The Entranceway to the Samādhi That Is Taught by Many Buddhas

Chapter 17

When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.636

17.­2
“I am going, Tathāgata,637 to the king of mountains,
Gṛdhrakūṭa, which is always the residence of the buddhas.
When I have gone there, lamp of the world,638
I will make inconceivable offerings to you.” {i}
17.­3
The Bhagavān knew the thoughts that were in the bodhisattva mahāsattva Maitreya’s mind, and from his own mind sent this verse to the bodhisattva mahāsattva Maitreya:

17.­4
“Go, Ajita, you who have conquered the māras,639
To the king of mountains where jinas reside.
There you will quickly accomplish
A great unsurpassable benefit for beings.” {ii}
17.­5

So the bodhisattva mahāsattva Maitreya, having received in his mind that verse from the Bhagavān, paid homage to the Bhagavān in his mind and, again in his mind, circumambulated him three times. He then left the assembly and went to Gṛdhrakūṭa, the king of mountains, which has been the residence of countless buddhas, as numerous as the grains of sand in the ocean, and where there is a great caitya.

17.­6 The moment he arrived there, for the enjoyment of the Bhagavān, he magically transformed the king of mountains to become level and vast, without any tree stumps, thorns, stones, pebbles, or gravel, and with a surrounding wall made of the seven jewels. The ground was composed of countless shining sapphire jewels and was adorned by divine adornments and jewels, all of them beyond compare, and beautified by an array of innumerable, different kinds of jewels. All the area was decorated by the clothing of Tuṣita devas, [F.54.b] pervaded by the aroma of incense from a variety of censers, adorned by garlands and wreaths, scattered with various flowers; it resounded with the sound of divine music, was filled with erect and fluttering banners and flags, and over it canopies were suspended.

17.­7 In the center of this area a divine lion throne made from the seven jewels was emanated. It was draped in cloth that was not woven, and covered with divine clothing from Tuṣita that was as soft and pleasant to the touch as down. A central awning hung above, and there were two red cushions placed upon it. It was a yojana wide and a yojana high.

17.­8 Its beautiful footstool, made of Jambu River gold, transcended that of humans and devas. It was covered with a net of strings of pearls, and it was draped in divine, precious cottons.

17.­9 Strung upon the lion throne were strings of divine, precious bells from which came clear, beautiful, gentle sounds. In all directions there were great shining jewels. And there was emanated a precious, vast parasol, with a handle made of a great, precious jewel of stainless beryl.

17.­10 The bodhisattva mahāsattva Maitreya now emanated an inconceivable, adorning array of various jewels on Gṛdhrakūṭa, the king of mountains, and in its entire environs. Then, in an instant, he returned to the home of the youth Candraprabha.

17.­11 Once he was back there, in his mind he paid homage to the Bhagavān, and in his mind circumambulated him three times. He then sat on his seat.

It was said:

17.­12
He manifested the mountain as a divine, vast place
With excellent, beautiful jewel flagstones—
Inconceivable, divine, formed from the mind—
And he placed in the center a precious lion throne. {iii}
17.­13
Jinaputra Ajita also manifested
A divine, splendid parasol that emitted delightful sounds
With great shining jewels all around,
And a handle of pure, beautiful beryl. {iv}
17.­14
Maitreya, the hero, having emanated
A variety of jewels on the mountain,
And a precious seat that was a krośa in size, [F.55.a]
In one instant returned to the house.640 {v}
17.­15

Then the Bhagavān taught the Dharma to the great assembly that was like an ocean. He inspired them, he filled them with joy, and he guided them. Then he rose from his seat and departed. And with the miraculous power of a buddha he emerged through Rājagṛha’s gate of the hot springs and proceeded toward Gṛdhrakūṭa, the king of mountains. When he arrived he went to the site created by Maitreya, and having arrived there he sat upon the great lion throne that Maitreya had manifested.641

17.­16 He was encircled by the assembly of bhikṣus, and the saṅgha of bodhisattvas gazed upon him from the front. The devas, nāgas, yakṣas, gandharvas, asuras, rishis, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans paid homage to him. Within the ocean-like assembly, he taught the Dharma.

17.­17 Then the youth Candraprabha arrived together with a hundred thousand quintillion beings, and many millions of bodhisattva mahāsattvas who had come from other worlds. They were holding flowers, incense, and garlands; playing musical instruments and percussion; holding parasols, banners, and divine flags; and holding great garlands as offerings.

17.­18 In order to make this offering to the Bhagavān they left the great city of Rājagṛha through the gateway of peace,642 and went to Gṛdhrakūṭa, to the Bhagavān. They bowed down their heads to the Bhagavān’s feet, circumambulated him three times, made a great offering to him of flowers, incense, perfume, garlands, ointments, powders, clothes, food, parasols, banners, and flags, playing music and percussion, and then they sat down in one place. In order to ask about the Dharma they sat in that place with veneration and with respect while the youth Candraprabha, kneeling on his right knee, [F.55.b] with palms placed together, bowed toward the Bhagavān643 and said to him, “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”

17.­19 The Bhagavān addressed the youth Candraprabha, saying, “Young man, the Bhagavān will always give you the opportunity. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha.”

17.­20 The Bhagavān having given him this opportunity, the young man Candraprabha asked, “Bhagavān, it is through possessing what qualities that bodhisattva mahāsattvas attain the samādhi, the revealed equality of the nature of all phenomena?”

