Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall have self-control through physical restraint.’

“Young man, what is meant by physical restraint? That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas are free of attachment to all phenomena.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the thirty-two primary signs of a great being.

“That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the eighty secondary signs of a great being.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the ten strengths, the four fearlessnesses, and the eighteen distinct qualities of a buddha.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the three doorways to liberation. What are these three? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. They attain those four discernments.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment.

“Young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas attain the state of great compassion, attain the state of great equanimity, and attain easeful examination and analysis of phenomena.

“Moreover, young man, that which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas desist from killing, taking what is not given, not maintaining celibacy, lying, slandering, harsh speech, idle talk, avarice, malice, and wrong views; desist from fraud in weights, fraud in measures, and fraud in wealth; desist from capturing, binding, restraining, beating, threatening, severing, impaling, and terrorizing; desist from desire and greed; desist from wild hand movements, wild leg movements, and unrestrained movements of the legs and arms; and desist from wicked habits of body, speech, or mind so that, like palm trees that have had their tops cut off, they will not arise again in the future.

“Therefore, young man, understand this teaching in the following way. Young man, in the past, innumerable, vast, immeasurable, inconceivable, unfathomable countless eons ago, at that time and in those days, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa, who was perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, a buddha, and a bhagavān.

“At that time and in those days, the lifespan of the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa was six hundred million years. He had a śrāvaka saṅgha of six hundred million arhats. There were countless bodhisattva mahāsattvas who held the supreme Dharma.

“Young man, at that time and in those days, there was a king named Viveśacintin. King Viveśacintin came with eight hundred million people into the presence of the Tathāgata. When he arrived he bowed his head down to the feet of the Tathāgata, circumambulated the Bhagavān three times, and sat down in one place. Once King Viveśacintin had sat down in one place, he honored the Tathāgata.

“Then the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Jñānaprabhāsa, knowing the superior aspiration of King Viveśacintin and his followers, taught them from this Dharma teaching by chanting the following verses on entering through the doorway of the samādhi of physical restraint:

“ ‘Just as space and the sky are pure, Ultimately pure, and with a clear nature, The restraint of the body, too, is pure, And cannot be taught in verse. {1}

“ ‘This physical restraint is devoid and empty, And those are also the two characteristics of the body. Just like space it is without characteristics. That is taught to be the characteristic of the body’s restraint. {2}

“ ‘Those who know that characteristic of the body’s restraint Will never be ones without restraint. How can those without activity have a field of conduct? Those who are immaculate have no birth. {3}

“ ‘One cannot have this restraint while pursuing desires Through yearning for forms and enjoyments. Not knowing the wickedness of existence, One cannot know this restraint of the body. {4}

“ ‘There will never be birth For those who have immaculate restraint. They have qualities like those of the arhats, Which cannot easily be known by tīrthikas. {5}

“ ‘Those who are terrified of the three realms Will not develop desire for sensual gratification. They who do not wish for the pleasures of a king Will know this kind of restraint of the body. {6}

“ ‘The restraint of the body is said to have this meaning. It is a meaning that cannot be taught through words. The one who knows this way of the Dharma Is firmly established in this restraint. {7}

“ ‘I teach the meaning to those who are engaged with the meaning, To those wise ones intent upon the way of the meaning. Those engaged in the meaning shun that which is not the meaning And are always firmly established in that restraint. {8}

“ ‘How can one know the meaning That is spoken of in the teaching of the jinas? Those who know the nature of that way of meaning Are said to be established in the restraint of the body. {9}

“ ‘Those who know insubstantiality, emptiness, The absence of a self, and the absence of attributes Will never be without that restraint, And in that way they will train in correct certainty. {10}

“ ‘They know that existents are nonexistent And do not give rise to attachment to existents. They will never give rise to attachment to any existent And will reach the samādhi of the absence of attributes. {11}

“ ‘Those who know that phenomena have no self, Have an empty nature and the characteristic of clarity, Will never be without that restraint, And thus will have definite correct understanding. {12}

“ ‘Those who know the five skandhas to be empty Know their empty nature that is devoid of a self. They will never be without that restraint In any physical activity that they perform. {13}

“ ‘Those who focus on attributes, who are without restraint, Who are constantly fixed in the conception of a self— Those beings who are attached to forms Are overcome by unrestrained desires. {14}

“ ‘Those who are trained in the true, highest point, The gentle ones who have realized emptiness, Are never overcome by the arising of desires That cause the unrestrained to go to the lower realms. {15}

