This rendering does not include the entire published text

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ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ།

The King of Samādhis Sūtra
The Benefits of Possessing the Sūtra

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.

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

33.2

“Young man, what is the purification of the great higher cognition of all phenomena? It is having no grasping toward all phenomena, it is having no clinging to the aggregate of correct conduct,1058 it is having no pride in the aggregate of samādhi, it is the absence of movement in the aggregate of wisdom, it is having the discerning insight1059 of the aggregate of liberation, and it is seeing correctly as it is the aggregate of the insight of the wisdom of liberation.1060

33.3

“The bodhisattva mahāsattva who has those higher cognitions manifests all the manifestations of samādhi and teaches the Dharma to beings.

“This, young man, is what is called ‘the purification of the great higher cognition of all phenomena.’ ”

33.4

Then at that time the Bhagavān gave a detailed Dharma teaching on purifying the great higher cognition of all phenomena by chanting the following extensive verses to the youth Candraprabha:

33.5

“The purification of the great higher cognitions

Is an incontrovertible teaching.

Someone who practices in contradiction to it

Will not become free of attachment. {1}

33.6

“That higher cognition, that wisdom,

Is the inconceivable wisdom of buddhahood.

Someone who remains in attachment

Will never know that wisdom. {2}

33.7

“The numerous inconceivable Dharmas

Are taught by using words.

Someone who is attached to words

Will not know the meaning of the teaching. {3} [F.104.b]

33.8

“How can someone teach the meaning

Who does not know the meaning behind the words?

Someone who has not learned what the true nature is

Teaches that which is not the Dharma as the Dharma. {4}

33.9

“The one meaning of the differing words

Of the sūtras that have been taught by me

Within thousands of worlds

Is something that cannot be stated. {5}

33.10

“Through contemplating a single word

All of them will be meditated on‍—

All of the many kinds of Dharma that have been taught

By however many buddhas there have been. {6}

33.11

“For people who have mastered the meaning

That all phenomena are selfless,1061

When they have learned this word

The Dharmas of the Buddha will not be hard to attain.1062 {7}

33.12

“All phenomena are the Buddha’s Dharma.1063

They who have learned the nature of phenomena,

They know the nature of phenomena

And do not contradict the nature of phenomena. {8}

33.13

“All words are the Buddha’s words,

As all words have no substance.

Although one seeks them in the ten directions

The words of the Buddha will not be found. {9}

33.14

“These words are the Buddha’s words.

Though one seeks them in the ten directions,

These unsurpassable words are not to be found.

They have never been found and never will be found.1064 {10}

33.15

“The Buddha’s words are unsurpassable.

There is nothing higher than the Buddha’s words.

There is not an atom of them that is to be found,

And that is why they are called unsurpassable. {11}

33.16

“An atom, a phenomenon, is not produced.

Although explanations use the term ‘atom,’

Something the size of an atom cannot be found;

It is a term used in teaching on the worldly level. {12}

33.17

“The unfindability of phenomena is found,

But that finding also cannot be found.

Thus they who know phenomena

Realize the highest enlightenment, {13}

33.18

“And having realized the highest enlightenment

They will turn the wheel of the Dharma.

Through turning the wheel of the Dharma

They teach the Buddha’s Dharma. {14}

33.19

“The bodhisattvas who realize

The highest wisdom of buddhahood,

Because of that are called buddhas,

As they have realized buddhahood’s wisdom. {15}

33.20

“The absence of existents, the absence of aspiration,

The absence of attributes, and emptiness‍—

It is these doorways to liberation

That the Buddha taught as doorways. {16}

33.21

“The eyes, the ears, and the nose,

The tongue, the body, and likewise the mind,

The buddhas have explained

That they are by nature empty. {17}

33.22

“They who know in that way

The nature of phenomena, [F.105.a]

Knowing the characteristics of phenomena,

They will not be in disagreement with it. {18}

33.23

“This is the realm of experience of the heroes,

Of the bodhisattvas, the protectors.

They know the emptiness of phenomena

And they never have any doubt. {19}

33.24

“Those who know the nature of phenomena,

Those ones are called a buddha.

They guide countless, innumerable

Beings to enlightenment. {20}

33.25

“That which is accomplished by the word buddha

Is also accomplished by the words correct conduct.

