The King of Samādhis, the Revealed Equality of the Nature of All Phenomena
Chapter 1
The Introduction
1.1
[F.1.b] [B1] I pay homage to all the buddhas and bodhisattvas.7
1.2 Thus have I heard at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion8 bodhisattvas,9 all of whom had one rebirth remaining, were renowned for their higher cognitions,10 and had gathered there from the worlds in the ten directions; they had complete mastery11 of the dhāraṇīs12 and sūtras;
they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; [F.2.a] they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas;
13 they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras;14 they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds;15 they wore the armor of great love and great compassion;
they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent;16 they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas.
17 They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru,18 Meruśikharadhara,19 Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja,20 Meruśikharasaṁghaṭṭanarāja,21 Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi,22 Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, [F.2.b] Ratiṁkara, Dharmavyūha,
Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa,23 Daśaśataraśmihutārci,24 Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad,25 and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita,26 and the sixty with incomparable minds,27 such as Mañjuśrī, and the sixteen good beings,28 such as Bhadrapāla,
29 and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on30 up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans, who were all illustrious31 and renowned as being very powerful.32
1.3 They honored him,33 worshiped him,34 revered him,35 made offerings to him,36 praised him,37 and venerated him.38 The fourfold assembly and the worlds39 of devas also paid homage to him,40 made offerings to him, honored him, worshiped him, revered him, praised him, and venerated him.
1.4 Then the Bhagavān, encircled and esteemed by that assembly of many hundred thousands, taught the Dharma. He taught perfectly the spiritual conduct that is good in the beginning, good in the middle, and good in the end, that has a good meaning, that has good words, and is unalloyed, complete, pure, and wholesome.
1.5 At that time, within that gathered assembly there was a youth41 named Candraprabha, who had honored the jinas in the past, had planted roots of merit, could remember his previous lives, had the confidence of speech, had correctly followed the Mahāyāna, and who was dedicated to great compassion.
1.6 The youth Candraprabha rose from his seat, removed his robe from one shoulder, [F.3.a] and, kneeling on his right knee, with palms placed together bowed toward the Bhagavān and made this request: “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.”
The Bhagavān addressed the youth Candraprabha, saying, “Young man, ask whatever question you wish of the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.
1.7 “Young man, I am omniscient.42 I am all-seeing. I have attained preeminence because of my strengths and fearlessness concerning all Dharmas. I possess the unobscured wisdom of liberation.
“Young man, there is nothing in the endless, infinite worlds43 that the Tathāgata does not know, has not seen, has not heard, has not understood, has not directly perceived, and about which he has not become completely enlightened.
1.8 “Young man, may you always have the opportunity to ask questions of the Tathāgata, and I will gratify you with answers for each of the questions you ask.”
The Bhagavān having given him this opportunity, the young man Candraprabha44 recited these verses to the Bhagavān:
1.9
“Lord of the World, Buddha,
Illuminator, bringer of benefit,
Elucidate what kind of practice
Will bring the attainment of inconceivable wisdom. {1}
1.10
“Lord of humans, speaker of the truth, preeminent among humans,
To whom humans and devas make offerings, how should one practice
In order to attain the unfathomable,45 supreme, highest yāna?
Lord who has supreme speech, answer this question. {2}
1.11
“I ask my question with a pure motivation.
There is no guile to be seen within me.46
I have no witness47 to that
Other than you, sublime being. {3} [F.3.b]
1.12
“My prayer and my aspiration are vast.
Śākya lion, you know my conduct.
I will not be one who prizes words.
Lord of humans, quickly teach me the practice. {4}
1.13
“Which of the Dharmas included
In the vehicle of enlightenment are to be cherished?48
Elucidate for me, great hero,
The summit of all Dharmas. {5}
1.14
“Teach to me, Lord, a beneficial Dharma,
Through the practice of which a person will have sharp wisdom,
Will become free of terrible fears, will be fearless,
Will never abandon the aggregate of correct conduct, {6}
1.15
“Will be without arrogance, desire, anger,49 and ignorance,
And will practice a conduct in which all faults have ceased.50 {6b}
1.16
“How does one not abandon correct conduct?
How does one not depart from dhyāna?
How does one stay in a solitary place?
How does wisdom increase?51 {7}
1.17
“How does one find joy in maintaining correct conduct
Within the vast teaching of the one with ten strengths?
How can the aggregate of correct conduct be flawless?
