འཕགས་པ་ཆས་ཐམས་ཅད་ཀྱ་རང་བཞན་མཉམ་པ་ཉད་རྣམ་པར་སྤྲས་པ་ཏང་ང་འཛན་གྱ་རྒྱལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 1
The King of Samādhis Sūtra 1
- Language
- English
1.1
Chapter 1
The Introduction
I pay homage to all the buddhas and bodhisattvas.⁸
Thus did I hear 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 quintillion⁹ bodhisattvas,¹⁰ all of whom had one rebirth remaining, were renowned for their higher cognitions,¹¹ and had gathered there from the worlds in the ten directions; they had complete mastery¹² of the dhāraṇīs¹³ 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;
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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;¹⁴ they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras;¹⁵ 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;¹⁶ 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;¹⁷ they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas.¹⁸ They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru,¹⁹ Meruśikharadhara,²⁰ Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja,²¹ Meruśikharasaṁghaṭṭanarāja,²² Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi,²³ Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa,
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Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa,²⁴ Daśaśataraśmihutārci,²⁵ Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad,²⁶ and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita,²⁷ and the sixty with incomparable minds,²⁸ such as Mañjuśrī, and the sixteen good beings,²⁹ such as Bhadrapāla,³⁰ and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on³¹ up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious³² and renowned as being very powerful.³³
They honored him,³⁴ worshiped him,³⁵ revered him,³⁶ made offerings to him,³⁷ praised him,³⁸ and venerated him.³⁹ The fourfold assembly and the worlds⁴⁰ of devas also paid homage to him,⁴¹ made offerings to him, honored him, worshiped him, revered him, praised him, and venerated him.
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.
At that time, within that gathered assembly there was a youth⁴² 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.
The youth Candraprabha rose from his seat, removed his robe from one shoulder,
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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.
“Young man, I am omniscient.⁴³ 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 worlds⁴⁴ 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.
“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 Candraprabha⁴⁵ recited these verses to the Bhagavān:
“Lord of the World, Buddha,
Illuminator, bringer of benefit,
Elucidate what kind of practice
Will bring the attainment of inconceivable wisdom. {1}
“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,⁴⁶ supreme, highest yāna?
Lord who has supreme speech, answer this question. {2}
“I ask my question with a pure motivation.
There is no guile to be seen within me.⁴⁷
I have no witness⁴⁸ to that
Other than you, sublime being. {3}
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“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}
“Which of the Dharmas included
In the vehicle of enlightenment are to be cherished?⁴⁹
Elucidate for me, great hero,
The summit of all Dharmas. {5}
“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}
“Will be without arrogance, desire, anger,⁵⁰ and ignorance,
And will practice a conduct in which all faults have ceased.⁵¹ {6b}
“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?⁵² {7}
“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}
“How can the wise be pure
In body and in speech,
And with an unafflicted mind
Seek the Buddha’s wisdom? {9}
“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}
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.⁵³ 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
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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:
“Having obtained one quality,
Those bodhisattvas, whoever they are,
Will attain these qualities
And quickly attain enlightenment. {11}
“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}
“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}
“They meditate with even minds that are without unevenness.
Without the fault of hardheartedness and devoid of craving
They have even soles and palms.⁵⁴
They are supremely bright and are seen as pure. {14}
“The bodhisattvas illuminate the ten directions,
Spreading splendor and light through a buddha realm.⁵⁵
When they attain the level of peace,
They establish many beings in buddha wisdom. {15}
“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?
“It is restraint of the body.⁵⁶ 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.⁵⁷ 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.⁵⁸ It is the illumination of causes.⁵⁹ 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.
