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and they are sure to go to the Pure Land of Bliss (Sukhāvatī), because they possess this samādhi.

(113) Suppose that all sentient beings were to simultaneously become buddhas and come to the limit of existence, and someone among them makes offerings to all [of these buddhas] for as many eons as there are grains of sand in the Ganges River.

(114) If, in the latter degenerate ages, a person hears of this samādhi without deception and delights in it, their merit will be far greater than that of the [one who made offerings to all the buddhas]. (115) O prince, you should know the tranquil way―this samādhi of ultimate emptiness. Anyone who writes, recites, and memorizes this samādhi is called a bearer of the basket of Dharma. 212

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[The Buddha continued:]

Therefore, O prince, a bodhisattva mahāsattva who wishes to know all the words of sentient beings and their differing capacities should expound the Dharma before and after, respectively. O prince, a bodhisattva should memorize this samādhi and recite and explain it in detail for others, and practice it correctly for the sake of all sentient beings. Then the Bhagavat spoke the following verses:

(1) If in the past a person saw countless buddhas and asked them about this samādhi, such a wise person will uphold this samādhi and abide firmly in ultimate goodness.

(2) Bodhisattvas acquire human and divine pleasures and are always given offerings by others. They attain the pleasure of meditation and nirvana, because they diligently keep this samādhi. (3) Bodhisattvas do not rejoice when hearing others' praise, nor do they become angry if they are blamed and humiliated. Bodhisattvas are immovable, like a mountain, when confronted with any of the eight worldly concerns (lokadharmas: gain, loss, fame, ill repute, blame, praise, pleasure, and pain), because they eagerly aspire to liberation and keep this samādhi.

(4) Bodhisattvas do not utter any meaningless words; they are free from hatred, arrogance, and quarrels; they are patient and disciplined; and they experience delight, because they diligently keep this samādhi. (5) Their words are gentle and true. They offer a kind smile and greet others first when meeting them, because they keep this supreme, pure samādhi.

(6) Their minds are always controlled. They do not annoy others, their five sense organs are well controlled, they maintain pure moral discipline, they speak little but their words are worthy and amiable, because they keep this supreme, pure samādhi.

(7) Bodhisattvas always offer alms liberally without any hostility in their minds; they offer food and drink to starving and thirsty people. 213

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They do not wish only for themselves to have food but are delighted to provide for others, because they practice good deeds and keep this samādhi.

(8) They are loved by many hundreds of thousands of gods, honored by yakṣas, asuras, and nāgas, and always protected by them while living in a remote forest, because they bravely keep this supreme samādhi. (9) Bodhisattvas enjoy perfect tranquility, free from sounds and voices; they are always attended by nāgas and asuras. No one can frighten them, because they diligently keep this samādhi.

(10) Their voices are like that of the god Brahmā, amiable like the voice of a swan. Their voices are like five hundred kinds of marvelous beautiful voices, and they are renowned all over the world. (11) A bodhisattva's merit and treasuries of virtue that benefit all sentient beings are greater than the number of particles of dust on the earth, because they practice this tranquil samādhi. 214

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[The Buddha continued:]

O prince, as the bodhisattva mahāsattva wishes, how can I know the own-nature of all dharmas? O prince, a bodhisattva mahāsattva should memorize this samādhi, recite and explain it in detail for others, and practice it correctly as skillful means for the sake of all sentient beings. Then the World-honored One spoke the following verses: (1) Wise ones have no hatred, no love, and no delusion; their mental afflictions are few, because they know this supreme, calm Dharma. (2) They uphold the Buddha's moral discipline without transgression, they are not self-indulgent and do not engage in sexual intercourse, and they resolutely seek this samādhi, because they know the Dharma that is free from defilement.

(3) They possess the knowledge and supernatural powers that allow them to go see the buddhas in many buddha lands, and they have perfectly attained the faculty of dhāraṇī, because they know this calm samādhi. (4) They soon become the most honorable among humans; they cause the extinction of all mental afflictions, eradicate all the poisonous arrows of evils, and discourse on these undefiled calm phrases. (5) If a person becomes a good physician, they know the causes of disease, learn and discern this knowledge, and help other people become free from suffering.

(6) They learn the principles [of medicine] and become expert, they have no attachment, and they are worthy of worship. They bring comfort to others and have no desires, because they know the pure Dharma.

(7) Bodhisattvas, lions among humans, possess patience (kṣānti) and have no hatred even if beaten and humiliated by others. They do not suffer even if their body has been wounded by others, because they know that the [five] aggregates (skandhas) are empty. 215

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(8) Their patience is as great as Mount Sumeru; they have no conceptual construction of patience up to no conceptual construction of a buddha, because they know the emptiness of beings. (9) They have numerous ideas regarding the three realms of existence, they know the three periods of time, and they can cause the truth to be variously revealed, because they learn the Dharma without fear. (10) They have no attachment to ideations of things, nor attachment to love and hatred, and know that dharmas are always empty and calm, because they attain this supreme tranquility.

(11) Those who expound this supreme samādhi will attain enlightenment before long. Those who understand the holy scope will offer it [to others] and receive many rewards.

(12) They declare ten million sutras without cease, and while declaring them their eloquence will not falter, because they know the greatness of the Dharma.

(13) They have samādhi and wisdom as vast as the clouds throughout numerous eons, and they discourse on the Dharma without end, because they know this calm samādhi.

(14) They have wonderful eloquence as they seek enlightenment, and they will certainly attain it and declare numerous ten millions of sutras, because they have broad knowledge of the definitions and names of dharmas.

(15) They hear and memorize completely the supreme Dharma taught by the Buddha, they have no doubt about it, and they know that all dharmas are nonexistent.

(16) They speak kind words and generously offer anything, and they bring happiness to the poor by providing them with their living expenses, because they are compassionate toward the world. (17) They will become kings of Jambudvīpa, they will be compassionate toward people without hatred or anger, and they will be honored and loved by all, because they know the emptiness of dharmas. (18) They give up their beautiful spouses, sons, daughters, kingship, and even their own bodies [and lives] decidedly without parsimony, because they know the emptiness and tranquility of [dharmas]. 216

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(19) If someone severs their limbs, a bodhisattva will not give rise to hatred for that person, even in a dream, because bodhisattvas have worshiped numerous buddhas and know the emptiness of dharmas. (20) They worship the sages (munis) of the past, present, and future without tiring, and possess great immovable belief, because they know the emptiness of dharmas.

(21) Those who firmly maintain the treasury of the Buddha Dharma, who are well versed in the supreme faculty of dhāraṇī, will soon become buddhas, because they keep this supreme sutra. (22) One whose mind is intent on expounding this sutra will not be born blind or deaf in any existence, they will always have perfect sense organs from the beginning of the eon, and thus will always be far from the eight difficult circumstances in which the Buddha's teaching cannot be heard.

(23) Such a person is always free from evil paths of existence because of their merit, they are handsome and adorned with the auspicious marks of a great person, possess a pure mind and supernatural powers of knowledge, by virtue of which buddhas come to stand before them. (24) Many transformation (nirmita) bodies of the Buddha rescue sentient beings in many lands, and one who sees one of these buddha bodies will be determined in aspiring to the mind of enlightenment. (25) Such a person possesses wisdom, a good memory, is without sorrow, makes energetic effort, and ultimately knows the supreme Dharma, because they keep this sutra in latter degenerate ages. (26) Those who practice the samādhi on emptiness will radiate from their bodies thousands of millions of rays of light that outshine even the sun and moon, and they will soon become the greatest among humans. (27) I have sought the tranquil realm for thousands of millions of incalculable eons; I have not given up this endeavor, and Dīpaṃkara Buddha predicted that I would become a buddha..