The words buddha and correct conduct

Have the same characteristic. {21}

33.26

“However many1065 words are spoken

Whether superior, middling, or lesser,

They are all taught in the one word meditation,

And in the one word buddha. {22}

33.27

“The Buddha’s Dharma1066 is stated

To have no location and no direction.

It has no birth and no cessation.

Neither is it single nor multiple. {23}

33.28

“It is not new and it is not old.

There is nothing to be proud of.

It is not blue and it is not yellow;

Neither is it white, nor red. {24}

33.29

“That which is taught through verses

Is inexpressible and ungraspable.

This miraculous activity of the Sage

Is beyond the level of verses. {25}

33.30

{26}1067

33.31

“The buddha who has passed into nirvāṇa

Is seen in the form of a buddha.

The one who imagines that he is present

Will also see the buddha’s miracles. {27}

33.32

“When someone has reached nirvāṇa

There is no being that is to be found.

That is how the Dharma is taught

And many beings are liberated. {28}

33.33

“Just as the sun and moon

Appear in a bronze bowl

Without their own form going there,

Such is the nature of phenomena. {29}

33.34

“Those who know the nature

Of phenomena to be like reflections,1068

They do not see the Buddha’s body

As being a body of form.1069 {30}

33.35

“This phenomenon has no body;1070

There is no body in it at all.

A phenomenon has no body,

And that is the body of the Buddha. {31}

33.36

“Those who see the dharmakāya, [F.105.b]

They are the ones who see the Guide.

The dharmakāyas 1071 are the buddhas.

That is seeing the buddhas. {32}

33.37

“That which is specified through dependence

Is specified to not be specific.

Those who wish to be renunciants

Should understand this approach. {33}

33.38

{34}1072

33.39

“Whoever thinks, ‘I have attained,’

Is for that reason said to be without attainment.

The one who is said to be a renunciant

Is the one who thinks, ‘I have not attained renuncation.’ {35}

33.40

“Those who have not learned this profundity,

How can they teach the Dharma?

They cannot describe it

Through using profound words. {36}

33.41

“The five skandhas are insubstantial.

Being nonexistent they arise.

For the one to whom the skandhas arise,

There is nothing that arises. {37}

33.42

“Those characteristics of the skandhas

Are the characteristics of all phenomena.

Those characteristics are taught

But there are no characteristics that exist. {38}

33.43

“The characteristic of phenomena

Is the same as that of space and sky,

As seen in the past, the future,

And as in the present. {39}

33.44

“Space is taught to be ungraspable;

There is nothing there to be grasped.

That is the nature of phenomena:

It is ungraspable like space. {40}

33.45

“That is how phenomena are taught,

That there is nothing to be seen.

For the one who does not see phenomena,

Phenomena are beyond conception. {41}

33.46

“These phenomena have no nature;

They have no nature to be found.

For those dedicated to buddhahood’s enlightenment

This is the domain of the yogin. {42}

33.47

“The ones who know phenomena in that way

Will not have attachment to phenomena.

Not being attached to phenomena,

They understand the conceptualization of phenomena. {43}

33.48

“The bodhisattvas, the protectors,

Have annihilated all phenomena.

Having annihilated the conceptualization of phenomena

They do not become proud in the Buddha’s Dharma. {44}

33.49

“Having no pride in that preeminence,

They examine and teach that preeminence.

The ones who know that preeminence

Will have no pride throughout ten million eons. {45}

33.50

“The foolish examine that preeminence

And subsequently continue in saṃsāra.

It has no location that can be found

Even though one searches throughout the ten directions. {46}

33.51

“The bodhisattva,1073 knowing emptiness,

Has no attachment to saṃsāra.1074 [F.106.a]

They1075 practice to attain enlightenment

But their practice cannot be found. {47}

33.52

“Their passage cannot be found,

Like that of a bird through the sky.

The bodhisattvas realize

That nature of enlightenment. {48}

33.53

“Just as a well-trained conjurer

Is able to display illusions,

Although there are many kinds of forms

There is no form that can be grasped. {49}

33.54

“There is no pride in acquisition or nonacquisition,

As there is no acquisition in acquisition.

That wisdom is like an illusion,

And that illusion has no location. {50}

33.55

“Thus the understanding of fools

Is a conceptualization of empty phenomena.

Engaging in conceptualization,

They are doomed to the six existences. {51}

33.56

“Beings undergo rebirth and aging;

There is no end to their being reborn.