“It is sharp wisdom. It is penetrating into beings.⁶⁰ It is knowledge of phenomena.⁶¹
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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.⁶² It is tolerance.⁶³ It is to be without deception.⁶⁴
“It is to be without frowns. It is to be pleasant.⁶⁵ It is to have correct conduct.⁶⁶ It is to be friendly.⁶⁷ It is to be gentle.⁶⁸ It is having a smiling face.⁶⁹ It is being courteous.⁷⁰ It is to be welcoming.⁷¹
“It is to be without laziness.⁷² It is having veneration⁷³ for the guru.⁷⁴ It is respect⁷⁵ 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.
“It is the elimination of kleśas. It is ceasing engagement with propensities.⁷⁶ It is having specific attainments.⁷⁷ It is the natural result of meditation.⁷⁸
“It is skillfulness in eliminating transgressions.⁷⁹ It is the prevention of the arising of bad actions. It is the elimination of attachment.⁸⁰
“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.
“It is the level of a noble being.⁸¹ 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.⁸² It is the abhorrence of bad qualities. It is being free of behavior caused by the kleśas. It is never abandoning the training.
“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.⁸³ It is the knowledge of the intended meaning of words.⁸⁴
“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.
“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.
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“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.
“It is the equality of the different kinds of beings.⁸⁵ It is skill in examining phenomena.⁸⁶ It is skill in gaining certainty concerning phenomena.
“It is the knowledge of distinguishing between the words for phenomena.⁸⁷ 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.⁸⁸
“It is knowledge of the past. It is knowledge of the future. It is knowledge of the present.⁸⁹ 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 unshakable⁹⁰ conduct. It is uncontrived conduct.⁹¹ It is engaging in conduct that is attractive.⁹²
“It is the knowledge of skill in what is beneficial and what is not beneficial.⁹³ It is rational speech.⁹⁴ It is knowledge of the world.
“It is unrestrained generosity. It is being openhanded.⁹⁵ It is having a nongrasping mind.
“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.
“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.⁹⁶
“It is the knowledge of accomplishment and definite accomplishment.⁹⁷ It is the knowledge of all language. It is the knowledge of presenting definitions.⁹⁸ It is the knowledge of attaining certainty in meaning.
“It is abandoning that which is harmful. It is attending upon excellent beings.⁹⁹ It is being together with excellent beings. It is avoiding bad beings.
“It is the accomplishment of dhyāna.¹⁰⁰ It is not savoring¹⁰¹ dhyāna.
“It is the utilization¹⁰² 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.¹⁰³
“It is the absence of yearning for respect.¹⁰⁴ It is indifference to lack of respect.¹⁰⁵ 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.
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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.¹⁰⁶
“It is not associating with householders and mendicants.¹⁰⁷ 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.¹⁰⁸ It is not dishonoring your family.¹⁰⁹
“It is preserving the teaching. It is speaking little. It is speaking softly.¹¹⁰ It is speaking slowly.¹¹¹ It is skillfulness in answers. It is defeating opposition. It is arriving at the right time. It is not relying on ordinary people.
“It is not having contempt for those in suffering. It is giving them charity. It is not rebuking¹¹² the poor. It is having compassion for those with wrong conduct. It is having that which will bring benefit to others.¹¹³ 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 unwaveringly¹¹⁴ attending upon those who have correct conduct. It is giving up all possessions. It is welcoming others¹¹⁵ 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.
“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.¹¹⁶
“It is the accomplishment of the sūtras. It is skill in the vinaya.¹¹⁷ 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.¹¹⁸ It is speech free of doubt.¹¹⁹
“It is remaining in emptiness.¹²⁰ It is remaining in the absence of attributes.¹²¹ It is understanding¹²² the nature of the absence of aspiration.¹²³ It is the attainment of fearlessness.
“It is illumination by wisdom.¹²⁴ It is excellent¹²⁵ correct conduct. It is entering into samāpatti. It is the attainment of wisdom.¹²⁶
“It is delighting in solitude. It is knowledge of oneself.¹²⁷
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It is contentment with having no high reputation.¹²⁸
“It is the absence of pollution in the mind. It is rejecting incorrect views.¹²⁹ It is the attainment of mental retention.
