Chapter 17
The Entranceway to the Samādhi That Is Taught by Many Buddhas
When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.
“I am going,
Tathāgata, to the king of mountains,
Gṛdhrakūṭa, which is always the residence of the buddhas.
When I have gone there, lamp of the world,
I will make inconceivable offerings to you.” {i}
To the king of mountains where
jinas reside.
There you will quickly accomplish
A great unsurpassable benefit for beings.” {ii}
So the bodhisattva mahāsattva Maitreya, having received in his mind that verse from the Bhagavān, paid homage to the Bhagavān in his mind and, again in his mind, circumambulated him three times. He then left the assembly and went to Gṛdhrakūṭa, the king of mountains, which has been the residence of countless buddhas, as numerous as the grains of sand in the ocean, and where there is a great caitya.
The moment he arrived there, for the enjoyment of the Bhagavān, he magically transformed the king of mountains to become level and vast, without any tree stumps, thorns, stones, pebbles, or gravel, and with a surrounding wall made of the seven jewels. The ground was composed of countless shining sapphire jewels and was adorned by divine adornments and jewels, all of them beyond compare, and beautified by an array of innumerable, different kinds of jewels. All the area was decorated by the clothing of Tuṣita devas, [F.54.b] pervaded by the aroma of incense from a variety of censers, adorned by garlands and wreaths, scattered with various flowers; it resounded with the sound of divine music, was filled with erect and fluttering banners and flags, and over it canopies were suspended.
In the center of this area a divine lion throne made from the seven jewels was emanated. It was draped in cloth that was not woven, and covered with divine clothing from Tuṣita that was as soft and pleasant to the touch as down. A central awning hung above, and there were two red cushions placed upon it. It was a yojana wide and a yojana high.
Its beautiful footstool, made of Jambu River gold, transcended that of humans and devas. It was covered with a net of strings of pearls, and it was draped in divine, precious cottons.
Strung upon the lion throne were strings of divine, precious bells from which came clear, beautiful, gentle sounds. In all directions there were great shining jewels. And there was emanated a precious, vast parasol, with a handle made of a great, precious jewel of stainless beryl.
Once he was back there, in his mind he paid homage to the Bhagavān, and in his mind circumambulated him three times. He then sat on his seat.
He manifested the mountain as a divine, vast place
With excellent, beautiful jewel flagstones—
Inconceivable, divine, formed from the mind—
And he placed in the center a precious lion throne. {iii}
A divine, splendid parasol that emitted delightful sounds
With great shining jewels all around,
And a handle of pure, beautiful beryl. {iv}
A variety of jewels on the mountain,
In one instant returned to the house. {v}
Then the Bhagavān taught the Dharma to the great assembly that was like an ocean. He inspired them, he filled them with joy, and he guided them. Then he rose from his seat and departed. And with the miraculous power of a buddha he emerged through Rājagṛha’s gate of the hot springs and proceeded toward Gṛdhrakūṭa, the king of mountains. When he arrived he went to the site created by Maitreya, and having arrived there he sat upon the great lion throne that Maitreya had manifested.
He was encircled by the assembly of bhikṣus, and the saṅgha of bodhisattvas gazed upon him from the front. The devas, nāgas, yakṣas, gandharvas, asuras, rishis, garuḍas, kinnaras, mahoragas, humans, and nonhumans paid homage to him. Within the ocean-like assembly, he taught the Dharma.
Then the youth Candraprabha arrived together with a hundred thousand quintillion beings, and many millions of bodhisattva mahāsattvas who had come from other worlds. They were holding flowers, incense, and garlands; playing musical instruments and percussion; holding parasols, banners, and divine flags; and holding great garlands as offerings.
In order to make this offering to the Bhagavān they left the great city of Rājagṛha through the gateway of peace, and went to Gṛdhrakūṭa, to the Bhagavān. They bowed down their heads to the Bhagavān’s feet, circumambulated him three times, made a great offering to him of flowers, incense, perfume, garlands, ointments, powders, clothes, food, parasols, banners, and flags, playing music and percussion, and then they sat down in one place. In order to ask about the Dharma they sat in that place with veneration and with respect while the youth Candraprabha, kneeling on his right knee, [F.55.b] with palms placed together, bowed toward the Bhagavān and said to him, “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
The Bhagavān addressed the youth Candraprabha, saying, “Young man, the Bhagavān will always give you the opportunity. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha.”
