Thus did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion bodhisattvas, all of whom had one rebirth remaining, were renowned for their higher cognitions, and had gathered there from the worlds in the ten directions; they had complete mastery of the dhāraṇīs and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas; they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras; they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds; they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent; they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas. They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru, Meruśikharadhara, Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja, Meruśikharasaṁghaṭṭanarāja, Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi, Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa, Daśaśataraśmihutārci, Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad, and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita, and the sixty with incomparable minds, such as Mañjuśrī, and the sixteen good beings, such as Bhadrapāla, and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious and renowned as being very powerful.
They honored him, worshiped him, revered him, made offerings to him, praised him, and venerated him. The fourfold assembly and the worlds of devas also paid homage to him, made offerings to him, honored him, worshiped him, revered him, praised him, and venerated him.
Then the Bhagavān, encircled and esteemed by that assembly of many hundred thousands, taught the Dharma. He taught perfectly the spiritual conduct that is good in the beginning, good in the middle, and good in the end, that has a good meaning, that has good words, and is unalloyed, complete, pure, and wholesome.
At that time, within that gathered assembly there was a youth named Candraprabha, who had honored the jinas in the past, had planted roots of merit, could remember his previous lives, had the confidence of speech, had correctly followed the Mahāyāna, and who was dedicated to great compassion.
The youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
The Bhagavān addressed the youth Candraprabha, saying, “Young man, ask whatever question you wish of the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.
“Young man, I am omniscient. I am all-seeing. I have attained preeminence because of my strengths and fearlessness concerning all Dharmas. I possess the unobscured wisdom of liberation.
“Young man, there is nothing in the endless, infinite worlds that the Tathāgata does not know, has not seen, has not heard, has not understood, has not directly perceived, and about which he has not become completely enlightened.
“Young man, may you always have the opportunity to ask questions of the Tathāgata, and I will gratify you with answers for each of the questions you ask.”
“Lord of humans, speaker of the truth, preeminent among humans, To whom humans and devas make offerings, how should one practice In order to attain the unfathomable, supreme, highest yāna? Lord who has supreme speech, answer this question. {2}
“My prayer and my aspiration are vast. Śākya lion, you know my conduct. I will not be one who prizes words. Lord of humans, quickly teach me the practice. {4}
“Teach to me, Lord, a beneficial Dharma, Through the practice of which a person will have sharp wisdom, Will become free of terrible fears, will be fearless, Will never abandon the aggregate of correct conduct, {6}
“How does one find joy in maintaining correct conduct Within the vast teaching of the one with ten strengths? How can the aggregate of correct conduct be flawless? How does one examine the nature of the composite? {8}
“How can they have pure actions of the body? How can they avoid faults in speech? How can they have an unafflicted mind? Best of men, give your answer to my questions.” {10}
The Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood if they have one quality. What is that one quality? Young man, it is the bodhisattva mahāsattvas’ evenness of mind toward all beings. They wish to benefit them, have no anger, and have no partiality. Young man, if bodhisattva mahāsattvas have that one quality they will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood.”
“Anger toward anyone does not arise in the mind Of the bodhisattva who has a mind without anger. Those who are not hardhearted or wicked Will attain exactly what has been described. {12}
“As they remain in evenness of mind, There will be an evenness of ripening results: The soles of their feet will be even And their range of conduct will be even. {13}
“They meditate with even minds that are without unevenness. Without the fault of hardheartedness and devoid of craving They have even soles and palms. They are supremely bright and are seen as pure. {14}
“The bodhisattvas illuminate the ten directions, Spreading splendor and light through a buddha realm. When they attain the level of peace, They establish many beings in buddha wisdom. {15}
“Young man, in that way the bodhisattva mahāsattva who has evenness of mind toward all beings, wishes to benefit them, and has no anger or partiality will attain the samādhi known as the revealed equality of the nature of all phenomena.
“It is restraint of the body. It is restraint of the speech. It is restraint of the mind. It is purity of action. It is the transcendence of the mind’s perceptions. It is knowledge of the skandhas. It is the equality of the dhātus. It is the elimination of the āyatanas.
“It is the renunciation of craving. It is having the direct perception of birthlessness. It is engagement in activity. It is the illumination of causes. It is the non-dissipation of the results of karma. It is insight into phenomena. It is the meditation of the path. It is meeting the tathāgatas.
