大般若波羅蜜多經

03

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! How does a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwell contemplating the body, feelings, mind, and dharmas internally and externally, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world?”

The Buddha said: “Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, carefully contemplates his own body, he knows when walking, ‘I am walking’; when standing, he knows, ‘I am standing’; when sitting, he knows, ‘I am sitting’; and when lying down, he knows, ‘I am lying down.’ Thus, however the postures of his own body differ, he accurately and fully comprehends them. Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, carefully contemplates his own body, he accurately comprehends going and returning; accurately comprehends looking ahead and looking around; accurately comprehends bending down and raising his head; accurately comprehends bending and stretching his limbs; and, when wearing the sanghati and carrying his robe and alms bowl, eating and drinking, lying down and resting, walking in meditation, sitting, rising, receiving others, waking and sleeping, speaking and remaining silent, and entering and emerging from the various meditative concentrations, he remains mindful and accurately comprehends all these activities.

Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, carefully contemplates his own body, when breathing in, he knows as it truly is, ‘I breathe in,’ and when breathing out, he knows as it truly is, ‘I breathe out.’ When breathing in a long breath, he knows as it truly is, ‘I breathe in a long breath,’ and when breathing out a long breath, he knows as it truly is, ‘I breathe out a long breath.’ When breathing in a short breath, he knows as it truly is, ‘I breathe in a short breath,’ and when breathing out a short breath, he knows as it truly is, ‘I breathe out a short breath.’ Just as a wheelwright or his apprentice, when making the wheel turn through many revolutions,

knows as it truly is that the wheel is turning through many revolutions, and when making it turn through few revolutions, knows as it truly is that the wheel is turning through few revolutions, so too, when great bodhisattvas practice prajnaparamita and employ non-attainment as skillful means, they carefully contemplate their own bodies and know as they truly are their inhalations and exhalations, whether long or short.

Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, carefully contemplates his own body, he reflects upon and knows as they truly are the distinctions among the four elements: the earth element, the water element, the fire element, and the wind element. It is just as a skilled butcher or his apprentice, having slaughtered an ox, cuts apart the ox’s body with a sharp knife and divides it into four portions, then, whether sitting or standing, contemplates and knows them as they truly are.

So too, when great bodhisattvas practice prajnaparamita and employ non-attainment as skillful means, they carefully contemplate their own bodies and reflect upon and know as they truly are the distinctions among the four elements of earth, water, fire, and wind. Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, carefully contemplates his own body, he reflects and knows as it truly is that, from the soles of the feet to the crown of the head, it is filled with various kinds of impurity, enclosed outwardly by a thin layer of skin: head hair, body hair, nails, teeth, skin, blood, flesh, sinews, vessels, bones, marrow, heart, liver, spleen, kidneys, lungs, gallbladder, stomach, large intestine, small intestine, feces, urine, saliva, nasal mucus, drool, tears, grime, sweat, phlegm, pus, fat, membranes of the brain, rheum, and earwax.

Such impurities fill the body. It is just as a storehouse belonging to a farmer or an elder might be filled with various kinds of grain, such as glutinous rice, sesame, ordinary rice, beans, wheat, and so forth. A person with good eyesight, upon opening the storehouse and seeing everything within, would know as it truly is, ‘There are only various kinds of grain here: glutinous rice, sesame, ordinary rice, and so forth.’ So too, when great bodhisattvas practice prajnaparamita and employ non-attainment as skillful means, they carefully contemplate their own bodies and reflect and know as it truly is that, from the soles of the feet to the crown of the head, they are filled only with various foul and putrid impurities.

What wise person would cherish this body? Only ordinary beings, deluded and confused, cling to it. Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, goes to a secluded wilderness and contemplates a discarded corpse—whether the corpse has lain there for one day, two days, or as many as seven days, swollen, livid, and putrefying, its skin ruptured and pus and blood flowing forth—having seen this, he reflects, ‘My own body is of the same nature and possesses the same characteristics.

So long as it has not attained liberation, it will ultimately become the same.’ What wise person would cherish this body? Only the foolish, deluded and confused, cling to it. Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.

