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ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ།

The King of Samādhis Sūtra
[Untitled]

Samādhirājasūtra

Translated into Tibetan by

Śrīlendrabodhi
Lotsawa Bandé Dharmatāśīla

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།

’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena”

Āryasarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtra

Toh 127

Degé Kangyur, vol. 55 (mdo sde, da), folios 1.b–170.b

Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018
Current version v 1.45.28 (2023)
Generated by 84000 Reading Room v2.19.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

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.

Introduction

i.1

The Samādhirājasūtra, or King of Samādhis Sūtra, is one of the earlier Mahāyāna sūtras to appear in India. It contains teachings on emptiness, bodhisattva conduct, and mendicancy, as well as tales of previous lifetimes and prophecies for the future. Its teaching on emptiness is much quoted by such Mādhyamaka masters as Candrakīrti and Śāntideva, as well as in later Buddhist literature.

History of the Sūtra

The Contents

The Translation

Outline

The Translation

The Mahāyāna Sūtra

The King of Samādhis, the Revealed Equality of the Nature of All Phenomena

Chapter 1

The Introduction

[F.1.b] [B1]

1.1

I pay homage to all the buddhas and bodhisattvas.8

1.2

Thus have I heard at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion9 bodhisattvas,10 all of whom had one rebirth remaining, were renowned for their higher cognitions,11 and had gathered there from the worlds in the ten directions; they had complete mastery12 of the dhāraṇīs 13 and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; [F.2.a] they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas;14 they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras;15 they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds;16 they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent;17 they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas.18 They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru,19 Meruśikharadhara,20 Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja,21 Meruśikharasaṁghaṭṭanarāja,22 Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi,23 Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, [F.2.b] Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa,24 Daśaśataraśmihutārci,25 Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad,26 and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita,27 and the sixty with incomparable minds,28 such as Mañjuśrī, and the sixteen good beings,29 such as Bhadrapāla,30 and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on31 up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious32 and renowned as being very powerful.33

Chapter 2

Śālendrarāja

2.1

Then the Bhagavān said to the youth Candraprabha, “Young man, I remember that in the past, when I was practicing the conduct of a bodhisattva, I became a cakravartin. I desired this samādhi and I desired to attain quickly the highest, complete enlightenment of perfect buddhahood. For many hundred thousand quintillions172 of eons on this Vulture Peak Mountain I served, venerated, revered, honored, worshiped, and made offerings to many countless, innumerable tathāgatas, arhats, perfectly enlightened buddhas with the presentation of many hundred thousand quintillions of every kind of jewel, and various kinds of beautiful flowers, incense, perfume, garlands, ointments, powders, parasols, banners, flags, music, musical instruments, flags of victory, and precious monasteries.173

Chapter 3

Praise of the Buddha’s Qualities

3.1

Then the Bhagavān said to the youth Candraprabha, “Young man, therefore, if bodhisattva mahāsattvas wish to teach the buddha qualities as described by the Tathāgata, the arhat, the perfectly enlightened Buddha, without any loss of meaning or words, and for all their words to come forth as those of the Buddha, then those bodhisattva mahāsattvas, young man, [F.10.a] should, for the sake of all beings, obtain197 this samādhi, understand198 it, preserve it,199 recite it to others,200 promote it,201 proclaim it,202 chant it,203 meditate on it with unadulterated204 meditation, promulgate it,205 and make it widely known to others.206

Chapter 4

Samādhi

4.1

Then the youth Candraprabha [F.12.b] rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee with palms placed together, he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”

Chapter 5

Ghoṣadatta

5.1

Then the Bhagavān again addressed the youth Candraprabha, saying, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should think that they are like someone whose hair and clothes are on fire, and they should cast off father, mother, [F.14.b] son, daughter, family, kinsmen, relatives, kindred, wife, and so on, as if they were fire, throw away all the pleasures of a kingdom as if they were a lump of phlegm, turn toward solitude, and depart from home.

Chapter 6

Cultivating the Samādhi

6.1

The Bhagavān now said to the youth Candraprabha,300 “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should cultivate this samādhi.

6.2

“Young man, what is the cultivation of this samādhi? [F.18.b] Young man, bodhisattva mahāsattvas with a compassionate mind are dedicated to making offerings to the tathāgatas, whether living or passed into nirvāṇa, of Dharma robes, alms, seat and bedding, medicines for when ill, and of monastic utensils, and of flowers, incense, perfume, garlands, ointments, aromatic powders, clothing, parasols, banners, and flags, and of music and musical instruments. They dedicate that root of merit to the attainment of samādhi. They do not make offerings to a tathāgata with the hope for anything at all‍—not with the hope for anything they desire, nor with the hope for any enjoyment, nor with the hope for a higher existence, nor with the hope for followers‍—but do so with the Dharma in mind. They do not even, with that wish, perceive the Tathāgata as the dharmakāya, let alone perceiving him as the rūpakāya.

Chapter 7

The Attainment of Patience

7.1

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 become skilled in the wisdoms of the three kinds of patience. They should know the first patience. They should know the second patience. They should know the third patience. They should become skilled in the differences between the three kinds of patience and skilled in the differences between the wisdoms of the three kinds of patience.

Chapter 8

Buddha Abhāvasamudgata

8.1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should become skilled in the wisdom of the nonexistent nature of all phenomena.

8.2

“Young man, what is being skilled in the wisdom of the nonexistent nature of all phenomena? Bodhisattva mahāsattvas know that all phenomena have no existence, have no essence, have no attributes, have no characteristics, have no origin, have no cessation, have no words, are empty, are primordial peace, and are pure by nature.

Chapter 9

The Patience of the Profound Dharma

9.1

Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

10.

Chapter 10

The Entry into the City

10.1

The Bhagavān then said to the youth Candraprabha, “Therefore, young man, you should be someone who makes practice essential, and always trains in that way. Why is that? Young man, bodhisattva mahāsattvas who make practice essential will not even find it difficult to attain the highest, complete enlightenment of perfect buddhahood, not to mention attaining this samādhi.”

11.

Chapter 11

Becoming a Keeper of the Sūtra

11.1

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.

11.2

Then the youth Candraprabha, knowing that the Bhagavān, the saṅgha of bodhisattvas, and the saṅgha of bhikṣus were seated, [F.39.b] 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.

12.

Chapter 12

The Training According to the Samādhi

12.1

“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.531 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,532 to be without form.533 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.

13.

Chapter 13

The Teaching of the Samādhi

13.1

13.2

“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;547 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;548 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; [F.45.a] and it is the perfection of all good qualities.

14.

Chapter 14

The Buddha’s Smile

14.1

Then the youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee, [F.46.b] with palms placed together he bowed toward the Bhagavān and said to him,569 “Bhagavān, it is marvelous that the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha has taught the equality that is the nature of all phenomena, which is the samādhi that all bodhisattvas train in.

15.

Chapter 15

The Elucidation of the Buddha’s Smile

15.1

At that time the Bhagavān spoke these appropriate verses to Bodhisattva Maitreya:

15.2

“This youth, Candraprabha,

Has praised the Buddha with unequaled joy.

He described the unique superior qualities of the buddhas.

All the time he is reciting their praises.613 {1}

15.3

“In this very city of Rājagṛha in the past

He has seen ten thousand million buddhas.

In the presence of all those jinas

He asked about this supreme samādhi of peace. {2}

16.

Chapter 16

The Past

16.1

The Bhagavān then said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas thus wish to liberate all beings from all the suffering of existence. They wish to establish beings in the noble, unsurpassable bliss and joy of samādhi. Therefore they should hear this king of samādhis, the revealed equality of the nature of all phenomena, obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

17.

Chapter 17

The Entranceway to the Samādhi That Is Taught by Many Buddhas

17.1

When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.637

17.2

“I am going, Tathāgata,638 to the king of mountains,

Gṛdhrakūṭa, which is always the residence of the buddhas.

When I have gone there, lamp of the world,639

I will make inconceivable offerings to you.” {i}

17.3

The Bhagavān knew the thoughts that were in the bodhisattva mahāsattva Maitreya’s mind, and from his own mind sent this verse to the bodhisattva mahāsattva Maitreya:

18.

Chapter 18

The Entrustment of the Samādhi

18.1

The Bhagavān said to the youth Candraprabha, “Young man, in that way know that there are four beneficial qualities possessed by bodhisattva mahāsattvas who obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, and make it widely known to others.

18.2

“What are those four beneficial qualities? They will be unsurpassable in merit, they will be undefeatable by opponents, they will have unlimited wisdom, and they will have unending confidence of speech.

19.

Chapter 19

The Teaching of the Inconceivable Dharma of the Buddha

19.1

The Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas, having heard the inconceivable and measureless benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena, through wishing not to be fearful, wishing not to be terrified, and not to be gripped by terror, will become learned in the teaching of the inconceivable Dharma of the Buddha. Aspire to the inconceivable Dharma of the Buddha. Be wise in asking questions about the inconceivable Dharma of the Buddha. Be wise in seeking the inconceivable Dharma of the Buddha. Do not be fearful, do not be terrified, and do not be gripped by terror on hearing the inconceivable Dharma of the Buddha.” [F.67.b]

20.

Chapter 20

Indraketudhvajarāja

20.1

Then the Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas who wish for this Dharma teaching of entering great compassion and wish to attain the highest, complete enlightenment of perfect buddhahood quickly should rely upon all roots of merit, training, qualities, and completely pure conduct.

20.2

“Bodhisattva mahāsattvas who have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma will, young man, develop great compassion for beings and will develop the aspiration for the highest, complete enlightenment.

21.

Chapter 21

The Past

21.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas should entertain no misgivings about all the teachings on the root of merits, the training, and the qualities.759 They should have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma. They should perceive every buddha and bodhisattva as the teacher. They should with joy and veneration perceive as the teacher the person from whom they hear this Dharma teaching.

22.

Chapter 22

The Teaching on the Body

22.1

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 have no attachment to their life or body. Why is that? Because, young man, beings accomplish bad actions due to attachment to their lives and bodies.783

23.

Chapter 23

The Teaching on the Tathāgata’s Body

23.1

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 not know the Tathāgata to be the rūpakāya.785 Why is that? It is because the Buddha Bhagavān manifests because of the dharmakāya and does not manifest because of the rūpakāya. [F.74.a]

24.

Chapter 24

The Inconceivable Tathāgata

24.1

Then the Bhagavān said to the youth Candraprabha, [F.76.b] “Young man, aspiring bodhisattva mahāsattvas think, ‘How can I make manifest the four discernments? What are these four? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. I shall manifest these four!’ On having this thought, young man, bodhisattva mahāsattvas should obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, and make it widely known to others.

25.

Chapter 25

Engaging in Discernment

25.1

“Young man, how do bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, attain the highest, complete enlightenment?