The Bhagavān having given him this opportunity, the young man Candraprabha asked, “Bhagavān, it is through possessing what qualities that bodhisattva mahāsattvas attain the samādhi, the revealed equality of the nature of all phenomena?”
The Bhagavān replied to Candraprabha, “Young man, if bodhisattva mahāsattvas possess four qualities, they will attain the samādhi, the revealed equality of the nature of all phenomena.
“What are those four qualities? Young man, one is that bodhisattva mahāsattvas are calm, and pleasant company. They have self-restraint, and have attained a level of self-restraint such that when others abuse them or insult them, they will be patient with the abuse and the insults that are spoken, for it is their nature to have endurance; they have the view of karma, have overcome pride, and their desire is for the Dharma. Young man, if bodhisattva mahāsattvas have this first quality, they will attain this samādhi.
“Another, young man, is that bodhisattva mahāsattvas have correct conduct. They have pure conduct, conduct that is not impaired, conduct that is free of faults, conduct that is unshakable, conduct that is unstained, conduct that has not declined, conduct that is unattached, [F.56.a] conduct that is inviolate, conduct that is beyond conceptualization, conduct that is praised by the āryas, and conduct that is praised by the wise. Young man, if bodhisattva mahāsattvas have these two qualities, they will attain this samādhi.
“Another, young man, is that bodhisattva mahāsattvas are frightened of the three realms. They are terrified of them, saddened by them, do not value them, take no delight in them, and have no attachment or clinging to them. Because they are distressed by the three realms they are dedicated to the thought, ‘I shall deliver other beings from their suffering, to somewhere other than the three realms!’ and they thus proceed to the highest, complete enlightenment of perfect buddhahood. Young man, bodhisattva mahāsattvas who have these three qualities will attain this samādhi.
“Moreover, young man, bodhisattva mahāsattvas have faith. They insatiably seek the Dharma. They listen to many teachings. They have confidence. They long for the Dharma. They are devoted to the Dharma. They are not devoted to obtaining material gain or honors. They are not devoted to attaining success through knowledge. They think first of what will benefit others, and they teach and explain extensively to others the Dharma that they have received. They have no desire for material gain through their reputation. They think, ‘If these beings can hear this Dharma then they will proceed irreversibly to the highest, complete enlightenment of perfect buddhahood.’ Young man, bodhisattva mahāsattvas who have these four qualities will attain this samādhi.
“Young man, bodhisattva mahāsattvas who have these four qualities will attain the samādhi, the revealed equality of the nature of all phenomena, and they will quickly attain the highest, complete enlightenment of perfect buddhahood.
“Young man, the samādhi has been taught through this Dharma discourse by many buddhas, has been commended by many buddhas, [F.56.b] has been explained by many buddhas, and has been praised by many buddhas.
“Young man, I have entered homelessness in the presence of many buddha bhagavāns. I heard extensively from them this samādhi, the revealed equality of the nature of all phenomena. I obtained it, asked questions about it, preserved it, recited it to others, promoted it, meditated on it with unadulterated meditation, promulgated it, and made it widely known to others.”
Thereupon the Bhagavān taught extensively in verse what he had previously said about the samādhi doorway taught by many buddhas.
“I remember countless, innumerable eons ago
Had a lifespan of six thousand years. {1}
“After him there was a buddha,
Had a lifespan of twelve thousand years. {2}
Had a lifespan of sixty-seven thousand years. {3}
Had a lifespan of ten million years. {4}
Had a lifespan of fourteen thousand years. {5}
Had a lifespan of seventy-six thousand years. {6}
Had a lifespan of seven days. {7}
Had a lifespan of a full ten million years. {8}
Had a lifespan of ninety million years. {9}
Had a lifespan of a hundred million years. {10}
Had a lifespan of one day. {11}
Had a lifespan of eighteen thousand years. {12}
Had a lifespan of twenty thousand years. {13}
Had a lifespan of eighteen thousand years. {14}
“In one eon these buddhas appeared
Among two hundred guides of the world.