“Furthermore, Subhuti! When a great bodhisattva, while practicing prajnaparamita and employing non-attainment as skillful means, goes to a secluded wilderness and contemplates a discarded corpse—whether the corpse has lain there for one day, two days, or as many as seven days—and sees it being pecked, clawed, torn apart, bitten, and devoured by birds and beasts such as eagles, vultures, crows, hawks, owls, tigers, leopards, foxes, wolves, jackals, dogs, and so forth, its flesh and bones scattered, having seen this, he reflects, ‘My own body is of the same nature and possesses the same characteristics.

So long as it has not attained liberation, it will ultimately become the same.’ What wise person would cherish this body? Only the foolish, deluded and confused, cling to it. Subhuti, this is how a great bodhisattva, when practicing prajnaparamita and employing non-attainment as skillful means, dwells contemplating the body within the body, ardent and diligent, fully endowed with mindfulness and clear comprehension, in order to subdue covetousness and grief regarding the world.”

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse that has been eaten by birds and beasts, its flesh decomposing into a foul, slimy mass, pus and blood flowing everywhere, and innumerable worms and maggots writhing within it, so putrid and repulsive that it is more loathsome than a dead dog; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse that has been eaten by worms and maggots, its flesh decomposed and its bones exposed, its joints still connected, its sinews bound together and stained with blood, with only putrid flesh remaining; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse reduced to a skeleton, all blood and flesh gone, with only the sinews holding it together; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions. So long as it has not attained liberation, it will ultimately come to the same end.

What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse of which only a few bones remain, the bones stark white like a snow-white conch, the sinews disintegrated and the joints scattered apart; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse that has become white bones, its joints separated and its bones strewn everywhere—here a foot bone, there a shinbone, a kneecap, a thighbone, a hipbone, a vertebra, a rib, a breastbone, an upper-arm bone, a forearm bone, a hand bone, a bone from the back of the neck, a jawbone, a cheekbone, or a skull, each bone lying in a different place; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would greedily cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse whose bones lie scattered in disorder, blown by the wind, scorched by the sun, drenched by rain, and covered with frost, and which, after many months and years, have become the color of a snow-white conch; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Furthermore, Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means, goes to a wilderness place and contemplates a discarded corpse whose bones remain scattered upon the ground and, after many hundreds or many thousands of years, have turned bluish, like the color of a pigeon, while some bones have decayed and crumbled into dust, mingling with the earth so that they can no longer be distinguished; having seen this, he reflects: “My own body is of this same nature and is subject to all these same conditions.

So long as it has not attained liberation, it will ultimately come to the same end. What wise person would cherish this body? Only a fool, deluded and confused, would cling to it.” Then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, uses non-attainment as a skillful means and, with regard to the body internally, abides contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world.

Subhuti! When great bodhisattvas practice prajnaparamita, using non-attainment as a skillful means, they abide contemplating the body throughout with regard to such various aspects of the body internally, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world. With regard to the body externally, they abide contemplating the body throughout; with regard to the body both internally and externally, they abide contemplating the body throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world. According to their inclination, they likewise practice in this manner.

