In this sūtra the Buddha Śākyamuni teaches how bodhisattvas proceed to awakening, without ever regressing, by relying on an absorption known as the miraculous ascertainment of peace. He lists the very numerous features of this absorption, describes how to train in it, and explains how through this training bodhisattvas develop all the qualities of buddhahood. The “peace” of the absorption comes from the relinquishment of misconceptions and indeed of all concepts whatsoever, and the sūtra provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva’s path arise as the bodhisattva’s understanding and realization of what is meant by the Thus-Gone One unfold.
Translated by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Timothy Hinkle produced the translation and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text. Tulku Tenzin Rigsang, Lama Tenzin, Karma Oser, Thomas Doctor, and Wiesiek Mical also assisted in resolving several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generosity of the anonymous sponsor who helped make the work on this translation possible is gratefully acknowledged.
The Absorption of the Miraculous Ascertainment of Peace provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva’s path arise as the bodhisattva’s understanding and realization of what is meant by the Thus-Gone One unfold.
Among the ten sūtras in this part of the Kangyur whose title includes the term samādhi (“absorption”), this text can be placed within an important subgroup in which a particular samādhi is described in considerable detail by means of a list of its component factors, attributes, or qualities.1 In these texts, the usual understanding of an “absorption” or samādhi as a meditative state of enhanced consciousness or concentration does not fully encompass the diverse range of attitudes, practices, skills, attainments and kinds of behavior outlined in these descriptions.2
As well as the description of the absorption itself, the text goes on to relate a far-reaching dialogue between the Buddha and Mañjuśrī on the relationship between the aspects of the path and the training in being free of concepts, a training that can be seen not only as the goal of the path but also as its very basis.
The teaching of the sūtra takes place on Vulture Peak near Rājagṛha, the capital of the ancient Indian country of Magadha. On this particular occasion the Buddha Śākyamuni is surrounded by a large retinue of monks and bodhisattvas as well as divine beings, the king, and many householders. The extraordinary attainments of the bodhisattvas present are described in unusual detail (1.19–1.32).
As a sign that the Buddha is about to teach, he first projects a light that pervades many millions of universes to attract an inconceivable number of additional bodhisattvas to his teaching. The bodhisattva Bhadrapāla, a well-known figure from other Great Vehicle discourses, then initiates the teaching by asking the Buddha to explain how bodhisattvas proceed toward awakening without regressing, how they train on the path, and how they finally awaken to buddhahood.
The Buddha declares that there is one absorption that, when practiced, can accomplish all those goals. This absorption is known as the miraculous ascertainment of peace. He then proceeds to explain all its characteristics and qualities, setting out how this unique absorption embodies all the qualities of the Great Vehicle. The long list of qualities in this part of the text (1.54–1.82) contains many sequences that closely parallel parts of the well known list of the approximately three hundred qualities of the absorption in the first chapter of The King of Samādhis Sūtra (Samādhirāja, Toh 127).3 Groups of items in the two lists have almost identical wording, even though they are arranged in a different order relative to each other and are mixed, in the list belonging to this text, with additional groups of elements more characteristic of later Mahāyāna works. In addition, the list in this text includes, and concludes with, a close reproduction of almost all the one hundred components of the absorption described in the Śūraṃgamasamādhisūtra (Toh 132).4 The three lists describe different absorptions, of course, but it seems most unlikely that the list in this text arose independently of the lists in the earlier works. While there appears to be little matching with the list of one hundred and fifty items in the other text of this group, the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra (Toh 133),5 there may quite possibly be corresponding passages in other works. A full comparison of all these lists would be of great interest but remains to be done.
Having presented the absorption in this very detailed way, the Buddha describes it as being the essence of the Great Vehicle, and explains that the way to put it into practice it is by transcending conceptuality (1.83). He outlines an approach in which bodhisattvas examine the nature of the Thus-Gone One by investigating the five aggregates (1.84–1.106). Having discovered that the Thus-Gone One is nowhere to be found within the five aggregates yet is also not different from any of them, they then consider that while nothing inanimate, i.e. without the five aggregates, could be the Thus-Gone One, it nevertheless cannot be the five aggregates that awaken into buddhahood and teach the Dharma. Nor indeed is the suchness of buddhahood brought about by an identifiable precursor, cause, or indeed any other phenomena. The peace that is buddhahood is the non entertaining of any concepts, thoughts, or reflections regarding reality, and it is by training in the absorption of the miraculous ascertainment of peace that bodhisattvas will actualize that state.
Next, Mañjuśrī expresses his amazement at the skillful means through which the buddhas can appear in the world even though they are beyond birth and death, and can make the Dharma heard even though they do not actually express even a single syllable (1.107). The Buddha clarifies this seeming paradox by explaining that in fact thus-gone ones awaken in a perfect buddha realm, but use their skillful means to manifest an afflicted, degenerate realm in which they engage the minds of beings while remaining utterly beyond concepts themselves. In engaging different kinds of minds, they may also appear to teach different vehicles, even though in truth there is only one (1.113). The Buddha provides several analogies to illustrate his points, and subsequently issues stern warnings against ever creating obstacles to the activity of bodhisattvas (1.122–1.126). Since bodhisattvas are the buddhas of the future, to obstruct their practices is effectively to work against the manifestation of a buddha.
In the last part of the sūtra (from 1.127), Mañjuśrī asks about the path traveled by practitioners of the absorption of the miraculous ascertainment of peace. The Buddha addresses this question in a vein similar to that of his earlier statements: just like the thus-gone ones, the path too must be understood to be beyond concepts. Following that path leads to the birth of wisdom and allows the bodhisattva to access all the qualities of awakening. He explains, from this viewpoint, how it is that being rid of all concepts about the true nature of things allows the four types of correct understanding, the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers to develop (1.136–1.172). He summarizes some of the points he has made in a passage in verse, and gives yet another reminder of the devastating damage caused by criticizing or disparaging bodhisattvas, especially those who uphold and practice this absorption (1.219–1.222). As the Buddha draws his teaching to a close, the entire retinue rejoices in his words and makes offerings of gratitude.
To date, no complete Sanskrit version of this sūtra has come to light, although a few short passages are preserved as quotations in Śāntideva’s Śikṣāsamuccaya.6 The Sanskrit quoted in the Śikṣāsamuccaya generally corresponds fairly closely to the Tibetan, although there are minor variations.7 In the list of qualities of the absorption, the probable Sanskrit of the numerous passages that match the list in The King of Samādhis Sūtra (see i.6 above) may also be surmised from the Sanskrit manuscripts of that text.
The Absorption of the Miraculous Ascertainment of Peace was translated into Chinese by the famed translator Xuanzang (c. 602–64), who completed the translation in the last two years of his life.8 However, the Chinese translation corresponds only to the first part of the Tibetan text.9
The Tibetan translation of the sūtra, according to the colophon, was made by the Indian preceptors Jinamitra and Dānaśīla and the Tibetan translator Yeshé Dé, who were all active in Tibet around the late eighth and early ninth centuries. This dating is also confirmed by the text’s inclusion in the Denkarma Catalogue of the early ninth century
This English translation is based on the Tibetan translation in the Degé Kangyur, in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur.
Thus did I hear at one time. The Blessed One was dwelling at Rājagṛha on Vulture Peak with a great saṅgha of 1,250 monks as well as bodhisattvas equal in number to the atoms found in one hundred million buddha realms.
Included among them were the bodhisattvas Mañjuśrī Kumārabhūta, Avalokiteśvara, Bhaiṣajyarāja, Genuine Medicine, Famous and Melodious King of Medicine, Padmapāṇi, Sūryaprabha, Stainless Subjugator, and Conqueror of the Lower Realms.
There were also the bodhisattvas Wise Superior Wisdom,[F.175.a] Wise Superior Wealth, Wise Communicator, Wise Superior Flower, Wise Superior Moon, Wise Superior Purity, Wise Superior Vajra, Wise Superior Clarity, and Wise Superior Illuminator.
There were also the bodhisattvas Victory Banner of the Stars, Jeweled Victory Banner, Victory Banner of Mount Meru, Desireless Victory Banner, Flower Victory Banner, Stainless Victory Banner, Victory Banner of the Sun, Victory Banner of Beauty, Immaculate Victory Banner, and Illuminating Victory Banner.
There were also the bodhisattvas Splendor of the Earth, Splendor of Jewels, Splendor of Great Intelligence, Splendor of Vajra Wisdom, Splendor of Purity, Splendor of the Sun, Splendor of Immense Merit, Splendor of Wisdom Light, and Splendor of Unmatched Majesty.
There were also the bodhisattvas Kṣitigarbha, Ākāśagarbha, Ratnagarbha, Padmagarbha, Sūryagarbha, Guṇaviśuddhigarbha, Dharmamudrāgarbha, Vairocanagarbha, Nabhigarbha, and Padmaśrīgarbha.
There were also the bodhisattvas Sun Eyes, Pure and Stainless Eyes, Purified Eyes, Desireless Eyes, All-Seeing Eyes, Sharp Eyes, Vajra Eyes, Jewel Eyes, Sky Eyes, and Omnipresent Eyes.
There were also the bodhisattvas Divine Crown, Crown of the Jewel That Illuminates the Realm of Phenomena, Crown of the Seat of Enlightenment, Illuminating Crown, Crown of the Womb from Which All Buddhas Are Born, Crown Nobler Than the Cosmos, Ever-Noble Crown, Utterly Illuminating Crown, Crown That Is Never Outshone, Crown That Captures the Thus-Gone Ones’ Lion Throne of the Essence of All Phenomena,[F.175.b] and Crown That Fully Illuminates the Space of the Realm of Phenomena.
There were also the bodhisattvas Crown Ornament of the Lord of the Brahmā Realm, Crown Ornament of the Nāga Lord, Crown Ornament That Illuminates All the Buddha’s Emanations, Crown Ornament of the Seat of Enlightenment, Crown Ornament of the King of Jewels That Sings an Ocean of Aspirations, Crown Ornament of the Melodious One in All the Three Times, Crown Ornament of the Precious King of Jewels That Is Adorned with a Web of Gems and Placed on the Victory Banner That Illuminates the Emanations of All Thus-Gone Ones, Crown Ornament of the Melodious Dharma Wheel of All Thus-Gone Ones, Crown Ornament of the Brilliant Gem That Projects the Halo of All Thus-Gone Ones, and Crown Ornament Adorned by the Gem That Perceives the Indivisibility of All of Space.
There were also the bodhisattvas Great Light, Stainless Light, Jeweled Light, Immaculate Light, Shining Light, Dharma Light, Peaceful Light, Sūryaprabha, Emanated Light, Divine Light, and Meritorious Light.
There were also the bodhisattvas Crest of Merit, Crest of Wisdom, Crest of Dharma, Crest of Superknowledge, Crest of Light, Crest of Flowers, Crest of Jewels, Crest of Buddhas, Crest of Brahmā, and Crest of Illumination.
There were also the bodhisattvas Song of Brahmā, Song of the Earth, Song of the Ocean, Song of the Lord of the World, Song Offering the Royal Lord of Mountains, Song That Pervades the Entire Realm of Phenomena, Song That Sounds the Ocean of Dharma, Song That Stirs All the Oceans, Song of Greatly Compassionate Thunder, and Song That Relieves All the Suffering of Beings.
There were also the bodhisattvas Noble Dharma, Especially Noble, Noble Wisdom, Noble Merit Like Mount Meru,[F.176.a] Noble Merit and Qualities, Noble Fame, Noble Illumination, Noble Great Love, Noble Source of Wisdom, and Noble Lineage of the Thus-Gone Ones.
There were also the bodhisattvas Shining Splendor, Supreme Splendor, Noble Splendor, Illuminating Splendor, Moonlike Splendor, Assembled Splendor, Space-Like Splendor, Jewel Splendor, Highest Splendor, and Wisdom Splendor.
There were also the bodhisattvas Lordly King of the Sal Tree, Lordly King of Beings, Lordly King of the Brahmā Realm, Lordly King of the Hills, Lordly King of Stillness, Lordly King of the Leaders, and Lordly King of the Great Minds.
There were also the bodhisattvas Roar of Peace, Roar of Non-Attachment, Roar of the Earth Tune, Roar of the Ocean Thunder, Roar Invoked by Previous Aspirations, and Roar of the Rumbling Oceans.
There were also the bodhisattvas Mind of Immense Wisdom, Mind of Space, Mind of Purity, Mind of Non-Attachment, Mind of Purification, Mind Illuminating the Three Times, Mind of Immense Power, Mind Like Gems, Spacious Mind, All-Seeing Mind, and Mind Illuminating Bodhisattva Great Beings in the Ways of the Realm of Phenomena.
All these bodhisattva great beings, as well as many others equal in number to the atoms found in one hundred million buddha realms, were non-regressing beings who possessed qualities as limitless as the expanse of the sky. They could abide in the sameness of the unobscured realm of phenomena and had realized the sameness of the limit of reality and the realm of phenomena. They had conviction in the way in which actions lead to ripening and the way in which results appear based on causes, and they had knowledge of the sameness in which all phenomena are like the emergence of a stamped image.12 They had realized the sameness in which phenomena appear like optical illusions and reflections. They had complete knowledge of sound and language[F.176.b] and understood that all phenomena are like echoes.
All of them had attained the absorption of inconceivable liberation and the absorption of the heroic stride. They had the limitless colors of a buddha’s body and were established in the dhāraṇī that accomplishes the entirely perfect state. They were skilled in causing all the buddha realms to be seen in the space of a single hair’s breadth. In the space of a single hair’s breadth they could show a buddha’s passing away, taking birth, departing from home, practicing austerities, journeying to the seat of enlightenment, awakening, turning the wheel of Dharma, and passing into nirvāṇa. They possessed a wisdom that expanded to pervade the world systems in the ten directions while they remained in one position. They possessed the wisdom that can cause the ornaments of all universes to be seen in a single universe, as well as the wisdom that can cause the ornaments of a single universe to be seen in all universes. They were able to cause the entourage of all thus-gone ones in all the world systems in the ten directions to be seen within the entourage of a single thus-gone one, and they were also able to cause the entourage of a single thus-gone one to be seen in the entourages of all thus-gone ones.
They were skilled in showing how all phenomena are without center or periphery. They had reached the end of all limitless phenomena. They demonstrated the lack of center and periphery to be like an illusory web. They caused the lack of any distinctions between sentient beings to be seen throughout limitless eons. They were skilled in considering the bodies of all beings to be empowered as their own bodies. They were skilled in considering the bodies of all buddhas to be a single buddha body. They were skilled in causing other beings to see how the body of a single buddha pervades the bodies of all buddhas without exception. They were skilled in causing all world systems in the ten directions to be seen within their own bodies. They were able to cause beings to see that the single Dharma body pervades the three times.[F.177.a]
Resting evenly in absorption within a single body, they were able to cause beings to see the act of manifesting limitless bodies. Having awakened with one body, they were able to cause as many bodies as there are beings to be seen. They were able to cause the bodies of all beings to be seen within the body of a single being, and they were also able to cause the body of a single being to be seen in the bodies of all beings. They were able to cause the bodies of beings to be seen as the Dharma body, and they were also able to cause the Dharma body to be seen as the bodies of beings.