“It is sharp wisdom. It is penetrating into beings. It is knowledge of phenomena. It is the knowledge of engaging in discernment. It is the knowledge of the different kinds of letters and words. It is the transcendence of matter. It is the understanding of sounds. It is the attainment of joy. It is experiencing the joy of the Dharma. It is sincerity. It is tolerance. It is to be without deception.
“It is to be without frowns. It is to be pleasant. It is to have correct conduct. It is to be friendly. It is to be gentle. It is having a smiling face. It is being courteous. It is to be welcoming.
“It is to be without laziness. It is having veneration for the guru. It is respect for the guru. It is being content with occurrences. It is never being satisfied with the good actions one has done. It is having a pure livelihood. It is not forsaking the solitary life.
“It is the knowledge of successive levels. It is always maintaining mindfulness. It is being wise concerning the skandhas. It is being wise concerning the dhātus. It is being wise concerning the āyatanas. It is making one’s higher cognitions manifest to others.
“It is the elimination of kleśas. It is ceasing engagement with propensities. It is having specific attainments. It is the natural result of meditation.
“It is the contemplation of phenomena. It is seeking to hear the Dharma. It is having sharp knowledge. It is craving for wisdom. It is the realization of wisdom.
“It is the level of a noble being. It is having a mind like a mountain. It is being unshakable. It is being immovable. It is the knowledge of the nature of the level of irreversibility.
“It is having the natural result of good qualities. It is the abhorrence of bad qualities. It is being free of behavior caused by the kleśas. It is never abandoning the training.
“It is being established in samādhi. It is the knowledge of the thoughts of beings. It is the knowledge of the various rebirths of beings. It is knowledge of the infinite. It is the knowledge of the intended meaning of words.
“It is the rejection of living in a home. It is finding no joy in the three realms. It is having a motivation that is not discouraged. It is having no attachment to phenomena.
“It is the pacification of disputes. It is the absence of discord and the absence of quarrels. It is having reached the level of patience. It is maintaining patience.
“It is the knowledge of distinguishing between the words for phenomena. It is skill in the presentation of the words for phenomena. It is the knowledge of the skill of presenting the distinction between words that have meaning and those that do not have meaning.
“It is knowledge of the past. It is knowledge of the future. It is knowledge of the present. It is the knowledge of the equality of the three times. It is the knowledge of the purity of the three aspects of actions.
“It is the knowledge of the body’s condition. It is the knowledge of the mind’s condition. It is guarding conduct. It is having unshakable conduct. It is uncontrived conduct. It is engaging in conduct that is attractive.
“It is having a sense of modesty and self-respect. It is an abhorrence of negative aspirations. It is not forsaking the qualities of purification. It is maintaining correct conduct. It is joyful conduct.
“It is standing up to welcome gurus and presenting them with a seat. It is the elimination of pride. It is controlling the mind. It is the knowledge of generating enthusiasm.
“It is the knowledge of discernment. It is the realization of wisdom. It is being without ignorance. It is knowledge of the processes of the mind. It is the knowledge that realizes the nature of the mind.
“It is the knowledge of accomplishment and definite accomplishment. It is the knowledge of all language. It is the knowledge of presenting definitions. It is the knowledge of attaining certainty in meaning.
“It is the utilization of the higher cognitions. It is the knowledge that comprehends the nature of assigned names and designations. It is overcoming designations. It is disillusionment with saṃsāra.
“It is the absence of yearning for respect. It is indifference to lack of respect. It is not being motivated by material gain. It is not being disheartened when there is no gain. It is the absence of interest in honor. It is the absence of anger at dishonor. It is the absence of attachment to praise. It is the absence of displeasure in response to criticism. It is the absence of attachment to happiness. It is the absence of aversion to suffering. It is not being acquisitive of composite things. It is having no attachment to renown. It is accepting the lack of renown.
“It is not associating with householders and mendicants. It is avoiding that which is outside the scope of correct conduct. It is acting within the scope of correct conduct. It is a perfection of correct conduct. It is rejecting incorrect conduct. It is not dishonoring your family.
“It is preserving the teaching. It is speaking little. It is speaking softly. It is speaking slowly. It is skillfulness in answers. It is defeating opposition. It is arriving at the right time. It is not relying on ordinary people.