How does one examine the nature of the composite? {8}
1.18
“How can the wise be pure
In body and in speech,
And with an unafflicted mind
Seek the Buddha’s wisdom? {9}
1.19
“How can they have pure actions of the body?
How can they avoid faults in speech?
How can they have an unafflicted mind?
Best of men, give your answer to my questions.” {10}
1.20
The Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood if they have one quality.52 What is that one quality? Young man, it is the bodhisattva mahāsattvas’ evenness of mind toward all beings. They wish to benefit them, have no anger, and have no partiality. Young man, if bodhisattva mahāsattvas have that one quality [F.4.a] they will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood.”
The Bhagavān then recited these verses to the youth Candraprabha:
1.21
“Having obtained one quality,
Those bodhisattvas, whoever they are,
Will attain these qualities
And quickly attain enlightenment. {11}
1.22
“Anger toward anyone does not arise in the mind
Of the bodhisattva who has a mind without anger.
Those who are not hardhearted or wicked
Will attain exactly what has been described. {12}
1.23
“As they remain in evenness of mind,
There will be an evenness of ripening results:
The soles of their feet will be even
And their range of conduct will be even. {13}
1.24
“They meditate with even minds that are without unevenness.
Without the fault of hardheartedness and devoid of craving
They have even soles and palms.53
They are supremely bright and are seen as pure. {14}
1.25
“The bodhisattvas illuminate the ten directions,
Spreading splendor and light through a buddha realm.54
When they attain the level of peace,
They establish many beings in buddha wisdom. {15}
1.26
“Young man, in that way the bodhisattva mahāsattva who has evenness of mind toward all beings, wishes to benefit them, and has no anger or partiality will attain the samādhi known as the revealed equality of the nature of all phenomena.
“Young man, what is the samādhi called the revealed equality of the nature of all phenomena?
1.27 “It is restraint of the body.55 It is restraint of the speech. It is restraint of the mind. It is purity of action. It is the transcendence of the mind’s perceptions.56 It is knowledge of the skandhas. It is the equality of the dhātus. It is the elimination of the āyatanas.
“It is the renunciation of craving. It is having the direct perception of birthlessness. It is engagement in activity.57 It is the illumination of causes.58 It is the non-dissipation of the results of karma. It is insight into phenomena. It is the meditation of the path. It is meeting the tathāgatas.
1.28 “It is sharp wisdom. It is penetrating into beings.59 It is knowledge of phenomena.60 [F.4.b] It is the knowledge of engaging in discernment. It is the knowledge of the different kinds of letters and words. It is the transcendence of matter. It is the understanding of sounds. It is the attainment of joy. It is experiencing the joy of the Dharma. It is sincerity.61 It is tolerance.62 It is to be without deception.63
“It is to be without frowns. It is to be pleasant.64 It is to have correct conduct.65 It is to be friendly.66 It is to be gentle.67 It is having a smiling face.68 It is being courteous.69 It is to be welcoming.70
1.29 “It is to be without laziness.71 It is having veneration72 for the guru.73 It is respect74 for the guru. It is being content with occurrences. It is never being satisfied with the good actions one has done. It is having a pure livelihood. It is not forsaking the solitary life.
“It is the knowledge of successive levels. It is always maintaining mindfulness. It is being wise concerning the skandhas. It is being wise concerning the dhātus. It is being wise concerning the āyatanas. It is making one’s higher cognitions manifest to others.
1.30 “It is the elimination of kleśas. It is ceasing engagement with propensities.75 It is having specific attainments.76 It is the natural result of meditation.77
“It is skillfulness in eliminating transgressions.78 It is the prevention of the arising of bad actions. It is the elimination of attachment.79
1.31 “It is transcending the existences. It is the memory of previous rebirths. It is being free from doubt concerning the ripening of karma.
“It is the contemplation of phenomena. It is seeking to hear the Dharma. It is having sharp knowledge. It is craving for wisdom. It is the realization of wisdom.
1.32 “It is the level of a noble being.80 It is having a mind like a mountain. It is being unshakable. It is being immovable. It is the knowledge of the nature of the level of irreversibility.
“It is having the natural result of good qualities.81 It is the abhorrence of bad qualities. It is being free of behavior caused by the kleśas. It is never abandoning the training.
1.33 “It is being established in samādhi. It is the knowledge of the thoughts of beings. It is the knowledge of the various rebirths of beings. It is knowledge of the infinite.82 It is the knowledge of the intended meaning of words.83
“It is the rejection of living in a home. It is finding no joy in the three realms. It is having a motivation that is not discouraged. It is having no attachment to phenomena.