They were skilled in empowering the aspirations of all bodhisattvas as their own aspirations. They were able to cause bodhisattvas to see the full awakening of all the buddhas, as well as their aspirations, powers, and full awakening. They were able to cause fully mature beings to see their unsurpassed and perfect awakening in whatever ways necessary to train them.
Their aspirations were uninterrupted throughout all eons. With their mastery in leaving the body of the consciousness and entering the wisdom body they could appear to all the multitudes of beings. Having broken the continuity of their own bodies, they appeared for the complete fulfillment of the aspirations of other multitudes of beings. They endeavored in aspirations that ripen beings. As their bodhisattva conduct was uninterrupted throughout all the ages of a single world, the strength of their aspirations directed toward full awakening enabled them to cause indescribably many worlds encompassing all the buddha realms to be seen within the space of a single hair’s breadth. They were able to cause numerous bodies to be seen within a single world. By uttering a single word of the Dharma, they would bring down a rain of ambrosia born from great clouds of Dharma that filled the entire realm of phenomena. Through the lightning of intelligence and liberation and the thunder of true reality,[F.177.b] they manifested to satisfy all the different kinds of beings and fulfill their great aspirations.
The field of their experience was to be engaged in concentration, freedom, superknowledge, intelligence, and wisdom. Through one instance of arousing the mind of awakening, they were able to manifest bodies of all beings born in all possible ways in all the infinite world systems in the ten directions. Since they had no attachment to knowledge of their own or others’ minds, they were proficient in the knowledge of the processes and movements present in a single being’s mind as well as in all beings’ minds. They were skilled in the wisdom that can engage the ten powers of the thus-gone ones in a single instant. They were immersed in the wisdom that is not attached to anything whatsoever throughout the three times. They were skilled in the wisdom that brings genuine attainment to the mindstreams of others. They were skilled in causing, with a single moment of mind, all beings throughout the infinite expanse of world systems in the ten directions to see complete awakening in a single moment of their minds.
They were skilled in the wisdom capable of using the perception of a single being to engage directly with the karmic actions of all beings without exception. They were skilled in the wisdom that teaches using the languages of all beings through the language of a single being. They were skilled in causing the perception of a single body to be seen as the perception of the bodies of all beings. While immersed in the circle of attendants of a single thus-gone one, every one of them was skilled in upholding the teaching of the Dharma within the circle of attendants of all thus-gone ones.
They had all achieved every dhāraṇī. They were skilled in teaching with utterly confident eloquence while understanding the faculties of beings of all dispositions. They were skilled in the wisdom that, by observing the mind of a single being, can awaken an inexpressible number of mindstreams to buddhahood and thereby engage with the minds of all beings. They were skilled in the wisdom that instantaneously understands all world systems,[F.178.a] knows all the various thoughts of beings, and brings genuine attainment to the mindstreams of others.
By recollecting the inconceivably numerous mind states of all the limitless existences throughout the endless eons of the past, they were skilled in revealing directly to beings how actions and activities ripen into results and in helping them to understand that they were skilled in ornamenting all world systems. They were skilled in entering into all world systems. They were skilled in engendering the aspirations of all buddhas and bodhisattvas as well as their own conduct and aspirations. They were skilled in shining the light of Dharma. They were skilled in entering into inexpressibly numerous eons and world systems within a single atom. They were skilled in causing a buddha realm the size of all the universes to be seen within a single atom. They could make all the water in all the oceans fit within a single pore of the skin.
They were skilled in going to all the world systems throughout the extent of the realm of phenomena while doing no harm to beings. They were skilled in absorbing inexpressibly numerous world systems into their own bodies and causing the diverse activities of beings to be seen. They could make the surrounding mountains, the greater surrounding mountains, and other huge mountains—incalculable, inconceivable, incomparable, immeasurable, limitless, and absolutely inexpressible—fit within a single pore. Thus, they were skilled in going to all the world systems throughout the extent of the realm of phenomena while not frightening beings in any way.
They were skilled in transforming inexpressibly numerous eons into a single eon and in displaying one eon as inexpressibly numerous eons of destruction and formation. In order to properly train others, they were skilled in causing all beings to see how all world systems will be[F.178.b] destroyed by water, fire, and wind. Though they could crush uncountable and inconceivable world systems with their big toes, every one of them was skilled in not bringing harm to beings.
They had all gained attainment by means of the cloud of Dharma, and they were skilled in displaying the transformation of great suffering, in the form of harm, injury, and famine, to train beings in all the worlds of the ten directions. They did not harm other beings. Every one of them had the superknowledges and could cause the appearance of buddhas to be seen in world systems where no buddhas had come.
There were also five hundred bodhisattvas, such as Bhadrapāla, every one of whom had reached the level from which there is no regression.
At that same time, too, the Licchavi youth Ratnākara arrived at Vulture Peak from the city of Vaiśālī surrounded and venerated by a group of twenty-one thousand Licchavi youths. They bowed their heads to the feet of the Blessed One and took their place to his right side. There they stayed, gazing upon him with unblinking eyes.
The householder Śyāmaka came from the city of Gayā, surrounded and venerated by a group of five hundred laymen, to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Bhadrapāla also came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Sudatta came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing.[F.179.a] They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Susārthavāha came with many servants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The merchant Subāhu came from the city of Campā surrounded and venerated by a group of eighty-four thousand merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The brahmin youth Naradatta came surrounded and venerated by a group of five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The brahmin youth Nandicandra came attended by five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
King Ajātaśatru of Magadha, son of Vaidehī, riding the king of elephants Dhanapāla, arrived where the Blessed One was residing along with a retinue of five thousand beings who surrounded and venerated the king. He rode Dhanapāla as far as was fitting and then dismounted from his palanquin. He then ascended Vulture Peak on foot and arrived before the Blessed One. He bowed his head to the feet of the Blessed One and then took his place to one side along with all five thousand beings in his retinue.[F.179.b] They all gazed upon the Blessed One with unblinking eyes.
The merchant Surāṣṭra came from the city of Vārāṇasī surrounded and venerated by a group of five hundred merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
Śakra, who is the lord of the gods, Brahmā, who is the lord of the Sahā world, the four guardians of the world, the god Maheśvara, the god Candra, the god Suvikrāntamati, the god Sulakṣaṇa, and an inconceivable, incomparable, immeasurable, unfathomable, and limitless number of other gods, each with billions of their own divine attendants, came to the place where the Blessed One was residing. They each made an inconceivable number of suitable offerings to the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
At that time, from every pore of the Blessed One’s skin, and from each of his excellent signs and all his marks, the Blessed One emitted rays of light as numerous as all the atoms in ten buddha realms. Each light ray bathed in a bright light as many world systems as there are atoms in one hundred million buddha realms. The light caused countless quadrillions of bodhisattvas to arrive from each of these world systems. Each of the bodhisattvas had a jewel mansion measuring billions of leagues and adorned with gems, pearls, and jewel tassels around a bejeweled platform. Sitting below hoisted flags and banners and surrounded by uncountable quadrillions of divine maidens, they arrived at the place where the Blessed One was residing, scattering clouds of divine flowers,[F.180.a] clouds of jewels, clouds of garments, clouds of sandalwood and agarwood incense, and clouds of divine instruments, cymbals, and song—clouds as large as world systems. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
Throughout the great trichiliocosm there was no space, not even as much as a fraction of a single hair tip, that was not filled with gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, world guardians, humans, nonhumans, or vast numbers of bodhisattvas.
It was then that the bodhisattva Bhadrapāla stood up, draped his upper robe over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and made the following request: “May I ask if the Blessed One might give me the opportunity to seek instruction? If so, there are a few points on which, blessed, thus-gone, worthy, perfect Buddha, I would request your clarification.”
The Blessed One replied to the bodhisattva Bhadrapāla, “Bhadrapāla, you may ask whatever you please. I will delight your mind by answering your question.”
So Bhadrapāla asked the Blessed One, “Blessed One, what are the basis, conduct, manner, distinction, roots of virtue, diligence, peace, skill in wisdom, mindfulness, realization, intelligence, propriety, interest, and armor by which bodhisattva great beings may make irreversible progress toward unsurpassed[F.180.b] and perfect awakening, and from that unsurpassed and perfect awakening know no debasement or decline?
“How do bodhisattva great beings come into being due to the actions of the thus-gone ones? How do they train diligently in the wisdom of the thus-gone ones? How does their insight increase? How are they skilled in great wisdom? How is their discipline so pure? How is it that, in not forgetting what they have heard, they possess recollection? How is it that, in taking birth in accordance with their roots of virtue, they remember their past lives?
“How is it that they are skilled in knowing the previous lifetimes of others and inspiring them? How is it that they are wise by being knowledgeable about differences in faculties? How do they possess the marks? How is it that they are never separate from seeing the Buddha, hearing the Dharma, or honoring the Saṅgha? How is it that they behold the blessed buddhas present in other world systems? How is it that they are able to hear the Dharma of those blessed ones in all the infinite world systems and then retain it, master it, and teach it truly on a vast scale? How is it that they are like tongues of flame in burning the roots of nonvirtue? How is it that they are like the moon in mastering all bright phenomena? How is it that they are like the sun in dispelling all the darkness of ignorance? How have they become so elevated by all roots of virtue that they are like the king of mountains? How is it that they are like vajras in having unshakable acceptance of the profound?
“How are they fearless in being like the highest mountain? How is it that their voices are incredibly pure by having unimpeded eloquence? How is it that they are exceedingly learned by being proficient in discerning and ascertaining all the different languages? How is it that they do not scowl but keep their countenance smiling and radiant?[F.181.a] How is it that they are not contaminated by worldly phenomena? How is it that their voices can be heard across limitless world systems? How is it that, when they show the limitless, endless world systems inside a single pore, beings do not understand where we are and do not understand what was done?
“How is it that, by ripening beings, they stay within the retinues of all thus-gone ones throughout the ten directions and never move from those places? How is it that they live in the Heaven of Joy, pass away, enter the womb, take birth, leave home, undertake austerities, sit at the seat of awakening, gain victory over demons, turn the wheel of Dharma, demonstrate passing into the great transcendence of suffering, and demonstrate teaching so that the teachings remain—all within the space of a single hair’s breadth? How is it that they can become aware of the mental activity of all beings in a single moment of mind?”
The Blessed One answered the bodhisattva Bhadrapāla, “Bhadrapāla, excellent, excellent. Bhadrapāla, you have asked in this manner to benefit many beings and to bring them happiness. You have great compassion that loves the world and seeks to benefit ordinary beings—gods and humans alike—by accomplishing their welfare and happiness. Bhadrapāla, your intention in having asked the Blessed One such a question is excellent. Therefore, Bhadrapāla, I will answer you, so listen well and keep what I say in mind.”
“Excellent!” the bodhisattva Bhadrapāla replied to the Blessed One, and listened in the manner that the Blessed One had instructed.
The Blessed One said, “Bhadrapāla, there is a bodhisattva activity that is the absorption that the Buddha calls the miraculous ascertainment of peace.[F.181.b] Bodhisattva great beings who dwell in that absorption attain, in addition to many others, the following special qualities.13
“So, Bhadrapāla, what is this absorption called the miraculous ascertainment of peace? It is like this. It is to understand all phenomena in accordance with their actual nature, comprehend their characteristics, and overcome mistaken characteristics. It is to no longer hold on to the habitual basis of a self. It is to no longer apprehend an other. It is to not think highly of one’s own life. It is to not enter saṃsāra. It is to understand all entities. It is to meditate on tranquility and to actualize special insight. It is to be stable minded and undistracted in mindfulness and to pacify notions and judgments. It is to keep company with virtue and to discard nonvirtue. It is to pacify attachment, aversion, and dullness, to dispense with ignorance, and to rely on knowing. It is to understand causation, to demolish a view, and to be free from consciousness. It is to arouse wisdom, to exhaust existence, to abandon attachment to joyful states, to be certain about buddhahood, and to have no doubt about the Dharma. It is to not be skeptical about the Saṅgha and to reconcile disputes arising from divisive speech. It is to adhere to solitude, to be adept in integrating the teachings, to not speak foolishly behind someone’s back, and to be without worldly goods. It is to abandon what is naturally wrong and to not commit any negative actions, now or in the future. It is to not hoard things and to have no fascination with worldly wonders. It is to see what is wrong with saṃsāra and what is beneficial in nirvāṇa. It is to wish for the sphere of the transcendence of suffering with strong intent.
“It is to be without deceit, dishonesty, and pretense. It is to avoid hypocrisy, fraud, hustling, expropriation, and disrespect. It is to practice diligence and to be very patient. It is to not be lazy and to abandon obscurations.[F.182.a] It is to be endowed with the path of the ten virtues and to have a faultless aggregate of discipline. It is to never depart from the aggregate of absorption. It is to never remain in the absorptions or the equipoises. It is to be insatiable in bringing the perfections to completion. It is to create emanations through concentration, freedom, absorption, and equipoise. It is to be free to play as one likes due to the bases of miraculous power. It is to master omniscient wisdom.
“It is to not be of two minds, nor to be inanimate or deaf or dumb. It is to not be led into any other path. It is to abandon everything that torments the mind. It is to attain the level of holy beings, to not consider unwholesome beings, and to disregard the spiritually immature. It is to associate with the learned. It is to arouse the strength of mindfulness. It is to arouse the strength of wisdom. It is to have no need to seek clarification from householders or renunciates.
“It is to remain in solitude. It is to have patience with regard to emptiness, the absence of marks, the absence of wishes, and all phenomena. It is to understand all things as they are. This, Bhadrapāla, is the absorption called the miraculous ascertainment of peace. Since bodhisattvas who train in this absorption are unobscured regarding all phenomena, they become knowledgeable.
“Furthermore, Bhadrapāla, this so-called absorption of the miraculous ascertainment of peace is as follows: It is to know all phenomena to be sameness. It is to know all words to be constructions. It is to abandon all household goods. It is to find no delight in the three realms. It is to not be discouraged. It is to not cling to any phenomenon. It is to uphold the sacred Dharma. It is to guard the Dharma. It is to have conviction in the ripening of actions. It is to be expert in training others. It is to pacify debate and to not engage in fighting. It is to not get involved in disputes. It is to uphold patience authentically and to uphold[F.182.b] realization authentically. It is to be expert in distinguishing realization, sameness, and reality.
“It is to be expert in ascertaining the Dharma. It is to be expert in expressions of the Dharma. It is to know how to distinguish expressions of the Dharma. It is to know the past, the future, and the present. It is to know the three times to be sameness. It is to know the utter purity of the three spheres. It is to know the basis of the body and the basis of the mind.
“It is to know how to guard one’s mode of conduct. It is to purify one’s actions. It is to transcend obscurations. It is to thoroughly know the aggregates. It is to know the sameness of the elements. It is to dispel the sense sources. It is to discard existence. It is to endeavor in the task of accepting non-arising. It is to point out causes and to not dismiss actions and results. It is to see the Dharma and cultivate the path. It is to meet with the thus-gone ones. It is to have sharp insight. It is to know how to distinguish words. It is to understand speech.
