations of Śākyamuni Buddha, by whom this sutra was revealed. (45) An inconceivable number of hundreds of millions of sentient beings in every buddha land were all able to hear this excellent Dharma, and they all were well established in the knowledge of the buddha tathāgatas.

(46) In this buddha land all of the nine hundred million devas gave rise to the aspiration for enlightenment and they scattered flowers on the Buddha.

(47) Monks, nuns, and male and female lay followers, seven hundred and sixty million in number, were all able to hear this sutra. (48) The respectable Sage King predicted, "In the future, [all these people] are certain to see the [buddhas,] honored among two-legged beings, who are as numerous as grains of sand in the Ganges River. They will be able to cultivate the practices that lead to enlightenment. (49) "Because they honor and make offerings to the buddhas in order to seek the Tathāgata's wisdom, they all will be able to visit where those buddhas are and to hear this excellent sutra.

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(50) "After eight hundred million eons, they will all become honorable tathāgatas, whose virtue accumulated during a single eon will [be sufficient to] save sentient beings and cause them to be happy and peaceful.

(51) "Those who worship Maitreya Tathāgata, by preparing supreme offerings and upholding the true Dharma (saddharma) of the Buddha, will all be reborn in the Pure Land of Bliss and Comfort (Sukhāvatī). (52) "[In that buddha land] there is a tathāgata called Amitāyus who is free from defilement. Because [these people] seek supreme enlightenment they will prepare splendid offerings for him. (53) "For seventy incalculable (asaṃkhyeya) [eons] in the future, in every such eon, they will never fall into evil states of existence (durgati) and they will all be able to hear this excellent sutra. (54) "In future ages, those who on hearing this sutra weep tears [of joy] will be those who have worshiped me with offerings. (55) "I now tell you that all those who are in my presence will attain the way to enlightenment due to this discourse. Because of this, I hand this sutra over to you."

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[The Buddha continued:]

Therefore, O prince, a bodhisattva mahāsattva who wishes to seek such a samādhi should be good at the inconceivable Dharma taught by the buddhas. Such bodhisattvas should ask about the inconceivable Dharma taught by the buddhas. They should have deep faith in the inconceivable Dharma taught by the buddhas and should skillfully pursue the inconceivable Dharma taught by the buddhas. On hearing the buddhas' inconceivable teaching of truth they should not be alarmed, or frightened, or always terrified. At that time, Prince Candraprabha said to the World-honored One: O World-honored One, how can a bodhisattva excel at the inconceivable Dharma taught by the buddhas? How should such bodhisattvas ask about the inconceivable Dharma taught by the buddhas? How should they have deep faith in the buddhas' inconceivable teaching of the truth? On hearing the buddhas' inconceivable teaching of truth, how should they not become alarmed, frightened, or always terrified?

At that time, the son of a gandharva (heavenly musician) named Pañcaśikha, accompanied by five hundred other sons of the heavenly musician, holding various musical instruments, followed the Buddha, hoping to worship him. At that time it occurred to the heavenly musician Pañcaśikha: I will now sing and play my instrument for the World-honored One Tathāgata, Supreme God of Gods (devātideva), Worthy of Worship, Fully Enlightened One, just as I did before Śakra Kauṣika, king of the gods and the thirty-three gods.

Then Pañcaśikha, son of the gandharva, and the other five hundred sons of the gandharva produced marvelous, harmonious songs by playing their lapis lazuli harps in concert.

At that time, it occurred to the World-honored One: 574b

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With my uncontrived, unforced, supranormal power, I will cause Prince Candraprabha to attain the stability of a concentrated mind in the inconceivable Dharma taught by the buddhas, and I will cause Pañcaśikha, the son of the gandharva, and others to skillfully sing and play their musical instruments.

Then the World-honored One demonstrated such supranormal power that five hundred musical sounds were well harmonized and produced the tone that understands nondesire, obedience to the Dharma, and observance of the Dharma. There resounded the following verses that provide understanding of the inconceivable Dharma taught by the buddhas:

(1) On the tip of a single strand of hair there appear as many buddhas as there are grains of sand in the Ganges River. It is the same with the buddha lands. The true nature of the buddha lands is that they are empty and without characteristics.

(2) On the tip of a single strand of hair there appear beings of the five destinies of hell, animals, hungry ghosts, gods, and humans. They all feel pleasantly cool and are untroubled.

(3) On the tip of a single strand of hair there appear oceans, lakes, rivers, and springs, and none of these are hindered or constricted. This is called the inconceivable Dharma of the buddhas. (4) On the tip of a single strand of hair there appear many mountains, such as Cakravāḍa, Sumeru, Mucilinda, and Mahāmucilinda. This is called the inconceivable Dharma of the buddhas.

(5) On the tip of a single strand of hair there appear terrible hells: a hot hell, a cold and icy hell, and a hell of dung and urine. Sentient beings reborn in these hells suffer endless, extreme pain. (6) On the tip of a single strand of hair there appear heavenly palaces of the gods. These wonderful, huge palaces are sixteen yojanas wide. On this single strand of hair innumerable gods enjoy heavenly pleasures. (7) On the tip of a single strand of hair there appear buddhas whose Dharma shines bright. One who lacks knowledge and whose conduct has been impure in previous lives will be unable to see it. (8) On the tip of a single hair, one hears that the Buddha has attained nirvana and that the Dharma will someday be lost. On the tip of 138

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a single hair one also hears the Buddha preach the Dharma in the present.

(9) It has been said that on the tip of a single strand of hair some live without limit, but others die soon, without living long, and that nothing remains forever.

(10) On a single strand of hair are those who think that they can see and worship the Buddha, but the Buddha does not appear and is not worshiped. These people are only indulging in their own imaginations. (11) This is just like when someone in a dream enjoys pleasure, satisfying the five sensual desires, but when they awaken they do not perceive these pleasures and realize that [the pleasures] were only falsely experienced in the dream.

(12) The dharmas that are seen, heard, and remembered are all untrue, like a dream. When bodhisattvas acquire this samādhi they can understand all these dharmas. (13) Those who always enjoy happiness in the world by not being attached to objects of love or hatred find pleasure in dwelling in forests and enjoy the happiness of a mendicant.

(14) Those who have no attachments and nothing to call their own wander this world [in solitude,] like a rhinoceros, or like the wind moving unhindered through the sky.

(15) One who has practiced the path and gives rise to the true knowledge that all dharmas are empty and without self, and who has cultivated these dharmas, will acquire unbounded eloquence.

(16) Those whose minds do not cling to the world and who are always very happy are free from attachment to what is loved or hated, and their minds are like the wind in the sky,

(17) Those who live with those whom they hate suffer, and those who are separated from those who are dear to them also suffer. However, those who have renounced both the objects of hatred and love pursue the true Dharma and are happy indeed.

