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# 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 4

The King of Samādhis Sūtra 4

- **Language:** English

### [4.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.2)

At that time became free of the need to eat or drink.  
They became free of hunger and thirst. {2}  
  
When the Jina placed his foot on the gateway’s threshold  
All those people who were blind,  
Deaf, and had no protector and little merit  
Were all able to see and hear. {3}  
  
When the Jina placed his foot on the gateway’s threshold  
All the pretas in the realm of Yama,  
Suffering greatly and eating snot and spit,  
Were touched by light and became happy. {4}  
  
When the Jina placed his foot on the gateway’s threshold  
The supreme trees—the sal and the karnikara—  
At the summit of crags and on mountaintops,  
They all bowed toward the Buddha. {5}  
  
When the Jina placed his foot on the gateway’s threshold  
The entire ground shook in six ways  
Throughout the villages and towns as far as the ocean,  
Without causing harm to anyone. {6}  
  
Devas, humans, kumbhāṇḍas, and rākṣasas—  
Wherever beings lived, there was happiness and joy.  
They developed faith in supreme, sublime enlightenment  
And held a parasol for the guide of the world. {7}  
  
When the Jina placed his foot on the gateway’s threshold,  
Thousands of musical instruments sounded without being played;  
Hearing the beautiful sound of music,  
All beings were filled with joy. {8}  
  
Hundreds of thousands of trees bowed down,  
And all flowers blossomed at that time.  
Hundreds of thousands of devas in the sky  
Made nonhuman offerings to the Jina. {9}  
  
When the Jina placed his foot on the gateway’s threshold,  
Hundreds⁴⁵² of bulls⁴⁵³ lowed with joy.  
The kings of horses and elephants⁴⁵⁴ raised their bodies;  
The lions, the kings of animals, roared. {10}  
  
The kings, the rulers, however many there were,  
Came from the cardinal and intermediate directions.  
When they saw the glorious majesty of the Jina,  
With minds filled with joy they bowed to him. {11}  
  
Some praised the Lord of the World;  
Some scattered a rain of flowers on the Jina;  
Some placed their ten fingers together in homage,  
And they cried, “Oh, the Jina, compassionate one!” {12}  
  
Some scattered excellent strings of pearls

### [4.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.3)

And various ornaments that give rise to joy,  
And some scattered clothing and jewels.  
They developed the supreme, unequaled aspiration to enlightenment. {13}  
  
Some scattered excellent meshes of gold;  
Some also scattered mukhaphullaka adornments.  
Some scattered excellent ornaments of gold,  
And some, likewise, scattered anklets.⁴⁵⁵ {14}  
  
Some scattered excellent bracelets,⁴⁵⁶  
Some scattered armlets inset with jewels,  
And some aspired to enlightenment, scattering excellent  
Pieces of cloth,⁴⁵⁷ saying, “May we become buddhas!” {15}  
  
When the Lord of the World stood in the gateway,  
Some people scattered golden necklaces.  
Some with minds filled with faith scattered excellent crest jewels;⁴⁵⁸  
Some scattered networks of jewels. {16}  
  
Those beings who were in extreme suffering,  
Tormented by many kinds of miseries,  
All attained happiness through the majesty  
Of the Guide, the supreme human. {17}  
  
Cuckoos, mynas, and peacocks,  
And similarly cranes and other water birds⁴⁵⁹—  
All the flocks of birds were in the sky  
Emitting their beautiful, perfect songs. {18}  
  
Desire, anger, and ignorance  
Ceased in whoever heard  
The sweet, beautiful songs  
Of those flocks of joyous birds. {19}  
  
The millions of beings who heard that joyful sound  
All attained the patience that is concordant with the Dharma.  
The Sugata gave them all this prophecy:  
“You will in the future become buddhas.” {20}  
  
At that time the kleśas did not arise,  
And everyone was respectful to the Dharma king.⁴⁶⁰ {21}  
  
At that time, when they saw the form of the Guide’s body,⁴⁶¹  
They developed the aspiration for the supreme wisdom of buddhahood.  
They wondered, “When will we attain this kind of wisdom?”  
And the Jina, knowing that, gave them their prophecies. {22}  
  
From each pore of the Sugata  
There shone hundreds of thousands of light rays  
And more, as many as there are sand grains in the Ganges—  
It would not be possible to perceive all their attributes. {23}  
  
At that time, the sunlight did not shine.  
Nor was there light from jewels, fire, or the devas.

### [4.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.4)

There was no other light at that time  
When there was the splendor of the Buddha entering the city. {24}  
  
When with that great assembly the Sugata proceeded on the path,  
Wherever the feet of the one with the ten strengths trod  
There appeared from the ground a hundred thousand lotuses  
That were pure and had ten thousand million petals. {25}  
  
When the Guide entered the supreme city,  
At that time there was no dirt or refuse.  
Throughout the entire city there arose  
The lovely aroma of the most fragrant incense. {26}  
  
The entire city and its streets were purified.  
They had no stones or gravel and were sprinkled with perfume  
And bestrewn with the petals of various kinds of flowers.  
That is the kind of merit the one with ten strengths had. {27}  
  
When a hundred thousand yakṣas with ferocious minds  
Saw the Buddha, the Lord of men who was like gold,  
They felt an immense love for the Guide  
And took refuge in the Buddha, Dharma, and Saṅgha. {28}  
  
All of the million millions⁴⁶² of devas  
Who had come to see the Lord of men⁴⁶³  
Let fall a rain of flowers on the Sugata.  
They scattered flowers while in the middle of the sky. {29}  
  
The flowers scattered by humans for the Jina  
Formed a parasol of flowers in the sky.  
The flowers scattered by the devas  
Were strewn on the ground as divine flowers. {30}  
  
The devas, humans, kumbhāṇḍas, and rākṣasas  
Never tired of gazing upon him.  
When they saw the Lord⁴⁶⁴ with the ten strengths,  
They were overjoyed and felt the highest delight. {31}  
  
When they saw the body of the supreme being,  
All beings were overjoyed and delighted;  
They did not even think of the divine flowers,  
Which did not seem at all wonderful.⁴⁶⁵ {32}  
  
Brahmā upon the right of the one with ten strengths,  
Śakra, the king of the devas, on his left,  
And the many millions of deities in the middle of the sky  
Showed great veneration to the supreme being. {33}  
  
Devas and asuras encircled the Jina,  
Who eclipsed all the majesty of devas and humans.  
With the soles of his feet making patterns on the ground,  
The invited Bhagavān entered into the city. {34}  
  
His body was beautified by excellent primary signs,  
Like the firmament filled with stars.

