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ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ།

The King of Samādhis Sūtra
Ten Benefits

Samādhirājasūtra

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Śrīlendrabodhi
Lotsawa Bandé Dharmatāśīla

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

First published 2018

Current version v 1.45.32 (2024)

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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 did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion9 bodhisattvas,10 all of whom had one rebirth remaining, were renowned for their higher cognitions,11 and had gathered there from the worlds in the ten directions; they had complete mastery12 of the 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}

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.

29.2

“Young man, those are the ten benefits for the bodhisattva mahāsattvas from maintaining patience and being kind.”

On this topic, it was said:

29.3

“They are not burned by fire,

They are not killed by weapons,

They are not affected by poison,

They do not drown in water, {1}

29.4

“They are protected by devas,

They have the thirty-two primary signs,

And the lower existences are closed to them.

Those are the benefits of patience. {2}

29.5

“The state of Brahmā and the state of Śakra

Are not difficult for them to attain.

They always dwell in happiness

And have inconceivable pleasure. {3}

29.6

“They are not slain by fire or weapons;

They are not killed by poison or drowning.

They are protected by devas, nāgas, and yakṣas.

Those are the benefits of maintaining kindness. {4}

29.7

“Their bodies will have the thirty-two primary signs.

They will not fall into the lower existences,

And at death they will be reborn in the realm of Brahmā.

Those are the benefits of maintaining patience. {5}

29.8

“They have happiness day and night.

Their bodies will have pleasurable sensations.

They will have the power of patience and bliss.

Those wise ones will always have a tranquil mind. {6}

29.9

“Young man, there are ten benefits for bodhisattva mahāsattvas from taking up diligence. What are the ten benefits? They are: [1] it is difficult to approach their level;897 [2] they attain the state of being cared for by the buddhas; [3] they will be cared for by the devas; [4] they maintain the Dharma they have received; [5] they obtain the Dharma they have not previously received; [6] they attain the lineage of samādhis;898 [7] they have few illnesses; [8] they digest their food well; [9] they are like lotuses; and [10] they are not like pestles.899

29.10

“Young man, those are the ten benefits for the bodhisattva mahāsattvas from taking up diligence.”

On this topic, it was said:

29.11

“It is difficult to approach their level.900

They are without idleness.901

The devas protect them.

They quickly902 see the buddhas. {7}

29.12

“Their prayers are fulfilled,903

They attain the lineage of samādhis,

And they do not become ill.904 [F.90.a]

Those are the benefits of diligence.905 {8–9}906

29.13

“They digest pleasurably, without harm,

That which they eat and drink. {10}

They gradually develop

Like a blue lotus in the middle of water.907

29.14

“In that way the bodhisattvas

Develop through good qualities. {11}

The days and the nights

Pass fruitfully for them.908

29.15

“The Tathāgata who has engaged in diligence,

Gaining accomplishments for numerous eons,

Has taught to the bodhisattvas

These benefits of possessing diligence. {12}

29.16

“Those who engage in diligence

Are in the care of the jinas.

The devas, too, make aspirations for them.

They will soon attain the Buddha’s enlightenment. {13}

29.17

“What they have learned will never diminish,

And they give many other Dharma teachings.

Their confidence of speech increases immensely.

Those are the benefits of engaging in diligence. {14}

29.18

“They will quickly attain the lineage of samādhis.

They will never become ill.

Whatever food they eat

They will comfortably digest completely. {15}

29.19

“Day and night the good qualities

Of their powerful diligence increase.

Through the power of this diligence,

Before long they will attain enlightenment. {16}

29.20

“Young man, there are ten benefits for bodhisattva mahāsattvas from being devoted to meditation. What are the ten benefits? They are: [1] they maintain their bodhisattva conduct; [2] they engage in the field of that conduct;909 [3] they live free from anguish; [4] their sensory faculties are protected;910 [5] they experience pleasure;911 [6] they are separated from desire; [7] they have insatiability for meditation; [8] they are free from the domain of Māra; [9] they are established in the domain of the Buddha; and [10] they ripen the state of liberation.

