The Discourse to Prince Candraprabha

Chapter 24

(7) As all sentient beings who had the aspiration for enlightenment were seen, so one pore of the Leader's skin that emitted light was seen. (8) As long as there are the names and aspirations of all sentient beings, the Tathāgata declares the Dharma by means of the voice from his [corporeal] body.

(9) The names of all sentient beings manifest one sentient being; thus, a name of one [sentient being] manifests many sentient beings. (10) To know all equally is the teaching of the Perfectly Enlightened One (samyak-saṃbuddha) who gives numerous names for the benefit of bodhisattvas.

(11) I declare a hundred million inconceivable sutras to uphold this sutra without showing cowardice.

(12) I have unhindered eloquence before an assembly and declare a hundred million sutras. Just as space is endless, so too is my eloquence.

(13) These are the virtues of the pure bodhisattva, who leads sentient beings to uphold this sutra and acquire infinite knowledge. (14) The more a pure bodhisattva declares this Dharma, believing and accepting it, the greater their wisdom grows, just like trees in the Himalaya Mountains.

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[The Buddha continued:]

O prince, this bodhisattva follows the unhindered insight into the truth (dharma-pratisaṃvid), sees the truth (dharmānupaśyin) among the dharmas, and abides in the truth.

O prince, how does a bodhisattva mahāsattva follow the unhindered insight into the truth, see the truth, and abide in the truth? O prince, a bodhisattva mahāsattva knows that form (rūpa) is none other than the formless discourses on the Dharma. Knowing that form is none other than nonform, he cultivates religious practices. Knowing that nonform is none other than form, he seeks enlightenment. Knowing that nonform is none other than form, he guides sentient beings. Knowing that nonform is none other than form, he sees the Tathāgata. Simply, without destroying form, he sees the Tathāgata. He sees that the Tathāgata is none other than form and none other than the own-nature of form. Form, the own-nature of form, and the Tathāgata are the same, not dual. Anyone who is able to see dharmas in this way can be said to practice the truth without impediment. [As is form,] so are cognition (vijñāna), conception (saṃjñā), sensation (vedanā), and formative forces (saṃskāras). At that time, the World-honored One uttered the following verses: (1) Enlightenment is shown by form; form is shown by enlightenment. These two dissimilar [dharmas] reveal the ultimate truth. (2) The aspect of form is gross, but the own-nature of form is very profound. Form and enlightenment are the same and the difference between the two cannot be grasped.

(3) It is profound like nirvana, yet it is explained in words. Nirvana is unknowable. So it is with words.

Thus nirvana is profound, and even though it is taught using words, it is unknowable. So it is with words.

(4) Both words and teachings are unknowable. So, too, is nirvana unknowable among the empty dharmas.

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(5) Nirvana is said to be calm extinction; yet calm extinction is unknowable. All dharmas are without origination in the past as well as in the future.

(6) The own-nature of all dharmas resembles nirvana. One who understands this renounces domestic life to become a true mendicant and is in accordance with the Buddha's teaching (śāsana). (7) One who sees the Buddha's visible body (rūpakāya) may say that he has seen the Tathāgata, but my body is not a visible form; thus, no one can see me.

(8) As the own-nature of form is known, so is the characteristic of form known. For one who knows the own-nature of form, I make my great body manifest.

(9) Such are the five aggregates. I already know not only their aspects but also the own-nature of the dharmas, and I am well settled in the Dharma body (dharmakāya).

(10) Having dwelled peacefully in the Dharma body, I teach many sentient beings the Dharma. The Tathāgata's Dharma is subtle and cannot be explained by words.

(11) This profound reason is not to be known. When I heard the Truly Awakened One (samyak-saṃbuddha) teach only with his voice and words, I attained the first fruition on the path to enlightenment. (12) Those who are free from all conceptions (saṃjñā) and discursive thoughts and who have no conceptions see the Great Teacher of the World.

(13) One who can know emptiness (śūnyatā) knows the aspect of form, and that nothing can be explained as own-nature of form that is different from emptiness. (14) One who knows form also knows emptiness. He who knows emptiness knows the calm extinction [of the Enlightened One]. (15) One who knows that form and the aspect of form are like this will not be tormented by the ten million māras and will not retrogress [on the path to] enlightenment.

(16) One who does not know this way and who has attachment will fail, conceiving what is unreal to be real and what is real to be unreal. 172

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(17) One who is deluded, attached to one's own reputation and profit loses the teaching (śāsana). Thinking themselves to have attained the fruition that is no fruition, they lose the benefit of the śramaṇa. (18) Those who are idle and less diligent, without maintaining moral discipline, are not proper practitioners of the Dharma and they will say that this is not the teaching of the Buddha.

(19) Or some will say, "We are practicing for enlightenment." These ignorant and undisciplined people do not honor one another. (20) They are eager to gain good fame but are not well established in moral discipline, always thinking only about the time when their reputation will spread widely.

(21) To gain profit, they gather together with numerous people. They are arrogant and idle, eager only for personal gain. (22) They become attached to the households of white-robed laypeople, and in order to gain honor and profit they have temples (vihāras) and stupas built, hankering after fame and fortune.

(23) They are attached to and always eager for carnal desires, and engage in worldly occupations. They live in the realm of Māra. (24) They tell householders that carnal desire is dangerous, like fire, yet they always go to laypeople's houses to have indecent carnal contact with their spouses.

(25) The laypeople always think that [these monks] are great teachers, but when one of them is absent these monks have intercourse with [their] spouses.

(26) The householders worship these monks, offering them all kinds of delicious food, but the monks think of their spouses as their own. (27) The laypeople are not as jealous of other's spouses as these homeless monks are of others' spouses.

(28) The laypeople uphold the five precepts of moral discipline while living in their homes, but these monks who have left home reject all moral discipline.

(29) They may worship me (the Buddha) with the music of drums and conch shells, but the best worship is religious practice, which no one will cultivate in the latter degenerate age.

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(30) They themselves violate moral discipline, and when they see those who uphold moral discipline they tell the world, "There is no difference between them and us."

(31) Those who violate moral discipline and do evil will say, on hearing praise for those who uphold moral discipline and the true Dharma of the Buddha, that this is not the Buddha's teaching. (32) They have neither inner nor outer shame (hrī), and they lose the mendicants' property. Even though they are advised with true words, they will speak ill of my teachings.

(33) Those who do not perfect moral discipline, reject moral teachings, and revile the true Dharma will dwell in Avīci Hell. (34) I have never seen or heard of fools who act like this and do evil who are able to acquire the Buddha's knowledge.

(35) They are deceitful and fraudulent. I know all such people, for my knowledge never ceases.

(36) Even if I were to explain for the duration of one eon about the transgressions of those who profess themselves to be bodhisattvas, only a small amount of their sins would be disclosed. (37) O prince, you should know that [these monks] do every kind of evil. Never befriend them in the latter degenerate age. (38) Welcome and greet them without troubled and turbid thoughts, and worship and serve them in order to seek enlightenment. (39) Ask one of them how many years since his ordination, and if he is an elder monk to you, you should worship him with offerings and revere him, kneeling and bowing your head to the ground at his feet. (40) Do not look for others' faults, for they will certainly go to the place of enlightenment (bodhimaṇḍa) [in the future]. Do not bear hatred nor become angry with them; always have compassion for them instead.

(41) When you notice their faults, do not talk about their offenses. Always remember that any deed will certainly bring about a result. (42) When you see people, whether old or young, you should dispel your own arrogance and always speak with a smile and greet them first.

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(43) You should always worship them with offerings of clothing, food, and drink, thinking that they will all become buddhas [in the future]. (44) When elders question you, seeking an offering of teaching the Dharma (dharma-dāna), you should first tell them, "I am not greatly learned."

(45) You should also say to them, "You are very wise. How can I preach in the presence of such great persons?"

