co.

Table of Contents

s.

Summary

s.­1

This sūtra, much quoted in later Buddhist writings for its profound statements especially on the nature of emptiness, relates a long teaching given by the Buddha mainly in response to questions put by a young layman, Candraprabha. The samādhi that is the subject of the sūtra, in spite of its name, primarily consists of various aspects of conduct, motivation, and the understanding of emptiness; it is also a way of referring to the sūtra itself. The teaching given in the sūtra is the instruction to be dedicated to the possession and promulgation of the samādhi, and to the necessary conduct of a bodhisattva, which is exemplified by a number of accounts from the Buddha’s previous lives. Most of the teaching takes place on Vulture Peak Mountain, with an interlude recounting the Buddha’s invitation and visit to Candraprabha’s home in Rājagṛha, where he continues to teach Candraprabha before returning to Vulture Peak Mountain. In one subsequent chapter the Buddha responds to a request by Ānanda, and the text concludes with a commitment by Ānanda to maintain this teaching in the future.

ac.

Acknowledgements

ac.­1

Translated from the Tibetan, with reference to Sanskrit editions, by Peter Alan Roberts. The Chinese consultant was Ling-Lung Chen. Edited by Emily Bower and Ben Gleason.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous donation of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.

The Translation
The Mahāyāna Sūtra
The King of Samādhis, the Revealed Equality of the Nature of All Phenomena
39.
Chapter 39

Restraint of the Body, Speech, and Mind

39.­1

Then the Bhagavān [F.151.a] said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall have self-control through physical restraint.’

39.­2

“Young man, what is meant by physical restraint? That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas are free of attachment to all phenomena.

39.­3

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the thirty-two primary signs of a great being.

39.­4

“That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the eighty secondary signs of a great being.

39.­5

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the ten strengths, the four fearlessnesses, and the eighteen distinct qualities of a buddha.

39.­6

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the three doorways to liberation. What are these three? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation.

39.­7

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras.

39.­8

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. [F.151.b] They attain those four discernments.

39.­9

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment.

39.­10

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the state of great compassion, attain the state of great equanimity, and attain easeful examination and analysis of phenomena.

39.­11

“Moreover, young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas desist from killing, taking what is not given, not maintaining celibacy, lying, slandering, harsh speech, idle talk, avarice, malice, and wrong views; desist from fraud in weights, fraud in measures, and fraud in wealth;1367 desist from capturing,1368 binding, restraining,1369 beating,1370 threatening,1371 severing,1372 impaling, and terrorizing; desist from desire and greed; desist from wild hand movements, wild leg movements, and unrestrained movements of the legs and arms; and desist from wicked habits of body, speech, or mind so that, like palm trees that have had their tops cut off, they will not arise again in the future.

39.­12

“Therefore, young man, understand this teaching in the following way. [F.152.a] Young man, in the past, innumerable, vast, immeasurable, inconceivable, unfathomable countless eons ago, at that time and in those days, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa, who was perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, a buddha, and a bhagavān.

39.­13

“At that time and in those days, the lifespan of the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa was six hundred million years. He had a śrāvaka saṅgha of six hundred million arhats. There were countless bodhisattva mahāsattvas who held the supreme Dharma.

39.­14

“Young man, at that time and in those days, there was a king named Viveśacintin. King Viveśacintin came with eight hundred million people into the presence of the Tathāgata. When he arrived he bowed his head down to the feet of the Tathāgata, circumambulated the Bhagavān three times, and sat down in one place. Once King Viveśacintin had sat down in one place, he honored the Tathāgata.

39.­15

“Then the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa, knowing the superior aspiration of King Viveśacintin and his followers, taught them from this Dharma teaching by chanting the following verses on entering through the doorway of the samādhi of physical restraint:

39.­16
“ ‘Just as space and the sky are pure,
Ultimately pure, and with a clear nature,
The restraint of the body, too, is pure,
And cannot be taught in verse. {1}
39.­17
“ ‘This physical restraint is devoid and empty,
And those are also the two characteristics of the body.
Just like space it is without characteristics.
That is taught to be the characteristic of the body’s restraint. {2} [F.152.b]
39.­18
“ ‘Those who know that characteristic of the body’s restraint
Will never be ones without restraint.
How can those without activity have a field of conduct?
Those who are immaculate have no birth. {3}
39.­19
“ ‘One cannot have this restraint while pursuing desires
Through yearning for forms and enjoyments.
Not knowing the wickedness of existence,
One cannot know this restraint of the body. {4}
39.­20
“ ‘There will never be birth
For those who have immaculate restraint.
They have qualities like those of the arhats,
Which cannot easily be known by tīrthikas. {5}
39.­21
“ ‘Those who are terrified of the three realms
Will not develop desire for sensual gratification.
They who do not wish for the pleasures of a king
Will know this kind of restraint of the body. {6}
39.­22
“ ‘The restraint of the body is said to have this meaning.
It is a meaning that cannot be taught through words.
The one who knows this way of the Dharma
Is firmly established in this restraint. {7}
39.­23
“ ‘I teach the meaning to those who are engaged with the meaning,
To those wise ones intent upon the way of the meaning.
Those engaged in the meaning shun that which is not the meaning
And are always firmly established in that restraint. {8}
39.­24
“ ‘How can one know the meaning
That is spoken of in the teaching of the jinas?
Those who know the nature of that way of meaning
Are said to be established in the restraint of the body. {9}
39.­25
“ ‘Those who know insubstantiality, emptiness,
The absence of a self, and the absence of attributes
Will never be without that restraint,
And in that way they will train in correct certainty. {10}
39.­26
“ ‘They know that existents are nonexistent
And do not give rise to attachment to existents.
They will never give rise to attachment to any existent
And will reach the samādhi of the absence of attributes. {11}
39.­27
“ ‘Those who know that phenomena have no self,
Have an empty nature and the characteristic of clarity,
Will never be without that restraint,
And thus will have definite correct understanding.1373 {12}
39.­28
“ ‘Those who know the five skandhas to be empty
Know their empty nature that is devoid of a self.
They will never be without that restraint
In any physical activity that they perform. {13}
39.­29
“ ‘Those who focus on attributes, who are without restraint,
Who are constantly fixed in the conception of a self‍— [F.153.a]
Those beings who are attached to forms
Are overcome by unrestrained desires. {14}
39.­30
“ ‘Those who are trained in the true, highest point,
The gentle ones who have realized emptiness,
Are never overcome by the arising of desires
That cause the unrestrained to go to the lower realms. {15}
39.­31
“ ‘Just as all the ants together cannot shake
And cannot move great Mount Sumeru,
Even divine forms cannot unsettle
A wise one who is correctly trained. {16}
39.­32
“ ‘Someone may be able to paint a picture on space,
Someone may be able to grasp space in his hand,
But desire, anger, or millions of māras
Will not be able to unsettle such a wise one. {17}
39.­33
“ ‘Someone may be able to catch an echo,
A stone may be able to float on the water,
But no one can see the thoughts of someone
Who is trained in this restraint of the body. {18}
39.­34
“ ‘Someone may be able to catch all the sounds
In the entire world and put them in a box,
But they cannot know whether someone who maintains
The restraint of the body is or is not maintaining it. {19}
39.­35
“ ‘Someone may be able to catch the light from the disk of the sun,
Or the thunder and lightning that burst from the clouds,
But they cannot know the nature of the body
Of someone who has trained in the restraint of the body. {20}
39.­36
“ ‘Someone may be able to catch in a trap or a net
The circle of wind that moves through the four directions,
But they cannot come to know the body
Of someone who is established in the restraint of the body. {21}
39.­37
“ ‘This is not the domain of activity of beings.
It is the domain of a wise one who has a controlled mind.
It is the domain of activity of someone with restraint of the body
Who, like space, is unstained by worldly qualities. {22}
39.­38
“ ‘Someone may be able to see the tracks of all the creatures
That move through the sky in all four directions,
But they would not be able to know the extent
Of the fields of activity of such a person’s mind or body. {23}
39.­39
“ ‘Those who are established in this restraint of the body
Do not have any of the various kinds of kleśas.
They have eliminated even the minor kleśas,1374
And thus are trained in the restraint of the body. {24}
39.­40
“ ‘They cannot be harmed by weapons or by fire, [F.153.b]
And in that way their bodies are ungraspable.
They remain in the peace, perfect peace, of samādhi,
And in that way they are trained in the restraint of the body. {25}
39.­41
“ ‘Thus established, they have no fear, they have no terror,
Their minds are undisturbed, and they feel no envy.
They who are thus trained in the restraint of the body
Have become liberated from all misfortune. {26}
39.­42
“ ‘They are not afraid of poison or weapons;
They are not afraid in the middle of fire or water.
They who are thus trained in the restraint of the body
Have become liberated from all misfortune. {27}
39.­43
“ ‘They are without fear among thieves,
Swindlers, criminals, and poisonous snakes.
In this way they have no conception of a self
And, liberated from that concept, they have no fear. {28}
39.­44
“ ‘Those who are freed from fear do not become frightened.
As there is no fear, there is no instability.
How can those who are unshakable feel fear?
Even millions of māras cannot disturb them. {29}
39.­45
“ ‘The one who benefits bodhisattvas
Explains and teaches the practice of restraint.
Even millions of māras cannot disturb
The one who has trained in this restraint of the body. {30}
39.­46
“ ‘Unimpeded knowledge of the entire Dharma,
The complete eighty secondary signs,
And the thirty-two primary signs of a pure mind
Are not difficult to obtain for one established in restraint. {31}
39.­47
“ ‘Whoever wishes to realize the qualities of a buddha,
Which are inconceivable and beyond measure,
Should train in this kind of restraint of the body
And become a shrine for the entire world. {32}
39.­48
“ ‘Whoever wishes for these qualities of a great sage,
For the ten inconceivable strengths of a buddha,
Should train in this restraint of the body.
The strengths are not difficult to attain for one thus trained. {33}
39.­49
“ ‘The eighteen distinct qualities of a buddha,
In which the jinas are established,
Are not difficult to attain for someone
Who has trained in this restraint of the body. {34}
39.­50
“ ‘The seven limbs of enlightenment of the great sages,
And their discernments and bases of miraculous powers,
Are not difficult to attain for someone
Who has trained in this restraint of the body. {35} [F.154.a]
39.­51
“ ‘The four brahmavihāras and the dhyānas,
The doorways to liberation that have been taught,
And easeful examination and analysis
Are not difficult to attain for one established in restraint. {36}
39.­52
“ ‘One who is established in this supreme restraint
Dwells in compassion and also in equanimity,
And likewise practices the conduct of supreme love,
And has the motivation to benefit all beings.1375 {37}
39.­53
“ ‘Maintaining mindfulness and correct exertion,
The five strengths and five powers of the great sages,
And the eight branches of the supreme path of the noble ones
Are not difficult to attain for one trained in restraint of the body. {38}
39.­54
“ ‘Also, the other sublime qualities of a buddha,
Which are inconceivable and beyond measure,
Are all not difficult to attain for someone
Who has trained in this restraint of the body.’ {39}
39.­55
“When he had listened to this restraint of the body,
The eminent king1376 gained exceptional accomplishment.1377
He felt the highest joy and unequaled happiness
And entered homelessness in that Jina’s teaching. {40}
39.­56
“For a hundred million years he entered homelessness
And practiced a pure and perfect celibacy.
He also meditated on the four brahmavihāras
In order to benefit the world and its devas. {41}
39.­57
“Having meditated well on the brahmavihāras,
He saw eight hundred million buddhas,
And even more, as numerous as the Ganges sands,
And he practiced this supreme celibacy. {42}
39.­58
“He entered homelessness in all of their teachings
And practiced a pure and perfect celibacy.
He became an excellent bhikṣu dharmabhāṇaka
Who was very learned and had eloquent speech. {43}
39.­59
“Knowing well this restraint of the body,
He had unimpaired conduct, faultless conduct,
Pure conduct, and unalloyed conduct,
And maintained noble conduct that was immaculate. {44}
39.­60
“If you think, young man, that Viśeṣacintin,
The eminent king of that time, was someone else,
Do not see him as being anyone else:
That was me while I was practicing bodhisattva conduct. {45} [F.154.b]
39.­61
“Therefore, young man, follow my teaching,
And maintain this restraint of the body.
Teach it, too, to millions of other beings,
And before long you will become the same as me.” {46}
39.­62