(18) Those who have joy and attachment on hearing of their good fame, and who are sure to have wrath and hatred [on hearing of their ill fame], are fettered by folly and arrogance. Thus, they suffer pain, for they are subject to their own pride.

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(19) Those who are grounded in equanimity and are humble, never arrogant, and free from attachment to the objects of love or hatred will always live joyful lives.

(20) Those who are grounded in good and pure morality, delight in meditation with unstained minds, and always dwell comfortably in the forest will be free from the web of doubts forever. (21) Those who have doubt and commit errors, are foolish, and who cling to sensual desires, just like vultures clinging to a carcass, are certainly under the power of Māra.

When these verses were spoken, Prince Candraprabha was able to acquire the mental concentration in the inconceivable profound Dharma of the buddhas to deliver the scriptures (sūtrānta-abhinirhāra). At that moment the gandharva Pañcaśikha and the others attained the state of acceptance of [the Buddha's] voice (ghoṣānugā kṣānti). An incalculable number of sentient beings gave rise to the aspiration for supreme enlightenment (bodhicitta), and innumerable sentient beings among gods and humans obtained ease and benefit.

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At that time, the World-honored One addressed Prince Candraprabha: Bodhisattva mahāsattvas should be well settled in wholesome roots and in the merit of the Dharma and should not be involved in worldly affairs. They should distance themselves from evil friends, rely on true friends, and always ask these true friends [about the Dharma]. Listening to the Dharma without tiring, they should be delighted and seek the Dharma, keep the Dharma, and explain the Dharma [to others]. They should be clever in asking questions of other bodhisattvas, and should think of other bodhisattvas as their teachers. They should think as highly of these teachers of the Dharma (dharma-bhāṇaka) as they do of their own teacher. O prince, bodhisattvas who accept this Dharma can acquire the unthinkable faculty of eloquence, and believe in and penetrate deeply the ocean of the inconceivable and profound Dharma of buddhas. Once settled in the inconceivable and profound Dharma of the buddhas, each [of these bodhisattvas] becomes a lamp among gods and humans. Then the World-honored One uttered the following verses: (1) Many hundreds of millions of inconceivable, immeasurable eons ago, there was a buddha named Indraketudhvajarāja, Honored among Two-legged Beings.

(2) At that time, the Buddha declared this samādhi: There is no sentient being (sattva) and no life (jīva). Just like foam, a mirage, or lightning, dharmas are [ephemeral,] like the image of the moon reflected in the water.

(3) Sentient beings and their lives are unknowable. They die in this world and are reborn in another. Their karma cannot be destroyed and the retribution for their evil and good deeds will not cease. (4) The discourse on the Dharma that is in accordance with cause and effect is subtle and difficult to perceive. This is the scope of the Buddha's activities that is not grasped with words or phrases. This is the supreme enlightenment expounded by the Buddha. 141

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(5) There is a large store of dhāraṇīs and great knowledge from which one hundred thousand billion sutras emerge. It is the scope of a hundred thousand million buddhas' activities. Such is the Buddha's exposition of this samādhi.

(6) This is the bodhisattvas' store of merit that can cure the ills of people, praised by all the buddhas, and which a hundred thousand billion gods worship.

(7) To speak true words to ordinary people and to be always free from all heretical religions—such is their discipline. It is hard to become attached to the store of moral discipline praised by the buddhas, like a flash of lightning in the sky.

(8) In the presence of immeasurable hundreds of millions of buddhas in the past, the wise who have practiced moral discipline and offered alms, and who have distanced themselves from false friends, inherit the best possessions of their fathers.

(9) Here there is a monk, a teacher of the Dharma (dharma-bhāṇaka), who has cultivated religious practices and is a son of the World-honored One, the Sun of Wisdom. Having heard and followed this Dharma, he gives rise to the aspiration for supreme enlightenment.

(10) Indraketudhvajarāja Buddha said to this monk, a teacher of the Dharma, "O monk, the first difficulty is that of [cultivating] the aspiration for enlightenment (bodhicitta).

(11) "Guard your moral discipline like a precious jewel and stay close to true friends who follow [the path of] enlightenment. If you always keep your distance from false friends, you will soon attain the reward of supreme enlightenment."

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[The World-honored One continued in the following verses:] (1) In the past, in this Jambudvīpa, two diligent sons of a wealthy family left home to become mendicants according to the Dharma of the Buddha, living alone in the forest, solitary like a rhinoceros. (2) They achieved the four meditations and had supernatural powers, were well versed in the verses and treatises of the scriptures, and were without fear. They knew thoroughly the characteristics [of all things] from the earth to the sky. They knew the land, the sky, and all that exists between them, traveling [freely] through the sky like flying birds.

(3) While they dwelled peacefully in the forest the trees and flowers bloomed luxuriantly; all the different kinds of birds drew near and conversed with these two sons of a wealthy family. (4) At that time, a king who was out hunting heard their voices and approached them. He showed reverence to them and wished to hear the Dharma. He deeply cherished and respected these Dharma teachers (dharma-bhāṇaka).

(5) The king exchanged greetings with them and sat before them. At that time, the king had many followers and attendants, numbering six hundred million.

(6) Seeing the king, one of the two Dharma teachers said to him, "Listen to me carefully. The appearance of the Buddha is extremely rare [and it is difficult] to encounter him. O great king, I pray that you should never be idle.

(7) "The life span [of human beings] is rapidly decreasing and does not last long, just like a waterfall or a rushing river in the mountains. Afflicted by old age, illness, and death, no one can relieve you from [the retribution of] your own deeds.

(8) "O great king, please protect the true Dharma and establish the teachings of the Buddha Possessed of Ten Powers. In the latter degenerate age you will dwell with comrades who follow the Dharma." 575c 143

(9) In this way, these two extremely wise men faced the king and compassionately spoke to him. The king and his six hundred million attendants all gave rise to the aspiration for supreme enlightenment. (10) When the king heard these pure words of the Dharma and the gentle and peaceful words of these men, he danced with joy and heartily welcomed them. He worshiped them, kneeling and bowing his head to the ground, and then departed.

(11) At that time there were many other monks who entered the [king's] palace to receive offerings. The king knew that they had committed bad deeds and he did not revere them as virtuous. (12) When the Dharma of the past leader (i.e., the Buddha) has been exhausted in the latter degenerate age, when evil will increase, there will be very few virtuous ones but many who are undisciplined. (13) The violent, arrogant monks sought offerings, but they were attached to wrong views and did not understand the Buddha's right teaching. They urged the king to commit injustice: (14) "You should kill those two Dharma teachers who expounded to you, O king, about emptiness and annihilationism. They urged you, O king, and all of us toward emptiness and annihilationism but they did not reveal real nirvana.

(15) "Those deceivers said that a deed and its retribution would come to naught, that the skandhas are empty. If you put those Dharma teachers to death, the great Dharma will certainly be preserved longer."