Listen as I shall proclaim the names
These
jinas were guides of the world. {20}
“Also there were eight hundred million with the same name
These are the guides that appeared in two eons.
I made offerings to them for the sake of enlightenment. {27}
“Whoever hears the name of those
jinas,
And having heard it remembers that renowned name,
[F.58.a]
They will quickly attain this samādhi.” {28} [B6]
Then the Bhagavān, through many verses, taught extensively to the youth Candraprabha the samādhi entranceway accomplished by many buddhas in the past.
“After inconceivable, countless eons
To whom humans and
devas made offerings. {29}
Lived for seventy-six thousand years,
Gathered for his first assembly. {30}
“At that time he had a shining
saṅgha
Subdued senses, great powers, great miracles,
The cessation of
outflows, and who were in their last bodies. {31}
Who numbered eight thousand quintillion.
Great powers, and great miracles. {32}
And they had realized
emptiness in everything.
They miraculously went to millions of realms
And to even more, as numerous as the sands of the Ganges. {33}
“They came into the presence of that
jina
And addressed questions to that supreme human.
They were accomplished in the
sūtras and skilled in definitions.
They were shining and moved upon the earth. {34}
“They performed
bodhisattva conduct for the benefit of beings.
They were powerful sons of the Sugata.
They performed no bad actions through desire,
And toward them even the
devas developed aspirations. {35}
“They had no longings and were detached from the realms of existence.
They were in meditation, the field of experience of remaining in
dhyāna.
They had certainty in the true meaning, and were fearless.
They maintained celibacy and were free of defilement. {36}
“They had the confident
eloquence of unceasing speech.
They were skilled in the meaning of the words and the teaching of definitions.
They were the sons of the Buddha who taught everywhere,
And they perfectly possessed good karma. {37}
“They maintained superior conduct throughout an infinity of eons;
[F.58.b]
They were always praised and extolled by the guides.
They taught the words and meaning of liberation.
They had perfectly pure conduct free of
kleśas. {38}
“They were as unstained as a
lotus by water.
They were liberated from the three realms, and were vigilant.
They had pure bodies and pure actions. {39}
“They had contentment, great power, and few desires.
They were a refuge and friend for all classes of beings.
They considered practice, not words, as the essence. {40}
“Wherever they dwelt, there they taught others.
They were adopted by all the buddhas.
They were trustworthy holders of the treasure of the
jinas.
They were terrified of the entire three realms. {41}
“Their minds were at peace, they always had the conduct of protectors,
And they were blessed by the guides of the world.
They taught ten thousand million
sūtras,
And the buddhas praised their teachings. {42}
“They had forsaken all worldly words.
They aspired to
emptiness and taught the ultimate.
They were like an ocean of good qualities; there was no end to their being praised.
Their learning was vast; they were wise and endowed with knowledge. {43}
“If a young man were to recite their praises
Continuously for many millions of eons
He would have only uttered a small amount,
Like a drop of water from an ocean. {44}
Taught this samādhi of peace, which is difficult to see.
This universe of a thousand million worlds
“When he taught this samādhi of peace
The ground shook in six ways.
Devas and humans as numerous as the Ganges sands
Became irreversible within the buddha’s wisdom. {46}
“There was a human king, a sovereign
Who were handsome and attractive to the sight. {47}
Of eighty thousand million women.
Who numbered a full four hundred billion. {48}
On the full moon day of the Kārtika month,
And with the eighty thousand million others
He came before the Lord of the World. {49}
“The king bowed down to the feet of the supreme human
And sat down before the
Jina.
The supreme human knew the king’s aspiration
And he taught this samādhi. {50}
“When the king had heard this samādhi
He abandoned his kingdom as if it were spittle.