“It is not having contempt for those in suffering. It is giving them charity. It is not rebuking the poor. It is having compassion for those with wrong conduct. It is having that which will bring benefit to others. It is having a compassionate mind. It is benefiting others through the Dharma. It is giving away material things. It is the absence of hoarding.
“It is praising correct conduct. It is condemning incorrect conduct. It is unwaveringly attending upon those who have correct conduct. It is giving up all possessions. It is welcoming others with a higher motivation. It is doing exactly what one has said one will do. It is perpetual application. It is experiencing joy through veneration.
“It is the accomplishment of the sūtras. It is skill in the vinaya. It is certainty in the truth. It is the direct experience of liberation. It is the single teaching. It is not abandoning correct knowing and seeing. It is speech free of doubt.
“It is remaining in emptiness. It is remaining in the absence of attributes. It is understanding the nature of the absence of aspiration. It is the attainment of fearlessness.
It is the cause, the method, the way, the creation, the doorway, the path, the practice, the guidance, the explication, and the conduct of the instruction.
“It is appropriate patience. It is the level of patience. It is being free of impatience. It is the level of knowledge. It is the elimination of ignorance. It is being established in knowledge.
“It is attending upon wise beings. It is rejecting those who are not wise beings. It is the knowledge that analyzes and realizes the nature of all phenomena.
“It is the level of buddhahood taught by the tathāgatas. The wise rejoice in it. The foolish reject it. It is difficult for the śrāvakas to know. The pratyekabuddhas do not know it. It is not the level of the tīrthikas. The bodhisattvas possess it. It is realized by those who have the ten strengths. The devas make offerings to it. Brahmā praises it. The Śakras value it above all else. The nāgas pay homage to it. The yakṣas rejoice in it. The kinnaras praise it in song. The mahoragas laud it. The bodhisattvas meditate on it. The wise comprehend it.
“It is the way of the sūtras. It is the domain of heroes. It is the comprehension of the entire three realms. It is a raft for crossing to the other shore. It is like a boat for those in the middle of a river.
“It is the expression of truth for those who have fearlessness. It is the correct search for the strengths. It is the omen for the eighteen unique qualities of a buddha. It is the adornment of the Dharma body. It is the natural result of bodhisattva conduct. It is the adornment of the bodhisattvas. It is the delight of those who desire liberation. It is the joy of the eldest sons.
“It is the contentment of those dedicated to liberation. It is the satisfaction of those dedicated to samādhi. It is eyes for those who wish for the view. It is higher knowledge for those who wish to perform miracles. It is miraculous power for those who wish for accomplishment. It is retentive memory for those dedicated to listening to the Dharma.
“It is subtle and difficult to know for those without dedication. Those who are not liberated cannot know it. It is beyond words and difficult to know through speech.
“It is known by wise beings. It is the knowledge of gentle beings. Those with few desires realize it. Those who have unceasing diligence possess it. Those who are mindful maintain it.
When the Bhagavān gave this teaching of the samādhi, the revealed equality of the nature of all phenomena, in the past, eighty times a hundred thousand million devas and humans, who had previously generated the necessary karma, attained the patience of the birthlessness of phenomena, ninety-six times a hundred thousand million attained the corresponding patience, ninety-three times a hundred thousand million obtained the transmission of the teaching of that patience, and the entirety of the hundred thousand bhikṣus attained liberation of mind through the defilements not arising. Sixty times a hundred thousand devas and human beings became free of desire, without stains, and gained the pure Dharma sight of the Dharmas. Eighty thousand bhikṣuṇīs attained liberation of mind through the nonarising of defilements. Five hundred upāsakas attained the result of nonreturners. Six thousand upāsikās attained the result of once-returners. This universe of a thousand million worlds shook in six ways: it trembled, it trembled strongly, and it trembled intensely; it quivered, it quivered strongly, and it quivered intensely; it shook, it shook strongly, and it shook intensely; it shuddered, it shuddered strongly, and it shuddered intensely; it quaked, it quaked strongly, and it quaked intensely. The east sank and the west rose, the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. An immeasurable radiance shone in the universe so that whatever darkness there was between the worlds was illuminated by it. The beings who were born there could see each other and they cried, “Ah! Other beings have been born here too!” This occurred even as far down as the great Avīci hell.