“It is to attain supreme delight. It is to experience the joy of the Dharma. It is to be mindful, gentle, blissful, unperturbed, good-natured, and easy to get along with. It is to speak truthfully with gentle words and to say, ‘Come here. Welcome.’ It is to not be lazy. It is to be respectful of and honor spiritual masters. It is to not delight in birth. It is to be insatiable regarding virtuous qualities. It is to have a pure livelihood. It is to not renounce remote places. It is to settle in a place. It is to not squander mindfulness. It is to be expert in the aggregates, elements, and sense sources. It is to engage in manifesting superknowledge. It is to eliminate disturbing emotions. It is to defeat the binding force of habit.
“It is to have specific attainments14 and the natural result of meditation. It is to be expert in rescuing from the downfalls. It is to remove all that binds. It is to discard latent tendencies. It is to utterly transcend existence. It is to recall past lives. It is to have no doubt[F.183.a] about the ripening of actions. It is to contemplate karma. It is to not mentally rely on birth. It is to not create karmic actions. It is to be without the mental activity of the inner sense sources. It is to not move out toward the outer sense sources. It is to not praise oneself or belittle others. It is to not cling to what is unpleasant. It is to not mentally rely on ordinary beings. It is to be in accord with the cause of ethical conduct.
“It is to be one who is rarely encountered. It is to be absolutely resplendent. It is to know oneself. It is to be uncorrupted. It is to observe perfect behavior. It is to have no malice. It is to not use foul words. It is to not harm others, to protect close ones, and to be naturally nonviolent. It is to not harm beings. It is to be gentle in speech. It is to not abide in the three realms. It is to be able to keep secrets. It is to have acceptance in accord with the emptiness of all phenomena. It is to be greatly inspired toward omniscient wisdom. It is to have clear wisdom, to have stable discipline, and to be engaged in equipoise. It is to be happy to be alone. It is to not be content with knowing just a little bit. It is to not be discouraged. It is to abandon all that constitutes a view. It is to achieve dhāraṇī and wisdom. It is to be meticulous about what is correct and what is incorrect. It is to have an approach based on reason and logic. It is to offer counsel. It is to be appropriately forbearing of conduct. It is to have reached the level of acceptance. It is to not be unforbearing. It is to be on the level of wisdom. It is to abandon ignorance. It is to abide in wisdom. It is to be on the level of yogic conduct. It is to have the sphere of activity of bodhisattvas. It is to understand the essence of all phenomena and know the highest realization. It is to comprehend the mind.
“It is to not reincarnate into a new birth. It is to know not to reincarnate. It is to lay down the burden. It is to have the wisdom of the thus-gone ones. It is to abandon attachment, to be free from anger, and to abandon dullness. It is to be diligent in practice. It is to be free from unreasonableness. It is to be inspired toward virtuous phenomena. It is to put into practice[F.183.b] the higher intention. It is to not sleep the night away. It is to not give up on abandonment. It is to nurture virtuous qualities. It is to have previously cultivated the roots of virtue. It is to know skill in means. It is to abandon marks. It is to abstain from perception. It is to be accomplished in the discourses. It is to be expert in the vinaya. It is to be certain about the truths. It is to endeavor in the actualization of liberation.
“It is to delight in words and speak with a smile. It is to see wisdom as it is. It is to seek out learning. It is to never be satisfied with one's wisdom. It is to have an utterly pure mind, an utterly pure body, and utterly pure speech. It is to be trustworthy in speech. It is to rely on emptiness. It is to rely on the absence of marks. It is to know nonconceptually due to the nature of the absence of wishes.
“It is to attain fearlessness. It is to not abuse those who suffer and to give them wealth. It is to not be contemptuous of the poor. It is to care compassionately for those whose discipline is corrupted. It is to be in possession of beneficial goods. It is to be of benefit through the Dharma. It is to give up material things. It is to rely unwaveringly on those with discipline. It is to let go of all possessions.
“It is to make offerings with a higher intention. It is to practice what one preaches. It is to continuously endeavor. It is to take delight in being respectful. It is to understand metaphors. It is to be knowledgeable about what has occurred in the past. It is to know the application of names and terminology. It is to have destroyed imputation.
“It is to not get overjoyed when being honored and to remain equanimous when being dishonored. It is to not be interested in gain or disheartened by loss. It is to have no desire for fame, and it is to not be angry when infamy befalls oneself. It is to not hanker after praise or be deflated by blame. It is to not be desirous of pleasure or saddened by pain.
“It is to not grasp after formations. It is to not desire[F.184.a] proper commendation and to be accepting of false accusations. It is to endeavor in one’s rightful domain and reject everything else. It is to be content. It is to abandon what is inappropriate. It is to not downplay beings’ meagre roots of virtue. It is to uphold the teaching. It is to be concise and gentle in speech. It is to be skilled in appropriate statements. It is to defeat opponents. It is to come in time. It is to have conduct that is natural. It is to have conduct that is beautiful.
“It is to be skilled in knowing what is meaningful and what is not. It is to know the world. It is to understand the treatises. It is to speak clearly. It is to give freely. It is to control the mind. It is to have shame and conscience. It is to denigrate nonvirtuous mind states. It is to not give up the qualities of an ascetic. It is to properly uphold one’s conduct. It is to move gracefully.
“It is to rise for the master and prepare him a seat. It is to destroy pride. It is to properly maintain the mind. It is to understand the meaning. It is to have brought forth wisdom. It is to be without ignorance. It is to know how to engage the mind. It is to understand and know the nature of mind. It is to possess the wisdom that is knowledgeable about all attainments, regardless of whether one has practiced them or not.
“It is to know the languages of all beings. It is to know how to establish etymologies and to know how to determine the meanings of words. It is to exclude what is not the real meaning. It is to accomplish all forms of concentration without savoring their experience.15
“It is to see and consider the minds of each and every being. It is to know the superior and inferior faculties of beings. It is to see what is appropriate and what is inappropriate. It is to discern all karmic actions. It is to know how to engage without karmic action and ripening. It is to engage in manifold aspirations. It is to not be forgetful. It is to have direct experience of the manifold and various realms.
“It is to see the vajra-like absorption. It is to revel in absorption with a voice like Brahmā’s.[F.184.b] It is to know all states of absorption and equipoise to be the same and nameless. It is to remember past abodes. It is to see by knowing how to go everywhere. It is to have exhausted defilement. It is to know the simultaneous attainment of abandonment. It is to see with the unimpeded divine eye. It is to enjoy manifesting all forms. It is to know how to engage in form and the formless as sameness. It is to know how to engage in dhāraṇīs through the diverse aspects of melodious speech. It is to know all sounds to be like echoes.
“It is to teach the Dharma according to need. It is to satisfy all beings by providing them with good advice. It is to know how to change faculties. It is to discern whether the time is ripe or not. It is to know how to be in accord with the limit of reality. It is to teach Dharma that gives results. It is to complete all the perfections. It is to hold all beings dear. It is to skillfully know how to defeat. It is to have deportment that is uncontrived. It is to know how to authentically unite with the realm of phenomena without mixing anything up. It is to put an end to thought, conceptualization, and mental constructions.
“It is to manifest one’s body at the feet of all thus-gone ones in an instant. It is to emanate bodies like optical illusions in all world systems. It is to uphold and never forget any of the Dharma teachings of all the thus-gone ones. It is to never slide back from the Great Vehicle. It is to be skilled in teaching emancipation according to each vehicle. It is to authentically uphold the lineage of the Three Jewels. It is to show actions appropriate to each and every birthplace. It is to never grow discouraged even though one has to wear the armor for millions of eons, until the end of time. It is to skillfully know how to ripen all beings.
“It is to know how to accomplish all aspects of melodious speech. It is to know how to make one eon[F.185.a] last for limitless eons. It is to know the ground of manifestation within all phenomena. It is to know how to gather all buddha realms together. It is to know how to make limitless eons pass in one eon. It is to know how to reveal one universe as all universes. It is to know how to gather all beings’ bodies into a single being’s body. It is to know how to bring inconceivable buddha realms into the space of a single hair’s breadth. It is to know how to bring innumerable, inconceivable, immeasurable world systems into just a single pore of one’s body. It is to understand all buddha realms to be equivalent to space. It is to know how to fill each and every buddha realm to the brim with one’s own body. It is to skillfully understand and realize how all phenomena are without characteristics. It is to know how to inhabit all bodies. It is to know how to speak precisely in all languages while speaking in one language. It is to realize all the ways to be skilled in means. It is to know how to teach a single word for innumerable, inconceivable, immeasurable millions of eons. It is to have unceasing eloquence. It is to be discerning in knowing what to accomplish and what to let be. It is to know how to show the distinctions between dyads,16 parts, and inversions.
“It is to know how to emit the light of great means and insight. It is to know how to transcend all the paths of Māra. It is to have one’s actions of body, speech, and mind preceded by wisdom. It is to fulfill all the realms of beings with the four types of correct understanding. It is to attain miraculous abilities through creating merit. It is to reveal emanations throughout the entire realm of phenomena. It is to understand the utterances of beings in all world systems. It is to gather all beings throughout all the world systems in the ten directions[F.185.b] together through the four ways of attracting disciples. It is to have no doubt about accomplishing qualities, which are like illusions. It is to bring to consummation the attainment of power over requisites and over all births. It is to know how to equally attend to those with corrupted morality and those with pure morality as recipients of generosity. It is to make the thoughts of all beings adhere to the Dharma. It is to cover all the world systems in the ten directions with a web of light from a single pore. It is to attain the secrets of all bodhisattvas.
“It is to know the vast depth of the great ocean. It is to know how to send forth a massive web of light into all the world systems in the ten directions. It is to have a mind that is equal to earth, water, fire, and wind. It is to know how to enter the level of the thus-gone ones. It is to know how to turn the wheel of Dharma in all explanations of words and etymologies and to know how to attain patience by oneself without being taught. It is to know how to make burst forth from a single pore the mass of water of the oceans in all the world systems in the ten directions without harming any being with the water. It is to have a jewel-like mind. It is to know how to dispel all the stains of the disturbing emotions. It is to know how to skillfully be content in dedicating the limitless roots of virtue and merit accumulated in the three times. It is to find relief by awakening to all the qualities of a buddha.
“It is to know how to bring emanations into the mental activity of all beings. It is to know how to engage in the entire experience of buddhahood. It is to have an unbroken continuity of aspirations and to know how to manifest the conduct that draws beings near. It is to directly know how to see the wisdom of the thus-gone ones. It is to know how to engage in the secrets of the thus-gone ones.[F.186.a] It is to have a mind that is tranquil, being calm and at peace, and to bring delight to all beings in order to properly train others. It is to know how to demonstrate playfulness and enjoyment. It is to be consummate in possessing limitless learning and to never be content or satisfied with all one’s learning.
“It is to not apprehend any phenomena. It is to engage in worldly activity in many different ways. It is to not be corrupted by any worldly phenomena. It is to ripen beings through proper training. It is to show correct behavior to those whose speech is impaired, those whose hearing is impaired, and those who are disabled, dull-minded, deaf, or blind. It is to know how to teach the Dharma and transform countless eons into the duration of a single finger snap.
“It is to be followed by innumerable, inconceivable, immeasurable, infinite, and limitless hundreds of thousands of Vajrapāṇis that outshine Śakra, Brahmā, and the guardians of the world. It is to bless the poor and destitute in order to ripen beings. It is to directly know the view of self-arising wisdom, which is the awakening of all buddhas. It is to show the conduct of all hearers and solitary buddhas. It is to know how to manifest turning the irreversible wheel of Dharma in all the world systems in the ten directions. It is to know how to unimpededly teach, with a single moment of thought, for as many quadrillions of eons as there are atoms in innumerable, inconceivable, incomparable, immeasurable, and limitless world systems in order to ripen all beings. It is to show the appearance and conduct of all hearers and solitary buddhas for eons. It is to be unceasing in the complete bodhisattva conduct in order to ripen beings. It is to practice all-pervading mental stability.[F.186.b] It is to know how, in order to ripen beings, to move among the retinues of all the thus-gone ones throughout all the limitless world systems while surrounded by divine maidens singing songs and playing accompanying instruments, various cymbals, and drums, with a chorus numbering in the quadrillions. It is to behold and honor all the thus-gone ones, without ever leaving one’s seat. It is to know how to make offerings unceasingly. It is to seek and abide in unfailing vision and hearing in order to ripen limitless beings. It is to know how, in order to guide ripened beings appropriately, to demonstrate, in one single instant of thought, abiding in the Heaven of Joy, dying and transmigrating, taking birth, leaving the palace, undergoing austerities, going to the seat of awakening, taming Māra, awakening, turning the wheel of Dharma, passing into the great transcendence of suffering,17 and letting the sacred Dharma remain from that point on until it declines, and to demonstrate all this as many times as there are atoms in all the world systems in the ten directions while forgoing the attainment of complete awakening. This, Bhadrapāla, is the absorption of the miraculous ascertainment of peace.[B2]
“Bhadrapāla, you may wonder what the practice of this absorption is like. Well, Bhadrapāla, it is to not grasp at anything, not reject anything, and not engage with anything. It is to pacify all formations. It is to understand all phenomena as they are. It is to engage in the sameness of all phenomena. It is to not conceptualize, reflect on, or establish any phenomena. It is to not generate or produce anything. It is to eliminate all concepts, thoughts, and reflections. It is to be without mental engagement that involves objectification. It is to eliminate consciousness. It is to eliminate desire, anger, and delusion. It is to be without mental engagement concerned with both the limited and the limitless.[F.187.a] It is to eliminate all mental engagement. It is to know the nature of the aggregates, the elements, and the sense sources. It is to be mindful, intelligent, interested, contemplative, and conscientious, as well as to be ardent in observing proper conduct, ritual, and livelihood. It is to be on the level of no disturbing emotions and the level of peace. It is to eliminate all conceptual proliferation. It is to actualize all trainings of the bodhisattvas, the entire domain of the thus-gone ones, and all virtuous qualities. Bhadrapāla, such is the practice of this absorption.
“Bhadrapāla, even though bodhisattvas reflect on and analyze the Dharma, they still do not perceive the Thus-Gone One in his Dharma body, let alone observe him in other ways apart from the Dharma body.
“Bhadrapāla, bodhisattvas should investigate by thinking, ‘What is meant by “Thus-Gone One”? Is the Thus-Gone One form, or is the Thus-Gone One something other than form?’ They should be skilled in such investigations. They should think, ‘The Thus-Gone One is not form, but also not other than form. And why? Well, form is inanimate, unmoving, and unable to reason—like hay, bricks, wood, and soil. Form is deceptive like an optical illusion—it is like a mass of foam. What we call form is an aggregation of the four great elements. Form arises dependently. Whatever arises dependently is impermanent. Whatever is impermanent is suffering. Whatever is suffering has no self. Whatever has no self has no intrinsic nature. Whatever has no intrinsic nature has no appearance. Whatever has no appearance is not genuine. Whatever is not genuine is a false and deceptive phenomenon. Whatever is a false and deceptive phenomenon is not true. Whatever is not true is not suchness.[F.187.b] Whatever is not suchness is not the Thus-Gone One.