He renounced his beloved family and kinsmen
And entered homelessness in that
jina’s teaching. {51}
“His five hundred sons entered homelessness,
And also his harem and his daughters,
And also his other relatives,
Numbering seventy-five quintillion. {52}
“Having entered homelessness along with his children and wives,
He kept to the station of acquiring alms food
And steadfastly wandered in this way for eight years.
While remaining in wandering his life came to an end. {53}
“His life having ended, that preeminent king,
Being always perfectly focused on a samādhi mind,
Was reborn into a king’s family,
Appearing miraculously, unstained by a womb. {54}
As soon as he was born, the prince asked,
‘Is the Lord of the World present? {55}
“ ‘The Lord of the World, who knows my mind,
Taught to me the samādhi of peace. [143]
It has no causal factors, is free of causal factors,
And is the one teaching for beings in existence. {56}
“ ‘It is the seal of the nature of all phenomena.
It is the transmission of a quintillion
sūtras.
Does the
Jina teach this samādhi? {57}
“ ‘It is the purity of the body, the purity of speech,
The purity of the mind, and the purity of view.
It transcends all objects of the mind.
Does the
Jina teach this samādhi? {58}
“ ‘The result of this Dharma teaching is imperishable.
It is the meditation of the supreme eightfold path.
It is entering truth and constant knowledge of the Dharma. {59}
And the complete elimination of the
āyatanas.
It is the direct perception of birthlessness.
Does the
Jina teach this samādhi? {60}
It is the knowledge of the different categories of all letters.
It is transcending focusing upon the material.
Does the
Jina teach this samādhi? {61}
“ ‘It is the comprehension of all sounds, and the attainment of joy.
It is the enjoyment of praising the sugatas.
It is the kindness and honesty that is the way of the āryas.
Does the
Jina teach this samādhi? {62}
“ ‘It is being pleasant and never frowning.
It is being friendly and gentle with a smiling face.
It is being first to speak on seeing beings.
Does the
Jina teach this samādhi? {63}
“ ‘It is being without laziness and respecting the gurus.
It is being reverential, paying homage, and being pleasant to see.
It is being content with whatever arises, and virtuous.
Does the
Jina teach this samādhi? {64}
“ ‘It is having a pure livelihood and dwelling in solitary places.
Does the
Jina teach this samādhi? {65}
It is the elimination of the
kleśas, and the
level of self-subjugation.
It is the termination of all the multitudes of mantras.
Does the
Jina teach this samādhi? {66}
“ ‘It transcends all the states of being in existence.
It is remembering previous lives and having no doubt in the Dharma.
It is aspiring to the Dharma and seeking to hear it.
Does the
Jina teach this samādhi? {67}
“ ‘It is a special attainment, being always engaged in meditation.
It is the knowledge of downfalls and remaining in emancipation.
It is the elimination of propensities through remaining in that emancipation.
Does the
Jina teach this samādhi? {68}
“ ‘It is the attainment of the perfection of sharp wisdom.
It is being as unwavering and unshakable as a mountain.
It is the
dhāraṇī entranceway that has the characteristic of irreversibility.
Does the
Jina teach this samādhi? {69}
“ ‘It is always longing for good qualities.
[F.60.a]
It is always avoiding bad qualities.
It is never going to the side of the
kleśas.
Does the
Jina teach this samādhi? {70}
“ ‘The one who is wise in mastering all training,
The one who has mastered remaining in samādhi,
The one who inspires beings through knowing their thoughts
Teaches the Dharma for the supreme enlightenment of buddhahood. {71}
“ ‘It is unique knowledge, the knowledge of births.
It is infinite knowledge, completely perfect knowledge.
It is the knowledge of the transition between all existences.