Thus did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion bodhisattvas, all of whom had one rebirth remaining, were renowned for their higher cognitions, and had gathered there from the worlds in the ten directions; they had complete mastery of the dhāraṇīs and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas; they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras; they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds; they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent; they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas. They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru, Meruśikharadhara, Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja, Meruśikharasaṁghaṭṭanarāja, Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi, Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa, Daśaśataraśmihutārci, Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad, and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita, and the sixty with incomparable minds, such as Mañjuśrī, and the sixteen good beings, such as Bhadrapāla, and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious and renowned as being very powerful.
They honored him, worshiped him, revered him, made offerings to him, praised him, and venerated him. The fourfold assembly and the worlds of devas also paid homage to him, made offerings to him, honored him, worshiped him, revered him, praised him, and venerated him.
Then the Bhagavān, encircled and esteemed by that assembly of many hundred thousands, taught the Dharma. He taught perfectly the spiritual conduct that is good in the beginning, good in the middle, and good in the end, that has a good meaning, that has good words, and is unalloyed, complete, pure, and wholesome.
At that time, within that gathered assembly there was a youth named Candraprabha, who had honored the jinas in the past, had planted roots of merit, could remember his previous lives, had the confidence of speech, had correctly followed the Mahāyāna, and who was dedicated to great compassion.
The youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
The Bhagavān addressed the youth Candraprabha, saying, “Young man, ask whatever question you wish of the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.
“Young man, I am omniscient. I am all-seeing. I have attained preeminence because of my strengths and fearlessness concerning all Dharmas. I possess the unobscured wisdom of liberation.
“Young man, there is nothing in the endless, infinite worlds that the Tathāgata does not know, has not seen, has not heard, has not understood, has not directly perceived, and about which he has not become completely enlightened.
“Young man, may you always have the opportunity to ask questions of the Tathāgata, and I will gratify you with answers for each of the questions you ask.”
“Lord of humans, speaker of the truth, preeminent among humans, To whom humans and devas make offerings, how should one practice In order to attain the unfathomable, supreme, highest yāna? Lord who has supreme speech, answer this question. {2}
“My prayer and my aspiration are vast. Śākya lion, you know my conduct. I will not be one who prizes words. Lord of humans, quickly teach me the practice. {4}
“Teach to me, Lord, a beneficial Dharma, Through the practice of which a person will have sharp wisdom, Will become free of terrible fears, will be fearless, Will never abandon the aggregate of correct conduct, {6}
“How does one find joy in maintaining correct conduct Within the vast teaching of the one with ten strengths? How can the aggregate of correct conduct be flawless? How does one examine the nature of the composite? {8}
“How can they have pure actions of the body? How can they avoid faults in speech? How can they have an unafflicted mind? Best of men, give your answer to my questions.” {10}
The Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood if they have one quality. What is that one quality? Young man, it is the bodhisattva mahāsattvas’ evenness of mind toward all beings. They wish to benefit them, have no anger, and have no partiality. Young man, if bodhisattva mahāsattvas have that one quality they will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood.”
“Anger toward anyone does not arise in the mind Of the bodhisattva who has a mind without anger. Those who are not hardhearted or wicked Will attain exactly what has been described. {12}
“As they remain in evenness of mind, There will be an evenness of ripening results: The soles of their feet will be even And their range of conduct will be even. {13}
“They meditate with even minds that are without unevenness. Without the fault of hardheartedness and devoid of craving They have even soles and palms. They are supremely bright and are seen as pure. {14}
“The bodhisattvas illuminate the ten directions, Spreading splendor and light through a buddha realm. When they attain the level of peace, They establish many beings in buddha wisdom. {15}
“Young man, in that way the bodhisattva mahāsattva who has evenness of mind toward all beings, wishes to benefit them, and has no anger or partiality will attain the samādhi known as the revealed equality of the nature of all phenomena.
“It is restraint of the body. It is restraint of the speech. It is restraint of the mind. It is purity of action. It is the transcendence of the mind’s perceptions. It is knowledge of the skandhas. It is the equality of the dhātus. It is the elimination of the āyatanas.
“It is the renunciation of craving. It is having the direct perception of birthlessness. It is engagement in activity. It is the illumination of causes. It is the non-dissipation of the results of karma. It is insight into phenomena. It is the meditation of the path. It is meeting the tathāgatas.