Subhuti! When great bodhisattvas practice prajnaparamita, using non-attainment as a skillful means, with regard to feelings, mind, and dharmas internally and externally, they abide contemplating feelings, mind, and dharmas throughout, ardent and diligent, fully mindful and clearly comprehending, in order to subdue covetousness and sorrow concerning the world. According to their inclination, this should be explained extensively as above.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, using non-attainment as a skillful means, and abides contemplating throughout the body, feelings, mind, and dharmas, both internally and externally, although he contemplates them in this manner, there is nothing attained. Subhuti! You should know that this is a characteristic of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! Another characteristic of the Great Vehicle of a great bodhisattva is the four right efforts. What are the four?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, uses non-attainment as a skillful means and, regarding evil and unwholesome dharmas that have not yet arisen, seeks to prevent them from arising, he should arouse aspiration, exert right diligence, apply his mind, and sustain his mind. This is the first right effort.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, causes evil and unwholesome dharmas that have already arisen to be permanently abandoned, and therefore generates aspiration, applies effort, arouses right diligence, and directs and sustains the mind, this is the second right effort.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, causes wholesome dharmas that have not yet arisen to arise, and therefore generates aspiration, applies effort, arouses right diligence, and directs and sustains the mind, this is the third right effort.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, causes wholesome dharmas that have already arisen to abide, not be forgotten, increase, expand, be cultivated ever more fully, and reach perfection, and therefore generates aspiration, applies effort, arouses right diligence, and directs and sustains the mind, this is the fourth right effort.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the four bases of spiritual power. What are the four?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the basis of spiritual power accomplished through the volitional formation of abandonment associated with the samadhi of aspiration, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment, this is the first basis of spiritual power.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the basis of spiritual power accomplished through the volitional formation of abandonment associated with the samadhi of diligence, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment, this is the second basis of spiritual power.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the basis of spiritual power accomplished through the volitional formation of abandonment associated with the samadhi of mind, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment, this is the third basis of spiritual power.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the basis of spiritual power accomplished through the volitional formation of abandonment associated with the samadhi of contemplation, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and, having directed it toward relinquishment, relinquishes, this is the fourth basis of spiritual power.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the five faculties. What are the five?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the five powers. What are the five?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the seven factors of enlightenment. What are the seven?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates the enlightenment factor of mindfulness, the enlightenment factor of investigation of dharmas, the enlightenment factor of diligence, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing them toward relinquishment.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the eight factors of the Noble Path. What are the eight?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, cultivates right view, right intention, right speech, right action, right livelihood, right diligence, right mindfulness, and right concentration, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing them toward relinquishment.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the three samadhis. What are the three?

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, contemplates the intrinsic characteristics of all dharmas as empty and the mind becomes firmly established, this is called the gateway to liberation through emptiness and is also called the samadhi of emptiness. This is the first samadhi.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, contemplates that, because the intrinsic characteristics of all dharmas are empty, all dharmas are signless, and the mind becomes firmly established, this is called the gateway to liberation through signlessness and is also called the samadhi of signlessness. This is the second samadhi.

If a great bodhisattva, while practicing prajnaparamita, employing non-attainment as skillful means, contemplates that, because the intrinsic characteristics of all dharmas are empty, there is nothing whatsoever to be wished for, and the mind becomes firmly established, this is called the gateway to liberation through wishlessness and is also called the samadhi of wishlessness. This is the third samadhi.

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include knowledge of dharmas, subsequent knowledge, conventional knowledge, knowledge of others’ minds, knowledge of suffering, knowledge of its origin, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, and knowledge of things as they truly are. These are characteristics of the Great Vehicle of a great bodhisattva.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! What is knowledge of dharmas?”

The Buddha said: “Subhuti! Knowledge that, employing non-attainment as skillful means, knows the transformations and distinct characteristics of the five skandhas and so forth is knowledge of dharmas.”

“Blessed One! What is subsequent knowledge?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows the skandhas, dhatus, ayatanas, and the various instances of dependent origination, whether collectively or individually, as impermanent and so forth is subsequent knowledge.”

“Blessed One! What is conventional knowledge?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows all dharmas to be provisionally designated by names is conventional knowledge.”

“Blessed One! What is knowledge of others’ minds?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows the minds and mental factors of sentient beings, as well as their cultivation and realization of cessation, is knowledge of others’ minds.”

“Blessed One! What is knowledge of suffering?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows suffering so that rebirth is not undergone is knowledge of suffering.”

“Blessed One! What is knowledge of the origin of suffering?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows the origin of suffering so that it is permanently abandoned is knowledge of the origin of suffering.”

“Blessed One! What is knowledge of cessation?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows cessation so that it is realized is knowledge of cessation.”

“Blessed One! What is knowledge of the path?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows the path so that it is cultivated is knowledge of the path.”

“Blessed One! What is knowledge of exhaustion?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows that greed, hatred, and delusion are exhausted is knowledge of exhaustion.”

“Blessed One! What is knowledge of non-arising?”

“Subhuti! Knowledge that, employing non-attainment as skillful means, knows that sentient beings will not be reborn in any realm of existence is knowledge of non-arising.”

“Blessed One! What is knowledge of things as they truly are?”

“Subhuti! The Tathagata’s knowledge of all things and knowledge of all aspects is knowledge of things as they truly are.”