“ ‘The Thus-Gone One is true, genuine, unmistaken suchness, nothing but suchness, non-erroneous suchness, a speaker of unerring truth, a speaker of reality, a speaker of knowledge, one who holds the weapon of wisdom, one who possesses limitless wisdom, an omniscient one, an all-seeing one, one with ten powers, one who has attained the perfection of the four highest types of fearlessness, one without thoughts and concepts, one without stains, one who is equal to the sky, and one who cannot be sized up by calculations. The Thus-Gone One is not made, not born, not ceasing, without engagement, limitless, without abode, without cognition, beyond apprehension, without movement, utterly pure, free from disturbing emotions, not arising, without action, and non-abiding.’
“The bodhisattvas should continue to analyze, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. And why? If something that was other than form were the Thus-Gone One, then the sky would also be the Thus-Gone One. And why is that not so? Because the sky does not have form, it cannot be demonstrated, it is unimpeded, it does not cognize, it does not abide, it cannot be grasped, it has no abode, and it has no characteristics.’
“The bodhisattvas should continue to contemplate, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. So perhaps feeling is the Thus-Gone One? Or is the Thus-Gone One other than feeling?’
“They should continue thinking, ‘Feeling is not the Thus-Gone One, yet neither is the Thus-Gone One other than feeling. And why? The Thus-Gone One has said, “Any type of feeling is suffering. All suffering has the marks of concepts. And whatever has the marks of concepts is not the Thus-Gone One. Feeling is like water bubbles. It is trifling. It arises dependently.[F.188.a] It arises based on sense contact. Whatever emerges from sense contact is feeling.” The Thus-Gone One, however, is not like water bubbles. He is not something trifling, and he is not dependently arisen. The Thus-Gone One is not born from sense contact. He does not arise based on sense contact. The Thus-Gone One does not have feelings that are born from sense contact. And why? Because the Thus-Gone One rests in equipoise within the absorption where all feelings have ceased. He is devoid of feelings. He has gone beyond all feelings. He has purified all torment. He has abandoned all disturbing emotions, harm, and ill will. He is not bound, and he is not liberated. He has not passed into parinirvāṇa, yet he is in the stainless realm of nirvāṇa. The Thus-Gone One is unborn, nonconceptual, invisible, inaudible, odorless, flavorless, and incomprehensible. He has no characteristics, cannot be touched with the senses, and cannot be cognized.’ As the bodhisattvas analyze in this way, they should think, ‘The Thus-Gone One is not feeling, yet neither is he other than feeling. And why? If something that was other than feeling were the Thus-Gone One, then all grasses, branches, herbs, bushes, and forests would be the Thus-Gone One. And why is that not so? Because all grasses, branches, herbs, bushes, and forests are devoid of feeling.’
“The bodhisattvas should continue to contemplate, ‘If the Thus-Gone One is not feeling, yet also not other than feeling, then is the Thus-Gone One perception, or is he other than perception?’
“They should continue thinking, ‘Perception is not the Thus-Gone One, nor is the Thus-Gone One other than perception. And why? Perception is like an optical illusion. It arises when the eyes, form, light, and mental activity come together. The Thus-Gone One[F.188.b] is not perception. He is not like an optical illusion. He does not arise based on a meeting of the eyes, form, light, and mental activity. And why? Because the Thus-Gone One is inconceivable. He is not an object of thought. He has no intention and is free from intention. He has an incomparable mind. He does not engage in going and coming. He does not go. He has eliminated going. He is beyond measure. He is uninterrupted. He has no orifices. He is not substantial. He is not diverse. He is inseparable and authentic. He is not construed. He is beyond dwelling. He is not touchable.’ The bodhisattvas should continue thinking, ‘Perception is not the Thus-Gone One but neither is the Thus-Gone One other than perception. If something that is other than perception were the Thus-Gone One, then any piece of wood or clod of earth would also be the Thus-Gone One. And why is that not so? Because wood and earth have no perception.’
“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not perception, yet also not other than perception, then is the Thus-Gone One perhaps formation? Or is he other than formation?’
“They should continue thinking, ‘Formations are not the Thus-Gone One, yet neither is the Thus-Gone One other than formations. And why? Formations are not entities. They are of a false and deceptive nature. They arise from ignorance. Formations are born out of ignorance. The Thus-Gone One is not a non-entity. He is not false. He is not deceptive. Unlike formations, he is not born from ignorance. And why? The Thus-Gone One rests in equipoise within the absorption where ignorance has ceased. Since he has transcended the conceptual absorption of those who experience form[F.189.a] as well as the unchanging absorption, he has accomplished the cessation of perception and feeling. The Thus-Gone One is peace, invisible, not apparent, and limitless. He is like the clouds. He is not tranquil, not peaceful, without peace, and devoid of peace. He is pure and without disturbing emotions. He is without craving. He is without liking. He does not circle in existence. He is beyond circling in existence. He rests in the manner of not resting. He is not bound. He is beyond death and transmigration. He does not pass away. He is not a dharma. He is also not not a dharma. He is not wood. He is also not not wood. He does not perish. He also does not not perish. He is free from perishing. He is momentary. He is undisturbed.’ They should then continue thinking, ‘Formations are not the Thus-Gone One but neither is the Thus-Gone One other than formations. And why? If something that is other than formations were the Thus-Gone One, then the Thus-Gone One would be a non-entity. And why is that not so? Because a non-entity is what is not formations.’
“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not formations, yet is also not other than formations, then is the Thus-Gone One perhaps consciousness? Or is he other than consciousness?’
“They should continue thinking, ‘Consciousness is not the Thus-Gone One, yet neither is the Thus-Gone One other than consciousness. And why? Consciousness is illusory. It is hollow and inauthentic. It arises based on coming together with formation. It is produced based on coming together with incorrect attention. The Thus-Gone One is not hollow. He is not something inauthentic. He does not definitively arise from incorrect attention.[F.189.b] He is not produced from incorrect attention like consciousness. And why? The Thus-Gone One is free from mentation, conceptual mind, and consciousness. He is without letters, without sound, without objects, without substantiality, and without mind. He is not associated with anything yet also not disassociated from anything. He is without intelligence yet also not without intelligence. He is without realization yet also not without realization. He does not go, yet he also does not not go. He is indivisible. He cannot be divided. He does not pass beyond. He is without characteristics. He is free from characteristics. He is not characterized. He is without mental constructs. He is not a source. He is without attachment. He is free from attachment. He harmonizes. He is distinguished by suchness. He is not thatness yet neither is he not not thatness.’ They should then continue thinking, ‘Consciousness is not the Thus-Gone One but neither is the Thus-Gone One other than consciousness. If something that was other than consciousness were the Thus-Gone One, an optical illusion would also be the Thus-Gone One. And why is that not so? Because an optical illusion is not consciousness.’
“The bodhisattvas should then continue to contemplate, ‘The Thus-Gone One is not perceived as being in the past, nor is he from the future, nor is he perceived as being in the present. Since he is not perceived, he is nonconceptual and beyond thought. Being beyond concepts, he does not dwell anywhere separately. Since he does not dwell anywhere separately, he has no extent. Since he has no extent, he is not longed for. Since he is not longed for, he is not pained over. Since he is not pained over, he is not tormented over. Since he is not tormented over, he is not grieved over.’
“Those who do not feel grief have no agony. Those who are free from agony do not run around and do not run here and there. Those who do not run do not run here and there. Those who do not run here and there are not lost. Those who are not lost do not wander around. Those who do not wander around know no wandering. Those who know no wandering are free from wandering.[F.190.a] Those who are free from wandering have no thoughts. Those who have no thoughts are conscientious. Those who are conscientious are noble beings. Those who are noble beings are worthy ones. Those who are worthy ones are free from the stain of ego, the stain of being, the stain of life force, the stain of person, the stain of the aggregates, the stain of the elements, the stain of the sense sources, the stain of existing entities the stain of causes, the stain of conditions, the stain of objectification, and the stain of origin. Such beings are also free from the stain of self-importance due to pride, the stain of feeling, the stain of desire, the stain of anger, the stain of delusion, the stain of wrath, the stain of ill will, the stain of pride, the stain of arrogance, the stain of thinking, and the stain of agony. They have no stains of pride and arrogance. They have no stains of hell beings, animals, and pretas. They have no stains of the realm of the Lord of Death. They have no stains of the desire realm, the form realm, and the formless realm. They have no stains of saṃsāra. In this way, no stains can be observed.
“Those who are free from desire and without stains are known as noble ones, worthy ones, liberated ones, the foremost among gods, those who always rest in equanimity, and buddhas. Such beings have no thoughts regarding any phenomenon, and being without thoughts, they are beyond affliction. Being free from affliction, they feel no torment. Being without torment, they remain natural. Being natural, they do not engage with any phenomena.
In this sūtra the Buddha Śākyamuni teaches how bodhisattvas proceed to awakening, without ever regressing, by relying on an absorption known as the miraculous ascertainment of peace. He lists the very numerous features of this absorption, describes how to train in it, and explains how through this training bodhisattvas develop all the qualities of buddhahood. The “peace” of the absorption comes from the relinquishment of misconceptions and indeed of all concepts whatsoever, and the sūtra provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva’s path arise as the bodhisattva’s understanding and realization of what is meant by the Thus-Gone One unfold.
Translated by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Timothy Hinkle produced the translation and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text. Tulku Tenzin Rigsang, Lama Tenzin, Karma Oser, Thomas Doctor, and Wiesiek Mical also assisted in resolving several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generosity of the anonymous sponsor who helped make the work on this translation possible is gratefully acknowledged.
The Absorption of the Miraculous Ascertainment of Peace provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva’s path arise as the bodhisattva’s understanding and realization of what is meant by the Thus-Gone One unfold.
Among the ten sūtras in this part of the Kangyur whose title includes the term samādhi (“absorption”), this text can be placed within an important subgroup in which a particular samādhi is described in considerable detail by means of a list of its component factors, attributes, or qualities.1 In these texts, the usual understanding of an “absorption” or samādhi as a meditative state of enhanced consciousness or concentration does not fully encompass the diverse range of attitudes, practices, skills, attainments and kinds of behavior outlined in these descriptions.2
As well as the description of the absorption itself, the text goes on to relate a far-reaching dialogue between the Buddha and Mañjuśrī on the relationship between the aspects of the path and the training in being free of concepts, a training that can be seen not only as the goal of the path but also as its very basis.
The teaching of the sūtra takes place on Vulture Peak near Rājagṛha, the capital of the ancient Indian country of Magadha. On this particular occasion the Buddha Śākyamuni is surrounded by a large retinue of monks and bodhisattvas as well as divine beings, the king, and many householders. The extraordinary attainments of the bodhisattvas present are described in unusual detail (1.19–1.32).
As a sign that the Buddha is about to teach, he first projects a light that pervades many millions of universes to attract an inconceivable number of additional bodhisattvas to his teaching. The bodhisattva Bhadrapāla, a well-known figure from other Great Vehicle discourses, then initiates the teaching by asking the Buddha to explain how bodhisattvas proceed toward awakening without regressing, how they train on the path, and how they finally awaken to buddhahood.
The Buddha declares that there is one absorption that, when practiced, can accomplish all those goals. This absorption is known as the miraculous ascertainment of peace. He then proceeds to explain all its characteristics and qualities, setting out how this unique absorption embodies all the qualities of the Great Vehicle. The long list of qualities in this part of the text (1.54–1.82) contains many sequences that closely parallel parts of the well known list of the approximately three hundred qualities of the absorption in the first chapter of The King of Samādhis Sūtra (Samādhirāja, Toh 127).3 Groups of items in the two lists have almost identical wording, even though they are arranged in a different order relative to each other and are mixed, in the list belonging to this text, with additional groups of elements more characteristic of later Mahāyāna works. In addition, the list in this text includes, and concludes with, a close reproduction of almost all the one hundred components of the absorption described in the Śūraṃgamasamādhisūtra (Toh 132).4 The three lists describe different absorptions, of course, but it seems most unlikely that the list in this text arose independently of the lists in the earlier works. While there appears to be little matching with the list of one hundred and fifty items in the other text of this group, the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra (Toh 133),5 there may quite possibly be corresponding passages in other works. A full comparison of all these lists would be of great interest but remains to be done.
Having presented the absorption in this very detailed way, the Buddha describes it as being the essence of the Great Vehicle, and explains that the way to put it into practice it is by transcending conceptuality (1.83). He outlines an approach in which bodhisattvas examine the nature of the Thus-Gone One by investigating the five aggregates (1.84–1.106). Having discovered that the Thus-Gone One is nowhere to be found within the five aggregates yet is also not different from any of them, they then consider that while nothing inanimate, i.e. without the five aggregates, could be the Thus-Gone One, it nevertheless cannot be the five aggregates that awaken into buddhahood and teach the Dharma. Nor indeed is the suchness of buddhahood brought about by an identifiable precursor, cause, or indeed any other phenomena. The peace that is buddhahood is the non entertaining of any concepts, thoughts, or reflections regarding reality, and it is by training in the absorption of the miraculous ascertainment of peace that bodhisattvas will actualize that state.
Next, Mañjuśrī expresses his amazement at the skillful means through which the buddhas can appear in the world even though they are beyond birth and death, and can make the Dharma heard even though they do not actually express even a single syllable (1.107). The Buddha clarifies this seeming paradox by explaining that in fact thus-gone ones awaken in a perfect buddha realm, but use their skillful means to manifest an afflicted, degenerate realm in which they engage the minds of beings while remaining utterly beyond concepts themselves. In engaging different kinds of minds, they may also appear to teach different vehicles, even though in truth there is only one (1.113). The Buddha provides several analogies to illustrate his points, and subsequently issues stern warnings against ever creating obstacles to the activity of bodhisattvas (1.122–1.126). Since bodhisattvas are the buddhas of the future, to obstruct their practices is effectively to work against the manifestation of a buddha.
In the last part of the sūtra (from 1.127), Mañjuśrī asks about the path traveled by practitioners of the absorption of the miraculous ascertainment of peace. The Buddha addresses this question in a vein similar to that of his earlier statements: just like the thus-gone ones, the path too must be understood to be beyond concepts. Following that path leads to the birth of wisdom and allows the bodhisattva to access all the qualities of awakening. He explains, from this viewpoint, how it is that being rid of all concepts about the true nature of things allows the four types of correct understanding, the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers to develop (1.136–1.172). He summarizes some of the points he has made in a passage in verse, and gives yet another reminder of the devastating damage caused by criticizing or disparaging bodhisattvas, especially those who uphold and practice this absorption (1.219–1.222). As the Buddha draws his teaching to a close, the entire retinue rejoices in his words and makes offerings of gratitude.
To date, no complete Sanskrit version of this sūtra has come to light, although a few short passages are preserved as quotations in Śāntideva’s Śikṣāsamuccaya.6 The Sanskrit quoted in the Śikṣāsamuccaya generally corresponds fairly closely to the Tibetan, although there are minor variations.7 In the list of qualities of the absorption, the probable Sanskrit of the numerous passages that match the list in The King of Samādhis Sūtra (see i.6 above) may also be surmised from the Sanskrit manuscripts of that text.
The Absorption of the Miraculous Ascertainment of Peace was translated into Chinese by the famed translator Xuanzang (c. 602–64), who completed the translation in the last two years of his life.8 However, the Chinese translation corresponds only to the first part of the Tibetan text.9
The Tibetan translation of the sūtra, according to the colophon, was made by the Indian preceptors Jinamitra and Dānaśīla and the Tibetan translator Yeshé Dé, who were all active in Tibet around the late eighth and early ninth centuries. This dating is also confirmed by the text’s inclusion in the Denkarma Catalogue of the early ninth century
This English translation is based on the Tibetan translation in the Degé Kangyur, in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur.