29.21

“Young man, those are the ten benefits for the bodhisattva mahāsattvas from being devoted to meditation.”

On this topic, it was said:

29.22

“They are never without bodhisattva conduct,

As they are established in bodhisattva conduct.

The yogins practice the field of that conduct,

And reject that which is not the field of that conduct. {17}

29.23

“They live without anguish.

Their senses hidden and bound,

They experience pleasure. [F.90.b]

Their field of conduct is practicing meditation. {18}

29.24

“They are without desire, or the craving of desire.

They abide in the bliss of meditation.

They are free from the domain of Māra

And dwell in the Buddha’s domain. {19}

29.25

“This is the particular quality of the yogins:

That they delight in being alone in the forest.

They bring liberation to fruition.

Those are the ten aspects. {20}

29.26

“The bodhisattvas remain in bodhisattva conduct

And they reject everything that is not that conduct.

They reject that which is not the field of that conduct and remain in that which is.

Those are the benefits of endeavoring in samādhi. {21}

29.27

“They never experience anguish.

They reach the state of higher bliss.

Both their body and mind become blissful.

These are the benefits of endeavoring in meditation.912 {22}

29.28

“They live secretly in solitary places.

They never have any distractions.

Thus their bodies are in isolation

And they attain happiness free of desires. {23}

29.29

“They are unstained by desires and have no kleśas.

Thus they are free from the domain of Māra

And are established in the domain of the tathāgatas.

They bring their liberation to fruition. {24}

29.30

“Young man, there are ten benefits for bodhisattva mahāsattvas from engaging in wisdom. What are these ten? They are: [1] they give away all their possessions without becoming proud that they are pure; [2] they have immaculate, correct conduct without forming an attachment to that conduct; [3] they maintain the power of patience without maintaining the conceptualization that there are beings; [4] they take up diligence in isolation from body and mind;913 [5] in meditating they meditate with a non-abiding meditation; [6] they are invincible to the māras; [7] they are unshakable to all adversaries;914 [8] they attain illumination regarding all engagement with the composite;915 [9] they engage in vast great compassion for all beings, and have no aspiration for the level of the śrāvakas or pratyekabuddhas;916 [F.91.a] and [10] they enter into the dhyānas, samādhis, and samāpattis of the buddhas.917

29.31

“Young man, those are the ten benefits for the bodhisattva mahāsattvas from engaging in wisdom.”

On this topic, it was said:

29.32

“The heroic ones give away all their possessions

But do not become proud that they are pure.

They keep their correct conduct immaculate

But they form no attachment to that. {25}

29.33

“The wise ones meditate on patience

But have expelled the conceptualization of beings.

They are those who engage in diligence

But in isolation from body and mind. {26}

29.34

“They are those who cultivate meditation,

But without abiding and independent;

They are invincible to the māras.

Those are the qualities of those who have wisdom. {27}

29.35

“They are unshakable

To every adversary

And have obtained the illumination of saṃsāra.

Those are the qualities of wisdom. {28}

29.36

“They have attained great compassion

Toward all beings.

They never have an aspiration

For the wisdom of the śrāvaka or pratyekabuddha. {29}

29.37

“They are not proud of being pure through giving away all their possessions.

They have immaculate correct conduct but have no attachment to conduct.

They meditate on patience but have no conceptualization of beings.

Those are the benefits of being devoted to wisdom. {30}

29.38

“They engage in diligence but in isolation.918

They meditate without being bound, without fixation.

They are wise919 and are invincible to Māra.920

Those are the benefits of being devoted to wisdom. {31}

29.39

“They are unshakable to adversaries.921

They have discovered the shallowness922 of the composite,

And they have vast compassion for beings.

Those are the benefits of being devoted to wisdom. {32}

29.40

“They never give rise to an aspiration to be

A pratyekabuddha or śrāvaka,

And thus they are established in the qualities of a buddha.

Those are the benefits of being devoted to wisdom.923 {33}

29.41

“Young man, there are ten benefits for bodhisattva mahāsattvas from becoming very learned. What are the ten benefits? They are: [1] they do not create kleśas;924 [2] they do not develop malice;925 [F.91.b] [3] they expose doubts; [4] they make views accurate; [5] they shun the wrong paths; [6] they are established on the true path; [7] they have reached the doorway to deathlessness; [8] they are close to enlightenment; [9] they are a light for beings; and [10] they have no fear of the lower existences.