1.34 “It is having possession of the sacred Dharma. It is protecting the Dharma. It is conviction in the ripening of karma. It is skill in the vinaya. [F.5.a]
“It is the pacification of disputes. It is the absence of discord and the absence of quarrels. It is having reached the level of patience. It is maintaining patience.
1.35 “It is the equality of the different kinds of beings.84 It is skill in examining phenomena.85 It is skill in gaining certainty concerning phenomena.
“It is the knowledge of distinguishing between the words for phenomena.86 It is skill in the presentation of the words for phenomena. It is the knowledge of the skill of presenting the distinction between words that have meaning and those that do not have meaning.87
1.36 “It is knowledge of the past. It is knowledge of the future. It is knowledge of the present.88 It is the knowledge of the equality of the three times. It is the knowledge of the purity of the three aspects of actions.
“It is the knowledge of the body’s condition. It is the knowledge of the mind’s condition. It is guarding conduct. It is having unshakable89 conduct. It is uncontrived conduct.90 It is engaging in conduct that is attractive.91
1.37 “It is the knowledge of skill in what is beneficial and what is not beneficial.92 It is rational speech.93 It is knowledge of the world.
“It is unrestrained generosity. It is being openhanded.94 It is having a nongrasping mind.
1.38 “It is having a sense of modesty and self-respect. It is an abhorrence of negative aspirations. It is not forsaking the qualities of purification. It is maintaining correct conduct. It is joyful conduct.
“It is standing up to welcome gurus and presenting them with a seat. It is the elimination of pride. It is controlling the mind. It is the knowledge of generating enthusiasm.
1.39 “It is the knowledge of discernment. It is the realization of wisdom. It is being without ignorance. It is knowledge of the processes of the mind. It is the knowledge that realizes the nature of the mind.95
“It is the knowledge of accomplishment and definite accomplishment.96 It is the knowledge of all language. It is the knowledge of presenting definitions.97 It is the knowledge of attaining certainty in meaning.
1.40 “It is abandoning that which is harmful. It is attending upon excellent beings.98 It is being together with excellent beings. It is avoiding bad beings.
“It is the accomplishment of dhyāna.99 It is not savoring100 dhyāna.
1.41 “It is the utilization101 of the higher cognitions. It is the knowledge that comprehends the nature of assigned names and designations. It is overcoming designations. It is disillusionment with saṃsāra.102
“It is the absence of yearning for respect.103 It is indifference to lack of respect.104 It is not being motivated by material gain. It is not being disheartened when there is no gain. It is the absence of interest in honor. It is the absence of anger at dishonor. [F.5.b] It is the absence of attachment to praise. It is the absence of displeasure in response to criticism. It is the absence of attachment to happiness. It is the absence of aversion to suffering. It is not being acquisitive of composite things. It is having no attachment to renown. It is accepting the lack of renown.105
1.42 “It is not associating with householders and mendicants.106 It is avoiding that which is outside the scope of correct conduct. It is acting within the scope of correct conduct. It is a perfection of correct conduct. It is rejecting incorrect conduct.107 It is not dishonoring your family.108
“It is preserving the teaching. It is speaking little. It is speaking softly.109 It is speaking slowly.110 It is skillfulness in answers. It is defeating opposition. It is arriving at the right time. It is not relying on ordinary people.
1.43 “It is not having contempt for those in suffering. It is giving them charity. It is not rebuking111 the poor. It is having compassion for those with wrong conduct. It is having that which will bring benefit to others.112 It is having a compassionate mind. It is benefiting others through the Dharma. It is giving away material things. It is the absence of hoarding.
“It is praising correct conduct. It is condemning incorrect conduct. It is unwaveringly113 attending upon those who have correct conduct. It is giving up all possessions. It is welcoming others114 with a higher motivation. It is doing exactly what one has said one will do. It is perpetual application. It is experiencing joy through veneration.
1.44 “It is the knowledge of using examples. It is being skilled in terms of past lifetimes. It is putting roots of merit first. It is skill in methods.
“It is the negation of attributes. It is rejecting identification. It is knowledge of the characteristics of things.115
1.45 “It is the accomplishment of the sūtras. It is skill in the vinaya.116 It is certainty in the truth. It is the direct experience of liberation. It is the single teaching. It is not abandoning correct knowing and seeing.117 It is speech free of doubt.118
“It is remaining in emptiness.119 It is remaining in the absence of attributes.120 It is understanding121 the nature of the absence of aspiration.122 It is the attainment of fearlessness.