Thus did I hear at one time. The Blessed One was dwelling at Rājagṛha on Vulture Peak with a great saṅgha of 1,250 monks as well as bodhisattvas equal in number to the atoms found in one hundred million buddha realms.
Included among them were the bodhisattvas Mañjuśrī Kumārabhūta, Avalokiteśvara, Bhaiṣajyarāja, Genuine Medicine, Famous and Melodious King of Medicine, Padmapāṇi, Sūryaprabha, Stainless Subjugator, and Conqueror of the Lower Realms.
There were also the bodhisattvas Wise Superior Wisdom,[F.175.a] Wise Superior Wealth, Wise Communicator, Wise Superior Flower, Wise Superior Moon, Wise Superior Purity, Wise Superior Vajra, Wise Superior Clarity, and Wise Superior Illuminator.
There were also the bodhisattvas Victory Banner of the Stars, Jeweled Victory Banner, Victory Banner of Mount Meru, Desireless Victory Banner, Flower Victory Banner, Stainless Victory Banner, Victory Banner of the Sun, Victory Banner of Beauty, Immaculate Victory Banner, and Illuminating Victory Banner.
There were also the bodhisattvas Splendor of the Earth, Splendor of Jewels, Splendor of Great Intelligence, Splendor of Vajra Wisdom, Splendor of Purity, Splendor of the Sun, Splendor of Immense Merit, Splendor of Wisdom Light, and Splendor of Unmatched Majesty.
There were also the bodhisattvas Kṣitigarbha, Ākāśagarbha, Ratnagarbha, Padmagarbha, Sūryagarbha, Guṇaviśuddhigarbha, Dharmamudrāgarbha, Vairocanagarbha, Nabhigarbha, and Padmaśrīgarbha.
There were also the bodhisattvas Sun Eyes, Pure and Stainless Eyes, Purified Eyes, Desireless Eyes, All-Seeing Eyes, Sharp Eyes, Vajra Eyes, Jewel Eyes, Sky Eyes, and Omnipresent Eyes.
There were also the bodhisattvas Divine Crown, Crown of the Jewel That Illuminates the Realm of Phenomena, Crown of the Seat of Enlightenment, Illuminating Crown, Crown of the Womb from Which All Buddhas Are Born, Crown Nobler Than the Cosmos, Ever-Noble Crown, Utterly Illuminating Crown, Crown That Is Never Outshone, Crown That Captures the Thus-Gone Ones’ Lion Throne of the Essence of All Phenomena,[F.175.b] and Crown That Fully Illuminates the Space of the Realm of Phenomena.
There were also the bodhisattvas Crown Ornament of the Lord of the Brahmā Realm, Crown Ornament of the Nāga Lord, Crown Ornament That Illuminates All the Buddha’s Emanations, Crown Ornament of the Seat of Enlightenment, Crown Ornament of the King of Jewels That Sings an Ocean of Aspirations, Crown Ornament of the Melodious One in All the Three Times, Crown Ornament of the Precious King of Jewels That Is Adorned with a Web of Gems and Placed on the Victory Banner That Illuminates the Emanations of All Thus-Gone Ones, Crown Ornament of the Melodious Dharma Wheel of All Thus-Gone Ones, Crown Ornament of the Brilliant Gem That Projects the Halo of All Thus-Gone Ones, and Crown Ornament Adorned by the Gem That Perceives the Indivisibility of All of Space.
There were also the bodhisattvas Great Light, Stainless Light, Jeweled Light, Immaculate Light, Shining Light, Dharma Light, Peaceful Light, Sūryaprabha, Emanated Light, Divine Light, and Meritorious Light.
There were also the bodhisattvas Crest of Merit, Crest of Wisdom, Crest of Dharma, Crest of Superknowledge, Crest of Light, Crest of Flowers, Crest of Jewels, Crest of Buddhas, Crest of Brahmā, and Crest of Illumination.
There were also the bodhisattvas Song of Brahmā, Song of the Earth, Song of the Ocean, Song of the Lord of the World, Song Offering the Royal Lord of Mountains, Song That Pervades the Entire Realm of Phenomena, Song That Sounds the Ocean of Dharma, Song That Stirs All the Oceans, Song of Greatly Compassionate Thunder, and Song That Relieves All the Suffering of Beings.
There were also the bodhisattvas Noble Dharma, Especially Noble, Noble Wisdom, Noble Merit Like Mount Meru,[F.176.a] Noble Merit and Qualities, Noble Fame, Noble Illumination, Noble Great Love, Noble Source of Wisdom, and Noble Lineage of the Thus-Gone Ones.
There were also the bodhisattvas Shining Splendor, Supreme Splendor, Noble Splendor, Illuminating Splendor, Moonlike Splendor, Assembled Splendor, Space-Like Splendor, Jewel Splendor, Highest Splendor, and Wisdom Splendor.
There were also the bodhisattvas Lordly King of the Sal Tree, Lordly King of Beings, Lordly King of the Brahmā Realm, Lordly King of the Hills, Lordly King of Stillness, Lordly King of the Leaders, and Lordly King of the Great Minds.
There were also the bodhisattvas Roar of Peace, Roar of Non-Attachment, Roar of the Earth Tune, Roar of the Ocean Thunder, Roar Invoked by Previous Aspirations, and Roar of the Rumbling Oceans.
There were also the bodhisattvas Mind of Immense Wisdom, Mind of Space, Mind of Purity, Mind of Non-Attachment, Mind of Purification, Mind Illuminating the Three Times, Mind of Immense Power, Mind Like Gems, Spacious Mind, All-Seeing Mind, and Mind Illuminating Bodhisattva Great Beings in the Ways of the Realm of Phenomena.
All these bodhisattva great beings, as well as many others equal in number to the atoms found in one hundred million buddha realms, were non-regressing beings who possessed qualities as limitless as the expanse of the sky. They could abide in the sameness of the unobscured realm of phenomena and had realized the sameness of the limit of reality and the realm of phenomena. They had conviction in the way in which actions lead to ripening and the way in which results appear based on causes, and they had knowledge of the sameness in which all phenomena are like the emergence of a stamped image.12 They had realized the sameness in which phenomena appear like optical illusions and reflections. They had complete knowledge of sound and language[F.176.b] and understood that all phenomena are like echoes.
All of them had attained the absorption of inconceivable liberation and the absorption of the heroic stride. They had the limitless colors of a buddha’s body and were established in the dhāraṇī that accomplishes the entirely perfect state. They were skilled in causing all the buddha realms to be seen in the space of a single hair’s breadth. In the space of a single hair’s breadth they could show a buddha’s passing away, taking birth, departing from home, practicing austerities, journeying to the seat of enlightenment, awakening, turning the wheel of Dharma, and passing into nirvāṇa. They possessed a wisdom that expanded to pervade the world systems in the ten directions while they remained in one position. They possessed the wisdom that can cause the ornaments of all universes to be seen in a single universe, as well as the wisdom that can cause the ornaments of a single universe to be seen in all universes. They were able to cause the entourage of all thus-gone ones in all the world systems in the ten directions to be seen within the entourage of a single thus-gone one, and they were also able to cause the entourage of a single thus-gone one to be seen in the entourages of all thus-gone ones.
They were skilled in showing how all phenomena are without center or periphery. They had reached the end of all limitless phenomena. They demonstrated the lack of center and periphery to be like an illusory web. They caused the lack of any distinctions between sentient beings to be seen throughout limitless eons. They were skilled in considering the bodies of all beings to be empowered as their own bodies. They were skilled in considering the bodies of all buddhas to be a single buddha body. They were skilled in causing other beings to see how the body of a single buddha pervades the bodies of all buddhas without exception. They were skilled in causing all world systems in the ten directions to be seen within their own bodies. They were able to cause beings to see that the single Dharma body pervades the three times.[F.177.a]
Resting evenly in absorption within a single body, they were able to cause beings to see the act of manifesting limitless bodies. Having awakened with one body, they were able to cause as many bodies as there are beings to be seen. They were able to cause the bodies of all beings to be seen within the body of a single being, and they were also able to cause the body of a single being to be seen in the bodies of all beings. They were able to cause the bodies of beings to be seen as the Dharma body, and they were also able to cause the Dharma body to be seen as the bodies of beings.
They were skilled in empowering the aspirations of all bodhisattvas as their own aspirations. They were able to cause bodhisattvas to see the full awakening of all the buddhas, as well as their aspirations, powers, and full awakening. They were able to cause fully mature beings to see their unsurpassed and perfect awakening in whatever ways necessary to train them.
Their aspirations were uninterrupted throughout all eons. With their mastery in leaving the body of the consciousness and entering the wisdom body they could appear to all the multitudes of beings. Having broken the continuity of their own bodies, they appeared for the complete fulfillment of the aspirations of other multitudes of beings. They endeavored in aspirations that ripen beings. As their bodhisattva conduct was uninterrupted throughout all the ages of a single world, the strength of their aspirations directed toward full awakening enabled them to cause indescribably many worlds encompassing all the buddha realms to be seen within the space of a single hair’s breadth. They were able to cause numerous bodies to be seen within a single world. By uttering a single word of the Dharma, they would bring down a rain of ambrosia born from great clouds of Dharma that filled the entire realm of phenomena. Through the lightning of intelligence and liberation and the thunder of true reality,[F.177.b] they manifested to satisfy all the different kinds of beings and fulfill their great aspirations.
The field of their experience was to be engaged in concentration, freedom, superknowledge, intelligence, and wisdom. Through one instance of arousing the mind of awakening, they were able to manifest bodies of all beings born in all possible ways in all the infinite world systems in the ten directions. Since they had no attachment to knowledge of their own or others’ minds, they were proficient in the knowledge of the processes and movements present in a single being’s mind as well as in all beings’ minds. They were skilled in the wisdom that can engage the ten powers of the thus-gone ones in a single instant. They were immersed in the wisdom that is not attached to anything whatsoever throughout the three times. They were skilled in the wisdom that brings genuine attainment to the mindstreams of others. They were skilled in causing, with a single moment of mind, all beings throughout the infinite expanse of world systems in the ten directions to see complete awakening in a single moment of their minds.
They were skilled in the wisdom capable of using the perception of a single being to engage directly with the karmic actions of all beings without exception. They were skilled in the wisdom that teaches using the languages of all beings through the language of a single being. They were skilled in causing the perception of a single body to be seen as the perception of the bodies of all beings. While immersed in the circle of attendants of a single thus-gone one, every one of them was skilled in upholding the teaching of the Dharma within the circle of attendants of all thus-gone ones.
They had all achieved every dhāraṇī. They were skilled in teaching with utterly confident eloquence while understanding the faculties of beings of all dispositions. They were skilled in the wisdom that, by observing the mind of a single being, can awaken an inexpressible number of mindstreams to buddhahood and thereby engage with the minds of all beings. They were skilled in the wisdom that instantaneously understands all world systems,[F.178.a] knows all the various thoughts of beings, and brings genuine attainment to the mindstreams of others.
By recollecting the inconceivably numerous mind states of all the limitless existences throughout the endless eons of the past, they were skilled in revealing directly to beings how actions and activities ripen into results and in helping them to understand that they were skilled in ornamenting all world systems. They were skilled in entering into all world systems. They were skilled in engendering the aspirations of all buddhas and bodhisattvas as well as their own conduct and aspirations. They were skilled in shining the light of Dharma. They were skilled in entering into inexpressibly numerous eons and world systems within a single atom. They were skilled in causing a buddha realm the size of all the universes to be seen within a single atom. They could make all the water in all the oceans fit within a single pore of the skin.
They were skilled in going to all the world systems throughout the extent of the realm of phenomena while doing no harm to beings. They were skilled in absorbing inexpressibly numerous world systems into their own bodies and causing the diverse activities of beings to be seen. They could make the surrounding mountains, the greater surrounding mountains, and other huge mountains—incalculable, inconceivable, incomparable, immeasurable, limitless, and absolutely inexpressible—fit within a single pore. Thus, they were skilled in going to all the world systems throughout the extent of the realm of phenomena while not frightening beings in any way.
They were skilled in transforming inexpressibly numerous eons into a single eon and in displaying one eon as inexpressibly numerous eons of destruction and formation. In order to properly train others, they were skilled in causing all beings to see how all world systems will be[F.178.b] destroyed by water, fire, and wind. Though they could crush uncountable and inconceivable world systems with their big toes, every one of them was skilled in not bringing harm to beings.
They had all gained attainment by means of the cloud of Dharma, and they were skilled in displaying the transformation of great suffering, in the form of harm, injury, and famine, to train beings in all the worlds of the ten directions. They did not harm other beings. Every one of them had the superknowledges and could cause the appearance of buddhas to be seen in world systems where no buddhas had come.
There were also five hundred bodhisattvas, such as Bhadrapāla, every one of whom had reached the level from which there is no regression.
At that same time, too, the Licchavi youth Ratnākara arrived at Vulture Peak from the city of Vaiśālī surrounded and venerated by a group of twenty-one thousand Licchavi youths. They bowed their heads to the feet of the Blessed One and took their place to his right side. There they stayed, gazing upon him with unblinking eyes.
The householder Śyāmaka came from the city of Gayā, surrounded and venerated by a group of five hundred laymen, to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Bhadrapāla also came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Sudatta came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing.[F.179.a] They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The householder Susārthavāha came with many servants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The merchant Subāhu came from the city of Campā surrounded and venerated by a group of eighty-four thousand merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The brahmin youth Naradatta came surrounded and venerated by a group of five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
The brahmin youth Nandicandra came attended by five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
King Ajātaśatru of Magadha, son of Vaidehī, riding the king of elephants Dhanapāla, arrived where the Blessed One was residing along with a retinue of five thousand beings who surrounded and venerated the king. He rode Dhanapāla as far as was fitting and then dismounted from his palanquin. He then ascended Vulture Peak on foot and arrived before the Blessed One. He bowed his head to the feet of the Blessed One and then took his place to one side along with all five thousand beings in his retinue.[F.179.b] They all gazed upon the Blessed One with unblinking eyes.
The merchant Surāṣṭra came from the city of Vārāṇasī surrounded and venerated by a group of five hundred merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
Śakra, who is the lord of the gods, Brahmā, who is the lord of the Sahā world, the four guardians of the world, the god Maheśvara, the god Candra, the god Suvikrāntamati, the god Sulakṣaṇa, and an inconceivable, incomparable, immeasurable, unfathomable, and limitless number of other gods, each with billions of their own divine attendants, came to the place where the Blessed One was residing. They each made an inconceivable number of suitable offerings to the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
At that time, from every pore of the Blessed One’s skin, and from each of his excellent signs and all his marks, the Blessed One emitted rays of light as numerous as all the atoms in ten buddha realms. Each light ray bathed in a bright light as many world systems as there are atoms in one hundred million buddha realms. The light caused countless quadrillions of bodhisattvas to arrive from each of these world systems. Each of the bodhisattvas had a jewel mansion measuring billions of leagues and adorned with gems, pearls, and jewel tassels around a bejeweled platform. Sitting below hoisted flags and banners and surrounded by uncountable quadrillions of divine maidens, they arrived at the place where the Blessed One was residing, scattering clouds of divine flowers,[F.180.a] clouds of jewels, clouds of garments, clouds of sandalwood and agarwood incense, and clouds of divine instruments, cymbals, and song—clouds as large as world systems. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.