### [4.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.5)

The Buddha shone upon the king’s road⁴⁶⁶  
Like the full moon in the sky. {35}  
  
Just as an excellent, pure, precious jewel  
That is free of all impurities shines  
So that a pure light goes in all directions,⁴⁶⁷  
In that way the Jina illuminated the entire world. {36}  
  
Devas and asuras encircled the Jina.  
The supreme human who entered Rājagṛha  
With the soles of his feet leaving patterns on the ground,  
The Buddha, came to the home of the youth Candraprabha. {37}  
  
The supreme city was perfectly adorned,  
Millions of banners had been erected,  
The entire ground was anointed with the best perfumes,  
And beautiful summer flowers were scattered. {38}  
  
When the Sugata spoke to teach  
With compassion for the people in the streets,  
The Jina manifested emanations  
That taught to them the excellent Dharma of the Buddha. {39}  
  
\[The Jina manifested emanations;  
Bodies that were like gold were manifested.  
The Buddha, the Jina, through his emanations,  
Remained in emptiness, peace, the enlightenment of buddhahood.\]⁴⁶⁸ {40}  
  
When the hundreds of thousands of beings heard that,  
They prayed for the supreme wisdom of the Buddha,  
Wondering, “When will I attain this kind of wisdom?”  
Knowing their thoughts, the Jina prophesied to them. ⁴⁶⁹{41}  
  
There were those who aspired to attain  
That inconceivable supreme attainment.  
They had invited the Jina, the Lord of men,  
And there was no limit to the offerings they made. ⁴⁷⁰ {42}  
  
There were those who developed an excellent aspiration,  
Thinking, “I will tomorrow invite the compassionate one,  
He who wishes to benefit beings,  
Whom it is difficult to see in saṃsāra.”⁴⁷¹ {43}  
  
Some who were upon the roofs  
Developed the sublime, supreme aspiration to enlightenment  
And they scattered divine flowers on the handsome,  
Beautifully adorned body of the one with the ten strengths. {44}  
  
Some developed the supreme, highest aspiration  
And scattered garlands of magnolias,  
Kachnar flowers, the scents of summer,  
And wreaths of silken ribbons. {45}  
  
Some stood, holding excellent flowers,  
Their bodies perfectly beautified by their raiment.  
They held various flowers and wreaths of silk  
That they cast in the direction of the Jina with great power.⁴⁷² {46}  
  
Some scattered red lotuses, night lotuses,  
Blue lotuses, and excellent golden flowers.

### [4.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.6)

Some scattered precious flowers,⁴⁷³  
And some scattered sandalwood powder. {47}  
  
When the Guide entered the supreme city  
The wonders that appeared were uncountable,  
Unequaled, impossible to describe,  
And they brought many millions of beings to buddha wisdom. {48}  
  
Those in Avṛha, Atapa, who had seen the truth,  
The devas of Sudṛśa and Sudarśana,  
And those in Akaniṣṭha, who are free of desire—  
They all came to see the Lord of humans. {49}  
  
Similarly, countless Parī­ttaśubha⁴⁷⁴ devas,  
Apramāṇaśubha⁴⁷⁵ devas, filled with joy,  
And countless millions of Śubhakṛtsna devas  
Came to see the Guide, the great Rishi. {50}  
  
Countless Apramāṇābha devas,  
And similarly the Parī­ttābha devas,  
And countless millions of Ābhāsvara devas  
Came to see the Lord of the World.⁴⁷⁶ {51}  
  
Many hundreds of thousands of Brahmā’s entourage,⁴⁷⁷  
And similarly the faithful Brahmapurohita devas  
And many hundreds of Brahmakāyika devas,  
All came so as to see the Guide. {52}  
  
Also the Para­nirmita­vaśa­vartin⁴⁷⁸ devas,  
And the pure beings who dwell in Nirmāṇaratin,  
And the joyful devas of Tuṣita and Yāma  
All came to pay homage to the Buddha. {53}  
  
Śakra, king of the devas, and the Trāyastriṃśa⁴⁷⁹ devas ⁴⁸⁰  
Came with hundreds of millions of apsarases  
And they sent down a rain of flowers,  
Having come to see the Buddha, the Lord of sages. {54}  
  
Also the world guardians of the four directions  
Vaiśravaṇa, Dhṛtarāṣṭra the nāga king,⁴⁸¹  
Virūḍhaka, and Virūpākṣa, their minds filled with joy,  
All came in order to praise the Lord of men. {55}  
  
Ailavila, the powerful king of the yakṣas,  
With a delighted mind and encircled by a hundred yakṣas,  
Was in the middle of the sky and joyfully  
They sent down a rain of numerous various flowers. {56}  
  
Also the Sadāmatta⁴⁸² and Mālādhāra devas,  
Holding various kinds of incense and flowers,  
With their retinues, all joyful,

### [4.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.7)

Made offerings there to the supreme individual. {57}  
  
Also numerous Karoṭapāṇi yakṣas  
And adorned yakṣa maidens  
Made offerings to the Buddha  
With hundreds of compositions of  
The beautiful, melodious music of the yakṣas. {58}  
  
Druma, the king of the kinnaras,  
With thousands of kinnara maidens skilled  
In sweet and melodious songs and music,  
Arrived from Gandhamādana to make offerings to the supreme Jina. {59}  
  
Śambara, Bala, Vemacitra, and Rāhu,  
Together with an entourage of thousands of asura maidens,  
And together with crowds of other powerful asuras,  
Came and sent down a rain of jewels. {60}  
  