There is no end to the suffering

Of skandhas that are born and die. {52}

33.57

“The suffering of birth and saṃsāra

Is the conceptualization of foolish understanding.

This does not cease throughout eons;

Beings continue in saṃsāra for millions of eons. {53}

33.58

“They continue in the performance of activities,

Whether that of engagement or disengagement.

They delight in the actions they perform,

But those activities will not liberate them. {54}

33.59

“They are carried along on a river of actions,

And their actions will have no end.

They will die over and over,

Always dwelling in the realm of the māras. {55}

33.60

“Overpowered by the māras, with poor understanding,

They act through being afflicted by the kleśas.

They experience births and deaths

That take place in various worlds. {56}

33.61

“Those various beings who are blind fools,

They proceed toward death.

They are killed and destroyed,

And their existences are terrible. {57}

33.62

“Those with foolish understanding

Kill each other with weapons.

By continuing with that kind of activity

Their sufferings only increase. {58}

33.63

“Those with foolish understanding think,

‘My sons’ and ‘my wealth.’

They conceive of that which has no existence

And thereby continue to extend saṃsāra. {59}

33.64

“They who extend saṃsāra,

Those individuals continue in saṃsāra.

They each go their individual ways

And therefore they are called individual beings. {60}

33.65

“They reject the Buddha’s teaching [F.106.b]

And teach numerous other doctrines.

They are under the power of Māra

And they will not attain liberation. {61}

33.66

“These fools, because of their desires,

Have intercourse with putrid women.

They will be reborn as putrid beings,

Falling into the lower realms as a result. {62}

33.67

“The buddhas praise neither desire,

Nor having intercourse with women.

That is a terrifying noose,

The dreadful noose of women. {63}

33.68

“Those who are wise avoid it

Like a vicious poisonous snake.

They do not put their trust in women.

That is not the path to enlightenment. {64}

33.69

“They meditate on the path to enlightenment

That has been taught1076 by all the buddhas.

Having meditated on that path

They become unsurpassable buddhas. {65}

33.70

“Those who have become unsurpassable

Become shrines in the world.

With unsurpassable wisdom

They become unsurpassable buddhas. {66}

33.71

“They follow the poṣadha vows

And follow the path of correct conduct.

They lead toward enlightenment

Countless millions of beings. {67}

33.72

“They accomplish the benefit of

Innumerable, countless beings.

They are heroes with great wisdom

Who beat the drum of deathlessness. {68}

33.73

“They make the realm of Māra shudder;

They make the māras shake.

They lead to enlightenment

Countless millions of māras. {69}

33.74

“They overcome their opponents.

They defeat the tīrthikas.

They shake the entire earth

With its mountains and oceans. {70}

33.75

“The great leaders1077 through many transformations

Manifest miraculous manifestations of the body.

The great wise ones display

Inconceivable miracles. {71}

33.76

“They shake millions of realms

As numerous as the Ganges sands.

They defeat the māras

And are greatly famed buddhas.1078 {72}

33.77

“They manifest trees1079

Adorned with jewels,

Aromatic and beautiful,

Bearing flowers and fruits. {73}

33.78

“Those heroes emanate

Delightful1080 mansions,1081 [F.107.a]

Palaces and pinnacled halls,

And beautiful lotus ponds1082 {74}

33.79

“Filled with water that has the eight qualities,

That is clear, cool, and unstained.

Those who drink that water

Cease yearning for the three existences. {75}

33.80

“They become irreversible,

Those who drink that supreme water.

Through supreme wisdom

They become supreme buddhas. {76}

33.81

“Know that they enter

The supreme way of peace.

Those who do not know that way,

Those focused on perceptions,1083 will perish. {77}

33.82

“The beings who follow that way,

And those who depend upon them,

Will fall into the great terror

Of unendurable Avīci. {78}

33.83

“The terrible sufferings there

Are beyond description,

But I and the bodhisattvas,

The protectors, know them. {79}

33.84

“They doubt the Dharma,

Which is profound and difficult to see.

It is not on the level of fools,

Those who remain focused on perceptions. {80}

33.85

“The manifestations of displays,

Of appearances of many forms,

They are all of them seen in

The supreme buddha realms. {81}

33.86

“All the appearances of manifested forms

That are in every buddha realm

Are all revealed here by bodhisattvas

With great miraculous powers. {82}

33.87

“Those great heroes with great strength

Wear the armor of the great Dharma.