Throughout the great trichiliocosm there was no space, not even as much as a fraction of a single hair tip, that was not filled with gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, world guardians, humans, nonhumans, or vast numbers of bodhisattvas.
It was then that the bodhisattva Bhadrapāla stood up, draped his upper robe over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and made the following request: “May I ask if the Blessed One might give me the opportunity to seek instruction? If so, there are a few points on which, blessed, thus-gone, worthy, perfect Buddha, I would request your clarification.”
The Blessed One replied to the bodhisattva Bhadrapāla, “Bhadrapāla, you may ask whatever you please. I will delight your mind by answering your question.”
So Bhadrapāla asked the Blessed One, “Blessed One, what are the basis, conduct, manner, distinction, roots of virtue, diligence, peace, skill in wisdom, mindfulness, realization, intelligence, propriety, interest, and armor by which bodhisattva great beings may make irreversible progress toward unsurpassed[F.180.b] and perfect awakening, and from that unsurpassed and perfect awakening know no debasement or decline?
“How do bodhisattva great beings come into being due to the actions of the thus-gone ones? How do they train diligently in the wisdom of the thus-gone ones? How does their insight increase? How are they skilled in great wisdom? How is their discipline so pure? How is it that, in not forgetting what they have heard, they possess recollection? How is it that, in taking birth in accordance with their roots of virtue, they remember their past lives?
“How is it that they are skilled in knowing the previous lifetimes of others and inspiring them? How is it that they are wise by being knowledgeable about differences in faculties? How do they possess the marks? How is it that they are never separate from seeing the Buddha, hearing the Dharma, or honoring the Saṅgha? How is it that they behold the blessed buddhas present in other world systems? How is it that they are able to hear the Dharma of those blessed ones in all the infinite world systems and then retain it, master it, and teach it truly on a vast scale? How is it that they are like tongues of flame in burning the roots of nonvirtue? How is it that they are like the moon in mastering all bright phenomena? How is it that they are like the sun in dispelling all the darkness of ignorance? How have they become so elevated by all roots of virtue that they are like the king of mountains? How is it that they are like vajras in having unshakable acceptance of the profound?
“How are they fearless in being like the highest mountain? How is it that their voices are incredibly pure by having unimpeded eloquence? How is it that they are exceedingly learned by being proficient in discerning and ascertaining all the different languages? How is it that they do not scowl but keep their countenance smiling and radiant?[F.181.a] How is it that they are not contaminated by worldly phenomena? How is it that their voices can be heard across limitless world systems? How is it that, when they show the limitless, endless world systems inside a single pore, beings do not understand where we are and do not understand what was done?
“How is it that, by ripening beings, they stay within the retinues of all thus-gone ones throughout the ten directions and never move from those places? How is it that they live in the Heaven of Joy, pass away, enter the womb, take birth, leave home, undertake austerities, sit at the seat of awakening, gain victory over demons, turn the wheel of Dharma, demonstrate passing into the great transcendence of suffering, and demonstrate teaching so that the teachings remain—all within the space of a single hair’s breadth? How is it that they can become aware of the mental activity of all beings in a single moment of mind?”
The Blessed One answered the bodhisattva Bhadrapāla, “Bhadrapāla, excellent, excellent. Bhadrapāla, you have asked in this manner to benefit many beings and to bring them happiness. You have great compassion that loves the world and seeks to benefit ordinary beings—gods and humans alike—by accomplishing their welfare and happiness. Bhadrapāla, your intention in having asked the Blessed One such a question is excellent. Therefore, Bhadrapāla, I will answer you, so listen well and keep what I say in mind.”
“Excellent!” the bodhisattva Bhadrapāla replied to the Blessed One, and listened in the manner that the Blessed One had instructed.
The Blessed One said, “Bhadrapāla, there is a bodhisattva activity that is the absorption that the Buddha calls the miraculous ascertainment of peace.[F.181.b] Bodhisattva great beings who dwell in that absorption attain, in addition to many others, the following special qualities.13
“So, Bhadrapāla, what is this absorption called the miraculous ascertainment of peace? It is like this. It is to understand all phenomena in accordance with their actual nature, comprehend their characteristics, and overcome mistaken characteristics. It is to no longer hold on to the habitual basis of a self. It is to no longer apprehend an other. It is to not think highly of one’s own life. It is to not enter saṃsāra. It is to understand all entities. It is to meditate on tranquility and to actualize special insight. It is to be stable minded and undistracted in mindfulness and to pacify notions and judgments. It is to keep company with virtue and to discard nonvirtue. It is to pacify attachment, aversion, and dullness, to dispense with ignorance, and to rely on knowing. It is to understand causation, to demolish a view, and to be free from consciousness. It is to arouse wisdom, to exhaust existence, to abandon attachment to joyful states, to be certain about buddhahood, and to have no doubt about the Dharma. It is to not be skeptical about the Saṅgha and to reconcile disputes arising from divisive speech. It is to adhere to solitude, to be adept in integrating the teachings, to not speak foolishly behind someone’s back, and to be without worldly goods. It is to abandon what is naturally wrong and to not commit any negative actions, now or in the future. It is to not hoard things and to have no fascination with worldly wonders. It is to see what is wrong with saṃsāra and what is beneficial in nirvāṇa. It is to wish for the sphere of the transcendence of suffering with strong intent.
“It is to be without deceit, dishonesty, and pretense. It is to avoid hypocrisy, fraud, hustling, expropriation, and disrespect. It is to practice diligence and to be very patient. It is to not be lazy and to abandon obscurations.[F.182.a] It is to be endowed with the path of the ten virtues and to have a faultless aggregate of discipline. It is to never depart from the aggregate of absorption. It is to never remain in the absorptions or the equipoises. It is to be insatiable in bringing the perfections to completion. It is to create emanations through concentration, freedom, absorption, and equipoise. It is to be free to play as one likes due to the bases of miraculous power. It is to master omniscient wisdom.
“It is to not be of two minds, nor to be inanimate or deaf or dumb. It is to not be led into any other path. It is to abandon everything that torments the mind. It is to attain the level of holy beings, to not consider unwholesome beings, and to disregard the spiritually immature. It is to associate with the learned. It is to arouse the strength of mindfulness. It is to arouse the strength of wisdom. It is to have no need to seek clarification from householders or renunciates.
“It is to remain in solitude. It is to have patience with regard to emptiness, the absence of marks, the absence of wishes, and all phenomena. It is to understand all things as they are. This, Bhadrapāla, is the absorption called the miraculous ascertainment of peace. Since bodhisattvas who train in this absorption are unobscured regarding all phenomena, they become knowledgeable.
“Furthermore, Bhadrapāla, this so-called absorption of the miraculous ascertainment of peace is as follows: It is to know all phenomena to be sameness. It is to know all words to be constructions. It is to abandon all household goods. It is to find no delight in the three realms. It is to not be discouraged. It is to not cling to any phenomenon. It is to uphold the sacred Dharma. It is to guard the Dharma. It is to have conviction in the ripening of actions. It is to be expert in training others. It is to pacify debate and to not engage in fighting. It is to not get involved in disputes. It is to uphold patience authentically and to uphold[F.182.b] realization authentically. It is to be expert in distinguishing realization, sameness, and reality.
“It is to be expert in ascertaining the Dharma. It is to be expert in expressions of the Dharma. It is to know how to distinguish expressions of the Dharma. It is to know the past, the future, and the present. It is to know the three times to be sameness. It is to know the utter purity of the three spheres. It is to know the basis of the body and the basis of the mind.
“It is to know how to guard one’s mode of conduct. It is to purify one’s actions. It is to transcend obscurations. It is to thoroughly know the aggregates. It is to know the sameness of the elements. It is to dispel the sense sources. It is to discard existence. It is to endeavor in the task of accepting non-arising. It is to point out causes and to not dismiss actions and results. It is to see the Dharma and cultivate the path. It is to meet with the thus-gone ones. It is to have sharp insight. It is to know how to distinguish words. It is to understand speech.
“It is to attain supreme delight. It is to experience the joy of the Dharma. It is to be mindful, gentle, blissful, unperturbed, good-natured, and easy to get along with. It is to speak truthfully with gentle words and to say, ‘Come here. Welcome.’ It is to not be lazy. It is to be respectful of and honor spiritual masters. It is to not delight in birth. It is to be insatiable regarding virtuous qualities. It is to have a pure livelihood. It is to not renounce remote places. It is to settle in a place. It is to not squander mindfulness. It is to be expert in the aggregates, elements, and sense sources. It is to engage in manifesting superknowledge. It is to eliminate disturbing emotions. It is to defeat the binding force of habit.
“It is to have specific attainments14 and the natural result of meditation. It is to be expert in rescuing from the downfalls. It is to remove all that binds. It is to discard latent tendencies. It is to utterly transcend existence. It is to recall past lives. It is to have no doubt[F.183.a] about the ripening of actions. It is to contemplate karma. It is to not mentally rely on birth. It is to not create karmic actions. It is to be without the mental activity of the inner sense sources. It is to not move out toward the outer sense sources. It is to not praise oneself or belittle others. It is to not cling to what is unpleasant. It is to not mentally rely on ordinary beings. It is to be in accord with the cause of ethical conduct.
“It is to be one who is rarely encountered. It is to be absolutely resplendent. It is to know oneself. It is to be uncorrupted. It is to observe perfect behavior. It is to have no malice. It is to not use foul words. It is to not harm others, to protect close ones, and to be naturally nonviolent. It is to not harm beings. It is to be gentle in speech. It is to not abide in the three realms. It is to be able to keep secrets. It is to have acceptance in accord with the emptiness of all phenomena. It is to be greatly inspired toward omniscient wisdom. It is to have clear wisdom, to have stable discipline, and to be engaged in equipoise. It is to be happy to be alone. It is to not be content with knowing just a little bit. It is to not be discouraged. It is to abandon all that constitutes a view. It is to achieve dhāraṇī and wisdom. It is to be meticulous about what is correct and what is incorrect. It is to have an approach based on reason and logic. It is to offer counsel. It is to be appropriately forbearing of conduct. It is to have reached the level of acceptance. It is to not be unforbearing. It is to be on the level of wisdom. It is to abandon ignorance. It is to abide in wisdom. It is to be on the level of yogic conduct. It is to have the sphere of activity of bodhisattvas. It is to understand the essence of all phenomena and know the highest realization. It is to comprehend the mind.
“It is to not reincarnate into a new birth. It is to know not to reincarnate. It is to lay down the burden. It is to have the wisdom of the thus-gone ones. It is to abandon attachment, to be free from anger, and to abandon dullness. It is to be diligent in practice. It is to be free from unreasonableness. It is to be inspired toward virtuous phenomena. It is to put into practice[F.183.b] the higher intention. It is to not sleep the night away. It is to not give up on abandonment. It is to nurture virtuous qualities. It is to have previously cultivated the roots of virtue. It is to know skill in means. It is to abandon marks. It is to abstain from perception. It is to be accomplished in the discourses. It is to be expert in the vinaya. It is to be certain about the truths. It is to endeavor in the actualization of liberation.
“It is to delight in words and speak with a smile. It is to see wisdom as it is. It is to seek out learning. It is to never be satisfied with one's wisdom. It is to have an utterly pure mind, an utterly pure body, and utterly pure speech. It is to be trustworthy in speech. It is to rely on emptiness. It is to rely on the absence of marks. It is to know nonconceptually due to the nature of the absence of wishes.
“It is to attain fearlessness. It is to not abuse those who suffer and to give them wealth. It is to not be contemptuous of the poor. It is to care compassionately for those whose discipline is corrupted. It is to be in possession of beneficial goods. It is to be of benefit through the Dharma. It is to give up material things. It is to rely unwaveringly on those with discipline. It is to let go of all possessions.
“It is to make offerings with a higher intention. It is to practice what one preaches. It is to continuously endeavor. It is to take delight in being respectful. It is to understand metaphors. It is to be knowledgeable about what has occurred in the past. It is to know the application of names and terminology. It is to have destroyed imputation.
“It is to not get overjoyed when being honored and to remain equanimous when being dishonored. It is to not be interested in gain or disheartened by loss. It is to have no desire for fame, and it is to not be angry when infamy befalls oneself. It is to not hanker after praise or be deflated by blame. It is to not be desirous of pleasure or saddened by pain.
“It is to not grasp after formations. It is to not desire[F.184.a] proper commendation and to be accepting of false accusations. It is to endeavor in one’s rightful domain and reject everything else. It is to be content. It is to abandon what is inappropriate. It is to not downplay beings’ meagre roots of virtue. It is to uphold the teaching. It is to be concise and gentle in speech. It is to be skilled in appropriate statements. It is to defeat opponents. It is to come in time. It is to have conduct that is natural. It is to have conduct that is beautiful.
“It is to be skilled in knowing what is meaningful and what is not. It is to know the world. It is to understand the treatises. It is to speak clearly. It is to give freely. It is to control the mind. It is to have shame and conscience. It is to denigrate nonvirtuous mind states. It is to not give up the qualities of an ascetic. It is to properly uphold one’s conduct. It is to move gracefully.
“It is to rise for the master and prepare him a seat. It is to destroy pride. It is to properly maintain the mind. It is to understand the meaning. It is to have brought forth wisdom. It is to be without ignorance. It is to know how to engage the mind. It is to understand and know the nature of mind. It is to possess the wisdom that is knowledgeable about all attainments, regardless of whether one has practiced them or not.
“It is to know the languages of all beings. It is to know how to establish etymologies and to know how to determine the meanings of words. It is to exclude what is not the real meaning. It is to accomplish all forms of concentration without savoring their experience.15
“It is to see and consider the minds of each and every being. It is to know the superior and inferior faculties of beings. It is to see what is appropriate and what is inappropriate. It is to discern all karmic actions. It is to know how to engage without karmic action and ripening. It is to engage in manifold aspirations. It is to not be forgetful. It is to have direct experience of the manifold and various realms.
“It is to see the vajra-like absorption. It is to revel in absorption with a voice like Brahmā’s.[F.184.b] It is to know all states of absorption and equipoise to be the same and nameless. It is to remember past abodes. It is to see by knowing how to go everywhere. It is to have exhausted defilement. It is to know the simultaneous attainment of abandonment. It is to see with the unimpeded divine eye. It is to enjoy manifesting all forms. It is to know how to engage in form and the formless as sameness. It is to know how to engage in dhāraṇīs through the diverse aspects of melodious speech. It is to know all sounds to be like echoes.
“It is to teach the Dharma according to need. It is to satisfy all beings by providing them with good advice. It is to know how to change faculties. It is to discern whether the time is ripe or not. It is to know how to be in accord with the limit of reality. It is to teach Dharma that gives results. It is to complete all the perfections. It is to hold all beings dear. It is to skillfully know how to defeat. It is to have deportment that is uncontrived. It is to know how to authentically unite with the realm of phenomena without mixing anything up. It is to put an end to thought, conceptualization, and mental constructions.
