The Discourse to Prince Candraprabha

Chapter 36

(144) His body was cut apart; his neck, hands, and feet were cut, his ears were cut, his nose was cut, and his eyes were pulled out countless times, because he had indulged in desires for an innumerable hundred million eons.

(145) He had committed various evil deeds and exhausted the fruits of those deeds. Afterward he had his own body cut apart to give to others. His head, hands, and feet were cut off to give others. He renounced the throne, as well as his children,

(146) beloved wives and property, court ladies, courtesans, elephants, horses, chariots, ships, and various jewels, and gave them to others during innumerable hundreds of millions of lifetimes in order to attain enlightenment.

(147) I myself was King Śūradatta, and the thousand buddhas of this bhadrakalpa (auspicious eon) were my thousand children from a past lifetime. Padmottara Buddha was the monk Supuṣpacandra and Śāntirāja Buddha was the executioner [Nandika]. (148) My court ladies, queen, citizens, kinspeople, friends, servants, gallant warriors, commanders of forts, and my other attendants (149) kept moral discipline and faithfully made offerings [to the Dharma teacher]. They all became enlightened and entered nirvana because of their good aspirations to attain enlightenment. (150) O prince! I have, for innumerable past eons, seen the buddhas who are free from stains and agony. I cultivated the way to supreme enlightenment; however, I have undergone this suffering. (151) A bodhisattva who is established in the mystic formula, and who practices friendliness and stability, will never fall into unfortunate destinies and will worship the buddhas who are free from stains and agony.

(152) Those who wish to become a King of Dharma who is adorned with the thirty-two auspicious marks should keep moral discipline without stains and agitation, teach the Dharma, and remain established in the mystic formulas. Therefore, O prince, If a bodhisattva thinks, "How can I easily attain supreme enlightenment?" They should be established in the aggregate of pure moral discipline and regard all the bodhisattvas as their teachers. 284

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[The Buddha continued:]

Therefore, O prince, if a bodhisattva ponders how they can easily attain supreme enlightenment, they should be established in the aggregate of moral discipline and regard all the bodhisattvas as their teachers. Then the World-honored One uttered the following verses: (1) A bodhisattva who is established in the aggregate of moral discipline and practice in order to attain enlightenment with the intention to benefit people will soon go to Abhirati [Heaven]. They will attain supreme patience and become a King of Dharma.

(2) Those whose minds are peaceful and steadfast, and who always do pleasing deeds, will later be able to see many buddha suns and soon attain enlightenment, free from the nets of doubt. (3) Those who hear this supreme teaching of mine, and see monks maintaining pure moral discipline, should attend them without a deceptive mind. Then, before long, they will attain this samādhi. (4) One may have many hidden treasuries filled with seven kinds of jewels, as numerous as grains of sand in the Ganges. The vastness of these treasuries is in this way like the countless grains of sand in the Ganges. (5) A bodhisattva who enjoys constantly giving alms, day and night without ceasing, courageously giving alms without stopping to rest, passes through as many innumerable eons as grains of sand in the Ganges.

(6) But their inconceivable merits of almsgiving are surpassed by the innumerable store of merit of one who hears this samādhi and keeps all the treasuries of the sages (munis).

(7) These merits are great and without limit and can dispel the suffering of the world. This store of the supreme merit is comparable to the inconceivable merit of almsgiving.

(8) To seek enlightenment is the first treasure that a bodhisattva can have. Those who have this samādhi are called superior bodhisattvas who have great wealth.

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(9) This is the ocean of great learnedness in the teachings of the Buddha. And the limit of their merit is difficult to conceive. Those who truly keep and protect this supreme and inconceivable Dharma are called bodhisattvas.

(10) Those who can teach this tranquil samādhi will progress on the way to enlightenment. Only the Teacher of the World, who controls and tames all people, and who has great compassion and natural spontaneous knowledge,

(11) can have innumerable merits and can accomplish and increase them. No one in the trichiliocosm can be compared with him. (12) No others' merits can be compared with his. His knowledge, praised by the wise, is also incomparable. Those who hear this samādhi can memorize and recite it.

(13) In order to seek the supreme enlightenment of the buddhas, one must be equal to such people and acquire learnedness as vast as an ocean. Their merit will be immeasurable.

(14) The merits of those who keep and recite this samādhi are so great that no one in the world could bear it, O prince, if these merits had a form.

(15) Therefore, O prince, a bodhisattva who wishes to worship all the pure buddhas of the past, present, and future should keep this samādhi.

(16) This is the supreme enlightenment of the buddhas. O prince, you should believe my words. The words of the tathāgatas are no different. We buddhas do not lie. (17) Therefore, for the past inconceivable hundred eons, I have always exhausted myself in practicing this way to supreme enlightenment― in order to attain this supreme samādhi.

(18) Therefore, you should keep this treasury of the Dharma from which one hundred thousand sutras come forth. And this store of merit with which you will be able to attain the buddhas' knowledge is vast and inconceivable.

(19) This is the first among all the sutras that give birth to immense good deeds. Even if you were to always give discourses on this sutra without fear, you could not reach the limit of this teaching. 286

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(20) Even if one could pulverize all the trichiliocosms into small particles and count them, no one could count the inconceivable many hundreds of thousands of sutras that are expounded constantly. (21) Even if one could know all the exhalations and inhalations of the sentient beings in this Buddha's world, no one can know the limit of the sutra on which the bodhisattvas always discourse. (22) Even if one could know all the thoughts of all the creatures in the six realms of existence in the Buddha's world, as many as grains of sand in the Ganges, no one can count the sutras on which he discourses. (23) Even if one could count all the grains of sand in all the oceans, rivers, and ponds in the innumerable hundred million worlds, no one can count the teaching on which he discourses.

(24) Even if one could split a hair into one hundred fine fibers and with these fine fibers count all the drops of water in one hundred million worlds, no one can count his words.

(25) Even if one could count the particles of dust that make up the bodies of all the sentient beings in the past innumerable hundred million eons, no one can count the sutras on which he discourses. (26) Even if one could count all the voices of all the sentient beings in all the ten directions of the world, no one can count the sutras on which he discourses without interruption.

(27) The wise ones have completely studied the grammar and meanings of words and can expound all teachings. They have broad and keen intelligence and know what is real as well as questions and answers. (28) They have extensive knowledge of deep and wide meanings, and know the subtlety of the mind. They are aware of the nature of all words. Therefore, their speech is unhindered.

(29) They are called unimpeded great teachers of the Dharma who expound the Dharma for the people of the world without attachment. They are well versed in the questions, answers, and explanations, because they fully comprehended the ultimate truth. (30) They can comment on one phrase in one hundred million ways without hindrance. They have studied the meaning of the phrases of the unhindered discourse and explain them without interruption for the people.

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(31) They are always established in this samādhi; they have attained fearlessness, imperturbability, and the power of the Dharma; and they practice the supreme practices and can thus benefit innumerable million sentient beings.

(32) Just as Mount Sumeru is stable and never destroyed by a violent wind, so is the teacher of the Dharma never refuted by all other critics. (33) Even if all the mountains of the trichiliocosm were shaken by all the winds, the monk who is established in the meditation of emptiness is immovable.

(34) Those who are always in accord with emptiness are established in a position where the buddhas definitely live. They know definitely that all dharmas are empty and they are never defeated by any heretical opponents. (35) They are never moved by heretical wrong views. No heretical opponents defeat them, and no one violates or despises them, because they expound this tranquil samādhi.

(36) They know thoroughly emptiness, they are always well established in infinite knowledge, and they have no doubt about anything, because they keep this supreme samādhi.

(37) It is not difficult for them to attain the [five] powers, the [thirtyseven] factors of enlightenment, the [four] bases of supernatural power, the [four] unhindered eloquences, and the [six] supernatural powers of knowledge, because they keep and recite this sutra. (38) It is not difficult for them to die here and be reborn in another world. They can see the one who has infinite knowledge. Those who keep this sutra can see all the inconceivable many hundred thousand million buddhas.

(39) They can hear this untainted samādhi in the presence of all these buddhas, and accordingly they attain supreme knowledge and the four kinds of eloquence.