Subhuti! You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva include the three undefiled faculties. What are the three? They are the faculty of one who will come to know what is not yet known, the faculty of one who has come to know, and the faculty of one endowed with complete knowledge.

At that time, Subhuti addressed the Buddha: “Blessed One! What is the faculty of one who will come to know what is not yet known?”

The Buddha said: Subhuti! If practitioners have not yet directly comprehended the Noble Truths and have not yet attained the noble fruits, but possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom, this is called the faculty of one who is yet to know and will come to know.

Blessed One! What is the faculty of one who has come to know?

Subhuti! If practitioners have directly comprehended the Noble Truths and attained the noble fruits, and also possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom, this is called the faculty of one who has come to know.

Blessed One! What is the faculty of one endowed with complete knowledge?

Subhuti! If practitioners—whether arhats, pratyekabuddhas, bodhisattvas established in the ten bhumis, or Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones—possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom, this is called the faculty of one endowed with complete knowledge.

Subhuti! Regarding these three faculties, if anyone takes non-attainment as the means, you should know that they are a characteristic of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the three samadhis. What are the three? They are the samadhi with initial application and sustained application, the samadhi without initial application but with sustained application, and the samadhi without initial application or sustained application.

At that time, the Venerable Subhuti addressed the Buddha: Blessed One! What is the samadhi with initial application and sustained application?

The Buddha said: Subhuti! When one has withdrawn from sensual desires and unwholesome qualities, and, with initial application and sustained application, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss, and fully abides therein, this is the samadhi with initial application and sustained application.

Blessed One! What is the samadhi without initial application but with sustained application?

Subhuti! The concentration intermediate between the first dhyana and the second dhyana is the samadhi without initial application but with sustained application.

Blessed One! What is the samadhi without initial application or sustained application?

Subhuti! The third dhyana through the sphere of neither perception nor non-perception constitute the samadhi without initial application or sustained application.

Subhuti! Regarding these three samadhis, if one takes non-attainment as the means, you should know that they are a characteristic of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the ten recollections. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, recollection of the devas, recollection of quiescence and disillusioned detachment, mindfulness of inhalation and exhalation, mindfulness of the body, and mindfulness of death.

Subhuti! Regarding these ten recollections, if anyone takes non-attainment as the means, you should know that they are a characteristic of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is this: regarding all the wholesome qualities comprised in the four dhyanas, the four immeasurables, the four formless concentrations, the eight liberations, the eight spheres of mastery, the nine successive attainments, the ten totalities, and so forth, if one takes non-attainment as the means, you should know that they are a characteristic of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the ten powers of a Buddha. What are the ten? They are the power of knowledge of what is possible and what is impossible, the power of knowledge of the maturation of karma, the power of knowledge of the various dhatus, the power of knowledge of various inclinations, the power of knowledge of superior and inferior faculties, the power of knowledge of the paths leading everywhere, the power of knowledge of the defilement and purification of dhyanas, liberations, samadhis, and meditative attainments, the power of knowledge that recollects former abodes, the power of knowledge of death and rebirth, and the power of knowledge of the exhaustion of the outflows.

At that time, the Venerable Subhuti addressed the Buddha: Blessed One! What is the power of knowledge of what is possible and what is impossible?

The Buddha said: Subhuti! If, taking non-attainment as the means, one knows in accordance with reality what is possible and what is impossible in all dharmas of cause and effect, this is the power of knowledge of what is possible and what is impossible.

Blessed One! What is the power of knowledge of the maturation of karma?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the karmic dharmas of sentient beings and the various causes and effects experienced by them in the past, future, and present, this is the power of knowledge of the maturation of karma.

Blessed One! What is the power of knowledge of the various dhatus?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the immeasurable dhatus of sentient beings, this is the power of knowledge of the various dhatus.

Blessed One! What is the power of knowledge of various inclinations?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the immeasurable inclinations of sentient beings, this is the power of knowledge of various inclinations.

Blessed One! What is the power of knowledge of superior and inferior faculties?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the superior and inferior faculties of sentient beings, this is the power of knowledge of superior and inferior faculties.

Blessed One! What is the power of knowledge of the paths leading everywhere?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the courses of conduct of sentient beings that lead everywhere, this is the power of knowledge of the paths leading everywhere.