1.46 “It is illumination by wisdom.123 It is excellent124 correct conduct. It is entering into samāpatti. It is the attainment of wisdom.125
“It is delighting in solitude. It is knowledge of oneself.126 [F.6.a] It is contentment with having no high reputation.127
1.47 “It is the absence of pollution in the mind. It is rejecting incorrect views.128 It is the attainment of mental retention.
“It is the entrance into knowledge.129 It is the knowledge of the basis, the ground, the foundation, and the practice.130
1.48 It is the cause,131 the method,132 the way,133 the creation,134 the doorway,135 the path,136 the practice,137 the guidance,138 the explication,139 and the conduct of the instruction.140
“It is appropriate patience.141 It is the level of patience.142 It is being free of impatience.143 It is the level of knowledge. It is the elimination of ignorance. It is being established in knowledge.
1.49 “It is the level of spiritual practice.144 It is the scope of practice of the bodhisattvas.
“It is attending upon wise beings. It is rejecting those who are not wise beings. It is the knowledge that analyzes and realizes the nature of all phenomena.145
1.50 “It is the level of buddhahood taught by the tathāgatas.146 The wise rejoice in it. The foolish reject it. It is difficult for the śrāvakas to know. The pratyekabuddhas do not know it. It is not the level of the tīrthikas. The bodhisattvas possess it. It is realized by those who have the ten strengths. The devas make offerings to it. Brahmā praises147 it. The Śakras148 value it above all else.149 The nāgas pay homage to it. The yakṣas rejoice in it. The kiṃnaras praise it in song. The mahoragas laud it. The bodhisattvas meditate on it. The wise comprehend it.
“It is the highest wealth. It is immaterial generosity. It is a medicine for the sick. It is a treasure of wisdom. It is unceasing eloquence.
1.51 “It is the way of the sūtras.150 It is the domain151 of heroes.152 It is the comprehension of the entire three realms. It is a raft153 for crossing to the other shore. It is like a boat for those in the middle of a river.
“It is fame for those who wish for renown. The buddhas praise it. [F.6.b] The tathāgatas laud it. Those who have the ten strengths praise it.
1.52 “It is the quality of the bodhisattvas. It is the equanimity of those with compassion. It is the love that brings anger154 to an end.
“It is the delight of those with peaceful minds.155 It provides relief for those who follow the Mahāyāna.
1.53 “It is the diligent practice of those with a lion’s roar. It is the path of the wisdom of the buddhas.156
“It is the seal upon all phenomena. It is the accomplishment of omniscient wisdom.157
1.54 “It is the pleasure grove of bodhisattvas. It is that which terrifies the māras.
“It is the knowledge of those who have reached happiness. It is the benefit of those who accomplish benefit.
1.55 “It is the refuge for those among enemies. It is the subjugation of adversaries by those who have the Dharma.
“It is the expression of truth for those who have fearlessness. It is the correct search for the strengths. It is the omen for the eighteen unique qualities of a buddha. It is the adornment of the Dharma body.158 It is the natural result of bodhisattva conduct.159 It is the adornment of the bodhisattvas.160 It is the delight of those who desire liberation. It is the joy of the eldest sons.161
1.56 “It is the completion of buddha wisdom. It is not the level of śrāvakas or pratyekabuddhas.
“It is the purity of the mind. It is the purity of the body. It is the completion of the doorways to liberation.
1.57 “It is the wisdom of buddhahood’s freedom from the kleśas.162 It is the nonarising of desire.163 It is devoid of anger.
“It is not the level of ignorance. It is the arising of wisdom. It is the birth of knowledge. It is the elimination of ignorance.
1.58 “It is the contentment of those dedicated to liberation. It is the satisfaction of those dedicated to samādhi. It is eyes for those who wish for the view. It is higher knowledge for those who wish to perform miracles. It is miraculous power for those who wish for accomplishment. It is retentive memory for those dedicated to listening to the Dharma.164
“It is unceasing mindfulness. It is the blessing of the buddhas. [F.7.a] It is the skillful method of the guides.
1.59 “It is subtle and difficult to know for those without dedication.165 Those who are not liberated cannot know it.166 It is beyond words and difficult to know through speech.
“It is known by wise beings. It is the knowledge of gentle beings.167 Those with few desires realize it. Those who have unceasing diligence possess it. Those who are mindful maintain it.