29.42

“Young man, those are the ten benefits for the bodhisattva mahāsattvas from becoming very learned.”

On this topic, it was said:

29.43

“These are taught to be the ten benefits

From becoming very learned

Just as they are known

By the Tathāgata, the Buddha. {34}

29.44

“They know the two aspects

Of the kleśas and of purification.

They reject the kleśas

And follow926 the path of purification. {35}

29.45

“The wise ones reject doubts

And develop accurate views.

They shun the wrong path

And follow the correct path. {36}

29.46

“They are at the door to deathlessness

And they are close to enlightenment.

They are a light for beings

And they are not afraid of the lower existences. {37}

29.47

“They know the numerous properties of having the kleśas,

And in the same way they know the aspect of purification.

They completely reject the kleśas

And train in the supreme quality of purification. {38}

29.48

“They expose the doubts of all beings.

They have a view that is always accurate.

They shun the wrong path

And are always upon the true path of peace. {39}

29.49

“They are always beside the doorway to deathlessness;

They are always close to stainless enlightenment.

They have become a light to all the multitudes of beings

And they have no fear of the lower existences. {40}

29.50

“Young man, for bodhisattva mahāsattvas who are intent on giving the Dharma, there are ten benefits that come from giving the Dharma. What are the ten benefits? They are: [1] they reject that which should not be done; [2] they engage in that which should be done; [3] they follow the Dharma of a worthy person; [4] they purify buddha realms; [5] they reach the Bodhimaṇḍa; [6] they give away material things; [7] they overcome the kleśas; [F.92.a] [8] they give their portion927 to all beings; [9] they meditate on love toward those on whom their minds are focused; and [10] they attain happiness in this life.

29.51

“Young man, for bodhisattva mahāsattvas who are intent on giving the Dharma, those are the ten benefits that come from giving the Dharma.”

On this topic, it was said:

29.52

“Those who give the supreme gift,

The gift of the Dharma, are not misers.

The Lord of the World has taught

That they will have ten benefits. {41}

29.53

“They reject all that should not be done;

The wise ones engage in what should be done.

They obtain the Dharma of a worthy person

And maintain a motivation of generosity. {42}

29.54

“They purify a buddha realm.928

Their realm is inconceivable.929

They are always on the Bodhimaṇḍa,930

Which is the result of giving the Dharma. {43}

29.55

“They give away all material things.

They follow the king of the Dharma.

For those who have overcome the kleśas,

Enlightenment is not hard to attain. {44}

29.56

“With a loving mind they give

Their portion to all beings.

They are those who have no envy,

And they have a happiness higher than that of humans. {45}

29.57

“They are learned people who reject what should not be done.

They are wise people who are always doing what should be done.

They always follow the Dharma of great beings.

They are learned people who always give the gift of the Dharma. {46}

29.58

“Their realm is one that is always pure.

They increase those qualities that are aspects of enlightenment.

They are always close to the Bodhimaṇḍa.

Those are the benefits of giving the Dharma. {47}

29.59

“They have no kleśas, and give material things away.

They know the characteristics of things.

They are liberated from all attachment.

They never have any impediments. {48}

29.60

“They have a wise one’s mind.

They wish for all beings to be happy.

They have loving minds free of envy,

And in this life their happiness is not little. {49}

29.61

“Young man, there are ten benefits for bodhisattva mahāsattvas who dwell in emptiness. What are the ten benefits? They are: [1] they dwell in the dwelling of the Buddha;931 [F.92.b] [2] their meditation is nondwelling;932 [3] they are not intent on rebirth;933 [4] they have no clinging to conduct;934 [5] they do not criticize superior beings; [6] they live in an appropriate manner; [7] they do not conceptualize the objects of perception;935 [8] they remain detached;936 [9] they do not disparage the buddhas;937 and [10] they possess the Dharma.938

29.62

“Young man, those are the ten benefits for bodhisattva mahāsattvas who dwell in emptiness.”