The Bhagavān replied to Candraprabha, “Young man, if bodhisattva mahāsattvas possess four qualities, they will attain the samādhi, the revealed equality of the nature of all phenomena.

17.­21 “What are those four qualities? Young man, one is that bodhisattva mahāsattvas are calm, and pleasant company. They have self-restraint, and have attained a level of self-restraint such that when others abuse them or insult them, they will be patient with the abuse and the insults that are spoken, for it is their nature to have endurance; they have the view of karma, have overcome pride, and their desire is for the Dharma. Young man, if bodhisattva mahāsattvas have this first quality, they will attain this samādhi.644

17.­22 “Another, young man, is that bodhisattva mahāsattvas have correct conduct. They have pure conduct, conduct that is not impaired, conduct that is free of faults, conduct that is unshakable, conduct that is unstained, conduct that has not declined, conduct that is unattached, [F.56.a] conduct that is inviolate, conduct that is beyond conceptualization, conduct that is praised by the āryas, and conduct that is praised by the wise. Young man, if bodhisattva mahāsattvas have these two qualities, they will attain this samādhi.645

17.­23 “Another, young man, is that bodhisattva mahāsattvas are frightened of the three realms. They are terrified of them, saddened by them,646 do not value them, take no delight in them,647 and have no attachment or clinging to them.648 Because they are distressed by the three realms they are dedicated to the thought, ‘I shall deliver other beings from their suffering, to somewhere other than the three realms!’ and they thus proceed to the highest, complete enlightenment of perfect buddhahood. Young man, bodhisattva mahāsattvas who have these three qualities will attain this samādhi.649

17.­24 “Moreover, young man, bodhisattva mahāsattvas have faith.650 They insatiably seek the Dharma. They listen to many teachings. They have confidence. They long for the Dharma. They are devoted to the Dharma. They are not devoted to obtaining material gain or honors. They are not devoted to attaining success through knowledge. They think first of what will benefit others, and they teach and explain extensively to others the Dharma that they have received. They have no desire for material gain through their reputation. They think, ‘If these beings can hear this Dharma then they will proceed irreversibly to the highest, complete enlightenment of perfect buddhahood.’651 Young man, bodhisattva mahāsattvas who have these four qualities will attain this samādhi.

17.­25 “Young man, bodhisattva mahāsattvas who have these four qualities will attain the samādhi, the revealed equality of the nature of all phenomena, and they will quickly attain the highest, complete enlightenment of perfect buddhahood.

17.­26 “Young man, the samādhi has been taught through this Dharma discourse by many buddhas, has been commended by many buddhas, [F.56.b] has been explained by many buddhas, and has been praised652 by many buddhas.

17.­27 “Young man, I have entered homelessness in the presence of many buddha bhagavāns. I heard extensively from them this samādhi, the revealed equality of the nature of all phenomena. I obtained it, asked questions about it, preserved it, recited it to others, promoted it, meditated on it with unadulterated meditation, promulgated it,653 and made it widely known to others.”654

17.­28 Thereupon the Bhagavān taught extensively in verse what he had previously said about the samādhi doorway taught by many buddhas.