1.60 “It is the cessation of suffering. It is the birthlessness of all phenomena. It is the single teaching on all existing beings and lifetimes.
1.61 “Young man, this is the samādhi called the revealed equality of the nature of all phenomena.”
1.62 When the Bhagavān gave this teaching of the samādhi, the revealed equality of the nature of all phenomena, in the past, eighty times a hundred thousand million168 devas and humans, who had previously generated the necessary karma, attained the patience of the birthlessness of phenomena, ninety-six times a hundred thousand million attained the corresponding patience, ninety-three times a hundred thousand million obtained the transmission of the teaching of that patience, and the entirety of the hundred thousand169 bhikṣus attained liberation of mind through the defilements not arising. Sixty times a hundred thousand devas and human beings became free of desire, without stains, and gained the pure Dharma sight of the Dharmas. Eighty thousand bhikṣuṇīs170 attained liberation of mind through the nonarising of defilements. Five hundred upāsakas attained the result of nonreturners. Six thousand upāsikās attained the result of once-returners. This universe of a thousand million worlds shook in six ways: it trembled, it trembled strongly, and it trembled intensely; it quivered, it quivered strongly, and it quivered intensely; it shook, it shook strongly, and it shook intensely; it shuddered, it shuddered strongly, and it shuddered intensely; it quaked, it quaked strongly, and it quaked intensely. The east sank and the west rose, [F.7.b] the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. An immeasurable radiance shone in the universe so that whatever darkness there was between the worlds was illuminated by it. The beings who were born there could see each other and they cried, “Ah! Other beings have been born here too!” This occurred even as far down as the great Avīci hell.
1.63 Conclusion of the first chapter: “The Introduction.”
2. Chapter 2
Śālendrarāja
2.1
Then the Bhagavān said to the youth Candraprabha, “Young man, I remember that in the past, when I was practicing the conduct of a bodhisattva, I became a cakravartin. I desired this samādhi and I desired to attain quickly the highest, complete enlightenment of perfect buddhahood. For many hundred thousand quintillions171 of eons on this Vulture Peak Mountain I served, venerated, revered, honored, worshiped, and made offerings to many countless, innumerable tathāgatas, arhats, perfectly enlightened buddhas with the presentation of many hundred thousand quintillions of every kind of jewel, and various kinds of beautiful flowers, incense, perfume, garlands, ointments, powders, parasols, banners, flags, music, musical instruments, flags of victory, and precious monasteries.172
2.2 “Young man, I heard from those tathāgatas extensively the 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 an unadulterated meditation, promulgated it, and made it widely known to others.
2.3 “Young man, the last of all those tathāgatas was the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja. [F.8.a] Young man, that Tathāgata Śālendrarāja had a saṅgha of a thousand trillion173 śrāvakas and bodhisattvas. Their lifespans were seven million, six hundred thousand174 years. I served and made offerings to the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja for a hundred and eighty thousand million175 years and I built ten million monasteries made of sandalwood and precious materials. The Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja’s lifespan was seven hundred and sixty thousand million176 years. I entered homelessness in the presence of the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja and for a hundred and forty thousand million177 years I listened to the 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 an unadulterated meditation, promulgated it, and made it widely known to others.”178
2.4 Then the Bhagavān said to the youth Candraprabha, “Young man, if in that way you wish for this samādhi and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, then you too should dedicate yourself to making offerings to, serving, and being an attendant to all tathāgatas as I have done.
2.5 “Young man, why is that? The natural result of making offerings to, serving, and being an attendant to all tathāgatas is that it will not be difficult for the bodhisattva mahāsattvas to attain the highest, complete enlightenment of perfect buddhahood, let alone this samādhi, as their natural result.
2.6 “Young man, in that way you should never weary of making offerings to, serving, and being an attendant to all tathāgatas.” [F.8.b]
2.7 Then the Bhagavān taught extensively, as a praise in chanted verses, this chapter on the past lives of the youth Candraprabha:
2.8
“I remember 179 six hundred million of those who have the ten strengths,180
Dwelling on Vulture Peak Mountain in the past
Who taught me, when I was practicing bodhisattva conduct,181
This supreme peace of samādhi. {1}
2.9
“The last of all of them
Was the Lord of the World, the illuminator
Named Śālendrarāja,
And I asked him questions. {2}
2.10
“I had become of royal caste.
I was the principal king, the sovereign.