On this topic, it was said:

29.63

“The yogins dwell in that which is

The dwelling of the lords of men

And the field of activity of all the buddhas,

Without the conception of a life. {50}

29.64

“Without dependence on any existence

They never give up the superior dhyāna.

Having seen the nature of phenomena

They have no intention of being reborn. {51}

29.65

“Those who have no clinging to conduct

Will not be dependent on conduct.939

They do not criticize in any way

Another superior being940 who is without defilement.941 {52}

29.66

“They live in an appropriate manner

And are not known to quarrel.

The yogins do not conceptualize things

But live always detached. {53}

29.67

“They do not disparage the Buddha

Even for the sake of their life.

While remaining in the emptiness of phenomena

They are fearlessly visible in their body. {54}

29.68

“They teach the Dharma with veneration

For the inconceivable enlightenment of buddhahood

Of all the lords of the worlds,

And they have no doubt in the Dharma of the Buddha. {55}

29.69

“The dwelling place of the supreme individuals,

The level not that of the many kinds of tīrthika,

There where there is no being, soul, or person:

That is where the bodhisattvas dwell.942 {56}

29.70

“They have no dwelling whatsoever.

They remain in the bliss of nondwelling dhyāna.943

They see that phenomena have no self, no being,

And they do not give rise to the concept of creation. {57}

29.71

“They understand the nature of phenomena.

They have no dependence even on conduct.

They do not conceive of themselves as pure because of conduct,

And always have faith in the buddhas.944 {58}

29.72

“They meditate on the empty nature of all phenomena

And they are never in any way inappropriate. [F.93.a]

They possess the pure Dharma of the tathāgatas

And do not disparage the guides. {59}

29.73

“Young man, there are ten benefits for bodhisattva mahāsattvas who remain intently in meditative seclusion. What are the ten benefits? They are: [1] their minds are unpolluted; [2] they remain careful; [3] they keep the Buddha in mind; [4] they have faith in bodhisattva conduct;945 [5] they have no uncertainty concerning wisdom;946 [6] they have gratitude toward the buddhas;947 [7] they do not abandon948 the Dharma; [8] they maintain vows perfectly; [9] they have attained the level of self-discipline; and [10] they have the direct perception of the four discernments.

29.74

“Young man, those are the ten benefits for bodhisattva mahāsattvas who remain intently in meditative seclusion.”

On this topic, it was said:

29.75

“Their minds are unpolluted.

They have rejected all carelessness.

They maintain carefulness.

Their field of activity is meditative seclusion. {60}

29.76

“They have faith in the buddhas, having heard

Of the conduct of the Lord of the World.

The yogins have no doubt concerning wisdom,

The inconceivable wisdom of the buddhas. {61}

29.77

“They have gratitude toward the buddhas,

And have no doubt concerning the Dharma of the buddhas.

They maintain their vows perfectly,

And have attained the level of self-discipline. {62}

29.78

“They have attained discernment.

They delight in being alone in the forest.

They have forsaken gain and honors,

And their field of activity is meditative seclusion. {63}

29.79

“Their minds are unpolluted.

They have forsaken all carelessness.

They are great beings who are always careful.

Those are the benefits of being dedicated to samādhi. {64}

29.80

“They keep in mind the buddhas, the supreme humans,

And they have faith in their supreme conduct.

They do not doubt the wisdom of the tathāgatas.

Those are the benefits of being dedicated to samādhi. {65}

29.81

“They always have gratitude toward the buddhas.

They do not forsake the Dharma even for the sake of their life.

At all times they keep their vows perfectly.

Those are the benefits of being dedicated to samādhi. {66}

29.82

“They have attained the level of self-discipline. [F.93.b]

They quickly attain the direct perception of discernment.

They speak with the unceasing confidence of speech.

They teach millions and billions of sūtras. {67}

29.83

“They quickly attain the enlightenment of buddhahood.

They protect the teaching of the Guide.

They defeat all who are adversaries.