“It is the entrance into knowledge.¹³⁰ It is the knowledge of the basis, the ground, the foundation, and the practice.¹³¹
It is the cause,¹³² the method,¹³³ the way,¹³⁴ the creation,¹³⁵ the doorway,¹³⁶ the path,¹³⁷ the practice,¹³⁸ the guidance,¹³⁹ the explication,¹⁴⁰ and the conduct of the instruction.¹⁴¹
“It is appropriate patience.¹⁴² It is the level of patience.¹⁴³ It is being free of impatience.¹⁴⁴ It is the level of knowledge. It is the elimination of ignorance. It is being established in knowledge.
“It is the level of spiritual practice.¹⁴⁵ 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.¹⁴⁶
“It is the level of buddhahood taught by the tathāgatas.¹⁴⁷ 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 praises¹⁴⁸ it. The Śakras¹⁴⁹ value it above all else.¹⁵⁰ The nāgas pay homage to it. The yakṣas rejoice in it. The kinnaras 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.
“It is the way of the sūtras.¹⁵¹ It is the domain¹⁵² of heroes.¹⁵³ It is the comprehension of the entire three realms. It is a raft¹⁵⁴ 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.
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The tathāgatas laud it. Those who have the ten strengths praise it.
“It is the quality of the bodhisattvas. It is the equanimity of those with compassion. It is the love that brings anger¹⁵⁵ to an end.
“It is the delight of those with peaceful minds.¹⁵⁶ It provides relief for those who follow the Mahāyāna.
“It is the diligent practice of those with a lion’s roar. It is the path of the wisdom of the buddhas.¹⁵⁷
“It is the seal upon all phenomena. It is the accomplishment of omniscient wisdom.¹⁵⁸
“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.
“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.¹⁵⁹ It is the natural result of bodhisattva conduct.¹⁶⁰ It is the adornment of the bodhisattvas.¹⁶¹ It is the delight of those who desire liberation. It is the joy of the eldest sons.¹⁶²
“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.
“It is the wisdom of buddhahood’s freedom from the kleśas.¹⁶³ It is the nonarising of desire.¹⁶⁴ 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.
“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.¹⁶⁵
“It is unceasing mindfulness. It is the blessing of the buddhas.
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It is the skillful method of the guides.
“It is subtle and difficult to know for those without dedication.¹⁶⁶ Those who are not liberated cannot know it.¹⁶⁷ It is beyond words and difficult to know through speech.
“It is known by wise beings. It is the knowledge of gentle beings.¹⁶⁸ Those with few desires realize it. Those who have unceasing diligence possess it. Those who are mindful maintain it.
“It is the cessation of suffering. It is the birthlessness of all phenomena. It is the single teaching on all existing beings and lifetimes.
“Young man, this is the samādhi called the revealed equality of the nature of all phenomena.”
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 million¹⁶⁹ 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 thousand¹⁷⁰ 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 bhikṣuṇīs¹⁷¹ 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,
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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.
Chapter 2
Śālendrarāja
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 quintillions¹⁷² 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.¹⁷³
“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.
“Young man, the last of all those tathāgatas was the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja.
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Young man, that Tathāgata Śālendrarāja had a saṅgha of a thousand trillion¹⁷⁴ śrāvakas and bodhisattvas. Their lifespans were seven million, six hundred thousand¹⁷⁵ years. I served and made offerings to the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja for a hundred and eighty thousand million¹⁷⁶ 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 million¹⁷⁷ years. I entered homelessness in the presence of the Tathāgata, the arhat, the perfectly enlightened Buddha Śālendrarāja and for a hundred and forty thousand million¹⁷⁸ 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.”¹⁷⁹
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.
“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.
“Young man, in that way you should never weary of making offerings to, serving, and being an attendant to all tathāgatas.”