They strike with the blows

Of the great vajra of the meaning of emptiness. {83}

33.88

“Many thousands of millions of light rays

As numerous as the sands in the Ganges

Are radiated from their bodies

And they illuminate the world. {84}

33.89

“They find no pleasure in women

And have no desire for them.

Those conceptions have been destroyed

Naturally with their conceptions of women. {85}

33.90

“Wherever those heroes are present,

Those buddha realms are not empty.

How could the māras and evil ones

Create an obstacle for them? {86}

33.91

“Those who remain in fabricated views

Displease a multitude of buddhas.

Those who are based upon maliciousness

Maintain their desires and attachments. {87}

33.92

“All of those who maintain those views [F.107.b]

Should be known to be māras.

But those māras and evil ones

Cannot cause them an obstacle.1084 {i}

33.93

“When all conceptualization has ceased

They do not relapse into conceptualization.

That is how one should know wisdom to be,

The inconceivable wisdom of buddhahood. {88}

33.94

“They see the past, the future,

And also the present.

Phenomena are revealed in that way,

But there is nothing to be revealed. {89}

33.95

“They do not know through knowledge.

They are not despondent because of no knowledge.

When knowledge and no knowledge have been examined

That is what is said to be ‘the knowledge of buddhahood.’1085 {90}

33.96

“The bodhisattvas know

Communication, words, and terms,

And they accomplish immeasurable,

Inconceivable benefits for beings. {91}

33.97

“In order for a concept to be known,

It is taught through grasping.

The non-grasping of a concept

Is taught for the sake of detachment. {92}

33.98

“That which is detachment is taught

To be detachment from conceptions.1086

As the nature of conceptions is known,1087

There will be no1088 conceptions.1089 {93}

33.99

“When someone has the conception

‘I must eliminate this conception,’

They cause conceptions to increase,

And they will not be free from conceptions. {94}

33.100

“For whom has this conception arisen?

Who has made this conception arise?

Who perceives this conception?

Who ends this conception? {95}

33.101

“When a conception arises for anyone,

Even a buddha could not find any such phenomenon.

Contemplate the meaning of this

And there will be no conception. {96}

33.102

“When does a conception arise?

For whom does the conception appear?

How does liberation arise

In the process of the mind? {97}

33.103

“When liberation is experienced,

All thoughts become nonthought.

When thoughts become nonthought,

At that time there is nonthought. {98}

33.104

“When one is on the level of thoughts,

Having thus contemplated,

All thoughts are eliminated

And there is nonthought. {99}

33.105

“This is the ripening of good qualities, [F.108.a]

Which is seen without mentation,

And the thoughts of all beings

Are known in a single instant. {100}

33.106

“As beings are, so are their thoughts;

As are their thoughts, so are the jinas.

The inconceivable Buddha

Has taught these thoughts. {101}

33.107

“When will thoughts cease for those

Who think of being alone in solitude?

When they do not think that thought

Then all thoughts will cease to be. {102}

33.108

“When it comes to the time of death

And their thoughts are continuing,

Their consciousness will follow the thoughts

And they will not be free from thought. {103}

33.109

“If a man retains the concept of a woman,

His desire will continue to arise.

If this concept has ceased

He will not be stained by desire. {104}

33.110

“This thought is a great thought;

It is the unsurpassable thought of the Dharma.

Through this thought of the Dharma

There will be a continuity of correct thoughts. {105}

33.111

“Through incorrect thought

There will be numerous, countless thoughts,

And though one thinks for a very long time

There will still be no cessation to thinking. {106}

33.112

“When someone has the thought of a name,

In that cessation there is no wisdom.1090

There is no cessation in the knowledge of a word‍—1091

That is the nature of cessation. {107}

33.113

“Through words, speech, and communication,

Phenomena are taught using the term cessation.

Between phenomena there is no distinction,

And through knowing that there is cessation; {108}

33.114

“Even if it is explained for ten million eons

That they are unproduced and unceasing,

Without attributes and without characteristics,

They are taught to be without attributes. {109}

33.115

“When all existents have ceased to exist

And they remain in nonexistence,

Existence is not taught to be other than nonexistence,

And nonexistence is not taught to be other than existence. {110}

33.116

“The teaching of nonexistence

Is given through the word nonexistence,

But not even all the buddhas

Can see nonexistence. {111}

33.117

“That which exists is taught

As this nonexistence of all that exists.