They extensively propagate the enlightenment of buddhahood. {68}

29.84

“When those bodhisattvas pass away,

They go to the realm of Sukhāvatī.

They hear the highest Dharma from Amitāyus

And attain the acceptance of the nonorigination of phenomena. {69} [B9]

29.85

“Young man, there are ten benefits for bodhisattva mahāsattvas who are dedicated to solitude. What are the ten benefits? They are: [1] they have few activities; [2] they have gone far from busy crowds; [3] they have no quarrels; [4] they have no harm; [5] they do not increase defilements;949 [6] they do not create any cause for disputes; [7] they have perfectly peaceful conduct; [8] they maintain perfect self-restraint; [9] their minds are prepared for liberation; and [10] they quickly manifest liberation.

29.86

“Young man, those are the ten benefits for bodhisattva mahāsattvas who are dedicated to solitude.”

On this topic, it was said:

29.87

“They always have few activities.

They have gone far from busy crowds.

They have no quarrels.

They live alone in the forest. {70}

29.88

“Without an intention to cause harm

They do not increase their defilements.

They have no cause for disputes.

Those are the qualities of living in a forest. {71}

29.89

“They are peaceful in their conduct.

They restrain their body, speech, and mind.

They are prepared for liberation;

They will quickly reach liberation. {72}

29.90

“They are yogins who always have few activities.

They have shunned the many faults of busy gatherings.

The yogins 950 do not ever quarrel.

Those are the qualities of living in a solitary place. {73}

29.91

“When they have become saddened by the composite,

They never harbor any longing for the world,

And they do not increase their defilements.

The ones who live in a forest gain these benefits. {74}

29.92

“There never arises in them a cause for disputes. [F.94.a]

They live in solitude, delighting in peace.

Their body, speech, and mind are restrained.

The ones who live in solitude will have many qualities. {75}

29.93

“They are prepared for liberation.

They will quickly attain the peace of liberation.

They dwell in the forest and are close to liberation.

Those who dwell in solitude will have all these qualities. {76}

29.94

“Young man, there are ten benefits for bodhisattva mahāsattvas who live by receiving alms in the austerity of the disciplines of mendicancy. What are the ten benefits? They are: [1] they have no desire for a reputation; [2] they have no desire for fame; [3] they have no desire for honors or gains; [4] they remain within the four noble families;951 [5] they have no hypocrisy or boasting; [6] they do not praise themselves; [7] they do not criticize others; [8] they engage with households without aversion or attachment;952 [9] they give the Dharma without expectation of a reward;953 and [10] the Dharma they teach while remaining in the austerity of the disciplines of mendicancy will be remembered.

29.95

“Young man, those are the ten benefits for bodhisattva mahāsattvas who live by receiving alms in the austerity of the disciplines of mendicancy.”

On this topic, it was said:

29.96

“They have no desire for a reputation.

They do not wish for fame.

Those who remain in the disciplines of mendicancy

Are indifferent to gain and loss. {77}

29.97

“They do not abandon the noble family.

They have no hypocrisy or boastfulness.

They do not praise themselves

And they do not criticize others. {78}

29.98

“They have no attachment or aversion,

And teach the Dharma with no thought of reward.

The words they speak will be remembered.

Recipients of alms will have those qualities.954 {79}

29.99

“They do not seek reputation, fame, or gain.

They remain within the four noble families.

The wise ones are neither hypocritical nor boastful.

Those are the qualities of dedication to mendicancy. {80}

29.100

“They do not praise themselves or criticize others.

They are not upset when spoken to harshly.

They are not delighted when they hear themselves praised. [F.94.b]

Recipients of alms will have that contentment.955 {81}

29.101

“They give the gift of the Dharma without thought of reward.

They do not search for fame or gain.

The words they speak will be remembered.

Those are the benefits that come from dedication to mendicancy. {82}

29.102

“Young man, bodhisattva mahāsattvas who dwell in solitude while maintaining those qualities of the Dharma will obtain the treasure of the buddhas, they will obtain the treasure of the Dharma, they will obtain the treasure of wisdom, and they will obtain the treasure of knowing the past, the future, and the present.