From countless trillions of rākṣasas  
A thousand million rākṣasas honored him.  
They respectfully scattered a multitude of various  
Flower petals upon the supreme individual. ⁴⁸³ {61}  
  
The nāga king Girivalgu,  
With a great entourage came before the Tathāgata,  
Holding great numbers of perfect, precious flowers,  
And bowed down at the Sugata’s feet.⁴⁸⁴ {i}  
  
The nāga lords Padma and Mahāpadma,  
And also Vāsuki, Ananta, and Phanaka,⁴⁸⁵  
Came before the great leader  
And respectfully bowed to the Sugata. {ii}  
  
The nāga king Maṇi, filled with joy,  
Came before the feet of the great leader  
Holding fragrant, perfect nāga flowers  
And sat before the Sugata at no great distance. {iii}  
  
Also the nāga king Anavatapta,  
With perfectly trained nāga maidens  
Playing a hundred thousand musical instruments and drums,  
Came and made offerings there to the Lord of the World. {62}  
  
The five hundred sons of Anavatapta,  
Encircled by their kindred and filled with joy,  
Seeking the highest, vast wisdom,  
Came to make offerings to the self-arisen one. {63}  
  
Similarly, the nāga king Apalāla,  
Palms together, bowed to the supreme individual  
Holding beautiful, excellent nāga pearls.  
He remained in the sky, making offerings to the king of sages. {64}  
  
Similarly, the nāga king Mucilinda,  
With great happiness and filled with joy,  
Holding various jewels and pearls,

### [4.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.8)

Came and scattered them for the Guide. {65}  
  
Similarly, the nāga king Kālika  
Came before the Tathāgata.  
Joyful and holding perfect, beautiful strings of jewels,  
He made offerings to the supreme individual.⁴⁸⁶ {66}  
  
He⁴⁸⁷ felt great veneration as he thought  
Of the qualities of the Tathāgata.  
Encircled by his many nāga kindred,  
He recited many praises of the Guide. {67}  
  
Similarly, the nāga kings Nanda and Upananda—  
Similarly, also, Takṣaka and Kṛṣṇagautama—  
Came there gazing upon the Jina  
And bowed down to the Sugata’s feet. {68}  
  
The nāga king Elapatra  
Came weeping, encircled by a hundred nāgas.  
He remembered the supreme sage Jina Kāśyapa  
And saw what an unfavorable rebirth he himself had obtained. {69}  
  
“Alas! I had doubts in the past.  
In the past I cut down an elapatra ⁴⁸⁸ bush,⁴⁸⁹  
And therefore I obtained this unfavorable rebirth.  
It is not easy to know the Dharma of the Jina. {70}  
  
“I forsake this rebirth into a nāgī’s womb,  
And this birth in an extremely detestable body.  
I will realize the Dharma, the state of peace,  
That the best of men realized in the Bodhimaṇḍa.” {71}  
  
Sāgara, the nāga cakravartin king,  
Accompanied by an entourage of thirty million nāgas,  
And the majestic Varuṇa, holding necklaces of jewels,  
Came in order to make offerings to the Bhagavān.⁴⁹⁰ {72}  
  
The yakṣa of Rājagṛha who caught  
While he was in the sky  
The rock thrown at the Buddha  
Was respectfully present before the Sugata. {73}  
  
The entire domain of the king of Alakavatī⁴⁹¹  
Became empty, with no yakṣa remaining there.  
They had all promised each other  
To come and see the Lord of the World. {74}  
  
In the same way, Kharakarṇa and Sūciromā,  
The terrifying yakṣas of the forests,  
And the yakṣa Gardabhaka, who lives in the snow mountains,  
Had come into the presence of the self-arisen Jina.⁴⁹² {75}  
  
Indraketu, Vikaṭa, and Surūpa,  
Bakula, Pañcika, and Śākyavardhana,⁴⁹³  
And a thousand other yakṣa lords

### [4.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.9)

Came holding censers of incense.⁴⁹⁴ {76}  
  
Many with ugly, misshapen bodies,  
Many kinds of bodies, destitute of adornment,  
In their hundreds of thousands  
Came into his presence, holding yakṣa flowers. {77}  
  
Gautama, Rishi Bṛhaspati, and Jahnu,  
Kauśika, Kāśyapa, and Markandeya,  
Viśvāmitra, Parāśara, and Gargā,  
They all came to pay homage to the Buddha. {i}  
  
And similarly, there were the joyous and enraptured Nārada,  
And the rishis Vyāsa, Kutsa, and Aṅgiras,  
And Manu, Bhṛgu, Vātsyāyana, and Vaśiṣṭha,  
Who came to pay homage to the Buddha. {ii}  
  
Jaimini, Vāmana,⁴⁹⁵ and Vaiśampāyana,  
Jamadagni and supreme rishi Vālmīki,  
Durvāsa, and also Cyavana  
Came to the supreme city to see the Guide. {iii}  
  
When they saw the Rishi, the rishis were overjoyed  
And they bowed down to the feet of the king of sages.  
They paid homage to the lamp of the world and praised him,  
Standing before the Hero with palms placed together. {iv}  
  
The entire multitude of rishis in the world  
Came in order to see the Lord of men.  
When they saw him they made vast offerings  
And stood before him with palms placed together. {v}  
  
The garuḍas that live at the ocean’s shore  
Came, having transformed into the appearance of brahmins.  
Holding various beautiful kinds of crowns  
And positioned in the sky, they paid homage to the Sugata. {78}  
  
All of the devas that dwell in Jambudvīpa,  
Whether in hundreds of towns or in its forests,  
And all the goddesses of the towns  
Came and made offerings to the Lord. {79}  
  
The countless devas of the forests  
And all the mountain devas came,  
And also the countless devas of rivers⁴⁹⁶  
Arrived to make offerings to the Guide. {80}  
  
The hundreds of devas of desert wildernesses,  
All the devas of mountain peaks,  
The devas of lakes, springs, and ponds,  
And the devas of the ocean came into the Buddha’s presence. {81}  
  