(46) Do not hasten to speak when you must teach. Discern your listeners' ability or lack thereof. When you encounter someone who is capable of receiving the teaching, you should teach him or her without being asked.

(47) When you see those who are transgressors against moral discipline in a large assembly [of monks], do not praise the virtue of upholding moral discipline. Simply praise such practices as offering alms and other [acts of generosity].

(48) When you see monks who desire little (i.e., are content with few possessions) and who uphold moral discipline, out of compassion for them you should praise the virtues of desiring little and maintaining moral discipline.

(49) When you see a few transgressors of the moral precepts among many others who uphold moral discipline, you should take the side of the latter and praise the virtue of upholding moral discipline. (50) When you first see that all in the assembly take delight in the good qualities, you should praise all the good qualities. (51) You should declare such dharmas as offering alms, upholding moral discipline, great learnedness, patience, effort, having little desire, and being content and practicing frugality. (52) Praise such dharmas and explain all the ways to the other worlds [after death]. If [people] are not in deplorable circumstances, you should have compassion without hatred.

(53) Meditate on emptiness, enjoy meditation, and remove yourself from the noise of crowds. You should speak highly of the virtues of these deeds. This is called the gate of the faculty of good memory (dhāraṇī-mukha).

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(54) Always enjoy living [quietly] in the forest, and do not exercise almsgiving exclusively. Concentrate your thoughts on meditation; do not state that moral discipline is most important. Do not esteem moral discipline only.

(55) Maintain pure moral discipline, and become greatly learned. In order to seek this samādhi, always worship the relics of the Buddha. (56) With umbrellas, banners, flags, garlands of flowers, fragrant unguents, and incense powder, worship the buddhas to seek this calm samādhi.

(57) With beautiful music and harmonious song, you should worship the relics of the Buddha willingly, without an idle mind. (58) With garlands of flowers and with all the fine incense and clothing, you should worship the Buddha in order to seek the Buddha's knowledge.

(59) You should share happiness with others impartially in order to seek the unhindered knowledge of the supreme buddhas. (60) In the past I worshiped past buddhas with wonderful offerings and with an impartial mind, in order to seek this calm samādhi. (61) It is very rare to encounter a buddha who appears in this world. It is also difficult to be born in a human body. It is difficult to believe in the Buddha's teachings, and it is difficult to renounce domestic life in order to become ordained as a monk.

(62) You can now see the Buddha and cultivate the aspiration for enlightenment. Do not break your vows (pratijñā). Establish yourself in doing good deeds.

(63) Anyone who accepts and keeps this sutra in the latter degenerate age will soon attain unhindered eloquence and will have a good memory and not be forgetful. (64) If one upholds even a single verse [of this sutra], their store of merit will be unthinkably vast. This is all the more true of one who completely understands the meaning of the entire sutra and upholds it. (65) Bravely worship all the sentient beings who have attained enlightenment; honor and revere them for as many eons as there are sentient beings. 176

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(66) To uphold even a single verse of this samādhi [sutra] is more meritorious than the former [types of worship], which are not equivalent to one-sixteenth of the merit of upholding just a single verse [of this sutra].

(67) By means of the Buddha's knowledge I know the inconceivable merit of one who upholds this samādhi [sutra] that all the buddhas have practiced.

[End of Fascicle Five of The Discourse to Prince Candraprabha]

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Chapter 25

At that time, the World-honored One said to Prince Candraprabha: A bodhisattva mahāsattva should perfect skillful means. O prince, how can a bodhisattva mahāsattva perfect skillful means? O prince, bodhisattva mahāsattvas think of all sentient beings as their kinspeople. They should rejoice in all the good works of sentient beings. Rejoicing in their merit during the six periods of the day and night, and taking omniscience as the focus, they help all sentient beings obtain merit by the mind that focuses on omniscience. Rejoicing in their merits six times during the day and night, they have the cause for omniscience. By means of this cause for omniscience, they help all sentient beings obtain merits. By virtue of this wholesome root a bodhisattva will soon achieve this samādhi and attain supreme enlightenment. Then the World-honored One spoke these verses:

(1) All sentient beings are my kin, and they have all their store of merit. I rejoice always, during the six periods of the day and night, in their merit.

(2) I rejoice together with those who maintain pure moral discipline and who never do evil even at the risk of their own lives. I rejoice in the merit of all bodhisattvas who have pure, resolute faith. (3) I rejoice together with those who have faith in the Buddha, Dharma, and Sangha. I rejoice together with those who worship the Tathāgata in order to seek supreme enlightenment.

(4) I rejoice together with those who have no belief in the existence of a self, spiritual essence, living soul, and so on. I rejoice together with those who, without accepting wrong views, hear the supreme Dharma of emptiness and rejoice in it deeply.

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(6) I rejoice together with those who abandon noisy crowds to live alone in a forest, like a rhinoceros. [Such people] desire little, have pure livelihood, are without deceit, and rely on close friends. (7) I rejoice together with those who live in quietude, away from noisy crowds, and who do not cling to their home or family, who always fear the three realms of existence and wander in the world without attachment.

(8) I rejoice together with those who are free from discursive thoughts (prapañca), and who have revulsion for the cycle of birth and death. For those who practice in quietude and do not engage in argumentation, it is not difficult to attain this samādhi. (9) I rejoice together with those who are able to discern good and evil, who are always free from quarreling, and who go to practice under the trees of the forest to seek deliverance (vimukti). These are the true children of the Buddha.

(10) I rejoice together with those who always live in open quiet places who do not boast about themselves or despise others. I rejoice together with those who seek merit and practice the Buddha's Dharma without idle carelessness (pramatta).

(11) Diligence (apramatta) is the root of all the merit that assists in the path to enlightenment. For those who are free from carelessness, it is not difficult to accomplish this samādhi.

(12) To encounter the Buddha's Dharma is the first treasury, to leave home to become a mendicant is the second treasury, to have pure faith without confusion is the third treasury, and to accomplish this samādhi is the fourth treasury.

(13) To hear of the great emptiness that is the Buddha's realm is an excellent treasury. To acquire eloquence is a treasury, and to accomplish this samādhi is also an excellent treasury. (14) I have already spoken of the good Dharma, i.e., moral discipline, great learning, almsgiving, and patience. The root of these is diligence (apramāda), which the Buddha calls the most excellent treasury. (15) Bodhisattvas who practice diligence acquire eloquence, and those who have no doubt about the Buddha's wisdom can easily attain this samādhi.

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[The Buddha continued:]

O prince, therefore you should practice diligence; this is how a bodhisattva should practice. Why should you practice in this way? Because a bodhisattva who practices diligence can attain supreme enlightenment, not to speak of this samādhi. O prince, how does a bodhisattva practice diligence? O prince, a bodhisattva maintains pure moral discipline (śīla). How does a bodhisattva maintain pure moral discipline? O prince, a bodhisattva never abandons the aspiration for omniscience and practices the six perfections (pāramitās). O prince, when a bodhisattva does not abandon the aspiration for omniscience and practices the six perfections, they possess all advantages (ānuśaṃsā). Listen to me carefully, and I shall explain [this practice] to you.

O prince, a bodhisattva who has faith in the perfection of generosity (dāna-pāramitā) has ten kinds of advantages. What are these ten? The first is that a bodhisattva quells the affliction of parsimony. The second is that a bodhisattva continually cultivates an attitude of generosity.

The third is that a bodhisattva shares possessions with other sentient beings and accepts them, without faltering, until all beings attain enlightenment (i.e., nirvana). The fourth is that a bodhisattva is born into a very wealthy family. The fifth is that a bodhisattva wishes to practice generosity wherever they are born.

The sixth is that a bodhisattva is always loved by the four groups of the Buddhist community [of monks, nuns, laymen, and laywomen]. The seventh is that when among these four kinds of assemblies a bodhisattva is never timid or fearful.