Knowing existents in this way,

They are taught to be nonexistent. {112}

33.118

“There is no one whosoever

Who can connect with this nonexistence.

The connection with this nonexistence

Results in a teaching that is one of conventions.1092 {113}

33.119

“The ones who have in their minds the thought [F.108.b]

‘I shall become a buddha in this world’

Will not be afflicted by craving for existence,

And those wise ones will attain enlightenment. {114}

33.120

“The bodhisattvas in meditation

Do not long for any phenomenon.

When nothing is apprehended,1093

That is called enlightenment. {115}

33.121

“There are many who say,

‘I am in a state of enlightenment,’

But not knowing this approach

They are far from buddhahood’s enlightenment. {116}

33.122

“The Dharma that is taught through words

Is entirely composite and empty.

The nature of these words

Is profound, subtle, and difficult to see. {117}

33.123

“It is through great higher cognition

That the teaching of this sūtra is given.

It is taught by all the buddhas

For the sake of the bodhisattvas. {118}

33.124

“Remedies defeat

However many kleśas they have.

Remaining in higher cognition,

They cultivate miraculous powers. {119}

33.125

“They maintain the knowledge of contemplation

And then that knowledge also ceases.

There is an insatiable acquisition

Of inconceivable, immeasurable wisdom. {120}

33.126

“Their samādhi and miraculous actions

Are devoid of mentation.

Such is the ripening of these heroes

Who are always in a state of meditation. {121}

33.127

“With these ripened miraculous powers

They go to millions of realms

And they see those who are the illumination of the worlds,

Who are as numerous as the sands of the Ganges. {122}

33.128

“Their births and their deaths

Are the processes of their minds.

They have attained power over their minds

And their bodies are bright. {123}

33.129

“The Buddha’s śrāvakas who maintain

The miraculous powers they have cultivated

Do not even approach a sixteenth fraction

Of the miraculous activities free of mentation. {124}

33.130

“All the devas are unable

To know their thoughts.

Only the lords of the worlds,

And those who are equal to them, can do so. {125}

33.131

“They do not become bald

And their hair does not become white.

They do not have evident aging

And thus have no suffering or death. {126}

33.132

“They do not have doubt or mistrust

And they have no uncertainty. [F.109.a]

Day and night they seek for

Thousands of millions of sūtras. {127}

33.133

“All their propensities

For the kleśas are eliminated.

They always have an equal mind

Toward all beings. {128}

33.134

“They teach quintillions of samādhis

Throughout the ten directions.

Without respite they answer

Thousand of millions of questions. {129}

33.135

“The concept of male, the concept of female,

And all other concepts have ceased.

They remain in the recognition of nonexistence

And they teach that which is certain and true. {130}

33.136

“With completely pure wisdom

They teach the Dharma correctly.

They are dedicated to proclaiming the Dharma,

And are in the domain of samādhi and wisdom. {131}

33.137

“Though they practice dhyāna,

They do not remain in existence.

Their words are not meaningless;

Their teaching of the Dharma is fruitful. {132}

33.138

“Those who delight in this sūtra

Will easily become human,

Avoid all disadvantageous existences,

And repay the kindness of all the buddhas. {133}

33.139

“Those who possess one verse

Of this precious sūtra

Will abandon saṃsāra

For countless eons. {134}

33.140

“Those who delight in this sūtra

Are seen by all the buddhas.

They will serve the buddhas

And quickly attain enlightenment. {135}

33.141

“Those who delight in this sūtra,

They will have no doubt or uncertainty

Concerning the entire Dharma,

And they are near to nirvāṇa. {136}

33.142

“They will see a great hero,

A tathāgata on Gṛdhrakūṭa.

All the buddhas will give them prophecies

And they will appear to be compassionate jinas. {137}

33.143

“Those who follow this sūtra

In this time of destruction

Will see Buddha Maitreya

And attain excellent patience. {138}

33.144

“They will remain at the summit of existence,

The inconceivable summit of existence,

And at that inconceivable summit

They will know no doubt. {139}

33.145

“They will not have any doubt at all,

Not even an atom of doubt.