Does the
Jina teach this samādhi? {72}
“ ‘Abandoning home, aspiring to mendicancy,
Finding no joy in the three realms, having no grasping,
And rejoicing in controlling the mind:
The supreme human teaches that Dharma. {73}
“ ‘Having no attachment for phenomena,
Always grasping the supreme Dharma,
And having a stable aspiration for the ripening of karma:
The supreme human teaches that Dharma. {74}
“ ‘Skill in the
vinaya, knowledge of the ripening of karma,
The pacification of conflict and quarrels,
Freedom from discord, the
level that is free of quarrels:
The supreme human teaches that Dharma. {75}
“ ‘Having complete patience, never having anger,
Always having skill and certainty in the Dharma,
Distinguishing between words and having the insight of wisdom:
Having developed compassion, he teaches that Dharma. {76}
“ ‘He has taught the knowledge of the past, knowledge of the future,
The equality of the three times in the teaching of the sugatas,
And the cessation of the three aspects of an action:
That is what the
Jina, the Lord of the Dharma, teaches. {77}
“ ‘The mind’s perfect stability and one-pointedness,
The body’s perfect stability as on the
level of the āryas,
And at all times guarding the conduct of a mendicant:
That is the Dharma that the
sage, the preeminent human, teaches. {78}
“ ‘A pleasing sense of modesty and self-respect,
Speaking appropriate words, knowledge of the world,
The origination of phenomena, and the nature of beings:
He teaches that Dharma of the supreme, perfect enlightenment. {79}
“ ‘Benefiting and having a sense of modesty,
Abhorring the wickedness of the mind,
[F.60.b]
Never abandoning the mendicant’s discipline, and begging for alms:
That is the Dharma that the supreme human teaches. {80}
“ ‘Always maintaining a sense of modesty and self-respect,
Speaking reverently to the guru and rising to greet him,
Having overcome pride from the beginning:
That is what the
Jina, the Lord of the Dharma, teaches. {81}
“ ‘That which arises from the mind is the goodness of the mind;
There is wisdom’s discrimination, and thus realization,
And the region of ignorance is always avoided:
He teaches that Dharma of supreme, perfect enlightenment. {82}
“ ‘There is understanding of the mind, the knowledge of words,
Being established in definitions, with certainty of meanings,
And all that is meaningless is always avoided:
That is what the
Jina, the Lord of the Dharma, teaches. {83}
“ ‘Always associating with good persons
And always avoiding bad persons,
And always being attracted to and delighting in the
Jina:
That is the supreme Dharma that the
Jina teaches. {84}
“ ‘The description of designations and appellations,
The continual avoidance of the suffering of saṃsāra,
And indifference to whether there is gain or no gain:
That is the supreme Dharma that the
Jina teaches. {85}
“ ‘There is no amazement if honors are gained,
There is equanimity when there are no honors,
And there is never pride when there are praises:
This is nature of the teaching that benefits the world. {86}
“ ‘All abuse and disgrace is endured,
There is no association with any householder,
And there is no mingling with homeless mendicants:
That is what the
Jina, the Lord of the Dharma, teaches. {87}
“ ‘Remaining in the Buddha’s scope of conduct,
Rejecting all that is not that conduct,
And having perfect conduct and a well-controlled mind:
That is the way of the Dharma that the Sugata teaches. {88}
“ ‘Always rejecting the dharma of the foolish,
Rejecting all that disgraces the family of the Buddha,
Always protecting the teaching of the Buddha:
That is what the
Jina, the Lord of the Dharma, teaches. {89}
“ ‘Speaking little, pleasantly, and articulately,
Speaking good and gentle words to others,
Subjugating adversaries through the Dharma:
That is the nature of the
Jina’s teaching. {90}
“ ‘Arriving at the right time, and not the wrong time,
[F.61.a]
Never depending on any ordinary being,
Not being saddened on encountering suffering:
That is the nature of the
Jina’s teaching. {91}
“ ‘When seeing the poor, bringing them wealth;
When seeing those with bad conduct, feeling compassion;
Always teaching those things that are beneficial:
That is the nature of the
Jina’s teaching. {92}
“ ‘Benefiting beings through the Dharma,
Always giving away worldly material things,
Never accumulating, never amassing:
That is the nature of the
Jina’s teaching. {93}
“ ‘Praising correct conduct and condemning bad conduct,