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, the bodhisattva mahāsattvas who have completely pure physical conduct have no fear of the hells, of rebirth as an animal, of the realm of Yama, or of any other lower existences. They have no fear of water, and no fear of fire, of poison, of weapons, of lions, of tigers, of bears,1378 of elephants, of bulls, or of humans and nonhumans.

39.­63

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct can place the great billion-world universe on the palm of their hand and throw it up to the height of one palm tree, two palm trees, three palm trees, four palm trees, five palm trees, six palm trees, seven palm trees, or as high as they wish to throw it.

39.­64

“Moreover, young man, bodhisattva mahāsattvas who have completely pure physical conduct attain the perfection of supreme miraculous powers. They have ripened the bases of miraculous powers, possess pure merit, and have detachment. They can go anywhere, have attained this samādhi, have completely perfected immaculate merit, and have unimpeded vision of all worlds, and therefore have gained miraculous powers. What is this attainment of miraculous powers? Through miraculous powers there is the perfection of the accomplishment of aspirations1379 and success.1380

39.­65

“What kind of attainment of miraculous powers are these miraculous powers that are spoken of? [F.155.a] Bodhisattva mahāsattvas who possess miraculous powers experience a range of different kinds of miracles: they transform from one to many, from many to one, and from visible to invisible; they pass without impediment through house walls, through city walls, and through mountains; they travel through the air just like a bird; they dive into the ground and emerge from it, just as they would in water; they stand on water just like they would on the ground; they give off smoke and flames, just like a great blaze of fire; their bodies emit many thousands of trillions of great torrents of water, just like a great cloud that can extinguish the great fire of a thousand-billion world universe being on fire;1381 they grasp in their hands and polish the moon and the sun, which are so miraculous, powerful, and majestic; and just as they wish, their bodies have power over beings, as far up as those in Brahmā’s realm.”

Thereupon the Bhagavān recited these verses:1382

39.­66
“They dive into the earth and reemerge,
They walk unimpeded on water,
They travel through the air like a bird,
And they miraculously emit smoke and flames.1383 {47}
39.­67
“Just as the wind is unimpeded by space,
And a multitude of clouds move through it,
In that way the yogins fly through the air,
Unimpeded like the wind and the clouds. {48}
39.­68
“The skilled bodhisattvas, on seeing
Realms burning in a blazing inferno,
Emit water from their bodies,
Extinguishing the fire of millions of realms. {i}1384
39.­69
“The skilled bodhisattvas, while seated,
Grasp the sun and moon in their hands.
Seated, they know the realm of Brahmā
And teach the Dharma to millions of Brahmās.1385 {49} [F.155.b]
39.­70
“When they wish to teach the Dharma,
The entire billion-world universe hears them.
As they wish, they teach the Dharma
In millions of realms to millions of beings.” {50}
39.­71

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct have a divine sense of hearing so that they can hear from afar the voices of devas, humans, beings in the hells, those reborn as animals, and those in the realm of Yama.

39.­72

“Moreover, young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct, while they are seated, with their divine sense of smell can smell from afar all the divine pleasant aromas of the Dharma that there are in all the worlds in the billion-world universe.”1386

39.­73

Then again the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct know accurately the motivation, conduct, and thoughts of other beings and individuals. They accurately know a mind that has desire to be a mind that has desire. They accurately know a mind that is without desire to be a mind that is without desire.

39.­74

“It is the same as that for having anger and being without anger, having ignorance and being without ignorance, having craving and being without craving, [F.156.a] having grasping and being without grasping, having concentration and distraction, having error and no error, having greatness and no greatness, having clarity and no clarity, being valid and being invalid, being surpassable and unsurpassable, being in meditation and not being in meditation, and being liberated and not being liberated, and they accurately know a mind that has kleśas to be a mind that has kleśas, and they accurately know a mind that has no kleśas to be a mind that has no kleśas.