“It is sharp wisdom. It is penetrating into beings. It is knowledge of phenomena. It is the knowledge of engaging in discernment. It is the knowledge of the different kinds of letters and words. It is the transcendence of matter. It is the understanding of sounds. It is the attainment of joy. It is experiencing the joy of the Dharma. It is sincerity. It is tolerance. It is to be without deception.
“It is to be without frowns. It is to be pleasant. It is to have correct conduct. It is to be friendly. It is to be gentle. It is having a smiling face. It is being courteous. It is to be welcoming.
“It is to be without laziness. It is having veneration for the guru. It is respect for the guru. It is being content with occurrences. It is never being satisfied with the good actions one has done. It is having a pure livelihood. It is not forsaking the solitary life.
“It is the knowledge of successive levels. It is always maintaining mindfulness. It is being wise concerning the skandhas. It is being wise concerning the dhātus. It is being wise concerning the āyatanas. It is making one’s higher cognitions manifest to others.
“It is the elimination of kleśas. It is ceasing engagement with propensities. It is having specific attainments. It is the natural result of meditation.
“It is the contemplation of phenomena. It is seeking to hear the Dharma. It is having sharp knowledge. It is craving for wisdom. It is the realization of wisdom.
“It is the level of a noble being. It is having a mind like a mountain. It is being unshakable. It is being immovable. It is the knowledge of the nature of the level of irreversibility.
“It is having the natural result of good qualities. It is the abhorrence of bad qualities. It is being free of behavior caused by the kleśas. It is never abandoning the training.
“It is being established in samādhi. It is the knowledge of the thoughts of beings. It is the knowledge of the various rebirths of beings. It is knowledge of the infinite. It is the knowledge of the intended meaning of words.
“It is the rejection of living in a home. It is finding no joy in the three realms. It is having a motivation that is not discouraged. It is having no attachment to phenomena.
“It is the pacification of disputes. It is the absence of discord and the absence of quarrels. It is having reached the level of patience. It is maintaining patience.
“It is the knowledge of distinguishing between the words for phenomena. It is skill in the presentation of the words for phenomena. It is the knowledge of the skill of presenting the distinction between words that have meaning and those that do not have meaning.
“It is knowledge of the past. It is knowledge of the future. It is knowledge of the present. It is the knowledge of the equality of the three times. It is the knowledge of the purity of the three aspects of actions.
“It is the knowledge of the body’s condition. It is the knowledge of the mind’s condition. It is guarding conduct. It is having unshakable conduct. It is uncontrived conduct. It is engaging in conduct that is attractive.
“It is having a sense of modesty and self-respect. It is an abhorrence of negative aspirations. It is not forsaking the qualities of purification. It is maintaining correct conduct. It is joyful conduct.
“It is standing up to welcome gurus and presenting them with a seat. It is the elimination of pride. It is controlling the mind. It is the knowledge of generating enthusiasm.
“It is the knowledge of discernment. It is the realization of wisdom. It is being without ignorance. It is knowledge of the processes of the mind. It is the knowledge that realizes the nature of the mind.
“It is the knowledge of accomplishment and definite accomplishment. It is the knowledge of all language. It is the knowledge of presenting definitions. It is the knowledge of attaining certainty in meaning.
“It is the utilization of the higher cognitions. It is the knowledge that comprehends the nature of assigned names and designations. It is overcoming designations. It is disillusionment with saṃsāra.
“It is the absence of yearning for respect. It is indifference to lack of respect. It is not being motivated by material gain. It is not being disheartened when there is no gain. It is the absence of interest in honor. It is the absence of anger at dishonor. It is the absence of attachment to praise. It is the absence of displeasure in response to criticism. It is the absence of attachment to happiness. It is the absence of aversion to suffering. It is not being acquisitive of composite things. It is having no attachment to renown. It is accepting the lack of renown.
“It is not associating with householders and mendicants. It is avoiding that which is outside the scope of correct conduct. It is acting within the scope of correct conduct. It is a perfection of correct conduct. It is rejecting incorrect conduct. It is not dishonoring your family.
“It is preserving the teaching. It is speaking little. It is speaking softly. It is speaking slowly. It is skillfulness in answers. It is defeating opposition. It is arriving at the right time. It is not relying on ordinary people.