“It is to manifest one’s body at the feet of all thus-gone ones in an instant. It is to emanate bodies like optical illusions in all world systems. It is to uphold and never forget any of the Dharma teachings of all the thus-gone ones. It is to never slide back from the Great Vehicle. It is to be skilled in teaching emancipation according to each vehicle. It is to authentically uphold the lineage of the Three Jewels. It is to show actions appropriate to each and every birthplace. It is to never grow discouraged even though one has to wear the armor for millions of eons, until the end of time. It is to skillfully know how to ripen all beings.
“It is to know how to accomplish all aspects of melodious speech. It is to know how to make one eon[F.185.a] last for limitless eons. It is to know the ground of manifestation within all phenomena. It is to know how to gather all buddha realms together. It is to know how to make limitless eons pass in one eon. It is to know how to reveal one universe as all universes. It is to know how to gather all beings’ bodies into a single being’s body. It is to know how to bring inconceivable buddha realms into the space of a single hair’s breadth. It is to know how to bring innumerable, inconceivable, immeasurable world systems into just a single pore of one’s body. It is to understand all buddha realms to be equivalent to space. It is to know how to fill each and every buddha realm to the brim with one’s own body. It is to skillfully understand and realize how all phenomena are without characteristics. It is to know how to inhabit all bodies. It is to know how to speak precisely in all languages while speaking in one language. It is to realize all the ways to be skilled in means. It is to know how to teach a single word for innumerable, inconceivable, immeasurable millions of eons. It is to have unceasing eloquence. It is to be discerning in knowing what to accomplish and what to let be. It is to know how to show the distinctions between dyads,16 parts, and inversions.
“It is to know how to emit the light of great means and insight. It is to know how to transcend all the paths of Māra. It is to have one’s actions of body, speech, and mind preceded by wisdom. It is to fulfill all the realms of beings with the four types of correct understanding. It is to attain miraculous abilities through creating merit. It is to reveal emanations throughout the entire realm of phenomena. It is to understand the utterances of beings in all world systems. It is to gather all beings throughout all the world systems in the ten directions[F.185.b] together through the four ways of attracting disciples. It is to have no doubt about accomplishing qualities, which are like illusions. It is to bring to consummation the attainment of power over requisites and over all births. It is to know how to equally attend to those with corrupted morality and those with pure morality as recipients of generosity. It is to make the thoughts of all beings adhere to the Dharma. It is to cover all the world systems in the ten directions with a web of light from a single pore. It is to attain the secrets of all bodhisattvas.
“It is to know the vast depth of the great ocean. It is to know how to send forth a massive web of light into all the world systems in the ten directions. It is to have a mind that is equal to earth, water, fire, and wind. It is to know how to enter the level of the thus-gone ones. It is to know how to turn the wheel of Dharma in all explanations of words and etymologies and to know how to attain patience by oneself without being taught. It is to know how to make burst forth from a single pore the mass of water of the oceans in all the world systems in the ten directions without harming any being with the water. It is to have a jewel-like mind. It is to know how to dispel all the stains of the disturbing emotions. It is to know how to skillfully be content in dedicating the limitless roots of virtue and merit accumulated in the three times. It is to find relief by awakening to all the qualities of a buddha.
“It is to know how to bring emanations into the mental activity of all beings. It is to know how to engage in the entire experience of buddhahood. It is to have an unbroken continuity of aspirations and to know how to manifest the conduct that draws beings near. It is to directly know how to see the wisdom of the thus-gone ones. It is to know how to engage in the secrets of the thus-gone ones.[F.186.a] It is to have a mind that is tranquil, being calm and at peace, and to bring delight to all beings in order to properly train others. It is to know how to demonstrate playfulness and enjoyment. It is to be consummate in possessing limitless learning and to never be content or satisfied with all one’s learning.
“It is to not apprehend any phenomena. It is to engage in worldly activity in many different ways. It is to not be corrupted by any worldly phenomena. It is to ripen beings through proper training. It is to show correct behavior to those whose speech is impaired, those whose hearing is impaired, and those who are disabled, dull-minded, deaf, or blind. It is to know how to teach the Dharma and transform countless eons into the duration of a single finger snap.
“It is to be followed by innumerable, inconceivable, immeasurable, infinite, and limitless hundreds of thousands of Vajrapāṇis that outshine Śakra, Brahmā, and the guardians of the world. It is to bless the poor and destitute in order to ripen beings. It is to directly know the view of self-arising wisdom, which is the awakening of all buddhas. It is to show the conduct of all hearers and solitary buddhas. It is to know how to manifest turning the irreversible wheel of Dharma in all the world systems in the ten directions. It is to know how to unimpededly teach, with a single moment of thought, for as many quadrillions of eons as there are atoms in innumerable, inconceivable, incomparable, immeasurable, and limitless world systems in order to ripen all beings. It is to show the appearance and conduct of all hearers and solitary buddhas for eons. It is to be unceasing in the complete bodhisattva conduct in order to ripen beings. It is to practice all-pervading mental stability.[F.186.b] It is to know how, in order to ripen beings, to move among the retinues of all the thus-gone ones throughout all the limitless world systems while surrounded by divine maidens singing songs and playing accompanying instruments, various cymbals, and drums, with a chorus numbering in the quadrillions. It is to behold and honor all the thus-gone ones, without ever leaving one’s seat. It is to know how to make offerings unceasingly. It is to seek and abide in unfailing vision and hearing in order to ripen limitless beings. It is to know how, in order to guide ripened beings appropriately, to demonstrate, in one single instant of thought, abiding in the Heaven of Joy, dying and transmigrating, taking birth, leaving the palace, undergoing austerities, going to the seat of awakening, taming Māra, awakening, turning the wheel of Dharma, passing into the great transcendence of suffering,17 and letting the sacred Dharma remain from that point on until it declines, and to demonstrate all this as many times as there are atoms in all the world systems in the ten directions while forgoing the attainment of complete awakening. This, Bhadrapāla, is the absorption of the miraculous ascertainment of peace.[B2]
“Bhadrapāla, you may wonder what the practice of this absorption is like. Well, Bhadrapāla, it is to not grasp at anything, not reject anything, and not engage with anything. It is to pacify all formations. It is to understand all phenomena as they are. It is to engage in the sameness of all phenomena. It is to not conceptualize, reflect on, or establish any phenomena. It is to not generate or produce anything. It is to eliminate all concepts, thoughts, and reflections. It is to be without mental engagement that involves objectification. It is to eliminate consciousness. It is to eliminate desire, anger, and delusion. It is to be without mental engagement concerned with both the limited and the limitless.[F.187.a] It is to eliminate all mental engagement. It is to know the nature of the aggregates, the elements, and the sense sources. It is to be mindful, intelligent, interested, contemplative, and conscientious, as well as to be ardent in observing proper conduct, ritual, and livelihood. It is to be on the level of no disturbing emotions and the level of peace. It is to eliminate all conceptual proliferation. It is to actualize all trainings of the bodhisattvas, the entire domain of the thus-gone ones, and all virtuous qualities. Bhadrapāla, such is the practice of this absorption.
“Bhadrapāla, even though bodhisattvas reflect on and analyze the Dharma, they still do not perceive the Thus-Gone One in his Dharma body, let alone observe him in other ways apart from the Dharma body.
“Bhadrapāla, bodhisattvas should investigate by thinking, ‘What is meant by “Thus-Gone One”? Is the Thus-Gone One form, or is the Thus-Gone One something other than form?’ They should be skilled in such investigations. They should think, ‘The Thus-Gone One is not form, but also not other than form. And why? Well, form is inanimate, unmoving, and unable to reason—like hay, bricks, wood, and soil. Form is deceptive like an optical illusion—it is like a mass of foam. What we call form is an aggregation of the four great elements. Form arises dependently. Whatever arises dependently is impermanent. Whatever is impermanent is suffering. Whatever is suffering has no self. Whatever has no self has no intrinsic nature. Whatever has no intrinsic nature has no appearance. Whatever has no appearance is not genuine. Whatever is not genuine is a false and deceptive phenomenon. Whatever is a false and deceptive phenomenon is not true. Whatever is not true is not suchness.[F.187.b] Whatever is not suchness is not the Thus-Gone One.
“ ‘The Thus-Gone One is true, genuine, unmistaken suchness, nothing but suchness, non-erroneous suchness, a speaker of unerring truth, a speaker of reality, a speaker of knowledge, one who holds the weapon of wisdom, one who possesses limitless wisdom, an omniscient one, an all-seeing one, one with ten powers, one who has attained the perfection of the four highest types of fearlessness, one without thoughts and concepts, one without stains, one who is equal to the sky, and one who cannot be sized up by calculations. The Thus-Gone One is not made, not born, not ceasing, without engagement, limitless, without abode, without cognition, beyond apprehension, without movement, utterly pure, free from disturbing emotions, not arising, without action, and non-abiding.’
“The bodhisattvas should continue to analyze, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. And why? If something that was other than form were the Thus-Gone One, then the sky would also be the Thus-Gone One. And why is that not so? Because the sky does not have form, it cannot be demonstrated, it is unimpeded, it does not cognize, it does not abide, it cannot be grasped, it has no abode, and it has no characteristics.’
“The bodhisattvas should continue to contemplate, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. So perhaps feeling is the Thus-Gone One? Or is the Thus-Gone One other than feeling?’
“They should continue thinking, ‘Feeling is not the Thus-Gone One, yet neither is the Thus-Gone One other than feeling. And why? The Thus-Gone One has said, “Any type of feeling is suffering. All suffering has the marks of concepts. And whatever has the marks of concepts is not the Thus-Gone One. Feeling is like water bubbles. It is trifling. It arises dependently.[F.188.a] It arises based on sense contact. Whatever emerges from sense contact is feeling.” The Thus-Gone One, however, is not like water bubbles. He is not something trifling, and he is not dependently arisen. The Thus-Gone One is not born from sense contact. He does not arise based on sense contact. The Thus-Gone One does not have feelings that are born from sense contact. And why? Because the Thus-Gone One rests in equipoise within the absorption where all feelings have ceased. He is devoid of feelings. He has gone beyond all feelings. He has purified all torment. He has abandoned all disturbing emotions, harm, and ill will. He is not bound, and he is not liberated. He has not passed into parinirvāṇa, yet he is in the stainless realm of nirvāṇa. The Thus-Gone One is unborn, nonconceptual, invisible, inaudible, odorless, flavorless, and incomprehensible. He has no characteristics, cannot be touched with the senses, and cannot be cognized.’ As the bodhisattvas analyze in this way, they should think, ‘The Thus-Gone One is not feeling, yet neither is he other than feeling. And why? If something that was other than feeling were the Thus-Gone One, then all grasses, branches, herbs, bushes, and forests would be the Thus-Gone One. And why is that not so? Because all grasses, branches, herbs, bushes, and forests are devoid of feeling.’
“The bodhisattvas should continue to contemplate, ‘If the Thus-Gone One is not feeling, yet also not other than feeling, then is the Thus-Gone One perception, or is he other than perception?’
“They should continue thinking, ‘Perception is not the Thus-Gone One, nor is the Thus-Gone One other than perception. And why? Perception is like an optical illusion. It arises when the eyes, form, light, and mental activity come together. The Thus-Gone One[F.188.b] is not perception. He is not like an optical illusion. He does not arise based on a meeting of the eyes, form, light, and mental activity. And why? Because the Thus-Gone One is inconceivable. He is not an object of thought. He has no intention and is free from intention. He has an incomparable mind. He does not engage in going and coming. He does not go. He has eliminated going. He is beyond measure. He is uninterrupted. He has no orifices. He is not substantial. He is not diverse. He is inseparable and authentic. He is not construed. He is beyond dwelling. He is not touchable.’ The bodhisattvas should continue thinking, ‘Perception is not the Thus-Gone One but neither is the Thus-Gone One other than perception. If something that is other than perception were the Thus-Gone One, then any piece of wood or clod of earth would also be the Thus-Gone One. And why is that not so? Because wood and earth have no perception.’
“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not perception, yet also not other than perception, then is the Thus-Gone One perhaps formation? Or is he other than formation?’
“They should continue thinking, ‘Formations are not the Thus-Gone One, yet neither is the Thus-Gone One other than formations. And why? Formations are not entities. They are of a false and deceptive nature. They arise from ignorance. Formations are born out of ignorance. The Thus-Gone One is not a non-entity. He is not false. He is not deceptive. Unlike formations, he is not born from ignorance. And why? The Thus-Gone One rests in equipoise within the absorption where ignorance has ceased. Since he has transcended the conceptual absorption of those who experience form[F.189.a] as well as the unchanging absorption, he has accomplished the cessation of perception and feeling. The Thus-Gone One is peace, invisible, not apparent, and limitless. He is like the clouds. He is not tranquil, not peaceful, without peace, and devoid of peace. He is pure and without disturbing emotions. He is without craving. He is without liking. He does not circle in existence. He is beyond circling in existence. He rests in the manner of not resting. He is not bound. He is beyond death and transmigration. He does not pass away. He is not a dharma. He is also not not a dharma. He is not wood. He is also not not wood. He does not perish. He also does not not perish. He is free from perishing. He is momentary. He is undisturbed.’ They should then continue thinking, ‘Formations are not the Thus-Gone One but neither is the Thus-Gone One other than formations. And why? If something that is other than formations were the Thus-Gone One, then the Thus-Gone One would be a non-entity. And why is that not so? Because a non-entity is what is not formations.’
“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not formations, yet is also not other than formations, then is the Thus-Gone One perhaps consciousness? Or is he other than consciousness?’
“They should continue thinking, ‘Consciousness is not the Thus-Gone One, yet neither is the Thus-Gone One other than consciousness. And why? Consciousness is illusory. It is hollow and inauthentic. It arises based on coming together with formation. It is produced based on coming together with incorrect attention. The Thus-Gone One is not hollow. He is not something inauthentic. He does not definitively arise from incorrect attention.[F.189.b] He is not produced from incorrect attention like consciousness. And why? The Thus-Gone One is free from mentation, conceptual mind, and consciousness. He is without letters, without sound, without objects, without substantiality, and without mind. He is not associated with anything yet also not disassociated from anything. He is without intelligence yet also not without intelligence. He is without realization yet also not without realization. He does not go, yet he also does not not go. He is indivisible. He cannot be divided. He does not pass beyond. He is without characteristics. He is free from characteristics. He is not characterized. He is without mental constructs. He is not a source. He is without attachment. He is free from attachment. He harmonizes. He is distinguished by suchness. He is not thatness yet neither is he not not thatness.’ They should then continue thinking, ‘Consciousness is not the Thus-Gone One but neither is the Thus-Gone One other than consciousness. If something that was other than consciousness were the Thus-Gone One, an optical illusion would also be the Thus-Gone One. And why is that not so? Because an optical illusion is not consciousness.’
“The bodhisattvas should then continue to contemplate, ‘The Thus-Gone One is not perceived as being in the past, nor is he from the future, nor is he perceived as being in the present. Since he is not perceived, he is nonconceptual and beyond thought. Being beyond concepts, he does not dwell anywhere separately. Since he does not dwell anywhere separately, he has no extent. Since he has no extent, he is not longed for. Since he is not longed for, he is not pained over. Since he is not pained over, he is not tormented over. Since he is not tormented over, he is not grieved over.’