“Young man, bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, do not perceive enlightenment as other than form. They do not approach enlightenment as other than form. They do not seek enlightenment as other than form. They do not attain enlightenment as other than form. They do not inspire beings to an enlightenment that is other than form. They do not see a tathāgata as other than form. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of form.’ They do not see the tathāgata as other than form, as other than the nature of form. They do not see the nature of form as other than the tathāgata. The nature of that which is called form and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.

26.

Chapter 26

Rejoicing

26.1

26.2

“Young man, in what way should bodhisattva mahāsattvas be skillful in methods? For that, young man, bodhisattva mahāsattvas focus their minds upon all beings. Those bodhisattva mahāsattvas rejoice in whatever roots of merit and accumulations of merit all beings have. Three times every day and three times every night they rejoice in whatever roots of merit and accumulations of merit all beings have, and the roots of merit and accumulation of merit that come from their taking omniscience as the focus of their aspiration they donate to all beings.

27.

Chapter 27

The Benefits of Generosity

27.1

Then the Bhagavān said to the youth Candraprabha, “Young man, as it has been said, ‘Be careful,’ you, young man, should consequently train in that way. Why is that? Because, young man, for bodhisattva mahāsattvas who are careful, the highest, complete enlightenment is not difficult to attain, let alone this samādhi.

27.2

“Young man, in what way should bodhisattva mahāsattvas be careful? For that, young man, bodhisattva mahāsattvas should have perfectly pure conduct. Young man, in what way should bodhisattva mahāsattvas have perfectly pure conduct? For that, young man, bodhisattva mahāsattvas who have perfectly pure conduct, never separating from an all-knowing mind, should practice the six perfections. Listen, for I shall teach you their benefits.

28.

Chapter 28

The Teaching on Correct Conduct

28.1

“Young man, there are ten benefits for bodhisattva mahāsattvas from perfectly pure, correct conduct. What are the ten benefits? They are: [1] they devote890 themselves to wisdom and perfect it; [2] they follow the example of the buddhas; [3] they do not criticize the wise; [4] they do not waver from their vows; [5] they maintain their practice; [6] they turn away891 from saṃsāra; [7] they are led to attain nirvāṇa;892 [8] they live without faults arising; [F.89.a] [9] they attain samādhi; and [10] they will never be poor.893

29.

Chapter 29

Ten Benefits

29.1

“Young man, there are ten benefits for bodhisattva mahāsattvas from maintaining patience and being kind. [F.89.b] What are these ten? They are: [1] they are not burned by fire; [2] they are not slain by weapons; [3] they are not affected by poison; [4] they do not drown in water; [5] the devas protect them; [6] they attain a body adorned by the primary signs of a great being; [7] all the doorways to their rebirth in lower existences are closed; [8] it is not difficult for them to be reborn in the paradise of Brahmā; [9] they are happy day and night; and [10] their physical sensations of comfort and pleasure are never lost.

30.

Chapter 30

Tejaguṇarāja

30.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train in this way, thinking, ‘I will abandon even the pleasures of the kingship of a divine cakravartin and enter homelessness.’

30.2

“Young man, having entered homelessness you should maintain the disciplines of mendicancy, live in solitude, and develop perfect mildness and patience.

31.

Chapter 31

Benefits

31.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who think, ‘I shall understand the languages of all beings and, knowing their higher or lesser capabilities, I will teach them the Dharma,’ those bodhisattva mahāsattvas should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”

32.

Chapter 32

The Teaching on the Nature of All Phenomena

32.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wonder, ‘How can I know the nature of all phenomena?’ should listen to this samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”

33.

Chapter 33

The Benefits of Possessing the Sūtra

33.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to train in purifying1056 the great higher cognition of all phenomena should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.1057

34.

Chapter 34

Kṣemadatta

34.1

Then the Bhagavān said to the youth Candraprabha,1161 “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should abide in the absence of attributes and be dedicated to making vast offerings to a present tathāgata or to the stūpa of a tathāgata who has passed into nirvāṇa.

35.

Chapter 35

Jñānāvatī

35.1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should plant roots of merit and apply themselves to practicing generosity through the Dharma or generosity through material things.

35.2

“Those bodhisattva mahāsattvas should dedicate that generosity through four prayers of dedication.

36.

Chapter 36

Supuṣpacandra

36.1

Then at that time Brother Ānanda rose from his seat, [F.125.b] removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”

36.2

The Bhagavān addressed Brother Ānanda, saying, “That is why, Ānanda, I am seated upon this seat. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.”

37.

Chapter 37

Teaching the Aggregate of Correct Conduct

37.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood should hear the samādhi, the revealed equality of the nature of all phenomena, should obtain it, study it, keep it, recite it, disseminate it, transmit it, chant it, meditate on it with unadulterated meditation, and in other ways make it widely known. They should also maintain the aggregate of correct conduct.”

38.

Chapter 38

Yaśaḥprabha

38.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for these and countless other wonderful1337 and marvelous bodhisattva qualities, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should hear this revealed equality of the nature of all phenomena samādhi and obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it,1338 and make it widely known to others. [F.146.a]

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.

40.

Chapter 40

[Untitled]

40.1

“Young man, what is purity of action? Seeing the three existences as being like a dream and becoming free of desire. Young man, that is purity of action.

40.2

“Young man, what is the transcendence of the mind’s fixation on perceptions? It is knowing that the skandhas, dhātus, and āyatanas are like illusions, and renouncing them. That is the transcendence of the mind’s fixation on perceptions.

40.3

“What is the knowledge of the skandhas? It is perceiving the skandhas to be like mirages.

40.4

“What is the equality of the dhātus? It is renouncing the dhātus as being like apparitions.

40.5

“What is the elimination of the āyatanas? It is renouncing the āyatanas as being like hallucinations.

40.6

“What is the renunciation of craving?1398 It is not fixating on any phenomena. That is the renunciation of craving.

40.7

“What is the direct realization of birthlessness? It is not having the perception of any phenomena.

“What is engagement in activity? It is not giving up because of suffering arising from diligence.

40.8

“What is the illumination of causes? It is perceiving that the skandhas are like echoes.

“What is the non-dissipation of the results of karma? It is knowing that the results of karma do not dissipate like a dream.

40.9

“What is insight into phenomena? It is not seeing phenomena.

“What is the meditation of the path? [F.162.a] It is meditation on the nonperception of all phenomena.

40.10

“What is meeting the tathāgatas? It is practicing the training of all the buddhas.

“What is sharp wisdom? It is the patience of the birthlessness of phenomena.

40.11

“What is penetrating into beings?1399 It is knowing the higher and the lower faculties.

“What is knowledge of phenomena? It is the nonperception of phenomena.

40.12

“What is the knowledge of engaging in discernment? It is engaging in the true nature of phenomena.

“What is the knowledge of the different kinds of letters and words? It is the knowledge of engaging with the three mantras,1400 and knowing what is the form and what is not the form of words.

40.13

“What is the transcendence of matter? It is the understanding of immateriality.

“What is the understanding of sounds? It is knowing them to be like echoes. Young man, that is the understanding of sounds.

40.14

“What is the attainment of joy? It is the nonperception of all phenomena, the ending of the suffering that arises from saṃsāra, and putting down one’s burden.

“What is experiencing the joy of the Dharma? It is never abandoning teaching, pleasing, and seeing the excellence of one’s yāna.1401

40.15

“What is abiding? It is the realization of the truths of the noble ones.1402

“What is sincerity? It is uncontrived conduct.

40.16

“What is no longer having frowns? It is being without anger.

“What is being pleasant?1403 It is being good company.

40.17

“What is being gentle?1404 It is being beneficial to others.1405

“What is being courteous? It is being welcoming and standing up quickly.1406

40.18

“What is having veneration1407 for the guru? It is being fearful1408 of the guru and perceiving the guru as the kalyāṇamitra.

“What is respect for the guru? It is honoring and serving the guru.

40.19

“What is being content with occurences? [F.162.b] It is having no attachment to anything that occurs.

“What is never being satisfied with the good actions one has done? It is pursuing every kind of good action and seeking for any good action.

40.20

“What is having a pure livelihood? It is being satisfied with anything, using no trickery,1409 no flattery, not being covetous, and not having the desire to acquire.

“What is not forsaking the solitary life? It is not abandoning dedication to good actions and delighting in residing in a remote place; delighting in dense forests, inaccessible mountain sites, and the interior of caves;1410 experiencing the joy of the Dharma; not mixing laypeople and renunciants; not having attachment to gain, honors, or praise; rejecting craving; and experiencing the joy of dhyāna. That is not forsaking the solitary life.

40.21

“What is the knowledge of successive levels? It is the knowledge of the distinctive result of the śrāvaka, knowledge of the distinctive level of the pratyekabuddha, and knowledge of the distinctive level of the bodhisattva.

“What is always maintaining mindfulness? It is being attentive to impermanence, suffering, emptiness, and the absence of self.

40.22

“What is being wise concerning the skandhas, wise concerning the dhātus, and wise concerning the āyatanas? It is having the knowledge of the categories of the skandhas, dhātus, and āyatanas, but having no perception of them.

“What is making one’s higher cognitions manifest to others? It is attaining the four bases of miraculous powers and manifesting miracles.

40.23

“What is the elimination of kleśas? It is the elimination of desire, anger, and ignorance.

“What is ceasing engagement with propensities? It is reviling previous foolish conduct and not wishing for the level of the śrāvakas or pratyekabuddhas.

40.24

“What is having specific attainments? It is accomplishing a buddha’s strengths, [F.163.a] fearlessnesses, and discernments.1411

“What is the natural result of meditation? It is the elimination of attachment and aversion.1412

40.25

“What is skillfulness in eliminating transgressions? It is the restraint of the prātimokṣa and the vinaya.

“What is the prevention of the arising of bad actions? It is confessing bad actions and the virtue of restraining from them in the future.

40.26

“What is the elimination of attachment? It is destroying all the creepers of craving for the three existences, developing the good qualities that have not yet been developed,1413 and not losing the good qualities that have been developed.

“What is transcending the existences? It is not focusing the mind upon or engaging the mind with the three realms.

40.27

“What is the memory of previous rebirths? It is the knowledge of previous lifetimes.

“What is being free of doubt concerning the ripening of karma? It is rejecting eternalism and nihilism.

40.28

“What is the contemplation of phenomena? It is correct contemplation.

“What is seeking to hear the Dharma? It is possessing and meditating upon the piṭaka of the śrāvakas, the piṭaka of the pratyekabuddhas, and the piṭaka of the bodhisattvas.

40.29

“What is having sharp knowledge? It is knowing the nonorigination of phenomena to be like a dream.

“What is craving for wisdom? It is seeking wisdom.

40.30

“What is the realization of wisdom? It is the attainment of the highest, complete enlightenment.

“What is the level of a noble being? It is the state of bodhisattva training.

40.31

“What is having a mind like a mountain? It is not abandoning the aspiration to enlightenment.

“What is being unshakable? It is not being led astray by the kleśas.

40.32

“What is being immovable? It is the mind not being engaged with any attribute.