“ ‘Just as all the ants together cannot shake And cannot move great Mount Sumeru, Even divine forms cannot unsettle A wise one who is correctly trained. {16}

“ ‘Someone may be able to paint a picture on space, Someone may be able to grasp space in his hand, But desire, anger, or millions of māras Will not be able to unsettle such a wise one. {17}

“ ‘Someone may be able to catch an echo, A stone may be able to float on the water, But no one can see the thoughts of someone Who is trained in this restraint of the body. {18}

“ ‘Someone may be able to catch all the sounds In the entire world and put them in a box, But they cannot know whether someone who maintains The restraint of the body is or is not maintaining it. {19}

“ ‘Someone may be able to catch the light from the disk of the sun, Or the thunder and lightning that burst from the clouds, But they cannot know the nature of the body Of someone who has trained in the restraint of the body. {20}

“ ‘Someone may be able to catch in a trap or a net The circle of wind that moves through the four directions, But they cannot come to know the body Of someone who is established in the restraint of the body. {21}

“ ‘This is not the domain of activity of beings. It is the domain of a wise one who has a controlled mind. It is the domain of activity of someone with restraint of the body Who, like space, is unstained by worldly qualities. {22}

“ ‘Someone may be able to see the tracks of all the creatures That move through the sky in all four directions, But they would not be able to know the extent Of the fields of activity of such a person’s mind or body. {23}

“ ‘Those who are established in this restraint of the body Do not have any of the various kinds of kleśas. They have eliminated even the minor kleśas, And thus are trained in the restraint of the body. {24}

“ ‘They cannot be harmed by weapons or by fire, And in that way their bodies are ungraspable. They remain in the peace, perfect peace, of samādhi, And in that way they are trained in the restraint of the body. {25}

“ ‘Thus established, they have no fear, they have no terror, Their minds are undisturbed, and they feel no envy. They who are thus trained in the restraint of the body Have become liberated from all misfortune. {26}

“ ‘They are not afraid of poison or weapons; They are not afraid in the middle of fire or water. They who are thus trained in the restraint of the body Have become liberated from all misfortune. {27}

“ ‘They are without fear among thieves, Swindlers, criminals, and poisonous snakes. In this way they have no conception of a self And, liberated from that concept, they have no fear. {28}

“ ‘Those who are freed from fear do not become frightened. As there is no fear, there is no instability. How can those who are unshakable feel fear? Even millions of māras cannot disturb them. {29}

“ ‘The one who benefits bodhisattvas Explains and teaches the practice of restraint. Even millions of māras cannot disturb The one who has trained in this restraint of the body. {30}

“ ‘Unimpeded knowledge of the entire Dharma, The complete eighty secondary signs, And the thirty-two primary signs of a pure mind Are not difficult to obtain for one established in restraint. {31}

“ ‘Whoever wishes to realize the qualities of a buddha, Which are inconceivable and beyond measure, Should train in this kind of restraint of the body And become a shrine for the entire world. {32}

“ ‘Whoever wishes for these qualities of a great sage, For the ten inconceivable strengths of a buddha, Should train in this restraint of the body. The strengths are not difficult to attain for one thus trained. {33}

“ ‘The eighteen distinct qualities of a buddha, In which the jinas are established, Are not difficult to attain for someone Who has trained in this restraint of the body. {34}

“ ‘The seven limbs of enlightenment of the great sages, And their discernments and bases of miraculous powers, Are not difficult to attain for someone Who has trained in this restraint of the body. {35}

“ ‘The four brahmavihāras and the dhyānas, The doorways to liberation that have been taught, And easeful examination and analysis Are not difficult to attain for one established in restraint. {36}

“ ‘One who is established in this supreme restraint Dwells in compassion and also in equanimity, And likewise practices the conduct of supreme love, And has the motivation to benefit all beings. {37}

“ ‘Maintaining mindfulness and correct exertion, The five strengths and five powers of the great sages, And the eight branches of the supreme path of the noble ones Are not difficult to attain for one trained in restraint of the body. {38}

“ ‘Also, the other sublime qualities of a buddha, Which are inconceivable and beyond measure, Are all not difficult to attain for someone Who has trained in this restraint of the body.’ {39}

“When he had listened to this restraint of the body, The eminent king gained exceptional accomplishment. He felt the highest joy and unequaled happiness And entered homelessness in that Jina’s teaching. {40}

“For a hundred million years he entered homelessness And practiced a pure and perfect celibacy. He also meditated on the four brahmavihāras In order to benefit the world and its devas. {41}