(16) At that time there was a god (deva), a true friend of the king in the past, who had always attended him and guarded him against wrongdoing. [This god] said to the king:

(17) "O king, do not believe the fearful words of these false friends. Do not kill those wise Dharma teachers, and never believe in these villains. (18) "Do you not remember, O great king, the two monks who dwelled in the forest and who told you to keep company with righteous friends in the latter degenerate age?"

(19) The god said these true words to the king, urging him not to abandon the Buddha Dharma. At that time, the king had an evil younger brother who reigned over a neighboring country. 144

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(20) The evil monks went [to the evil brother] and persuaded him to kill the Dharma teachers who expounded on emptiness and annihilationism. [They said,] "Ever since we began religious practices long ago, they have not let us seek nirvana.

(21) "O great king, your older brother is an absolute fool. He does not let you choose your own lifestyle. Those two monks are his evil teachers. They move about the sky through their supernatural powers. (22) "Knowing this, we have come here now to inform you of it, great king. Please put to death these two conjurers as soon as possible, or you will regret it later."

(23) Then the king's younger brother accepted the words of these villains, took up arms along with his entire army, and went to the forest where the [two] monks lived.

(24) All the nāgas and yakṣas in the forest were aware of the malicious intent of the king's younger brother. They came to confront him and his retinue and pelted him with heavy stones. The king and his army were all destroyed.

(25) Now look! The words of false friends caused this great king's army to be destroyed in this way. Because of his malice toward these Dharma teachers, the king's brother fell into Avīci Hell for sixty lifetimes.

(26) At that time the evil monks, filled with attachment, encouraged the warrior king in this way and later they underwent immeasurable suffering in hell for fully one billion lives.

(27) The god who advised the [good] king and all those who protected the Dharma teachers saw buddhas as numerous as there are grains of sand in the Ganges River, made offerings to them, and cultivated religious practices.

(28) Fully six hundred million attendants of the king, who together with him heard the Dharma, gave rise to the aspiration for enlightenment and were able to become buddhas in every world.

(29) The life spans of these buddhas are several hundreds of millions of years long. Their knowledge is inconceivable and beyond compare. They all have practiced and expounded this samādhi and will enter complete nirvana.

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(30) Hearing of such supreme knowledge, you should accumulate the merit of moral discipline, be diligent and courageous without being idle, and always distance yourself from false friends. 146

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[Then the World-honored One addressed Prince Candraprabha:] O prince, bodhisattva mahāsattvas should sacrifice their lives without attachment to their bodies. Why should they do so?

Because, O prince, if bodhisattvas are attached to their bodies they will do evil. Therefore, a bodhisattva should know the visible body (rūpakāya) and the Dharma body (dharmakāya) [of the Buddha]. Why? Buddhas are of the Dharma body and not of the visible body. Buddhas reveal themselves in the Dharma body, not in the visible body. Therefore, O prince, a bodhisattva mahāsattva who wishes to practice as the Buddha practiced, to seek the Tathāgata's body, to seek the Tathāgata's knowledge, to know the Tathāgata's body, and to know the Tathāgata's knowledge, should uphold and recite this samādhi sutra, explaining it widely for others and cultivating it.

O prince, the Tathāgata's body is born from innumerable merits. The Tathāgata declares one and the same meaning, that is to say, that all dharmas come from causes. Dharmas are free from all marks because they are extremely profound.

Dharmas are unlimited, because they are without distinction. Dharmas are without characteristics, because they are without the essential nature of characteristics. Dharmas have no characteristics, because they are free from characteristics. Dharmas are immovable, because they are steadfast. Dharmas are nondual, because they are of one mark. Dharmas are invisible, because they go beyond the objects of vision. Dharmas are inconceivable, because they go beyond the sphere of thought. Dharmas do not become agitated, because they are free from conceptual construction. Dharmas cannot be explained, because they go beyond words and speech. Dharmas have no place to abide, because they are free from abodes. Dharmas have no abodes, because they abandon words and speech. Dharmas have no foundation to depend upon, because they transcend various points of view. Dharmas are without impurities of cravings, because they transcend the retribution of deeds.

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By means of a steadfast mind one is freed from all desires. By means of an indestructible mind one is freed from hatred. By means of firm and right knowledge one transcends ignorance.

There are verbal expressions [for dharmas], because dharmas are empty. [Dharmas are] not born, because they transcend birth. Dharmas are impermanent, because mere words are used to describe them. They are free from voices, because voices have become silent. They are expressible, because of thought.

Dharmas are homogenous with regard to thoughts, because they are in harmony. They are conventional, because there is the absolute truth. They are pure and cool, because they are free from the fever of anxiety. They are the absolute truth, because of these true words. Dharmas are free from the fever of anxiety, because of nirvana. They are indestructible, because they are unconquerable. They cling to nothing, because all conceptual activity has been extinguished. Dharmas have no conceptual activity, because they are free from encounters with cognized objects. They have no end, because of teaching merits. They have no atoms, because of teaching minuteness. They have great supernatural powers as a result of their past deeds. They are free, because they have unrestricted power.

Dharmas are indestructible, because they are firm. They have no limit, because their epithets are inexhaustible. They expound widely, because of great compassionate deeds in the past. This is the [Dharma] body of the Tathāgata.

Then the World-honored One uttered these verses:

(1) Those who wish to see the Buddha, Parent of the World, and to know the Buddha's body, let them practice this samādhi. Then they will recognize the body of the Tathāgata.

(2) The Buddha is born from merit and his body is pure and extremely radiant. His corporeal marks are everywhere the same, just like space. There are no distinctions among them.

(3) As is the buddhas' enlightenment, so are [the Buddha's] corporeal marks and appearance. Just as his corporeal marks and appearance are unknowable, so too is the body of the Tathāgata.

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(4) The bodies and the worlds of the buddhas are just like the marks and appearance of enlightenment. Their powers, concentrations, and liberations have only a single mark.

(5) Such is the original, true nature of the buddha tathāgatas, parents of the world. No one can see the buddhas. Who can see the enlightened with one's physical eyes?

(6) Many people say, "I have seen the buddhas with their golden, wonderful, incomparable bodies that illuminate the entire world." (7) But it is the buddha tathāgatas, by means of their power and supernatural abilities, who enable these people to see their bodies that are adorned with wonderful corporeal marks.

(8) The [Buddha's body] appears with the corporeal marks of height and girth, but those in the world cannot see these marks. If one understands the marks of [the Buddha's] body, however, then there is no difference between the Buddha and the world.

(9) If someone knows the dimensions of [the Buddha's] body, then there would be no difference between what is the Buddha's body and what is not his body. It would be the same for the difference between a human [body] and the [body of an] asura.

(10) The mind is completely empty and tranquil, so too are the marks of the perceptions and the fruition of deeds. The features of name and form (nāmarūpa) are also like this, pure and filled with radiance. (11) No one knows how to practice this samādhi as well as [the Buddha], Parent of the World, has done for inconceivable hundreds of millions of eons.