I had five hundred sons,
No less indeed than that. {3}
2.11
“For that buddha I built
Ten million monasteries
Made of special sandalwood,
And some of precious materials. {4}
2.12
“I was a king named Bhīṣmottara,
Beloved and adored by many beings.
For a hundred and eighty thousand million years
I made excellent offerings to that buddha. {5}
2.13
“The lifespan of the guide Śālendrarāja,
That jina, irreproachable,
Supreme among humans,182
Was seven hundred and sixty thousand million years. {6}
2.14
“The saṅgha of that supreme man
Was composed of eight trillion śrāvakas
Who had the three knowledges, the six higher cognitions, and controlled senses,
Whose defilements had ceased, and who were in their last body. {7}
2.15
“At that time I always183 longed for this samādhi
In order to benefit the people of the world and the devas,
And so I made many kinds of offerings
To that184 jina, that supreme human.185 {8}
2.16
“I, with my sons and wives,186 entered homelessness
In the presence of Jina Śālendrarāja
And I asked questions about this samādhi for
A hundred and forty thousand million years. {9}
2.17
“I acquired from that sugata
The single chapter of this samādhi,
Which has eight thousand trillion verses
And moreover another hundred septillion.187 {10}
2.18
“Because I longed for this sublime samādhi
There was nothing that I had not previously offered:
Heads, hands, legs,188 wives and likewise sons,
An abundance of riches, and similarly food to eat. {11}
2.19
“I remember ten thousand million buddhas [F.9.a]
And more, to the number of sand grains in the Ganges,
Residing on Vulture Peak Mountain
And teaching this supreme samādhi, this peace. {12}
2.20
“All of them had the name Śākyaṛṣabha.
All of their sons were named Rāhula.
All their attendants were named Ānanda.
All were mendicants from places named Kapilavastu.189 {13}
2.21
“Their principal two students190 were Kolita and Śāriputra,
The names of all the saviors were the same,
The names of their worlds were the same,
And they all appeared in a time of degeneration. {14}
2.22
“While I practiced this bodhisattva conduct,
I honored all those lords of men.
While I longed for this samādhi,
There was nothing I did not offer to the jinas. {15}
2.23
“This samādhi is attained through practicing.
Its practice has been taught in many forms.
This samādhi is not difficult to attain
For those who are established in all good qualities. {16}
2.24
“This samādhi is not difficult to attain
For those who do not grasp pleasures, who have no cravings,191
Who have no attachment to family, and are without envy,
Who are continually kind, and are without anger. {17}
2.25
“This samādhi is not difficult to attain
For those who do not desire honor or gain,
Whose subsistence is pure, who have nothing,
Whose conduct is pure, and who are without fear. {18}
2.26
“This samādhi is not difficult to attain
For those who are diligent, without lassitude,
And who are inclined to solitude, established in purification,
And continually remain in the patience of selflessness. {19}
2.27
“This samādhi is not difficult to attain
For those who are not agitated, who have a well-tamed mind,
Who remain within the conduct of mendicants and bodhisattvas,192
And who are predisposed toward generosity and are without miserliness. {20}
2.28
“The primary and secondary signs, the eighteen buddha qualities,
The strengths, and the fearlessnesses that have been described by the Guide
Will not be difficult to attain for one
Who maintains this samādhi of peace. {21}
2.29
“If all the beings that a buddha can see
Were simultaneously to attain buddhahood,
And the length of each of their lives
Were to be countless tens of thousands of millions of eons, {22}
2.30
“And if each of them were to have heads [F.9.b]
As numerous as the grains of sand in the ocean,
And if within each head there were tongues
As numerous as the number of heads, {23}
2.31
“And if all their voices were to describe the benefit
Of possessing one verse from this samādhi,
They would not be able to describe even a fraction of it,
Let alone describe the benefit of studying it, or of possessing it. {24}
2.32
“Whoever has accomplished the practice and developed qualities
Will be adored by devas, asuras, and yakṣas.
The ones who maintain the samādhi of peace, difficult to attain,
Will have kings as their attendants. {25}
2.33
“The ones who maintain the samādhi of peace that is difficult to attain
Will be in the care of the jinas.