(40) If all the trichiliocosms from the bottom to the top of existence were full of seven kinds of treasures and brilliant gems that the gods love; (41) if the worlds of innumerable buddhas from the bottom to the top of existence were full of gold from the Jambūnada River; and if a person gave offerings of all these treasures to the Muni; 288

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(42) and if that person gives the tathāgatas offerings of all the treasures of the entire world for infinite eons, seeking to attain enlightenment from deep faith—

(43) the merits of these offerings would not equal even a fraction of the merits of a monk who believes in emptiness and worships the Buddha just once with joined palms.

(44) Those with large properties will give alms in faith to accumulate merit. In order to attain the Buddha's enlightenment that has no equal, I have known the world and speculated on it.

(45) The merits of almsgiving are not equal to even one-hundredth of the merits that are accumulated by those who hear and keep even one four-line verse (gātha) on this samādhi.

(46) Very able bodhisattvas who give alms cannot soon attain the supreme path. However, when they hear this supreme, valuable samādhi they will soon attain highest enlightenment. (47) Those bodhisattvas who have the treasuries of precious treasures everywhere in the world, as numerous as grains of sand in the Ganges, which are full of many kinds of treasures, are not yet satisfied. (48) Those who destroy their sensual desires, practice to accumulate merit, and attain this samādhi are rich in all the necessaries of life and have treasuries full of many treasures.

(49) Those who are wise are not delighted even if they conquer and reign over all the worlds, but if they can keep this stainless samādhi they will be greatly delighted and will bestow benefits on sentient beings. Then the bodhisattva mahāsattva Maitreya, who wears a helmet and armor and speaks highly of the advantages of this samādhi, in order to help future bodhisattvas keep, recite, and rejoice in it, uttered the following verses: (50) Every one of those who keep well the teaching of the wise is a savior possessed of merit and power. And they receive the great supreme Dharma eye.

(51) In the latter degenerate ages people are full of greed and hatred, always idle without being diligent. Who can keep this supreme sutra that is filled with true meaning?

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(52) Each of them has the merit of moral discipline, samādhi, and patience; the treasure of erudition; cultivates a graceful attitude; loves the knowledge of the Dharma and the tree of liberation; and wears the supreme robe of shame and sensitivity to shame.

(53) They have great knowledge and love their renunciation of the world. They are the kings of the Dharma mountain on earth. They know that there is no guiding teacher of the world and go to the very seat of the enlightenment of the Buddha.

(54) They have controlled their minds, are calm and destined to attain omniscience. They train sentient beings who have not yet been trained. They are the eldest offspring of the omniscient Buddha. (55) They have liberated themselves and allowed others to liberate themselves. They are free from the troubles of attachment. They cause sentient beings who have remained idly in sleep to become aware of [the truth].

(56) They are always willing to control themselves, always willing to give teaching as a gift, and willing to give alms without envy or stinginess.

(57) When they see sentient beings who are poor and distressed, they always satisfy them with a means of livelihood. This is the first way to possess merit, and the wise always do so.

(58) Each of them beats the great splendid Dharma drum with a delighted mind. They understand the Dharma, dispelling a net of doubts. Their knowledge is as firm as a diamond. (59) They are always established in the supreme sacred Dharma in the assembly and they know the desires of sentient beings. They declare the best nectarlike Dharma that is this supreme, essential sutra. (60) They are well versed in the supernatural powers of knowledge. They are the best eye of the world. They dispel the darkness of ignorance just as the sun does. They give rise to knowledge just like a mine [produces precious metals].

(61) They disclose truth without fear; they practice meditation with the most prominent knowledge. They discourse on the most delicate Dharma, which is called the supreme calm renunciation. 290

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(62) They hear and keep the Dharma that the wise esteem; they strengthen their faith and accumulate great merit. They know the supreme treasury of the Dharma in the world and always speak with beautiful words.

(63) They are well versed in the languages and the rituals, which are the basis of the lamp of the Dharma. They always benefit other people with goodwill and they practice the supreme delicate Dharma. (64) They are well established in the way of the Dharma and free from stain, they deepen their calm faith, and they teach the Dharma to the world. They can become the greatest Kings of the Dharma. (65) They abide in utmost reverence for the unsurpassed venerable Teacher of the Dharma. They always protect supreme enlightenment and accordingly turn the wheel of the supreme Dharma. (66) When they see deluded and self-indulgent sentient beings and these evil people with deluded minds go to the rough path, the evil realms of existence that are very difficult to transcend, (67) they have great friendliness and compassion for them. They can eliminate the people's suffering and discourse on the supreme way to enlightenment, which is called the supreme eightfold right path. (68) They cause this Dharma to be widespread and stable. They construct the best, most splendid ship of the Dharma, which allows those frightened people to cross over the ocean of the afflictions of transmigration. (69) Looking upon the seven elements of enlightenment and the contemplation of emptiness as their helmet and armor, these courageous captains of the great ship have gone to the other shore. Then they are free from fear and always peaceful and happy, and they cause sentient beings to live peacefully in this wonderful place. (70) Each of them has mystic formulas and a graceful attitude. They are freed from all suffering. They acquire perfect knowledge. These wise ones know the desires of sentient beings.

(71) They know that the illness of cravings is not to be depended upon, and that evils and faults torment the world. They give other people the medicine of the Dharma to cause them to vomit up their suffering and thereby cure them according to the Dharma.

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(72) Each of them discourses on and destroys other heretical views. Their speech is eloquent and powerful. They are well versed in the languages and the meanings of the Dharma. They are brave and well established in supreme knowledge.

(73) They are equipped with the force of patience, the weapon of knowledge, and the firm armor of compassion. By means of intelligence, these holy ones cause wise people to rejoice. They are well established in the Dharma without dishonesty.

(74) Each of these most honored ones is free in the three realms of existence among sentient beings. They see sentient beings following Māra's path and going astray from the right path, (75) which is the most sacred and stainless way on which an immeasurable hundred thousand million people go to the fearless place free from sorrow.

(76) Each of them creates a lamp for the world, a salvation, a refuge, and a home, and grants fearlessness to fearful sentient beings. They comfort all sentient beings.

(77) When they see people who are distressed by one hundred kinds of suffering, such as those who are born blind and cannot see, they kindle the great lamp of the Dharma and discourse on and manifest the truth.

(78) They study crafts, give benefits to sentient beings, and acquire the pleasures of good fame and merit. They are well versed in the arts that are in accord with the Dharma and they let other sentient beings have peace and happiness.

(79) All of them can attain the perfection [of wisdom] and become supreme great guiding teachers. They have compassion for the world, lead people to enlightenment, and let them live in the fearless realm. (80) The sages are always tireless to have wisdom, merit, moral discipline, patience, and meditation, and are well established in the deep and delicate Dharma.

(81) They discourse on the supreme calm Dharma to others without tiring. Just as it rains all over the earth, they shower down the rain of the Dharma.

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(82) When some sentient beings come to them seeking to know the deep Dharma and its meaning, and when they hear the treasury of the Dharma that can destroy infinite sufferings,

(83) the bodhisattvas cut down the great doubts of these people with the sword of the Dharma. They attain the perfections of moral discipline, patience, and samādhi, and know the wishes of sentient beings. (84) The mahāsattva, having attained the perfection of knowledge, knows the desires of all sentient beings, observes the mental activities of sentient beings, and knows definitely their mental activities. (85) Millions of sentient beings who hear their wise sayings attain the pure eye and the perfection of meditation and liberation, and they can enter the true path [to enlightenment].

(86) One hundred thousand million followers of Māra cannot take the measure of or know these bodhisattvas' mental activities. Like the [invisible] traces of birds in the sky, sentient beings cannot take the measure of them or know them at all.

(87) These bodhisattvas are well controlled, calm, possess the faculties of knowledge, and are well established in the supreme sacred Dharma. They easily subdue the Māra's powers and realize supreme enlightenment.

(88) They are always able to attain the perfection of the supernatural powers of knowledge, and they can quickly go to the hundred thousand worlds to see as many hundred thousand million buddhas, as numerous as grains of sand in the Ganges.