“Having meditated well on the brahmavihāras, He saw eight hundred million buddhas, And even more, as numerous as the Ganges sands, And he practiced this supreme celibacy. {42}

“He entered homelessness in all of their teachings And practiced a pure and perfect celibacy. He became an excellent bhikṣu dharmabhāṇaka Who was very learned and had eloquent speech. {43}

“Knowing well this restraint of the body, He had unimpaired conduct, faultless conduct, Pure conduct, and unalloyed conduct, And maintained noble conduct that was immaculate. {44}

“If you think, young man, that Viśeṣacintin, The eminent king of that time, was someone else, Do not see him as being anyone else: That was me while I was practicing bodhisattva conduct. {45}

“Therefore, young man, follow my teaching, And maintain this restraint of the body. Teach it, too, to millions of other beings, And before long you will become the same as me.” {46}

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, the bodhisattva mahāsattvas who have completely pure physical conduct have no fear of the hells, of rebirth as an animal, of the realm of Yama, or of any other lower existences. They have no fear of water, and no fear of fire, of poison, of weapons, of lions, of tigers, of bears, of elephants, of bulls, or of humans and nonhumans.

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct can place the great billion-world universe on the palm of their hand and throw it up to the height of one palm tree, two palm trees, three palm trees, four palm trees, five palm trees, six palm trees, seven palm trees, or as high as they wish to throw it.

“Moreover, young man, bodhisattva mahāsattvas who have completely pure physical conduct attain the perfection of supreme miraculous powers. They have ripened the bases of miraculous powers, possess pure merit, and have detachment. They can go anywhere, have attained this samādhi, have completely perfected immaculate merit, and have unimpeded vision of all worlds, and therefore have gained miraculous powers. What is this attainment of miraculous powers? Through miraculous powers there is the perfection of the accomplishment of aspirations and success.

“What kind of attainment of miraculous powers are these miraculous powers that are spoken of? Bodhisattva mahāsattvas who possess miraculous powers experience a range of different kinds of miracles: they transform from one to many, from many to one, and from visible to invisible; they pass without impediment through house walls, through city walls, and through mountains; they travel through the air just like a bird; they dive into the ground and emerge from it, just as they would in water; they stand on water just like they would on the ground; they give off smoke and flames, just like a great blaze of fire; their bodies emit many thousands of trillions of great torrents of water, just like a great cloud that can extinguish the great fire of a thousand-billion world universe being on fire; they grasp in their hands and polish the moon and the sun, which are so miraculous, powerful, and majestic; and just as they wish, their bodies have power over beings, as far up as those in Brahmā’s realm.”

Thereupon the Bhagavān recited these verses:

“They dive into the earth and reemerge, They walk unimpeded on water, They travel through the air like a bird, And they miraculously emit smoke and flames. {47}

“Just as the wind is unimpeded by space, And a multitude of clouds move through it, In that way the yogins fly through the air, Unimpeded like the wind and the clouds. {48}

“The skilled bodhisattvas, on seeing Realms burning in a blazing inferno, Emit water from their bodies, Extinguishing the fire of millions of realms. {i}

“The skilled bodhisattvas, while seated, Grasp the sun and moon in their hands. Seated, they know the realm of Brahmā And teach the Dharma to millions of Brahmās. {49}

“When they wish to teach the Dharma, The entire billion-world universe hears them. As they wish, they teach the Dharma In millions of realms to millions of beings.” {50}

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct have a divine sense of hearing so that they can hear from afar the voices of devas, humans, beings in the hells, those reborn as animals, and those in the realm of Yama.

“Moreover, young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct, while they are seated, with their divine sense of smell can smell from afar all the divine pleasant aromas of the Dharma that there are in all the worlds in the billion-world universe.”

Then again the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure physical conduct in that way.’ Why is that? Because, young man, bodhisattva mahāsattvas who have completely pure physical conduct know accurately the motivation, conduct, and thoughts of other beings and individuals. They accurately know a mind that has desire to be a mind that has desire. They accurately know a mind that is without desire to be a mind that is without desire.

“It is the same as that for having anger and being without anger, having ignorance and being without ignorance, having craving and being without craving, having grasping and being without grasping, having concentration and distraction, having error and no error, having greatness and no greatness, having clarity and no clarity, being valid and being invalid, being surpassable and unsurpassable, being in meditation and not being in meditation, and being liberated and not being liberated, and they accurately know a mind that has kleśas to be a mind that has kleśas, and they accurately know a mind that has no kleśas to be a mind that has no kleśas.