39.­75

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct remember previous lives in many ways: they remember one previous life, or two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or remember a hundred previous lifetimes. They remember a thousand lives, a hundred thousand lives, and so on, up to many quintillions of previous lives.

39.­76

“They remember an eon of dissolution and an eon of origination, and so on up to many eons of dissolution and eons of origination.

39.­77

“They remember one eon, and they remember a hundred eons, a thousand eons, a hundred thousand eons, and so on, up to remembering many quintillions of eons.

39.­78

“They remember as many as ten million past lives, saying, ‘I was born as such and such a being, this was my name, this was my family, this was my caste, this was my color, this was the food that I ate, this was my livelihood, this is how long a lifespan was, this is how long I lived, and this was the happiness and suffering I experienced. Then when I died I was reborn as such and such; then when I died again I was reborn here.’

“They remember correctly the many different aspects of their previous lives, such as what appearance they had, the place where they lived, and the cause for that rebirth. [F.156.b]

39.­79

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct have divine vision, which surpasses human vision, so that they know accurately, according to the karma of beings, their deaths and their rebirths, whether they have good color or bad color, whether they are fortunate or unfortunate, whether it is a good rebirth or a bad rebirth, and whether they are going to the higher realms or the lower realms.

39.­80

“They say, ‘These beings conducted themselves badly with their bodies, conducted themselves badly with their speech, and conducted themselves badly in their minds. They maligned the noble ones, had wrong views, and truly held those wrong views. Because of those causes, after they died they fell to the lower realms and were reborn in the hells. These beings conducted themselves well with their bodies, conducted themselves well with their speech, and conducted themselves well in their minds. They did not malign the noble ones, had correct views, and truly held those correct views. Because of those causes, after they died they went to the higher realms and were reborn in the paradises.’

39.­81

“In that way they have the pure divine vision that transcends that of humans, so that they know correctly, according to the karma of beings, their deaths and their rebirths, whether they have good color or bad color, whether they are fortunate or unfortunate, whether it is a good rebirth or a bad rebirth, and whether they go to the higher realms or the lower realms.

39.­82

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct in one instant of wisdom accurately know, hear, see, and understand everything that is to be known, to be heard, to be seen, to be realized, and to be manifested.”1387

Thereupon the Bhagavān recited these verses:

39.­83
“The levels of higher cognitions
Of the protector bodhisattvas are taught. [F.157.a]
The ones who remain in samādhi
Are known as bodhisattvas. {51}
39.­84
“Their hearing is purified to become
Inconceivable divine hearing.
They hear the Dharma that is
Taught by all the buddhas. {52}
39.­85
“The skilled bodhisattvas, while sitting,
With a divine sense of smell
Smell all the divine Dharma aromas
In the great billion-world universe.1388 {i}
39.­86
“They know the minds of all beings:
Whether they have or do not have desire,
Whether they have or do not have anger,
Whether they have or do not have ignorance. {53}
39.­87
“They know where they lived in the past,
Those places where they previously lived
Throughout billions of eons;
They know them without any impediment. {54}
39.­88
“Their sight, too, is purified;
They have insurpassable, divine sight.
They see perfectly the deaths
Of beings and their rebirths. {55}
39.­89
“Within a single instant
They know all lifetimes.
They know correctly every single
Phenomenon that can be known.”1389 {56}
39.­90

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will engage in completely pure conduct of speech in that way.’

39.­91

“Young man, what is the restraint of speech? Young man, bodhisattva mahāsattvas who have completely pure conduct of speech attain the inconceivable, unimpeded buddha’s speech, which has sixty aspects. Young man, that is the restraint of speech.

39.­92

“Bodhisattva mahāsattvas who have the restraint of speech have the attainment of noble words. Young man, that is the restraint of speech.

39.­93

“Bodhisattva mahāsattvas who have the restraint of speech attain the thirty-two primary signs of a great being. Young man, that is the restraint of speech.

39.­94

“Bodhisattva mahāsattvas who have the restraint of speech attain the eighty secondary signs of a great being. Young man, that is the restraint of speech. [F.157.b]

39.­95

“Bodhisattva mahāsattvas who have the restraint of speech attain the ten strengths of a tathāgata, the four fearlessnesses, and the eighteen distinct qualities of a buddha. Young man, that is the restraint of speech.

39.­96

“Bodhisattva mahāsattvas who have the restraint of speech attain the three doorways to liberation. What are these three? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation. Young man, that is the restraint of speech.

39.­97

“Bodhisattva mahāsattvas who have the restraint of speech attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras. Young man, that is the restraint of speech.

39.­98

“Bodhisattva mahāsattvas who have the restraint of speech attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. They attain those four discernments. Young man, that is the restraint of speech.

39.­99

“Bodhisattva mahāsattvas who have the restraint of speech attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment. Young man, that is the restraint of speech.

39.­100

“Bodhisattva mahāsattvas who have the restraint of speech attain the state of great compassion, [F.158.a] attain the state of great equanimity, attain easeful examination, and attain the quality of being devoid of examination. Young man, that is the restraint of speech.

39.­101

“Moreover, young man, bodhisattva mahāsattvas who have the restraint of speech desist from killing, taking what is not given, not maintaining celibacy, lying, slandering, harsh speech, and idle talk. Those bodhisattva mahāsattvas desist from speaking untrue words to their parents and their teachers; from maligning the Buddha, Dharma, and Saṅgha; and from any other words that are harmful words. They know those words to be like echoes. They perceive them to be like apparitions, mirages, hallucinations, and illusions, and in that way they do not objectify words, conceptualize them, become proud of them, view them, or become attached to them. Young man, that is the restraint of speech.”