(89) With clear eyes and without hindrances, they see all the guiding teachers in the ten directions. Their senses are well controlled and without attachment, and they can freely go to innumerable worlds. (90) If each of the sentient beings in the ten directions simultaneously becomes a guiding teacher, their praise would not end for millions of eons. (91) Their unhindered eloquence is never exhausted and the merits [of the buddhas] they praise are never exhausted. Such are those who keep their minds in this incomparable stainless samādhi. 609b

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At that time, the World-honored One, to again show the merit and advantages of this samādhi, told stories of the past practices of the Bodhisattva. In order to reveal and strengthen young Prince Candraprabha's energy, the World-honored One told stories of his own former lives in verse: (1) O prince, listen carefully. I have worshiped one hundred thousand tathāgatas during one hundred thousand eons of practice to seek this supreme, calm samādhi.

(2) In the past inconceivable eons, as numerous as the dust and grains of sand of all the hundred worlds, you should know that there was a buddha named Gaṇeśvara.

(3) This buddha tathāgata had fully six billion thousand attendants who had all attained exhaustion of the mental impurities, were free from afflictions, and were well versed in the eight kinds of liberation. (4) At that time, the great earth was peaceful and abundant, without confusion; all the sentient beings were happy and traveled very comfortably.

(5) They were all very wealthy, possessed ample property, and enjoyed heavenly pleasures. They had moral discipline and controlled themselves with little affliction. They were good-looking and possessed the power of patience.

(6) They were wise persons who had moral discipline and great merit, like the children of the gods in heaven. At that time, there was a very famous king, Varapuṣpa.

(7) At that time, this king had five hundred wise and thoughtful children. The sovereign king offered six million gardens to the Buddha. (8) These gardens, adorned with beautiful flowers and fruit trees, were presented to the very compassionate buddha Gaṇeśvara. The king prepared six million temples, promenades, and seats, (9) and ten thousand billion robes and clothes, which he placed where Gaṇeśvara walked and dwelled. He presented all these numerous hundred thousand necessities for renunciants.

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(10) At that time the sovereign king [Varapuṣpa], with a mind of faith, offered all of these things to the Sugata. The king had all the power of merit and was handsome and pleasing.

(11) This king always observed the ten good deeds and caused himself and others to observe them. All the hundred thousand million people followed the king and went into Gaṇeśvara's presence. (12) They held beautiful flowers and unguents, fine umbrellas, flags, and banners in their hands while playing music to worship the most supreme Buddha, the World-honored One. They stood before him with palms joined.

(13) The thousand monks were silent, and all the people, gods, asuras, nāgas, and yakṣas saluted respectfully and gazed at the Buddha, saying, "Excellent! What will this Spontaneous One (i.e., the Buddha) teach?"

(14) When the Muni, the World-honored One, knew their wishes as well as the sovereign king's earnest mind and wish, he declared this samādhi.

(15) When the Sugata spoke these words, the entire earth and all the mountains quaked, and at that very moment flowers rained from the sky and a hundred thousand lotuses emerged from the earth. (16) The buddha Gaṇeśvara, well versed in the phrases of profound meaning and knowing the wishes [of those assembled before him], foretold their future lives and discoursed to the king on this samādhi, "Listen to these former speculations of mine:

(17) "All existence and nonexistence arise from false imagination. They are empty, just like a mirage, or foam on water, clouds, or lightning—are all empty and nonexistent. All are without self or soul. (18) "Past and future dharmas are empty, just like an illusion, without going and staying, free from fixed location, never firm or essential. All are extremely pure like the sky.

(19) "These dharmas are not blue, not yellow, not red, and not white. Their names are empty and nonexistent and are only of the nature of sound. Their minds are devoid of the nature of mind and non-mind. They are devoid of sound, empty and nonexistent. 296

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(20) "One discourses on the meaning of phrases without clinging. Even if one does not discourse, [words and] syllables are not empty. They do not go to nor come from any direction.

(21) "These [words and] syllables are inexhaustible; they are a boundless store. Whether or not the [words and] syllables are explained, they are never exhausted. One discourses on the meaning of the phrases without ceasing, and thus the wise person attains inexhaustibility. (22) "One who knows that this Dharma is inexhaustible can always discourse on the inexhaustible Dharma. Even if one discourses on a thousand kinds of sutras, they always know that the Dharma is devoid of [words and] syllables.

(23) "One hundred thousand past buddhas discoursed on a hundred thousand kinds of Dharma. There is no exhaustion of any of these kinds of Dharma. The Dharma cannot be grasped because it is inexhaustible.

(24) "If one discourses to others on the Dharma and is not attached to [words and] syllables, they can discourse without exhaustion on the Dharma that is devoid of self and soul.

(25) "The wise person speaks all kinds of words and yet does not change their mind because of the words. They know that the sounds of the words are like an echo in a valley, and so they are not attached to words.

(26) "They discourse on this Dharma, but these sounds of words are extinguished in a moment. As the sounds are of such characteristics, so are the characteristics of all dharmas.

(27) "All dharmas are without characteristics and devoid of characteristics; they are always without characteristics, and their characteristics are empty and tranquil. They are empty and tranquil, without desire, not to be grasped, and not to be abandoned. Therefore, this calm samādhi cannot be grasped.

(28) "The wise person is free from all that is conditioned and unconditioned. This great seer does not have conceptual constructions, is detached from all wrong views, and knows that all the realms of existence are unconditioned.

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(29) "The wise person never has defilements, anger, or delusion, and therefore the nature of their mind is always tranquil and extinguished. With this most powerful samādhi they know the emptiness of dharmas. (30) "Just as splendid echoes can be heard among empty hills, rivers, and valleys, so do conditioned transmigrations take place with causes and conditions, and the entire world is empty, just like a mirage. (31) "The wise person has the faculty of knowledge and loves the merit of the Dharma. Such a seer is well established in knowledge and supernatural powers. They utter words eloquently and can discourse on such a tranquil samādhi.

(32) "Speech and speculation are only false imagination. The end of the world cannot be perceived. The limit of the past originally lacks characteristics and becomes a condition for the future. (33) "They will be born into high, middle, or low positions according to their actions. The nature of dharmas cannot be perceived. You should know that these dharmas are empty and of nonself. (34) "Evil and good deeds do not perish. Everyone receives the fruit of the action that they have committed. A deed cannot go to the place of its fruit, but the deed becomes the cause of its fruit. (35) "The buddhas discourse on worldly truth. Thus you should know the conditioned and the unconditioned. There is truly no self, no person. Such is the nature of the world.

(36) "All existence is false, just like a mirage or the image of the moon reflected on water. They are empty and nonexistent, like foam on water. They are made manifest by the words, eternally tranquil, and extinct. (37) "They renounce all and grasp nothing. They do not depend on moral discipline and graceful deportment. They are not attached to the power of patience or to living beings. Practicing thus, they attain this calm samādhi."

(38) The Tathāgata, knowing the king's wishes, praised him and gave discourses to him. Having heard the Buddha preach the Dharma, the king and all his attendants received the precepts of moral discipline. (39) When the supreme king had heard this samādhi, he was delighted and said, "Excellent! You have explained this samādhi, so I pay homage to you, World-honored One." 298

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(40) At that time, all eighty thousand people heard of the supreme nature of dharmas in this discourse on the ultimate truth, and they all attained acceptance of nonorigination.

(41) In this way, the king and his attendants knew that sentient beings have no birth and no death, and that all dharmas are of nonorigination and are always empty and tranquil. They all attained the acceptance of nonorigination.

(42) At that time, King Varapuṣpa renounced his throne and left home to become a monk under the Buddha Dharma, and the king's five hundred children followed him and left home to become renunciants. (43) When the king and his children left home, numerous other people also became renunciants to seek the Buddha Dharma. (44) The spontaneous ones (tathāgatas) discoursed for them for a full two thousand years, and the king, his children, and his attendants practiced these religious practices for two thousand years. (45) After this period of time, the Buddha entered nirvana, and all his śrāvakas also entered nirvana when the right Dharma later began to decline.

(46) King Varapuṣpa had a good son named Puṇyamati, who had right faith. The king had a Dharma teacher who kept this supreme and calm samādhi.

(47) This teacher was wise, clever, and possessed the power of good memory (dhāraṇī). Innumerable hundreds of thousands of people worshiped him. Ten billion gods attended him and followed him everywhere to praise him.