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Then the Bhagavān taught extensively, as a praise in chanted verses, this chapter on the past lives of the youth Candraprabha:
“I remember ¹⁸⁰ six hundred million of those who have the ten strengths,¹⁸¹
Dwelling on Vulture Peak Mountain in the past
Who taught me, when I was practicing bodhisattva conduct,¹⁸²
This supreme peace of samādhi. {1}
“The last of all of them
Was the Lord of the World, the illuminator
Named Śālendrarāja,
And I asked him questions. {2}
“I had become of royal caste.
I was the principal king, the sovereign.
I had five hundred sons,
No less indeed than that. {3}
“For that buddha I built
Ten million monasteries
Made of special sandalwood,
And some of precious materials. {4}
“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}
“The lifespan of the guide Śālendrarāja,
That jina, irreproachable,
Supreme among humans,¹⁸³
Was seven hundred and sixty thousand million years. {6}
“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}
“At that time I always¹⁸⁴ 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 that¹⁸⁵ jina, that supreme human.¹⁸⁶ {8}
“I, with my sons and wives,¹⁸⁷ entered homelessness
In the presence of Jina Śālendrarāja
And I asked questions about this samādhi for
A hundred and forty thousand million years. {9}
“I acquired from that sugata
The single chapter of this samādhi,
Which has eight thousand trillion verses
And moreover another hundred septillion.¹⁸⁸ {10}
“Because I longed for this sublime samādhi
There was nothing that I had not previously offered:
Heads, hands, legs,¹⁸⁹ wives and likewise sons,
An abundance of riches, and similarly food to eat. {11}
“I remember ten thousand million buddhas
1.16
And more, to the number of sand grains in the Ganges,
Residing on Vulture Peak Mountain
And teaching this supreme samādhi, this peace. {12}
“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.¹⁹⁰ {13}
“Their principal two students¹⁹¹ 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}
“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}
“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}
“This samādhi is not difficult to attain
For those who do not grasp pleasures, who have no cravings,¹⁹²
Who have no attachment to family, and are without envy,
Who are continually kind, and are without anger. {17}
“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}
“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}
“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,¹⁹³
And who are predisposed toward generosity and are without miserliness. {20}
“The primary and secondary signs, the eighteen qualities of a buddha,
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}
“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}
“And if each of them were to have heads
1.17
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}
“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}
“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}
“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}
“The ones who maintain the samādhi of peace
Will have infinite eloquence.¹⁹⁴
They will teach countless¹⁹⁵ thousands of sūtras
Without the slightest interval. {27}
“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}
“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}
“The buddhas who have passed into nirvāṇa,
Those who will come in the future and those who have appeared now,¹⁹⁶
All those jinas realize unstained, noncomposite enlightenment
Through the practice of this samādhi.” {30}
Chapter 3
Praise of the Buddha’s Qualities
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,
1.18
should, for the sake of all beings, obtain¹⁹⁷ this samādhi, understand¹⁹⁸ it, preserve it,¹⁹⁹ recite it to others,²⁰⁰ promote it,²⁰¹ proclaim it,²⁰² chant it,²⁰³ meditate on it with unadulterated²⁰⁴ meditation, promulgate it,²⁰⁵ and make it widely known to others.²⁰⁶
“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.
“The Bhagavān is thus: a tathāgata, an arhat, a fully enlightened buddha, one with perfect wisdom and conduct,²⁰⁷ a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavān.