As they have eliminated every atom of doubt,1094

Enlightenment will not be difficult to attain. {140} [F.109.b]

33.146

“In the terrifying age of destruction

They will undergo hardship,

Train in this precious sūtra,

And have an unceasing eloquence.1095 {141}

33.147

“They will promulgate this sūtra

And will guard the treasure of the buddhas.

This is an offering to all the buddhas,

An inconceivable offering of the Dharma. {142}

33.148

“Those who maintain this sūtra

During the cruel age of destruction

Will without difficulty attain wisdom,

The inconceivable wisdom of buddhahood. {143}

33.149

“Those who received this sūtra

From the buddhas of the past

Will come into possession of it

And promulgate it in the age of destruction. {144}

33.150

“Their voices will proclaim

The conduct of the Śākya lion

In the presence of lords of the world

In millions of buddha realms. {145}

33.151

“And in the presence of the buddhas1096

They will always roar the lion’s roar

With an endless confidence of speech,

Teaching the enlightenment of buddhahood. {146}

33.152

“Those who have been prophesied by the Buddha

Will be born into the Ikṣvāku family.

They will protect this enlightenment

During the terrifying age of destruction. {147}

33.153

“Their bodies will be perfect,

Adorned by the primary signs of a great being.

They will send emanations

To make homage to millions of buddhas. {148}

33.154

“There will be the manifestation

Of golden, illusory flowers,

And flowers made of beryl,

Of crystal, and of silver, {149}

33.155

“And every kind of jewel

Appearing from their hands,

Which they will scatter toward the buddhas

In seeking the path to enlightenment. {150}

33.156

“Various kinds of offerings,

And perfectly created music,

As numerous as the Ganges sands,

Will be emitted from the pores of their bodies. {151}

33.157

“The countless millions of beings

Who hear that music

Will progress irreversibly toward

Buddhahood’s highest wisdom. {152}

33.158

“Those millions of buddhas

Recite countless praises

And their sound is heard

Within countless realms. {153}

33.159

“For those who hear that sound

All their conceptualization ceases. [F.110.a]

When their conceptualization has ceased

They will see endless1097 buddhas. {154}

33.160

“With that kind of wisdom

They will practice bodhisattva conduct.

They will benefit all beings

And become jinas who benefit others. {155}

33.161

“Those who possess this samādhi

Are wise ones who will obtain

These benefits and qualities,

And also countless others. {156}

33.162

“Even a female who hears

This sūtra and retains a single verse

Will change from having a female existence

And will become a dharmabhāṇaka. {157}

33.163

“She will never again afterward

Have a female existence,

And will always be handsome

And adorned by the primary signs of a great being. {158}

33.164

“They will all come to possess

These supreme qualities

Described in this supreme sūtra,

And they will quickly attain enlightenment. {159}

33.165

“Having obtained this sūtra,

Which is the domain of all the buddhas,1098

Throughout all their lifetimes

They will always be without fear. {160}

33.166

“Teaching this samādhi, this peace

Is the creation of bodhisattvas.

Whoever wishes to attain enlightenment

Should give the teaching of this sūtra. {161}

33.167

“They will be close to the lords of sages

And will be close to buddhahood’s enlightenment.

They will before long attain

This level of peace and meditation. {162}

33.168

“The bodhisattvas, the heroes,

Always remain in this enlightenment.

They see millions of buddhas

As numerous as the Ganges sands. {163}

33.169

“They will become cakravartin kings who rule the world,

See stainless buddhas who have minds of perfect peace,

Praise those lords of the worlds with hundreds of verses,

And obtain the peace of this stainless samādhi. {164}

33.170

“They will make unequaled offerings to those guides1099

Who have perfect, great fame and are supreme among humans and devas,

And they will cast aside the kingdom like spittle,

And pure, perfectly pure, will practice celibacy. {165}

33.171

“They will enter homelessness in the Sage’s teaching

And obtain the peace of this stainless samādhi. [F.110.b]

They will have friendly speech with gentle words,

And become empowered and wise in teaching1100 a million sūtras. {166}

33.172

“Having attained this samādhi they will teach it to many beings:

Empty and without attributes, the perfect attainment of peace,

The perfect and unimpeded practice of the Dharma of complete peace,

The empty nature that is constant, stainless peacefulness. {167}

33.173

“They have profound realization, continuous endless realization,

A vast realization, a realization that is incalculably beneficial.

Having attained profound peace, this samādhi,

They will become an illumination for all worlds. {168}

33.174