(48) He had a gentle voice, without harshness. He controlled himself well and kept moral discipline. He had a lovely and graceful voice, all the power of intelligence, and the power of good memory. (49) He received a billion fine monks' robes. This monk was named Yaśaprabha, whose power of merit had no equal. Innumerable monks envied him.

(50) He had the powers of merit, attractiveness, knowledge, and supernatural powers. He kept and protected the powers of stainless moral discipline and meditation. These powers came from the monk's power of the Dharma.

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(51) All of the [four] groups of the Buddhist community, monks, nuns, laymen, and laywomen, admired and revered him. All who believed in the Buddha Dharma worshiped him with respectful minds. (52) King Varapuṣpa's son Puṇyamati was pious and faithful. He knew that there were monks who had malicious intent toward his teacher so he protected him.

(53) Five hundred thousand soldiers, clad in helmets and armor, wielding swords in their hands, always firmly guarded this Dharma teacher who discoursed on enlightenment and the calm way of practice. (54) This teacher discoursed among the great assembly on the dharmas of emptiness, nonself, and no life energy. Those who had self-attachment were not pleased by this Dharma teacher's discourses. (55) At that time, The monks who did not believe in the dharma of emptiness wielded swords in their hands and said, "This monk discourses falsely on that which is not the Dharma. If you kill him you will immediately get great merit."

(56) The Dharma teacher regarded the swords without fear, for he knew the emptiness of dharmas, that [ultimately] there are no living beings to kill, and that an empty and selfless person is like a stone wall. (57) This monk, the Dharma teacher Yaśaprabha, with joined palms said, "Homage to the Buddha! If the emptiness of dharmas is not false, I pray that these swords will become māndārava flowers." (58) At the moment when he who kept and protected moral discipline uttered these words, flowers rained from the sky, the earth and the mountains shook, and the swords changed into beautiful, fragrant flowers.

(59) At that time, all the monks who with evil intent had wielded their swords felt shame and regret. The monks who had ordered them to take up arms were rendered immobile, astonished, and greatly fearful. (60) Those who had faith in the Buddha and who rejoiced in the emptiness of dharmas cried out loudly and offered [to return] their robes before the teacher.

(61) The monk, Dharma teacher [Yaśaprabha], compassionately said before of the audience, "I am practicing [patience] for enlightenment because of those who hate me."

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(62) Very few had followed him and this Dharma teacher had always been insulted by many others. When he heard all sorts of disagreeable words, however, his power of patience became even greater. (63) At that time, the Dharma teacher discoursed on the emptiness that is the Tathāgata's treasury of the Dharma for eighty years. The innumerable hundred thousand evil monks were exiled by order of the king. (64) Another time, this Dharma teacher who upheld moral discipline without defect, benefiting numerous hundreds of thousands of people, went to see King Puṇyamati.

(65) The king saw the Dharma teacher Yaśaprabha, revered him greatly, and said, "Don't let anyone trouble or displease my great teacher." (66) [The Dharma teacher] replied to the king, "O king! Please listen to me. The buddhas came out of the power of patience. Whenever someone speaks ill of me, then I should have great patience. (67) "'For numerous hundreds of thousands of eons in the past I have practiced patience. The monk Yaśaprabha was I, myself,' said Śākyamuni Tathāgata. (68) "Prince Puṇyamati, who in the past protected the Dharma teacher Yaśaprabha, has been my friend through a thousand lifetimes. I predict that he will be Maitreya [Buddha] in the future. (69) "In the past, King Varapuṣpa, who worshiped the Spontaneous One, the Buddha, constructed splendid stupas and temples for him, left home to become a monk, and became a buddha called Padmottara. (70) "I have also kept the Tathāgata's supreme Dharma for innumerable hundreds of thousands of eons. I have accumulated the power of patience. O prince, you should learn to follow me.

(71) "In the future, after I have entered complete nirvana, the right Dharma will be about to perish; monks will be fond of heretical texts and will despise my supreme Dharma.

(72) "They will be frivolous, foolish, shameless, greedy for food and drink, will not avoid sin, and will be attached to [material goods like] robes and almsbowls. They will despise my supreme Dharma. (73) "Those who are always quarrelsome, ungrateful, impoverished, and ignoble will leave home to become monks under my Dharma, but they will not be pleased by emptiness and tranquility. 301

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(74) "Ignorant people who follow the will of demons are attached to desires under the influence of those demons. They are self-indulgent, ordinary fools. They will not be pleased by emptiness and tranquility. (75) "Those of the four groups of the Buddhist community—monks, nuns, laymen, and laywomen—who are slanderers, flatterers, and are ignorant, who with evil minds follow such evil parties, will despise the Dharma of emptiness in later ages.

(76) "O prince, having listened to my teaching you should attend those monks who dwell in the forest, who are pleased by emptiness and tranquility, for they keep the Buddha Dharma.

(77) "I accept under the Buddha Dharma such a person who leaves home to be ordained and observes the rite of confession, free from error and defilement, and lives on the gift of faith. Such a person can keep [the way to] enlightenment..

(78) "Without concern for your own body and life, always meditate on the emptiness of dharmas, enjoy tranquility and extinction, be in accordance with the emptiness of dharmas in your mind, and enjoy living in a forest like a wild deer.

(79) "Worship the buddhas and offer banners, umbrellas, flowers, and perfume before the buddhas' incomparably good caityas, and you will soon attain this samādhi.

(80) "Build an incomparably excellent stupa adorned with gold and silver, make numerous [buddha] images, and set your mind of friendliness to attain enlightenment.

(81) "You should seek for and offer all the most splendid offerings in heaven and earth to the Buddha in order to seek the Buddha's supreme knowledge.

(82) "You should, in accord with the Dharma, look at the buddhas, i.e., all the tathāgatas throughout the ten directions. All children of the Buddha can know that in their presence innumerable buddhas live in the Dharma.

(83) "Always bestow benefits to others and be willing to give offerings. Observe pure discipline and have the power of patience. Enjoy and practice patience and seclusion from the world, and know that all dharmas are empty.

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(84) "Make effort energetically without idleness, practice meditation, and observe moral discipline. Learn much, always have penetrating pure insight, and you will soon become a great compassionate one (i.e., a buddha).

(85) "Through the meditation on bodily impurity, remove your desires; through the power of friendliness, control your hatred; through the Dharma of dependent origination, destroy your delusion, and you can attain the supreme path.

(86) "Look upon your body as if it were [as ephemeral as] foam on water. See that everything is empty and devoid of substance, that the five aggregates are empty, and you will soon attain supreme knowledge. (87) "Remove attachment to all wrong views, and do not depend on the thought that there is a soul, self, or person; know that all dharmas are empty, and you will soon become a sage king.

(88) "Do not be attached to receiving profit, and do not worry when you do not gain profit. Do not change your mind—be unshakeable, just like Mount Sumeru, when you hear others speak either highly or ill of you. (89) "In order to seek the Dharma you should revere others, and when you have learned [the Dharma] do not become attached to what you have learned. Do what all the buddhas practice and you can soon go to a hundred worlds.

(90) "Be equal to all the people of the world, and do not give rise to thoughts of hatred, love, and discrimination. Do not seek wealth or fame, and you will soon become a Teacher of Gods and Humans. (91) "Always speak highly of the buddhas' virtue with true words and honest admiration, so that sentient beings who hear this praise will admire the buddhas' virtue.

(92) "Revere your father, mother, teacher, and other sentient beings, do not fall under the demon [Māra]'s power, and you will acquire the thirty-two auspicious marks of a great person.

(93) "Always remain far away from the noisy world, live calmly in a forest, and benefit others as well as yourself in order to attain liberation. Practice generosity in giving donations. 303

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(94) "Willingly cultivate compassion and joyful giving. Speak highly of self-control and peaceful calmness, and you will soon benefit the world.

(95) "One who wishes to attain this tranquil samādhi and attain supreme enlightenment should avoid associating with evil friends, and always associate with good friends.

(96) "Do not aspire for the stage of the disciples, do not be attached to their practices, but aspire eagerly for the Buddha's virtue and you will soon become a buddha just like me.

(97) "Always speak true and pure words. Be careful not to lie or use harsh words. Always speak lovely and beautiful words, and you will attain the supreme enlightenment of the Buddha.