The eighth is that a bodhisattva attains great fame that spreads throughout the world. The ninth is that a bodhisattva possesses soft hands and feet and the soles of their feet are smooth and stable.

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The tenth is that a bodhisattva is never separated from true good friends, i.e., buddhas, bodhisattvas, and śrāvakas, until they take their place on the seat of enlightenment (bodhimaṇḍa) under a bodhi tree. O prince, these are the ten advantages of the bodhisattva who aspires to the practice of generosity.

Then the World-honored One uttered these verses: (1) One who has overcome parsimony and increased generosity will certainly receive alms and be born into a very wealthy family. (2) One who is generous wherever they are born will be loved by other sentient beings, laypeople, and monks.

(3) The great fame of one who is fearless and not timid in an assembly will spread far and wide, to towns and villages. (4) One who is endowed with such characteristics as soft hands and feet encounters true good friends, such as śrāvakas, buddhas, and bodhisattvas.

(5) One who always wishes to be generous and who has never been miserly is loved by millions of sentient beings. This is the advantage of abandoning parsimony.

(6) One who is born into a very wealthy family and always rejoices in giving to others will certainly receive property from others. This is the advantage of rejoicing in the practice of generosity. (7) The great fame of this bodhisattva who possesses pleasantly soft hands and feet is widespread among the multitudes. This is the advantage of rejoicing in the practice of generosity. (8) When a bodhisattva encounters true good friends, such as buddhas and bodhisattvas, they make offerings to them. This is the advantage of rejoicing in the practice of generosity.

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[The Buddha continued:]

O prince, a bodhisattva who maintains pure moral discipline possesses ten advantages. What are these ten?

The first is that a bodhisattva is replete with omniscience. The second is that a bodhisattva follows the religious practice of the buddhas.

The third is that a bodhisattva is never disparaged by the wise. The fourth is that a bodhisattva never retreats from their vows (pratijñā). The fifth is that a bodhisattva is established in religious practice. The sixth is that a bodhisattva is indifferent to [the cycle of] birth and death.

The seventh is that a bodhisattva aspires for enlightenment (nirvana). The eighth is that a bodhisattva attains an unafflicted mind. The ninth is that a bodhisattva attains this supreme samādhi. The tenth is that a bodhisattva never lacks the wealth of faith. O prince, these are the ten benefits of pure moral discipline. Then the World-honored One uttered the following verses: (1) A bodhisattva is replete with omniscience and follows the religious practice of the buddhas. A bodhisattva is never slandered by the wise and is always free from fear.

(2) A bodhisattva never retreats from their vow [to attain enlightenment] and abides peacefully in superior practices. Fleeing [from the cycle of] birth and death, a bodhisattva always maintains the aspiration for enlightenment (nirvana).

(3) A bodhisattva is established in nonaffliction and soon attains this excellent samādhi. They always maintain the categories of pure moral discipline and are free from poverty.

(4) A bodhisattva's knowledge is always pure and they practice what the Buddha practices. Because they maintain pure moral discipline, bodhisattvas are never disparaged by the sages.

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(5) A bodhisattva is wise and never retreats from their vow [to become enlightened]. A bodhisattva is brave and well established in practice. Seeing various disadvantages in the world, bodhisattvas avoid them and proceed on the path to enlightenment.

(6) The mind of a bodhisattva is unhindered because they are established in the power of pure moral discipline. A bodhisattva will quickly attain this samādhi that is free from mental afflictions. This is the advantage of pure moral discipline.

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[The Buddha continued:]

O prince, bodhisattva mahāsattvas who are established in friendliness (maitrī) and patience (kṣānti) possess ten kinds of merits. What are these ten? The first is that bodhisattva mahāsattvas cannot be burned by fire. The second is that bodhisattva mahāsattvas cannot be cut by a sword. The third is that bodhisattva mahāsattvas cannot be poisoned. The fourth is that bodhisattva mahāsattvas cannot be drowned in water. The fifth is that bodhisattva mahāsattvas are protected by nonhumans. The sixth is that bodhisattva mahāsattvas are adorned with bodily marks. The seventh is that bodhisattva mahāsattvas close off the evil paths of existence.

The eighth is that bodhisattva mahāsattvas will be reborn in Brahmā Heaven if they wish.

The ninth is that bodhisattva mahāsattvas are always at ease, day and night.

The tenth is that bodhisattva mahāsattvas cannot be deprived of joy and happiness.

O prince, bodhisattvas perfect these ten kinds of merits of friendliness and patience.

Then the World-honored One spoke these verses:

(1) Bodhisattva mahāsattvas cannot be burned by fire, nor wounded by a sword or club, nor poisoned, nor drowned in a flood. (2) Bodhisattva mahāsattvas are always protected by nonhumans; they possess the thirty-two bodily marks, and close off the evil paths of existence. These are the merits of friendliness and patience. (3) It is not difficult for bodhisattva mahāsattvas to become a god like Brahmā or Indra if they wish. Bodhisattva mahāsattvas always abide peacefully in happiness and inconceivable joy.

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protect bodhisattva mahāsattvas. One who is established in patience acquires these merits.

(5) Bodhisattva mahāsattvas possess thirty-two bodily marks and never fear rebirth in evil paths of existence. After death bodhisattva mahāsattvas will be reborn in Brahmā Heaven. These are the merits of abiding in friendliness and patience.

(6) Bodhisattva mahāsattvas are always peaceful, day and night, and filled with joy that permeates their entire body. Bodhisattva mahāsattvas are free from hindrances regarding their pure minds when in public. O prince, bodhisattvas who make effort (vīrya) have ten merits. What are these ten?

The first is that bodhisattvas are never subdued by others. The second is that bodhisattvas are accepted by the Buddha. The third is that bodhisattvas are protected by nonhumans. The fourth is that bodhisattvas never forget the Dharma that they have heard.

The fifth is that bodhisattvas can hear [the Dharma] that they have not yet heard.

The sixth is that bodhisattvas have ever-increasing eloquence. The seventh is that bodhisattvas are able to attain the essence of this samādhi.

The eighth is that bodhisattvas are rarely ill or troubled. The ninth is that bodhisattvas are able to obtain food wherever they go and are able to digest what is eaten.

The tenth is that bodhisattvas are [as soft as] a lotus, not [rigid] like a pestle.

O prince, these are the ten merits of effort. Then the World-honored One spoke the following verses: (7) Bodhisattvas are successful and cannot be subdued, and their minds are free from remorse and afflictions. Protected by nonhumans, bodhisattvas always encounter buddhas.

(8) Bodhisattvas have enhanced eloquence and attain inexhaustible knowledge, as well as the essence of this samādhi. They are free from various illnesses and afflictions.

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(9) Bodhisattvas are able to digest well whatever they eat and drink, and they gradually grow strong, just like a lotus (utpala) [that blooms in muddy] water.

(10) When bodhisattvas have heard such Dharma they are able to grow stronger, always mindful and thinking about [the Dharma], day and night, never spending their time in vain.

(11) The Tathāgata is brave and energetic. He has possessed the armor of the vows [to save others and attain enlightenment] for many eons. He subdued Māra and Māra's army, and attained enlightenment without fear.

(12) Bodhisattvas are able to save many [living beings] in the [six] destinies, without concern for their own lives. Their efforts cause the Dharma treasury to increase. I have already revealed the virtue [of these bodhisattvas].

(13) Bodhisattvas who make effort are difficult to vanquish and are accepted by the buddhas. One who acquires this merit will soon attain enlightenment.

(14) Bodhisattvas do not forget what they hear, they can hear what they have not heard, and their power of eloquence grows. This is called the merit of effort.

(15) Bodhisattvas will soon attain this samādhi, and seldom suffer from illness or pain. They can digest whatever they eat and receive nourishment.

(16) Bodhisattvas whose good qualities increase day and night are always diligent and never idle. Because they are resolute in making effort they will quickly attain enlightenment.