17.­29
“I remember countless, innumerable eons ago
There was a jina named Svarāṅgaghoṣa.
Tathāgata Svarāṅgaghoṣa
Had a lifespan of six thousand years. {1}
17.­30
“After him there was a buddha,
A supreme man named Jñāneśvara.
Jñāneśvara, highest of humans,
Had a lifespan of twelve thousand years. {2}
17.­31
“After Jñāneśvara there was a buddha,
A jina who was named Tejeśvara.
Tejeśvara, highest of humans,
Had a lifespan of sixty-seven thousand years. {3}
17.­32
“After Tejeśvara there was a buddha,
A jina who was named Matīśvara.
Matīśvara, highest of humans,
Had a lifespan of ten million years. {4}
17.­33
“After Matīśvara there was a buddha,
A jina who was named Brahmeśvara.
Brahmeśvara, highest of humans,
Had a lifespan of fourteen thousand years.655 {5}
17.­34
“After Brahmeśvara there was a buddha,
A jina who was named Agnīśvara.656
Agnīśvara, highest of humans,
Had a lifespan of seventy-six thousand years. {6}
17.­35
“After Agnīśvara there was a buddha,
A jina who was named Brahmānana.
Brahmānana, highest of humans,
Had a lifespan of seven days. {7}
17.­36
“After Brahmānana there was a buddha, [F.57.a]
A jina who was named Gaṇeśvara.
Gaṇeśvara, highest of humans,
Had a lifespan of a full ten million years.657 {8}
17.­37
“After Gaṇeśvara there was a buddha,
A jina who was named Ghoṣeśvara.
Ghoṣeśvara, highest of humans,
Had a lifespan of ninety million years. {9}
17.­38
“After Ghoṣeśvara there was a buddha,
A jina who was named Ghoṣānana.
Ghoṣānana, highest of humans,
Had a lifespan of a hundred million years. {10}
17.­39
“After Ghoṣānana there was a buddha,
A jina who was named Candrānana.
Candrānana, highest of humans,
Had a lifespan of one day.658 {11}
17.­40
“After Candrānana there was a buddha,
A jina who was named Sūryānana.
Sūryānana, highest of humans,
Had a lifespan of eighteen thousand years. {12}
17.­41
“After Sūryānana there was a buddha,
Another jina who was named Brahmānana.
Brahmānana, highest of humans, [DP.138]
Had a lifespan of twenty thousand years.659 {13}
17.­42
“After Brahmānana there was a buddha,
A jina who was named Brahmaśrava.
Brahmaśrava, highest of humans,
Had a lifespan of eighteen thousand years. {14}
17.­43
“In one eon these buddhas appeared
Among two hundred guides of the world.
Listen as I shall proclaim the names
Of these invincible tathāgatas:660 {15}
17.­44
“Anantaghoṣa and Vighuṣṭaghoṣa,
Vighuṣṭatejas and Vighuṣṭaśabda,
Svarāvighuṣṭa and Svarārcita,
Svarāṅgaśūra and Svarāṅgaśabda, {16}
17.­45
“Jñānābala and Jñānaviśeṣaga,
Jñānābhibhū and Jñānasamudgata,
Jñānārcimat and Jñānābhyudgata,
Vighuṣṭajñāna and likewise Jñānaśūra, {17}
17.­46
“Brahmābala, Brahmavasu, Subrahma,
Brahmādeva661 and similarly Brahmaghoṣa,
Brahmeśvara, Brahma­narendra­netra, [F.57.b]
Brahmasvarāṅga, Brahmadatta,662 {18}
17.­47
“Tejobala, Tejavati, Sutejas,
Tejeśvara and Tejasamudrata,
Tejovibhu and Tejaviniścita,
Tejasvarendra and Suvighuṣṭatejas, {19}
17.­48
“Bhīṣmabala, Bhīṣmamati, Subhīṣma,
Bhīṣmānana and Bhīṣmasamudgata,
Bhīṣmārci, Bhīṣmottara, and Bhīṣmaghoṣa—
These jinas were guides of the world. {20}
17.­49
“Gambhīraghoṣa and Śiridhāraṇa,
Viśuddha­ghoṣeśvara, Śuddhaghoṣa,663
Anantaghoṣa, Suvimuktaghoṣa,
Mārabala664 and Māravitrāsana, {21}
17.­50
“Sunetra, Śuddhānana, Netraśuddha,
Viśuddhanetra and Anantanetra,
Samantanetra and Vighuṣṭanetra,
Netrābhibhu, Netrānindita, {22}
17.­51
“Dāntottara, Dānta, Sudāntacitta,
Sudānta, Śāntendriya, Śāntamānasa,
Śāntottara, Śāntaśirin, Praśānta,
Śāntīya­pāraṃgata and Śāntiśūra, {23}
17.­52
“Sthitottara, Śānta, Sudāntacitta,
Sudānta, Śāntendriya, Śāntamānasa,
Śāntottara, Śānta­śriya­jvalanta,
Śānta, Praśānteśvara, Śāntiśūra,665 {24}
17.­53
“Gaṇendra, Gaṇamukhya, and Gaṇeśvara,
Gaṇābhibhu, Gaṇivara, Śuddhajñānin,
Mahāgaṇendra and Gaṇendraśūra,
And also Gaṇivara­pramocaka, {25}
17.­54
“Dharmadhvaja and similarly Dharmaketu,
Dharmottara, Dharma­svabhāvodgata,
Dharmabala and Sudharmaśūra,
And Svabhāva­dharmottara­niścita. {26}
17.­55
“Also there were eight hundred million with the same name
Of Svabhāva­dharmottara­niścita.
These are the guides that appeared in two eons.
I made offerings to them for the sake of enlightenment. {27}
17.­56
“Whoever hears the name of those jinas,
Svabhāva­dharmottara­niścita,
And having heard it remembers that renowned name, [F.58.a]
They will quickly attain this samādhi.” {28} [B6]
17.­57
Then the Bhagavān, through many verses, taught extensively to the youth Candraprabha the samādhi entranceway accomplished by many buddhas in the past.666