29.103

“Young man, how do bodhisattva mahāsattvas obtain the treasure of the buddhas? Young man, bodhisattva mahāsattvas who practice alone, who dwell in solitude, will attain the five higher cognitions. What are the five higher cognitions? They are divine sight, divine hearing, the knowledge of others’ minds, remembering past lives, and possessing miraculous powers. Young man, those are the five higher cognitions that are obtained. Through divine vision, which transcends human vision, the countless, innumerable buddha bhagavāns in the eastern direction are seen. In the same way the countless, innumerable buddha bhagavāns in the southern, western, and northern directions are seen. They constantly have this vision of the buddhas. Young man, in that way the bodhisattva mahāsattvas obtain the treasure of the buddhas.

29.104

“Young man, how do bodhisattva mahāsattvas obtain the treasure of the Dharma? The bodhisattva mahāsattvas hear with their divine hearing the Dharma that is taught by those buddha bhagavāns in the ten directions. They are constantly hearing the Dharma. Young man, in that way the bodhisattva mahāsattvas obtain the treasure of the Dharma.

29.105

“Young man, how do the bodhisattva mahāsattvas obtain the treasure of wisdom? Young man, the bodhisattva mahāsattvas who have that wisdom obtain the entire Dharma. They do not forget anything that they have obtained, and teach the Dharma to beings, [F.95.a] knowing what will be beneficial for any one person. Young man, in that way bodhisattva mahāsattvas obtain the treasure of wisdom.

29.106

“Young man, how do bodhisattva mahāsattvas obtain the treasure of knowing the past, the future, and the present? Through the higher cognitions they gain the knowledge of the minds and conduct of all beings in the past, the future, and the present. Young man, in that way bodhisattva mahāsattvas obtain the treasure of knowing the past, the future, and the present.

29.107

“Young man, in brief, bodhisattva mahāsattvas who maintain the qualities of the Dharma in that way will obtain the entire Dharma of the buddhas. This level is not reached by śrāvakas or pratyekabuddhas, let alone any adversary of the Dharma.”

On this topic, it was said:

29.108

“The wise ones who remain in solitude

Will quickly attain the treasure of the buddhas,

The treasure of the Dharma, the treasure of wisdom,

The treasure of the past, and the five higher cognitions.”956 {83}

29.109

Conclusion of the twenty-ninth chapter, “Ten Benefits.”

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.”

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 wonderful1336 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,1337 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.

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.897

Literally, “they are difficult to approach.” The commentary explains that this means they have such a complete attainment of qualities that they cannot easily be surpassed. Chinese: “Others cannot surpass their attainments.”

n.898

The Chinese adds the point: “their confidence of speech increases,” 增長辯才 (zeng zhang bian cai).

n.899

According to the Sanskrit musala and the Mahāvyupatti. The Chinese combines 9 and 10 as the tenth point. The verses that follow do not expand on the last analogy, but the commentary’s explanation (F.85.a.7) of these two last benefits is: “Their positive qualities progressively increase without being contaminated by the mud of saṃsāra’s defects, without gradually being worn down like the metal of a pestle, and without giving rise to suffering.”

n.900

Chinese: “their attainments are difficult to surpass.” See note n.897.

n.901

Gilgit and Chinese: “without anguish or kleśas,” 其心無惱熱 (qi xin wu nao re).

n.902

Chinese: “always,” 常 (chang).

n.903

Does not appear in the Chinese.

n.904

At this point the Chinese has an additional two lines concerning discernment and wisdom.

n.905

This line does not appear in the Chinese.

n.906

The first half of this verse is absent in the later Sanskrit and the Tibetan. The Gilgit has: “He maintains what he has learned / And is presented with what he has not learned.” The order of qualities in this and the succeeding verse differs in the Tibetan from all three Sanskrit manuscripts.

n.907

In the Chinese this four-line verse is in a shorter form as the first half of a verse.

n.908

At this point, Dutt has a second half-verse that is said to be reconstructed from the Tibetan and absent in the Sanskrit (although these lines are not present in the Degé, their absence is not noted in the Pedurma, and they are not present in the Stok Palace): “When it comes time to die, / It is similarly fruitful for them.” The commentary does not gloss any of these verses. Here, the Chinese has: “In this way, after hearing the Dharma / They develop the Dharma they have heard. / They remember it constantly, / Day and night, without intermission.”