“The Tathāgata is the natural result of merit. He is the inevitable result of roots of merit. He is adorned by patience. He is the manifestation²⁰⁸ of a treasure of merit. He is beautified by the excellent primary signs of a great being. He has the blossomed²⁰⁹ flowers of the secondary signs of a great being. He is exemplary in his conduct. His appearance is never disagreeable. He brings joy to those motivated by faith. He is invincible in his wisdom. He has the invulnerability of the strengths. He is the teacher of all beings. He is the father of all bodhisattvas. He is the king of all noble individuals. He is the caravan leader for those beginning on their journey. He is immeasurable in his wisdom. He is inconceivable²¹⁰ in his eloquence. He is pure in his voice. He is delightful in his speech. He is lovely in his physical form. He is unequaled in body. He is unstained by the desire realm. He is unsullied by the form realm. He is unadulterated by the formless realm. He is free from suffering.²¹¹ He is liberated from the skandhas. He is separated from the dhātus. He has restrained²¹² the āyatanas. He has cut through the knots.²¹³ He is free from torment.²¹⁴
1.19
He is released from craving.²¹⁵ He has crossed over the great river. He is complete in his wisdom. He is established in the wisdom of the buddha bhagavāns of the past, future, and present. He does not remain in nirvāṇa. He resides at the summit of existence. He is on the level of seeing all beings. Young man, those are the buddha qualities of a tathāgata. ²¹⁶
“If bodhisattva mahāsattvas who possess these buddha qualities and their praise,²¹⁷ and who have continuous confidence of speech based upon this samādhi, teach correctly the buddha qualities and praises of the Tathāgata, the arhat, the perfectly enlightened Buddha, there will be no loss of meaning or words and all their words will come forth as those of the Buddha.”
Then at that time the Bhagavān, in order to make the meaning clear, gave a detailed teaching by chanting the following extensive verses to the youth Candraprabha.²¹⁸
“It would not be easy to recite all the praises of the jinas
Even if one were to speak for many thousands of eons;
And the jinas attained their qualities
Through seeking this supreme samādhi of peace. {1}
“In the past, when I sought this supreme samādhi of peace
With a mind that was indefatigable,
I gave away a maiden adorned in jewelry,
Who was perfectly beautiful and desirable. {2}
“In the past, when I sought this supreme samādhi of peace
With a mind that was indefatigable,
I gave away male and female servants, riches and grain,
And also jewels, pearls, gold, and silver. {3}
“When I sought this supreme samādhi of peace
In the past, I gave to the guides
Various kinds of precious jewels, strings of pearls,
Beautiful clothes, and necklaces of conch and gold. {4}
“In countless, endless millions²¹⁹ of eons
I developed the highest supreme aspiration,
1.20
And gave the best of perfumes and summer flowers
To the caityas of the jinas. {5}
“Through my giving the gift of the Dharma²²⁰
I developed a pleasing following;
But the thought did not arise in my mind
Of gaining renown through giving the gift of the Dharma. {6}
“I never felt any reluctance to give away
The loveliest things that gave me pleasure.
I gave the gift of Dharma numerous times,²²¹
And always my thoughts were of attaining buddha wisdom.²²² {7}
“In the past, to attain the qualities of this training,
I remained always in excellent, quiet forests.
I had immense compassion throughout that time
And always my thoughts were of attaining buddha wisdom. {8}
“I had a distinct conduct²²³ that was gentle and sweet,
A smiling face, the memory of what I had heard, and affectionate speech.
My very sweet words were beloved by many
And all beings never had enough of looking at me. {9}
“I did not have any stinginess²²⁴ for even a moment.
Throughout myriad existences I had no envy.²²⁵
I was always completely satisfied by alms.
I offered²²⁶ everything and left no remainder. {10}
“Those who remember just one four-line verse from this
Become very learned and remember all they have heard.
Through it the highest, perfect faith²²⁷ arose in me
And I always honored it. {11}
“I longed for the supreme peace of this samādhi
And made many offerings to the guides.
I gave to them an endless variety of gifts
And this maintained my correct conduct for a long time.²²⁸ {12}
“From remembering one verse from this samādhi
The merit will be vastly greater
Than from endlessly offering numerous, various worlds
That are all filled with precious jewels. {13}
“If those wishing for merit
Were to offer to the jinas²²⁹
Whatever flowers and incense exist
For numerous, countless, endless eons, {14}
“And if those wishing for merit
Were to offer to the jinas
Every kind of music, light, food, and clothing
For numerous, countless, endless eons, {15}
“A person who develops the aspiration to enlightenment,
1.21
Wishing to become a self-arisen jina, a lord of Dharma,
Will have merit that will be vastly greater
Through remembering one verse of this meditation.²³⁰ {16}
“The merit from possessing this samādhi is most vast.