(28) The wise will act upon this sutra and preach the excellent Dharma of the buddhas. Foolish followers of heretical doctrines will be overcome and reborn in the boiling waters of hell. 591a

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(29) They will suffer the most severe pain for millions of eons. After many eons their sins will be exhausted and they will then gain the cause for the nectar of immortality. (30) One who in future degenerate fearful ages approaches the supreme path will keep my Dharma treasury and will keep this sutra. This I predict.

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

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Chapter 32

[The Buddha continued his discourse:]

O prince, a bodhisattva mahāsattva should always be willing to practice the preparatory purifying exercise for supernatural powers of knowledge (abhijñā-parikarman). What is the bodhisattva mahāsattva's preparatory purifying exercise for great supernatural powers of knowledge? It is to include all good qualities, to not become attached to the aggregate of moral discipline or the aggregate of samādhi, to not make wrong conceptual elaborations regarding the aggregate of wisdom, and to not become attached to the aggregates of liberation and insight of liberation. O prince, this is the bodhisattva mahāsattva's preparatory purifying exercise for great supernatural powers of knowledge. The bodhisattva mahāsattva who perfects this practice and attains great supernatural powers can manifest transformations in samādhi at will and expound the Dharma to all sentient beings, because it is a summation of the Mahayana. A bodhisattva mahāsattva should always practice this preparatory purifying exercise for great supernatural powers of knowledge. At that time, the World-honored One spoke the following verses: (1) The preparatory purifying exercise for the supernatural powers of knowledge is to manifest that [such a practice] has no fruit. Anyone who practices it while desiring to receive benefit cannot renounce the notion of attachment to self.

(2) What is called supernatural powers of knowledge is the Buddha's inconceivable knowledge. Anyone who abides in attachment has no knowledge.

(3) The inconceivable Dharmas are manifested through words. Anyone who has attachment to words cannot attain the secret teaching (sandhā-bhāṣya, "cryptic saying") of skillful means. 591b

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(4) Those who are unaware of this secret teaching of skillful means cannot attain the secret teaching of skillful means, and they teach what is not the Dharma as the true Dharma. How can they know the true Dharma?

(5) The sutras I have expounded from time to time in the triple thousand worlds are all of one meaning with various flavors, all of which are beyond expression.

(6) All the buddhas in the ten directions manifest numerous dharmas. Those who truly ponder the meaning of even one line of the Dharma can immediately understand them all.

(7) All dharmas are of nonself (nairātmya). Those who learn this one phrase (pada) will understand the Buddha Dharma without difficulty. (8) All dharmas are the Buddha Dharma. Those who learn this dharma (dharmatā) and understand it truly will conform to the emptiness of all dharmas.

(9) All words are the Buddha's words. All words have no substance. The Buddha's words are not to be grasped even if one seeks them throughout the ten directions.

(10) The Buddha's words are the first and most worthy. There is nothing that exceeds the Buddha's words. Since there is not [even] an atomic substance [in his words], they are said to be the best. (11) His Dharma, which is the first and most worthy, manifests without cease. No one can grasp even an atomic part of the [Dharmas] preached by the buddhas.

(12) All dharmas are not to be grasped. No dharmas are to be directly experienced. Those who know the dharmas in this way can understand the Buddha's enlightenment. (13) Those who awaken to this Dharma will immediately turn the wheel of the Dharma. When they turn the wheel of the Dharma, they teach the supreme nectar of immortality.

(14) A bodhisattva who realizes the Buddha's supreme enlightenment will become an incomparable honored one (a buddha), and cause others to understand the Buddha's wisdom.

(15) The Buddha expounds that these four gates—practicelessness, wishlessness, marklessness, and emptiness—lead to liberation. 220

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(16) Eyes, ears, nose, tongue, body, mind, sense organs, and so on are all empty by nature. Kauṇḍinya has seen this first. (17) Those who truly know the [empty] nature of dharmas never quarrel because they comprehend the characteristics of dharmas. (18) Bodhisattvas, brave heroes and saviors, have no doubts because they realize that dharmas are empty by nature.

(19) When one is able to realize the nature of dharmas, they are called a buddha. In the incalculable Dharma realm, they awaken those who are to be saved.

(20) All the buddhas' deeds consist of the aggregate of moral discipline. The word "buddha" and the word "moral discipline" share the same equal characteristic.

(21) All words—low, middle, and high—are declared to share the same equal characteristic. The Buddha can thus teach the Dharma. (22) The Buddha Dharma has no place on which to depend and is not found in any direction, and it is without origination or annihilation. Therefore it is called undefiled.

(23) Because the Dharma is neither new nor old, it cannot be dispersed or gathered; it is not blue, not yellow, not white, not black. (24) The Dharma is difficult to explain and cannot be grasped through words. It is beyond the scope of words. Only the Buddha's skillful knowledge can attain it.

(25) This undefiled Dharma is said to have nothing on which to depend, and they cannot be found throughout the ten directions. This is the Dharma expounded by the Buddha.

(26) After the Buddha has passed into nirvana, those who reflect on his corporeal marks will see the Buddha's body by means of the supernatural power of the Buddha.

(27) Ultimately, there is no sentient being who realizes perfect extinction, yet when this Dharma is expounded countless people attain liberation. (28) Just as reflected images of the sun or moon appear and can be seen by anyone on the surface of the water of a hundred rivers, so too are the characteristics of dharmas.

(29) One who knows that the nature of dharmas is [empty], like reflected images, realizes that they will never see the true Buddha by seeking the Buddha's physical body (rūpakāya).

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(30) All dharmas have no form; no one can grasp their appearance. Such formless dharmas are the Buddha's Dharma body (dharmakāya). (31) Anyone who sees the Dharma body is said to see the Guide (i.e., the Buddha). The Dharma body is supreme enlightenment. Thus, [seeing the Dharma body is] called seeing the Buddha. (32) That which is not grasped is revealed to be grasped, and that which is not grasped is expounded to be grasped. This supreme enlightenment is not attained but its attainment is revealed. It is not attained even though it is said to be attained. One who seeks to become a renunciant (śramaṇa) should know this way. (33) I have already explained the true practice and I have understood the earnest desires of sentient beings. One who penetrates this secret teaching has no attachment.

(34) Someone who thinks they are enlightened is said not to be enlightened. They have not attained the result of [Buddhist] path and so they are not called a śramaṇa.

(35) This Dharma is very profound. Those who have not realized it will say that [the Buddha's] teaching is very profound and difficult to explain.

(36) The five aggregates are not real; all of them come into being only because they are unreal. There is nothing that can come into being, nor dharmas of the five aggregates.

(37) The characteristic of the five aggregates is the characteristics of all dharmas (i.e., emptiness). The Buddha expounded this characteristic and [said] that it is ungraspable.

(38) Just as there is nothing in space, so it is with dharmas. One can truly see the three periods of past, present, and future. (39) Speech is like space; there is nothing to grasp in space. Such is the own-nature (svabhāva) of dharmas—like space, they cannot be grasped.

(40) These dharmas are declared, yet there is nothing to be declared and nothing to see in these dharmas. These dharmas are inconceivable. (41) The dharmas have no own-nature; their own-nature cannot be grasped. This is the realm of tranquility of those who see the Buddha's enlightenment.