(98) "Do not concern yourself with your own body and life, and be careful not to praise yourself or to slight others. Reflect only on your own virtue; do not examine others' deeds.

(99) "Always meditate on emptiness and liberation and do not aspire to be born in the realms of existence. Neglect all the outer characteristics exhaustively and always concentrate your mind on the signless. (100) "Always avoid the two extremes and do not think of existence and nonexistence. See that every sentient being comes from dependent origination. One who knows this will be a great teacher. (101) "Give up all lustful desires, destroy all the impurities of your mind, clear away all the darkness of delusion, and you will become a tranquil lion among humans.

(102) "Always willingly speculate on impermanence and detach from the suffering and pleasures of the world of existence. Anyone who meditates on impurity and selflessness will become the most venerable among humans.

(103) "The Buddha, who is a lamp for the world, discourses on this supreme right Dharma. He also conquers the demon [Māra]'s power and has attained highest, supreme enlightenment. (104) "I have just discussed virtues and [described] hundreds of thousands of mistakes. Avoid mistakes and endeavor to obtain virtue. O prince, thus you will surely become a buddha."

[End of Fascicle Nine of The Discourse

to Prince Candraprabha]

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[The Buddha continued his discourse:]

(1) Therefore, O prince, a bodhisattva should learn to maintain the moral discipline of the body. How does a bodhisattva maintain moral discipline of the body? A bodhisattva who maintains moral discipline of the body attains unimpeded knowledge of all dharmas. This is a right practice of the body. One who does right practice of the body attains unimpeded knowledge of all dharmas. This is called the moral discipline of the body that a bodhisattva maintains.

(2) O prince, a bodhisattva who maintains moral discipline of the body can attain the thirty-two auspicious physical marks of a great person, the Tathāgata's ten powers of knowledge, four kinds of fearlessness, four kinds of unhindered penetrating insight, and eighteen distinctive characteristics of the Buddha. O prince, this is called the moral discipline of the body that a bodhisattva maintains.

(3) O prince, a bodhisattva who maintains moral discipline of the body can attain the three gateways of deliverance (vimokṣa-mukha). What are these three? They are, respectively, the gateway of deliverance by emptiness, the gateway of deliverance by signlessness, and the gateway of deliverance by wishlessness. O prince, this is called the moral discipline of the body that a bodhisattva maintains.

(4) O prince, a bodhisattva who maintains moral discipline of the body can attain the four sublime abodes (brahmavihāras). What are these four? They are, respectively, friendliness toward all sentient beings (maitrī), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekṣā). O prince, this is called the moral discipline of the body that a bodhisattva maintains. (5) O prince, how does a bodhisattva conduct the right practice of the body? They attain the four applications of mindfulness (smṛty-upasthāna), the four right efforts (samyak prahāṇa), the four supernatural divine faculties (ṛddhi-pāda), the five mental faculties (indriya), the five mental 305

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powers (bala), the seven limbs of enlightenment (bodhy-aṅga), and the eightfold noble path (ārya-aṣṭāṅgika mārga). O prince, this is called the moral discipline of the body that a bodhisattva maintains. (6) O prince, a bodhisattva who maintains moral discipline of the body can attain the four meditations and the four samādhis. They are well established in great compassion. They can acquire reasoning (vitarka) and minute contemplation (vicāra), and they can acquire the extinction of reasoning and minute contemplation as well. O prince, this is called the moral discipline of the body that a bodhisattva maintains. (7) O prince, a bodhisattva who maintains moral discipline of the body avoids the ten unwholesome activities. They avoid cheating when weighing and measuring; deceptive speech; stealing clothes; depending upon the authorities; killing, destroying, violating, and fettering others; dishonesty; deceit; greed; and all unwholesome activities. A bodhisattva controls themself without desire and attachment, which are all severed and will not arise again in the future, just like a palm tree whose top has been cut off. That is to say, there is no arising of dharmas. O prince, you should know the moral discipline of the body that a bodhisattva maintains. O prince, formerly, many immense, immeasurable, inconceivable, incalculable, and more incalculable eons ago there was at that time a buddha named Jñānaprabhāsa, Tathāgata, Worthy of Worship, Fully Enlightened, Endowed with Wisdom and Action, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, and World-honored One. At that time, he had lived in the world for six billion years.

At that time there was a king named Viśeṣacintin. The king went into the presence of Jñānaprabhāsa Tathāgata together with eight hundred million attendants; he bowed his head to the feet of the Buddha, circumambulated him three times, and sat down to one side. Then Jñānaprabhāsa Tathāgata discoursed on the moral discipline of the body in the following verses:

(1) Just as the sky is radiant of itself and absolutely pure without stain, so is this moral discipline of the body that cannot be described in words.

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(2) Words and emptiness are not to be known. These two are of the same single characteristic. Just as the sky is said to be without characteristics, so too is the moral discipline of the body. (3) One who knows this single characteristic of moral discipline maintains the moral discipline of the body and [self-]restraint. The nature of knowledge is without origination and tranquil in its scope. False imagination perishes in one who has no defilement. (4) Such a person has no greed, no desires, no craving for wealth and physical pleasures. One who does not see these disadvantages, however, cannot know the moral discipline of the body. (5) One who can know the stainless moral discipline has no further rebirth. You should know the Dharma of the arhats, which is beyond the understanding of the heretics.

(6) One who has no fear of the three realms of existence in their mind, no desire for pleasure and riches, and who does not aspire to the throne and wealth can maintain this moral discipline of the body. (7) I now discourse on the meaning of the moral discipline of the body. This meaning cannot be explained in words. One who knows the matrix of the Dharma always maintains the moral discipline of the body.

(8) A wise person loves the matrix of meaning, and because of their belief in this meaning they avoid the meaningless and accord with the true meaning—I say that such a person is always called one who maintains the moral discipline of the body.

(9) What is the meaning of the Buddha Dharma? How can this meaning be known? One who knows the proper meaning is called one who maintains the moral discipline of the body. (10) One who knows the markless, that everything is of nonself and empty, is not called someone who lacks moral discipline, for they have learned ultimate reality.

(11) One who always sees and knows every existence to be nonexistence does not live in the limit of existence, is not attached to any existence, and thus can attain the samādhi on marklessness. (12) One who knows the selfless elements (dharmas), whose nature is empty and nonexistent, is not called someone who lacks moral discipline, because they have learned the definitive truth. 612b

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(13) One who knows that the five aggregates are tranquil and of nonself is called one who maintains moral discipline and they commit no more unwholesome behavior.

(14) One who has no moral self-control, however, is attached to characteristics and the concept of self. One who is attached to the characteristics of forms gives rise to desire and lacks moral self-control.

(15) One who always learns ultimate reality knows completely real emptiness, never gives rise to desire, and does not fall into evil paths due to a lack of moral discipline.

(16) Even if [creatures as small as] ants could shake the sky, or if stable Mount Sumeru were to tremble, one who has learned well the Dharma will not be moved by the attractive gods. (17) They cannot be moved by all the māras and desire, etc., even if they could paint or grasp the sky.

(18) Even if echoes and voices could be grasped, or if a large stone were to float in the water, no one can know the mindfulness of one who has learned well the moral discipline of the body. (19) Even if all sounds could be placed into a small casket, no one can know the dwelling place of one who maintains the moral discipline of the body. (20) Even if someone were able to grasp all the clouds, lightning, and the light of the sun or moon, no one can know the original nature of one who maintains the moral discipline of the body. (21) Even if someone were able to bind all the winds in the four directions with nets, ropes, and hooks, no one can know the physical measure of one who maintains the moral discipline of the body. (22) One who controls their mind is beyond the reach of ordinary people's understanding. One who has learned well the moral discipline of the body is not defiled, just like the open sky. (23) Even if the paths of the winds in the four directions or the traces of birds in the sky could be seen, such a person's physical stature could not be measured. The movement of that person's mind is inconceivable.

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(24) One who thus maintains the moral discipline of the body is free from all faults and all afflictions, because they have learned the moral discipline of the body.

(25) One who is established in the pure and calm samādhi cannot be hurt even by swords or fire, and their body cannot to be seized by anyone, because they have always learned the moral discipline of the body.