One would not be able to conclude reciting
The description of its benefits even in as many eons
As there are grains of sand in the Ganges.²³¹ {17}
“Therefore, having listened to
The excellent benefits of the buddhas,
You should quickly be one who has the transmission²³²
Of this samādhi praised by the Buddha. {18}
“In my past lives I have honored
Seven hundred and thirty million buddhas.
All of those buddhas
Promulgated this sūtra. {19}
“The name of this sūtra
Is Entering Great Compassion. ²³³
Buddha qualities will not be hard to attain
For the learned one who trains in it. {20}
“When the World’s Guide is in nirvāṇa,
In that future time there will be
Many undisciplined bhikṣus
Who have no interest in becoming learned. {21}
“They will utter praises of correct conduct
But will have no interest in correct conduct.
They will utter praises of samādhi
But will have no interest in samādhi. {22}
“They will utter praises of wisdom
But will have no interest in wisdom.
They will utter praises of liberation
But will have no interest in liberation. {23}
“It is like when someone
Speaks of the qualities of sandalwood,
Saying, ‘Sandalwood is like this,
It makes a pleasing incense.’²³⁴ {24}
“Then another person asks
That man this question:
‘Do you have some of the sandalwood
That you have been praising?’²³⁵ {25}
“The man answers him,
‘I speak the praises of that incense
And in that way make my living,
But I have never seen that incense.’²³⁶ {26}
“In such a way, in future times
There will be those who have no correct conduct,²³⁷
Yet they who do not engage in it
Will make their living by praising it. {27}
“In that way, in future times
There will be those who have no samādhi,²³⁸
Yet they who do not engage in it
Will make their living by praising it. {28}
“In that way, in future times
There will be those who have no wisdom,²³⁹
Yet they who do not engage in it
Will make their living by praising it.²⁴⁰ {29}
1.22
“In that way, in future times
There will be those who have no liberation,²⁴¹
Yet they who do not engage in it
Will make their living by praising it. {30}
“When a certain poor person,
Despised by the populace,
Later finds a treasure
And becomes rich, he is respected by the people. {31}
“In that same way, not having attained the samādhi,
A bodhisattva is not esteemed
By gods²⁴² or humans, kumbhāṇḍas or rākṣasas,
Just like the poor person who has no wealth.²⁴³ {32}
“Yet when the wise one attains the level
Of the unfathomable²⁴⁴ Dharma treasure,²⁴⁵
Gods and humans will be attracted to him,
And he will give those beings the supreme wealth. {33}
“Therefore, having heard the Jina’s description
Of the perfect attainment of those benefits,
Forsake all happiness gained through reputation
And hold the transmission of this supreme peace of samādhi. {34}
“The buddhas in all directions who have passed away,
And those of the future, and those who are present,
All attain unequaled, inconceivable enlightenment
Through having trained in this samādhi.” {35}
The youth Candraprabha was overjoyed,
And in the presence of the Buddha he said these words:
“When the best of beings has passed into nirvāṇa,
I will uphold this sūtra in that very difficult time.²⁴⁶ {36}
“I will give up my body and my life
And whatever happiness²⁴⁷ there is in the world;
In that time of great terrors
I will hold this samādhi of supreme peace. {37}
“I will have compassion for many beings.
I will see beings suffering without a protector.
I will be endowed with love for them
And will uphold this supreme peace, this samādhi.” {38}
At that time, no less than five hundred people
Became holders of the samādhi.
The youth was their leader²⁴⁸
In this vast holding of the supreme sūtra. {39}
Chapter 4
Samādhi
Then the youth Candraprabha