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(42) One who is able to know this is not attached to dharmas. One who is not attached to dharmas realizes the concept of dharmas (dharmasaṃjñā). (43) A bodhisattva always renounces all concepts (saṃjñā). One who renounces concepts is not attached to the Buddha Dharma. (44) Something of which the end is not grasped is called the true end (bhūta-koṭi). One who realizes the true end will not be attached to anything for ten million eons.

(45) A fool erroneously thinks of the past ending, and undergoes the transmigration of birth and death. The past ending cannot be grasped even if someone seeks it and imagines it in the ten directions. (46) Because all dharmas are empty, bodhisattvas are not attached to them. Even if they practice to attain enlightenment their practice cannot to be grasped.

(47) Just as birds fly through the sky and their traces cannot be grasped, such is the nature of true enlightenment that a bodhisattva can fully realize.

(48) Just as a skillful magician magically creates various objects, [a bodhisattva sees] various images of forms that cannot be grasped in reality.

(49) One who has gains and losses really has nothing to possess. This wisdom is like a mirage yet it is not the same as a mirage. (50) Foolish people who speculate erroneously on these empty dharmas and practices while holding conceptual constructions will go to evil realms of existence.

(51) Sentient beings are born and become old, transmigrate in endless time, and undergo birth and death; their pain and suffering are immeasurable.

(52) People of the world suffer because of foolish conceptual constructions; they eternally undergo birth and death until they cut off their conceptual constructions.

(53) Those who at first enjoy and associate [with people and things], attached to desires and rewards, cannot renounce attachment because they cling to their own deeds (karman) and defilements. 223

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(54) Sentient beings' deeds are inexhaustible. They are submerged in the flood [of their own deeds] and continue to undergo birth and death again and again.

(55) Those who are bereft of wisdom, who are possessed by Māra, perform evil deeds and will be reborn in many places, thus continually undergoing the retribution of death.

(56) Foolish, ignorant, and ordinary people who undergo birth and death are impoverished and have much suffering. They continually go to evil paths (durgati).

(57) They injure one another with swords, whips, and sticks, committing these evil deeds and increasing suffering. (58) Ignorant ordinary people falsely think, "This is my child, my property." Such false imaginations increase defilements. (59) Because they cause their own birth and death to be repeated again and again, they are ignorant, ordinary people. Because they transmigrate among different paths of rebirths, they are called ignorant, ordinary people.

(60) They neglect the Buddha Dharma and reinforce evil dharmas. Then they cannot attain liberation because they are bound in Māra's net. (61) Such foolish people are consumed by lustful desires, often becoming sexually attached to unclean women. They are reborn in defiled states of existence and fall into evil paths. (62) The Buddha does not approve of indulging in sensual desires, or of becoming drawn to female sexuality. Among these fearful nets, the trap of female sexuality is the most frightening. (63) Bodhisattvas are always far from desire, [avoiding it] as if it were a dreadful venomous serpent. They never have intimate sexual relationships, because they know that sexual intimacy is not the way of the Buddha.

(64) They practice the way to enlightenment, as past buddhas did, and after having practiced the Buddha's path they quickly attain the unsurpassed Way.

(65) When they attain supreme enlightenment, they will become stupas for worldly people. With their faultless wisdom, they become gods among gods.

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(66) They cause others to abide in the eight precepts with a body of undefiled morality. Innumerable hundreds of millions of sentient beings are encouraged to practice in order to attain enlightenment. (67) They bestow benefits on living beings, with compassion for all. Such strong, wise bodhisattvas beat the drum of the Dharma. (68) They cause the palace of Māra (the king of demons) and his followers to quake. They give advice to hundreds of millions of demons and cause them to practice to attain enlightenment. (69) They overcome opponents and expel heretics, and they cause the great earth, the great ocean, and the mountains to quake. (70) Manifesting many bodies of various types, these [bodhisattvas] of great wisdom are able to reveal hundreds of thousands of supernatural transformations.

(71) They cause lands as numerous as grains of sand in the Ganges River to quake, they subdue the demons, and they immediately attain supreme enlightenment.

(72) They create with their supernatural powers marvelous trees adorned with various jewels that bear very beautiful and fragrant flowers and fruit.

(73) These courageous [bodhisattvas] create lofty mansions, pavilions, palaces, and clear ponds with beautiful flowers. (74) These ponds are filled with the cool and pure water that possesses eight merits. Sentient beings who drink this fresh, unpolluted water eliminate three kinds of thirst.

(75) Those who drink this water will attain the state of nonretrogression [from the path to enlightenment]. Obtaining supreme knowledge, they can become leaders of the world.

(76) You should know that these people pursue the supreme path to tranquility. Those who do not follow this path are called heretics. (77) Those who associate with heretics, who accept and practice their teachings, will fall into the great evil destiny of Avīci Hell, from where it is difficult to be saved.

(78) They will suffer great pain that cannot be fully described. Only I, the Buddha, and great bodhisattvas can understand this. 593a

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(79) This Dharma is difficult to know and beyond the understanding of foolish, ordinary people, who remain focused on attachment and doubt this teaching.

(80) Bodhisattvas create many splendid and pleasing spectacles so that all who see them go to the supreme lands of the buddhas. (81) Bodhisattvas of great supernatural powers manifest all the buddha lands in their various appearances.

(82) These very brave ones of great power, clad in strong armor, destroy with their great vajras all the empty dharmas. (83) They emit rays of great light, as numerous as there are grains of sand in the Ganges, and dispel the darkness of the world. (84) They are never attached to female beauty and never chase after it. They are always free from the conception of female beauty, which is to be detested.

(85) The buddha lands are never empty; the brave ones who are not disturbed by Māra Pāpīyas and others dwell there. (86) Those who are attached to evil views, who are subject to anger and hatred and addicted to greed and parsimony, do not see the buddhas. (87) Those who are hindered by Māra Pāpīyas from going to heaven or attaining liberation fall into evil paths.

(88) But those who observe all conceptions (saṃjñā) and remain free from them are able to attain the buddhas' supreme knowledge. (89) They see the past, future, and present. They declare such things even though there is nothing to declare.

(90) Bodhisattvas know verbal designations and conventions. They give immeasurable and inconceivable benefit to sentient beings. (91) In order for conceptions to be known, their graspers are to be revealed. Hence, their characteristics being unable to grasp, they are taught to be tranquil.

(92) Conceptions are not tranquil, but the bodhisattvas' knowledge is tranquil. Those who know the own-nature of conceptions are free from conception.

(93) One who wishes to dispel conceptions still has conceptions. One who creates conceptions and conceptual elaborations (prapañca) cannot be free from conception.

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(94) One may think, "Who creates this conception?" or "Who can experience this conception?" or "Who can vanquish this conception?" (95) [Even] buddhas cannot obtain a thing that produces conception. Precisely here is the nonsubstantiality of and nonattachment to dharmas.

(96) When mind does not occur, by what means does one create a conception-made conception? When one's mind attains the deliverance of liberation, it occurs without cause.

(97) When one experiences liberation, their mind is inconceivable. Because their minds are inconceivable, their attainment is also inconceivable.

(98) Previously, I wished that if in deep contemplation I dispelled all thought I would attain inconceivable enlightenment. (99) That is an effect of the pure qualities. I can see the unconditioned and know the various thoughts of all sentient beings in an instant. (100) As are sentient beings, so is thought (cintā); as is thought, so are the tathāgatas. The inconceivable buddhas reveal such a thought. (101) When one thinks of how to dispel thought, and thinks of nonthought, they then become free from all thought. (102) When a person is dying their thought follows conception. They create a thought and cause this thought to be unliberated. (103) When a foolish person retains the conception of a female, they give rise to lustful desires. When they dispel this conception they no longer have lustful desires.