Being free of dishonesty and relying on those with correct conduct,
Giving away one’s possessions and not relying on wealth:
That is the nature of the
Jina’s teaching. {94}
“ ‘Providing for the guru with a higher motivation,
Doing all that he has told one to do,
That is the nature of the
Jina’s teaching. {95}
“ ‘Always being respectful and delighted,
Remaining continually in a peaceful view,
Always being sure of one’s past conduct:
That is the nature of the
Jina’s teaching. {96}
“ ‘Always following those with correct conduct,
With skillful methods shunning concepts,
That is the nature of the
Jina’s teaching. {97}
“ ‘Being skilled in the words produced within the
sūtras,
Having certainty in the words that teach the truth,
The manifestation of the wisdom of liberation:
That is the nature of the
Jina’s teaching. {98}
“ ‘Speaking words that are never contradictory,
Skillful in the certainty of what is taught,
And using words that will not be doubted:
That is the nature of the
Jina’s teaching. {i}
“ ‘Always relying on the Dharma of
emptiness,
Maintaining fearlessly the power of correct conduct,
And applying equality through remaining in samādhi:
That is the nature of the
Jina’s teaching. {99}
“ ‘Not wishing to attain intellectual knowledge,
Keeping the mind free from hypocrisy,
And rejecting the creation of any view:
“ ‘Supreme confidence in speech and sublime
retention,
The limitless radiance of wisdom,
And correct
eloquence with the power of mantra:
That is the nature of the
Jina’s teaching. {101}
“ ‘Meditation on the path through this doorway of correct conduct,
Excellent practice, instruction, and conduct,
And teaching that follows practicing the teaching:
That is the nature of the
Jina’s teaching. {102}
“ ‘The appropriate patience that is praised by the buddhas,
The maintenance of patience that avoids bad actions,
And eliminating ignorance by being established in knowledge:
That is the nature of the
Jina’s teaching. {103}
“ ‘The
level of yoga that is based upon wisdom,
The mastery of yoga through entering enlightenment,
That is the nature of the
Jina’s teaching. {104}
“ ‘It is the constant avoidance of unrestrained practitioners,
And it is rejoiced in by all who are wise:
That is the nature of the
Jina’s teaching. {105}
“ ‘It is rejected by the foolish and ignorant.
That is the nature of the
Jina’s teaching. {106}
It is offered to and honored by the
devas.
It is rejoiced in by a hundred billion
Brahmās.
Is the
Jina teaching this samādhi? {107}
“ ‘Thousands of
nāgas always pay homage to it,
It is the supreme enlightenment taught by the
Jina.
Is the
Jina teaching this samādhi? {108}
“ ‘It is always obtained by those who are wise.
It is the perfect attainment of the best, supreme wealth.
It is the supreme nonmaterial medicine of wisdom.
Is the
Jina teaching this samādhi? {109}
“ ‘It is wisdom’s treasure of unceasing
eloquence.
Ten million
sūtras are contained within it.
It is accurate knowledge, the complete knowledge of the three realms.
Is the
Jina teaching this samādhi? {110}
“ ‘It is a boat that crosses to the other shore,
It is a ship that crosses a great river,
[F.62.a]
And it increases fame and garlands of praises
For those to whom this samādhi of peace is taught. {111}
“ ‘Those who teach this samādhi of peace
Extolled by the chiefs among humans,
“ ‘It is the teaching of love to end bad actions.
It is the
level of compassion’s equanimity.
It is the comfort of the greatly famed ones
For the ones to whom this samādhi is taught. {113}
“ ‘It is the practice of the teaching of the lion’s roar.
It originates from the supreme wisdom of buddhahood.
It is the seal of the nature of all phenomena.
This is the samādhi taught by the guides. {114}
“ ‘It brings the attainment of omniscient wisdom,
It is the conduct of those established in enlightenment,
And it also terrifies the army of the
māras.
This is the samādhi of peace taught by the
Jina. {115}
“ ‘This knowledge is the protection that is based in the Dharma.
It is the supreme protection in the midst of enemies.
It is the subjugation of adversaries through the Dharma:
This is the samādhi of peace taught by the
Jina. {116}
It is the strengths, the
liberations, and likewise the powers,
That is the practice of this samādhi, this peace. {117}
It is the omen of the coming of buddha wisdom,
It is the buddhadharma taught by the supreme being,
And it is the teaching that compassionately benefits the world. {118}
“ ‘It is possessed by the sons of the buddhas.