Assemblies of devas, asuras, and nāgas,  
Yakṣas, kinnaras, mahoragas, and garuḍas,

### [4.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.10)

And similarly, a multitude of pretas and pūtanas  
Showed their respect to the supreme being. {82}  
  
They made offerings to the supreme Jina  
When the Guide entered the supreme city.  
The kings of the devas, asuras, nāgas, and yakṣas  
Could not get their fill of looking at him. {83}  
  
In previous existences the Lord of the World  
Had made perfect offerings to the jinas of the past.  
This was the ripened result of that merit.  
The beings could not stop looking at the Lord of humans. {84}  
  
When the Jina shone light through the buddha realm,  
Meru, and similarly Sumeru and Cakravāla  
The Himagiri and Gandhamādana  
Could not obscure the Jina’s light. {85}  
  
All of the oceans in this buddha realm  
At that time all became land,  
And the entirety of this buddha realm  
Became equally scattered with flowers. {86}  
  
Countless hundreds of thousands of light rays  
Came from the soles of the King of Dharma’s feet.  
All the beings in the hells were cooled  
And, freed from suffering, experienced happiness. {87}  
  
The one with the ten strengths taught the Dharma  
So that the sight of devas and humans was purified.  
Countless hundreds of thousands of beings  
All gained certainty in the Buddha’s wisdom. {88}  
  
The numerous miracles manifested by the Sugata  
Could not easily be described in ten million eons.  
When the Guide entered the supreme city  
All beings rejoiced at the Jina, the Sugata.⁴⁹⁷ {89}  
  
These qualities of the Sugata are immeasurable.  
They are the supreme human’s perfection of qualities.  
They have transcended all unique qualities.  
Bow your heads to the realm of the Buddha’s merit! {90}  
  
Chapter 11  
  
Becoming a Keeper of the Sūtra  
  
The Bhagavān came to the street on which was the home of the youth Candraprabha, and soon arrived at the home of the youth Candraprabha. Once he had arrived, he sat on the seat prepared for him. The saṅgha of bodhisattvas and the saṅgha of bhikṣus also sat on the appropriate seats that had been arranged for each of them.  
  
Then the youth Candraprabha, knowing that the Bhagavān, the saṅgha of bodhisattvas, and the saṅgha of bhikṣus were seated,

### [4.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.11)

himself presented and served a series of great offerings: numerous excellent foods, with hundreds of flavors to savor as they chewed, licked, sucked, and drank.  
  
When he saw that the Bhagavān had concluded his meal, which was signaled by his setting down his alms bowl,⁴⁹⁸ he offered for the Bhagavān’s body two lengths of cloth⁴⁹⁹ of the value of a trillion silver coins,⁵⁰⁰ and also to each of the bodhisattvas, and he offered three dharma robes to each one in the saṅgha of bhikṣus.  
  
Then the youth Candraprabha rose from his seat, removed his robe from one shoulder and, casting toward the Bhagavān a divine coral tree flower, he made offerings and uttered praises. Then, his palms placed together, he bowed toward the Bhagavān and praised him with these appropriate verses:⁵⁰¹  
  
“You are unborn and unceasing;  
Without a body, inconceivable,  
You have the perfect body and primary signs.  
I pay homage to you who are an ocean of qualities. {i}  
  
“You are a hero who has been born from wisdom.  
You possess the power of methods and strengths.  
You are a buddha who is the same as space.  
I pay homage to you who have perfected patience. {ii}  
  
“Your conduct is to remain in constant mindfulness.  
The Tathāgata’s bed is joy and happiness.  
Your drink is samādhi and your food is supreme dhyāna.  
I pay homage to you who reside in the solitude of emptiness. {iii}  
  
“O Inconceivable Buddha,  
The Guide for the whole world!  
When the beings of this world make offerings to you  
They advance toward supreme nirvāṇa.” {iv}  
  
Thus did he praise the one unequaled Lord, and then the youth said, with a joyous mind, “Unequaled Buddha, who has an inconceivable body, you have consumed the meal. Through this may I also become a buddha like you, the god of gods!”

### [4.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.12)

In that way, therefore, the youth Candraprabha provided divine food with a hundred flavors to the Bhagavān. He offered divine coral tree flowers to the Bhagavān, and praised him with appropriate verses.  
  
Now, placing his palms together in homage toward the Bhagavān, in his mind he addressed him with these verses:  
  
“Whatever the wise bodhisattvas do,  
They always follow the nature of the Dharma.  
I pray to the Guide to teach what actions are performed  
When those with wisdom engage in actions. {1}  
  
“In what way, Guide, are past lives remembered?  
In what way is rebirth in a womb avoided?  
In what way does the community not become divided?  
In what way does one gain endless eloquence? {2}  
  
“You know the activities of all beings.  
You have the knowledge of all phenomena.  
You are the invincible, supreme human.  
I have asked my questions; give me your elucidation. {3}  
  
“You know that nonexistence is the nature of phenomena;  
You put into words that which cannot be described.  
Just as a lion overpowers all jackals,⁵⁰²  
That is how the Buddha overpowers the tīrthikas. {4}  
  
“You know the conduct of all beings.  
You have the wisdom of all phenomena.  
You have wisdom without attachment, and activity that is pure.  
Lord of the Dharma, elucidate those for me. {5}  
  
“You know the past and also the future.  
You also know what is happening in the present.  
You have unimpeded knowledge of the three times.  
Therefore I have asked you my questions, lion of the Śākyas. {6}  
  
“You, Dharma king, know the true nature  
That is the nature of the jinas of the three times.  
You are skilled in the nature of phenomena, self-arisen one.  
Therefore, ocean of wisdom, I have asked you my questions. {7}  
  
“You do not have any quality of error.  
Therefore you have a mind of complete elimination—  
You have eliminated the fetters and the rigidity of ignorance.  
Lord of humans, teach me the conduct of a bodhisattva. {8}  
  
“You, Jina, know the characteristics of phenomena.  
Teach me the characteristics of phenomena.