39.­102

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will engage in completely pure conduct of speech in that way.’ Young man, bodhisattva mahāsattvas who have the restraint of speech have no fear of any lower realm and obtain the entire Dharma of the buddhas. They attain all the miraculous powers and higher cognitions of the buddhas. Young man, that is the restraint of speech.”

Thereupon the Bhagavān recited these verses:1390

39.­103
“That which is called the restraint of speech
Is the restraint of speech through which
The bodhisattvas will attain the unimpeded knowledge
Of the entirety of the Dharma.1391 {57}
39.­104
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain the unimpeded, inconceivable buddha speech
That has sixty aspects.1392 {i} [F.158.b]
39.­105
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain the thirty-two primary signs,
The ten strengths, and the distinct qualities of a buddha. {58}
39.­106
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain all the qualities of buddhahood
That have previously been taught by me. {59}
39.­107
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain the brahmavihāras, the discernments,
And marvelous, inconceivable qualities. {60}
39.­108
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain the mindfulnesses, the correct exertions,
The strengths, the powers, and the bases for miraculous powers. {61}
39.­109
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain great equanimity, the fearlessnesses,
And the state of great compassion. {62}
39.­110
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Attain pure, easeful examination
And the peace of being devoid of examination. {63}
39.­111
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Do not lie, speak words of slander,
Indulge in idle talk, or speak harsh words. {64}
39.­112
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Will never say that they forsake the Dharma
Or forsake the Buddha or the Saṅgha. {65}
39.­113
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Do not speak words that are unture
In front of their parents or teachers. {66}
39.­114
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Desist from all other words
That are harmful, without exception. {67}
39.­115
“That which is called the restraint of speech
Is the restraint of speech through which the wise
Fearlessly use words that are like echoes
And that are analogous to dreams. {68}
39.­116
“That which is called the restraint of speech
Is the bodhisattva’s use of words
As being without self, without a soul, unmoving, [F.159.a]
Arising through conditions, and as deceptive as a dream. {69}
39.­117
“That which is called the restraint of speech
Is the bodhisattva’s use of words,
With cessation always being like a dream,
And nirvāṇa also being like a dream. {70}
39.­118
“That which is called the restraint of speech
Is when there are no words at all to be found.
It is not conceptualizing them or being proud of them,
And not being dependent on them or attached to them.” {71}
39.­119

Then the Bhagavān said to Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall be endowed with the restraint of the mind.’

39.­120

“Young man, what is the restraint of the mind?1393 Bodhisattva mahāsattvas who have the restraint of the mind are without fear of the Dharma of the buddhas,1394 and have attained the unshakable, liberated mind. Young man, that is the restraint of the mind.

39.­121

“Bodhisattva mahāsattvas who have the restraint of the mind obtain the samādhi that is like a vajra. Young man, that is the restraint of the mind.

39.­122

“Bodhisattva mahāsattvas who have the restraint of the mind obtain the light rays that are called as bright as flames. Young man, that is the restraint of the mind.

39.­123

“Bodhisattva mahāsattvas who have the restraint of the mind attain the perfect voice of a buddha, which has sixty aspects. Young man, that is the restraint of the mind.

39.­124

“Bodhisattva mahāsattvas who have the restraint of the mind have the attainment of noble words. Young man, that is the restraint of the mind.

39.­125

“Bodhisattva mahāsattvas who have the restraint of the mind attain the thirty-two primary signs of a great being. Young man, that is the restraint of the mind.

39.­126

“Bodhisattva mahāsattvas who have the restraint of the mind attain the eighty secondary signs of a great being. Young man, that is the restraint of the mind. [F.159.b]

39.­127

“Bodhisattva mahāsattvas who have the restraint of the mind attain the ten strengths of a tathāgata, the four fearlessnesses, and the eighteen distinct qualities of a buddha. Young man, that is the restraint of the mind.

39.­128

“Bodhisattva mahāsattvas who have the restraint of the mind attain the three doorways to liberation. What are the three doorways to liberation? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation. Young man, that is the restraint of the mind.

39.­129

“Bodhisattva mahāsattvas who have the restraint of the mind attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras. Young man, that is the restraint of the mind.

39.­130

“Bodhisattva mahāsattvas who have the restraint of the mind attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. They attain those four discernments. Young man, that is the restraint of the mind.

39.­131

“Bodhisattva mahāsattvas who have the restraint of the mind attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment. Young man, that is the restraint of the mind.

39.­132

“Bodhisattva mahāsattvas who have the restraint of the mind attain the state of great compassion, attain the state of great equanimity, and attain easeful examination [F.160.a] and the quality of being devoid of examination. Young man, that is the restraint of the mind.

39.­133

“Bodhisattva mahāsattvas who have the restraint of the mind attain engagement in conduct with the wish to benefit others. Young man, that is the restraint of the mind.

39.­134

“Bodhisattva mahāsattvas who have the restraint of the mind do not associate with wrong views in order to desist from wrong views; they do not associate with avarice in order to desist from avarice; they do not associate with malice in order to desist from malice; they do not associate with laziness in order to desist from laziness; they do not wish to deceive their parents or their teachers; and they do not develop desire, anger, or ignorance and do not associate with them. They do not abandon the aspiration to enlightenment, they do not destabilize their superior aspiration, and also the bodhisattvas desist from all other harmful thoughts in their minds, and do not associate with them. Young man, that is the restraint of the mind.