Blessed One! What is the power of knowledge of the defilement and purification of dhyanas, liberations, samadhis, and meditative attainments?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the dhyanas, liberations, samadhis, meditative attainments, defilement, purification, faculties, powers, factors of awakening, factors of the path, and so forth, of sentient beings, this is the power of knowledge of the defilement and purification of dhyanas, liberations, samadhis, and meditative attainments.

Blessed One! What is the power of knowledge that recollects former abodes?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the events in the immeasurable and innumerable former lives of sentient beings, this is the power of knowledge that recollects former abodes.

Blessed One! What is the power of knowledge of death and rebirth?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality the characteristics of the immeasurable and innumerable deaths and rebirths of sentient beings, this is the power of knowledge of death and rebirth.

Blessed One! What is the power of knowledge of the exhaustion of the outflows?

Subhuti! If, taking non-attainment as the means, one clearly knows in accordance with reality that the outflows have been utterly exhausted, and, through liberation of mind without outflows and liberation through wisdom without outflows, personally realizes and fully abides in these in the present life, being able rightly to know: “Birth has been exhausted, the holy life has been established, what had to be done has been done, and there will be no further existence,” this is the power of knowledge of the exhaustion of the outflows.

Subhuti! You should know that these are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the four fearlessnesses. What are the four? They are fearlessness concerning perfect and complete awakening, fearlessness concerning the exhaustion of the outflows, fearlessness concerning obstructive dharmas, and fearlessness concerning the path that brings suffering to an end.

At that time, the Venerable Subhuti addressed the Buddha: Blessed One! What is fearlessness concerning perfect and complete awakening?

The Buddha said: Subhuti! If, taking non-attainment as the means, I proclaim myself to be a Perfectly and Completely Awakened One, and even if any shramana or brahmin, deva, Mara, Brahma, or anyone else in the world were, on the basis of the Dharma, to raise an objection and declare concerning some dharma, “Regarding that dharma, you are not perfectly and completely awakened,” I would see no valid ground for that objection.

Because I see no valid ground for it, I abide securely, without fear or alarm. I proclaim that I occupy the honored station of the Great Sage; amid the great assembly, I rightly roar the lion’s roar and turn the wondrous wheel of Dharma—a wheel that is pure, true, and unsurpassed. No shramana or brahmin, deva, Mara, Brahma, or anyone else in the world is capable of turning such a wheel of Dharma.

This is fearlessness concerning perfect and complete awakening.

Blessed One! What is fearlessness concerning the exhaustion of the outflows?

Subhuti! If, taking non-attainment as the means, I declare, “I have utterly exhausted all outflows,” then even if any ascetic or brahmin, deva, Mara, Brahma, or any other being in the world were to raise an objection in accordance with the Dharma and, mindful of it, say, “Such outflows have not yet been utterly exhausted,” I would clearly see that there is no basis for that objection. Because I see that there is no basis for that objection, I abide securely within, without fear or alarm.

I declare that I occupy the honored position of the Great Sage; amid the great assembly, I rightly utter the lion’s roar and turn the wondrous Dharma wheel—a wheel that is pure, true, correct, and unsurpassed. No ascetic or brahmin, deva, Mara, Brahma, or any other being in the world is capable of turning such a Dharma wheel. This is the fearlessness concerning the exhaustion of the outflows.

“Blessed One! What is the fearlessness concerning teachings that obstruct the path?”

“Subhuti! If, taking non-attainment as the means, I clearly explain to my disciples the teachings that obstruct the path, then even if any ascetic or brahmin, deva, Mara, Brahma, or any other being in the world were to raise an objection in accordance with the Dharma and, mindful of it, say, ‘Practicing this teaching cannot obstruct the path,’ I would clearly see that there is no basis for that objection. Because I see that there is no basis for that objection, I abide securely in safety, without fear or alarm.

I declare that I occupy the honored position of the Great Sage; amid the great assembly, I rightly utter the lion’s roar and turn the wondrous Dharma wheel—a wheel that is pure, true, correct, and unsurpassed. No ascetic or brahmin, deva, Mara, Brahma, or any other being in the world is capable of turning such a Dharma wheel. This is the fearlessness concerning teachings that obstruct the path.