n.909

The commentary states that this refers to “the levels, the six perfections, and so forth.” The Chinese has “engage in the field of loving kindness,” 行慈境界.

n.910

According to the commentary, this means that in a state of meditation the senses are disengaged from their objects. The Chinese has “protected,” 守護 (shou hu).

n.911

Chinese: “bliss without food.” “Without food” is a synonym for the meditative state.

n.912

The Tibetan here has bsam gtan (as in the prose opening on this topic), while the Sanskrit has samādhi both here and in the last line of the preceding verse.

n.913

According to the commentary, this means that there is no conceptualized fixation upon the diligent activity of body, speech, or mind.

n.914

Chinese: “Their minds cannot be swayed by other views,” 於他言論其心不動 (yu ta yan lun qi xin bu dong).

n.915

The commentary explains that involvement with the composite is like darkness and the bodhisattvas’ wisdom is like a light that eliminates that darkness. The Chinese here has: 能達生死海底 (neng da sheng si hai), literally, “they have reached the bottom of the ocean of life and death,” which means, “they know the depth of the ocean of saṃsāra” or “they transcend saṃsāra.”

n.916

These two qualities are the ninth and tenth benefits in the Chinese.

n.917

This does not appear in the Chinese.

n.918

According to the Tibetan and Chinese. Here the Sanskrit has vimukta (“liberation”) instead of the earlier vivikta (“isolation”).

n.919

“Wise” does not appear in the Chinese.

n.920

According to the Sanskrit, here māra is in the singular, while earlier it was in the plural. Neither is indicated in the Tibetan or Chinese.

n.921

Chinese: “They are unswayed by other views.”

n.922

According to the Sanskrit gādha. The Tibetan has gting, “depth.” The Chinese uses the expression, “have reached the bottom of (the ocean of) life and death (compare n.915),” to mean “knowing the depth of samsara, or the composite.” Gādha translated into Chinese can mean “shallowness” or “depth.”

n.923

Chinese: “faith and wisdom.”

n.924

Chinese: “They know the kleśas.”

n.925

Chinese: “They know purification.”

n.926

According to the Sanskrit pratiṣthate (“to be upon”) and the Yongle and Peking Kangyur sten (“to rely upon”). The Degé has ston (“teach”).

n.927

The commentary explains that this means that they dedicate the merit they have to the beings who do not have that merit. The Chinese translates as “portion of merit.”

n.928

According to the Sanskrit singular form. The Chinese has “realms.”

n.929

According to the later Sanskrit manuscripts and the Tibetan. The Gilgit has “the highest.” Chinese: “as the Buddha has taught.”

n.930

According to the Tibetan. The Sanskrit bodhimaṇḍaṃ samārūḍha means, “He has taken his seat upon the Bodhimaṇḍa.”

n.931

According to the commentary, the dwelling of the Buddha is emptiness.

n.932

According to the Tibetan mi gnas pa. The BHS aniśrita and the Chinese could be translated as “nondependent.”

n.933

The Chinese adds “of any kind.”

n.934

According to the Sanskrit parmāṛṣati and the Chinese 於戒不取 (yu jie bu qu). Translated into Tibetan as mchog tu ’dzin pa (literally, “holding as supreme”). According to the commentary this means there is freedom from the concepts of a self who maintains conduct, a conduct that is being maintained, and a goal that is to be achieved through that conduct. Śīlavrataparāmarśa (tshul khrims dang brtul zhugs mchog tu ’dzin pa), “clinging to conduct and observance,” is one of the four kinds of attachment (upādana, len pa) as well as one of the ten fetters (saṃyojana, kun tu sbyor ba).

n.935

Commentary: “they see the empty nature of all things.” Chinese: “they are without conflict.”

n.936

According to the commentary: “they remain in the meditation of emptiness, which is detached, separate, or isolated from all kleśas.” Chinese: “detached from all bad matters.”