(104) When one's thought is of the supreme Dharma, this is the great thought. Because it is thought of the Dharma, one will obtain the true thought.

(105) Recollection is endless, and for a very long time it continuously arises. Various incorrect recollections make thoughts endless. (106) If something has the nature of cessation of name and thought, in that cessation there is no wisdom. There is no cessation of wisdom because there is no cessation of the Dharma.

(107) Verbal designation and the range of speech are taught by the word "cessation." Those two dharmas are without difference. There is no cessation of wisdom.

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(108) Dharmas, which have no origination, no cessation, no sign, and no appearance, are always revealed to be without sign for hundreds of millions of eons.

(109) One who sees all existents and establishes themself in nonexistence never sees a difference between existence and nonexistence. (110) Verbal designations and verbal expressions show what is not existence or nonexistence. None of the buddhas, however, has a view of existence or nonexistence.

(111) All conditioned dharmas are shown to be nonexistent. Those who know this truth can see nonexistence.

(112) There is never anything to be experienced because there is no existence at all. If there is something that can be experienced, that is called the world.

(113) One who thinks, "I shall become a buddha in this world" will never attain enlightenment, because they have such a thought. (114) A bodhisattva who has no fear does not seek the Dharma. What is natural and without affliction is called enlightenment. (115) Many people say, "We will attain enlightenment," but because they do not know this path they are far from the Buddha's enlightenment.

(116) The Dharma is declared through speech: "All the composites (saṃskāras) are empty. The own-nature of speech is subtle and cannot be seen."

(117) One who possesses great supernatural power has taught this sutra that is explained by the buddhas in order to benefit bodhisattvas. (118) Bodhisattvas eliminate various adversaries, such as the afflictions. They have great supernatural power and practice the four bases of supernatural power (ṛddhi).

(119) They maintain moral discipline and penetrate emptiness. They are established in supernatural power and their bases of supernatural power are inconceivable.

(120) Established in the knowledge of nonaspiration, they cultivate pure and stainless wisdom and never tire of seeking this wisdom, which is infinite and inconceivable.

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(121) Their supernatural power of wisdom and samādhi functions effortlessly, its result is always empty, and everything is always tranquil. (122) With the power of the bases of supernatural power, which are the results of this samādhi, they go to a hundred million worlds and see buddhas,who are lamps for the world, as numerous as grains of sand in the Ganges.

(123) They are free in their birth and death in accordance with their minds. Being free in their minds, their bodies can become pure. (124) Even the supernatural powers of the Buddha's disciples cannot equal one-sixteenth of the supernatural powers [of these bodhisattvas]. (125) None among the multitude of devas can see their bodies, except the Buddha, the World-honored One, and those who have the same attainment.

(126) Their bodies are without disease or [the effects of aging such as] gray hair or wrinkled skin. They are free from weakness and aging. When they are about to die they do not suffer.

(127) They are without doubt and uncertainty. They always expound ten billion sutras, day and night.

(128) Eliminating all mental dispositions toward afflictions, they always give rise to an equal mind toward all sentient beings. (129) They are free and undefiled in hundreds of thousands of samādhis, they cultivate great wisdom, and they teach for the sake of others.

(130) They are free from all concepts, such as that of the different sexual organs of males and females, and so on; they are established in the thought of nonexistence and able to teach the true decision. (131) They expound the real Dharma with their pure knowledge and they speak of the state of the knowledge of samādhi in accordance with the Dharma.

(132) Those who practice samādhi do not remain in existence and always speak true words. Their Dharma teaching is never without benefit. (133) They have obtained a human body free from all [of the eight] difficult circumstances. They are able to repay the benevolence of the buddhas because they always delight in this sutra. 229

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(134) Those who uphold even one verse of this marvelous sutra have renounced the world for numerous eons.

(135) Having seen the buddhas, they have often worshiped them. They will quickly realize the enlightenment of the Buddha because they love this sutra.

(136) They see the buddhas who always dwell on Mount Gṛdhrakūṭa and they are predicted to see Maitreya Buddha.

(137) They will see Maitreya Buddha in the latter degenerate ages. Those who uphold this sutra can obtain the mind of earnest affection [for the true Dharma].

(138) They are established in the absolute reality and attain the inconceivable state, and they have no doubts regarding the inconceivable absolute reality.

(139) They have no doubt or uncertainty of any kind. Because they are resolute with regard to the Buddha's words (i.e., teaching), it is not difficult for them to attain supreme enlightenment. (140) It will be difficult to maintain religious practices in the latter degenerate and fearful ages, but those who are able to hear this sutra will acquire inexhaustible eloquence.

(141) Those who delight in this sutra are equal to having made offerings to the Buddha, the treasury of Buddha's supreme teachings (the Dharma), and the śrāvakas (the Sangha).

(142) Those who recite this sutra are equal to keeping the treasury of teachings. To make offerings to the teaching is the best of all kinds of offerings.

(143) Those who keep this sutra will have no difficulty achieving the supreme knowledge of the Buddha and the enlightenment of the Buddha, of which it is difficult to even conceive. (144) Those who received this sutra in the ages of the former buddhas will again find this sutra in future ages.

(145) They will go to several buddha lands and can there roar. They make the lion's roar of the Buddha, which is inconceivable. (146) In the presence of a hundred million buddhas, they proclaim the conduct of the Lion of the Śākyas (i.e., the Buddha) with endless eloquence and without fear.

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(147) It is predicted [by the Buddha] that they will be born into the meritorious clan of the Ikṣvāku and will be able to guard the Buddha's enlightenment in latter degenerate ages.

(148) They will have a beautiful appearance, adorned with the auspicious marks [of a great being], and by means of their supernatural powers they will quickly go to see innumerable buddhas. (149) With their supernatural powers they miraculously create beautiful, fragrant flowers of silver, crystal, lapis lazuli, and so on. (150) All jewels and treasures emerge from the palms of their hands. They offer them to all the buddhas, because they seek enlightenment. (151) Innumerable offerings of music and song, as numerous as grains of sand in the Ganges River, issue from the pores of their bodies. (152) Hundreds of millions of kinds of sentient beings who hear these sounds attain the state of nonretrogression on the way to the supreme wisdom of the Buddha.

(153) They are praised by the buddhas and their names are heard widely. Their names are transmitted in various directions, spontaneously heard and seen.

(154) Those who hear their names can stop all conception and, having stopped conception, they can see innumerable buddhas. (155) With such wisdom, they practice the way to enlightenment. They seek the virtue of enlightenment in order to benefit sentient beings. (156) Those who practice with this wisdom acquire such benefits and other advantages, because they keep this sutra.

(157) Women who hear and keep this sutra are able to transform their bodies and expound the nectar of the Dharma.

(158) They will never again be reborn in a female body. They will have an attractive appearance and be adorned with auspicious marks. (159) Those who reveal the merit of this supreme sutra will without fail obtain these marvelous results and soon attain enlightenment. (160) Those who attain the state of bodhisattvas in this sutra will be always without fear in all of their lives.

(161) This inexhaustible supreme samādhi is the mother of all bodhisattvas. Those who wish to quickly realize enlightenment should keep this sutra.

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(162) They will be able to attend the Buddha and be near the Buddha's enlightenment. They will soon attain supreme tranquility in this sutra.

(163) This is the dwelling place of brave bodhisattvas who see the lamps for the world (i.e., buddhas), who emit light rays as numerous as grains of sand in the Ganges River.