(12) From the immeasurable pure dharmas (i.e., merits), this samādhi is born because of the resultant power of this concentration. Others do not see my body.

(13) As is one's mind, so too is name and form. Various types of minds are not the same, nor are the characteristics of name and form the same. (14) When one's conceptual thoughts are coarse, name and form follow them. All the refinement or coarseness of name and form comes from various concepts.

(15) For those whose thoughts are subtle, name and form will also be so. If one is not attached to name and form, then the mind and body will be radiant.

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(16) I recall that in my past lives for seventy incalculable eons, the three kinds of evil thoughts (i.e., greed, hatred, and delusion) have never occurred in me.

(17) With an undefiled mind, for inconceivable hundreds of millions of eons, I bestowed benefits on living beings. Therefore, others do not see my body.

(18) One who frees their mind from these existences will have no further contact with these [existences].

(19) Since my cognition is liberated from all existences, I can know the original nature of the mind, and my knowledge arises. (20) My transformed bodies travel to hundreds of billions of buddha lands, teaching the Dharma to sentient beings. Therefore, my body cannot be seen.

(21) My body is markless, without features, just like the sky. It is ineffable, because it is beyond verbal expression. (22) The Dharma body of the Great Hero is born from the Dharma. There has never been a visible body that could be interpreted as the Buddha.

(23) One who has heard this explanation of the body [of the Buddha] is filled with joy. Māra will be unable to succeed. (24) Having heard the profound truth, one who is not frightened will never repudiate, even at the cost of their life, the Buddha's enlightenment.

(25) They will preach one thousand million sutras that elucidate the true wisdom. Wherever they go, they will illuminate all sentient beings. O prince, this Tathāgata, Arhat of Perfect Knowledge, knows that even if a person wishes to comprehend the visible body, corporeal marks, and actions of the Tathāgata, in the end it will be impossible. It is impossible to determine whether [the Tathāgata's body] is blue, blue-colored, resembles blue, or has blue features; whether it is yellow, yellow-colored, resembles yellow, or has yellow features; whether it is red, red-colored, resembles red, or has red features; whether it is white, white-colored, resembles white, or has white features; whether it is purple, purplecolored, resembles purple, or has purple features; whether it is crystalline, crystal-colored, resembles crystal, or has crystalline features; whether it 150

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is fiery, fire-colored, resembles fire, or has fiery features; whether it is golden, gold-colored, resembles gold, or has golden features; whether it is lightning, lightning-colored, resembles lightning, or has lightning-like features; whether it is buttery, butter-colored, resembles butter, or has buttery features; whether it is lapis lazuli, lapis lazuli-colored, resembles lapis lazuli, or has lapis lazuli features; whether it is a god (deva), god-colored, resembles a god, or has godlike features; and whether it is Brahmā, Brahmā-colored, resembles Brahmā, or has Brahmā-like features. O prince, such is the body of the Tathāgata. None of the corporeal marks of the Tathāgata can be measured or spoken of, because they are unfathomable. Gods and humans cannot fathom the [Buddha's] visible body in its full perfection. It is long and short, wide and narrow, and [encompasses] all types [of bodies]. It is unlimited, inconceivable, and incalculable.

At that time, the World-honored One uttered these verses: (26) No one can measure all the minute particles in the entire world and all the droplets of water in springs, ponds, lakes, and great oceans, and one cannot know their limit.

(27) No one can know the number of minute particles or water droplets. The Tathāgata, the Leader, drew a comparison: just as droplets of water are unlimited, so too are minute particles.

(28) Seeing all sentient beings, I know them to be more numerous than these minute particles.

(29) I know that I myself reveal the color of my skin, in which all sentient beings have faith and place their hope.

(30) There is no one with whom I can be compared. Since the corporeal marks and actions of the visible body are like this, no one can comprehend the Buddha. My marks are truly thus. (31) The Buddha has transcended corporeal marks and reveals his Dharma body. It is profound and immeasurable; therefore the Buddha is unknowable.

(32) Full enlightenment is inconceivable, just as is the body of the Tathāgata. This is the inconceivable Dharma body. It is the revealed Dharma body.

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(33) One cannot know or understand this body, or the corporeal marks of the body, through actions of the mind. No one can measure it in its entirety.

(34) The Dharma is immeasurable. I have practiced it for millions of eons and I acquired this inconceivable body that emits brilliant rays of light.

(35) Living beings cannot grasp this. Therefore, the body of the Tathāgata is immeasurable and inconceivable.

(36) Even though the Dharma is immeasurable one may wish to measure it, but the Dharma is without differentiation.

(37) Differentiations are limitless. [The Dharma] is devoid of conceptual constructions. That which is devoid of thought and conceptual construction is the inconceivability of the Buddha. (38) Just as space is infinite and cannot be measured by anyone, so too is the body of the Buddha. It is exactly like space. (39) If a son or daughter of the Buddha knows my body as it is, they too will be able to become buddhas, unknowable rulers of the world. 152

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[Then the World-honored One addressed Prince Candraprabha:] (1) O prince, a bodhisattva mahāsattva has four kinds of inconceivable speech (vyavahāra), and his explanations are inconceivable and it is difficult to reach their end. What are these four? The first is the inconceivable speech on [mental and physical] latent forces (saṃskāras). The second is the inconceivable speech on [causally] conditioned (saṃskṛta) [dharmas] that are to be deplored (i.e., not to become attached to). The third is the inconceivable speech on the means of mental impurities (saṃkleśa, defilements). The fourth is the inconceivable speech on [their] purification (vyavadāna). O prince, these are the four kinds of inconceivable speech of bodhisattvas, and their explanations are inconceivable and it is difficult to reach their end. (2) O prince, a bodhisattva mahāsattva also has four kinds of methods (naya). What are these four? The first is the inconceivable method of [mental and physical] latent forces. The second is the inconceivable method of conditioned [dharmas] that are to be deplored. The third is the inconceivable method of mental impurities. The fourth is the inconceivable method of [their] purification. These are the four.

(3) O prince, a bodhisattva mahāsattva also has four kinds of suitability (yukti, reasonableness). What are these four? The first is the inconceivable suitability of [mental and physical] latent forces. The second is the inconceivable suitability of conditioned [dharmas] that are to be deplored. The third is the inconceivable suitability of mental impurities. The fourth is the inconceivable suitability of [their] purification. These are the four. (4) O prince, a bodhisattva mahāsattva also has four kinds of gates (dvāra). What are the four? The first is the inconceivable gate of [mental and physical] latent forces. The second is the inconceivable gate of conditioned [dharmas] that are to be deplored. The third is the inconceivable gate of mental impurities. The fourth is the inconceivable gate of [their] purification. These are the four.