O prince, bodhisattva mahāsattvas who practice meditation (dhyāna) possess ten kinds of merits. What are these ten?

The first is that bodhisattva mahāsattvas are well established in religious ceremonial practices. The second is that bodhisattva mahāsattvas practice friendly deeds. The third is that bodhisattva mahāsattvas are free from afflictions. The fourth is that bodhisattva mahāsattvas guard the senses. The fifth is that bodhisattva mahāsattvas do not take pleasure in food.

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The sixth is that bodhisattva mahāsattvas are free from carnal desire. The seventh is that bodhisattva mahāsattvas practice meditation without idleness. The eighth is that bodhisattva mahāsattvas are freed from Māra's net. The ninth is that bodhisattva mahāsattvas are established in the realm of the Buddha.

The tenth is that bodhisattva mahāsattvas attain the perfection of liberation (vimukti). O prince, these are ten merits of bodhisattvas who practice meditation. At that time, the World-honored One spoke the following verses: (17) Bodhisattvas do not engage in wrong practices and are well established in religious ceremonial practices. They go only to proper places, not improper places.

(18) Bodhisattvas' minds are free from affliction and they control their senses. They enjoy the comfort of superior meditation, sitting alone, free from the objects of the senses.

(19) Bodhisattvas are free from craving carnal desires; they enjoy the taste of meditation, are free from Māra's realm, and are well established in the realm of the Buddha. (20) Bodhisattvas enjoy living alone in the forest, which is the best practice. They cultivate real liberation and destroy suffering. (21) Bodhisattvas are well established in the pure qualities of the mind and free from improper religious ceremonial practices. They reside only in proper places, far from improper ones. This is the merit gained by meditation.

(22) Bodhisattvas minds are free from affliction and they experience holy comfort. Their bodies and minds are always pure. This is the merit that accompanies meditation.

(23) Bodhisattvas live alone in the remote wilderness, their sense organs are tranquil and serene, and their minds are free from confusion. Bodhisattvas achieve joy that is beyond that of ordinary people, because through skillful means they are free from attachment. (24) Bodhisattvas' minds are unstained by desire and they are always free from Māra's realm. They dwell in the realm of the buddhas and their liberation is perfected.

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O prince, bodhisattva mahāsattvas who practice the perfection of wisdom (prajñā-pāramitā) have ten merits. What are these ten? The first is that bodhisattvas give away their property [and material possessions] to others and, without thinking [of themselves], offer alms to others.

The second is that bodhisattvas maintain moral discipline without defects, but without depending on moral discipline. The third is that bodhisattvas are established in the power of patience, but are never attached to the concept of sentient beings. The fourth is that bodhisattvas make effort, without thinking of their own body and mind.

The fifth is that bodhisattvas practice a nonabiding meditation. The sixth is that bodhisattvas are never disturbed by Pāpīyas, the king of demons.

The seventh is that bodhisattvas do not become agitated by others' arguments.

The eighth is that bodhisattvas' [insight] penetrates to the depths of the ocean of birth and death (samsara).

The ninth is that bodhisattvas give rise to great compassion for sentient beings.

The tenth is that bodhisattvas never aspire to the path of śrāvakas or pratyekabuddhas.

O prince, bodhisattva mahāsattvas who practice the perfection of wisdom perfect these ten merits. Then the World-honored One spoke the following verses: (25) Bodhisattvas are courageous, giving away all their property without thinking [of themselves], and giving alms to others. They maintain moral discipline without fail and do not depend on anything. (26) They are wise and practice patience without seeing sentient beings. They courageously make effort and are free from concern for their own bodies and minds.

(27) They practice excellent meditation without dependence on the three realms of existence. Because of the virtue of their faith and wisdom, they cannot be subdued by demons.

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(28) Their minds are unmoved by heretics. They penetrate to the depths of [the ocean of] birth and death because of the virtue of their faith and wisdom.

(29) They have great compassion for sentient beings and never aspire to the stages of śrāvakas and pratyekabuddhas.

(30) Giving away [all their possessions], they are not attached to receiving anything; they maintain moral discipline without depending on anything, and they practice patience without thinking of sentient beings. This is the virtue of their faith and wisdom. (31) In seclusion from the world they make effort, practicing meditation without depending on anything, and they are not controlled by the demon Māra. This is the virtue of their faith and wisdom. (32) They are not shaken by the arguments of others, they reach the depths of [the ocean of] birth and death, and they have great compassion for sentient beings. This is the virtue of their faith and wisdom. (33) They do not aspire to the paths of śrāvakas and pratyekabuddhas but instead train themselves in the virtues of the Buddha. This is the virtue of their faith and wisdom.

O prince, bodhisattvas who are greatly learned have ten merits. What are these ten?

The first is that bodhisattvas know that which aids affliction. The second is that bodhisattvas know that which aids purity. The third is that bodhisattvas get rid of doubts. The fourth is that bodhisattvas hold right views. The fifth is that bodhisattvas avoid wrong paths. The sixth is that bodhisattvas are established in the correct path. The seventh is that bodhisattvas open the gate to the nectar [of immortality]. The eighth is that bodhisattvas approaches [the attainment] of the Buddha's enlightenment.

The ninth is that bodhisattvas serve as a beacon for all sentient beings. The tenth is that bodhisattvas do not fear evil realms of existence. O prince, these are the ten merits of one who is greatly learned. Then the World-honored One spoke the following verses: 190

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(34) O prince, these ten merits manifest for those who are greatly learned, who are truly known by buddhas, the world-honored ones. (35) Bodhisattvas truly know both mental impurity and purity. They eliminate mental impurities and become established in purity. (36) Bodhisattvas wisely resolve doubts, are honest, and know others' minds. They are always free from the wrong paths and established in the correct path.

(37) Opening the gate to the nectar of immortality, they approach the attainment of the Buddha's enlightenment. As a beacon for other sentient beings they do not fear evil realms of existence. (38) They know the means of mental impurity and purity. They are courageous, free from impurity, and firmly established in the pure Dharma.

(39) They resolve various doubts and correct others' [mistaken] views. Avoiding the wrong way, they are greatly learned and established in the right way.

(40) They open the door to the nectar of immortality and approach enlightenment. They serve as a beacon for sentient beings, and to the end they do not fear evil realms of existence.

O prince, bodhisattva mahāsattvas who offer the Dharma teaching (dharmadāna) have ten merits. What are these ten? The first is that bodhisattvas are free from evil deeds. The second is that they do good deeds.

The third is that they are established in the Dharma of good people. The fourth is that they purify the buddha lands. The fifth is that they approach the seat of enlightenment. The sixth is that they give up all that is dear to them. The seventh is that they subdue.

The eighth is that they bestow a share of benefits on all sentient beings. The ninth is that they practice friendliness toward all sentient beings. The tenth is that they are joyful and comforted on encountering the Dharma.

O prince, these are the ten merits of bodhisattvas who offer the Dharma teaching.

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Then the World-honored One spoke the following verses: (41) One who practices supreme giving and is not parsimonious in teaching the Dharma has the ten merits revealed by the Guide (i.e., the Buddha).

(42) Such a person abandons evil worldly deeds and always practices good deeds. They are well established in the Dharma of good people, and cultivate a mind of generosity.

(43) Such a person purifies the buddha lands, as taught by the Buddha, and approaches the seat of enlightenment. This is the effect of offering the Dharma teaching. (44) Such a person gives all that they possess, studies under the King of Dharma, and subdues all afflictions. It is not difficult for them to attain enlightenment.

(45) Such a person has a mind of friendliness and shares their merit with other sentient beings. They are not bound by envy and enjoy unsurpassed comfort.