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct remember previous lives in many ways: they remember one previous life, or two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or remember a hundred previous lifetimes. They remember a thousand lives, a hundred thousand lives, and so on, up to many quintillions of previous lives.

“They remember an eon of dissolution and an eon of origination, and so on up to many eons of dissolution and eons of origination.

“They remember one eon, and they remember a hundred eons, a thousand eons, a hundred thousand eons, and so on, up to remembering many quintillions of eons.

“They remember as many as ten million past lives, saying, ‘I was born as such and such a being, this was my name, this was my family, this was my caste, this was my color, this was the food that I ate, this was my livelihood, this is how long a lifespan was, this is how long I lived, and this was the happiness and suffering I experienced. Then when I died I was reborn as such and such; then when I died again I was reborn here.’

“They remember correctly the many different aspects of their previous lives, such as what appearance they had, the place where they lived, and the cause for that rebirth.

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct have divine vision, which surpasses human vision, so that they know accurately, according to the karma of beings, their deaths and their rebirths, whether they have good color or bad color, whether they are fortunate or unfortunate, whether it is a good rebirth or a bad rebirth, and whether they are going to the higher realms or the lower realms.

“They say, ‘These beings conducted themselves badly with their bodies, conducted themselves badly with their speech, and conducted themselves badly in their minds. They maligned the noble ones, had wrong views, and truly held those wrong views. Because of those causes, after they died they fell to the lower realms and were reborn in the hells. These beings conducted themselves well with their bodies, conducted themselves well with their speech, and conducted themselves well in their minds. They did not malign the noble ones, had correct views, and truly held those correct views. Because of those causes, after they died they went to the higher realms and were reborn in the paradises.’

“In that way they have the pure divine vision that transcends that of humans, so that they know correctly, according to the karma of beings, their deaths and their rebirths, whether they have good color or bad color, whether they are fortunate or unfortunate, whether it is a good rebirth or a bad rebirth, and whether they go to the higher realms or the lower realms.

“Young man, bodhisattva mahāsattvas who have completely pure physical conduct in one instant of wisdom accurately know, hear, see, and understand everything that is to be known, to be heard, to be seen, to be realized, and to be manifested.”

Thereupon the Bhagavān recited these verses:

“The levels of higher cognitions Of the protector bodhisattvas are taught. The ones who remain in samādhi Are known as bodhisattvas. {51}

“Their hearing is purified to become Inconceivable divine hearing. They hear the Dharma that is Taught by all the buddhas. {52}

“The skilled bodhisattvas, while sitting, With a divine sense of smell Smell all the divine Dharma aromas In the great billion-world universe. {i}

“They know the minds of all beings: Whether they have or do not have desire, Whether they have or do not have anger, Whether they have or do not have ignorance. {53}

“They know where they lived in the past, Those places where they previously lived Throughout billions of eons; They know them without any impediment. {54}

“Their sight, too, is purified; They have insurpassable, divine sight. They see perfectly the deaths Of beings and their rebirths. {55}

“Within a single instant They know all lifetimes. They know correctly every single Phenomenon that can be known.” {56}

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will engage in completely pure conduct of speech in that way.’

“Young man, what is the restraint of speech? Young man, bodhisattva mahāsattvas who have completely pure conduct of speech attain the inconceivable, unimpeded buddha’s speech, which has sixty aspects. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech have the attainment of noble words. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the thirty-two primary signs of a great being. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the eighty secondary signs of a great being. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the ten strengths of a tathāgata, the four fearlessnesses, and the eighteen distinct qualities of a buddha. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the three doorways to liberation. What are these three? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. They attain those four discernments. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment. Young man, that is the restraint of speech.

“Bodhisattva mahāsattvas who have the restraint of speech attain the state of great compassion, attain the state of great equanimity, attain easeful examination, and attain the quality of being devoid of examination. Young man, that is the restraint of speech.

“Moreover, young man, bodhisattva mahāsattvas who have the restraint of speech desist from killing, taking what is not given, not maintaining celibacy, lying, slandering, harsh speech, and idle talk. Those bodhisattva mahāsattvas desist from speaking untrue words to their parents and their teachers; from maligning the Buddha, Dharma, and Saṅgha; and from any other words that are harmful words. They know those words to be like echoes. They perceive them to be like apparitions, mirages, hallucinations, and illusions, and in that way they do not objectify words, conceptualize them, become proud of them, view them, or become attached to them. Young man, that is the restraint of speech.”