17.­58
“After inconceivable, countless eons
Following these buddhas,
There was a buddha named Narendraghoṣa,
To whom humans and devas made offerings. {29}
17.­59
“Tathāgata Narendraghoṣa
Lived for seventy-six thousand years,
And three billion śrāvakas
Gathered for his first assembly. {30}
17.­60
“At that time he had a shining saṅgha
Of those who had the six higher cognitions, the three knowledges,
Subdued senses, great powers, great miracles,
The cessation of outflows, and who were in their last bodies. {31}
17.­61
“There was a saṅgha of bodhisattvas
Who numbered eight thousand quintillion.
They had profound understanding, fearlessness,667
Great powers, and great miracles. {32}
17.­62
“They had attained the higher cognitions, eloquence,
And they had realized emptiness in everything.
They miraculously went to millions of realms
And to even more, as numerous as the sands of the Ganges. {33}
17.­63
“They came into the presence of that jina
And addressed questions to that supreme human.
They were accomplished in the sūtras and skilled in definitions.
They were shining and moved upon the earth. {34}
17.­64
“They performed bodhisattva conduct for the benefit of beings.
They were powerful sons of the Sugata.
They performed no bad actions through desire,
And toward them even the devas developed aspirations. {35}
17.­65
“They had no longings and were detached from the realms of existence.
They were in meditation, the field of experience of remaining in dhyāna.
They had certainty in the true meaning, and were fearless.
They maintained celibacy and were free of defilement. {36}
17.­66
“They had the confident eloquence of unceasing speech.
They were skilled in the meaning of the words and the teaching of definitions.
They were the sons of the Buddha who taught everywhere,
And they perfectly possessed good karma. {37}
17.­67
“They maintained superior conduct throughout an infinity of eons; [F.58.b]
They were always praised and extolled by the guides.
They taught the words and meaning of liberation.
They had perfectly pure conduct free of kleśas. {38}
17.­68
“They were as unstained as a lotus by water.
They were liberated from the three realms, and were vigilant.
They were unstained by the eight worldly concerns.
They had pure bodies and pure actions. {39}
17.­69
“They had contentment, great power, and few desires.
They were free of grasping and were established in buddha qualities.
They were a refuge and friend for all classes of beings.
They considered practice, not words, as the essence. {40}
17.­70
“Wherever they dwelt, there they taught others.
They were adopted by all the buddhas.
They were trustworthy holders of the treasure of the jinas.
They were terrified of the entire three realms.668 {41}
17.­71
“Their minds were at peace, they always had the conduct of protectors,
And they were blessed by the guides of the world.
They taught ten thousand million sūtras,
And the buddhas praised their teachings. {42}
17.­72
“They had forsaken all worldly words.669
They aspired to emptiness and taught the ultimate.
They were like an ocean of good qualities; there was no end to their being praised.
Their learning was vast; they were wise and endowed with knowledge. {43}
17.­73
“If a young man were to recite their praises
Continuously for many millions of eons
He would have only uttered a small amount,
Like a drop of water from an ocean. {44}
17.­74
“At that time Narendraghoṣa
Taught this samādhi of peace, which is difficult to see.
This universe of a thousand million worlds
Was filled with devas and nāgas. {45}
17.­75
“When he taught this samādhi of peace
The ground shook in six ways.
Devas and humans as numerous as the Ganges sands
Became irreversible within the buddha’s wisdom. {46}
17.­76
“There was a human king, a sovereign
Named Śirībala, who was very powerful.
He had five hundred sons
Who were handsome and attractive to the sight. {47}
17.­77
“The king had a harem
Of eighty thousand million women.
The king had daughters [F.59.a]
Who numbered a full four hundred billion. {48}
17.­78
“He took the eight poṣadha vows
On the full moon day of the Kārtika month,
And with the eighty thousand million others
He came before the Lord of the World. {49}
17.­79
“The king bowed down to the feet of the supreme human
And sat down before the Jina.
The supreme human knew the king’s aspiration
And he taught this samādhi. {50}
17.­80
“When the king had heard this samādhi
He abandoned his kingdom as if it were spittle.
He renounced his beloved family and kinsmen
And entered homelessness in that jina’s teaching. {51}
17.­81
“His five hundred sons entered homelessness,
And also his harem and his daughters,
And also his other relatives,
Numbering seventy-five quintillion. {52}
17.­82
“Having entered homelessness along with his children and wives,
He kept to the station of acquiring alms food670
And steadfastly wandered in this way for eight years.
While remaining671 in wandering his life came to an end. {53}
17.­83
“His life having ended, that preeminent king,672
Being always perfectly focused on a samādhi mind,
Was reborn into a king’s family,
Appearing miraculously, unstained by a womb. {54}
17.­84
“Dṛḍhabala was his father’s name.
And his mother’s name was Mahāmatī.
As soon as he was born, the prince asked,
‘Is the Lord of the World present? {55}
17.­85
“ ‘The Lord of the World, who knows my mind,
Taught to me the samādhi of peace. [143]
It has no causal factors, is free of causal factors,
And is the one teaching for beings in existence. {56}
17.­86
“ ‘It is the seal of the nature of all phenomena.
It is the transmission of a quintillion sūtras.
It is the unsurpassable wealth of the bodhisattvas.
Does the Jina teach this samādhi? {57}
17.­87
“ ‘It is the purity of the body, the purity of speech,
The purity of the mind, and the purity of view.