(46) Such a person is wise and abandons evil deeds, is courageous in performing good deeds, and is well established in the Dharma of good people. This is the merit of one who offers the Dharma teaching. (47) Such a person purifies buddha lands and increases those good qualities that promote enlightenment; they approach the seat of enlightenment. This is the merit of offering the Dharma teaching. (48) Such a person is never parsimonious with anything and, free from attachment, knows the distinctive characteristics of everything. They are not hindered by attachment.

(49) A wise person who gives rise to this mind, who offers a share of happiness to all sentient beings, and who cherishes a friendly mind without envy receives comfort in the good Dharma. O prince, bodhisattva mahāsattvas who are established in emptiness have ten merits. What are these ten?

The first is that bodhisattvas dwell where the Buddha dwells. The second is that bodhisattvas practice meditation without depending on anything.

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The fourth is that bodhisattvas are not attached to moral discipline. The fifth is that bodhisattvas do not revile the wise and holy. The sixth is that bodhisattvas do not quarrel with any sentient being. The seventh is that bodhisattvas are not embroiled in the affairs of sentient beings.

The eighth is that bodhisattvas are free from all kinds of evil deeds. The ninth is that bodhisattvas do not revile the buddhas. The tenth is that bodhisattvas accept all the pure dharmas. O prince, these are the ten merits of bodhisattva mahāsattvas who are established in emptiness.

Then the World-honored One spoke the following verses: (50) Bodhisattvas are courageous and well established in the thought that there is no life that can be perceived, and so on; that is to say, the realm of the Most Venerable among Gods and Human, Guide of the World (i.e., Buddha).

(51) Bodhisattvas enjoy the pleasure of meditation without dependence on the world. They do not wish to be reborn because they know the [own-]nature of dharmas (dharma-svabhāva).

(52) Bodhisattvas who are not attached to their own moral discipline perfect stainless moral discipline. They will never be born in evil realms of existence and they will always be well established in the noble lineage. (53) Bodhisattvas live free from quarrels and are the most gentle in the world. They are all-knowing and speak the truth.

(54) Even at the risk of their own life, bodhisattvas will not slander the Tathāgata. They have certainty about the emptiness of dharmas and personally witness that there is nothing to fear.

(55) Even though the way (to enlightenment) of the buddhas, parents of the world, is beyond conception, bodhisattvas follow the way of the buddhas and have no doubt about the emptiness of dharmas. (56) The realm of the Honored among Humans (i.e., the Buddha) is not the stage of heretics. Bodhisattvas do not depend on the comfort of meditation where there are no sentient beings or living souls. (57) Bodhisattvas never have a fixed abode and are not dependent on the comfort of meditation. Bodhisattvas know that dharmas have no living soul and always have the thought of not wishing [to be reborn]. 193

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(58) Bodhisattvas know well the nature of dharmas without relying on the afflictions. Bodhisattvas believe in the Buddha, the Supreme Person, but never have a mind of attachment.

(59) Bodhisattvas never quarrel, always look into the truth [of things], and practice in seclusion. They are established in the way to enlightenment and maintain the Dharma of the Tathāgata. O prince, bodhisattva mahāsattvas who practice seclusion in meditation (pratisaṃlayana) have ten merits. What are these ten? The first is that bodhisattvas' minds are not turbid. The second is that bodhisattvas do not live in self-indulgence (apramatta). The third is that bodhisattvas are loved by the buddhas. The fourth is that bodhisattvas believe in the way to enlightenment. The fifth is that bodhisattvas do not doubt the Buddha's knowledge. The sixth is that bodhisattvas know gratitude.

The seventh is that bodhisattvas do not slander the true Dharma. The eighth is that bodhisattvas stay away from what is prohibited. The ninth is that bodhisattvas attain the stage of self-control. The tenth is that bodhisattvas realize the four kinds of unhindered insight (pratisaṃvid).

O prince, these are the ten merits of bodhisattva mahāsattvas who practice meditation in seclusion.

Then the World-honored One spoke the following verses: (60) Bodhisattvas' minds are not confused and they are free from self-indulgence. Bodhisattvas live without self-indulgence. This is the sphere of practicing meditative seclusion.

(61) Bodhisattvas serve as a lamp beacon for the world, ever increasing in faith. They never doubt the Buddha's inconceivable knowledge and skillful means.

(62) Bodhisattvas know well the Buddha's grace and never slander the true Dharma. They are established in right restraint and attain the stage of self-control.

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(63) Bodhisattvas have attained unhindered eloquence and enjoy living alone in a forest. They have abandoned [receiving] veneration and profit. This is the realm of practicing meditative seclusion. (64) Bodhisattvas' minds are unconfused. They are never self-indulgent. The wise are always cautious. This is called the merit of tranquility. (65) Bodhisattvas are fearless and always cherish and have faith in the Buddha's deeds. They never doubt the Buddha's wisdom. This is the merit of tranquility.

(66) Bodhisattvas always recall the Buddha's grace and never slander the true Dharma. They abide in restraint and [possess] skillful means. This is the merit of tranquility.

(67) Bodhisattvas attain the stage of self-control and quickly realize unhindered eloquence in expounding hundreds of thousands of scriptures (sūtrānta) without stopping.

(68) Bodhisattvas quickly understand the Buddha's enlightenment and maintain the teachings of the Buddha. They vanquish various heretical doctrines and promulgate the Buddha's enlightenment. (69) When bodhisattvas die they are reborn in the Pure Land of Bliss (Sukhāvatī), where Amitāyus Buddha teaches the Dharma. They attain the state of acceptance [of the truth that] the dharmas of all sentient beings have no origination (anutpāda-dharma). O prince, bodhisattva mahāsattvas who enjoy [living in] a remote quiet wilderness have ten merits. What are these ten?

The first is that bodhisattvas have less concern about worldly affairs. The second is that bodhisattvas are far away from noisy crowds. The third is that bodhisattvas never [have cause to] quarrel with others. The fourth is that bodhisattvas live in a place free from afflictions. The fifth is that bodhisattvas do not increase their mental impurities. The sixth is that bodhisattvas are free from conflict and disputes. The seventh is that bodhisattvas dwell in calm silence. The eighth is that bodhisattvas are always in accord with liberation. The ninth is that bodhisattvas quickly realize liberation. The tenth is that in deploying these skills bodhisattvas acquire this samādhi.

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O prince, these are the ten merits of the bodhisattva mahāsattva who enjoys [living in] a remote quiet wilderness.

Then the World-honored One spoke the following verses: (70) Bodhisattvas can fulfill minor obligations far from the noise of the crowd, without quarreling with others. This is the merit of living in a remote, quiet wilderness.

(71) Bodhisattvas' minds are without hatred. They do not increase mental impurities and are always in harmony with others, without quarreling. This is the merit of living in a remote, quiet wilderness. (72) Calming their minds, bodhisattvas live in tranquility, always enjoying being far removed from the world. Following unhindered wisdom, they will soon realize the path to liberation. (73) Dwelling in a forest, a bodhisattva practices meditation away from the demerits of the noisy crowd, never quarreling with others. One who enjoys living in a remote wilderness obtains this merit. (74) Bodhisattvas do not long to live in the world, they are always disgusted by the conditioned (saṃskṛta), and their mental impurities never increase. These are the merits of living in a forest. (75) Free from disputes, bodhisattvas always enjoy mental tranquility and have control of body, speech, and mind. This is the merit of living in a remote wilderness.

(76) Bodhisattvas are in accord with liberation and immediately attain the unhindered state, always living happily in serenity. This is the merit of living in a remote quiet wilderness.

O prince, bodhisattva mahāsattvas who enjoy living the purified ascetic life (dhūta) and living on alms have ten merits. What are these ten? The first is that bodhisattvas smash the banner of pride. The second is that bodhisattvas do not seek out intimate relationships. The third is that bodhisattvas do not seek fame.

The fourth is that bodhisattvas are established in the noble lineage (ārya-daṃśa).