(164) A bodhisattva will become a powerful wheel-turning king (cakravartin) who sees the Buddha's calm and concentrated mind that possesses ten powers. They praise the Buddha with many hundreds of verses and attain the undefiled state of this supreme samādhi. (165) They worship the famous, most venerable buddhas with unparalleled offerings and renounce their kingship, just as if [spitting out] saliva, in order to practice supreme celibacy.

(166) They leave home for the sake of the supreme Dharma of the Buddha and attain this tranquil, undefiled samādhi. With their beautiful voices they never stop preaching many hundreds of millions of sutras. (167) When they come out of meditation, for the benefit of many people they declare the subtle Dharma, which is empty, markless, wishless, tranquil, stainless, and free from contamination, and whose own-nature is empty, calm, and beyond verbal expression. (168) Their wisdom is deep, always infinite, great and endless. Having attained this deep samādhi, they become lamps for the world. (169) They practice celibacy that is always pure and free from unpleasant odors and filth, and they cause innumerable sentient beings to live in safety and attain this tranquil, undefiled samādhi. (170) They always acquire keen and swift eloquence and infinite wisdom. Their broad learning is infinite, like the ocean; their words are excellent and they are versed in the Dharma because they keep this tranquil, supreme sutra.

(171) They are well acquainted with works and the arts. They are versed in logic and medicine. In everything they will reach the strong shore (i.e., become perfect) because they keep this tranquil, undefiled samādhi. (172) They are very good at composing verses and treatises; they excel at humor, and are well versed in song and dance. They are always 232

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teachers [of these] in this world, because they keep this tranquil, undefiled samādhi.

(173) They always have good attendants, receive the best offerings, and practice the supreme practice for enlightenment, because they keep this tranquil, undefiled samādhi.

(174) These wise ones experience none of the poisoned thorns of painful sorrow that may oppress the mind, and they are always safe and free from disease, because they keep this tranquil, undefiled samādhi. (175) Even though all living beings in the world suffer from physical and mental diseases, they are always free from such suffering, because they keep this tranquil, undefiled samādhi. (176) They are always free from suffering all physical and mental pain, such as toothaches or headaches, because they keep this tranquil, undefiled samādhi.

(177) The mind experiences countless other suffering, which arises in the mind and burns the body. But such a person has no afflictions, because they keep this tranquil, undefiled samādhi. (178) Just as the sky cannot be tainted and its own-nature is stainless and always pure, so too is the mind of such a person as pure as the sky, because they keep this tranquil, undefiled samādhi. (179) Just as the light of the sun and the moon is always pure and dispels darkness, so too is their mind pure and tranquil, because they keep this tranquil, undefiled samādhi.

(180) Just as the sky cannot be painted by one who possesses colored pigments and wishes [to paint it], so too is their mind as pure as the sky, because they keep this tranquil, undefiled samādhi. (181) Just as the wind blows in the ten directions, pervading everything yet attached to nothing, so too does their mind flow like the wind, and they attain liberation without being defiled by the world. (182) Just as the rushing wind cannot be seen or caught in nets, so too is their mind deep and difficult to know, because they keep this tranquil, undefiled samādhi. (183) Just as a shadow on the wall cannot be grasped, or an image reflected on the water's surface is impossible to capture, neither can 233

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one know the minds of those who have attained and experienced this samādhi.

(184) Even if the languages of the many sentient beings in the ten directions of the world could be counted, no one would be able to know the minds of those who have attained and experienced this samādhi.

(185) When one has attained this tranquil samādhi, their mind is undefiled and without attachment. No sentient being in the three realms of existence can equal such a person, other than the buddhas, the honored ones of the three realms.

(186) Such a person is free from greed and desire, not defiled by forms, and not attached to females by his ignorant mind. When one attains this supreme samādhi, they obtain this tranquility without attachment. (187) One does not have feelings of attachment to sons and daughters, and is not fettered by wives, concubines, and servants. When one attains this supreme, tranquil samādhi, their good and tranquil practices are not defiled. (188) They do not attach high value to goods and money, are not eager to be reborn in heaven, are not attached to wealth, and their minds are pure and without erroneous conceptual constructions, because they have attained the highest advantage of this samādhi. (189) These wise ones do not practice celibacy seeking only to be reborn in heaven, nor do they practice generosity only in expectation of receiving a reward; instead, they practice celibacy solely for the sake of enlightenment, because they have attained this undefiled, tranquil samādhi.

(190) Such a person does not maintain moral discipline only to seek the throne, though many people practice celibacy for this reason. They bestow benefits on sentient beings and seek enlightenment, because they devotedly hope to achieve this samādhi. (191) They have given up all physical desires, they are without suffering or the desire for sexual intimacy, and they are free from sexual desire and arrogance, because they have attained this tranquil samādhi. (192) They do not suffer from hatred and anger at any time. Evil thoughts of hatred and anger never occur to them. By means of 234

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friendliness, they always rid themselves of malice and wrath, because they have attained this supreme, tranquil samādhi. (193) They are never infatuated with ignorance, because they have eliminated ignorance with intelligence. They acquire infinite clear intelligence. Such a person has the advantage of this samādhi. (194) They eliminate carnal desires through meditation on the impurity of the body; by their compassion, they remove anger without remainder; they sever the nets of ignorance through wisdom. Because they attain this supreme samādhi, they bring light to this world. (195) They suffer neither from torpor nor idleness and are free from afflictions. They are free from the activating afflictions, as well as their basis. They possess these advantages of this samādhi. (196) Untroubled by cruel thoughts, such a person always enjoys being generous to others, giving away all that they have in order to please others, because they keep this samādhi.

(197) They have unequaled energy and great physical strength at all times. They have no equals in the world, because they keep this excellent samādhi.

(198) They become powerful wheel-turning kings in the world and rise into the sky in possession of seven jewels. They are worshiped by all. In this way, these wise persons receive these rewards. (199) They are the most clever, good, noble, and wealthy ones, possessed of necessities, attendants, elephants, horses, carts, palanquins, and abundant gold, silver, and various jewels.

(200) They are always born into noble and wealthy households, and thus again and again into good families. They faithfully believe in the Buddha, Dharma, and Sangha, and wherever they are born they are revered by many people.

(201) They cause all in Jambudvīpa who are without faith to give rise to right faith, to become established in the aspiration for enlightenment (bodhicitta), and to attain the result of their practice. (202) Having attained supreme enlightenment, they turn the wheel of the supreme, good Dharma. Everyone who understands their teachings acquires acceptance of the nonarising [of dharmas]. 235

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(203) Bodhisattvas always delight in cherishing and nurturing sentient beings, bestowing immeasurable benefits on them, and opening their eyes to remove the darkness of ignorance.

(204) When the Buddha teaches and leads a bodhisattva, numerous hundreds of thousands of millions of sentient beings plant good roots. Having heard the Buddha's teaching, they immediately give rise to the aspiration for enlightenment.

(205) At that time the land is not empty, because the wise bodhisattvas revere and keep the teaching of the Buddha. Wherever bodhisattvas, the Buddha's children, live they bestow benefits widely on innumerable sentient beings.

(206) They maintain moral discipline without equal, and cultivate celibacy and this pure samādhi for immeasurable eons. They are always resolute in meditation and liberation. Such bodhisattvas are called the children of the Buddha.

(207) They always cultivate supreme supernatural powers and can go to innumerable buddha lands, where they hear the right Dharma in the presence of the Tathāgata and memorize all that they have heard. (208) Bodhisattvas who possess the faculty of good memory (dhāraṇī) can declare numerous sutras, and they also know all sentient beings of the past, present, and future.