“What is irreversibility?1414 It is the unimpaired six perfections, and the continuous vision of the buddhas who reside in other worlds. [F.163.b]

40.33

“What is the natural result of good qualities?1415 It is being near to the highest, complete enlightenment.

“What is the abhorrence of bad qualities? It is restraint and not performing bad actions in the first place.

40.34

“What is being free of behavior caused by the kleśas? It is being free of that which is caused by ignorance, craving for existence, and anger.

“What is never abandoning the training? It is conviction in the ripening of karma, and having veneration for the buddhas.

40.35

“What is being established in samādhi? It is a one-pointed mind that is skilled in the nonproduction and nonperishing of the phenomena of the mind and mental events.1416

40.36

“What is the knowledge of the thoughts of beings? It is the wisdom that knows the superior and inferior faculties of beings.

“What is the knowledge of the various rebirths of beings? It is the knowledge of the different states of the five kinds of existence.

40.37

“What is knowledge of the infinite? It is the effortless knowledge of mundane and supramundane skills.

“What is the knowledge of the intended meaning of words? It is the knowledge of the intended meaning of the Tathāgata’s words.

40.38

“What is the rejection of living in a home? It is leaving home for physical and mental solitude.

“What is finding no joy in the three realms? It is seeing the realms for what they truly are.

40.39

“What is having a motivation that is not discouraged? It is not giving up the motivation and not giving up meditation.

“What is having no attachment to phenomena? It is the renunciation of all that one has affection for.

40.40

“What is having possession of the sacred Dharma? It is preserving the Buddha’s enlightenment, and possessing sūtras such as this.

“What is protecting the Dharma? It is subjugating, in a way that is in accord with the Dharma, those who malign the Buddha’s Dharma.

40.41

“What is conviction in the ripening of karma? [F.164.a] It is forsaking bad actions through a sense of shame, and dedicating oneself to seeking good qualities.

“What is skill in the vinaya? It is the knowledge of what are natural transgressions and what are not natural transgressions, and the knowledge of what are proscribed transgressions and what are not proscribed transgressions.

40.42

“What is the pacification of disputes? It is the avoidance of gatherings.

“What is the absence of discord and the absence of quarrels? It is the absence of desire for worldly conversation.

40.43

“What is having reached the level of patience? It is enduring harm to the body and mind.

“What is maintaining patience? It is maintaining equanimity and not losing one’s patience when others speak badly, saying unpleasant words.1417

40.44

“What is skill in examining phenomena? It is distinguishing the skandhas, dhātus, and āyatanas, distinguishing the aspects of kleśas and purification, and not objectifying them.

“What is skill in gaining certainty concerning phenomena? It is the inexpressibility of all phenomena.

40.45

“What is the knowledge of distinguishing between the words for phenomena?1418 It is the accomplishment of the differentiation of all phenomena.

“What is skill in the presentation of the words for phenomena?1419 It is teaching phenomena exactly as they are.

40.46

“What is the knowledge of the skill of presenting the distinction between words that have meaning and words that do not have meaning?1420 It is that the nature of phenomena cannot be taken away from or added to.

“What is knowledge of the past? It is the knowledge of causes.

40.47

“What is knowledge of the future? It is the knowledge of contributing factors.

“What is the knowledge of the equality of the three times? It is the true nature of the way of things, which is that there is no differentiation to be made between all phenomena.1421

40.48

“What is the knowledge of the purity of the three aspects of actions? It is not objectifying and having no mental engagement with phenomena of the past, future, or present.

“What is the knowledge of the body’s condition? It is mindfulness of the body. [F.164.b]

40.49

“What is the knowledge of the mind’s condition? It is not objectifying the mind.

“What is guarding1422 conduct? It is conduct that is unsullied.

40.50

“What is having unshakable conduct? It is conduct without error.1423

“What is uncontrived conduct?1424 It is being free of the desire for bad actions.

40.51

“What is having attractive conduct?1425 It is the mind being focused upon engagement with the Dharma, speaking rationally, being aware of time, and teaching the Dharma correctly.

“What is knowledge of the world? It is the knowledge of going and coming.

40.52

“What is unrestrained generosity? It is not holding on to things and being without miserliness.

“What is being openhanded?1426 It is having a virtuous nature.

40.53

“What is having a mind without fixation? It is having unsullied faith.

“What is having a sense of self-respect? It is not being talkative.1427

40.54

“What is having a sense of modesty? It is that which is not evident to others.1428

“What is an abhorrence of negative aspirations? It is understanding what are the qualities of foolishness, and not associating with them.

40.55

“What is not forsaking the qualities of purification? It is being stable in commitments.

“What is maintaining correct conduct? It is developing disciplined conduct.

40.56

“What is joyful conduct? It is the contemplation of virtuous qualities.

“What is standing up to welcome gurus and presenting them with a seat? It is overcoming pride and not being lazy.

40.57

“What is the elimination of pride? It is not objectifying or depending upon a self.

“What is controlling the mind? It is the knowledge of how not to lose good qualities.

40.58

“What is the knowledge of generating enthusiasm? It is the knowledge of how not to lose the results of diligence.

“What is the knowledge of discernment? It is the wisdom that understands the truth exactly as it is.

40.59

“What is the realization of wisdom? It is the realization of both mundane and supramundane qualities.

“What is being without ignorance? It is not imposing embellishments on phenomena as they truly are.

40.60

“What is the knowledge of the processes of the mind? [F.165.a] It is the knowledge of the absence of creation and destruction.

“What is the knowledge of accomplishment and definite accomplishment?1429 It is sharp wisdom.

40.61

“What is the knowledge of all language? It is correctly teaching the Dharma.

“What is the knowledge of presentation?1430 It is the knowledge of correct engagement.

40.62

“What is the knowledge of attaining certainty in meaning? It is cutting through the skandha of mental activities.

“What is abandoning that which is harmful? It is transcending existence and causing others to transcend existence.

40.63

“What is relying upon excellent beings? It is not being apart from a buddha.

“What is being together with excellent beings? It is attending upon buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas.

40.64

“What is avoiding bad beings? It is avoiding those who are fixated on perceptions and those who are lazy.

“What is delighting1431 in dhyāna?1432 It is avoiding the thorns of desire, not forsaking dhyāna, and not abandoning joy.

40.65

“What is not clinging to dhyāna? It is wishing to transcend the three existences, wishing to ripen beings, and wishing for the light of higher wisdom.

“What is the utilization of the higher cognitions? It is teaching to others, through the five higher cognitions, the Dharma teachings of the Buddha that are difficult to understand.

40.66

“What is the knowledge of assigned names? It is the understanding that names are without reality.

“What is the use of designations? It is worldly usage.

40.67

“What is employing designations? It is the knowledge of speaking.

“What is disillusionment with saṃsāra? It is reflecting upon the harm of saṃsāra.

40.68

“What is not being motivated by material gain? It is having few desires.

“What is having no interest in gain or honors? It is being free of regret and free of the wish to commit sinful actions. [F.165.b]

40.69

“What is not being upset by criticism? It is the knowledge that comprehends the skandhas and the dhātus.

“What is not being fixated upon praise? It is not making known one’s good actions, and it is knowing gain and honor to be obstacles.

40.70

“What is indifference to respect? It is understanding the ripening of karma.

“What is not being upset by lack of respect? It is not forsaking the practice.

40.71

“What is being undisturbed by disrespect? It is being aware of worldly qualities.

“What is being indifferent to praise? It is seeking good actions and abandoning worldly life.

40.72

“What is not being disheartened when there is no gain? It is being aware of the qualities that oneself has given rise to.

“What is not associating with householders? It is avoiding any kind of worldly enjoyment.1433

40.73

“What is not associating with renunciants?1434 It is avoiding that which is inappropriate and seeking that which is appropriate.1435

“What is avoiding that which is outside the scope of correct conduct? It is abandoning the five obscurations.

40.74

“What is acting within the scope of correct conduct? It is meditation on the four mindfulnesses.

“What is the perfection of conduct? It is its perfect preservation.

40.75

“What is rejecting incorrect conduct? It is preserving your good qualities.

“What is not dishonoring your family? It is avoiding profiting from wisdom.

40.76

“What is preserving the teaching? It is the determined seeking of the Dharma and practicing the Dharma in accord with the Dharma.

“What is speaking little? It is the attainment of śamatha.

40.77

“What is speaking softly? It is the attainment of vipaśyanā.1436

“What is skillfulness in answers? It is the knowledge of replies and rejoinders.

40.78

“What is defeating opposition? It is the correct presentation and teaching of the Dharma and defeating those who believe in objective reality.1437

“What is arriving at the right time? It is knowledge of the time. [F.166.a]

40.79

“What is not relying on ordinary people?1438 It is seeing the qualities of the foolish to be faults.

“What is not having contempt for those in suffering?1439 It is having impartiality toward all beings.

40.80

“What is giving wealth to those who are in suffering?1440 It is giving them worldly goods.

“What is not rebuking the poor? It is having kindness toward others.

40.81

“What is having compassion for those whose conduct is incorrect? It is saving others from transgression and establishing them in correct conduct.

“What is having that which will bring benefit to others? It is benefiting others.

40.82

“What is having a compassionate mind? It is consideration of the future suffering of beings.

“What is benefiting others through the Dharma? It is bringing others correctly into the Dharma.

40.83

“What is giving away material wealth? It is giving away whatever has been accumulated and benefiting others through material things.

“What is not hoarding? It is renouncing material wealth and seeing it as harmful to the maintenance of correct conduct.

40.84

“What is praising correct conduct? It is the knowledge of the result1441 of correct conduct.

“What is condemning incorrect conduct? It is the understanding of the faults of incorrect conduct.

40.85

“What is unwaveringly attending upon those who have correct conduct? It is the knowledge that perceives those who have correct conduct to be difficult to find.

“What is giving up all possessions? It is having a virtuous motivation.

40.86

“What is welcoming others1442 with a higher motivation? It is wishing to benefit others.

“What is doing exactly what one has said one will do? It is having a completely virtuous motivation.

40.87

“What is perpetual application? It is seeking for and inquiring about any virtue.

“What is having veneration1443 and experiencing joy? It is knowledge through realization and knowledge through scripture.

40.88

“What is the knowledge of using examples? It is having the knowledge of similarities and the knowledge of teaching.

“What is being skilled concerning past lifetimes? It is remembering lifetimes [F.166.b] and having received many teachings.

40.89

“What is putting roots of merit first? It is having a strong longing for enlightenment and also inspring that in others.

“What is skill in methods? It is being skilled in confession, rejoicing, supplication, and the dedication of the roots of goodness.

40.90

“What is the negation of attributes? It is realizing that all phenomena are like a dream, and the extinction of things.

“What is turning away from conceptualization? It is the rejection of error.

40.91

“What is the knowledge of the characteristics of things?1444 It is the knowledge of things having no characteristics.

“What is skill in the accomplishment of the sūtras? It is teaching through describing accurately the understanding of, and the examples for, good and bad qualities.