It transcends all objects of the mind.
Does the Jina teach this samādhi? {58}
17.­88
“ ‘The result of this Dharma teaching is imperishable.
It is the meditation of the supreme eightfold path.
It is the sharp wisdom of the congregation of the tathāgatas. [F.59.b]
It is entering truth and constant knowledge of the Dharma.673 {59}
17.­89
“ ‘It is understanding the skandhas, the equality of the dhātus,
And the complete elimination of the āyatanas.
It is the direct perception of birthlessness.
Does the Jina teach this samādhi? {60}
17.­90
“ ‘It is discernment, the wisdom that enters peace.674
It is the knowledge of the different categories of all letters.
It is transcending focusing upon the material.
Does the Jina teach this samādhi? {61}
17.­91
“ ‘It is the comprehension of all sounds, and the attainment of joy.
It is the enjoyment of praising the sugatas.
It is the kindness and honesty that is the way of the āryas.
Does the Jina teach this samādhi? {62}
17.­92
“ ‘It is being pleasant and never frowning.
It is being friendly and gentle with a smiling face.
It is being first to speak on seeing beings.
Does the Jina teach this samādhi? {63}
17.­93
“ ‘It is being without laziness and respecting the gurus.
It is being reverential, paying homage, and being pleasant to see.
It is being content with whatever arises, and virtuous.
Does the Jina teach this samādhi? {64}
17.­94
“ ‘It is having a pure livelihood and dwelling in solitary places.675
It is maintaining the disciplines of mendicancy with no loss of mindfulness.
It is being adept in the āyatanas and in the dhātus.
Does the Jina teach this samādhi? {65}
17.­95
“ ‘It is skill in the āyatanas, and the knowledge of the higher cognitions;
It is the elimination of the kleśas, and the level of self-subjugation.
It is the termination676 of all the multitudes of mantras.677
Does the Jina teach this samādhi? {66}
17.­96
“ ‘It transcends all the states of being in existence.
It is remembering previous lives and having no doubt in the Dharma.
It is aspiring to the Dharma and seeking to hear it.
Does the Jina teach this samādhi?678 {67}
17.­97
“ ‘It is a special attainment, being always engaged in meditation.
It is the knowledge of downfalls and remaining in emancipation.679
It is the elimination of propensities through remaining in that emancipation.
Does the Jina teach this samādhi?680 {68}
17.­98
“ ‘It is the attainment of the perfection of sharp wisdom.
It is being as unwavering and unshakable as a mountain.
It is the dhāraṇī entranceway that has the characteristic of irreversibility.
Does the Jina teach this samādhi? {69}
17.­99
“ ‘It is always longing for good qualities. [F.60.a]
It is always681 avoiding bad qualities.
It is never going to the side of the kleśas.
Does the Jina teach this samādhi? {70}
17.­100
“ ‘The one who is wise in mastering682 all training,
The one who has mastered remaining in samādhi,
The one who inspires beings through knowing their thoughts
Teaches the Dharma for the supreme enlightenment of buddhahood. {71}
17.­101
“ ‘It is unique knowledge, the knowledge of births.
It is infinite knowledge, completely perfect knowledge.
It is the knowledge of the transition between all existences.
Does the Jina teach this samādhi? {72}
17.­102
“ ‘Abandoning home, aspiring to mendicancy,
Finding no joy in the three realms, having no grasping,
And rejoicing in controlling the mind:
The supreme human teaches that Dharma. {73}
17.­103
“ ‘Having no attachment for phenomena,
Always grasping the supreme Dharma,
And having a stable aspiration for the ripening of karma:
The supreme human teaches that Dharma. {74}
17.­104
“ ‘Skill in the vinaya, knowledge of the ripening of karma,
The pacification of conflict and quarrels,
Freedom from discord, the level that is free of quarrels:
The supreme human teaches that Dharma. {75}
17.­105
“ ‘Having complete patience, never having anger,
Always having skill and certainty in the Dharma,
Distinguishing between words and having the insight of wisdom:
Having developed compassion, he teaches that Dharma. {76}
17.­106
“ ‘He has taught the knowledge of the past, knowledge of the future,
The equality of the three times in the teaching of the sugatas,
And the cessation of the three aspects of an action:
That is what the Jina, the Lord of the Dharma, teaches. {77}
17.­107
“ ‘The mind’s perfect stability and one-pointedness,
The body’s perfect stability as on the level of the āryas,
And at all times guarding the conduct of a mendicant:
That is the Dharma that the sage, the preeminent human, teaches. {78}
17.­108
“ ‘A pleasing sense of modesty and self-respect,
Speaking appropriate words, knowledge of the world,
The origination of phenomena, and the nature of beings:
He teaches that Dharma of the supreme, perfect enlightenment. {79}
17.­109
“ ‘Benefiting and having a sense of modesty,
Abhorring the wickedness of the mind, [F.60.b]
Never abandoning the mendicant’s discipline, and begging for alms:
That is the Dharma that the supreme human teaches. {80}
17.­110
“ ‘Always maintaining a sense of modesty and self-respect,
Speaking reverently to the guru and rising to greet him,
Having overcome pride from the beginning:
That is what the Jina, the Lord of the Dharma, teaches. {81}
17.­111
“ ‘That which arises from the mind is the goodness of the mind;
There is wisdom’s discrimination, and thus realization,
And the region of ignorance is always avoided:
He teaches that Dharma of supreme, perfect enlightenment. {82}
17.­112
“ ‘There is understanding of the mind, the knowledge of words,
Being established in definitions, with certainty of meanings,
And all that is meaningless683 is always avoided:
That is what the Jina, the Lord of the Dharma, teaches. {83}
17.­113
“ ‘Always associating with good persons