### [4.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.13)

When I have understood those characteristics of phenomena  
I shall practice the conduct of enlightenment that has those characteristics. {9}  
  
“The conduct of beings is infinitely different.  
How do they engage in practicing their conduct?  
Teach to me how conduct is engaged in  
So that from your words, I may know the conduct of beings. {10}  
  
“Different characteristics are characteristic of the nature of phenomena.  
Their essence⁵⁰³ is empty and their nature⁵⁰⁴ is pure.  
I pray that you teach me the way of phenomena  
That a bodhisattva directly perceives. {11}  
  
“In this there is the perfect knowledge of all phenomena.  
There is skill in all the words of the teaching.  
There is no doubt; all doubt and uncertainty have been cut through.  
Teach me the enlightenment of buddhahood.” {12}  
  
The Bhagavān, knowing the thoughts that were in the mind of the youth Candraprabha, said to him, “Young man, bodhisattva mahāsattvas will attain all these qualities, and they will quickly attain the highest, complete enlightenment of perfect buddhahood, if they possess just one quality. What is that one quality? Young man, it is when the bodhisattva mahāsattvas know the nature of all phenomena.  
  
“Young man, how do bodhisattva mahāsattvas know the nature of all phenomena? Young man, bodhisattva mahāsattvas know that all phenomena are nameless; they have no names. They know that all phenomena have no vocalization, they have no expression in speech, they have no letters, they have no birth, they have no cessation, they have no characteristics of cause, they have no characteristics of conditions,⁵⁰⁵ they are devoid of characteristics, they have the one characteristic of having no characteristics, they are devoid of attributes, they cannot be conceived of, they have no thought, and they have no mentality.”  
  
Then the Bhagavān taught this in the following verses:  
  
“The single teaching on phenomena  
Is that phenomena have no characteristics.  
That is the teaching of supreme wisdom  
From having true, correct knowledge. {13}

### [4.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.14)

“The bodhisattvas who know  
That teaching on phenomena  
Will not cease from elucidation⁵⁰⁶  
Even though they teach ten million sūtras. {14}  
  
“Through the blessing of the Guide  
The ultimate truth is known.  
When the ultimate is known  
There is nothing to be taught. {15}  
  
“Through one thing, everything is known.  
Through one thing, everything is seen.  
However much they teach  
They will not become proud. {16}  
  
“With their minds they have ascertained  
The selflessness of all phenomena,  
And as they are trained in teaching using terms,  
They speak with words that are correct. {17}  
  
“Whatever sound they hear,  
They know its past.⁵⁰⁷  
Knowing the past⁵⁰⁸ of that sound  
They are not captivated⁵⁰⁹ by that sound. {18}  
  
“Just like the past⁵¹⁰ of a sound,  
So are the characteristics of phenomena.  
Knowing phenomena to be like that  
They will not be reborn in a womb. {19}  
  
“They know that all phenomena are unborn  
And that they have no origin.  
Knowing this teaching on birth⁵¹¹  
They always remember their previous lives. {20}  
  
“When they remember those lives  
They perform their actions.  
For those who perform those actions  
Their community of followers remains united. {21}  
  
“The bodhisattvas who know  
The emptiness of phenomena  
Will never be without that knowledge.  
It is the summit of nothingness. {22}  
  
“When the foolish think about  
The summit of nothingness  
They continue in saṃsāra  
For millions of eons. {23}  
  
“If they are able to understand it  
Just as the Guide knows it,  
Then they will have no suffering  
And they will not go to the lower realms. {24}  
  
“All ordinary individuals  
Are ignorant of this nature.  
They reject this kind of Dharma  
That brings the cessation of suffering.⁵¹² {25}  
  
“Phenomena are perceived when  
No phenomena can be found.  
Recognize that perception  
When that perception occurs. {26}  
  
“The foolish conceptualize  
Through consciousness and perception.  
The wise do not become ignorant  
In conceiving of phenomena. {27}

### [4.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.15)

“The unpolluted phenomena of emptiness  
Are within the field of experience of the bodhisattvas.⁵¹³  
This level of those who are wise  
Is not within the field of experience of the foolish. {28}  
  
“This level of the bodhisattvas  
Is that of bodhisattva practice.  
It is the adornment of the Buddha’s Dharma.  
It is the peace and emptiness that has been taught. {29}  
  
“When the bodhisattvas  
Eliminate their propensities  
They remain in the family of the buddhas  
And are not captured by form. {30}  
  
“All phenomena are without location;  
They have no location that can be known.  
For the one who knows this about their location,  
Enlightenment is not difficult to attain. {31}  
  
“Generosity, conduct, learning, and patience,  
And relying upon a good friend:⁵¹⁴  
Those who know these activities  
Will quickly attain enlightenment. {32}  
  
“Devas, nāgas, yakṣas, and asuras,  
Mahoragas and gandharvas, will always honor them.  
All the kings of the garuḍas, kinnaras,  
And rākṣasas ⁵¹⁵ will make offerings to them. {33}  
  
“Millions of buddhas will recite their praises  
Continuously for many millions of eons.  
It is not possible to reach the end  
Of such praise for one who teaches this Dharma. {34}  
  
“The bodhisattvas who know emptiness  
Benefit many millions of beings.  
They kindly teach the Dharma to assemblies⁵¹⁶  
And those who hear it are delighted and respectful.{35}  
  
“They gain vast knowledge  
So that they see the supreme humans.  
They see the beautiful display of their realms  
And the lords of the worlds teach them the Dharma.⁵¹⁷ {36}  
  
“Know that all phenomena are like illusions;  
Know that just as space is naturally empty,  
Phenomena are also naturally like that.  
In that way there will be no attachment in any kind of activity. {37}  
  
“With unimpeded wisdom, benefiting others,  
Performing supreme bodhisattva conduct in the world,  
With wisdom examining all phenomena,  
They send emanations to other realms. {38}  
  
“Those emanations accomplish buddha activities.  
They go naturally, just as is their nature.  
The beings who remain in the aspiration to enlightenment