40.92

“What is certainty in the truth? It is the cessation of consciousness, and the nonarising of names-and-form.

“What is the direct experience of liberation? It is not wavering from the samādhi that is like a vajra.

40.93

“What is the single teaching? It is not being reborn in the inferior state of a tīrthika.

“What is the attainment of fearlessness? It is understanding the Buddha’s Dharma and developing the strength of dhyāna.1445

40.94

“What is the basis1446 of correct conduct? It is the restraint of the body and the prātimokṣa vows.

“What is entering into samāpatti? It is being free of desire for the three existences.

40.95

“What is the attainment of wisdom? It is the knowledge of power and having no objectification.

“What is delighting in solitude? It is avoiding the faults from being with others and not forsaking good qualities.

40.96

“What is contentment with having no high reputation? It is being pleased with whatever there is.

“What is the absence of pollution in the mind? It is the suppression of the obscurations.

40.97

“What is rejecting incorrect views? It is rejecting the view of objective reality.

“What is the attainment of mental retention? [F.167.a] It is teaching correctly and without impediment the Dharma just as it has been seen.

40.98

“What is the entrance into knowledge?1447 It is the entrance into the true nature.

“What is the basis? It is the basis of correct conduct.

40.99

“What is the ground? It is the ground of the mind.

“What is the foundation? It is the foundation of faith.

40.100

“What is the practice? It is the practice of the path.

“What is the knowledge1448 of the cause? It is the knowledge that ignorance is the cause of saṃsāra.

40.101

“What is the method? It is knowledge1449 as the method of liberation.

“What is the way? It is the way of the rejection of craving.

40.102

“What is the doorway? It is abandoning faults.

“What is the path? It is the knowledge of impermanence, suffering, emptiness, and selflessness.

40.103

“What is the level?1450 It is the tenfold level 1451 of the absence of aspiration.

“What is being free from rebirth?1452 It is putting an end to rebirth.

40.104

“What is the level of knowledge? It is being free of stupidity.

“What is the elimination of ignorance? It is the elimination of stupidity.

40.105

“What is the basis of wisdom? It is without a basis.

“What is the level of spiritual practice? It is meditation on the qualities of the thirty-seven aspects of enlightenment.

40.106

“What is the scope of practice of the bodhisattvas? It is composed of the six perfections.

“What is attending upon wise beings? It is attending upon buddhas.

40.107

“What is rejecting those who are not wise beings? It is rejecting tīrthikas who have the view of objective reality.

“What is the teaching of the tathāgatas? It is liberation through knowledge of the true nature, having gained the strengths of buddhahood.

40.108

“What is the level of buddhahood? It is the attainment of all good qualities.

“What is meant by the wise rejoicing in it? It means the buddha bhagavāns, and the śrāvakas of the past, future, and present, rejoicing.

40.109

“What is meant by the foolish rejecting it? It means that it is difficult for all who are foolish to understand. [F.167.b]

“What is meant by it being difficult for the śrāvakas and pratyekabuddhas to know? It means that the Buddha’s Dharma is inconceivable.

40.110

“What is meant by it not being the level of the tīrthikas? It means that their level is the false pride of a practitioner.

“What is meant by the bodhisattvas 1453 possessing it? It means that it is difficult to obtain and is a great medicine.1454

40.111

“What is meant by its being realized by those who have the ten strengths? It means that it is an arduous practice.

“Why should the devas make offerings to it? They should do so in order to attain every happiness.

40.112

“Why should Brahmā praise1455 it? Because it is a practice that brings the attainment of all liberations.

“Why should the nāgas pay homage to it? Because it destroys all habitual tendencies.

40.113

“Why should the yakṣas rejoice in it? Because it closes the pathways to all the lower realms.

“Why should the kinnaras praise it in song? Because it brings the attainment of all the happiness of liberation.

40.114

“Why should the mahoragas laud it? Because it destroys saṃsāra.

“Why should the bodhisattvas meditate on it? Because it brings the attainment of omniscient wisdom.

40.115

“Why should the wise comprehend it? Because it brings the attainment of irreversibility.

“Why is it the highest wealth? Because it brings the attainment of an excellent rebirth as a deva or human and it brings the attainment of liberation.

40.116

“Why is it immaterial generosity? Because it destroys all the kleśas.

“Why is it a medicine for the sick? Because it brings desire, anger, and ignorance to an end.

40.117

“Why is it a treasure of wisdom? Because it is meditation.

“Why is it unceasing eloquence? Because it is truly correct knowledge and vision.

40.118

“Why is it freedom from misery? Because it is the realization that harm and suffering are meaningless [F.168.a] and that suffering has no self.

“Why is it the comprehension of the entire three realms? Because it is the realization that they are like dreams and illusions.

40.119

“Why is it a raft1456 for crossing to the other shore? Because it is the meditation on impermanence, suffering, and emptiness by those who have the higher motivation of desiring to attain nirvāṇa.

“Why is it like a boat for those in the middle of a river? Because it brings the attainment of nirvāṇa.

40.120

“Why is it fame for those who wish for renown? Because it brings the attainment of vast qualities.

“Why do the buddhas praise it? Because it is the benefactor that provides a medicine with infinite good qualities.

40.121

“Why do the tathāgatas laud it? Because it is the benefactor that provides all qualities and happiness and liberation.

“Why do those who have the ten strengths praise it? Because it is the benefactor that provides the precious Dharma that is difficult to find.

40.122

“Why is it the quality1457 of the bodhisattvas? Because it is the acquisition of training in the Dharma.

“Why is it the equanimity of those with compassion? Because it is the activity that accomplishes a buddha’s deeds.

40.123

“Why is it the love that brings evil to an end? Because it provides the remedy.

“Why does it provide relief for those who follow the Mahāyāna? Because it fulfills all the wishes for the Buddha’s Dharma.

40.124

“Why is it the diligent practice of those with a lion’s roar? Because it brings the attainment of the best Dharma, the superior Dharma.

“Why is it the path of the wisdom of the buddhas? Because it brings the attainment of all good qualities.

40.125

“Why is it the seal upon all phenomena? Because it brings the realization of this side from the other side.

“Why is it the accomplishment of omniscient wisdom?1458 Because it eliminates all bad qualities, accomplishes all good qualities, [F.168.b] and brings liberation to all beings.1459

40.126

“Why is it the pleasure garden of bodhisattvas? Because their every happiness, joy, and pleasure bring happiness to all beings.

“Why does it terrify the māras? Because it accomplishes all the strengths and because it brings all the kleśas to an end.

40.127

“Why is it the knowledge of those who have reached happiness? Because it is the cessation of all distress.1460

“Why is it the benefit from those who accomplish benefit? Because it brings the accomplishment of all good fortune.

40.128

“Why is it the refuge for those among enemies? Because it brings defeat to all those who believe in objective reality and have wrong views.

“Why is it the subjugation of adversaries by those who have the Dharma? Because it brings the defeat of the tīrthikas by those who have the Dharma.

40.129

“Why is it the expression of truth for those who have fearlessness?1461 Because it brings the tranquility1462 of having analyzed well and analyzed precisely1463 all phenomena.

“Why is it the correct search for the strengths? Because it is a practice that is not incorrect.

40.130

“Why is it the omen for the eighteen unique qualities of a buddha? Because it brings the attainment of all good qualities.

“Why is it an adornment? Because it brings the attainment of the thirty-two primary signs of a great being.

40.131

“Why is it the delight of those who desire liberation? Because it is good in the beginning, the middle, and the end.

“Why is it the joy of the eldest sons? Because it brings the attainment of experiencing their father’s wealth, the Buddha’s wealth.

40.132

“Why is it the completion of buddha wisdom? Because it brings the maintenance of all good qualities and the attainment of the cultivation of all good qualities and nothing else.

“Why is it not the level of śrāvakas or pratyekabuddhas? Because it brings the accomplishment of the vast, inconceivable qualities of buddhahood.

40.133

“Why is it the purity of the mind? Because there is the elimination of all stains. [F.169.a]

“Why is it the purity of the body? Because it brings the cessation of all illness.

40.134

“Why is it the completion of the doorways to liberation? Because it brings the accomplishment of contemplating impermanence, suffering, emptiness, and selflessness.

“Why is it devoid of the kleśa of desire?1464 Because it brings the accomplishment of the deathless state.

40.135

“Why is it devoid of anger? Because it brings the accomplishment of great love.

“Why is it not the level of ignorance? Because it brings the accomplishment of seeing phenomena as they truly are.

40.136

“Why is it the arising of wisdom? Because it brings the development of knowing all that is necessary, both mundane and supramundane.

“Why is it the birth of knowledge? Because it brings the accomplishment of all appropriate mental engagement.

40.137

“Why is it the elimination of ignorance? Because it brings freedom from all inappropriate mental engagement.

“Why is it the contentment of those dedicated to liberation? Because it brings the accomplishment of noble greatness.

40.138

“Why is it the satisfaction of those dedicated to samādhi? Because it brings the accomplishment of all bliss, joyful bliss, and a one-pointed mind.

“Why is it eyes for those who wish for the view? Because it brings the accomplishment of seeing for oneself.

40.139

“Why is it higher knowledge for those who wish to perform miracles? Because it brings freedom from obscuration and the desired true nature of phenomena.

“Why is it miraculous power for those who wish for accomplishment? Because it brings the accomplishment of the unobscured, inconceivable knowledge of all phenomena.

40.140

“Why is it retentive memory for those dedicated to listening to the Dharma? Because it brings the equality of all phenomena and nirvāṇa.

“Why is it unceasing mindfulness? Because it is the natural peace of focusing upon nirvāṇa.

40.141

“Why is it the blessing of the buddhas? Because it brings infinite accomplishment. [F.169.b]

“Why is it the skillful method of the guides? Because it conveys all to happiness and goodness.

40.142

“Why is it subtle? Because it brings the peace of focusing on nirvāṇa.

“Why is it difficult to know? Because it is difficult to discern.

40.143

“Why is it difficult to know for those without dedication? Because they have not previously obtained it.

“Why is it beyond words and difficult to know through speech? Because of the inconceivability of all phenomena.

40.144

“Why is it known by the wise? Because it is a great, precious meaning.

“Why is it the knowledge of pleasant beings? Because they know all forms of reverence.

40.145

“Why is it realized by those with few desires? Because they give rise to reverence.1465

“Why is it possessed by those who have undertaken it? Because they do not abandon their undertaking.

40.146

“Why is it kept by those who are mindful? Because they do not allow it to perish.

“Why is it the cessation of suffering? Because it brings the elimination of desire, anger, and ignorance.

40.147

“Why is it the birthlessness of all phenomena? Because it brings the cessation of all consciousness.

“Why is it the single teaching? Because all classes of existence, all death and transference, and all rebirths are like dreams, which means that all phenomena are without origination.