And always avoiding bad persons,
And always being attracted to and delighting in the Jina:
That is the supreme Dharma that the Jina teaches. {84}
17.­114
“ ‘The description of designations and appellations,684
The continual avoidance of the suffering of saṃsāra,
And indifference to whether there is gain or no gain:
That is the supreme Dharma that the Jina teaches. {85}
17.­115
“ ‘There is no amazement if honors are gained,
There is equanimity when there are no honors,
And there is never pride when there are praises:
This is nature of the teaching that benefits the world. {86}
17.­116
“ ‘All abuse and disgrace is endured,
There is no association with any householder,
And there is no mingling with homeless mendicants:685
That is what the Jina, the Lord of the Dharma, teaches. {87}
17.­117
“ ‘Remaining in the Buddha’s scope of conduct,
Rejecting all that is not that conduct,
And having perfect conduct and a well-controlled mind:
That is the way of the Dharma that the Sugata teaches. {88}
17.­118
“ ‘Always rejecting the dharma of the foolish,
Rejecting all that disgraces the family of the Buddha,
Always protecting the teaching of the Buddha:
That is what the Jina, the Lord of the Dharma, teaches. {89}
17.­119
“ ‘Speaking little, pleasantly, and articulately,
Speaking good and gentle words to others,
Subjugating adversaries through the Dharma:
That is the nature of the Jina’s teaching. {90}
17.­120
“ ‘Arriving at the right time, and not the wrong time, [F.61.a]
Never depending on any ordinary being,
Not being saddened on encountering suffering:
That is the nature of the Jina’s teaching. {91}
17.­121
“ ‘When seeing the poor, bringing them wealth;
When seeing those with bad conduct, feeling compassion;
Always teaching those things that are beneficial:
That is the nature of the Jina’s teaching. {92}
17.­122
“ ‘Benefiting beings through the Dharma,
Always giving away worldly material things,
Never accumulating, never amassing:
That is the nature of the Jina’s teaching. {93}
17.­123
“ ‘Praising correct conduct and condemning bad conduct,
Being free of dishonesty and relying on those with correct conduct,
Giving away one’s possessions and not relying on wealth:
That is the nature of the Jina’s teaching. {94}
17.­124
“ ‘Providing for the guru with a higher motivation,
Doing all that he has told one to do,
Never ceasing from serving the dharmabhāṇaka:
That is the nature of the Jina’s teaching. {95}
17.­125
“ ‘Always being respectful and delighted,
Remaining continually in a peaceful view,
Always being sure of one’s past conduct:
That is the nature of the Jina’s teaching. {96}
17.­126
“ ‘Always following those with correct conduct,
With skillful methods shunning686 concepts,
Repelling identification and the characteristics of things:
That is the nature of the Jina’s teaching. {97}
17.­127
“ ‘Being skilled in the words produced within the sūtras,
Having certainty in the words that teach the truth,
The manifestation of the wisdom of liberation:
That is the nature of the Jina’s teaching. {98}
17.­128
“ ‘Speaking words that are never contradictory,
Skillful in the certainty of what is taught,687
And using words that will not be doubted:
That is the nature of the Jina’s teaching.688 {i}
17.­129
“ ‘Always relying on the Dharma of emptiness,
Maintaining fearlessly the power of correct conduct,
And applying equality through remaining in samādhi:
That is the nature of the Jina’s teaching. {99}
17.­130
“ ‘Not wishing to attain intellectual knowledge,
Keeping the mind free from hypocrisy,
And rejecting the creation of any view:
That is the nature of the Jina’s teaching. {100} [F.61.b]
17.­131
“ ‘Supreme confidence in speech and sublime retention,
The limitless radiance of wisdom,
And correct eloquence with the power of mantra:
That is the nature of the Jina’s teaching. {101}
17.­132
“ ‘Meditation on the path through this doorway of correct conduct,689
Excellent practice, instruction, and conduct,690
And teaching that follows practicing the teaching:691
That is the nature of the Jina’s teaching. {102}
17.­133
“ ‘The appropriate patience that is praised by the buddhas,
The maintenance of patience that avoids bad actions,
And eliminating ignorance by being established in knowledge:
That is the nature of the Jina’s teaching. {103}
17.­134
“ ‘The level of yoga692 that is based upon wisdom,
The mastery of yoga through entering enlightenment,
The continual reliance on good beings:
That is the nature of the Jina’s teaching. {104}
17.­135
“ ‘It is the constant avoidance of unrestrained practitioners,693
It is the level of buddhahood taught by tathāgatas,
And it is rejoiced in by all who are wise:
That is the nature of the Jina’s teaching. {105}
17.­136
“ ‘It is rejected by the foolish and ignorant.
It is not the level694 of the numerous śrāvakas,695
And it is always obtained by the bodhisattvas:
That is the nature of the Jina’s teaching. {106}
17.­137
“ ‘It is realized696 by the tathāgatas.
It is offered to and honored by the devas.
It is rejoiced in by a hundred billion Brahmās.
Is the Jina teaching this samādhi? {107}
17.­138
“ ‘Thousands of nāgas always pay homage to it,
And so do garuḍas, yakṣas, and kiṃnaras.
It is the supreme enlightenment taught by the Jina.
Is the Jina teaching this samādhi? {108}
17.­139
“ ‘It is always obtained by those who are wise.
It is the perfect attainment of the best, supreme wealth.
It is the supreme nonmaterial medicine of wisdom.
Is the Jina teaching this samādhi? {109}
17.­140
“ ‘It is wisdom’s treasure of unceasing eloquence.
Ten million sūtras are contained within it.
It is accurate knowledge, the complete knowledge of the three realms.
Is the Jina teaching this samādhi? {110}
17.­141
“ ‘It is a boat that crosses to the other shore,
It is a ship that crosses a great river, [F.62.a]