(209) They are fully aware of all the births and deaths of sentient beings and know their futures. No one goes from here to the other world, of which not even one part cannot be fathomed. (210) Their past deeds do not reach them. Even if they seek these past deeds they are difficult to find. The greatly renowned bodhisattvas can fully know this.

(211) Those whose minds are very great and pure, and who are well established in emptiness, carry all kinds of sentient beings by the supreme Mahayana.

(212) They have no concept that sentient beings exist. These greatly renowned ones can realize the nonarising of dharmas. (213) Even when they speak, they have no concept of sentient beings. They realize the emptiness of the realm, based on sound knowledge. 236

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(214) They declare that this samādhi is the very abode of the teaching of the Buddha, and they no longer have concepts, such as, for instance, "man" or "woman."

(215) Having observed various females, they sit upon the place of enlightenment. After sitting at the place of enlightenment, they overcome Māra's army. (216) In Māra, there is nothing to see. They vanquish Māra's throngs. Even when Māra sends his daughters [to tempt them], they do not see them approach.

(217) Sitting at the place of enlightenment, they rid themselves of all concepts. When they have cut off all concepts, the entire earth quakes. (218) Mount Sumeru, the great oceans, and all the ten directions likewise quake. They know all the sentient beings in the world throughout the ten directions.

(219) Due to the supernatural power of the bodhisattvas, the great earth quakes. When it quakes in six ways, they have then realized enlightenment.

(220) They know completely all dharmas: not only all conditioned dharmas (saṃskṛta dharma) but also unconditioned dharmas (asaṃskṛta dharma). There is only the sound of preaching the Dharma. (221) No one can know these ways of Dharma. One who knows the ways [of Dharma] is called the Knower of the World (i.e., the Buddha).

(222) Dharmas arise according to causes and conditions, and cease to exist according to causes and conditions. They truly comprehend the true nature of causes and conditions.

(223) Those who learn to know all dharmas and completely comprehend the emptiness of dharmas know the ways of Dharma and they exhaustively know all dharmas.

(224) Bodhisattvas seek but do not attain the ways of the Dharma they practice, but they know the ways. Perfect enlightenment is inconceivable.

(225) Those who know all the ways are able to comprehend them completely. They are freed from evil rebirths and are able to know the characteristics of dharmas.

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(226) After sitting at the place of enlightenment, the Buddha makes a great lion's roar and all the unlimited millions of worlds are filled with the sound of his voice.

(227) The greatly renowned Hero of the World causes his land to quake and saves sentient beings. He is called the Holy Tamer of Humans. (228) When he has realized enlightenment, rising from under the bodhi tree, [the Buddha] saves the innumerable hundreds of millions of sentient beings who need to be saved.

(229) He then creates transformations, creating with supernatural power limitless buddhas who go to many worlds, benefiting sentient beings. (230) These buddhas enable innumerable hundreds of millions of living beings to become firmly established [in the path to enlightenment]. The transformed tathāgatas teach them the supreme Dharma. (231) This is the true Mahayana. It is called the Tathāgata's wisdom, which causes sentient beings to have faith and obtain the causes to become a buddha.

(232) This is the true Mahayana, the supreme vehicle of the Tathāgata. Revere the tathāgatas and honor the bodhisattvas. (233) Deeply honor the Buddha, as well as the Dharma and Sangha. Those who hope to attain enlightenment do not have inferior minds. (234) Those who worship the bodhisattvas and revere the brave ones will all soon be enlightened and become tathāgatas. (235) All the bodhisattvas in the thousand worlds come to see the honored Sage. These bodhisattvas are fearless.

(236) They scatter bits of precious jewels, as well as māndārava flowers, over the Great Hero, because they aspire to enlightenment. (237) They adorn this world in order to seek the Buddha's merits. They pervade the ten directions by covering them with nets of jewels. (238) They hang splendid banners and erect hundreds of millions of jeweled canopies. In this way, they adorn the world with innumerable kinds of ornaments.

(239) They miraculously create wonderful gabled halls with lofty palaces, all of which are spacious, beautiful, and adorned with a variety of many precious stones.

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(240) The windows of the palace rooms are each shaped like a halfmoon, and [in the rooms] there are jars adorned with precious stones, filled with various perfumes.

(241) From the various perfumes emerge wonderful towering clouds. The fragrance that permeates the thousand worlds is extremely lovely. (242) From these spreading, fragrant clouds, fragrant flowers rain down. Those who experience this will become buddhas, Great Teachers of the Way.

(243) They leave behind the thorns of attachment, eliminate anger and anxiety, destroy the net of delusion, and free themselves from the darkness of ignorance.

(244) They attain supreme supernatural powers, faculties, and [the factors of attaining] enlightenment, various meditations, and liberation. They are worthy of receiving offerings from devotees. (245) Hundreds of millions of seats are spread out, covered with precious cloth and jeweled nets and adorned with flower garlands. (246) The fearless bodhisattvas, brave mahāsattvas, sit upon these seats. Their bodies are adorned with the auspicious marks and replete with the secondary marks.

(247) They adorn this world with these marvelous jeweled trees. They miraculously create ponds filled with various flowers and the water that possesses eight virtues.

(248) Those who drink this water are freed from all diseases. They will soon be released from craving and will become objects of worship (caitya) to the world.

(249) All the mahāsattvas from other worlds gather to praise the virtues of the Buddha, the Leader, the Lion of the Śākyas. (250) Those who hear these voices will become leaders of the world, attaining inconceivable advantages that this sutra reveals. (251) Beautiful golden lotus flowers with a hundred million petals [are created], and on the calyx of a lotus sits the Most Venerable Enlightened One (the Buddha). (252) The stems and leaves of this lotus are made of blue emerald with stamens of pure gold. In the precious jewel of this treasury of merit, many hundreds of millions of flowers are miraculously created. 597a

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(253) These flowers emit a pleasant fragrance. Those who experience it are delighted and released from every kind of disease, their six senses fully satisfied.

(254) All their greed, hatred, and delusion come to an end at once. When they are freed from afflictions they are certain to become buddhas. (255) These flowers make beautiful sounds that praise the virtues of the Buddha as well as the Dharma and Sangha. These sounds pervade the worlds throughout the ten directions.

(256) [The sounds of] the gate of emptiness, marklessness, and the teaching of wishlessness spread; when a million people have heard them, they all attain the stage of nonretrogression on the path to enlightenment.

(257) These sounds spread throughout the hundred million worlds, and innumerable people who hear them give rise to the aspiration for enlightenment.

(258) Curlews, peacocks, parrots, mandarin ducks, and other birds produce wondrous sounds, but the best sound of all is the voice of the Buddha.

(259) The most beautiful trees made of precious stones with garlands of jewels and hung with canopies magically appear in this world. (260) Various ornaments fill all the buddha lands, but the most excellent among them appear in this land.

(261) Beautiful cloth and necklaces of precious stones hung from these trees create delightful music. Beautiful, pleasing flowers are spread all around.

(262) These wondrous decorations bring comfort to sentient beings who are protected by Śākyamuni Buddha through his holy supernatural powers. (263) To summarize, this is the virtue of the Lion of the Śākyas. The very famous bodhisattvas have no doubts regarding this wisdom. (264) When they believe in this, their practices are inconceivable and their wisdom will increase, like a river's water on reaching the ocean. (265) Anyone who wished to try to measure the ocean could not know its vastness. I declare that the bodhisattvas' Dharma is entirely inconceivable.

