Bibliotheca Polyglotta

śṛṇvaṃś ca sarvadharmeṣv aniśritasaṃjñām utpādayati sma | tasyānekāni samādhimukhāny āmukhībhūtāny abhūvan | tadyathā sarvadharmasvabhāvavyavalokano nāma samādhiḥ | sarvadharmasvabhāvānupalabdhir nāma samādhiḥ | sarvadharmasvabhāvajñānanirgamo nāma samādhiḥ | sarvadharmanirnānātvo nāma samādhiḥ | sarvadharmanirvikāradarśī nāma samādhiḥ | sarvadharmāvabhāsakaro nāma samādhiḥ | sarvadharmatamopagato nāma samādhiḥ | sarvadharmajñānavidhvaṃsano nāma samādhiḥ | sarvadharmavidhūnano nāma samādhiḥ | sarvadharmānupalabdhir nāma samādhiḥ | kusumābhikīrṇo nāma samādhiḥ | sarvadharmātmabhāvābhinirhāro nāma samādhiḥ | māyāvivarjito nāma samādhiḥ | ādarśamaṇḍalapratibhāsanirhāro nāma samādhiḥ | sarvasattvarutanirhāro nāma samādhiḥ | rajopagato nāma samādhiḥ | sarvasattvābhipramodano nāma samādhiḥ | sarvasattvarutakauśalyānugato nāma samādhiḥ | nānārutapadavyañjanābhinirhāro nāma samādhiḥ | astambhito nāma samādhiḥ | prakṛtyavyavahāro nāma samādhiḥ | anāvaraṇavimokṣaprāpto nāma samādhiḥ | rājopagato nāma samādhiḥ | nāmaniruktipadavyañjano nāma samādhiḥ | sarvadharmavipaśyano nāma samādhiḥ | sarvadharmaviṣayāpagato nāma samādhiḥ | sarvadharmānāvaraṇakoṭirnāma samādhiḥ | gaganakalpo nāma samādhiḥ | vajropamo nāma samādhiḥ | āsannarūparājo nāma samādhiḥ | asapatnarājo nāma samādhiḥ | jayalabdho nāma samādhiḥ | avivartyacakṣurnāma samādhiḥ | dharmadhātuniyato nāma samādhiḥ | dharmadhātunirgato nāma samādhiḥ | āśvāsadātā nāma samādhiḥ | siṃhābhigarjito (243) nāma samādhiḥ | sarvasattvābhibhavano nāma samādhiḥ | vigatarajo nāma samādhiḥ | asaṃkliṣṭo nāma samādhiḥ | padmavyūho nāma samādhiḥ | kāṅkṣocchedano nāma samādhiḥ | sarvasārānugato nāma samādhiḥ | sarvadharmābhyudgato nāma samādhiḥ | abhijñābalavaiśāradyaprāpto nāma samādhiḥ | sarvadharmanirvedhako nāma samādhiḥ | sarvadharmavibhavamudrā nāma samādhiḥ | sarvadharmavibhavasamudro nāma samādhiḥ | sarvadharmanirviśeṣadarśī nāma samādhiḥ | sarvadṛṣṭikṛtagahanavivarjito nāma samādhiḥ | tamopagato nāma samādhiḥ | sarvadharmanimittāpagato nāma samādhiḥ | sarvasaṅgavimukto nāma samādhiḥ | sarvakausīdyāpagato nāma samādhiḥ | gambhīradharmaprabhākaro nāma samādhiḥ | merukalpo nāma samādhiḥ | asaṃhāryo nāma samādhiḥ | māramaṇḍalavidhvaṃsanakaro nāma samādhiḥ | trailokyānabhiniviṣṭo nāma samādhiḥ | raśminirhāro nāma samādhiḥ | tathāgatadarśano nāma samādhiḥ | sarvatathāgatadarśī nāma samādhiḥ | sa eṣu samādhiṣu sthitaḥ san daśadiśi loke buddhān bhagavataḥ paśyati smāprameyān asaṃkhyeyān imām eva prajñāpāramitāṃ prakāśayato bodhisattvebhyo mahāsattvebhyaḥ | te ca tathāgatāḥ sādhukāraṃ dadati sma, svāsanaṃ cāsya kurvanti sma | evaṃ cāvocan - asmābhir api kulaputra pūrvaṃ bodhisattvacaryāṃ caradbhir evam eva prajñāpāramitā parigaveṣitā | parigaveṣamāṇaiś ca ete eva samādhayaḥ pratilabdhāḥ, ye tvayaitarhi pratilabdhāḥ | enāṃś ca samādhīn pratilabhya gatiṃgatāḥ saṃvṛttāḥ, prajñāpāramitāyām avinivartanīyeṣu buddhadharmeṣu pratiṣṭhitāḥ | te vayam eteṣām eva samādhīnāṃ prakṛtiṃ svabhāvaṃ vyavalokayan tas taṃ dharmaṃ na samanupaśyāmo yaḥ samāpadyate vā vyuttiṣṭhate vā, yo bodhāya caret, yo vā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeta | iyaṃ sā kulaputra prajñāpāramitā, yā na kenacid dharmeṇa manyamānatā | amanyamānatāsthitair asmābhir iyam evaṃrūpā kāyasya suvarṇavarṇatā pratilabdhā | dvātriṃśac ca mahāpuruṣalakṣaṇāni | aśītiś cānuvyañjanāni | vyāmaprabhatā ca | acintyaṃ cānuttaraṃ buddhajñānaṃ buddhaprajñā, anuttaraś ca buddhasamādhiḥ, sarvabuddhadharmaguṇapāramitā cānuprāptā yasyā guṇapāramitāyā na śakyaṃ tathāgatair eva tāvat pramāṇaṃ grahītuṃ paryanto vā nidarśayitum, kiṃ punaḥ śrāvakapratyekabuddhaiḥ? tasmāt tarhi kulaputra eteṣv eva tvayā dharmeṣu gauravam utpādayitavyaṃ bhūyasyā mātrayā arthikatayā chandikatayā ca | arthikasya hi kulaputra chandikasya ca na durlabhā bhavaty anuttarā samyaksaṃbodhiḥ | kalyāṇamitreṣu ca tvayā kulaputra tīvraṃ gauravam utpādayitavyam, prema ca karaṇīyam, prasādaś ca karaṇīyaḥ | kalyāṇamitraparigṛhītā hi bodhisattvā mahāsattvāḥ kṣipram evānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante ||