And it increases fame and garlands of praises
For those to whom this samādhi of peace is taught. {111}
17.­142
“ ‘Those who teach this samādhi of peace
Are praised by all the tathāgatas,
Extolled by the chiefs among humans,
And unceasingly commended by bodhisattvas. {112}
17.­143
“ ‘It is the teaching of love to end bad actions.
It is the level of compassion’s equanimity.
It is the comfort of the greatly famed ones697
For the ones to whom this samādhi is taught. {113}
17.­144
“ ‘It is the practice of the teaching of the lion’s roar.
It originates from the supreme wisdom of buddhahood.
It is the seal of the nature of all phenomena.
This is the samādhi taught by the guides. {114}
17.­145
“ ‘It brings the attainment of omniscient wisdom,
It is the conduct of those established in enlightenment,
And it also terrifies the army of the māras.
This is the samādhi of peace taught by the Jina. {115}
17.­146
“ ‘This knowledge698 is the protection that is based in the Dharma.
It is the supreme protection in the midst of enemies.
It is the subjugation of adversaries through the Dharma:
This is the samādhi of peace taught by the Jina.699 {116}
17.­147
“ ‘This is the teaching of the level of eloquence.
It is the strengths, the liberations, and likewise the powers,
And it is the eighteen unique qualities of a buddha:
That is the practice of this samādhi, this peace. {117}
17.­148
“ ‘It is seeking the ten strengths,
It is the omen of the coming of buddha wisdom,
It is the buddhadharma taught by the supreme being,
And it is the teaching that compassionately benefits the world. {118}
17.­149
“ ‘It is possessed by the sons of the buddhas.
It is the path taught for those who seek enlightenment.
It is rejoiced in by the offspring of the sugatas
When they hear this samādhi of peace that is difficult to see. {119}
17.­150
“ ‘It is the complete wisdom of buddhahood.
It is what the wise bodhisattva seeks.
One with a pure mind, clear and unblemished,700
Practices the peace of this samādhi. {120}
17.­151
“ ‘One who has a pure body like that of the jinas,
Who has the knowledge of liberation, the vision of liberation,
And who is never afflicted by the bondage of desire,
Practices this excellent samādhi. {121} [F.62.b]
17.­152
“ ‘One who is not on the level of anger and is free of ignorance,
In whom wisdom has arisen701 and who seeks liberation,702
In whom knowledge has developed and ignorance is destroyed,
Practices the peace of this samādhi. {122}
17.­153
“ ‘This samādhi of peace is taught to the meditator
For whom liberation is central, and is fulfilled by this teaching.
The one with the sight of the faultless buddhas
Practices the peace of this samādhi. {123}
17.­154
“ ‘The clairvoyance that reveals many realms,
The miraculous powers that reveal infinite buddhas,
And dhāraṇī is also not difficult to attain
For the one who practices this samādhi. {124}
17.­155
“ ‘The senses are pacified in this state of enlightenment.
There is the revelation of infinite blessings,
And subtle, vast, and pure wisdom
For the one who practices this samādhi. {125}
17.­156
“ ‘For the one who has not heard this samādhi of peace,
Practice without self-restraint will bring no realization,
And as all the words will have been subverted,
No understanding will be possible from speech. {126}
17.­157
“ ‘This is known by wise bodhisattvas
Just as taught by the Lord of Dharma.
There is faultless realization of peace
For the one who practices this samādhi. {127}
17.­158
“ ‘For the one who practices this samādhi
With diligent application, having possession of it,
Constantly serving it, and perfectly keeping it,
There will be cessation of suffering and the end of rebirth. {128}
17.­159
“ ‘It has been taught that all phenomena are birthless,
As are all the existences of beings.
Is the Jina teaching this samādhi
Of the greatly famous, supremely wise buddhas?’ {129}
17.­160
“A full eighty-eight trillion beings
Heard these verses recited by the prince,
Attained the patience that corresponded to those words,
And were established in irreversible progress toward buddha wisdom. {130}
17.­161
“Dṛḍhabala said to the prince,
‘The Lord of the World is still present.
I have a question for you, my son:
Where did you hear of this samādhi?’ {131}
17.­162
“The prince said to the king, ‘Listen! [F.63.a]
During one eon I have seen
A quintillion buddhas, honored them all,
And asked them for this samādhi of peace. {132}
17.­163
“ ‘And for another ninety-four703 eons,
And for a thousand quintillion eons,
I remember all my births wherever they were,
And I was never born from a womb. {133}
17.­164
“ ‘Then I meditated upon this samādhi.
I listened correctly to the teaching of those jinas.
Having heard it I had longing for what had been described.
Free from uncertainty I embraced enlightenment. {134}
17.­165
“ ‘I questioned whatever bhikṣus
Had understood this samādhi.
I venerated them respectfully
As if they were benefactors of the world. {135}
17.­166
“ ‘When I received even one verse from them
I practiced that teaching properly
And considered them to be teachers,
Venerating them with the respect shown to buddhas. {136}
17.­167
“ ‘Whenever someone questioned me
About my understanding of this samādhi,
Even in dreams I had no doubts
That I would become a jina, a guide of the world. {137}
17.­168
“ ‘I respectfully attended
To senior, middle, and junior bhikṣus.
With that respect my renown increased,
As did my merit, fame, and qualities.704 {138}
17.­169
“ ‘I had no desire for conflict or quarrels.
At that time, I had few desires.
Those who do bad actions are reborn in certain existences.
Those who do good actions are reborn in other existences. {139}
17.­170
“ ‘One hears unpleasant words from those
Who, without restraint, act inappropriately.
At that time I became the lord of my own actions.