They will always be attended by devas and nāgas
And opponents will not be able to withstand their brilliance. {26}
2.34
“The ones who maintain the samādhi of peace
Will have infinite eloquence.193
They will teach countless194 thousands of sūtras
Without the slightest interval. {27}
2.35
“Those in the future time of great terrors
Who hear this samādhi and keep it
Will see the guide, Buddha Amitābha,
And also the realm of Sukhāvatī. {28}
2.36
“I have revealed these benefits
And I, the self-arisen Teacher, request
That you uphold this pure samādhi
In the time after I have passed into nirvāṇa. {29}
2.37
“The buddhas who have passed into nirvāṇa,
Those who will come in the future and those who have appeared now,195
All those jinas realize unstained, noncomposite enlightenment
Through the practice of this samādhi.” {30}
2.38
Conclusion of the second chapter, “Śālendrarāja.”
3. Chapter 3 Praise of the Buddha’s Qualities 3.1 Then the Bhagavān said to the youth Candraprabha, “Young man, therefore, if bodhisattva mahāsattvas wish to teach the buddha qualities as described by the Tathāgata, the arhat, the perfectly enlightened Buddha, without any loss of meaning or words, and for all their words to come forth as those of the Buddha, then those bodhisattva mahāsattvas, young man, [F.10.a] should, for the sake of all beings, obtain196 this samādhi, understand197 it, preserve it,198 recite it to others,199 promote it,200 proclaim it,201 chant it,202 meditate on it with unadulterated203 meditation, promulgate it,204 and make it widely known to others.205
3.2 “Young man, what are the buddha qualities of a tathāgata?
“Young man, bodhisattva mahāsattvas, whether in solitude, at the foot of a tree, in the open air, or in an empty building, should learn well the following.
4. Chapter 4 Samādhi 4.1 Then the youth Candraprabha [F.12.b] rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee with palms placed together, he bowed toward the Bhagavān and made this request: “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.”
4.2 The Bhagavān addressed the youth Candraprabha, saying, “Young man, the Tathāgata will always give you that opportunity. Ask whatever question you wish of the Tathāgata, the arhat, the perfectly enlightened Buddha.”
4.3 As the Bhagavān had given him the opportunity, the young man Candraprabha asked the Bhagavān,249 “The Bhagavān says, ‘samādhi, samādhi.’ What kind of Dharma does this word designate?”
The Bhagavān replied to Candraprabha, “Young man, when I say ‘samādhi, samādhi,’ it means the profound realization of the mind.
4.4 “[1] It is the absence of arising.250 [2] It is the absence of continuation.251 [3] It is the knowledge of continuation.252 [4] It is putting down253 the burden.254 [5] It is the wisdom of the tathāgatas. [6] It is having the preeminence of a buddha. [7] It is the healing of desire, the pacifying of anger,255 and the elimination of ignorance. 256
“[8] It is engaging in what should be engaged in. [9] It is rejecting that which should not be engaged in. [10] It is the aspiration to good qualities.257 [11] It is the wish to be free from saṃsāra.
4.5 “[12] It is practicing with a higher motivation. [13] It is remaining awake.258 [14] It is not abandoning renunciation.259 [15] It is maintaining good qualities.
“[16] It is not relying on rebirth.260 [17] It is not accumulating karma. [18] It is not paying attention to the internal āyatanas.261 [19] It is not engaging with the external āyatanas.
4.6 “[20] It is not praising oneself. [21] It is not criticizing others. [22] It is having no attachment to family. [23] It is not placing one’s trust in ordinary people. 262
“[24] It is the natural result of correct conduct. [F.13.a] [25] It is that which is difficult to approach. [26] It is great majesty.263 [27] It is self-knowledge.
4.7 “[28] It is the absence of inconstancy. [29] It is maintaining perfect behavior. [30] It is the absence of malice. [31] It is the absence of aggression. [32] It is not harming others. [33] It is taking care of companions. 264 [34] It is guarding secret mantras.
“[35] It is being nonviolent.265 [36] It is not being harmful to those with correct conduct. [37] It is speaking gently.
4.8 “[38] It is not remaining anywhere in the three realms. [39] It is the patience that accords with the emptiness of all phenomena.266 [40] It is the aspiration to omniscient wisdom.267
“That, young man, is what is meant by ‘samādhi.’ Young man, practicing those qualities and not practicing their opposite is what is meant by ‘samādhi.’ ”
4.9 Then the Bhagavān taught the samādhi, the revealed equality of the nature of all phenomena, and at that time gave a detailed teaching by chanting the following extensive verses to the youth Candraprabha.268
4.10
“I have opened the door to the elixir.
I have explained what the nature of phenomena is.
I have taught what births are.