The fifth is that bodhisattvas do not cheat or deceive [others], never showing an unpleasant countenance or speaking rashly. The sixth is that bodhisattvas do not praise themselves. 196

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The seventh is that bodhisattvas do not disparage others. The eighth is that bodhisattvas are free from love and hatred. The ninth is that bodhisattvas offer the Dharma teaching to others, without expecting to receive food or drink when entering the houses [of laypeople].

The tenth is that bodhisattvas who live a purified ascetic life with little desire, and who freely offer the Dharma teaching, are believed by all. O prince, these are the ten merits of the bodhisattva mahāsattva who enjoys living the purified ascetic life and living on alms. Then the World-honored One spoke the following verses: (77) Having no self-pride, bodhisattvas do not seek intimate friends. Gain and loss are the same to them because they are established in the purified ascetic life.

(78) Bodhisattvas do not violate the noble lineage and do not cheat or deceive [others]. They are free from self-pride and do not slander others. (79) Bodhisattvas are free from love and hatred and have no desire when teaching the Dharma. Others believe them when they speak. This is the merit of [going on] almsrounds.

(80) Bodhisattvas do not seek fame or profit and live peaceably in the noble lineage. Bodhisattvas are upright and gentle, free from deceit and arrogance. This is joy in the virtue of the purified ascetic life. (81) Bodhisattvas do not have self-pride and do not speak ill of others. They do not take delight in having a good reputation, nor do they become angry or disappointed if others slander them. This is joy in the virtue of the purified ascetic life.

(82) Bodhisattvas' speech is believed by all when offering the Dharma teaching; they do not seek livelihood and are free from aspiring for high honors. This is joy in the virtue of the purified ascetic life. O prince, bodhisattva mahāsattvas who are established in these merits and who live in a remote wilderness are able to see the treasury of the Buddha (buddha-nidhāna), the treasury of the Dharma (dharma-nidhāna), the treasury of wisdom (jñāna-nidhāna), and the treasury of the wisdom of past, present, and future (pūrvānta-aparānta-pratyutpannajñāna-nidhāna). 197

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O prince, how can bodhisattvas obtain the Buddha's treasury? Bodhisattva mahāsattvas who enjoy renouncing worldly life and living in a remote wilderness acquire five supernatural powers (abhij ñā). What are these five?

The first is the divine eye, capable of seeing all and knowing the future (divya-cakṣus-jñāna-sākṣātkriyā-abhijñā).

The second is the divine ear, capable of hearing all (divya-śrotra-abhijñā). The third is knowledge of others' thoughts.

The fourth is knowledge of former lives.

The fifth is the realm of supernatural powers.

Bodhisattvas, by means of their pure, superhuman divine eyes, see all the immeasurable and innumerable buddhas, world-honored ones, in the east. Likewise, [they see all the buddhas] in the south, west, and north. In the same way, they see all the immeasurable and innumerable buddhas in the four intermediate directions, as well as above and below. They always see these buddhas, never ceasing to see [them]. O prince, in this way bodhisattva mahāsattvas see the Buddha's treasury. O prince, how can bodhisattva mahāsattvas obtain the Dharma treasury? Bodhisattvas, by means of their pure and superhuman divine ears, can hear the entire Dharma of the buddha tathāgatas. They can always hear and be close to the Dharma. O prince, in this way bodhisattvas obtain the Dharma treasury.

O prince, how can bodhisattvas obtain the treasury of wisdom? With this wisdom bodhisattvas can maintain all Dharma teachings and, out of great compassion for all sentient beings from the beginning, they deliver these Dharma teachings without delusion and cause [those beings] to know the meaning of the Dharma. O prince, in this way bodhisattva mahāsattvas obtain the treasury of wisdom.

O prince, how can bodhisattva mahāsattvas obtain the treasury of the wisdom of past, present, and future? Bodhisattvas know exactly the mentality of all sentient beings, comparing it with their own thoughts that occur to them in succession. As they see that their own mental dharmas are not confused, they then cultivate skillful means and know that others' mental functions are just like their own.

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Regarding the forms they see and the sounds they hear, bodhisattvas are either attracted to or not attracted to these forms and sounds. In this way they know exactly the mentalities of all sentient beings. O prince, this is called the treasury of the wisdom of past, present, and future obtained by bodhisattvas.

O prince, I have now briefly explained that bodhisattva mahāsattvas who abide in these merits acquire the Buddha Dharma, which is not the stages of śrāvakas or pratyekabuddhas, much less the doctrines of other heretical opponents.

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At that time, the World-honored One spoke the following verses: (1) I remember that immeasurable eons ago there was a buddha tathāgata of great renown named Tejagaṇirāja, who received offerings from humans and gods.

(2) There were a billion monks who possessed supernatural powers, had reached the shore of mastery in eloquence, and who were established in the ascetic life with control of their own minds. This buddha had a great assembly [of these monks]. (3) There were seven hundred and sixty million cities. Each was two thousand measures long and wide. At that time, Jambudvīpa was filled with seven superb jewels.

(4) The cities were very beautiful, with hundreds of magnificent houses and gardens that were always filled with various flowers and fruits, [as lush] as a dense layer of clouds.

(5) There were many kinds of trees, including breadfruit (lakuca), mango (āmra), rose apple (jambu), and banana (kadalī), and also karṇikāra, campaka, Indian fig (plakṣa), banyan (nyagrodha), and ficus religiosa (pippala). Various kinds of birds flocked in the trees, including (6) Indian kalaviṅkas, cuckoos (kokila), peacocks (mayūra), and also the king geese (haṃsa), and mynah birds (śārika), all of which produced a multitude of merry sounds as they frolicked about in the hundreds of gardens.

(7) Like the swan king, Dhṛtarāṣṭra, snipes (kuṇāla), bees, and cranes also sang. Their bodies were covered in multicolored feathers and they made marvelous sounds among the lotus flowers. (8) All the oviparous beings produced melodious music that were pleasing to humans. These birds played about in the gardens, amusing themselves and happily calling to one other.

(9) Many flowers, including mucilinda-vārṣikas, aśokas, creeping jasmine (atimuktaka), javas, and others, spread like clouds. Lotus (padma), white lotus (puṇḍarīka), white water lilies (kumuda), 201

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(10) Various water flowers adorned the extremely beautiful ponds, along with several types of fragrant flowers. The gardens were especially lovely.

(11) At that time, a king named Dṛdhadatta, Master of Humans, lived in Jambudvīpa. This king had five hundred sons who were gentle, had self-control, and were versed in various arts.

(12) The country had abundant harvests and was very peaceful, always full of flawless pleasures. The earth was covered with fragrant flowers. It was no different from the palace of a god. (13) Then the Sage, the Dharma King, declared this calm samādhi; namely, he proclaimed that the realms of existence are like a dream and that there is neither birth in the beginning nor death in the end. (14) [He proclaimed that] a sentient being, a living soul, or a person are not perceived, and that all dharmas are unreal, just like empty space, [as ephemeral as] lightning, illusions, a mirage, or the [image of the] moon reflected on water.

(15) [He proclaimed that] no dharmas appear or disappear in this world and no one goes to another world after death. Only the three kinds of deeds [of one's body, speech, and mind] do not perish, and the black (bad) and white (good) retributions of these [acts of body, speech, and mind] are inevitable.

(16) [He proclaimed that] there is neither the annihilation nor permanence of conditioned beings, etc., nor is there accumulation of karma or staying on in existence; that no one will receive the [results of] deeds they have themselves done, yet no one else receives the [results of] deeds that one has done.

(17) [He proclaimed that] no one goes, no one comes; sentient beings are neither existent nor nonexistent; there are no wrong views, such as attachment to views; and there are no living beings and no pure paths. (18) [He proclaimed that] the virtue of the Tathāgata, the field of the Buddha, is the birthless, tranquil, and signless state; that the faculty of dhāraṇī and the ten powers [of knowledge] are the Buddha Tathāgata's excellent ground of practice.