39.­135

“They perceive the mind as being like a dream, being like a mirage, being like an apparition, and being like a hallucination, something that does not come from anywhere and does not go anywhere. They perceive happiness as being like a dream, perceive it as being impermanent like a dream, perceive it as being devoid of self like a dream, perceive it as being devoid of a soul like a dream, and they do not objectify it, conceptualize it, become proud of it, view it, or become attached to it. Young man, that is the restraint of the mind.”

39.­136

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure conduct of the mind in that way.’ Why is that? [F.160.b] Young man, bodhisattva mahāsattvas who have completely pure conduct of the mind avoid all unfavorable conditions and obtain the countless Dharma teachings of the buddhas. They obtain from all the buddhas the higher cognitions of the buddhas and the unshakable, liberated mind. Young man, that is the restraint of the mind.”

Thereupon the Bhagavān recited these verses:

39.­137
“All of you listen with an unwavering mind,
For I will teach the restraint of the mind.
If you wish to attain buddhahood quickly,
Listen to me and then practice this. {72}
39.­138
“That restraint of the mind through which wise ones
Attain the vast, unshakable, supreme peace,
The wonderful, inconceivable Dharma of the jinas,
That is what is called the pure restraint of the mind. {73}
39.­139
“That restraint of the mind through which wise ones
Attain the liberated, eternally unshakable mind,
And likewise the supreme samādhi that is like a vajra,
That is what is called the most splendid restraint of the mind. {74}
39.­140
“That which wise ones practice and through which
They accomplish light rays of great benefit,
And attain the voice with sixty aspects,
That is what is called the purest restraint of the mind. {75}
39.­141
“That restraint of the mind through which wise ones
Quickly attain the thirty-two primary signs
And attain the ten strengths and every quality of buddhahood,
That is what is called the supreme restraint of the mind. {76}
39.­142
“That restraint of the mind through which wise ones
Attain the discernments and the fearlessnesses,
And wonderful, inconceivable, supreme qualities,
That is what is called the supreme restraint of the mind. {77}
39.­143
“That restraint of the mind through which wise ones
Attain the mindfulnesses, the bases of miraculous powers,
The correct efforts, and the five powers and strengths,
That is what is called the supreme restraint of the mind. {78}
39.­144
“That restraint of the mind through which wise ones
Attain all of the four brahmavihāras, and likewise
Emptiness, the absence of attributes, and the absence of aspiration,
That is what is called the supreme restraint of the mind.1395 {i}
39.­145
“That restraint of the mind through which wise ones [F.161.a]
Attain the state of compassion, great equanimity,
And the practice of correct conduct, great love, and peace,
That is what is called the supreme restraint of the mind. {ii}
39.­146
“That restraint of the mind through which wise ones
Quickly attain the seven limbs of enlightenment
And similarly the eight aspects of the supreme path,
That is what is called the supreme restraint of the mind. {79}
39.­147
“That restraint of the mind through which wise ones
Attain the supreme state of equanimity
And the stainless, supreme state of compassion,
That is what is called the supreme restraint of the mind. {80}
39.­148
“That restraint of the mind through which wise ones
Attain easeful examination, a mind of pure peace,
And detachment through a wealth of qualities,
That is what is called the supreme restraint of the mind. {81}
39.­149
“That restraint of the mind through which wise ones
Do not associate with evil people and those with wrong views,1396
And do not develop a mind of malice, or a mind of avarice,
That is what is called the supreme restraint of the mind. {82}
39.­150
“That restraint of the mind through which wise ones
Do not act with pretense for even an instant,
And do not act with deception toward the guru,
That is what is called the supreme restraint of the mind. {83}
39.­151
“That restraint of the mind through which wise ones
Do not develop desire or anger in their minds,
And similarly never give rise to ignorance,
That is what is called the supreme restraint of the mind. {84}
39.­152
“That restraint of the mind through which wise ones
In their minds do not forsake enlightenment,
And whose superior motivation is never shaken,
That is what is called the supreme restraint of the mind. {85}
39.­153
“That restraint of the mind through which wise ones
Do not keep with any of the other numerous faults
Of the mind that there may be,
That is what is called the supreme restraint of the mind. {86}
39.­154
“They understand the mind as being like an illusion,
Like a dream, and similarly like a mirage,
Always having the characteristic of a hallucination:
That is what is called the supreme restraint of the mind. {87}
39.­155
“They understand happiness to be like a dream,
And similarly, impermanent, empty, and transient.
Wise ones understand the mind in that way:
That is what is called the supreme restraint of the mind. {88}
39.­156
“They understand the mind to be without a soul, without being, [F.161.b]
And arising from conditions like a whirled torch’s circle of fire,
Not coming from anywhere nor going anywhere:
That is what is called the supreme restraint of the mind. {89}
39.­157
“They never objectify the mind at all,
And are without conceptualization or pride;
They do not fixate upon it or become attached to it:
That is what is called the supreme restraint of the mind. {90}
39.­158
“They understand the ultimate truth to be like a dream,
And nirvāṇa to be the same as a dream;
Wise ones understand the mind in that way:
That is what is called the supreme restraint of the mind.” {91}
39.­159

Conclusion of the thirty-ninth chapter, “Restraint of the Body, Speech, and Mind.”1397 [B15]

c.

Colophon

c.­1

The Indian preceptor Śrīlendrabodhi, and the chief editor Lotsawa Bandé Dharmatāśīla, translated and revised this work. It was later modified and finalized in terms of the new translation.

ab.