(26) Practicing thus, such a person has no fear nor is their mind troubled, they are free of envy and from all disasters, because they have thus learned the moral discipline of the body. (27) Such a person has no dread of swords, sticks, or poison, no fear of floods or fire, and is always free from all disasters, because they have learned the moral discipline of the body. (28) Such a person has no fear of heavy rainstorms, hail, thieves, and all kinds of poison, etc., because they are free from all concepts of self. They are free from all concepts and thus have no fear. (29) Such a person has removed dread and fear and their mind is unshakeable because they have no fear. They have no fear because their mind is unshakeable. Even a hundred million demons cannot cause them to feel terrified.

(30) When the bodhisattva's moral discipline of the body is discoursed upon, explained, and manifested, one who learns this moral discipline of body cannot be troubled even by a hundred million demons.

(31) One who wishes to know the Dharma of the buddhas should know its infinitude. One who has learned the moral discipline of the body can become a holy caitya (mausoleum) in the three realms of existence.

(32) One who wishes to know the Buddha Dharma, which consists of the inconceivable tranquil dharmas; who has learned the moral discipline of the body; and who practices diligently will soon become a buddha.

(33) One who wishes to attain the Great Seer's Dharma and the unthinkable ten powers of a buddha, and who has thus learned the 613a

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moral discipline of the body, can learn the Buddha's power without difficulties.

(34) One who has learned the moral discipline of the body can, without difficulty, attain the supreme eighteen distinctive virtues possessed by the buddha tathāgatas.

(35) One who has learned the moral discipline of the body can, without difficulty, attain the fruits of the seven limbs of enlightenment, supernatural powers, eloquence, and so on. (36) One who maintains the moral discipline of the body can, without difficulty, attain the [four] sublime abodes (brahmavihāras); the four meditations; the three gateways of deliverance; and peaceful thought, contemplation, and quietude. (37) One who maintains the moral discipline of the body can, without difficulty, attain the four kinds of mindfulness, right effort, the Great Seer's five faculties and five powers, and the eightfold noble path.

(38) One can, without difficulty, attain all the inconceivable infinite virtues of the buddhas because they have learned the moral discipline of the body. (39) When the king heard of this moral discipline of the body, he attained great merit, danced with joy, and left home with faith to become a monk under the Buddha Dharma.

(40) Having left home, he practiced pure supreme religious duties for a billion years, always practiced the four sublime abodes, and benefited gods and humans of the world.

(41) Having practiced the pure abodes, he could maintain the supreme moral discipline of the body, and he saw a hundred thousand billion buddhas. Thus, he followed the path to enlightenment. (42) Having left home to become a monk in the Dharma, he practiced the supreme pure religious duties and was much learned and eloquent. This is called a wise great teacher of the Dharma. (43) He firmly maintained moral discipline with no lapse or defilement. His moral discipline of the body was pure and without defect. The holy moral discipline is stainless moral discipline. Know that the holy moral discipline is eternal.

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(44) O prince! When I practiced for enlightenment in the past, I was King Viśeṣacintin. Have no doubt! Do not think that the king was other than myself. Know that I myself was that king. (45) O prince! You should learn and maintain the supreme moral discipline of the body. You should explain it widely to hundreds of millions of sentient beings, and before long you will become a buddha like me.

O prince, therefore bodhisattvas should learn to do pure deeds of the body. Why should they do so? Bodhisattva mahāsattvas who do pure bodily deeds have no fear of falling into the hells, the realms of animals or hungry ghosts, or the world of Yama, and so on. These bodhisattvas have no fear of the eight difficult circumstances; no fear of suffering in the five realms of existence; and no fear of water, fire, the five kinds of warriors, poison, kings, thieves, lions, tigers, panthers, jackals, wolves, rhinoceroses, elephants, bears, all the evil carnivorous beasts, poisonous worms, and so on. They have no fear, either of human or nonhuman beings. O prince, bodhisattva mahāsattvas who learn to do pure deeds of the body can lift the triple thousand worlds in their hands up to the height of one palm tree, then up to the height of ten palm trees, or they can lift the worlds anywhere as high as they wish.

O prince, bodhisattva mahāsattvas who carry out the pure deeds of the body can attain the perfection of supernatural powers of knowledge. Because they attain the merit of the divine faculty as the fruits of these deeds, they also attain this calm samādhi that accords with seclusion and is free from defilement. Because they can attain this samādhi they are stainless and have unhindered insight into all the world. What is the divine faculty? Those who have the divine faculty can do everything [they wish] at will, and their faculties are free and unhindered. They can know everything without hindrance and do anything at will. Therefore, this is called the divine faculty.

O prince, bodhisattva mahāsattvas who have the divine faculty are able to cause various supernatural phenomena. They are able to make one thing into many, to make many into one, and to make the visible invisible at will. They are able to pass through stone walls and mountains without 311

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hindrance; to go up into the air just like the wind; to sit with crossed legs (i.e., in meditation posture) in the air, just as a bird can [fly through the air]; to walk on water just as if they are walking on the earth; to penetrate into the earth as if entering water; and to emit smoke and flames like a great fire. They are even able to seize the sun and moon, which are very powerful, and to make their bodies so large that they can even go to the world of the god Brahmā at will and without hindrance. At that time, the World-honored One spoke the following verses: (46) Those who have supernatural powers travel throughout to the ten directions at will, pass through stone walls and mountains without difficulty, and move through the air following the wind like a flying bird.

(47) They go into the earth and reemerge freely, without difficulty, just as if entering into water; they walk upon the water without sinking, just as if walking on the firm ground.

(48) They can manifest, with their own single bodies, their own thousand bodies and make these numerous bodies into one. They can show various forms of their bodies at will, because these wise ones wish to save sentient beings.

(49) They soar up into the air like a flying bird; they can emit smoke and flames like a great roaring fire; and they can pour forth clean, cold, fragrant, and sweet water from their bodies.

(50) The wise ones who sit upright on this earth can touch the sun and moon with their hands, and they can go to the world of Brahmā in an instant to discourse on the supreme Dharma to the multitude of the Brahmā gods.

(51) Then one hundred billion Brahmā gods who have heard the Dharma aspire to attain supreme [enlightenment] and gain the greatest advantage. They can also go to other gods' worlds to discourse on the Dharma to them.

(52) When one wishes to preach the Dharma, the triple thousand -great thousand worlds shake and melodious sounds fill the numerous hundred million worlds of the buddhas. 312

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Therefore, O prince, bodhisattvas should learn to carry out the pure deeds of body. Why should they do so? Bodhisattva mahāsattvas who learn to do pure deeds of the body have the divine faculty of the ear, which is very pure and surpasses ordinary people's faculty of hearing. They hear all the voices of the creatures, such as creatures of the [realms of] hell and the realm of animals, the creatures of the Yama world, and gods and humans, whether they are near or distant. This is called the divine faculty of the ear.

O prince, bodhisattvas also should learn to do pure deeds of the body. Why should they do so? Bodhisattva mahāsattvas who learn to do pure deeds of the body always know others' minds and thoughts: 1. They truly know that a mind with desire is a mind with desire. 2. They truly know that a mind without desire is a mind without desire. 3. They truly know that a mind with hatred is a mind with hatred. 4. They truly know that a mind without hatred is a mind without hatred. 5. They truly know that a mind with delusion is a mind with delusion. 6. They truly know that a mind without delusion is a mind without delusion.

7. They truly know that a mind with attachment is a mind with attachment. 8. They truly know that a mind without attachment is a mind without attachment.

9. They truly know that a mind with distortion is a mind with distortion. 10. They truly know that a mind without distortion is a mind without distortion.

11. They truly know that a small mind is a small mind. 12. They truly know that a mind that is not small is a mind that is not small.

13. They truly know that a great mind is a great mind. 14. They truly know that a mind that is not great is a mind that is not great.

15. They truly know that a brilliant mind is a brilliant mind. 16. They truly know that a mind that is not brilliant is a mind that is not brilliant.

17. They truly know that a mind that is measureless is a mind that is measureless.

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18. They truly know that a mind that can be measured is a mind that can be measured.

19. They truly know that a whole mind is a whole mind. 20. They truly know that a mind that is not whole is a mind that is not whole.