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will engage in completely pure conduct of speech in that way.’ Young man, bodhisattva mahāsattvas who have the restraint of speech have no fear of any lower realm and obtain the entire Dharma of the buddhas. They attain all the miraculous powers and higher cognitions of the buddhas. Young man, that is the restraint of speech.”

Thereupon the Bhagavān recited these verses:

“That which is called the restraint of speech Is the restraint of speech through which The bodhisattvas will attain the unimpeded knowledge Of the entirety of the Dharma. {57}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain the unimpeded, inconceivable buddha speech That has sixty aspects. {i}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain the thirty-two primary signs, The ten strengths, and the distinct qualities of a buddha. {58}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain all the qualities of buddhahood That have previously been taught by me. {59}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain the brahmavihāras, the discernments, And marvelous, inconceivable qualities. {60}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain the mindfulnesses, the correct exertions, The strengths, the powers, and the bases for miraculous powers. {61}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain great equanimity, the fearlessnesses, And the state of great compassion. {62}

“That which is called the restraint of speech Is the restraint of speech through which the wise Attain pure, easeful examination And the peace of being devoid of examination. {63}

“That which is called the restraint of speech Is the restraint of speech through which the wise Do not lie, speak words of slander, Indulge in idle talk, or speak harsh words. {64}

“That which is called the restraint of speech Is the restraint of speech through which the wise Will never say that they forsake the Dharma Or forsake the Buddha or the Saṅgha. {65}

“That which is called the restraint of speech Is the restraint of speech through which the wise Do not speak words that are unture In front of their parents or teachers. {66}

“That which is called the restraint of speech Is the restraint of speech through which the wise Desist from all other words That are harmful, without exception. {67}

“That which is called the restraint of speech Is the restraint of speech through which the wise Fearlessly use words that are like echoes And that are analogous to dreams. {68}

“That which is called the restraint of speech Is the bodhisattva’s use of words As being without self, without a soul, unmoving, Arising through conditions, and as deceptive as a dream. {69}

“That which is called the restraint of speech Is the bodhisattva’s use of words, With cessation always being like a dream, And nirvāṇa also being like a dream. {70}

“That which is called the restraint of speech Is when there are no words at all to be found. It is not conceptualizing them or being proud of them, And not being dependent on them or attached to them.” {71}

Then the Bhagavān said to Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall be endowed with the restraint of the mind.’

“Young man, what is the restraint of the mind? Bodhisattva mahāsattvas who have the restraint of the mind are without fear of the Dharma of the buddhas, and have attained the unshakable, liberated mind. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind obtain the samādhi that is like a vajra. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind obtain the light rays that are called as bright as flames. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the perfect voice of a buddha, which has sixty aspects. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind have the attainment of noble words. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the thirty-two primary signs of a great being. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the eighty secondary signs of a great being. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the ten strengths of a tathāgata, the four fearlessnesses, and the eighteen distinct qualities of a buddha. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the three doorways to liberation. What are the three doorways to liberation? They are emptiness, the absence of attributes, and the absence of aspiration. They attain those three doorways to liberation. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the four great brahmavihāras. What are the four great brahmavihāras? They are great love, great compassion, great joy, and great equanimity. They attain those four great brahmavihāras. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the four discernments. What are the four discernments? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. They attain those four discernments. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the thirty-seven aspects of enlightenment. What are the thirty-seven aspects of enlightenment? They are the four kinds of mindfulness, the four correct exertions, the four bases for miraculous powers, the five powers, the five strengths, the seven aspects of enlightenment, and the noble eightfold path. They attain those thirty-seven aspects of enlightenment. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain the state of great compassion, attain the state of great equanimity, and attain easeful examination and the quality of being devoid of examination. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind attain engagement in conduct with the wish to benefit others. Young man, that is the restraint of the mind.

“Bodhisattva mahāsattvas who have the restraint of the mind do not associate with wrong views in order to desist from wrong views; they do not associate with avarice in order to desist from avarice; they do not associate with malice in order to desist from malice; they do not associate with laziness in order to desist from laziness; they do not wish to deceive their parents or their teachers; and they do not develop desire, anger, or ignorance and do not associate with them. They do not abandon the aspiration to enlightenment, they do not destabilize their superior aspiration, and also the bodhisattvas desist from all other harmful thoughts in their minds, and do not associate with them. Young man, that is the restraint of the mind.