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(dhāraṇī ) are most excellent; that the manifestation of supernatural power is beyond limit, and in this way the faculty of supernatural powers of knowledge (abhijñā) and eloquence arise. (20) [He proclaimed that] there has never been diminution of the own-nature (svabhāva) of this [Dharma]; that the going of nongoing is not the going of Dharma; that nothing is gone in the Dharma realm, and that this going is not going but the real going of Dharma. (21) [He proclaimed that] the nature of speech does not enter the own-nature [of dharmas]. In the own-nature of going, nothing remains, and the going of the own-nature without abiding or depending is the stainless and tranquil realm of the Buddha.

(22) [He proclaimed that] the practice of samādhi, excellent samādhi, most excellent samādhi, remains without the own-nature of going, and with the own-nature it is always in accordance with the subtle, impalpable, and immovable state.

(23) [He proclaimed that] this state is always stable and immovable, living without having an abode in which to remain, abiding in the Dharma-nature (i.e., truth)―to abide in the own-nature is impossible to explain―this practice is the immovable abode of the Dharma. (24) [He proclaimed that] speech expressed through the voice is not the way of speech. The way of the nature of speech is the way of the Dharma, yet there is no distinct accumulation of sound that abides; such a process of the own-nature [of dharmas] is the process of the Dharma. (25) [He proclaimed that] the going expressed in speech is the nongoing of sentient beings; the own-nature of dharmas is the going of true meaning. Though the going of living beings is expressed in speech, there is neither the going of speech nor of sentient beings. (26) [He proclaimed that] there is no entering into letters, knowledge is broad and so is meaning; the way recommended and practiced by the Buddha is the splendid principle of the Dharma, the subtle practice. (27) [He proclaimed that] the treasury of knowledge is great and stainless, where the nonequal ones (i.e., the buddhas) live, who always shower down the rain of the good Dharma, the way of the highest truth of emptiness.

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(28) [He proclaimed that] the first, pure, stainless state, which is tranquil, supremely calm, and undefiled, with no conceptual constructions and no verbal designations, is the tranquil state spoken of by the Buddha. (29) [He proclaimed that] when one has known this practice of the essential nature that is without beginning, middle, or end, without existence or nonexistence, and without direction, one knows the incomparable Dharma expounded by the Buddha.

(30) When King Dṛḍhadatta heard the Honored One among Twolegged Beings expound this samādhi, he went to the Buddha with joy and faith, along with eighty hundred thousand billion attendants. (31) Then the king prostrated himself with his head at the feet of the Hero among Humans, the Buddha, and worshiped him with great faith. After receiving the teaching, he withdrew to one side with his palms joined [in reverence], gazing at the Buddha with profound faith. (32) The Buddha, who possesses the utmost control over his senses, knew of the king's earnest pure practices. The World-honored One, knowing his earnest wish, expounded this excellent samādhi. (33) The king listened to the highest truth expounded [by the Buddha], rejoiced greatly, and believed in him. He renounced his entire kingdom, and, free of the five sensual pleasures, left home to become a mendicant.

(34) When King [Dṛḍhadatta] left home to become a mendicant, firm in his belief in the Buddha, all the people of Jambudvīpa [also] left their homes to become mendicants, free from sensual desires. (35) Numerous monks and nuns, attendants of the Tathāgata, delighted in practicing samādhi. Their meals of rice spontaneously arose from the earth and all the gods came to attend them.

(36) Due to the Buddha's power of virtue, [cloth for the monastics'] sacred robes and clothing came out of trees, stainless, clean, and very pleasant, and it was cut and sewn to precisely fit [them]. (37) O prince, you should know of this king. Seeing that the three realms of existence are like a mere mechanism, he left home to become a monk, forsaking his kingdom, with the aspiration to attain the great joy of enlightenment.

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(38) In future degenerate ages humans will be unable to leave their poor homes [to become mendicants]. Those who are subjected to the hardship of pillory and shackles do not believe this excellent Dharma. (39) Even though they are bound by fetters, punished [by being beaten with] sticks, ridiculed and reviled in hundreds of thousands of ways, greatly oppressed by the king's power, tormented and impoverished, they will not be able to leave home to become a mendicant. (40) They possess little property, their life spans are short, they are troubled and suffer with no happiness; foolish, never developing a skill, they will always remain in a worldly state. (41) They are intimidating, have no regard for others, and are stubborn, violent, and stingy. Even if they are wealthy they steal others' property. Laughing and joking, they mock good people. Yet they themselves claim, "We have given rise to the aspiration for enlightenment." (42) They lust after other people's spouses and steal their property. They are envious, unfair, and arbitrary, lacking compassion for others. Even though they are destined to evil paths of existence they claim, "We will become a buddha."

(43) They rejoice at the suffering of others. They transgress moral discipline, are violent, and have hostile minds; they inflict pain on others but are never thankful for others' kindness. Yet they will say, "O Revered One, show us the practice of the Dharma!" (44) When they hear others expound the practice for enlightenment, they become angry and lash out at that person. If they see only a minor fault of a monk who explains the Dharma, they will exaggerate his faults in a hundred thousand ways.

(45) O prince, listen now to me—do not be intimate with such people. If you wish to become enlightened you must not associate with them, even in a dream.

(46) Even though they speak of the numerous virtues of the purified ascetic life (dhūta) throughout endless eons, if they are not established in these virtues they will never attain excellent enlightenment. (47) Be of pure mind, always have a good word, maintain pure moral discipline, speak with gentleness and kindness, always have a respectful mind toward venerable elders—you will soon attain this samādhi. 588b

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(48) Do not have hypocrisy, which arises from arrogance, but if you always have a pure mind and get rid of arrogance and hatred you will attain this supreme samādhi.

(49) Always remember the virtues of the Buddha, whose skin is golden, who possesses much merit, whose body is adorned with auspicious marks, just like the sky filled with stars on an autumn night. (50) Worship the image of the Unequaled One, make offerings of umbrellas, flags, curtains, unguents, perfumes, and garlands of flowers, and you will soon attain this samādhi. (51) Worship the numerous Buddha stupas, offer candana perfumes and powder, and countless kinds of oil lamps and you will soon attain this samādhi.

(52) Worship and praise the Most Venerable One who is free from all evil, and make offerings of many thousand million kinds of beautiful sounds of lutes, harps, drums, flutes, and cymbals. (53) Create numerous images of the Buddha (buddha-pratimā) adorned with many precious stones, skillfully create the most beautiful images, and you will soon attain this samādhi.

(54) Always live in forests, seek quiet places far away from noisy villages, and with an unattached mind enjoy solitude without companions, just like a sword, and you will soon attain this samādhi. (55) I am the Lord of the Dharma (dharma-svāmin) and you are all my sons and daughters. Learn my practice of samādhi faithfully. In the past I was the famous king called Dṛdhadatta.

(56) In the distant past I worshiped numerous buddhas, always wished to maintain pure moral discipline, and paid homage to the [Buddha] endowed with ten powers, because I sought this supreme, calm samādhi.

(57) In the past I abandoned my wife and sons, [willingly sacrificed] my head, hands, feet, eyes, or ears with no thought of demeaning others, because I sought this supreme samādhi.

(58) I gave to others countless elephants, horses, chariots, servants, various treasures, houses, and everything else without regret, because I sought this supreme samādhi.

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(59) I gave away hundreds of servants, maids, goods, grains, various clothes, food and drink, and other goods to all who came to ask for them, because I sought this supreme samādhi.

(60) I gave all my property, such as jewels, pearls, gold, silver, beryl, diamonds, shells, and precious stones, because I sought this supreme samādhi.

(61) I gave away more than a hundred kinds of precious ornaments, jeweled garlands, bracelets, lion-motif necklaces, diadems, and jeweled nets, because I sought this supreme samādhi.