40.148

“You should know these three hundred points. Young man, they are the samādhi, the revealed equality of the nature of all phenomena.”1466

Thereupon the Bhagavān spoke these verses:

40.149

“The Buddha’s Dharma is vast.

The teaching of its practice is vast.

When the Dharma is taught in a vast way

The qualities attained will be vast. {1}

40.150

“The characteristics of the Dharma

Are just as vast as space.

It contains vast jewels and light rays1467

And therefore it is called vast. {2} [F.170.a]

40.151

“The ways beings act are vast,

The teachings for them are vast,

The meaning of the scripture is vast,1468

And therefore it is called vast.” {3}

40.152

When the Bhagavān taught this Dharma teaching of the samādhi, the revealed equality of the nature of all phenomena, countless beings developed the aspiration for complete enlightenment. Countless beings attained irreversibility from the highest, complete enlightenment. Countless beings developed the aspiration for their own enlightenment. Countless beings developed the aspiration for attaining the result of becoming an arhat.

40.153

This universe of a thousand million worlds shook in six ways. It trembled, trembled strongly, and trembled intensely; it quivered, quivered strongly, and quivered intensely; it shook, shook strongly, and shook intensely; it shuddered, shuddered strongly, and shuddered intensely; it quaked, quaked strongly, and quaked intensely; the east sank and the west rose, the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. In all the world there shone an immeasurable radiance, there fell a great rain of divine incense, the devas threw down a great rain of flowers, hundreds of thousands of divine musical instruments were played up in the sky, the sky above was covered with divine food, and these words were spoken:

40.154

“The beings who hear this Dharma teaching on entering great compassion will easily reach attainment, and those beings will serve and honor many buddhas. [F.170.b]

40.155

“Those who hear this samādhi, the revealed equality of the nature of all phenomena, and, having heard it, write it out, possess it, keep it, recite it to others, promote it, meditate on it with unadulterated meditation, promulgate it, and teach it extensively to others will become the subject of offerings from all beings.”

40.156

Then the Bhagavān said to Brother Ānanda, “Ānanda, you must hold this Dharma teaching, recite it, promulgate it, and teach it extensively to others.”

40.157

Then Brother Ānanda asked the Bhagavān, “What is the name of this teaching? In what way shall I keep it?”

The Bhagavān said, “Ānanda, you should keep this sūtra as having the name Entering Great Compassion. You should also keep this sūtra as having the name The Samādhi, the Revealed Equality of the Nature of All Phenomena.”

Ānanda said, “Bhagavān, I shall keep this Dharma teaching.”

40.158

The Bhagavān, having spoken those words, the youth Candraprabha, Brother Ānanda, the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, the devas of Śuddhāvāsa, and the world with its devas, humans, asuras, and gandharvas rejoiced and praised the words of the Bhagavān.1469

40.159

“The Samādhi, the Revealed Equality of the Nature of All Phenomena,” is concluded.

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).

Notes

n.1

According to the BHS vipañcita. The Tibetan translates as rnam par spros pa.

n.2

See Dharmachakra Translation Committee, trans., The Teaching on the Effulgence of Light, Toh 55 (84000: Translating the Words of the Buddha, 2022).

n.3

Toh 129, see bibliography.

n.4

Brian Houghton Hodgson (1801–1894) was a linguist, ethnologist, naturalist, and diplomat who lived in Nepal from 1824 to 1844, becoming British Resident; among his many other activities, he studied and collected Sanskrit Buddhist texts. Haraprasad Shastri (1853–1931) was an Indian Sanskrit scholar and historian who visited Nepal several times, also collecting and publishing manuscripts. Both scholars were associated with the Asiatic Society in Kolkata. The Sanskrit edition of the sūtra published by Dutt (as one of a series centered on the Gilgit manuscripts; see bibliography) is not only based on the Gilgit manuscript, but also represents the Hodgson and Shastri manuscripts, which Dutt refers to, respectively, as manuscripts A and B.

n.5

Vibhuticandra; dpal bde mchog gi dkyil ’khor kyi cho ga; Śrī-samvara-maṇḍala-vidhi. Toh 1511, Degé Tengyur, Vol. 22, (rgyud, zha), 322b. 308b–334a.

n.6

The Yogacāra tradition of Asaṅga and his followers has philosophical viewpoints quite distinct from those of the Mādhyamika tradition, of which Candrakīrti was perhaps the most uncompromising proponent.

n.7

The Tibetan of the quote is: nga ’das lo ni nyis stong na / gdong dmar yul du bstan pa ’byung / spyan ras gzigs kyi gdul byar ’gyur / de yi bstan pa’i snyigs ma la / byang chub sems dpa’ seng ge’i sgra / karma pa zhes ba ba ’byung / ting ’dzin dbang thob ’gro ba ’dul / mthong thos dran regs bde la bkod (Rinchen Palzang, p. 650).

n.8

This line of homage, as is customary for Kangyur texts, was added by the Tibetan translators, and therefore does not appear in the Sanskrit or Chinese. The Gilgit Sanskrit manuscript has 12 initial verses, Hodgson 14 verses, and Shastri 43 verses, none of which are in the Tibetan.

n.9

This number depends on whether niyuta is taken to mean “one million,” as in Classical Sanskrit, or “a hundred thousand million,” as is found in BHS. The Tibetan has chosen the latter meaning, translating it as khrag khrig. Therefore the resulting number in Tibetan is “ten million [times] a hundred thousand million times eighty,” i.e., eighty million million million (eighty quintillion in the American or short scale system) (bye ba khrag khrig phrag brgyad bcu, apparently translating koṭiniyutena aśityā). The translation of the commentary by Mañjuśrīkīrti, however, has khrag khrig phrag brgyad bcu: “a hundred thousand million times eighty,” which would be eight million million, i.e., eight trillion. The Vaidya Sanskrit edition has niyutaśatasahasrena aśītyā which would be literally “a hundred thousand million [times] a hundred [times] a thousand times eighty,” which comes to eight hundred thousand million million, i.e., eight hundred thousand trillion. However if niyuta is taken as only one million, this would be eight million million, i.e., eight trillion, which would agree with the resulting number in Mañjuśrīkīrti’s commentary. The Dutt edition of the Gilgit manuscript has aśityā ca bodhisattva-niyutaiḥ and accordingly the translation of Gómez et al. is “eighty million,” where niyuta has presumably been given the value of one million. The Chinese simply transliterates as na-yo-ta. The Chinese tradition gives numerous, widely differing explanations of what this number means.

n.10

In the Chinese the description of the bodhisattvas and the list of names do not appear. The Chinese continues at this point with Ajita.

n.11

According to the BHS abhijñābhijñātair. The Tibetan, translating both abhijña and abhijñāta as mngon par shes pa, has mngon par shes pas mngon par shes pa. However, the translation of the commentary has a preferable translation of the second abhijñāta: rab tu grags pa.

n.12

According to the BHS gatiṃgata. The Tibetan translates as rtogs par khong du chud pa.

n.13

According to the commentary these are not only the dhāraṇī in recited form, but comprise the four kinds of retention (dhāraṇī): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning.

n.14

According to the Tibetan, though the Sanskrit compound could also be interpreted to mean “who had praised, extolled, and lauded all the buddhas.”

n.15

According to the Tibetan and the commentary. The Sanskrit could also be interpreted, as in Gómez et al., as “knowing all the terrors [that come from] the māras.”

n.16

According to the commentary, this means “adorned by the ten good actions: three of body, four of speech, and three of mind,” or, among the primary and secondary signs of a great being: “the voice of Brahmā, and the mind’s realization of the nature of beings so that they may be guided.”

n.17

According to most Kangyurs, the commentary, and the Sanskrit. The Degé has kyi instead of kyis.

n.18

According to the commentary, this means the bodhisattvas are on the tenth bhūmi, as taught in the Sūtra of the Ten Bhūmis. The ten-bhūmi system does not appear in the Gilgit version or the Chinese but does in the later Sanskrit versions and the Tibetan.

n.19

According to the Sanskrit. Absent from the Tibetan.

n.20

According to the Tibetan lhun po’i rtse mo ’dzin and Matsunami. Vaidya: Meruśikhariṁdhara. Dutt: Meruśikharindhara.

n.21

According to the Tibetan lhun po’i rgyal po and Matsunami. Dutt: Merugāja. Does not appear in Hodgson.

n.22

According to the Tibetan and Matsunami. Dutt: Meruśikhare saṁghaṭṭanarājena. Hodgson: Meruśikhare saṃghaḍanagajena. Shastri: Meruśikhare saṃghaṭanagajena.

n.23

According to the Sanskrit. Absent in the Tibetan.

n.24

According to the Sanskrit. Absent in the Tibetan.

n.25

According to the Tibetan (nyi ma me’i ’od ’phro can) and the Hodgson. The Tibetan takes daśaśataraśmi, “a hundred thousand rays,” as an epithet of the sun and translates it simply as nyi ma (“sun”). Gilgit and Shastri: Daśaśataraśmikṛtārci with huta (“fire,” equivalent to the Tibetan me) replaced by kṛta (“made,” “created”).

n.26

According to the Tibetan and Hodgson. Vaidya: Satatamabhayaṁdadāna. Dutt has both versions.

n.27

Another name for Maitreya, the bodhisattva who will be the fifth buddha of the Good Eon.

n.28

According to the Sanskrit anupamacitta. The Tibetan has dpe med sems dpa’, whereas one would expect dpe med sems pa. The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas (see bibliography) refers to this group as sems dpa’ dpe med pa, naming two of them: Pramodyarāja (mchog tu dga’ ba’i rgyal po) and Mañjuśrī (Degé Kangyur, vol. 55, F.248.a). The Sūtra of Possessing the Roots of Goodness (see bibliography) refers to byang chub sems dpa’ dpe med pa sems pa (“bodhisattvas with incomparable minds”), with Bhadrapāla being the one that is named (Degé Kangyur, vol. 48, F.48.a). Bhadrapāla is also listed as one of a group of five hundred bodhisattvas in that sūtra (F.22.b).

n.29

This is referencing a group of beings that is listed in the White Lotus of the Good Dharma Sūtra (Degé Kangyur, vol. 67, 2.b). In that sūtra Bhadrapāla is also listed as one of a group of fifty bodhisattvas (F.142.b).

n.30

A bodhisattva who appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas, and perhaps also the merchant of that name who is the principal interlocutor in the Sūtra of the Questions of Bhadrapāla the Merchant (see bibliography).

n.31

This refers to the standard list of god realms beginning with the lowest, that of the Four Mahārājas.

n.32

According to the Sanskrit udārodārair, which repeats udāra. The Tibetan translates as “vast and illustrious.”

n.33

According to the Sanskrit, which uses repetition to state that each one of them has that quality, maheśākhyamaheśākhyair. The Tibetan translates as “very powerful and renowned to be very powerful.”

n.172

Literally, “ten million times a hundred thousand times a hundred thousand million.”