21. They truly know that a confused mind is a confused mind. 22. They truly know that a mind without confusion is a mind without confusion.

23. They truly know that a concentrated mind is a concentrated mind. 24. They truly know that a mind without concentration is a mind without concentration. 25. They truly know that the supreme mind is the supreme mind. 26. They truly know that the mind that is not supreme is a mind that is not supreme.

27. They truly know that the liberated mind is the liberated mind. 28. They truly know that the unliberated mind is the unliberated mind. 29. They truly know that the mind without learning is the mind without learning.

30. They truly know that the mind with learning is the mind with learning.

O prince, these are called the bodhisattvas who truly know others' minds as they are.

Next, O prince, bodhisattvas should learn to carry out pure deeds of the body. What are bodhisattvas' pure deeds of the body? They ponder and remember their past lives: one life, two lives, three lives, and so on up to ten lives, twenty lives, thirty lives, one hundred lives, one thousand lives, ten thousand lives, one hundred thousand lives, one million lives, ten million lives, and one hundred million lives. They also ponder and remember one eon ago, one hundred eons ago, and so on up to ten million eons ago. They know the increasing eon and the decaying eon. They know the increasing and decaying eons, innumerable increasing and decaying eons, and so on, up to knowing the affairs of innumerable increasing and decaying eons.

They also know sentient beings that previously existed in these eons. That is to say, they know that so-and-so had such-and-such name, and 314

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such-and-such surname, in such-and-such life, took such-and-such food and drink, lived such-and-such long or such-and-such briefly; thus lived, passed away, and suffered and enjoyed in such-and-such ways; died here to be reborn there, and died there to be reborn here in such-and-such forms and in such-and-such worlds. Thus they ponder and remember all the affairs of others' past lives. This is called the bodhisattva's supernatural knowledge of past lives. Next, O prince, bodhisattvas should learn to maintain pure deeds of the body. What are bodhisattvas' pure deeds of the body? They have the so-called divine eye, which is pure and surpasses ordinary people's eyes. They see the goings and comings and the births and deaths of sentient beings. They see that some are handsome, some are ugly; some go to the happy path, some go to the evil path; some stay in a good realm of existence, some stay in an evil realm of existence; some suffer, some are happy; some are superior, some are inferior. In this way, they know that all sentient beings receive the fruits of their own deeds. Those who have done evil deeds of the body, evil deeds of speech, and evil deeds of mind, who speak ill of holy saints, will fall into hell after death because of their wrong views and deeds. Those beings who have done good deeds of body, speech, and mind, not speaking ill of holy saints, will go to and be born in heaven after death because of their right views. O prince, this is called the bodhisattva's divine eye, which is pure and surpasses ordinary people's eyes. They see the births and deaths of sentient beings. That is, they see that some are handsome, some are ugly; some go to a good path, some go to an evil path; some stay in a good realm of existence, some stay in an evil realm of existence; some suffer, some are happy; some are superior, some are inferior. Thus they know that all beings receive the fruits of their own deeds. This is called the supernatural knowledge of the divine eye.

Again, O prince, bodhisattva mahāsattvas who learn to maintain the pure deeds of body will know everything there is to see, to know, to attain, to realize, and to understand with their wisdom that corresponds to the three periods in an instant. They know all, see all, attain all, realize all, and understand all. 614b

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What is the Dharma? That is to say, from the cause of ignorance (avidyā) comes mental and physical potential energies [or latent forces] (saṃskāras); from the cause of potential energies comes consciousness (vijñāna); from the cause of consciousness comes name and form (nāmarūpa); from the cause of name and form comes the six spheres of cognition (āyatanas); from the cause of the six spheres comes contact (sparśa); from the cause of contact comes sensation (vedanā); from the cause of sensation comes thirst (tṛṣṇā); from the cause of thirst comes attachment (upādāna); from the cause of attachment comes existence (bhava); from the cause of existence comes birth (jāti); and from the cause of birth comes old age and death (jarāmaraṇa), grief, lamentation, suffering, and dejection. Thus one will know, see, attain, realize, and understand the twelve links of dependent origination. In the same way, from the destruction of ignorance the potential energies are destroyed; from the destruction of the potential energies consciousness is destroyed; from the destruction of consciousness name and form is destroyed; from the destruction of name and form the six spheres of cognition are destroyed; from the destruction of the six spheres of cognition contact is destroyed; from the destruction of contact sensation is destroyed; from the destruction of sensation thirst is destroyed; from the destruction of thirst attachment is destroyed; from the destruction of attachment existence is destroyed; from the destruction of existence birth is destroyed; from the destruction of birth old age and death are destroyed; and all grief, lamentation, suffering, and dejection are destroyed. Thus [the bodhisattvas] really know, see, attain, realize, and understand, and they really know the Four Noble Truths. This is called the supernatural knowledge of the exhaustion of impurities.

At that time, the World-honored One spoke the following verses: (53) I have shown the bodhisattvas the processes of the supernatural knowledge that they all attain at will in their samādhi. (54) Those who train their faculty of hearing attain the inconceivable divine ear, with which they can hear the Leader of the World explain the Dharma.

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(55) They know the minds of sentient beings, whether they are full of desire or lack desire, hateful or without hate, deluded or not deluded. (56) They know their past lives and past residences from a hundred billion eons ago, which their knowledge illuminates thoroughly. (57) Those who train their faculty of seeing attain the inconceivable divine eye, with which they see sentient beings die here and be reborn there.

(58) They know in an instant all the thoughts of sentient beings. Thus, they have fully realized everything. Their wisdom is inconceivable. O prince, what is the moral discipline of speech (vāk-saṃvara)? Bodhisattva mahāsattvas who maintain the moral discipline of speech attain sixty types of unhindered, pure, sweet, and inconceivable speech. This is called the moral discipline of speech.

Next, O prince, when bodhisattva mahāsattvas are endowed with the moral discipline of speech, all people believe what they say. This is called the moral discipline of speech.

Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech attain the thirty-two marks of a great person and the ten powers of the Tathāgata. That is to say, they achieve: The power of knowledge of right or wrong.

The power of knowledge of sentient beings' past, future, and present deeds and their fruits.

The power of knowledge of meditation, liberation, and concentration, and of others' afflictions or lack of afflictions. The power of knowledge of sentient beings' lives and their differing faculties.

The power of knowledge of sentient beings' various numerous desires. The power of knowledge of sentient beings' various numerous natures. The power of knowledge of all realms of existence. The power of knowledge of past lives.

The power of knowledge of all sentient beings' births and deaths. The power of knowledge that their mental impurities have been exhausted.

Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech can attain the four kinds of fearlessness and the 317

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eighteen distinctive characteristics of the Buddha. This is called attainment of the moral discipline of speech. Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech can attain the three gateways of deliverance (vimokṣa-mukha) and the four sublime abodes (brahmavihāras). This is called attainment of the moral discipline of speech.

Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech can, in brief, attain the four kinds of mindfulness, the four right efforts, the four divine faculties, the five mental faculties, the five mental powers, the seven limbs of enlightenment, and the eightfold noble path. This is called attainment of the moral discipline of speech. Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech can attain the sublime abode of great compassion, the sublime abode of great equanimity, peaceful thought, and calm thought. This is called attainment of the moral discipline of speech. Next, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of speech are free from speaking falsehoods, backbiting, harsh words, and flattery; they never utter harsh words in the presence of their fathers, mothers, and teachers and never speak ill of them. Bodhisattvas are free from all speech that they really know to be mere echoes, dreams, illusions, like apparitions, mirages, or shadows. They have no attachment to, no thought of, no taking possession of, no relation to, and no craving for speech that is like echoes and shadows, etc. This is called the moral discipline of speech with which a bodhisattva is endowed. O prince, bodhisattva mahāsattvas who are endowed with the pure moral discipline of speech can attain the words of all the buddhas, the supernatural powers of all the buddhas, and the supernatural abilities of all the buddhas.

At that time, the World-honored One spoke the following verses: (59) Bodhisattvas who maintain the moral discipline of speech are certain to attain unhindered wisdom regarding all dharmas. This is called the endowment with the moral discipline of speech.

(60) One who maintains the moral discipline of speech obtains the thirty-two marks of a great person and the ten distinctive powers of 318

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the Buddha. This is called the endowment with the moral discipline of speech.