The karma that is created is never lost. {140}
17.­171
“ ‘I did not at that time become absorbed in anger.
I maintained the power of patience, which is praised by the buddhas.
The guides have always praised patience;
Attaining enlightenment is not difficult for those who practice patience. {141}
17.­172
“ ‘I continually had correct conduct
And established others in correct conduct.
I always spoke the praises of correct conduct, [F.63.b]
And what I spoke at that time was praiseworthy. {142}
17.­173
“ ‘I was always speaking the praises of solitude.
I always maintained correct conduct.
I established others in the poṣadha vows
And I introduced them to enlightenment. {143}
17.­174
“ ‘I established them in celibacy,
I introduced them to the meaning of the Dharma,
And I awoke them to the path to enlightenment,
For which they had endless devotion.705 {144}
17.­175
“ ‘I remember an eon in the past
When there was the jina Svarāṅgaghoṣa.706
I took a vow in his presence
To have the power of patience at all times. {145}
17.­176
“ ‘I remained faithful to that vow
For eight hundred and forty million years.
Although Māra reviled and abused me,
My mind remained unshakable. {146}
17.­177
“ ‘Māra put me to the test,
And discovered my love and patience to be enduring.
And with faith707 he bowed down to my feet,
And I established five hundred beings on the path to supreme enlightenment. {147}
17.­178
“ ‘At all times I was free of avarice
And always praised generosity.
I became wealthy, possessing many riches
And was a benefactor in times of famine. {148}
17.­179
“ ‘I pay homage to any monks
Who possess this samādhi,
Who recite it and teach it.
They all become supreme men. {149}
17.­180
“ ‘Because of that unsurpassable karma
I saw many buddhas, many lords of the world.
I entered into homelessness in the teachings of those jinas
And I always became a wise dharmabhāṇaka. {150}
17.­181
“ ‘I was always engaged in the discipline of a mendicant.
I always remained in the solitude of forests.
I never gave the appearance of spirituality in order to obtain food.
I was content with whatever I obtained. {151}
17.­182
“ ‘At all times I was free of envy.
I had no attachment to a family.
Attachment to family causes envy.
Without envy I remained in the pleasant forests. {152}
17.­183
“ ‘At all times I had loving-kindness. [F.64.a]
When I was abused I did not become angry.
As I was always kind, the garland of fame
Of my compassion spread in the four directions. {153}
17.­184
“ ‘I was always content, with few desires.
I was dedicated to mendicancy in solitary places.
I never abandoned begging for alms.
I remained unwaveringly committed to mendicancy. {154}
17.­185
“ ‘I always had faith and belief.
I always had great belief in the Buddha’s teaching.
I obtained many benefits from having belief.
I became attractive with faultless faculties. {155}
17.­186
“ ‘I practiced whatever I taught.
I always valued practice above all else.
As I valued practice above all else,
Devas and nāgas believed in me and honored me. {156}
17.­187
“ ‘There are also numerous other qualities,
Other than these that I have described.
They should always be trained in by the wise ones
Who wish for the enlightenment of buddhahood. {157}
17.­188
“ ‘I remember the greatest number of hardships
That I practiced through numerous eons,708
So numerous709 I am unable to describe them.710
I will now go711 into the presence of the Sugata.’ {158}
17.­189
“That wise bodhisattva with sharp wisdom
At that moment attained the five higher cognitions.
Through miraculous power he came before the Jina,
Accompanied by eight hundred million beings. {159}
17.­190
“Dṛḍhabala was extremely pleased,
And, accompanied by one billion six hundred million beings,
He came into the presence of the Buddha,
Bowed down to his feet, and sat before him. {160}
17.­191
“Knowing the aspiration of that king,
The Lord of humans taught this samādhi.
When the king had heard that samādhi
He renounced his kingdom and entered homelessness. {161}
17.­192
“Homeless, he meditated on this samādhi,
And he recited it and taught it.
After sixty eons had passed
He became a jina named Padmottara. {162}
17.­193
“The one billion six hundred million beings
Who had come with the king into the presence of the Jina
Also heard this samādhi, [F.64.b]
And with the highest joy they entered homelessness. {163}
17.­194
“Homeless, they possessed this samādhi,
And recited it and taught it.
After six trillion eons had passed
They all reached supreme enlightenment in the same eon. {164}
17.­195
“They all had the name Ananta­jñānanottara.
They were buddhas to whom devas and humans made offerings.
Each of those supreme humans liberated as many beings
As there are grains of sand in the Ganges. {165}
17.­196
“I was King Śirībala.712
The practitioners of this supreme bodhisattva conduct,
Those who were my five hundred sons,
Are these guardians of the Dharma. {166}
17.­197
“The one who was my mother
Was Māyādevī713 in this time.
My four hundred billion daughters
All entered nirvāṇa. 714 {166b}
17.­198
“The king who was named Dṛḍhabala,
The powerful cakravartin with many treasures,
Became King Śuddhodana715 in this age,
And has been my father in various lifetimes.716 {166c}
17.­199
“Thus have I for ten billion eons
Exercised diligence that is free of laziness.
The pure yearning for this samādhi
Brings the accomplishment of supreme enlightenment. {167}
17.­200
“Therefore, young man, those bodhisattvas
Who wish to meditate717 on this samādhi
Should exercise diligence, regardless of risks to their lives,
And always follow, young man, my example.” {168}
17.­201
Conclusion of the seventeenth chapter, “The Entranceway to the Samādhi That Is Taught by Many Buddhas.” 718

Source

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