### [4.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.16)

Will attain whatever goals they wish for. {39}  
  
“Those who are steadfastly within the buddha family  
Will always honor the buddhas.  
Their bodies will shine brightly,  
Adorned by the thirty-two excellent signs. {40}  
  
“They will attain the conduct that is within the supreme samādhi  
And an endless multitude of other benefits.  
They will always have great, unshakable strength  
And a majesty that outshines that of kings. {41}  
  
“The wise who practice the Buddha’s Dharma  
Will have an excellent appearance and great beauty.  
Their merit and majesty and splendor will increase.  
Their majesty will outshine even that of the devas. {42}  
  
“Those who steadfastly remain in the aspiration to enlightenment  
Will always be friends to all beings.  
There will never be any darkness  
In their teaching of the enlightenment of buddhahood. {43}  
  
“The nature of phenomena is like that of space,  
Inexpressible, beyond speech and words.  
Those who know that supreme nature  
Will have an unceasing confidence in teaching. {44}  
  
“Even though they teach a hundred thousand sūtras,  
They know the finest details of the past.  
The wise will always have unimpeded speech,  
Knowing the subtlety of the nature of phenomena. {45}  
  
“They will be skilled⁵¹⁸ in hundreds of ways.  
They will have mastered the many kinds of words and definitions.  
They have certainty in the ripening⁵¹⁹ of actions and results.  
They become distinctively preeminent in that way. {46}  
  
“They will possess unimpaired power.  
They are great wise ones, the heirs of those with the ten strengths.  
Knowing the subtle nature of phenomena,  
They will always have a completely pure memory.⁵²⁰ {47}  
  
“Because they know the subtle nature of phenomena,  
They will never hear an unpleasant sound.  
They always hear pleasant and melodious sounds  
And their words are always pleasant. {48}  
  
“Because they know the very subtle nature of phenomena,  
They have memory, understanding, wisdom, and realization.  
Similarly, their minds are clear and unpolluted  
And they teach many hundreds of sūtras. {49}  
  
“They are learned in the categories of letters and words.  
They know many different kinds of sounds,  
And they are skilled in meanings and letters.

### [4.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.17)

They have these qualities through knowing the nature of phenomena. {50}  
  
“Because they know the subtle nature of phenomena  
They are always attractive and charming  
To devas, humans, nāgas,⁵²¹ and rākṣasas,  
Asuras, mahoragas, and kinnaras. {51}  
  
“Because they know the subtle nature of phenomena  
They never perceive as frightening  
The extremely terrible and flesh-devouring  
Crowds of spirits, pretas, and rākṣasas. {52}  
  
“Those who hear the vast⁵²² teaching of the wise  
Experience vast joy and their hairs stand on end.  
They develop a vast attraction to the buddhas,  
And gain a vast, inconceivable benefit.⁵²³ {53}  
  
“Even by speaking for many thousands of eons  
It is not possible to describe the power of the merit  
That comes from memorizing this Dharma treasure of the sugatas.  
It is immeasurable, infinite, and unquantifiable. {54}  
  
“The jinas to whom offerings have been made in the past,  
The countless buddhas of the future,  
And the buddhas who are present in the ten directions,  
Are so by having memorized this supreme samādhi of peace. {55}  
  
“If a person who wishes for merit,  
With immeasurable affection for them  
Serves compassionate ones with the ten strengths  
For countless endless millions of eons, {56}  
  
“And if a second person who wishes for merit  
Memorizes, during future times,  
One verse from this way of the ultimate truth,  
Then the previous person’s merit will not even be a fraction of that. {57}  
  
“This will be the supreme offering to the buddhas.  
During the future dreadful times  
Hearing one of these four-line verses  
And memorizing it will be an offering to all the buddhas. {58}  
  
“They will always obtain the best provisions.  
They will always eat the best alms of the land.⁵²⁴  
As the best senior heirs of the one with ten strengths,  
They will for a long time make offerings to many jinas. {59}  
  
“They will also see myself here on Vulture Peak Mountain.  
And I, in buddha wisdom, will thus prophesy to them.  
Also, after my passing away, there will be Maitreya,⁵²⁵  
Who at that time will also prophesy to them. {60}  
  
“Similarly, Buddha Amitāyus also  
Has taught many other kinds of benefits:  
‘All will enter my Sukhāvatī,  
And go to Abhirati and see Buddha Akṣobhya.’⁵²⁶ {61}

### [4.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.18)

“For countless hundreds of thousands of eons  
They will never have the fear of downfalls.  
In this supreme practice of bodhisattva conduct  
They will always experience happiness. {62}  
  
“In that way it has been taught that this,  
Which is preeminent, has the most excellent merit.  
May I learn every single word,  
And in future times be a keeper of this sūtra.”⁵²⁷ {63}  
  
Chapter 12  
  
The Training According to the Samādhi  
  
“Young man, those are the qualities and benefits that bodhisattvas who know the nature of all phenomena will have. They will describe the true, excellent qualities of the tathāgatas. They will not falsely say that which is untrue about the tathāgatas. Why is that? It is because they know perfectly that nature, which is the nature through which a tathāgata comes to be.⁵²⁸ They know the infinite qualities of a buddha. Why is that? Young man, the qualities of a buddha are infinite, inconceivable, beyond thought. They cannot be conceived or measured. Why is that? The mind, young man, is taught to be without a nature of its own,⁵²⁹ to be without form.⁵³⁰ Young man, that nature of the mind is also the nature of the qualities of a buddha. That nature of the qualities of a buddha is also the nature of the tathāgatas, and that is the nature of all phenomena.  
  
“Young man, the bodhisattva mahāsattvas who know correctly that teaching on the nature of all the qualities are, young man, called bodhisattva mahāsattvas with profound comprehension. They are skilled in emancipation. They know perfectly emancipation from the three realms. They have perfect knowledge, do not teach that which is erroneous, and do not say that which is anything other than true.