“Blessed One! What is the fearlessness concerning the path that completely ends suffering?”

“Subhuti! If, taking non-attainment as the means, I teach my disciples the path that completely ends suffering, then even if any ascetic or brahmin, deva, Mara, Brahma, or any other being in the world were to raise an objection in accordance with the Dharma and, mindful of it, say, ‘Cultivating this path cannot completely end suffering,’ I would clearly see that there is no basis for that objection. Because I see that there is no basis for that objection, I abide securely in safety, without fear or alarm.

I declare that I occupy the honored position of the Great Sage; amid the great assembly, I rightly utter the lion’s roar and turn the wondrous Dharma wheel—a wheel that is pure, true, correct, and unsurpassed. No ascetic or brahmin, deva, Mara, Brahma, or any other being in the world is capable of turning such a Dharma wheel. This is the fearlessness concerning the path that completely ends suffering.

“Subhuti! You should know that these are characteristics of the Mahayana of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Mahayana of great bodhisattvas include the four analytical knowledges. What are the four? They are analytical knowledge of meaning, analytical knowledge of Dharma, analytical knowledge of language, and analytical knowledge of eloquence.

“Subhuti! When these four analytical knowledges take non-attainment as the means, you should know that they are characteristics of the Mahayana of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Mahayana of great bodhisattvas include great loving-kindness, great compassion, great sympathetic joy, great equanimity, the five kinds of eyes, the six superknowledges, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Subhuti! When such dharmas take non-attainment as the means, you should know that they are characteristics of the Mahayana of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Mahayana of great bodhisattvas include the eighteen distinctive qualities of a Buddha. What are the eighteen?

From the night when I, the Tathagata, Arhat, Perfectly and Completely Awakened One, first attained unsurpassed perfect awakening until the final night when, my work accomplished, I enter the great nirvana without remainder, throughout the interval I am never mistaken; I utter no hasty or harsh word; I have no lapse of mindfulness, no unconcentrated mind, and no undiscerning thought; I have both discernment and equanimity.

My aspiration never declines, my diligence never declines, my mindfulness never declines, my wisdom never declines, my liberation never declines, and my knowledge and vision of liberation never decline. In every bodily action, knowledge takes the lead, and the action proceeds in accordance with knowledge. In every verbal action, knowledge takes the lead, and the action proceeds in accordance with knowledge.

In every mental action, knowledge takes the lead, and the action proceeds in accordance with knowledge. Toward the past, I give rise to knowledge and vision that are unobstructed and unhindered; toward the future, I give rise to knowledge and vision that are unobstructed and unhindered; and toward the present, I give rise to knowledge and vision that are unobstructed and unhindered. Subhuti!

When these eighteen distinctive qualities of a Buddha all take non-attainment as the means, you should know that they are characteristics of the Mahayana of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Mahayana of great bodhisattvas include the dharani letter gateways.”

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! What are the dharani letter gateways?”

The Buddha said: “Subhuti! The equality of letters, the equality of language, and the equality of the principles expressed through speech enter into the various letter gateways. These are the dharani letter gateways.”

“Blessed One! What does it mean to enter into the various letter gateways?”

Subhuti! If a great bodhisattva, when cultivating prajnaparamita, takes non-attainment as skillful means, then, by entering the Dharma-door of the letter "Kha," he realizes that all dharmas are originally unborn; by entering the Dharma-door of the letter "Ra," he realizes that all dharmas are free from the defilement of sensory objects; by entering the Dharma-door of the letter "Pa," he realizes the teaching of the ultimate meaning of all dharmas; by entering the Dharma-door of the letter "Ja," he realizes the nature of all dharmas as being without birth and death; by entering the Dharma-door of the letter "Na," he realizes that the nature of gain and loss in all dharmas is remote from names and characteristics;

by entering the Dharma-door of the letter "La," he realizes the supramundane nature of all dharmas, wherein the causes and conditions of craving never appear; by entering the Dharma-door of the letter "Da," he realizes the nature of all dharmas as disciplined, quiescent, suchness, equal, and free from discrimination; by entering the Dharma-door of the letter "Ba," he realizes the nature of all dharmas as free from bondage; by entering the Dharma-door of the letter "Tra," he realizes the nature of all dharmas as free from agitation, arrogance, and defilement, and thus purified; by entering the Dharma-door of the letter "Sa," he realizes the unobstructed nature of all dharmas;