It is the path taught for those who seek enlightenment.
It is rejoiced in by the offspring of the sugatas
When they hear this samādhi of peace that is difficult to see. {119}
“ ‘It is the complete wisdom of buddhahood.
One with a pure mind, clear and unblemished,
Practices the peace of this samādhi. {120}
“ ‘One who has a pure body like that of the
jinas,
Who has the knowledge of liberation, the vision of liberation,
And who is never afflicted by the bondage of desire,
Practices this excellent samādhi. {121}
[F.62.b]
“ ‘One who is not on the
level of anger and is free of ignorance,
In whom wisdom has arisen and who seeks liberation,
In whom knowledge has developed and ignorance is destroyed,
Practices the peace of this samādhi. {122}
“ ‘This samādhi of peace is taught to the meditator
For whom liberation is central, and is fulfilled by this teaching.
The one with the sight of the faultless buddhas
Practices the peace of this samādhi. {123}
“ ‘The clairvoyance that reveals many realms,
The miraculous powers that reveal infinite buddhas,
And
dhāraṇī is also not difficult to attain
For the one who practices this samādhi. {124}
“ ‘The senses are pacified in this state of enlightenment.
There is the revelation of infinite blessings,
And subtle, vast, and pure wisdom
For the one who practices this samādhi. {125}
“ ‘For the one who has not heard this samādhi of peace,
Practice without self-restraint will bring no realization,
And as all the words will have been subverted,
No understanding will be possible from speech. {126}
Just as taught by the Lord of Dharma.
There is faultless realization of peace
For the one who practices this samādhi. {127}
“ ‘For the one who practices this samādhi
With diligent application, having possession of it,
Constantly serving it, and perfectly keeping it,
There will be cessation of suffering and the end of rebirth. {128}
“ ‘It has been taught that all phenomena are birthless,
As are all the existences of beings.
Is the
Jina teaching this samādhi
Of the greatly famous, supremely wise buddhas?’ {129}
“A full eighty-eight trillion beings
Heard these verses recited by the prince,
Attained the patience that corresponded to those words,
And were established in irreversible progress toward buddha wisdom. {130}
‘The Lord of the World is still present.
I have a question for you, my son:
Where did you hear of this samādhi?’ {131}
“The prince said to the king, ‘Listen!
[F.63.a]
During one eon I have seen
A quintillion buddhas, honored them all,
And asked them for this samādhi of peace. {132}
“ ‘And for another ninety-four eons,
And for a thousand quintillion eons,
I remember all my births wherever they were,
And I was never born from a womb. {133}
“ ‘Then I meditated upon this samādhi.
I listened correctly to the teaching of those
jinas.
Having heard it I had longing for what had been described.
Free from uncertainty I embraced enlightenment. {134}
Had understood this samādhi.
I venerated them respectfully
As if they were benefactors of the world. {135}
“ ‘When I received even one verse from them
I practiced that teaching properly
And considered them to be teachers,
Venerating them with the respect shown to buddhas. {136}
“ ‘Whenever someone questioned me
About my understanding of this samādhi,
Even in dreams I had no doubts
That I would become a
jina, a guide of the world. {137}
“ ‘I respectfully attended
To senior, middle, and junior
bhikṣus.
With that respect my renown increased,
As did my merit, fame, and qualities. {138}
“ ‘I had no desire for conflict or quarrels.
At that time, I had few desires.
Those who do bad actions are reborn in certain existences.
Those who do good actions are reborn in other existences. {139}
“ ‘One hears unpleasant words from those
Who, without restraint, act inappropriately.
At that time I became the lord of my own actions.
The karma that is created is never lost. {140}
“ ‘I did not at that time become absorbed in anger.
I maintained the power of patience, which is praised by the buddhas.
The guides have always praised patience;
Attaining enlightenment is not difficult for those who practice patience. {141}
“ ‘I continually had correct conduct
And established others in correct conduct.