(5) O prince, a bodhisattva mahāsattva also has four kinds of explanations (nirdeśa). What are the four? The first is the inconceivable explanations 153

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of [mental and physical] latent forces. The second is the inconceivable explanations of conditioned [dharmas] that are to be deplored. The third is the inconceivable explanations of mental impurities. The fourth is the inconceivable explanations of [their] purification. These are the four. (6) O prince, a bodhisattva mahāsattva also has four kinds of voices (ghoṣa). What are the four? The first is the inconceivable voices of [mental and physical] latent forces. The second is the inconceivable voices of conditioned [dharmas] that are to be deplored. The third is the inconceivable voices of the mental impurities. The fourth is the inconceivable voices of [their] purification. These are the four.

(7) O prince, a bodhisattva mahāsattva also has four kinds of speech (vāc). What are the four? The first is the inconceivable speech on [mental and physical] latent forces. The second is the inconceivable speech on conditioned [dharmas] that are to be deplored. The third is the inconceivable speech on mental impurities. The fourth is the inconceivable speech on [their] purification. These are the four.

(8) O prince, a bodhisattva mahāsattva also has four ways of speaking (vāk-patha). What are the four? The first is the inconceivable way of speaking on [mental and physical] latent forces. The second is the inconceivable way of speaking on conditioned [dharmas] that are to be deplored. The third is the inconceivable way of speaking on mental impurities. The fourth is the inconceivable way of speaking on [their] purification. These are the four.

(9) O prince, a bodhisattva mahāsattva also has four kinds of esoteric expression (sandhā-bhāṣya). What are the four? The first is the inconceivable esoteric expression regarding [mental and physical] latent forces. The second is the inconceivable esoteric expression regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable esoteric expression regarding mental impurities. The fourth is the inconceivable esoteric expression regarding [their] purification. These are the four. (10) O prince, a bodhisattva mahāsattva also has four ways of comprehending the gods (deva-nidhyapti). What are the four? The first is the inconceivable comprehension of the gods regarding [mental and physical] latent forces. The second is the inconceivable comprehension of the gods regarding conditioned [dharmas] that are to be deplored. The third 154

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is inconceivable comprehension of the gods regarding mental impurities. The fourth is inconceivable comprehension of the gods regarding [their] purification. These are the four.

(11) O prince, a bodhisattva mahāsattva also has four ways of comprehending human beings (manuṣya-nidhyapti). What are the four? The first is the inconceivable comprehension of human beings regarding [mental and physical] latent forces. The second is the inconceivable comprehension of human beings regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable comprehension of human beings regarding mental impurities. The fourth is the inconceivable comprehension of human beings regarding [their] purification. These are the four. (12) O prince, a bodhisattva mahāsattva also has four ways of comprehending names and letters (nāma-nidhyapti). What are these four? The first is the inconceivable comprehension of names and letters regarding [mental and physical] latent forces. The second is the inconceivable comprehension of names and letters regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable comprehension of names and letters regarding mental impurities. The fourth is the inconceivable comprehension of names and letters regarding [their] purification. These are the four. (13) O prince, a bodhisattva mahāsattva also has four kinds of eloquence (pratibhāna). What are these four? The first is the inconceivable eloquence regarding [mental and physical] latent forces. The second is the inconceivable eloquence regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable eloquence regarding mental impurities. The fourth is the inconceivable eloquence regarding [their] purification. These are the four.

(14) O prince, a bodhisattva mahāsattva also has four kinds of resolve. What are these four? The first is inconceivable resolve regarding [mental and physical] latent forces. The second is inconceivable resolve regarding conditioned [dharmas] that are to be deplored. The third is inconceivable resolve regarding mental impurities. The fourth is inconceivable resolve regarding [their] purification. These are the four.

(15) O prince, young man, a bodhisattva mahāsattva also has four kinds of penetration (avatāra). What are these four? The first is the inconceivable penetration regarding [mental and physical] latent forces. 155

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The second is the inconceivable penetration regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable penetration regarding mental impurities. The fourth is the inconceivable penetration regarding [their] purification. These are the four.

(16) O prince, a bodhisattva mahāsattva also has four kinds of liberation (udbhava). What are these four? The first is the inconceivable liberation regarding [mental and physical] latent forces. The second is the inconceivable liberation regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable liberation regarding mental impurities. The fourth is the inconceivable liberation regarding [their] purification. These are the four.

(17) O prince, a bodhisattva mahāsattva also has four kinds of adamantine phrases (vajra-pada). What are these four? The first are the inconceivable adamantine phrases regarding [mental and physical] latent forces. The second are the inconceivable adamantine phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable adamantine phrases regarding mental impurities. The fourth are the inconceivable decisive phrases regarding [their] purification. These are the four. (18) O prince, a bodhisattva mahāsattva also has four kinds of magical phrases (mantra-pada). What are these four? The first are the inconceivable magical phrases regarding [mental and physical] latent forces. The second are the inconceivable magical phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable magical phrases regarding mental impurities. The fourth are the inconceivable magical phrases regarding [their] purification. These are the four. (19) O prince, a bodhisattva mahāsattva also has four ways of deliverance. What are these four? The first is the inconceivable deliverance from [mental and physical] latent forces. The second is the inconceivable deliverance from conditioned [dharmas] that are to be deplored. The third is the inconceivable deliverance from mental impurities. The fourth is the inconceivable deliverance from [their] purification. These are the four. (20) O prince, a bodhisattva mahāsattva also has four kinds of scriptural phrases (sūtrānta-pada). What are these four? The first are the inconceivable scriptural phrases regarding [mental and physical] latent forces. The second are the inconceivable scriptural phrases regarding conditioned 156

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[dharmas] that are to be deplored. The third are the inconceivable scriptural phrases regarding mental impurities. The fourth are the inconceivable scriptural phrases regarding [their] purification. These are the four. (21) O prince, a bodhisattva mahāsattva also has four kinds of phrases. What are these four? The first are the inconceivable phrases regarding [mental and physical] latent forces. The second are the inconceivable phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable phrases regarding mental impurities. The fourth are the inconceivable phrases regarding [their] purification. These are the four. (22) O prince, a bodhisattva mahāsattva also has four kinds of provisional phrases. What are these four? The first are the inconceivable provisional phrases regarding [mental and physical] latent forces. The second are the inconceivable provisional phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable provisional phrases regarding mental impurities. The fourth are the inconceivable provisional phrases regarding [their] purification. These are the four. (23) O prince, a bodhisattva mahāsattva also has four kinds of clear phrases. What are these four? The first are the inconceivable clear phrases regarding [mental and physical] latent forces. The second are the inconceivable clear phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable clear phrases regarding mental impurities. The fourth are the inconceivable clear phrases regarding [their] purification. These are the four.

(24) O prince, a bodhisattva mahāsattva also has four kinds of trusted phrases. What are these four? The first are the inconceivable trusted phrases regarding [mental and physical] latent forces. The second are the inconceivable trusted speech regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable trusted phrases regarding mental impurities. The fourth are the inconceivable trusted phrases regarding [their] purification. These are the four.