### [4.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.19)

Their conduct is in line with what they teach. They have no attachment to the three realms. They have transcended the three realms. They have transcended the level of desire, the level of form, the level of formlessness, the level of the kleśas, the level of names, and the level of language. They are skilled in the way of letters and words. They know freedom from letters.⁵³¹ They have mastered the inexpressible Dharma. They know letters. They are skilled in letters. They are skilled in the knowledge of the categories of letters and words. They are skilled in the knowledge of the detailed categories of letters and words. They are skilled in the knowledge of the categories of all the words⁵³² of the Dharma. They are skilled in the knowledge of the detailed categories of all the words⁵³³ of the Dharma. They are skilled in the knowledge⁵³⁴ of the presentation of all the Dharma. They are endowed with the certainty of understanding, so that all the evil māras and all the devas in their entourages cannot overcome them.”  
  
At that time, when this Dharma teaching was given, ninety-eight times a hundred thousand million devas and human beings who had created the karma in previous lifetimes,⁵³⁵ had accumulated⁵³⁶ a trillion retentions,⁵³⁷ were unobscured, and had insight into the Dharma, all attained patience.⁵³⁸ The Bhagavān prophesied to them all that after four million, eight hundred thousand countless eons they would attain the highest, complete enlightenment of perfect buddhahood. He prophesied to each of them their separate names, their identical lifespans, and the individual buddha realms where they would attain the highest, complete enlightenment of perfect buddhahood.  
  
It was said:  
  
“The wise bodhisattvas who seek to attain  
The highest, supreme enlightenment,  
Who are skilled in meaning and the Dharma,  
Practice the nature of phenomena. {1}  
  
“They say nothing that is untrue  
About the unique qualities of the buddhas.  
The heroes, free of all doubt,  
Know the nature of the jinas. {2}  
  
“They know that all phenomena have but a single meaning,  
And that is solely emptiness.  
They do not have different meanings.  
They become adept in that single meaning. {3}  
  
“The wise know that they are without thought,  
Are devoid of thought, and that there is no object.

### [4.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.20)

They have eliminated without remainder  
Every conception of cessation and noncessation. {4}  
  
“They do not see the one with ten strengths as form,  
But see the lion of men as the dharmakāya.  
Neither do they conceive of attributes  
Because they have eliminated all error. {5}  
  
“The qualities are inconceivable, beyond thought.  
They have the nature of complete peace.  
With this knowledge they thus see  
The buddhas as the supreme among humans. {6}  
  
“Just as they know their own conceptions to be,  
Thus they direct their understanding of everything.  
All phenomena have that nature,  
Which is as completely pure as space.⁵³⁹ {7}  
  
“Nothing arises to their conceptual mind.  
They know emancipation⁵⁴⁰ from all phenomena.  
They are liberated from the three realms  
And they have no aspiration for them.⁵⁴¹ {8}  
  
“They are those who see correctly and do not say  
Anything to the contrary or any untrue words.  
All the words that they speak  
Come forth through the power of the jinas. {9}  
  
“They transcend the level of desire,  
And the levels of kleśas, form, and formlessness.  
Their minds have no attachment to phenomena.  
They practice with joy, benefiting beings. {10}  
  
“They have transcended the level of words;  
Their knowledge of language is obtained from its nature.  
For however long they speak  
They know those words have no basis. {11}  
  
“There is no activity of conceptualization;  
Incorrect views have completely ceased.  
Their understanding is completely assured.  
It has a stability like that of space. {12}  
  
“Even though quintillions of māras  
Come to disturb their mind,  
They overcome all the māras  
And do not fall under their power. {13}  
  
“They have rejected the net of the māras.  
They have pure, untroubled conduct.  
They aspire to the bliss of dhyāna  
And know the world to be empty. {14}  
  
“Even though it is said the world is an aggregate,  
They know it to be empty,  
And that all phenomena are like space,  
Without birth and without cessation. {15}  
  
“They have forsaken the self, but not the conduct⁵⁴²  
Or listening to the teaching of the one with ten strengths.⁵⁴³

### [4.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.21)

They have attained perfect conduct  
And will be reborn wherever they pray to be. {16}  
  
“They go to the buddha realms.  
They see many millions of buddhas.  
They have no desire for the deva realms  
And they do not pray to be there. {17}  
  
“While they are practicing the Dharma,  
Their diligence does not waver for an instant.  
They are highly praised by  
The buddhas in the ten directions. {18}  
  
“Therefore, young man, when you have received  
This Dharma teaching of the samādhi,  
Rejecting the profits of the intellect,  
Teach this Dharma to the people. {19}  
  
“One who wishes for the numerous qualities  
Possessed by the self-arisen buddha  
Should train in this goodness  
And become a buddha with the ten strengths.” {20}  
  
Chapter 13  
  
The Teaching of the Samādhi  
  
Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should be skilled in teaching this samādhi.  
  
“Young man, what is the teaching of this samādhi? It is the true nature of all phenomena; it is equality; it is the absence of inequality; it is devoid of notions; it is devoid of concepts; it is devoid of creation; it is devoid of arising; it is devoid of production; it is devoid of cessation; it is the termination of notions, concepts, and assumptions; it is devoid of an object for the mind; it is devoid of a focus of the mind;⁵⁴⁴ it is the termination of designations; it is the termination of concepts from analysis; it is the termination of desire, anger, and ignorance; it is without a limited or limitless focus of the mind; it is the termination of any focus of the mind; it is the knowledge of the nature of the skandhas, dhātus, and āyatanas; it is the state of accomplishing the field of activity that is the performance of the conduct of mindfulness, understanding, comprehension, conscience, and stability; it is the level of freedom from corruptions;⁵⁴⁵ it is the level of peace; it is the termination of all conceptual elaboration; it is the training of all bodhisattvas; it is the field of activity of all tathāgatas;

### [4.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.22)

and it is the perfection of all good qualities.  
  
“Young man, that is what the teaching of samādhi is said to be. Bodhisattva mahāsattvas who are established in this teaching of samādhi become inseparable from samādhi—their minds become free of delusion, they become endowed with great compassion, and they accomplish the benefit of countless beings.”  
  