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3. List and significance of concentrations As a result he produced a perception which did not lean on any dharma. And he came face to face with many doors to concentration. The names of the concentrations were as follows: “It surveys the own-being of all dharmas,” “The non-apprehension of the own-being of all dharmas,” "Entrance to the cognition of the own-being of all dharmas," “Non-difference of all dharmas,” “Spectator of the unchangeability of all dharmas,” “Illuminator of all dharmas,” “From all dharmas darkness has vanished,” “It shatters the cognition of all dharmas,” “It tosses all dharmas about,” “The non-apprehension of all dharmas,” “Bedecked with flowers,” “Within its body it consummates all dharmas,” “Having abandoned illusion,” “Calling forth images reflected in a mirror,” “Calling forth the sounds of all beings,” “Without any dirt,” “Gladdening all beings,” “A follower of the vocal sounds of all beings, from skill in means,” (491) “Consummation of the whole variety of letters, words and vocal sounds,” “The state which comes from feeling no rigidity,” “Inexpressible in its essential nature,” “Attainment of unobstructed emancipation,” “Visit from the king,” “Grammatical analysis of speech into words and letters,” “It has insight into all dharmas,” “It has left the sphere of all dharmas behind,” “The unobstructed limit of all dharmas,” “Fashioned like the firmament,” “Like a thunderbolt,” “The king is near,” “The unrivalled king,” “Victorious,” “One cannot avert the eye,” “Fixed on the element of dharma,” “Come out of the element of dharma,” “Granter of consolation,” “It has roared like a lion,” “No world for beings to be reborn in,” “Free from dirt,” “Undefiled,” “Lotus-array,” “Annihilation of hesitation,” “Follower of all substantial excellence,” “Elevated above all dharmas,” “Attainment of the super-knowledges, the powers and the grounds of self-confidence,” “Piercer of all dharmas,” “Seal of the desisting from becoming on the part of all dharmas,” “The ocean in which all dharmas lose their becoming,” “Spectator of all dharmas without distinction,” “It has left behind the jungle of all views and actions,” “Without darkness,” “Without a sign of all dharmas,” (492) “Freed from all attachment,” “Without a trace of laziness,” “It sheds light on deep dharmas,” “Fashioned like Meru,” “Irresistible,” “It shatters the circle of Mara’s army,” “No inclination for anything in the triple world,” “Emission of rays,” “Sight of the Tathagata,” “Spectator of all Tathagatas.” Established in these concentrations, he saw the Buddhas and Lords in the countless worlds in the ten directions, as they revealed this very perfection of wisdom to Bodhisattvas. And those Tathagatas applauded and comforted him, and they said to him: We also have in the past, when we were Bodhisattvas, searched for the perfection of wisdom in just the same way. We also, while we were searching, acquired those concentrations which you have acquired just now. After we had acquired them we have gone on our route, established in the perfection of wisdom and the irreversible dharmas of a Buddha. But when we survey the original essential nature and the own-being of these concentrations, then we do not see any real dharma that enters into them, or that emerges from them, that would course towards enlightenment, or that would know full enlightenment. This absence of imaginings about any dharma whatsoever, that is this perfection of wisdom. Because we have stood firm in the absence of all self-conceited imaginings we have acquired our bodies of golden colour, the thirty-two marks of the superman, the eighty accessory marks, and the splendid haloes around us, and we have reached the unthinkable and supreme cognition of Buddhas, the wisdom of Buddhas, the supreme concentration of Buddhas, and the perfection of all the dharmas and qualities of Buddhas. (493) Even the Tathagatas cannot grasp the measure, nor define the boundary, of that perfection of qualities, - how much less the Disciples and Pratyekabuddhas. You should therefore fill your mind with respect for these dharmas of the Buddhas, so that you should increasingly desire them, so that you should become more and more zealous for them. Because the supreme enlightenment is not hard to get for one who desires it, who is zealous for it. For the good friend also should you arouse intense respect and affection, and serene should be your confidence in him. For it is when they have been taken hold of by the good friend that Bodhisattvas shall quickly know full enlightenment.