(25) O prince, a bodhisattva mahāsattva also has four kinds of phrases on practice (pracāra-pada). What are these four? The first are the inconceivable phrases on practice regarding [mental and physical] latent forces. The second are the inconceivable phrases on practice regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable phrases 157

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on practice regarding mental impurities. The fourth are the inconceivable phrases on practice regarding [their] purification. These are the four. (26) O prince, a bodhisattva mahāsattva also possesses four kinds of inconceivable phrases (acintya-pada). What are these four? The first is the inconceivably inconceivable phrases regarding [mental and physical] latent forces. The second is the inconceivably inconceivable phrases regarding conditioned [dharmas] that are to be deplored. The third is the inconceivably inconceivable phrases regarding mental impurities. The fourth is the inconceivably inconceivable phrases regarding [their] purification. These are the four.

(27) O prince, a bodhisattva mahāsattva also has four kinds of endless phrases (ananta-pada). What are these four? The first are the inconceivable endless phrases regarding [mental and physical] latent forces. The second are the inconceivable endless phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable endless phrases regarding mental impurities. The fourth are the inconceivable endless phrases regarding [their] purification. These are the four. (28) O prince, a bodhisattva mahāsattva also has four kinds of unlimited phrases (aparyanta-pada). What are these four? The first are the inconceivable unlimited phrases regarding [mental and physical] latent forces. The second are the inconceivable unlimited phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable unlimited phrases regarding mental impurities. The fourth are the inconceivable unlimited phrases regarding [their] purification. These are the four. (29) O prince, a bodhisattva mahāsattva also has four kinds of inexhaustible phrases (apryanta-pada). What are these four? The first are the inconceivable inexhaustible phrases regarding [mental and physical] latent forces. The second are the inconceivable inexhaustible phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable inexhaustible phrases regarding mental impurities. The fourth are the inconceivable inexhaustible phrases regarding [their] purification. These are the four. (30) O prince, a bodhisattva mahāsattva also has four kinds of inexpressible phrases. What are these four? The first are the inconceivable inexpressible phrases regarding [mental and physical] latent forces. The 158

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second are the inconceivable inexpressible phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable inexpressible phrases regarding mental impurities. The fourth are the inconceivable inexpressible phrases regarding [their] purification. These are the four. (31) O prince, young man, a bodhisattva mahāsattva also has four kinds of incalculable phrases (asaṃkhyeya-pada). What are four? The first are the inconceivable incalculable phrases regarding [mental and physical] latent forces. The second are the inconceivable incalculable phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable incalculable phrases regarding mental impurities. The fourth are the inconceivable incalculable phrases regarding [their] purification. These are the four.

(32) O prince, a bodhisattva mahāsattva also has four kinds of infinite phrases (aparimāṇa-pada). What are these four? The first are the inconceivable infinite phrases regarding [mental and physical] latent forces. The second are the inconceivable infinite phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable infinite phrases regarding mental impurities. The fourth are the inconceivable infinite phrases regarding [their] purification. These are the four. (33) O prince, a bodhisattva mahāsattva also has four kinds of immeasurable phrases (aprameya-pada). What are these four? The first are the inconceivable immeasurable phrases regarding [mental and physical] latent forces. The second are the inconceivable immeasurable phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable immeasurable phrases regarding mental impurities. The fourth are the inconceivable immeasurable phrases regarding [their] purification. These are the four.

(34) O prince, a bodhisattva mahāsattva also has four kinds of unmoving phrases. What are these four? The first are the inconceivable unmoving phrases regarding [mental and physical] latent forces. The second are the inconceivable unmoving phrases regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable unmoving phrases regarding mental impurities. The fourth are the inconceivable unmoving phrases regarding [their] purification. These are the four. 159

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(35) O prince, a bodhisattva mahāsattva also has four kinds of phrases on knowledge (jñāna-pada). What are these four? The first are the inconceivable phrases on knowledge regarding [mental and physical] latent forces. The second are the inconceivable phrases on knowledge regarding conditioned [dharmas] that are to be deplored. The third are the inconceivable phrases on knowledge regarding mental impurities. The fourth are the inconceivable phrases on knowledge regarding [their] purification. These are the four.

(36) O prince, a bodhisattva mahāsattva also has four kinds of stores of knowledge (jñāna-saṃcaya). What are these four? The first is the inconceivable store of knowledge regarding [mental and physical] latent forces. The second is the inconceivable store of knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable store of knowledge regarding mental impurities. The fourth is the inconceivable store of knowledge regarding [their] purification. These are the four. (37) O prince, a bodhisattva mahāsattva also has four kinds of sources of knowledge (jñāna-gotra). What are these four? The first is the inconceivable source of knowledge regarding [mental and physical] latent forces. The second is the inconceivable source of knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable source of knowledge regarding mental impurities. The fourth is the inconceivable source of knowledge regarding [their] purification. These are the four.

(38) O prince, a bodhisattva mahāsattva also has four kinds of stores of eloquence (pratibhāna-saṃcaya). What are these four? The first is the inconceivable collection of eloquence regarding [mental and physical] latent forces. The second is the inconceivable collection of eloquence regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable collection of eloquence regarding mental impurities. The fourth is the inconceivable collection of eloquence regarding [their] purification. These are the four.

(39) O prince, a bodhisattva mahāsattva also has four kinds of sources of eloquence (pratibhāna-gotra). What are these four? The first is the inconceivable quality of eloquence [mental and physical] latent forces. The second is the inconceivable quality of eloquence regarding conditioned 160

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[dharmas] that are to be deplored. The third is the inconceivable quality of eloquence regarding mental impurities. The fourth is the inconceivable quality of eloquence regarding [their] purification. These are the four. (40) O prince, a bodhisattva mahāsattva also has four kinds of sutras. What are these four? The first is the inconceivable sutras regarding [mental and physical] latent forces. The second is the inconceivable sutras regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable sutras regarding mental impurities. The fourth is the inconceivable sutras regarding [their] purification. These are the four. (41) O prince, a bodhisattva mahāsattva also has four kinds of stores of sutras. What are these four? The first is the inconceivable store of sutras regarding [mental and physical] latent forces. The second is the inconceivable store of sutras regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable store of sutras regarding mental impurities. The fourth is the inconceivable store of sutras regarding [their] purification. These are the four.

(42) O prince, a bodhisattva mahāsattva also has four kinds of erudition (bāhuśrutya). What are these four? The first is the inconceivable erudition regarding [mental and physical] latent forces. The second is the inconceivable erudition regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable erudition regarding mental impurities. The fourth is the inconceivable erudition regarding [their] purification. These are the four.