“They perceive the mind as being like a dream, being like a mirage, being like an apparition, and being like a hallucination, something that does not come from anywhere and does not go anywhere. They perceive happiness as being like a dream, perceive it as being impermanent like a dream, perceive it as being devoid of self like a dream, perceive it as being devoid of a soul like a dream, and they do not objectify it, conceptualize it, become proud of it, view it, or become attached to it. Young man, that is the restraint of the mind.”

Then the Bhagavān said to Candraprabha, “Young man, you should train by thinking, ‘I will practice completely pure conduct of the mind in that way.’ Why is that? Young man, bodhisattva mahāsattvas who have completely pure conduct of the mind avoid all unfavorable conditions and obtain the countless Dharma teachings of the buddhas. They obtain from all the buddhas the higher cognitions of the buddhas and the unshakable, liberated mind. Young man, that is the restraint of the mind.”

Thereupon the Bhagavān recited these verses:

“All of you listen with an unwavering mind, For I will teach the restraint of the mind. If you wish to attain buddhahood quickly, Listen to me and then practice this. {72}

“That restraint of the mind through which wise ones Attain the vast, unshakable, supreme peace, The wonderful, inconceivable Dharma of the jinas, That is what is called the pure restraint of the mind. {73}

“That restraint of the mind through which wise ones Attain the liberated, eternally unshakable mind, And likewise the supreme samādhi that is like a vajra, That is what is called the most splendid restraint of the mind. {74}

“That which wise ones practice and through which They accomplish light rays of great benefit, And attain the voice with sixty aspects, That is what is called the purest restraint of the mind. {75}

“That restraint of the mind through which wise ones Quickly attain the thirty-two primary signs And attain the ten strengths and every quality of buddhahood, That is what is called the supreme restraint of the mind. {76}

“That restraint of the mind through which wise ones Attain the discernments and the fearlessnesses, And wonderful, inconceivable, supreme qualities, That is what is called the supreme restraint of the mind. {77}

“That restraint of the mind through which wise ones Attain the mindfulnesses, the bases of miraculous powers, The correct efforts, and the five powers and strengths, That is what is called the supreme restraint of the mind. {78}

“That restraint of the mind through which wise ones Attain all of the four brahmavihāras, and likewise Emptiness, the absence of attributes, and the absence of aspiration, That is what is called the supreme restraint of the mind. {i}

“That restraint of the mind through which wise ones Attain the state of compassion, great equanimity, And the practice of correct conduct, great love, and peace, That is what is called the supreme restraint of the mind. {ii}

“That restraint of the mind through which wise ones Quickly attain the seven limbs of enlightenment And similarly the eight aspects of the supreme path, That is what is called the supreme restraint of the mind. {79}

“That restraint of the mind through which wise ones Attain the supreme state of equanimity And the stainless, supreme state of compassion, That is what is called the supreme restraint of the mind. {80}

“That restraint of the mind through which wise ones Attain easeful examination, a mind of pure peace, And detachment through a wealth of qualities, That is what is called the supreme restraint of the mind. {81}

“That restraint of the mind through which wise ones Do not associate with evil people and those with wrong views, And do not develop a mind of malice, or a mind of avarice, That is what is called the supreme restraint of the mind. {82}

“That restraint of the mind through which wise ones Do not act with pretense for even an instant, And do not act with deception toward the guru, That is what is called the supreme restraint of the mind. {83}

“That restraint of the mind through which wise ones Do not develop desire or anger in their minds, And similarly never give rise to ignorance, That is what is called the supreme restraint of the mind. {84}

“That restraint of the mind through which wise ones In their minds do not forsake enlightenment, And whose superior motivation is never shaken, That is what is called the supreme restraint of the mind. {85}

“That restraint of the mind through which wise ones Do not keep with any of the other numerous faults Of the mind that there may be, That is what is called the supreme restraint of the mind. {86}

“They understand the mind as being like an illusion, Like a dream, and similarly like a mirage, Always having the characteristic of a hallucination: That is what is called the supreme restraint of the mind. {87}

“They understand happiness to be like a dream, And similarly, impermanent, empty, and transient. Wise ones understand the mind in that way: That is what is called the supreme restraint of the mind. {88}

“They understand the mind to be without a soul, without being, And arising from conditions like a whirled torch’s circle of fire, Not coming from anywhere nor going anywhere: That is what is called the supreme restraint of the mind. {89}

“They never objectify the mind at all, And are without conceptualization or pride; They do not fixate upon it or become attached to it: That is what is called the supreme restraint of the mind. {90}

“They understand the ultimate truth to be like a dream, And nirvāṇa to be the same as a dream; Wise ones understand the mind in that way: That is what is called the supreme restraint of the mind.” {91}