atha khalu sadāprarudito bodhisattvo mahāsattvas tāṃs tathāgatān etad avocat - ko ’smākaṃ kalyāṇamitram iti? ta enam etad avocan - dīrgharātraṃ tvaṃ kulaputra dharmodgatena bodhisattvena mahāsattvenānuttarāyāṃ samyaksaṃbodhau paripācitaḥ parigṛhītaś ca | prajñāpāramitāyām upāyakauśalye buddhadharmeṣu ca śikṣāpitaḥ | sa tava kulaputra parigrāhakaḥ kalyāṇamitraṃ ca | tat tvayā kṛtajñatayā kṛtaveditayā ca satkṛtya tatkṛtaṃ dhārayitavyam | sacet tvaṃ kulaputra dharmodgataṃ bodhisattvaṃ (244) mahāsattvam ekaṃ vā kalpaṃ dvau vā kalpau trīn vā kalpān kalpaśataṃ vā kalpasahasraṃ vā kalpaśatasahasraṃ vā tato vottare cailoṇḍukamiva śirasā parikarṣeḥ, sarvasattvasukhopasthānaṃ cāsyopasthāpayeḥ, yāvantas trisāhasramahāsāhasre lokadhātau rūpaśabdagandharasasparśāḥ, tān sarvān upanāmayeḥ | evam api tvayā kulaputra tasya kulaputrasya naiva kṛtasya pratikṛtaṃ bhavet | tat kasya hetoḥ? tasya hi kulaputra kulaputrasyānubhāvena tavaiṣām evaṃrūpāṇāṃ samādhīnāṃ pratilambhaḥ saṃvṛttaḥ | prajñāpāramitopāyakauśalyaśravaś ca prajñāpāramitāpratilambhaś ca saṃvṛttaḥ ||

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Sadaprarudita asked the Tathagatas: Who is our good friend? The Tathagatas replied: The Bodhisattva Dharmodgata has for a long time matured you for the supreme enlightenment, he has upheld you, he has been your preceptor in perfect wisdom, in skill in means, and in the dharmas of a Buddha. It was he who has upheld you, and for that friendly deed you must honour him in gratitude and thankfulness, and you must bear in mind what he has done for you. If, son of good family, you should for one aeon, or for two aeons, or for up to one hundred thousand aeons, or more, carry about the Bodhisattva Dharmodgata like a turban on your head, would furnish him with everything that makes beings happy, and would present him with as many forms, sounds, smells, tastes and touchables as there are in the great trichiliocosm, (494,1) – even then you would not have repaid that son of good family for what he has done for you. For it has happened through his might that you have acquired these concentrations, that you have heard of the perfection of wisdom and of skill in means, and that you have gained the perfection of wisdom.

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