n.173

According to the Sanskrit vihāra. Tibetan: gtsug lag khang. These are equivalents in the Mahāvyutpatti, but gtsug lag khang can also mean “temple” in Tibetan.

n.197

From the Sanskrit udgrahītavya. Tibetan: gzung.

n.198

From the BHS paryavāptavya. Tibetan: kun chub pa.

n.199

From the Sanskrit dhārayitavya. Tibetan: bcang.

n.200

From the Sanskrit vācayitavya. Tibetan: klog.

n.201

From the Sanskrit pravartayitavya. Tibetan: rab tu gdon pa.

n.202

From the Sanskrit uddeṣṭavya. Tibetan: lung mnod par bya.

n.203

From the Sanskrit svādhyātavya. Tibetan: kha ton du bya.

n.204

From the Sanskrit araṇa, which also means “passionless, sinless, without impurity.” This is regularly translated into Tibetan as nyon mongs, which is also used to translate kleśa. Gómez et al. have interpreted it as “being in solitude,” presumably from an edition with araṇya (“solitude”).

n.205

From the Sanskrit bahulīkartavya. Tibetan: mang du bya.

n.206

From the Sanskrit parebhyaśca vistarena saṃprakāśayitavya. Tibetan: gshan dag la yang rgya cher rab tu bstan par bya. This entire list is simplified in the Chinese to three elements: “should recite, uphold / retain, and explain it to others widely.”

n.300

Not in the Gilgit or Chinese.

n.531

From the Sanskrit prabhāvyate. The Tibetan appears to have translated from a manuscript with something like pravbhidyate or prabhedyate (“divide,” “categorize”).

n.532

According to the Sanskrit, the commentary, and the Chinese. The Tibetan translates as “the nature of the mind is without form,” presumably translating from svabhāvam arūpyam as a corruption of niḥsvabhāvam arūpyam.

n.533

The Chinese adds “and cannot be seen.”

n.547

The Sanskrit manasikāra and the Tibetan yid la byed pa can mean, according to context, “fixed attention,” “concentration,” “focused reflection,” etc. The commentary states that the samādhi being devoid of such factors is in relation to mind and thoughts, subject and object, action and object, and so on. The negative of the term (amanasikāra, yid la mi byed pa) was later adapted into the mahāmudrā tradition.

n.548

The BHS term raṇā is synonymous with kleśa, and both are translated into Tibetan as nyon mongs.

n.569

Chinese: “Then the youth Candraprabha said these words to the Bhagavān.”

n.613

The Chinese has 47 consecutive verses: the first 16 verses are in chapter 15 of the Tibetan-Sanskrit version and the remaining 31 verses are in chapter 16.

n.637

This entire opening section about Maitreya and his miraculous activities does not appear in the Gilgit manuscript and therefore not in the Vaidya either. The Tibetan follows the version in the Hodgson manuscript.

n.638

According to the Sanskrit, where tathāgata is clearly in the vocative and the verb “to go” is in the first-person singular.

n.639

According to the Tibetan. Sanskrit: “Lamp of the three worlds.”

n.759

According to the Tibetan, in which the verb here is gdon mi za bar bya’o. The Sanskrit of the Hodgson and Shastri manuscripts has “…should depend upon the duties and qualities of the training that is the root of all merit” (śikṣāguṇadharmaniśrita). They also have at this point “…should have pure conduct through depending on roots of merit…” and so on. The Gilgit manuscript chapter is composed only of the verses.

n.783

The Chinese adds: “Therefore, bodhisattvas should know about the dharmakāya and the rūpakāya.” The rest of this chapter does not appear in the Chinese.

n.785

This paragraph does not appear in the Chinese.

n.882

Beginning of fascicle 6 of the Taisho ed., and fascicle 7 of the Song, Yuan, Ming, Gong, and Sheng eds.

n.890

From the BHS anuparivārayati and according to the definition in the commentary. The Tibetan translates with the alternative meaning of “encircling” or “surrounding.” The Gilgit version has pariśodhayati (“purifies”). The Chinese translates this sentence as “They will perfect wisdom of all kinds.” 滿足一切智 (man zu yi qie zhi).

n.891

According to the Sanskrit, the commentary, and most Kangyurs, except for the Degé which has ’byor pa in error for ’byol ba. Chinese: “They abandon all concern about life and death.” 棄捨生死 (qi she sheng si).

n.892

Tibetan: thob par byed pa (“cause to obtain”). Sanskrit: arpayati (see Mahāvyutpatti 7428). Chinese: “They long for the joy of nirvāṇa,” 慕樂涅槃 (mu le nie pan).

n.893

Chinese: “They will not lack faith or wealth,” 不乏信財 (bu fa xin cai).

n.1056

According to the Tibetan byi dor bya ba yongs su sbyang ba. The Sanskrit parikarmadhāraya could be translated as “maintaining or gaining the preparation for.”

n.1057

This paragraph is in a simpler form in the Gilgit and Chinese.

n.1161

In the Gilgit manuscript, the prose is absent from this point until “Young man, in the past…” (34.7).

n.1337

According to the Tibetan. Sanskrit: “immeasurable.”

n.1338

According to the Sanskrit bahulīkartavya. The Tibetan mang du bya, a regular element in this list elsewhere, is missing here.

n.1398

According to the Sanskrit tṛṣṇa and the Chinese. The Tibetan has srid, which is a scribal error for sred.

n.1399

According to chapter 1, where the Sanskrit is satyānupraveśa, and the Chinese. In this chapter, the Sanskrit in all versions is sattvānupraveśa (“entering beings”) and is translated accordingly into Tibetan. This therefore appears to be a very early scribal error in the Sanskrit.

n.1400

The commentary explains this to mean the birthlessness of all letters, such as a. Otherwise, the identity of the three mantras is a mystery. Chinese: 三種語言 (san zhong yu yan), literally, “three kinds of languages,” which may mean “teachings” or “theories,” and may be a translation of the Sanskrit vāc or vākya.

n.1401

Does not appear in the Chinese, which has instead “the quality of being generous to beggars.”

n.1402

This is absent in the list of chapter 1, and in the commentary to that chapter. The commentary does not discuss the list in chapter 40, but this is also absent in the Sanskrit for that chapter. It is present in the Chinese as “the four noble truths.”

n.1403

According to the Tibetan des pa, the commentary, and the Sanskrit suratatā. Here there is dge ba instead of des pa, presumably the remainder of “correct conduct” listed in chapter 1 but missing here. The definition given here matches the commentary given for des pa in chapter 1. Chinese: “the face is always pleasant.”

n.1404

According to the Tibetan ’jam pa in chapter 1, and the Sanskrit mādhurya, which can also mean “sweet.” Here in chapter 40 there is mnyen pa, presumably from “tolerance” (mārdavatā), which was in the list of chapter 1 but is missing in this chapter. Chinese: 美妙言; the adjective 美妙 accords with mādhurya but adds 言 (yan, “speech / speak”) so that it means “gentle speech.”

n.1405

Chinese: “It is saying beneficial things to others.”

n.1406

In chapter 1, being welcoming is also in the list, and “standing up quickly” one would expect to be its definition. It may be that there was an early loss of the definition of “courteous.” Chinese: 先言善來速起迎接 (xian yan shan lai su qi ying jie), literally, “saying words of greeting first, and standing up quickly to welcome visitors.”

n.1407

Tibetan: gus pa. Sanskrit: gaurava. The commentary’s explanation is to be fearful in the guru’s presence while seeing him as your teacher and being his follower at all times.

n.1408

Chinese: “respectful and fearful.”

n.1409

According to the BHS akūhaṇatā and the Chinese 無諂曲 (wu chan chu).

n.1410

According to the Sanskrit. Instead of “interior” the Tibetan has sman shong (“valley of herbs”). The Chinese has just “caves” 巖穴 (yan xue).

n.1411

According to the Tibetan and Chinese. “Strengths” and “fearlessnesses” are absent in the Sanskrit.

n.1412

According to the Tibetan and the Chinese 斷除憎愛. The BHS anunayapratighaprahāṇa means “the elimination of the obstacle of attachment.”

n.1413

According to the Tibetan and the Chinese 發起未生之善 (fa qi wei sheng zhi shan). Sanskrit: “Not developing the bad qualities that have not been developed.”

n.1414

According to the Tibetan. In chapter 1 this was listed as “the knowledge of the nature of the level of irreversibility.” In this chapter it is simply “irreversibility,” while the Sanskrit for this chapter is “the characteristic of irreversibility” (avaivartyalakṣaṇam). Chinese: 不退相 (bu tui xiang), which accords with the Sanskrit. In chapter 1, this is translated as 住不退相 (zhu bu tui xiang), “remaining in the state of irreversibility.”

n.1415

According to the Tibetan and the Sanskrit of chapter 1. Here in chapter 40, and also in the commentary on chapter 1, it is translated as dge ba’i chos phun sum tshogs pa (“a perfection of good qualities”) from the Sanskrit kuśaladharmābhisaṃpat (which could be translated as “the attainment of good qualities”). Chinese: 出生善法 (chu sheng shan fa).

n.1416

According to the Sanskrit. The Tibetan appears to have translated from a manuscript that had utpāda (“production”) in error for anutpāda (“nonproduction”), translating therefore as “the production and nonperishing of the phenomena of the mind and mental events.” The Tibetan translation in the commentary’s first chapter of this definition omits both negations, and therefore has “skilled in the realization of the essence of the arising and cessation of the phenomena of the mind and mental events.” Chinese: 知心及數善巧方便而得一心 (zhi xin ji shu shan qiao fang bian er de yi xin), “a one-pointed mind that is skilled in knowing the mind and mental events.” It does not mention production or nonproduction.

n.1417

Absent in the list of definitions here, and in the commentary, is chapter 1’s “the equality of the different kinds of beings.” The Chinese uses three descriptions here: 捨棄 (she qi), “disregard”; 忍辱 (ren ru), “tolerate the insult”; and 無減 (wu jian), “without decreasing.” The third can refer to patience, thus “without losing patience.”

n.1418

According to the Tibetan of chapter 1, the commentary, and the Sanskrit. In the Tibetan translation of chapter 40, the word “words” is omitted. Chinese: 句義 (ju yi), “verses and meanings,” “meaning of verses.”

n.1419

The commentary gives as an example “the sixteen emptinesses.” Chinese: 法句 (fa ju), “Dharma verses.”

n.1420

Chinese: 知義非義差別智 (zhi yi fei yi cha bie zhi), which can also be interpreted as “the knowledge to distinguish between correct and incorrect meanings.”

n.1421

According to the Tibetan and Chinese. Absent in the Sanskrit in this chapter, though present in the list in chapter 1.

n.1422

According to the Tibetan, the Chinese, and the Sanskrit rakṣaṇam (“guarding”) in chapter 1, the Tibetan in chapter 40, and the commentary on chapter 1. The Sanskrit for chapter 40 has lakṣaṇam (“characteristic”), which would give the meaning “characteristic of conduct.”