“Those who do not feel grief have no agony. Those who are free from agony do not run around and do not run here and there. Those who do not run do not run here and there. Those who do not run here and there are not lost. Those who are not lost do not wander around. Those who do not wander around know no wandering. Those who know no wandering are free from wandering.[F.190.a] Those who are free from wandering have no thoughts. Those who have no thoughts are conscientious. Those who are conscientious are noble beings. Those who are noble beings are worthy ones. Those who are worthy ones are free from the stain of ego, the stain of being, the stain of life force, the stain of person, the stain of the aggregates, the stain of the elements, the stain of the sense sources, the stain of existing entities the stain of causes, the stain of conditions, the stain of objectification, and the stain of origin. Such beings are also free from the stain of self-importance due to pride, the stain of feeling, the stain of desire, the stain of anger, the stain of delusion, the stain of wrath, the stain of ill will, the stain of pride, the stain of arrogance, the stain of thinking, and the stain of agony. They have no stains of pride and arrogance. They have no stains of hell beings, animals, and pretas. They have no stains of the realm of the Lord of Death. They have no stains of the desire realm, the form realm, and the formless realm. They have no stains of saṃsāra. In this way, no stains can be observed.
“Those who are free from desire and without stains are known as noble ones, worthy ones, liberated ones, the foremost among gods, those who always rest in equanimity, and buddhas. Such beings have no thoughts regarding any phenomenon, and being without thoughts, they are beyond affliction. Being free from affliction, they feel no torment. Being without torment, they remain natural. Being natural, they do not engage with any phenomena.
The best known of this subgroup is The King of Samādhis Sūtra (Samādhirāja, Toh 127, see Roberts and Bower 2018), and the others include the Śūraṃgamasamādhisūtra (Toh 132, see Lamotte 1998) and the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra (Toh 133, see Harrison 1990 and 1998). Skilton (2002) adds the work 觀察諸法行經 (Guancha zhu fa xing jing, Taishō 649), which does not seem to have been translated into Tibetan.
Skilton (2002) has made a careful study of these texts and suggests (pp. 77-90) that in them—though not, of course, in other contexts—the term samādhi itself can be understood to denote not a meditative state but rather a “statement” or “collection,” comprising a list of terms.
See Roberts and Bower (2018), 1.26–1.61 and also chapter 40 in which explanations of each quality are set out.
In one instance (Bendall 1902, p. 146; for translation, see Bendall and Rouse 1922, p. 145, and Goodman 2016, p. 142), the Śikṣāsamuccaya cites a passage from The Absorption of the Miraculous Ascertainment of Peace that is not found in the Tibetan text, and in referring to a “great king” as the recipient of the Buddha’s teaching appears to be unrelated to the themes and participants otherwise present in the sūtra.
According to Skilton (2002), it corresponds to the dialogue of the Buddha with Bhadrapāla, but not to the latter parts of the text where Mañjuśrī is the interlocutor. Skilton (p. 73) equates this division with the break between the first and second of the three fascicles in the Tibetan, although this does not seem to match the fascicle divisions as recorded in the Degé and Stok Palace Kangyurs.
The Denkarma catalogue is dated to c. 812
From this point onwards down almost to the end of 1.82, the list appears to reproduce the list of one hundred components of the absorption described in the Śūraṅgamasamādhisūtra (Toh 132), starting from the second component; see Degé Kangyur, vol. 55 (mdo sde, da), F.260.b.1 et seq. While the Tibetan translation differs slightly, it could well be rendering much of the Śūraṅgamasamādhisūtra list—though probably not all— from a verbatim reproduction of the Sanskrit. See Lamotte (1998) pp. 120–6, and Skilton (2002) p. 75.
These twelve essential qualities (yon tan gyi snying pos bcu gnyis) are also mentioned and explained in a little more detail in the Bodhisattvagocaropāyaviṣayavikurvāṇanirdeśa, Toh 146, folios 94.a–94.b. This work is also known as the Satyakaparivarta (bden pa po le’u).
This passage, starting from this point and up to “the same as Brahmā, Indra, and Mount Meru,” is cited in Śāntideva’s Śikṣāsamuccaya (Bendall 1902, p. 16, from line 9). After making a few minor amendments to Bendall’s edition, this passage reads: tatra mañjuśrīr ye trisāhasramahāsāhasralokadhātuparamāṇurajaḥsamāḥ sattvās teṣām ekaikaḥ sattvo rājā bhavej jambūdvīpādhipatis te sarva evaṃ ghoṣayeyuḥ | yo mahāyānam udgrahiṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati tasya nakhachedena māṃsaṃ pañcapalikena divasenāvatārayiṣyāmas taṃ caitenāpakrameṇa jīvitād vyaparopayiṣyāma iti | sacen mañjuśrīr bodhisattva evam ucyamāne no trasyati na saṃtrāsam āpsyate ’ntaśa ekacittotpādenāpi na bibheti na viṣīdati na vicikitsate | uttari ca saddharmaparigrahārtham abhiyujyate pāṭhasvādhyāyābhimukto viharati | ayaṃ mañjuśrīr bodhisattvaś cittaśūro dānaśūraḥ śīlaśūraḥ kṣāntiśūro vīryaśūro dhyānaśūraḥ prajñāśūraḥ samādhiśūra iti vaktavyaḥ | sacen mañjuśrīr bodhisattvas teṣāṃ vadhakapuruṣāṇāṃ na kupyati na ruṣyati na khila doṣacittam utpādayati | sa mañjuśrīr bodhisattvo brahmasama indrasamo ’kampya iti || See also Bendall and Rouse 1922, p. 18; Goodman 2016, p. 19.
In the passage cited in the Śikṣāsamuccaya, this clause reads, “anyone who adopts, upholds, recites, studies, or disseminates the Great Vehicle.”
“Mount Meru” is missing from the passage cited in the Śikṣāsamuccaya. It may have originally belonged there, however, as the Sanskrit reads, “He would be the same as Brahmā, the same as Indra, and as unshakable as….”
This passage, from this point up to “the bodhisattvas who offered the enthralling king jewels” is cited in Śāntideva’s Śikṣāsamuccaya (Bendall 1902, p. 16, from line 3). After making a few amendments (most significantly, conjecturing the reading bahulataraṃ in place of the extant vatataraṃ) to Bendall’s edition, this passage reads: yaś ca mañjuśrīr bodhisattvo gaṅgānadīvālikāsamebhyo buddhebhyaḥ pratyekaṃ sarvebhyo gaṅgānadīvālikāsamāni buddhakṣetrāṇi vaśirājamahāmaṇiratnapratipūrṇāni kṛtvā dadyād evaṃ dadaṅ gaṅgānadīvālikāsamān kalpān dānaṃ dadyād | yo vānyo mañjuśrīr bodhisattva imān evaṃrūpān dharmān śrutvā ekāntena gatvā cittenābhinirūpayed imeṣv evaṃrūpeṣu dharmeṣu śikṣiṣyāmīti | so ’śikṣito ’pi mañjuśrīr bodhisattvo ’syāṃ śikṣyāyāṃ chandiko bahulataraṃ puṇyaṃ prasavati | na tv eva tad dānamayaṃ puṇyakriyāvastv iti || See also Bendall and Rouse 1922, pp. 17–18; Goodman 2016, pp. 18–19.
In the passage cited in the Śikṣāsamuccaya, the jewels that were offered are not mentioned again. Instead it mentions “meritorious acts that consist in generosity.”
This passage, from this point up to “the roots of virtue that cause a buddha to appear” is cited in Śāntideva’s Śikṣāsamuccaya (Bendall 1902, pp. 83–84, from line 20 on p. 83). After making a few minor amendments to Bendall’s edition, this passage reads: yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā jāmbūdvīpakān sarvasattvāñ jīvitād vyaparopya sarvasvaṃ haret | yo vā ’nyo mañjuśrīḥ kulaputro vā kuladuhitā bodhisattvasyaikakuśalacittasyāntarāyaṃ kuryād antaśas tiryagyonigatasyāpy ekālopadānasahagatasya kuśalamūlasyāntarāyaṃ kuryād ayaṃ tato ’saṃkhyeyataraṃ pāpaṃ prasavati | tat kasya hetoḥ | buddhotpādasaṃjanakānāṃ sakuśalamūlānām antarāyaḥ sthito bhavati || See also Bendall and Rouse 1922, p. 87; Goodman 2016, p. 87.
This passage, from this point up to “the fear of being born in the borderlands” is cited in Śāntideva’s Śikṣāsamuccaya (Bendall 1902, p. 84, from line 5). After making a few minor amendments to Bendall’s edition, this passage reads: yaḥ kaścin mañjuśrīḥ parakuleṣu bodhisattvasyerṣyāmātsaryaṃ kuryāt tasya tasmin samaye tato nidānaṃ trīṇi bhayāni pratikāṅkṣitavyāni | katamāni trīṇi | narakopapattibhayaṃ jātyandhabhayaṃ pratyantajanmopapattibhayaṃ ceti || See also Bendall and Rouse 1922, p. 87; Goodman 2016, p. 87.
This passage, from this point up to “Happiness, and safety” four verses below, is cited in Śāntideva’s Śikṣāsamuccaya (Bendall 1902, pp. 86–87, from line 14 on p. 86). After making a few minor amendments to Bendall’s edition, this passage reads: yas tv eṣāṃ kurute rakṣāṃ dhārmikīṃ dharmavādināṃ |hitvā sudurgatīḥ sarvāḥ śakro bhavati devarāṭ || brahmāpi yāmas tuṣito vaśavartī punaḥ punaḥ |manuṣyeṣūpapannaś ca cakravartī sa jāyate || śreṣṭhī gṛhapatiś cāpi bhavaty āḍhyo mahādhanaḥ |prajñāsmṛtibhyāṃ saṃyuktaḥ sukhito nirupadravaḥ | iti || See also Bendall and Rouse 1922, p. 89; Goodman 2016, pp. 89–90.
In the passage cited in the Śikṣāsamuccaya, the last six lines are condensed into a single four-line verse: “Whoever, on the other hand, offers to the bodhisattvas / The protection that is due to Dharma teachers / Will leave behind all the all the unfortunate rebirths, / And will become Śakra, the lord of gods.”
In the passage cited in the Śikṣāsamuccaya, the last six lines are condensed into a single, four-line, verse: “One will also take birth as a Brahmā, / A Yāma, a Tuṣita, or a Vaśavartin god, again and again. / If born among men, / One will become a universal emperor.”
In the passage cited in the Śikṣāsamuccaya, the last six lines are condensed into a single, four-line, verse: “Even if born as a guild master and householder, / One will become prosperous and acquire great wealth. / One will possess wisdom and good memory, / Will be happy, and will not meet with any misfortune.”
Tibetan: seng ge’i rgyal mtshan zla ba. We are unsure what this refers to. A digital search of the Kangyur shows that this is the only occurrence of the term in the entire canon.
One of the three gateways to liberation.
One of the three gateways to liberation.
The five aggregates of form, sensation, perception, formation, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected.
The second King of Magadha during the Buddha’s time. He was the son of King Bimbisāra and one of his queens, Vaidehī (lus ’phags mo), and usurped his father’s throne. After Bimbisāra died in his subsequent imprisonment, Ajātaśatru felt remorse and became an ardent supporter of the Buddha.
A follower of a heterodox mendicant movement that emerged about the time of the Buddha around a pupil of Mahāvīra named Gośāla and survived until the 13th century; its followers adhered to a type of determinism and practiced strict asceticism.
A bodhisattva.
A bodhisattva.
A bodhisattva.
Four types of mindfulness that regard the body, feelings, the mind, and dharmas.
A bodhisattva.
One of the six classes of living beings, sometimes included among the gods and sometimes among the animals. A class of superhuman beings, sometimes misleadingly called demigods, engendered and dominated by envy, ambition, and hostility, who are metaphorically described as being incessantly embroiled in a dispute with the gods over the possession of a magical tree.
One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.
Four types of absorption related to intention, diligence, attention, and analysis, respectively.
A bodhisattva.
A bodhisattva.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
A collective term for the seventeen heavens in the form realm.
The aspects that constitute the path of seeing, namely mindfulness, analysis of phenomena, diligence, joy, pliancy, absorption, and sameness. These form a part of the thirty-seven factors to enlightenment.
A city in ancient India, located on the Campā River. It was the capital of the Anga state, which was located east of Magadha.
A god.
In Buddhist usage, a general term for non-Buddhist religious mendicants, paired with parivrājaka in stock lists of followers of heretical movements.
The tenth heaven of the form realm.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
A bodhisattva.
’phags pa rab tu zhi ba rnam par nges pa’i cho ’phrul gyi ting nge ’dzin zhes bya ba theg pa chen po’i mdo. Toh 129, Degé Kangyur vol. 55 (mdo sde, da), folios 174.b–210.b.
’phags pa rab tu zhi ba rnam par nges pa’i cho ’phrul gyi ting nge ’dzin zhes bya ba theg pa chen po’i mdo. 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. 458–544.
Denkarma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Bendall, Cecil, ed. Çikshāsamuccaya: A Compendium of Buddhistic Teaching Compiled by Çāntideva Chiefly from Earlier Mahāyāna-Sūtras. Bibliotheca Buddhica I. St. Petersburg: Imperial Academy of Sciences, 1902. Reprinted in: Indo-Iranian Reprints I. ’S-Gravenhage: Mouton and Co., 1957. For translations, see Bendall and Rouse (1922) and Goodman (2016) below.
Bendall, Cecil and W. H. D. Rouse, trans. Śikshā-Samuccaya: A Compendium of Buddhist Doctrine. London: John Murray, 1922. Reprinted as: Śikṣā-Samuccaya. Delhi: Motilal Banarsidass, 1971-1981.
Goodman, Charles. The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya. New York: Oxford University Press, 2016.
Harrison, Paul. The Samādhi of Direct Encounter with the Buddhas of the Present: an Annotated English Translation of the Tibetan Version of the Pratyutpanna-Buddha-Saṃmukhāvasthita-Samādhi-Sūtra with Several Appendices relating to the History of the Text. Studia Philologica Buddhica Monograph Series V. Tokyo: International Institute for Buddhist Studies, 1990.
Harrison, Paul (tr.). “The Pratyutpanna Samādhi Sūtra: Translated by Lokakṣema,” in Harrison, Paul, and John McRae. Pratyutpanna Samādhi Sutra and Śūraṅgama Samādhi Sutra. BDK English Tripiṭaka 25-II, 25-III. Berkeley: Numata Center for Buddhist Translation and Research, 1998.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Lamotte, Etienne (tr.), English translation by Sara Boin-Webb. Śūraṅgamasamādhisūtra: The Concentration of Heroic Progress, an Early Mahāyāna Buddhist Scripture. London: Curzon Press, 1998. Reprinted Delhi: Motilal Banarsidass, 2003.
Roberts, Peter Alan, and Emily Bower. The King of Samādhis Sūtra (Samādhirāja, Toh 127). 84000: Translating the Words of the Buddha, 2018.
Skilton, Andrew. “State or Statement? Samādhi in Some Early Mahāyāna Sūtras.” In The Eastern Buddhist, vol. 34, no. 2, pp. 51-93. Kyoto: The Eastern Buddhist Society, 2002.