I have explained nirvāṇa and its benefits. {1}
4.11
“Always avoid sinful companions,
Be in the company of good companions,
Dwell in the forest, avoiding crowds,
And always meditate with a loving mind. {2}
4.12
“Always protect pure conduct,
Gain the prosperity of renunciation,
Be familiar with generosity and wisdom,
And this samādhi will not be difficult to attain. {3}
4.13
“This is not the level of the numerous śrāvakas.
When you have attained269 this level of peace,
You will have the direct perception of the Sugata’s Dharma
And you will attain the inconceivable buddha qualities. {4}
4.14
“When you see wise people who are worthy vessels,
Bring them to the aspiration for enlightenment,
Establish them in the highest knowledge,
And then this king of samādhis will not be difficult to attain. {5}
4.15
“This samādhi is not difficult to attain
For those who understand the natural results
That come270 to those who become envious of wealth271
And to those who seek and enjoy it.272 {6} [F.13.b]
4.16
“The meditation of this king of samādhis, emptiness,
Is at the summit of pure conduct.
The continuous meditation on the nature of phenomena
Is unknown to the foolish who practice incorrectly. {7}
4.17
“Those who long for this samādhi of peace
Will never have fear arise in their mind.273
Those who are on this level of peace
Will always see the supreme men.274 {8}
4.18
“Whoever brings to mind the image of the Tathāgata’s body,
Their senses will be at peace and their mind at peace.
Their minds, free of error, will always be at rest.
What they have heard and what they know will be like an ocean. {9}
4.19
“Remaining in this samādhi,
Wherever the bodhisattvas tread
They will see ten thousand million buddhas
And even more, as numerous as the Ganges sands. {10}
4.20
“Anyone aiming to take the measure
Of the Buddha’s Dharma will go insane.
One cannot measure that which is immeasurable;
The qualities of the guides in their entirety are inconceivable. {11}
4.21
“There is no being in the ten directions
Who can equal the Lord of the World, let alone be greater.
You should long for and attain the wisdom of the buddhas,
Who possess all the qualities of omniscience. {12}
4.22
“The Lord of the World is completely beautiful,
With a body that is the color of gold.
Bodhisattvas will rest in meditation
When their mind is focused upon that image. {13}
4.23
“The wise who understand the composite and noncomposite275
Have ceased conceptualizing attributes.276
They remain in that meditation of the absence of attributes
And know the emptiness of all phenomena. {14}
4.24
“Those who remain in the dharmakāya
Know that all things are nothing.
Those who have ceased conceptualizing things277
Do not see the Lord of Jinas as a rūpakāya. {15}
4.25
“I proclaim to you and make it known to you
That to the extent that a person contemplates this,
To that extent their mind will be fixed upon it,
Through that contemplation that dwells upon it. {16}
4.26
“Those who remember in that way the appearance
And immeasurable wisdom of the Lord of Sages, [F.14.a]
They will have their mind completely focused upon him
Through constant meditation on that recollection. {17}
4.27
“When walking, sitting, or standing,
They desire the wisdom of the best of beings,
And pray for enlightenment, wishing to become
A jina who is unsurpassable in this world. {18}
4.28
“They will know the buddhas and see the buddhas;
They will realize the nature of the buddhas.
Remaining in this samādhi,
They will pay homage to the buddhas who have great might.278 {19}
4.29
“With serene body, speech, and mind,
They constantly recite praises to the buddhas.
In that way, through the mind’s continuum of meditation,
Day and night they see the Lord of the World. {20}
4.30
“When the time comes that they are sick and unwell
And experience the suffering of dying,
They will not lose their recollection of the Buddha,
And it will not be stolen away by the experience of suffering.279 {21}
4.31
“Having analyzed with wisdom in that way,
They know all present, past, and future phenomena280 to be empty.
They remain in that nature of phenomena
And perform bodhisattva conduct without being disheartened. {22}
4.32
“Therefore, having heard these benefits,
You should long for unequaled enlightenment.
It is difficult to see the sublime Sugata,
So do not have cause for regret in the future. {23}
4.33
“I have taught this excellent Dharma
But if you do not practice it well
You will be like a sick man holding a bag281 of medicine—
That alone will not cure his illness.282 {24}
4.34
“Therefore, the wise and the realized
Are always aspiring to this samādhi.
And if they practice correct conduct, learning, and generosity
It will not be difficult for them to attain this samādhi.” {25}
4.35
Conclusion of the fourth chapter, “Samādhi.”283