Thereupon the Bhagavān spoke these verses:  
  
“The level of unequaled samādhi⁵⁴⁶  
Is peaceful, subtle, and difficult to see.  
All conceptions have been eliminated.  
Therefore it is called samādhi. {1}  
  
“There are no notions, there are no concepts,  
There is nothing to be grasped, there is nothing to be shown,  
And there is no object for the mind.  
Therefore it is called samādhi. {2}  
  
“When in a state of meditation  
There is no pride concerning any phenomenon.  
That very absence of pride—  
That is what is called samādhi. {3}  
  
“There does not exist⁵⁴⁷ even an atom of phenomena.  
That which is called ‘an atom’ does not exist.  
There are no phenomena as objects for the mind.  
Therefore it is called samādhi. {4}  
  
“ ‘The mind has no object’  
Is also itself a concept.  
When there are no concepts of phenomena,  
Then that is known as samādhi. {5}  
  
“A word indicates a meaning.  
That word is not a thing.  
A word is like an echo,  
Like the space of the sky. {6}  
  
“These phenomena are not present;  
There is no presence to be perceived.  
The nonpresence is through the word ‘presence.’  
Its nature is that there is nothing to be found. {7}  
  
“One says ‘going’ and ‘passing away,’  
But that ‘going’ does not exist.  
Through the word ‘going’ there is the absence of going.  
That is given the name samādhi. {8}  
  
“Saying ‘I am not meditating’ is called pride.⁵⁴⁸  
‘I am meditating’ is a second kind of pride.⁵⁴⁹  
Practicing for enlightenment without pride,⁵⁵⁰  
And attaining⁵⁵¹ the absence of pride is the highest enlightenment.⁵⁵² {9}  
  
“This unequaled equality is the level of peace;⁵⁵³  
It is śamatha and vipaśyanā,⁵⁵⁴ devoid of attributes.  
Relying upon this peace, the level of buddhahood,  
Is engaging in the meditation⁵⁵⁵ of samādhi. {10}  
  
“It is not possible through words to enter  
Into the understanding of the meaning.

### [4.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.23)

When all sounds and words are abandoned  
There will be meditation without pride. {11}  
  
“When there is the fire of the eon’s end in this world  
That fire does not burn the supreme mountain in its center,  
Just like space that has never been burned in the past,  
Even though the fire burns for many hundreds of eons.⁵⁵⁶ {12}  
  
“The bodhisattvas who remain engaged  
In this samādhi as it has been taught,  
And know that phenomena are the same as space,  
Will also not be burned by fire.⁵⁵⁷ {13}  
  
“If the buddha realm were burning  
And in this samādhi they prayed  
For the burning to completely cease,  
Though the earth was destroyed it would be unchanged. {14}  
  
“They will have infinite miraculous powers.  
They will travel through the air unimpeded.  
The bodhisattvas will have these qualities  
By remaining in samādhi just as they have been taught. {15}  
  
“Though one is born and though one dies,  
There is no birth and there is no death.  
For the one who understands that  
This samādhi will not be difficult to attain. {16}  
  
“The Lord of the World has taught  
That there is no death and there is no birth.  
Just as the Lord of the World knew that,  
You should also know it through this samādhi. {17}  
  
“Unstained by the world,  
They have no attachment to worldly phenomena.  
With a body free of impediment  
They go to the buddha realms. {18}  
  
“They constantly see in those realms  
The perfect buddhas, the guides of the world.  
They listen there to the Dharma  
That is taught in the realms of the buddhas.⁵⁵⁸ {19}  
  
“They will never be in ignorance.  
They will teach the essence of phenomena.  
They always know the way of phenomena,  
Which is composed⁵⁵⁹ of the essence of phenomena. {20}  
  
“Even though they teach for ten million eons,  
Their confidence in speech will not decline.  
They emanate many other bodhisattvas  
Who have wisdom. {21}  
  
“The emanated bodhisattvas  
Travel from realm to realm.  
They are seated, cross-legged,  
Upon lotuses that have a thousand petals. {22}  
  
“They teach the enlightenment of buddhahood,  
Wonderful dhāraṇīs and sūtras,

### [4.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4.24)

And ten million other sūtras,  
While meditating peacefully in samādhi. {23}  
  
“They establish in irreversibility  
Countless multitudes of beings,  
And teach the enlightenment of buddhahood  
Without their confidence in speech ever declining. {24}  
  
“They go to a pinnacled hall  
That is adorned with jewels  
And scatter aromatic  
Flowers upon the guides. {25}  
  
“They also sprinkle scented  
Powders upon the guides.  
They all make vast offerings  
In order to attain enlightenment. {26}  
  
“Those countless qualities  
Are the refuge of the bodhisattvas.  
When they are free of kleśas  
They attain those miraculous powers. {27}  
  
“Because the kleśas are not created  
They are clear, pure, and bright.  
The field of activity of the bodhisattvas  
Is noncomposite and inviolate. {28}  
  
“They have perfect peace, complete peace;  
They have no kleśas, and they have no misery.⁵⁶⁰  
They have no conceptualization, are free of conceptualization,  
And have transcended conceptualization. {29}  
  
“This characteristic of phenomena  
Is beyond the scope of words.⁵⁶¹  
It is difficult⁵⁶² to know through language⁵⁶³  
And therefore it is called samādhi. {30}  
  
“It is unending; it is complete peace;  
It is effortless, and it cannot be shown.  
The field of activity of all the buddhas  
Is the completely pure summit of the truth. {31}  
  
“The training of all the buddhas  
Is in the nature of all phenomena.  
The perfect buddhas, having trained in it,  
Have reached the perfection of qualities.⁵⁶⁴ {32}  
  
“Without any concepts of the past,  
Of this side and the further side,  
In that way all those buddhas  
Have reached the perfection⁵⁶⁵ of qualities. {33}  
  
“Knowing the nature of phenomena  
As having no coming or going,  
They have reached the perfection  
That is nonconceptual and effortless.” {34}  
  
Chapter 14  
  
The Buddha’s Smile  
  
Then the youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee,

## Linked texts (1)

- [འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo.4.1-2) — Classical Tibetan

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Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.4) · Pramāṇa