(62) I gave, with joy, many thousands of millions of fine clothes made of cotton (karpāsa), silk (paṭṭa), and muslin (dukūla), because I sought this supreme samādhi.

(63) When I saw the poor who were troubled, fettered, and seeking to become free from suffering, I offered vast alms to them, because I sought this supreme samādhi.

(64) I gave to a hundred thousand impoverished beggars elephants, horses, cows, sheep, houses, gardens, wagons, carts, and ornaments of jewels, because I sought this supreme samādhi. (65) When I gave billions of gardens, ornamented with many jewels, I was delighted and had compassion for others, because I sought this supreme samādhi.

(66) I gave away all the royal capitals, cities, towns, villages, and various lands, and when I gave all of these I was greatly delighted, because I sought this supreme samādhi.

(67) I gave impoverished beggars all my jewels, ornaments, and clothes, gathered in large piles as high as Mount Sumeru, because I sought this supreme samādhi.

(68) I caused numerous impoverished people to become wealthy, I caused suffering people to become happy, and I became a protector of those who sought refuge in me, because I sought this supreme samādhi.

(69) When I was very wealthy on this earth, seeing all the suffering people I renounced kingship and all my property out of compassion for them, hoping to give happiness to them.

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(70) O prince, it is difficult for me to describe even over the course of ten million eons all the difficulties I have endured in the past for innumerable eons.

(71) I have experienced so many difficulties in order to seek this supreme samādhi, yet my words will be irritating to those who are unable to believe in the Buddha's deeds.

(72) I now advise you, prince, to believe deeply in my words, for the Sugata never tells a lie, the greatly compassionate Buddha's words are the supreme truth.

(73) I have experienced in the past, in this barren body, a hundred thousand difficulties in learning how to attain this samādhi and how to cause a hundred thousand people to become free from suffering. (74) At the moment I experienced this samādhi and attained the way of true knowledge, I saw throughout the ten directions many more millions of buddhas than there are grains of sand in the Ganges River. (75) When I attained the supreme supernatural powers at will, I went to a hundred thousand buddha lands to ask questions of the supreme buddhas [dwelling there] and to discuss a hundred thousand problems. (76) At that time, the buddhas answered my questions; when I received and understood what they told me I did not forget even a single word. (77) When, after asking [the buddhas] many hundreds of questions I had heard these true teachings, I expounded stainless and peaceful words and caused numerous people to become established in the way of knowledge.

(78) I was established in this supreme samādhi, and throughout numerous past eons I learned this teaching and then caused many people to become established in this supreme way.

(79) Those who did not see the former Buddha and did not hear of this supreme teaching can neither believe nor delight in the true samādhi of ultimate emptiness.

(80) Those who are wise and able to understand and attain profound true virtue will hear of the ultimate meaning without surprise and, having heard it, will be delighted.

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(81) Anyone who keeps my enlightenment is the Buddha Tathāgata's true son or daughter, as rare as the flower of an udumbara (fig tree); I have done many difficult deeds for their sake throughout many eons. (82) Such a person is not afraid of going into evil realms of existence, is always free from the eight difficult circumstances (akṣaṇas, i.e., the realms of hell, animals, hungry ghosts; the god of long life; an extremely distant country; one whose sense organs are defective; one who holds wrong views; and a place where the Buddha does not appear and one cannot hear the Buddha Dharma), and they always see many millions of buddhas and believe in this supreme samādhi. (83) I predict that any person who possesses the pure knowledge about sentient beings and has this samādhi sutra in hand will become a buddha, just like Maitreya Buddha, who is peerless. (84) Such a person has a good memory and intelligence, hears and keeps the supreme way to enlightenment, enjoys eloquence, and is without suffering, because they possess this samādhi. (85) Such a person always receives the offerings of the gods, is honored by human beings, and always protected by spirits because they possess this samādhi.

(86) Such a person is never harmed by fire, poison, all kind of swords or clubs, and never drowns in a great flood, because they possess this samādhi.

(87) Such a person dwells in mountain forests, attended by gods, and receives the offerings of numerous yakṣas, because they possess this samādhi.

(88) Such a person's knowledge is as vast as the ocean; they expound the buddhas' merit without hindrance and declare the buddhas' true virtue, because they possess this samādhi.

(89) Such a person's learning is endless and limitless like space, and their lamp of wisdom illuminates the darkness of the world, because they possess this samādhi.

(90) Such a person's meaningful words are gentle and sweet; their speech is loved by the wise and is never exhausted, like ever-flowing springs and rivers, because they possess this samādhi. 589b

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(91) Such a person gives others good medicine just as does the King of Medicine, builds a refuge for people, and is like a lamp for the world, because they possess this samādhi.

(92) Such a person does not do anything out of carnal desire, they enjoy calmness [of mind] and the pleasure of meditation, and they speak in a calm and melodious voice, because they possess this samādhi.

(93) Such a person disregards external signs and their minds are not attached to them. Discriminating all of these signs, they walk with a mind that is always calm, because they possess this samādhi. (94) Such a person has vision that is without stain or fault, they see numerous tathāgatas, and they have great and limitless eyes, because they possess this samādhi.

(95) Such a person's voice is melodious and calm like that of a peacock, pleasing like the sounds made by a kalaviṅka [bird] or music made by musical instruments, because they possess this samādhi. (96) Such a person's voice is like a distant thunder heard after a flash of lightning, as beautiful as a swan's voice or like the sounds of bells or of drums, like a hundred kinds of delicious music played together, because they possess this samādhi.

(97) Such a person has a melodious voice; throughout innumerable numberless eons their speech is like nectar, because they possess this samādhi.

(98) Such a person is not greedy for food and drink, is not attached to their almsbowl or robes, desires little, and is contented and well controlled, because they possess this samādhi.

(99) Such a person does not boast about themselves, does not show contempt for others, has a mind that is always gentle, and takes pleasure in meditation, because they possess this samādhi. (100) Such a person always reflects on their own deeds and they do not look for others' faults. They smile and do not quarrel with others, because they possess this samādhi.

(101) Such a person has deep compassion, a pure and kind mind, is honest, without wickedness or deception, with a mind that is always gentle, and takes pleasure in liberation, because they possess this samādhi. 210

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(102) Such a person is always heartily glad to offer alms, is without the fetter of avarice, and does not do what is not to be done, because they possess this samādhi.

(103) Such a person is attractive and loved by people, with golden skin and adorned with the thirty-two marks of a great person, because they possess this samādhi.

(104) Such a person has the virtue of attractive appearance, is loved and protected by many people; they are gazed at [with fondness] by [both] men and women, young and old, without becoming weary of it, because they possess this samādhi.

(105) Such a person is loved by all the gods (devas), nāgas (serpent gods), and yakṣas, and is admired by everyone who comes to their house, because they possess this samādhi.

(106) All the gods, such as Brahmā, Indra, Īśvara, and others, come to make offerings to such a person, who has no idea of arrogance, because they possess this samādhi.

(107) Such a person is free from dangerous paths, has no hindrances and no fear of going to the evil realms of existence, and is liberated from all fears, because they have such a samādhi. (108) Such a person can hear the Buddha teach the subtle Dharma, has no doubt, and follows and penetrates the profound Dharma, because they possess this samādhi.

(109) When such a person listens to the subtle teachings of the wise, they can understand them and know the ultimate truth, according to the power of the causes of their past existences, because they possess this samādhi.

(110) When the Tathāgata says those words, a bodhisattva receives worship and gains, yet they do not feel proud of that. In this way, the bodhisattva can attain the faculty of a good memory (dhāraṇī) because they possess this samādhi.

(111) When such a person is about to die, the compassionate, wise, and brave Amitābha Buddha will appear before them, because they possess this samādhi.

(112) Such a person can fulfill their wish to see the Buddha, endowed with ten powers, and his disciples (śrāvakas) standing before him, 211