(43) O prince, a bodhisattva mahāsattva also has four kinds of wealth (dhana). What are these four? The first is the inconceivable wealth regarding [mental and physical] latent forces. The second is the inconceivable wealth regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable wealth regarding mental impurities. The fourth is the inconceivable wealth regarding [their] purification. These are the four. (44) O prince, a bodhisattva mahāsattva also has four kinds of discipline (śikṣā). What are these four? The first is the inconceivable learning regarding [mental and physical] latent forces. The second is the inconceivable learning regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable learning regarding mental impurities. The fourth is the inconceivable learning regarding [their] purification. These are the four. 161

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(45) O prince, a bodhisattva mahāsattva also has four kinds of scopes of activity (gocara). What are these four? The first is the inconceivable scope of activity regarding [mental and physical] latent forces. The second is the inconceivable scope of activity regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable scope of activity regarding mental impurities. The fourth is the inconceivable scope of activity regarding [their] purification. These are the four. (46) O prince, a bodhisattva mahāsattva also has four kinds of deeds (karman). What are these four? The first is the inconceivable deeds regarding [mental and physical] latent forces. The second is the inconceivable deeds regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable deeds regarding mental impurities. The fourth is the inconceivable deeds regarding [their] purification. These are the four. (47) O prince, a bodhisattva mahāsattva also has four kinds of steadfastness. What are these four? The first is the inconceivable steadfastness regarding [mental and physical] latent forces. The second is the inconceivable steadfastness regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable steadfastness regarding mental impurities. The fourth is the inconceivable steadfastness regarding [their] purification. These are the four.

(48) O prince, a bodhisattva mahāsattva also has four ways of practicing the path (mārga-bhāvanā). What are these four? The first is the inconceivable practice of the path regarding [mental and physical] latent forces. The second is the inconceivable practice of the path regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable practice of the path regarding mental impurities. The fourth is the inconceivable practice of the path regarding [their] purification. These are the four. (49) O prince, a bodhisattva mahāsattva also has four kinds of knowledge that destroy mental impurities. What are these four? The first is the inconceivable knowledge that destroys mental impurities regarding [mental and physical] latent forces. The second is the inconceivable knowledge that destroys mental impurities regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge that destroys mental impurities regarding mental impurities. The fourth is the inconceivable knowledge that destroys mental impurities regarding [their] purification. These are the four.

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(50) O prince, a bodhisattva mahāsattva also has four kinds of knowledge on mental impurities (saṃkleśa-jñāna). What are these four? The first is the inconceivable knowledge on mental impurities regarding [mental and physical] latent forces. The second is the inconceivable knowledge on mental impurities regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge on mental impurities regarding mental impurities. The fourth is the inconceivable knowledge on mental impurities regarding [their] purification. These are the four. (51) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of the evil paths (durgati). What are these four? The first is the inconceivable knowledge of the evil paths regarding [mental and physical] latent forces. The second is the inconceivable knowledge of the evil paths regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of the evil paths regarding mental impurities. The fourth is the inconceivable knowledge of the evil paths regarding [their] purification. These are the four.

(52) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of non-knowledge. What are these four? The first is the inconceivable knowledge of non-knowledge regarding [mental and physical] latent forces. The second is the inconceivable knowledge of non-knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of non-knowledge regarding mental impurities. The fourth is the inconceivable knowledge of non-knowledge regarding [their] purification. These are the four.

(53) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of the final concentration. What are these four? The first is the inconceivable knowledge of the final concentration regarding [mental and physical] latent forces. The second is the inconceivable knowledge of the final concentration regarding conditioned [dharmas] that are deplored. The third is the inconceivable knowledge of the final concentration regarding mental impurities. The fourth is the inconceivable knowledge of the final concentration regarding [their] purification. These are the four. (54) O prince, a bodhisattva mahāsattva also has four kinds of errorfree knowledge. What are these four? The first is the inconceivable errorfree knowledge regarding [mental and physical] latent forces. The second 163

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is the inconceivable error-free knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable error-free knowledge regarding mental impurities. The fourth is the inconceivable error-free knowledge regarding [their] purification. These are the four. (55) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of ignorance (avidyā-jñānāni). What are these four? The first is the inconceivable knowledge of ignorance regarding [mental and physical] latent forces. The second is the inconceivable knowledge of ignorance regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of ignorance regarding mental impurities. The fourth is the inconceivable knowledge of ignorance regarding [their] purification. These are the four.

(56) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of suffering (duḥkha-jñānāni). What are these four? The first is the inconceivable knowledge of suffering regarding [mental and physical] latent forces. The second is the inconceivable knowledge of suffering regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of suffering regarding mental impurities. The fourth is the inconceivable knowledge of suffering regarding [their] purification. These are the four.

(57) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of sorrow (daurmanasya). What are these four? The first is the inconceivable knowledge of sorrow regarding [mental and physical] latent forces. The second is the inconceivable knowledge of sorrow regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of sorrow regarding mental impurities. The fourth is the inconceivable knowledge of sorrow regarding [their] purification. These are the four.

(58) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of poverty (dāridrya). What are these four? The first is the inconceivable knowledge of poverty regarding [mental and physical] latent forces. The second is the inconceivable knowledge of poverty regarding conditioned [elements of existence] that are to be deplored. The third is the inconceivable knowledge of poverty regarding mental impurities. The fourth is the inconceivable knowledge of poverty regarding [their] purification. These are the four.

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(59) O prince, a bodhisattva mahāsattva also has four kinds of inconceivable knowledge of origination (utpatti). What are these four? The first is the inconceivable knowledge of origination regarding [mental and physical] latent forces. The second is the inconceivable knowledge of origination regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of origination regarding the impurities. The fourth is the inconceivable knowledge of regarding origination regarding [their] purification. These are the four. (60) O prince, a bodhisattva mahāsattva also has four kinds of inner knowledge (adhyātma-jñānāni). What are these four? The first is the inconceivable inner knowledge regarding [mental and physical] latent forces. The second is the inconceivable inner knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable inner knowledge regarding mental impurities. The fourth is the inconceivable inner knowledge regarding [their] purification. These are the four. (61) O prince, a bodhisattva mahāsattva also has four kinds of external knowledge (bahirdhā-jñānāni). What are these four? The first is the inconceivable external knowledge regarding [mental and physical] latent forces. The second is the inconceivable external knowledge regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable external knowledge regarding mental impurities. The fourth is the inconceivable external knowledge regarding [their] purification. These are the four. (62) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of inner shame (hrī-jñāna). What are these four? The first is the inconceivable knowledge of inner shame regarding [mental and physical] latent forces. The second is the inconceivable knowledge of inner shame regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of inner shame regarding mental impurities. The fourth is the inconceivable knowledge of inner shame regarding [their] purification. These are the four.

(63) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of outer shame (vyapatrāpya). What are these four? The first is the inconceivable knowledge of outer shame regarding [mental and physical] latent forces. The second is the inconceivable knowledge of outer shame regarding conditioned [dharmas] that are to be deplored. The third is the 165

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inconceivable knowledge of outer shame regarding mental impurities. The fourth is the inconceivable knowledge of outer shame regarding [their] purification. These are the four.