“It is not having contempt for those in suffering. It is giving them charity. It is not rebuking the poor. It is having compassion for those with wrong conduct. It is having that which will bring benefit to others. It is having a compassionate mind. It is benefiting others through the Dharma. It is giving away material things. It is the absence of hoarding.
“It is praising correct conduct. It is condemning incorrect conduct. It is unwaveringly attending upon those who have correct conduct. It is giving up all possessions. It is welcoming others with a higher motivation. It is doing exactly what one has said one will do. It is perpetual application. It is experiencing joy through veneration.
“It is the accomplishment of the sūtras. It is skill in the vinaya. It is certainty in the truth. It is the direct experience of liberation. It is the single teaching. It is not abandoning correct knowing and seeing. It is speech free of doubt.
“It is remaining in emptiness. It is remaining in the absence of attributes. It is understanding the nature of the absence of aspiration. It is the attainment of fearlessness.
It is the cause, the method, the way, the creation, the doorway, the path, the practice, the guidance, the explication, and the conduct of the instruction.
“It is appropriate patience. It is the level of patience. It is being free of impatience. It is the level of knowledge. It is the elimination of ignorance. It is being established in knowledge.
“It is attending upon wise beings. It is rejecting those who are not wise beings. It is the knowledge that analyzes and realizes the nature of all phenomena.
“It is the level of buddhahood taught by the tathāgatas. The wise rejoice in it. The foolish reject it. It is difficult for the śrāvakas to know. The pratyekabuddhas do not know it. It is not the level of the tīrthikas. The bodhisattvas possess it. It is realized by those who have the ten strengths. The devas make offerings to it. Brahmā praises it. The Śakras value it above all else. The nāgas pay homage to it. The yakṣas rejoice in it. The kinnaras praise it in song. The mahoragas laud it. The bodhisattvas meditate on it. The wise comprehend it.
“It is the way of the sūtras. It is the domain of heroes. It is the comprehension of the entire three realms. It is a raft for crossing to the other shore. It is like a boat for those in the middle of a river.
“It is the expression of truth for those who have fearlessness. It is the correct search for the strengths. It is the omen for the eighteen unique qualities of a buddha. It is the adornment of the Dharma body. It is the natural result of bodhisattva conduct. It is the adornment of the bodhisattvas. It is the delight of those who desire liberation. It is the joy of the eldest sons.
“It is the contentment of those dedicated to liberation. It is the satisfaction of those dedicated to samādhi. It is eyes for those who wish for the view. It is higher knowledge for those who wish to perform miracles. It is miraculous power for those who wish for accomplishment. It is retentive memory for those dedicated to listening to the Dharma.
“It is subtle and difficult to know for those without dedication. Those who are not liberated cannot know it. It is beyond words and difficult to know through speech.
“It is known by wise beings. It is the knowledge of gentle beings. Those with few desires realize it. Those who have unceasing diligence possess it. Those who are mindful maintain it.
When the Bhagavān gave this teaching of the samādhi, the revealed equality of the nature of all phenomena, in the past, eighty times a hundred thousand million devas and humans, who had previously generated the necessary karma, attained the patience of the birthlessness of phenomena, ninety-six times a hundred thousand million attained the corresponding patience, ninety-three times a hundred thousand million obtained the transmission of the teaching of that patience, and the entirety of the hundred thousand bhikṣus attained liberation of mind through the defilements not arising. Sixty times a hundred thousand devas and human beings became free of desire, without stains, and gained the pure Dharma sight of the Dharmas. Eighty thousand bhikṣuṇīs attained liberation of mind through the nonarising of defilements. Five hundred upāsakas attained the result of nonreturners. Six thousand upāsikās attained the result of once-returners. This universe of a thousand million worlds shook in six ways: it trembled, it trembled strongly, and it trembled intensely; it quivered, it quivered strongly, and it quivered intensely; it shook, it shook strongly, and it shook intensely; it shuddered, it shuddered strongly, and it shuddered intensely; it quaked, it quaked strongly, and it quaked intensely. The east sank and the west rose, the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. An immeasurable radiance shone in the universe so that whatever darkness there was between the worlds was illuminated by it. The beings who were born there could see each other and they cried, “Ah! Other beings have been born here too!” This occurred even as far down as the great Avīci hell.
Sutraya