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(266) It is difficult to understand the bodhisattvas who abide in this realm. They preach using beautiful words as numerous as grains of sand in the Ganges River.

(267) For innumerable eons the bodhisattvas have been without attachment. When their attachment to outer characteristics is destroyed, they approach enlightenment.

(268) Even if the Dharma were to perish, they would never transgress the pure moral discipline and their conduct would be without defect. They are at the apex of the assembly of bodhisattvas. (269) Because of desires, moral discipline is likely to be transgressed. The bodhisattvas destroy all thought of desire and attain this samādhi without being idle.

(270) They always practice this tranquil samādhi but are not attached to the pleasure of samādhi. They are without attachment or idleness, undefiled by the world.

(271) They go freely from this world to the buddha land called the Pure Land of Bliss (Sukhāvatī), where they see Amitābha Buddha. (272) They see the bodhisattvas endowed with auspicious marks who have mastered the supernatural powers and the ultimate faculty of memory (dhāraṇī).

(273) They go to hundreds of millions of worlds and pay homage by bowing their heads to touch the buddhas' feet, illuminating innumerable buddha lands.

(274) They rid themselves of all diseases and mental impurities and destroy all fetters and bonds. They will attain buddhahood in the next life.

(275) Living beings in the Pure Land of Bliss will never fall into an evil destiny, because the living beings of that land are free from evil destinies.

(276) The savior Amitābha purifies the buddha world after having mastered diligence for numerous inconceivable eons. (277) You should not doubt this buddha's power of sovereignty. When you have deep faith in [Amitābha] you will soon be reborn in his land.

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(278) A woman who hears praise of this land and cultivates deep faith in the Buddha will obtain a male body and go to ten million buddha lands.

(279) All the offerings dedicated to the buddhas in a hundred thousand million lands are not equivalent to even one-sixteenth part of friendliness.

(280) Those who always observe moral discipline, samādhi, innumerable meditations and liberations, and who practice the three gates of liberation will soon become the greatest among humans (i.e., a buddha).

(281) Bodhisattvas who observe moral discipline in the latter degenerate ages always make offerings to the compassionate Buddha's body. This worship is the best.

(282) Those who observe moral discipline in the latter degenerate ages make offerings to the buddhas, that is to say, all past, present, and future most venerable buddhas.

(283) All the buddhas in the ten directions see the bodhisattvas who guard and maintain the Buddha's moral discipline in the latter degenerate ages. [The Buddha's] good children protect the Dharma. (284) If a woman hears [the teachings], praises the Buddha's treasure land, and develops deep faith and aspiration, she will soon come to have the body of a wise one and go to ten million buddha lands. (285) All the offerings dedicated to the buddhas in a hundred thousand million buddha lands are not equal to even one-sixteenth of a small part of this friendliness.

(286) Those who observe moral discipline and samādhi, who practice meditation and the four infinite states [of mind], and who practice the three gates of liberation, will soon become a supreme one (i.e., a buddha) in the world.

(287) To make offerings to the buddhas' eternal compassionate bodies is the incomparable offering. If a bodhisattva does not neglect moral discipline in the latter degenerate ages,

(288) They will be able to worship all the buddhas, the most venerable ones of the past, present, and future, when they maintain moral discipline in future degenerate ages. 242

Fascicle Seven. Chapter 32 (289) All the buddhas throughout the ten directions see these bodhisattvas who in future degenerate ages observe the pure moral discipline recommended by the buddhas. Such bodhisattvas are my children, the keepers of the Dharma. 243

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Then the Buddha said to Prince Candraprabha:

In the past, many immense, immeasurable, inconceivable, great incalculable eons ago, there was a tathāgata named Ghoṣadatta. He was Worthy of Worship, Fully Awakened, Perfect in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, and World-honored One.

O prince, Ghoṣadatta Tathāgata caused innumerable, inconceivable sentient beings to be established in supreme enlightenment and people and gods to perform the practices of buddhas. After this, he entered nirvana without remainder.

O prince, at that time there was a king named Śrīghoṣa. After [Ghoṣadatta,] the Buddha Tathāgata, Worthy of Worship, Fully Awakened One, entered nirvana, King Śrīghoṣa, in order to make offerings to Ghoṣadatta Tathāgata, erected eighty-four hundred thousand million stupas and offered one hundred thousand million lamps in front of each stupa. He made offerings to buddha tathāgatas of all kinds of music, fragrant flowers, jeweled garlands, ointments, powdered incense, clothes, jeweled canopies, banners, and flags at their stupas.

After King Śrīghoṣa had made these offerings at the stupas that contained the tathāgata's relics, he assembled eighty hundred thousand million billion great bodhisattvas and made offerings of all the necessities of daily life to them.

These bodhisattvas were all great Dharma teachers who explained the Dharma well, with immeasurable eloquence. They revealed the true virtue of the immeasurable Dharma.

O prince, at that time, a monk named Kṣemadatta was present in the assembly. This young monk had a fine complexion and black hair; he had abided in the excellent conduct of celibacy and had never indulged in sexual relations. This was during the first summer after his ordination. O prince, King Śrīghoṣa made a request to the assembly of great bodhisattvas. In order to accomplish the six perfections, the great mystic 245

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formulas of the bodhisattva-piṭaka, skillful means, and complete ease with no hindrances, the king requested the great bodhisattvas to assemble before the Buddha's stupa that night. At that time, he lit a hundred thousand million lamps [that shone] very brilliantly, cleaned the halls, scattered various flowers, and spread various fine cloth there. King Śrīghoṣa then came out of his palace to worship the Buddha's stupa, accompanied by the queen and the women of the court, ministers and other attendants, and the townspeople, accompanied by music and carrying ointments, powdered incense, flower garlands, cloth, jeweled canopies, banners, and flags. After worshiping the Buddha's stupa, he went to the top of a high palace together with eighty thousand attendants to listen to the bodhisattvas' sermon. At that time, numerous gods and humans also gathered in this assembly in order to hear the sermon. The monk Kṣemadatta, seeing the hundred thousand million lamps illuminating everything and viewing the great assembly, thought: I too will practice Mahayana. I will seek the samādhi on the equality of all dharmas in their own-nature that is not conceptually expounded in detail. As I wish to acquire this samādhi I should worship this Buddha's stupa. I will offer worship so that gods, humans, and asuras may be astonished and delighted and gain the light of the Dharma. May my offerings overpower all the offerings given by this king! May King Śrīghoṣa and his attendants rejoice on seeing my offering. At that time, the bodhisattva Kṣemadatta saw the great assembly gathered before the stupas in order to listen to the Dharma. That night, he covered his right arm with cloth, daubed it with oil, and set it on fire as an offering to the Buddha.

At that time, the bodhisattva Kṣemadatta was established in superior faith and sought supreme enlightenment. As his right arm burned, his mental state did not change and his facial expression was also unchanged. O prince, when the monk Kṣemadatta burned his arm the great earth quaked and the light of the flames overpowered the splendor of innumerable hundreds of thousands of lamps, which emitted no light. The light from his [burning] arm illuminated throughout the ten directions. 246

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At that time, the bodhisattva Kṣemadatta was filled with joy. He let all the people of the assembly listen to the samādhi on the equality of all dharmas in their own-nature that is not conceptually expounded in detail in a beautiful voice and in the correct language in the form of poems. At that time, the twelve thousand gods of the Heaven of the Thirtythree were present in the assembly. They were delighted and made various offerings. They all came to the assembly in order to hear the Dharma. At that time, King Śrīghoṣa, who was at the top of the tall building, along with the queen and the court ladies, saw the monk Kṣemadatta set his right arm on fire, which burned with a red flame that shone brightly in all directions. After he had seen this, the king thought that [Kṣemadatta] must have certainly acquired supernatural powers in order to perform such a marvelous deed, without concern for his body or life. At that time, King Śrīghoṣa, on seeing the monk Kṣemadatta produce such a miraculous supernatural transformation, was delighted. Filled with pure faith and the power of his wholesome roots, he threw himself into the air from the top of the tall building along with the queen, the court ladies, and eighty thousand women of his court, from a height of a thousand feet, in order to see the bodhisattva Kṣemadatta.