(64) O prince, a bodhisattva mahāsattva also has four kinds of inconceivable knowledge of truth (satya-jñāna). What are these four? The first is the inconceivable knowledge of truth regarding [mental and physical] latent forces. The second is the inconceivable knowledge of truth regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of truth regarding mental impurities. The fourth is the inconceivable knowledge of truth regarding [their] purification. These are the four. (65) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of practice (bhāvanā). What are these four? The first is the inconceivable knowledge of practice regarding [mental and physical] latent forces. The second is the inconceivable knowledge of practice regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of practice regarding mental impurities. The fourth is the inconceivable knowledge of practice regarding [their] purification. These are the four.

(66) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of fact (vastu-jñāna). What are these four? The first is the inconceivable knowledge of fact regarding [mental and physical] latent forces. The second is the inconceivable knowledge of fact regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of fact regarding mental impurities. The fourth is the inconceivable knowledge of fact regarding [their] purification. These are the four. (67) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of personality (pudgala-jñāna). What are these four? The first is the inconceivable knowledge of personality regarding [mental and physical] latent forces. The second is the inconceivable knowledge of personality regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of personality regarding mental impurities. The fourth is the inconceivable knowledge of personality regarding [their] purification. These are the four.

(68) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of attachment (upalambha-jñāna). What are these four? The first is 166

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the inconceivable knowledge of attachment regarding [mental and physical] latent forces. The second is the inconceivable knowledge of attachment regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of attachment regarding mental impurities. The fourth is the inconceivable knowledge of attachment regarding [their] purification. These are the four. O prince, these are a bodhisattva's four kinds of inconceivable knowledge of attachment, and the bodhisattva's speech on them is inconceivable and cannot be exhausted. (69) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of removing evil paths. What are these four? The first is the inconceivable knowledge of removing evil paths regarding [mental and physical] latent forces. The second is the inconceivable knowledge of removing evil paths regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of removing evil paths regarding mental impurities. The fourth is the inconceivable knowledge of removing evil paths regarding [their] purification. These are the four. (70) O prince, a bodhisattva mahāsattva also has four kinds of knowledge of removing ignorance. What are these four? The first is the inconceivable knowledge of removing ignorance regarding [mental and physical] latent forces. The second is the inconceivable knowledge of removing ignorance regarding conditioned [dharmas] that are to be deplored. The third is the inconceivable knowledge of removing ignorance regarding mental impurities. The fourth is the inconceivable knowledge of removing ignorance regarding [their] purification. These are the four. (71) O prince, a bodhisattva mahāsattva also has four kinds of inconceivable faculties of a good memory (dhāraṇī) and their speech is inconceivable and cannot be exhausted. What are these four? Knowledge of the inconceivable speech regarding [mental and physical] latent forces is called the first faculty of a good memory. Knowledge of the inconceivable speech regarding conditioned [dharmas] that are to be deplored is called the second faculty of a good memory. Knowledge of the inconceivable speech regarding the nourishment of mental impurities is called the third faculty of a good memory. Knowledge of the inconceivable speech regarding the nourishment of [their] purification is called the 167

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fourth faculty of a good memory. These are the four kinds of inconceivability, and the bodhisattva's speech about them is inconceivable and inexhaustible.

(72) O prince, a bodhisattva mahāsattva also has four kinds of methods for maintaining a good memory. What are these four? Knowledge of the inconceivable concept regarding [mental and physical] latent forces is called the first method for maintaining a good memory . Knowledge of the inconceivable concept regarding conditioned [dharmas] that are to be deplored is called the second method for maintaining a good memory. Knowledge of the inconceivable concept regarding mental impurities is called the third method for maintaining a good memory. Knowledge of the inconceivable concept regarding [their] purification is called the fourth method for maintaining a good memory. These are the four kinds of inconceivable faculties of a good memory, and the bodhisattva's discourse on them is inconceivable and inexhaustible.

(73) O prince, a bodhisattva mahāsattva also has four kinds of faculties of a good memory on suitability. What are these four? Knowledge of the inconceivable suitability regarding [mental and physical] latent forces is called the first faculty of a good memory. Knowledge of the inconceivable suitability regarding conditioned [dharmas] that are to be deplored is called the second faculty of a good memory. Knowledge of the inconceivable suitability regarding mental impurities is called the third faculty of a good memory. Knowledge of the inconceivable suitability regarding [their] purification is called the fourth faculty of a good memory. O prince, these are the four kinds of inconceivable faculty of a good memory, and his explanations of them are inconceivable and inexhaustible. (74) O prince, a bodhisattva mahāsattva also has four kinds of gates to the faculty of a good memory. What are these four? Knowledge of the inconceivable gate regarding [mental and physical] latent forces is called the first faculty of a good memory. Knowledge of the inconceivable gate regarding conditioned [dharmas] that are to be deplored is called the second faculty of a good memory. Knowledge of the inconceivable gate regarding mental impurities is called the third faculty of a good memory. Knowledge of the inconceivable gate regarding [their] purification is called the fourth faculty of a good memory.

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O prince, these four kinds of inconceivable gates to the faculty of a good memory, as well as the discourses on them, are inconceivable and inexhaustible, as is knowledge of the elimination of ignorance. All four types of inconceivable gates to the faculty of a good memory, as well as the discourses on them, are also inconceivable and inexhaustible. These are all as explained above.

O prince, this faculty of a good memory is knowledge, and with this knowledge the bodhisattva comprehends all dharmas. To know only names and letters is called unhindered insight into the Dharma (dharmapratisaṃvid). With this knowledge of dharmas to know the meaning [of words] is unhindered insight into meaning (artha-pratisaṃvid). With this knowledge of dharmas and to know different languages is called unhindered insight into language (nirukti-pratisaṃvid). [With this knowledge of dharmas] and also to expound these words and letters, manifest, conceptualize, and ceaselessly illuminate them widely; analyze them, easily reveal them, and show them equally and universally, without stammering, fearing, or being at a loss [for words], speaking freely and in an excellent fashion, is called unhindered eloquence (pratibhāna-pratisaṃvid). At that time, the World-honored One preached in verse: (1) What is provisionally expressed by words is also provisionally expressed by voice. As is expressed by voice, so is the Buddha's knowledge.

(2) As all Buddha's knowledge, so are verbal conventions. And such are the vocal conventions and splendors of voices. (3) As are splendors of voices, so are the names of moral discipline. As are the names of moral discipline, so are the names of buddhas. (4) As are the names of buddhas, so is the merit of buddhas. When I know one sentient being, I know all of their names. (5) I have already delivered immeasurable speeches about the Buddha. The names of moral discipline, the buddhas, and sentient beings are all equal.

(6) Just as conditioned [dharmas] are replete with disadvantages, so the virtues of nirvana are equally replete. Such are the Buddha's benefits as revealed through examples.

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