I always spoke the praises of correct conduct,
[F.63.b]
And what I spoke at that time was praiseworthy. {142}
“ ‘I was always speaking the praises of solitude.
I always maintained correct conduct.
I established others in the
poṣadha vows
And I introduced them to enlightenment. {143}
“ ‘I established them in celibacy,
I introduced them to the meaning of the Dharma,
And I awoke them to the path to enlightenment,
For which they had endless devotion. {144}
“ ‘I remember an eon in the past
I took a vow in his presence
To have the power of patience at all times. {145}
“ ‘I remained faithful to that vow
For eight hundred and forty million years.
Although
Māra reviled and abused me,
My mind remained unshakable. {146}
“ ‘
Māra put me to the test,
And discovered my love and patience to be enduring.
And with faith he bowed down to my feet,
And I established five hundred beings on the path to supreme enlightenment. {147}
“ ‘At all times I was free of avarice
And always praised generosity.
I became wealthy, possessing many riches
And was a benefactor in times of famine. {148}
“ ‘I pay homage to any monks
Who possess this samādhi,
Who recite it and teach it.
They all become supreme men. {149}
“ ‘Because of that unsurpassable karma
I saw many buddhas, many lords of the world.
I entered into homelessness in the teachings of those
jinas
“ ‘I was always engaged in the discipline of a mendicant.
I always remained in the solitude of forests.
I never gave the appearance of spirituality in order to obtain food.
I was content with whatever I obtained. {151}
“ ‘At all times I was free of envy.
I had no attachment to a family.
Attachment to family causes envy.
Without envy I remained in the pleasant forests. {152}
“ ‘At all times I had loving-kindness.
[F.64.a]
When I was abused I did not become angry.
As I was always kind, the garland of fame
Of my compassion spread in the four directions. {153}
“ ‘I was always content, with few desires.
I was dedicated to mendicancy in solitary places.
I never abandoned begging for alms.
I remained unwaveringly committed to mendicancy. {154}
“ ‘I always had faith and belief.
I always had great belief in the Buddha’s teaching.
I obtained many benefits from having belief.
I became attractive with faultless faculties. {155}
“ ‘I practiced whatever I taught.
I always valued practice above all else.
As I valued practice above all else,
Devas and
nāgas believed in me and honored me. {156}
“ ‘There are also numerous other qualities,
Other than these that I have described.
They should always be trained in by the wise ones
Who wish for the enlightenment of buddhahood. {157}
“ ‘I remember the greatest number of hardships
That I practiced through numerous eons,
So numerous I am unable to describe them.
I will now go into the presence of the Sugata.’ {158}
Through miraculous power he came before the
Jina,
Accompanied by eight hundred million beings. {159}
And, accompanied by one billion six hundred million beings,
He came into the presence of the Buddha,
Bowed down to his feet, and sat before him. {160}
“Knowing the aspiration of that king,
The Lord of humans taught this samādhi.
When the king had heard that samādhi
He renounced his kingdom and entered homelessness. {161}
“Homeless, he meditated on this samādhi,
And he recited it and taught it.
After sixty eons had passed
“The one billion six hundred million beings
Who had come with the king into the presence of the
Jina
And with the highest joy they entered homelessness. {163}
“Homeless, they possessed this samādhi,
And recited it and taught it.
After six trillion eons had passed
They all reached supreme enlightenment in the same eon. {164}
They were buddhas to whom
devas and humans made offerings.
Each of those supreme humans liberated as many beings
As there are grains of sand in the Ganges. {165}
Those who were my five hundred sons,
Are these guardians of the Dharma. {166}
“The one who was my mother
My four hundred billion daughters
And has been my father in various lifetimes. {166c}
“Thus have I for ten billion eons
Exercised diligence that is free of laziness.
The pure yearning for this samādhi
Brings the accomplishment of supreme enlightenment. {167}
Who wish to meditate on this samādhi
Should exercise diligence, regardless of risks to their lives,
And always follow, young man, my example.” {168}
Conclusion of the seventeenth chapter, “The Entranceway to the Samādhi That Is Taught by Many Buddhas.”