By virtue of his wholesome roots and worship, [the king] immediately received the benefit of his act—namely, all the gods, nāgas, yakṣas, asuras, gandharvas, garuḍas, and mahoragas prevented him from falling. Because they protected King Śrīghoṣa, his queen, and all the court ladies, they were unhurt in body or mind, were not tired, and were without fear, even though they had jumped from the top of the high building. At that time, King Śrīghoṣa extended both arms and wept aloud. So did all the other people when they saw the monk Kṣemadatta's arm burning. It looked like the tendril of a campaka flower, as thin and long as an elephant trunk, and all the people who saw this were astonished and could not help but weep in grief.

At that time, the monk Kṣemadatta saw the king and all other people all weeping in sorrow, and he asked the king, "Great king, why do you weep tears of sorrow? Why does the great assembly cry and wail so much?" King Śrīghoṣa replied in verse:

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(1) "O Kṣemadatta, you are a very wise and superior teacher of the Dharma. When I saw your limb in flames I wept in sorrow. (2) "Your countenance is handsome and bright, like a blazing fire. When I saw you injure yourself I felt greater sorrow. (3) "When you set your right arm on fire, the light of your burning arm illuminated the worlds throughout the ten directions; the light from it exceeded the light of all the lamps. The [light] of the stars and moon could not be seen.

(4) "The great earth quaked, yet your mind did not tremble. I felt awe and reverence for you and knew that you were no ordinary person. (5) "Even though I, along with eighty thousand court ladies, threw myself from the terrace at a height of a thousand feet, our bodies were not injured.

(6) "Excellent is your pure knowledge. Excellent is your supreme mind. Excellent is such a diligent person. Excellent it is to have great faith. (7) "When you set fire to your arm, your mind was immovable. You were filled with delight and preached the marvelous Dharma. (8) "Just as the full moon, the shining sun in the cloudless sky, or great Mount Sumeru [are all beautiful], so too are you good-looking. (9) "I make the vow to undertake all endeavors and to bestow benefits on sentient beings by hurting my body that is very dear to me. (10) "Because I love the Dharma, I weep. My joy is great and undefiled. When you burned your arm I felt great sorrow." (11) Kṣemadatta, who was worshiped by gods and humans, and who had infinite supreme eloquence, replied to the king in the following verses: (12) "It is not because one lacks a hand that one is called impaired; it is because one does not maintain the precepts that one is called impaired. (13) "With this odiferous and dirty body I have worshiped the Tathāgata, who is an inconceivable field of merit and a worthy object of worship throughout the world.

(14) "A person may worship the Buddha, the World-honored One, with offerings of the triple thousand worlds, filled with seven kinds of treasures, for the sake of enlightenment. 248

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(15) "Although it is true that this is an offering, there is an even more excellent offering, if one knows the emptiness of dharmas and is ready to give up one's body and life..

(16) "I will now speak words of truth. Great king, please listen to me carefully. May all in this assembly hear my words. (17) "If it is certain that I will become a supreme one (i.e., a buddha), and if these words are true and not spoken in vain, the earth will quake in six ways."

(18) As Kṣemadatta spoke these words the great earth quaked. Seeing this miracle, the gods were very delighted.

(19) When the gods and humans felt delight, they then gave rise to the aspiration for enlightenment. An inconceivable number of people aspired to supreme knowledge.

(20) The bhikṣu Kṣemadatta bestowed benefits on all sentient beings and established hundreds of millions of sentient beings in supreme knowledge.

(21) "By these true words of the Dharma—that there is no reality in anything even though one may seek it—if these words are not in vain, then may my arm be restored, as it was before.

(22) "If this Dharma is true and the name 'Kṣemadatta' is not real, it cannot be grasped because of its emptiness, even though one may seek it in all directions.

(23) "Dharmas are like an echo. The voice once uttered in their midst cannot be grasped even though one may seek it. Know that this is the nature of dharmas.

(24) "Those who understand the ultimate do not fear emptiness. This bhikṣu tells the truth and even a fire cannot burn him. (25) "All sentient beings throughout the world, the gods, humans, yakṣas, and nāgas were all awakened in this tranquil samādhi by virtue of this power of omniscience.

(26) "All the worldly suffering of gods and humans will soon come to an end through the meritorious power of nonretrogression." (27) As he uttered these words, Kṣemandatta's arm was restored as it was before, and his body was adorned with auspicious corporeal marks. 249

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(28) A hundred billion gods who dwelled in the clear sky poured down a shower of mandārava flowers onto the body of this bhikṣu who possessed pure faith.

(29) All these flowers surpassed those of the human [world], spread throughout the land of Jambudvīpa, and hundreds of thousands of billions of goddesses (apsaras) played music and sang songs. (30) The bhikṣu Kṣemadatta bellowed the great lion's roar and the venerable sage (muni) tathāgatas in a hundred million other buddha lands saw this [miracle].

(31) All of these [tathāgatas], in their buddha lands, caused the great name of this bhikṣu, Kṣemadatta, "Pure Great Being," to be transmitted

(32) To all the monks (bhikṣus), nuns (bhikṣuṇīs), male and female [lay] devotees, gods, nāgas, yakṣas, gandharvas, kiṃnaras, and so on. (33) Those who, having heard of the resolute deed of the undefiled bhikṣu Kṣemadatta, faithfully sought enlightenment were as numerous as grains of sand in the Ganges River.

(34) The wise bhikṣu Kṣemadatta attained freedom and, for the purpose of seeking the Buddha's knowledge, he burned his arm without distress.

(35) He went to thousands of lands, transforming his body as many times as there are grains of sand in the Ganges. The light from his burning arm shone all around, like the conflagration at the end of the eon. (36) Showers of various fragrant powder fell all over the [buddha] land. All the gods from the heaven above and down to the earth came (37) to worship Kṣemadatta with offerings, adorning this land. The ground was covered with pearls.

(38) The land was adorned with jewels and flowers and the nāgas poured down a shower of precious pearls to worship Kṣemadatta. (39) This land was decorated with all kinds of treasures and the nāgas poured down a shower of jeweled ornaments to worship Kṣemadatta. (40) The supreme Śākyasiṃha Buddha, who dwelled on Mount Gṛdhrakūṭa, uttered the lion's roar before the bhikṣus: (41) "This Kṣemadatta was I myself, and Śrīghoṣa was Maitreya. We together cultivated the practice of enlightenment for hundreds of billions of eons."

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(42) Innumerable women who saw the wise and precept-keeping Kṣemadatta had their bodies transformed into male bodies. (43) All the buddhas foretold that they would be without doubt in the end and quickly attain the worldly but spontaneous knowledge. (44) One who has heard this scripture that tells of such decided virtue, and who has no attachment to their life, should learn this Dharma. [End of Fascicle Seven of The Discourse

to Candraprabha]

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