Abbreviations

BHS Buddhist Hybrid Sanskrit.
Chinese Sixth century Chinese translation by Narendrayaśas (see introduction, i.­7).
Commentary Mañjuśrīkīrti (see bibliography).
Gilgit Sixth to seventh century Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Hodgson Later Nepalese Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Matsunami Matsunami’s Sanskrit edition (see bibliography).
Shastri Later Nepalese Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Vaidya Vaidya’s Sanskrit edition (see bibliography).
b.

Bibliography

Tibetan Editions of the Samādhirājasūtra

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo (Sarva­dharma­svabhāva­samatāvipañcita­samādhirāja­sūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.a–175.b.

‍—‍—‍—. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 55, pp. 3–411.

‍—‍—‍—. Lhasa Kangyur (lha sa bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–269.b.

‍—‍—‍—. Narthang Kangyur (snar thang bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–273.b.

‍—‍—‍—. Shelkar Drima Kangyur (shel mkhar bris ma bka’ ’gyur) vol. 54 (mdo sde, ja), folios 157.a–436.a.

‍—‍—‍—. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur) vol. 58 (mdo sde, ja), folios 145.a–405.a.

‍—‍—‍—. Urga Kangyur vol. 55 (mdo sde, da), 1.b–170.a.

Sanskrit Editions of the Samādhirājasūtra

Dutt, Nalinaksha. Gilgit Manuscripts Vol. II, part I. Calcutta: J. C. Sarkhel, 1941. [This Sanskrit edition in three volumes is based on the Gilgit manuscript but also includes and represents the two Nepalese manuscripts of Hodgson and Shastri, see Introduction i.­9 and n.­4.

‍—‍—‍—. Gilgit Manuscripts Vol. II, part II. Calcutta: J. C. Sarkhel, 1953.

‍—‍—‍—. Gilgit Manuscripts Vol. II, part III. Calcutta: J. C. Sarkhel, 1954.

Matsunami, Seiren (ed.). “Bonbun Gattō Zanma kyō.”.in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 60 (1975), pp. 188–244.

‍—‍—‍—. “Bonbun Gattō Zanma kyō.” in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 61 (1975), 761–796.

Vaidya, P. L., ed. Samādhirājsūtra. Darbhanga, India: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.

Other canonical references

Kangyur

da ltar gyi sangs rgyas mngon sum du bzhugs pa’i ting nge ’dzin gyi mdo (Pratyutpanna-buddha-samukhāsthita-samādhi-sūtra) [The Sūtra, The Samādhi of Being in the Presence of the Buddhas of the Present]. Toh 133, Degé Kangyur vol. 56 (mdo sde, na), folios 1.a–70.b.

dam pa’i chos pad ma dkar po’i mdo (Saddharma­puṇḍarīka-sūtra) [The Sūtra of the White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 67 (mdo sde, ja), folios 1.a–180.b. English translation in Roberts 2018.

de bzhin gshegs pa’i ye shes kyi phyag rgya’i ting nge ’dzin gyi mdo (Tathāgata-jñāna-mudrā-samādhi-sūtra) [The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas]. Toh 131, Degé Kangyur vol. 55 (mdo sde, da), folios 230.b–253.b. English translation in Dharmachakra Translation Committee 2020b.

dge ba’i rtsa ba yongs su ’dzin pa’i mdo (Kuśala-mūla-saparigraha-sūtra) [The Sūtra of Possessing the Roots of Goodness]. Toh 101, Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b. English translation in Dharmachakra Translation Committee 2020c.

de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhe bya ba brtag pa’i rgyal po chen po (Sarva-tathāgata-kāyavākcitta-rahasyo guhyasamāja-nāma-mahā-kalparāja) [The Great King Entitled the Union of the Great Secrets: the Secret of the Body, Speech, and Mind of all the Tathāgatas]. Also known as the Tathāgata­guhyaka Sūtra [The Sūtra of the Secret of the Tathāgatas] and the Guhysamaja-tantra. Toh 442, Degé Kangyur vol. 81 (rgyud, ca), folios 90.a–157.b.

gser ’od dam pa mdo sde’i dbang po’i rgyal po’i mdo (Suvarṇa-prabhāsottama-sūtrendrarāja-sūtra) [The Sūtra of the King Who Is the Lord of Sūtras: The Supreme Golden Light]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151.b–273.a.

lang kar gshegs pa’i mdo (Laṅkāvatāra-sūtra) [Entry into Laṅka Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.

sangs rgyas rjes su dran pa (Buddhānusmṛti) [Being Mindful of the Buddha]. Toh 279, Degé Kangyur vol. 68 (mdo sde, ya), folios 55.a-55.b.

rab tu zhi ba rnam par nges pa’i cho ’phrul gyi ting nge ’dzin gyi mdo (Praśanta-viniścaya-prāthihārya-samādhi-sūtra) [The Sūtra of the Absorption of the Miraculous Ascertainment of Peace]. Toh 129, Degé Kangyur vol. 55 (mdo sde, da), folios 174.b–210.b. English translation in Dharmachakra Translation Committee 2020.

rgya cher rol pa’i mdo (Lalitavistara-sūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.

sa bcu pa’i mdo (Daśabhūmika-sūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31 of the Avataṃsaka, Toh 44. Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a. English translation in Roberts 2021b.

sdong po bkod pa (Gaṇḍavyūha) [The Stem Array]. Chapter 45 of the Avataṃsaka, Toh 44-45. Degé Kangyur vols. 37 and 38 (phal chen, ga-a), folios ga 274.b–363.a. English Translation in Roberts 2021a.

shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭa-sāhasrikā-prajñāpāramitā-sūtra) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1.b–286.a.