n.1423

According to the Sanskrit asaṃbhrantatā and its Mahāvyutpatti definition as ma nor ba. The Tibetan editions have spyos and spyoms. The Chinese has 覆藏善事 (fu cang shan shi), literally, “concealing virtuous acts,” which may refer to training in the conduct of a bodhisattva: “revealing one’s own nonvirtuous acts, concealing virtuous acts.”

n.1424

The Tibetan translates avikalpa in chapter 1 and in the commentary as mi ’chos pa, but here in chapter 40 it is translated as rnam par mi rtog pa (“not conceptually fabricated”), which is a particular BHS meaning of avikalpa. The Chinese 不分別威儀 (bu fen bie wei yi) accords with the BHS. The commentary’s definition does, however, encompass both meanings by saying that this means being free of negative thoughts and therefore the conduct is uncontrived, unfabricated.

n.1425

According to chapter 1, where the Sanskrit īryāpatha-prāsādikatā was translated as spyod pa mdzes pa (“beautiful conduct”). In chapter 1 the Chinese translated prāsādikatā as two qualities: 端 (duan), “proper, upright, dignified,” and 雅 (ya), “elegant, graceful.” However, here in chapter 40 [F.164.b] the Tibetan translates prāsādikatā in the more usual way as dang ba (“clear,” “serene,” “attractive”), but the Sanskrit has indryapatha, presumably a corruption of īryāpatha, and therefore the Tibetan has dbang (“faculties”) instead of spyod pa (“conduct,” “beautiful faculties”), and therefore appears to have been translating from indryapatha.

n.1426

Literally, “the hands are always extended.” The commentary says, “ready to give material possessions or the Dharma.” Chinese: 常舒施手 (chang shu shi shou), “always extending hands of generosity.”

n.1427

Chinese: 恥諸暴惡 (chi zhu bao er), “embarrassed by [one’s own] nonvirtuous actions, which are exposed.”

n.1428

According to the Sanskrit anabhimukhatā. The Tibetan does not have the negative and has simply mngon du gyur pa. The commentary to chapter 1 appears to follow the absence of the negative. The Chinese adds 羞諸愚害 “ashamed of the stupidity and harms committed by oneself.”

n.1429

According to the Tibetan in chapter 1, sgrub pa dang nges par sgrub pa, and the Sanskrit āhāranirhāra. Cf. Edgerton (112) where āharaṇatā means “winning, getting, attainment.” Here in chapter 40, the Tibetan is zas sgrub pa (“attainment of food”) with āhāra here translated as “food.” The definition is “sharp wisdom,” which does not appear to be food related. The commentary also defines it as “perfecting good qualities and eliminating negative ones, and that sharp wisdom develops from that.” Gómez et al. (n. 18, p. 85) describe this compound as a problematic term and give a conjectural translation as “bringing together and taking away” (p. 57). Chinese: 部分別巧便智 (bu fen bien qiao bian zhi) from the Sanskrit āhāranirhāra-kauśalya-jñāna. This consists of two elements: the first is 部分別智, “knowledge based on analysis of various categories of Buddha’s teachings”, and the second element, 巧便智, is “knowledge based on skillful means.”

n.1430

In chapter 1 the Tibetan is nges pa’i tshig rnam par gzhag pa shes pa and the Sanskrit is niruktivyavasthānajñānam. The commentary makes “definitions” (nges pa’i tshig) part of the definition of rnam par gzhag pa shes pa and the Tibetan and Sanskrit in chapter 40 has rnam par gzhag pa shes pa and vyavasthānajñānam only. Chinese: 知處所智 (zhi chu suo zhi), in accord with the Sanskrit. Literally, “the wisdom of knowing,” 處所 (chu suo). The term 處所 (chu suo) literally means “place” or “how to place, set forth, establish.”

n.1431

According to the Sanskrit abhirati. The Tibetan has mi ’dor ba (“not abandon”). In chapter 1 the word used was nispādana, translated into Tibetan as sgrub and into English as “accomplishment.”

n.1432

Chinese: 修禪發通 (xiu chan fa tong), which can be understood as “miraculous powers or higher cognitions that arise from meditation practice.”

n.1433

According to the BHS āmiṣa. Translated into Tibetan as zang zing. Chinese: 不悕資生 (bu xi zi sheng), literally, “not expecting to receive things for daily needs.”

n.1434

Chinese: “inappropriate mendicants.”

n.1435

According to the commentary, this means that pointless conversations with other mendicants will prevent the development of one’s own meditation. Chinese: “associating with those who are appropriate and avoiding those who are inappropriate.”

n.1436

Absent from the Chinese.

n.1437

According to the Sanskrit upālambhā and the Chinese 取著 (qu zhuo). Translated into Tibetan as klan ka, “objectors.”

n.1438

Chinese: 凡愚 (fan yu), “ordinary foolish people.”

n.1439

Chinese: 貧賤 (pin jian), “who are impoverished and in low social ranks.”

n.1440

Chinese: 貧苦 (pin ku), “impoverished and suffering.”

n.1441

According to the Sanskrit, Chinese, and the commentary. “The result” is absent from the Tibetan, apparently by error.

n.1442

Sanskrit nimantraṇatā (Shastri: nimantrahatā): “to invite.” Tibetan and commentary: mgron du gnyer ba (“take care of as one’s guests”). Chinese: 勸請 (quan qing), “urging” or “encouraging.”

n.1443

According to chapter 1 and the commentary. “Having veneration” is absent in chapter 40.

n.1444

“Knowledge” is according to chapter 1. It is absent in the Sanskrit for chapter 40. The Tibetan has, “What is the rejection of the characteristics of things?” Chinese: “skill in discerning the characteristics of things.”

n.1445

According to the Hodgson manuscript. The Tibetan lacks “of dhyāna.” The Sanskrit has solely “the knowledge of the teachings.” The Chinese has solely 知佛法力 (zhi fo fa li), “understanding the strength of the Buddha’s Dharma.”

n.1446

In chapter 1 the Sanskrit has śīladṛdhatā (“stability of conduct”) and the Tibetan has tshul khrims dam pa (“excellent conduct”). In chapter 40 the Sanskrit is śīlādhiṣṭhānatā and the Tibetan has tshul khrims kyi gnas (“the state of conduct”). Chinese: 安住於戒 (an zhu yu jie), “remaining in correct conduct.”

n.1447

According to the Tibetan of chapter 1, the Sanskrit in both chapter 1 and chapter 40, and the commentary. The Tibetan here has “the light of wisdom.” Chinese: 得智照明 (de zhi zhao ming), “attainment of the illumination of wisdom.”

n.1448

“Knowledge” has been added in the English translation for clarity, but is only implied in the Sanskrit, Chinese, and Tibetan.

n.1449

According to the Sanskrit vidyā. The Tibetan has rigs in error for rig.

n.1450

In chapter 1 this is “the level of patience.”

n.1451

“Level” is clearly singular in the Sanskrit bhūmiḥ. The commentary identifies this with the ten bhūmis (“levels”) of the bodhisattva. Chinese: “ten levels.”

n.1452

In chapter 1 this is “being free from impatience.”

n.1453

Chinese: “tathāgatas.”

n.1454

According to the Sanskrit bhaiṣajya and the Chinese 醫王 (yi wang); translated into Tibetan as rtsi.

n.1455

According to the Sanskrit vandanīyā. Tibetan: phyag bya ba. Chinese: 禮拜 (li bai), “pays homage,” “bows down to.”

n.1456

According to the Sanskrit kola. The Tibetan gzings can mean “a boat,” but also “a ferry,” which in Tibet was sometimes a raft. Chinese: 舟筏 (zhou fa), “boat” or “raft.”

n.1457

In chapter 1 “quality” is singular, and in this chapter it is plural. This difference is not discernible in the Tibetan.

n.1458

According to the Tibetan in chapter 1, which has sgrub pa (“accomplishment”). The Sanskrit āhārikā was translated by Gómez et al. according to an alternate meaning, “that which brings.” Chapter 40 has asaṃhartya, which in that chapter and in the commentary is translated as mi ’phrogs (“cannot be taken away”). The Sanskrit and the Tibetan of chapter 1 better fit the definition of this term as given in chapter 40, which includes the word āharaṇa. However, the commentary differs in its definition, specifying that it cannot be undermined by māras or tīrthikas. Chinese: 獲得一切智智, “attainment of the wisdom that accomplishes all wisdom”; the word “wisdom,” 智, appears twice consecutively in chapter 40. In chapter 1, it is 引導一切智, where the word “wisdom” appears only once, “[the wisdom] that brings all wisdom.”

n.1459

According to the Sanskrit and Chinese. “Beings” is absent in the Tibetan.

n.1460

According to the Sanskrit upadrava. The Tibetan translates as gtse ba (“violence”) and the commentary as gnod pa (“harm”). The Chinese 苦難 (ku nan), “sufferings and hardships,” accords with the Sanskrit upadrava.

n.1461

Chinese: “Why have they obtained fearlessness?”

n.1462

According to the Sanskrit kṣema. The Tibetan translates as bzod pa.

n.1463

According to the Tibetan yongs su brtag pa dang phyir brtag pa. The commentary has btran par byas (“made stable”) and the Sanskrit ākoṭi and pratyākoṭi is obscure as it appears to mean “to beat,” but presumably “examine” is meant. Chinese: “because they have examined 觀察 (guan cha) and reexamined 溫習 (wen xi) all phenomena thoroughly,” or alternatively, “because of the familiarity of having examined all phenomena thoroughly.”

n.1464

This appears to be a combination, perhaps with some scribal omission, of two qualities listed in chapter 1.

n.1465

According to the Sanskrit. The Tibetan has the negative: “they don’t give rise to reverence.” Chinese: 謂知多欲過故 (wei zhi duo yu guo gu), “because they know the faults of having many desires.”

n.1466

In the Dutt this is the conclusion of a penultimate chapter at this point.

n.1467

According to the Tibetan. “Light rays” is absent in the Sanskrit and Chinese.

n.1468

According to the Tibetan and Chinese. “The meaning” is absent in the Sanskrit.

n.1469

The title of this final chapter, which would normally appear here at the conclusion of the chapter, is not given in the Sanskrit or Tibetan.

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.

‍—‍—‍—, trans. (2022). The Teaching on the Effulgence of Light (Raśmisamantamuktanirdeśa, Toh 55). 84000: Translating the Words of the Buddha.

Dimitrov, Dragomir. “Two Female Bodhisattvas in Flesh and Blood,” in Aspects of the Female in Indian Culture. Marburg: Indica et Tibetica, 2004, pp. 3–30.

Gómez, Luis O. and Silk, Jonathan A. Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts. Ann Arbor: Collegiate Institute for the Study of Buddhist Literature and Center for South and Southeast Asian Studies, The University of Michigan, 1989.

Leslie, Julia. “A Bird Bereaved: The Identity and Significance of Valmiki’s Krauñcha,” in Journal of Indian Philosophy 26.5 (1998): 455–87.