n.937

According to the commentary, disparaging the Buddha means claiming that the Buddha’s true teaching was the existence of individuals, and so on, instead of the emptiness of all phenomena.

n.938

Chinese: “all white, pure Dharma.”

n.939

Chinese: “have immaculate conduct,” 成就無漏戒 (cheng jiu wu lou jie), from anāsravaśīla.

n.940

According to the Sanskrit and the prose section. The Tibetan adds “path” here, making it the superior, or noble, path rather than a superior being.

n.941

The Chinese has a different version of the second half of the verse: “They will not be born in lower realms, 不生惡道中 (bu sheng yu er dao zhong) / And will always remain within noble families 常安住聖種 (chang an zhu sheng zhong).”

n.942

Chinese: “There is no fixation on the bliss of dhyāna,” 不依禪定樂 (bu yi chan ding le).

n.943

Sanskrit: aniśrita (“nondependent”). Chinese: “teachings on emptiness.”

n.944

According to the Tibetan. The Sanskrit has āryas (the superior, noble ones). The Chinese has “buddhas and āryas” (佛勝人, fo sheng ren).

n.945

According to the Sanskrit and Tibetan. The commentary, however, has chos (“Dharma”) instead of the similarly sounding spyod (“conduct”). However, the definition of it as both “realization” and “scriptural transmission” indicates that it was “Dharma” in the Sanskrit commentary.

n.946

According to the commentary: “they do not have any doubt as to whether the Buddha’s wisdom exists, or their ability to attain it.” Chinese: “wisdom of the Buddha.”

n.947

According to the commentary this means engaging in looking at the Buddha, paying homage to him, making offerings to him, and so on, as a result of knowing the qualities that come from hearing, contemplating, and meditating on the Dharma. The Chinese has only “they have gratitude.”

n.948

Chinese: “disparage,” 謗 (bang).

n.949

According to the commentary these are the kleśas and karma that arise from ignorance, aversion, and attachment.

n.950

The Tibetan has the plural here, while the Sanskrit is in the singular, as in other lines of this passage. For this translation, as in many other similar passages, the plural has been preferred because it avoids the use of gender-specific pronouns.

n.951

According to the commentary, this means the four noble truths. The Chinese does not have “four.”

n.952

According to the commentary, this is referring to “households from which they receive food on their alms rounds, maintaining equanimity or impartiality toward them all.” Chinese: “they are devoid of attachment and aversion.”

n.953

According to the Sanskrit nirāmiṣa and the commentary. The Tibetan translates vaguely as zang zing (“material goods”). Āmiṣa can mean gifts in general and also specifically food. The Chinese integrates this into the previous point. Chinese: “They teach the Dharma without expectation of food.”

n.954

Chinese: “These are the qualities of austere mendicancy.”

n.955

Chinese: “These are the qualities of austere mendicancy.”

n.956

This verse is absent in the Chinese.

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.1336

According to the Tibetan. Sanskrit: “immeasurable.”

n.1337

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

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 Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct]. Toh 263, Degé Kangyur vol. 67 (mdo sde ’a), folios 90.a–209.b. English translation in Dharmachakra Translation Committee 2024.

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.

‍—‍—‍—, trans. (2024). The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct (Samyagācāravṛttagaganavarṇavinayakṣānti, Toh 263). 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 names and terms of the corresponding source language

Attested in source text

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

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language 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.8

affliction

nyon mongs

ཉོན་མོངས།

kleśa

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.17

Amitābha

’od dpag mad

འོད་དཔག་མད།

amitābha

g.18

Amitāyus

tshe dpag med

ཚེ་དཔག་མེད།

amitāyus

g.21

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

ānanda

g.33

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

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.40

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.43

austerity

yo byad bsnyungs pa

ཡོ་བྱད་བསྙུངས་པ།

saṃlekha

g.48

āyatana

skye mched

སྐྱེ་མཆེད།

āyatana

g.51

Bandé

ban de

བན་དེ།

(vanda)

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

The King of Samādhis Sūtra Ten Benefits

Toh 127

Imprint

Text Body

The King of Samādhis Sūtra
Ten Benefits