(61) One who maintains the moral discipline of speech is able to attain the Dharma of all the buddhas that I have already preached. This is called the endowment with the moral discipline of speech. (62) One who maintains the moral discipline of speech is able to obtain the sublime abode of eloquence and the inconceivable, extremely rare Dharma. This is called the endowment with the moral discipline of speech.

(63) One who maintains the moral discipline of speech attains the four bases of mindfulness and correct effort. They are equipped with the four bases of supernatural power, the sense organs and their powers, and so on. This is called the endowment with the moral discipline of speech. (64) One who maintains the moral discipline of speech attains great offerings and fearlessness. They attain great compassion and a pure abode. This is called the endowment with the moral discipline of speech.

(65) One who maintains the moral discipline of speech attains pure and peaceful awakening, tranquil apprehension and analysis, and so on. This is called the endowment with the moral discipline of speech. (66) One who maintains the moral discipline of speech is free from speaking falsehoods, hypocrisy, harsh words, and flattery. This is called the endowment with the moral discipline of speech. (67) One who maintains the moral discipline of speech does not slander the true Dharma or speak ill of the Tathāgata. This is called the endowment with the moral discipline of speech.

(68) One who maintains the moral discipline of speech does not utter rude words to their father, mother, teachers, or elders. This is called the endowment with the moral discipline of speech. (69) Bodhisattvas who maintain the moral discipline of speech ultimately have no defects in their speech. They are free from everything, with nothing remaining. This is called the endowment with the moral discipline of speech.

(70) On who maintains the moral discipline of speech knows that language is like an echo, and they completely understand that the sounds 319

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of voices are like a dream. And one who knows that such are the sounds of speech is called one who maintains the moral discipline of speech. (71) One knows that nonself, non-life, and dependently originated existence are like a dream. Knowing that language is like this is called the endowment with the moral discipline of speech. (72) One knows that the truth of nirvana is not real, just like a dream, and that the nature of nirvana is like that of a dream. Bodhisattvas who know that such is the [nature of sound] are called those who maintain the moral discipline of speech.

(73) One neither grasps all other sounds, nor thinks of them, nor becomes attached to them. Bodhisattvas have nothing to which to become attached. This is called the endowment with the moral discipline of speech. O prince, what is called the moral discipline of the mind (manosaṃvara)? Bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain all of the Buddha Dharma, all the supernatural powers of knowledge, and unshakeable liberation of their minds. Bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain the adamantine samādhi. This is called attainment of the moral discipline of the mind.

Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain blazing brilliance. This is called attainment of the moral discipline of the mind. Bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain sixty types of melodious speech. This is called attainment of the moral discipline of the mind. Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain the thirty-two [physical] marks of a great person and the Tathāgata's ten powers, four kinds of fearlessness, four kinds of unhindered insight, and the eighteen distinctive characteristics of the Buddha. This is called attainment of the moral discipline of the mind.

Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain the three gateways of deliverance. That is to say, [they attain] emptiness, signlessness, and wishlessness. This is called attainment of the moral discipline of the mind. 320

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Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain the four sublime abodes. That is to say, [they attain] great friendliness, great compassion, great sympathetic joy, and great equanimity. This is called attainment of the moral discipline of the mind.

Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind attain the four kind of mindfulness, the four right efforts, the four divine faculties, the five faculties, the five powers, the seven limbs of enlightenment, and the eightfold noble path. This is called attainment of the moral discipline of the mind. Moreover, O prince, bodhisattva mahāsattvas who are endowed with the moral discipline of the mind can live in great compassion and great equanimity. They attain peaceful thought and calm thought. A bodhisattva attains advantages, has a noble deportment, and can perform excellent deeds. This is called attainment of the moral discipline of the mind. Moreover, O prince, bodhisattva mahāsattvas [who maintain the moral discipline of the mind] abandon wrong views and never entertain wrong views. Bodhisattvas abandon hatred and never conceive hatred. They abandon parsimony and never entertain a stingy mind. They remove idleness without having idle minds. In the presence of their fathers, mothers, and teachers, they never give rise to dishonesty, greed, hatred, and delusion— they are without these [unwholesome emotions]. They never abandon their aspiration for enlightenment. They do not abandon their faith. They renounce all evil, coarse, and small-minded thought without having such [evil thoughts]. This is called attainment of the moral discipline of the mind. Bodhisattvas rightly know that dharmas are like an illusion, like a dream, like a magically created being, like the flames of a fire, like an echo, and like a reflection, without going and without coming. Bodhisattvas also know that suffering is like a dream. They know that [the dharmas] are of nonself, like a dream. They know that they are impermanent, like a dream. They know that they have no (soul), like a dream. They know that they are empty, like a dream. [They know] that their minds are not perceived, have no conceptual constructions, without staying still. [They know that] there is no object to be cognized and there is nothing to be grasped.

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O prince, this is called a bodhisattva who is endowed with the moral discipline of the mind. A bodhisattva who is endowed with the Dharma of the mind is far from all difficulties [that would keep them from hearing the Buddha Dharma]. They attain all the buddhas' inconceivable teachings, all the buddhas' supernatural powers of knowledge, and unshakeable deliverance of the mind. O prince, this is called attainment of the moral discipline of the mind.

The World-honored One then spoke the following verses: (74) Listen intently without confusion to the pure, untainted moral discipline of the mind that I will teach you. Having heard the Dharma, do various practices and you will soon realize enlightenment. (75) The wise one who is endowed with the moral discipline of the mind attains the ultimate, calm, vast, unshakeable, inconceivable, and unprecedented Dharma. This is called the pure moral discipline of the mind.

(76) The wise one who is endowed with the moral discipline of the mind attains ever-unshakeable deliverance of the mind, which is the most precious adamantine samādhi. This is called the pure moral discipline of the mind.

(77) The wise one who has this samādhi and praises it, explains it, and wishes to bestow benefits widely will attain sixty kinds of marvelous voice. This is called the pure moral discipline of the mind. (78) The wise one whose moral discipline of the mind is supreme attains the thirty-two auspicious marks of a great person and attains the ten powers and various virtues of the Buddha. This is called the excellent moral discipline of the mind.

(79) The wise one who is endowed with the moral discipline of the mind attains eloquence and fearlessness. They attain the supreme, rare, and inconceivable Dharma. This is called the excellent moral discipline of the mind.

(80) The wise one who is endowed with the moral discipline of the mind attains the four kinds of mindfulness and the [four] divine faculties. They also attain the [four] right efforts, the [five] faculties, and 322

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the [five] powers. This is what is called the excellent moral discipline of the mind.

(81) The wise one who is endowed with the moral discipline of the mind attains the pure seven limbs of enlightenment and the eightfold noble path. This is what is called the excellent moral discipline of the mind. (82) The wise one who is endowed with the moral discipline of the mind attains the sublime abode of great equanimity and the sublime abode of pure and stainless great compassion. This is what is called the excellent moral discipline of the mind.

(83) The wise one who is endowed with the moral discipline of the mind attains calm and peaceful thought, which is pure and stainless. They attain unattached thought and abundant virtues. This is called the excellent moral discipline of the mind.

(84) The wise one who is endowed with the moral discipline of the mind does not entertain any wrong views and never gives rise to hatred or ignorance. This is called the pure moral discipline of the mind.

(85) One who is endowed with the moral discipline of the mind does not deceive [elders] even for a moment, and is not dishonest with their father, mother, and teachers. This is what is called the pure moral discipline of the mind.

(86) The wise one who is endowed with the moral discipline of the mind is forever free from greed, hatred, and so on, and they cut off all the dharmas of delusion. This is what is called the supreme moral discipline of the mind.

(87) The wise one who is endowed with the moral discipline of the mind never abandons the aspiration for enlightenment. Their earnest faith is firm and indestructible to the end. This is what is called the supreme moral discipline of the mind.

(88) The wise one who is endowed with the moral discipline of the mind is free from all defects without remainder. This is what is called the supreme moral discipline of the mind.

(89) The mind enters into the dharmas that are like an illusion, a dream in sleep, a mirage, a reflection, or an echo. This is what is called the supreme moral discipline of the mind.

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