Régamey, Konstanty. Philosophy in the Samādhirājasūtra. Delhi: Motilal Banarsidass, 1990.

Roberts, Peter Alan, trans. (2018). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2021a) The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2021b). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.

Rockwell, John Jr. Samādhi and Patient Acceptance: Four Chapters of the Samādhirāja-sūtra, Translated from the Sanskrit and Tibetan. M.A. thesis, Naropa Institute, Boulder, Colorado, 1980.

Skilton, Andrew. “Dating the Samādhirāja Sūtra,” In Journal of Indian Philosophy 27: 635–52. Netherlands: Kluwer Academic Publishers, 1999.

Tatz, Mark. “Revelation in Mādhyamika Buddhism: Chapter Eleven of the Samādhirāja-sūtra (On Mastering the Sūtra).” Translated from the Tibetan with commentary. University of Washington, 1972.

Thrangu Rinpoche. King of Samadhi: Commentaries on the Samadhi Raja Sutra and the Song of Lodrö Thaye. Hong Kong, Boudhnath & Århus: Rangjung Yeshe Publications, 1994.

Glossary

Types of attestation for Sanskrit names and terms

Attested in source text

This term is attested in the Sanskrit manuscript used as a source for this translation.

Attested in other text

This term is attested in other Sanskrit manuscripts of the Kangyur or Tengyur.

Attested in dictionary

This term is attested in Tibetan-Sanskrit dictionaries.

Approximate attestation

The attestation of this name is approximate. It is based on other names where Tibetan-Sanskrit relationship is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source Unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

Ābhāsvara

ābhāsvara

g.2

Abhāva

dngos po med pa las byung
dngos po med pa las byung ba

དངོས་པོ་མེད་པ་ལས་བྱུང་།
དངོས་པོ་མེད་པ་ལས་བྱུང་བ།

abhāva
abhāvasamudgata
abhāvasamudgata

g.3

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

abhirati

g.4

absence of aspiration

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

g.5

absence of attributes

mtshan ma ma mchis pa
mtshan ma med pa

མཚན་མ་མ་མཆིས་པ།
མཚན་མ་མེད་པ།

animitta

g.9

aggregate of correct conduct

tshul khrims kyi phung po

ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།

g.12

Ajita

mi pham pa

མི་ཕམ་པ།

ajita

g.21

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

ānanda

g.33

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.37

aspects of enlightenment

byang chub kyi phyogs

བྱང་ཆུབ་ཀྱི་ཕྱོགས།

bodhipakṣa
bodhipakṣadharma

The qualities necessary as a method to attain the enlightenment of a śrāvaka, pratyekabuddha, or buddha. There are thirty-seven of these: (1–4) the four kinds of mindfulness: mindfulness of body, sensations, mind, and phenomena; (5–8) the four correct exertions: the intention to not do bad actions that are not done, to give up bad actions that are being done, to do good actions that have not been done, and increase the good actions that are being done; (9–12) the foundations for miraculous powers: intention, diligence, mind, and analysis; (13–17) five powers: faith, diligence, mindfulness, samādhi, and wisdom; (18–22) five strengths: an even stronger form of faith, diligence, mindfulness, samādhi, and wisdom; (23–29) seven limbs of enlightenment: correct mindfulness, correct wisdom of the analysis of phenomena, correct diligence, correct joy, correct serenity, correct samādhi, and correct equanimity; and (30–37) the eightfold noble path: right view, examination, speech, action, livelihood, effort, mindfulness, and samādhi.

g.38

aspiration to enlightenment

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.40

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.48

āyatana

skye mched

སྐྱེ་མཆེད།

āyatana

g.51

Bandé

ban de

བན་དེ།

(vanda)

g.52

bases of miraculous powers

rdzu ’phrul gyi rkang pa

རྫུ་འཕྲུལ་གྱི་རྐང་པ།

ṛddhipāda

g.54

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

bhadrapāla

Definition from the 84000 Glossary of Terms:

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

g.57

bhikṣu

dge slong

དགེ་སློང་།

bhikṣu

g.58

bhikṣuṇī

dge slong ma

དགེ་སློང་མ།

bhikṣuṇī

g.67

bhūmi

ས།

bhūmi

g.73

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva
buddhaputra

g.74

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.79

Brahmakāyika

tshangs ris

ཚངས་རིས།

brahmakāyika

g.91

Brother

tshe dang ldan pa

ཚེ་དང་ལྡན་པ།

ayuśman

g.92

buddha qualities

sangs rgyas kyi chos

སངས་རྒྱས་ཀྱི་ཆོས།

buddhadharmāḥ

The specific qualities of a buddha; may sometimes be used as a general term, and sometimes referring to sets such as the ten strengths, the four fearlessnesses, the four discernments, the eighteen distinct qualities of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.

Alternatively, in the context of this sūtra, see 3.2-3.4.

g.95

cakravartin

’khor los sgyur ba

འཁོར་ལོས་སྒྱུར་བ།

cakravartin

Definition from the 84000 Glossary of Terms:

The term “universal monarch” denotes a just and pious king who rules over the universe according to the laws of Dharma. Such a monarch is called a cakravartin because he wields a disk (cakra) that rolls (vartana) over continents, worlds, and world systems, bringing them under his power. A universal monarch is often considered the worldly, political correlate of a buddha. (Provisional 84000 definition. New definition forthcoming.)

g.96

Candrabhānu

zla ba’i ’od zer

ཟླ་བའི་འོད་ཟེར།

candrabhānu

g.97

Candrakīrti

zla ba grags pa

ཟླ་བ་གྲགས་པ།

candrakīrti

g.99

Candraprabha

zla ’od

ཟླ་འོད།

candraprabha

g.100

Cāturmahārājakāyika

rgyal po chen po bzhi’i ris

རྒྱལ་པོ་ཆེན་པོ་བཞིའི་རིས།

cāturmahārājakāyika

Definition from the 84000 Glossary of Terms:

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (Caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.

g.110

Daśaśataraśmihutārci

nyi ma me’i ’od ’phro can

ཉི་མ་མེའི་འོད་འཕྲོ་ཅན།

daśaśataraśmihutārci

g.111

deva

ལྷ།

deva

Definition from the 84000 Glossary of Terms:

Cognate with the English term divine, the devas are most generally a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), material realm (rūpadhātu), and immaterial realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the material and immaterial realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

g.114

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.118

dharmakāya

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

g.121

Dharmatāśīla

chos nyid tshul khrims

ཆོས་ཉིད་ཚུལ་ཁྲིམས།

dharmatāśīla

g.122

Dharmavyūha

chos bkod pa

ཆོས་བཀོད་པ།

dharmavyūha

g.124

dhātu

khams

ཁམས།

dhātu

g.126

dhyāna

bsam gtan

བསམ་གཏན།

dhyāna

g.130

discernment

so so yang dag par rig pa

སོ་སོ་ཡང་དག་པར་རིག་པ།

pratisaṃvida

g.131

disciplines of mendicancy

sbyangs pa’i yon tan
sbyangs dag
sbyangs tshul

སྦྱངས་པའི་ཡོན་ཏན།
སྦྱངས་དག
སྦྱངས་ཚུལ།

dhūtaguṇa
dhūta

Ascetic practices that are optional for monks and nuns or undertaken only for a defined time period. They are traditionally listed as being twelve in number: (1) wearing rags (pāṃśukūlika, phyag dar khrod pa), (2) (in the form of only) three religious robes (traicīvarika, chos gos gsum), (3) (coarse in texture as) garments of felt (nāma[n]tika, ’phyings pa pa), (4) eating by alms (paiṇḍapātika, bsod snyoms pa), (5) having a single mat to sit on (aikāsanika, stan gcig pa), (6) not eating after noon (khalu paścād bhaktika, zas phyis mi len pa), (7) living alone in the forest (āraṇyaka, dgon pa pa), (8) living at the base of a tree (vṛkṣamūlika, shing drungs pa), (9) living in the open (ābhyavakāśika, bla gab med pa), (10) frequenting cemeteries (śmāśānika, dur khrod pa), (11) sleeping sitting up (naiṣadika, cog bu pa), and (12) accepting whatever seating position is offered (yāthāsaṃstarika, gzhi ji bzhin pa); this last of the twelve is sometimes interpreted as not omitting any house on the almsround, i.e. regardless of any reception expected. Mahāvyutpatti, 1127-39.

g.132

doorways to liberation

rnam par thar pa’i sgo

རྣམ་པར་ཐར་པའི་སྒོ།

vimokṣamukha

g.138

Dundubhisvara

rnga dbyangs

རྔ་དབྱངས།

dundubhisvara

g.142

eighteen distinct qualities of a buddha

sangs rgyas kyi chos ma ’dres pa bco brgyad

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།

aṣṭādaśāveṇikabuddhadharma

There are eighteen such special qualities unique to a buddha. They are as follows: he never makes a mistake; he is never boisterous; he never forgets; his concentration never falters; he has no notion of distinctness; his equanimity is not due to lack of consideration; his motivation never falters; his endeavor never fails; his mindfulness never falters; he never abandons his concentration; his wisdom never decreases; his liberation never fails; all his physical actions are preceded and followed by wisdom; all his verbal actions are preceded and followed by wisdom; all his mental actions are preceded and followed by wisdom; his knowledge and vision perceive the past without any attachment or hindrance; his knowledge and vision perceive the future without any attachment or hindrance; and his knowledge and vision perceive the present without any attachment or hindrance.

g.145

eloquence

spobs pa

སྤོབས་པ།

pratibhāna

g.146

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

g.150

fearlessness

mi ’jigs pa

མི་འཇིགས་པ།

vaiśaradya

g.154

fourfold assembly

’khor bzhi

འཁོར་བཞི།

catuḥparṣad

g.161

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are under the jurisdiction of the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by any sentient being in the realm of desire (kāmadhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.170

garuḍa

khyung

ཁྱུང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.177

good beings

skyes bu dam pa

སྐྱེས་བུ་དམ་པ།

satpuruṣa

g.178

Good Eon

skal pa bzang po

སྐལ་པ་བཟང་པོ།

bhadrakalpa
bhadraka

g.180

Gṛdhrakūṭa

rgod kyi phung po

རྒོད་ཀྱི་ཕུང་པོ།

gṛdhrakūṭa

g.183

higher cognition

mngon par shes pa

མངོན་པར་ཤེས་པ།

abhijñā

The higher cognitions are listed as either five or six. The first five are: clairvoyance (divine sight), divine hearing, knowing how to manifest miracles, remembering previous lives, knowing what is in the minds of others. A sixth, knowing that all defects have been eliminated, is often added. The first five are attained through dhyāna, and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogis; while the sixth is supramundane and attained only by realization‍—by bodhisattvas, or according to some accounts only by buddhas.

g.198

jina

rgyal ba

རྒྱལ་བ།

jina

The King of Samādhis Sūtra [Untitled]

Toh 127

The King of Samādhis Sūtra
[Untitled]