’od dpag med kyi bkod pa’i mdo (Amitābha­vyūha­sūtra) [The Array of Amitābha]. Also known as The Longer Sukhāvatīsūtra. Toh 49, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 237.b-270.a.

’od zer kun du bkye pa’i bstan pa’i mdo (Raśmi­samantamukta­nirdeśa­sūtra) [The Teaching on the Effulgence of Light]. Toh 55, Degé Kangur vol. 40 (dkon brtsegs, kha), folios 195.a–255.b.

tshong dpon bzang skyong gyis zhus pa’i mdo (Bhadrapāla-śreṣṭhi-paripṛccha-sūtra) [The Sūtra of the Questions of Bhadrapāla the Merchant]. Toh 83, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 71.a–94.b.

yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa’i mdo (Saṃyagacārya-vṛtta-gagana-varṇa-vinaya-kṣānti-sūtra) [The Sūtra on Patience with the Discipline Through Practicing in a Way that is Like The Colour of the Sky]. Toh 263, Degé Kangyur vol. 67 (mdo sde ’a), folios 90.a–209.b.

Tengyur

Candrakīrti. dbu ma la ’jug pa (Madhyamakāvatāra) [Entering the Middle Way]. Toh 3861, Degé Tengyur vol. 102 (dbu ma ’a), folios 201.b–219.a.

‍—‍—‍—. dbu ma rtsa ba’i ’grel pa tshig gsal ba (Mūla­madhyamaka­vṛtti­prasanna­padā) [Clear Words: A Commentary on the Root Middle Way]. Toh 3860, Degé Tengyur vol. 102 (dbu ma, ’a), folios 1.a–200.a.

Dārika. ’khor lo sdom pa’i dkyil ’khor gyi cho ga de kho na nyid la ’jug pa (Cakra­saṁvara­maṇḍala­vidhi­tattvāvatāra) [Entering the Truth: A Maṇḍala Rite of Cakrasamvara]. Toh 1430, Degé Tengyur vol. 20 (rgyud ’grel, wa), folios 203.b–219.b.

Kamalaśīla. sgom pa’i rim pa (Bhāvanākrama) [Stages of Meditation]. Toh 3915, 3916, and 3917, Degé Tengyur vol. 110 (dbu ma, ki), folios 22.a–41.b, 41.a–55.b, and 55.b–68.b.

Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba zhes bya ba (Ārya-sarva-dharma-svabhāva-samatā-vipañcita-samādhi-rāja-nāma-mahāyāna-sūtra-ṭika-kīrti-mālā-nāma) [The Garland of Fame: A Commentary on The Mahāyāna Sūtra Entitled The King of Samādhis: The Revealed Equality of the Nature of All Phenomena]. Toh 4010, Degé Tengyur vol. 117 (mdo ’grel, nyi), folios 1.b–163.b.

‍—‍—‍—. Idem, in bstan ’gyur (dpe bsdur ma) [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 117 (mdo ’grel, nyi), 752–1181.

Prajñākaramati. byang chub kyi spyod pa la ’jug pa’i dka’ ’grel (Bodhi­sattva­caryāvatāra­pañjikā) [Commentary on Difficult Points in Entering the Conduct of the Bodhisattvas]. Toh 3872, Degé Tengyur vol. 105 (dbu ma, la), folios 41.b–288.a.

Śāntideva. byang chub sems dpa’i spyod pa la ’jug pa (Bodhi­sattva­caryāvatāra) [Entering the Conduct of the Bodhisattvas]. Toh 3871, Degé Tengyur vol. 105 (dbu ma, la), folios 1.a–40.a.

‍—‍—‍—. bslab pa kun las btus pa (Śikṣasamuccaya) [Compendium of Training]. Toh 3939, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Non-Canonical Tibetan Sources

Gampopa (sgam po pa bsod nams rin chen). dam chos yid bzhin nor bu thar pa rin po che’i rgyan. Kathmandu: Gam-po-pa Library, 2003.

Pekar Sangpo (pad dkar bzang po). bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bya ba’i bstan bcos. Beijing: mi rigs dpe skrun khang, 2006.

Rinchen Palzang (rin chen dpal bzang). mtshur phu dgon gyi dkar chag kun gsal me long. Beijing: mi rigs dpe skrun khang, 1995.

Tsongkhapa (tsong kha pa). lam rim chen mo. In rje tsong kha pa chen po’i gsung ’bum vol. 8, Zi ling: mtsho sngon mi rigs dpe skrun khang, 1999.

Western Publications

Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceta. Cambridge: Cambridge University Press, 1951.

Cüppers, Cristoph. The IXth Chapter of the Samādhirājasūtra: A Text-Critical Contribution to the Study of Mahāyāna Sūtras. Stuttgart: Franz Steiner Verlag, 1990.

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2020a). The Absorption of the Miraculous Ascertainment of Peace (Praśānta­viniścaya­prātihārya­samādhi, Toh 129). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2020b). The Absorption of the Thus-Gone One’s Wisdom Seal (Tathāgata­jñāna­mudrā­samādhi, Toh 131). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2020c). Upholding the Roots of Virtue (Kuśala­mūla­saṃparigraha, Toh 101). 84000: Translating the Words of the Buddha.

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