by entering the Dharma-door of the letter "Phược," he realizes the nature of all dharmas as beyond the path of words and sounds; by entering the Dharma-door of the letter "Đả," he realizes the immovable suchness of all dharmas; by entering the Dharma-door of the letter "Dã," he realizes the nature of all dharmas as truly unborn; by entering the Dharma-door of the letters "Sắc tra," he realizes that the characteristic of subjugating and sustaining all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Ca," he realizes that the agent of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Ta," he realizes that the temporal equality of all dharmas cannot be apprehended;

by entering the Dharma-door of the letter "Ma," he realizes that the nature of self and what belongs to self in all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Già," he realizes that the nature of activity and grasping in all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Tha," he realizes that the nature of the locations of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Xà," he realizes that the arising nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Thấp phược," he realizes that the peaceful and secure nature of all dharmas cannot be apprehended;

by entering the Dharma-door of the letter "Đạt," he realizes that the nature of the dhatu of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Xả," he realizes that the quiescent nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Khư," he realizes that the space-like nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Sạn," he realizes that the nature of the exhaustion of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Tát đả," he realizes that the sustaining nature of all dharmas, which keeps what is possible and impossible from being disturbed, cannot be apprehended;

by entering the Dharma-door of the letter "Nhã," he realizes that the knowable nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Lặc tha," he realizes that the nature of attachment to the meaning of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Kha," he realizes that the causal nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Bạc," he realizes that the destructible nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Xước," he realizes that the pleasure-obscuring nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Táp ma," he realizes that the recollectable nature of all dharmas cannot be apprehended;

by entering the Dharma-door of the letters "Hạp phược," he realizes that the invocable nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Ta," he realizes that the courageous nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Kiện," he realizes that the vast equality of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Soai," he realizes that the aggregating nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Nõa," he realizes that all dharmas are free from every noisy dispute and that their coming, going, walking, standing, lying down, and sitting cannot be apprehended;

by entering the Dharma-door of the letter "Phả," he realizes that the fully pervasive fruition of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Tắt ca," he realizes that the accumulative and aggregating nature of all dharmas cannot be apprehended; by entering the Dharma-door of the letters "Dật Ta," he realizes that the characteristics of aging and decline in all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Chước," he realizes that the traces of all dharmas cannot be apprehended; by entering the Dharma-door of the letter "Tra," he realizes that the nature of all dharmas as mutually oppressing and driving one another away cannot be apprehended;

by entering the Dharma-door of the letter "Trạch," he realizes that the ultimate end of all dharmas cannot be apprehended.

Subhuti! Such Dharma-doors of letters enable one to penetrate completely into the emptiness of dharmas; apart from such letters, that which signifies the emptiness of dharmas also cannot be apprehended. Why is this? Subhuti! The meaning of such letters cannot be spoken, cannot be revealed, cannot be grasped, cannot be recorded and preserved, and cannot be contemplated, because it is free from all characteristics.

Subhuti! Just as space is the destination of all things, so too are these Dharma-doors of letters. The meaning of the emptiness of dharmas can be clearly disclosed only by entering these Dharma-doors.

Subhuti! Entering this letter "Kha" and the others is called entering the Dharma-doors of letters. Subhuti! If a great bodhisattva acquires skillful wisdom regarding entry into such Dharma-doors of letters, he is unobstructed in speaking, expounding, and expressing himself through every kind of sound and language; he is able to realize and fully retain the equality and emptiness of all dharmas; and he gains complete mastery of every kind of sound and language.

Subhuti! If a great bodhisattva is able to hear and enter the seals of characteristics and seals of phrases of such Dharma-doors of letters, and, after hearing them, accepts and retains them, reads and recites them fluently, and explains them to others without craving fame or gain, then through these causes and conditions he acquires twenty kinds of supreme merit. What are the twenty?

They are: acquiring enduring recollection; acquiring supreme moral shame and dread of wrongdoing; acquiring steadfast strength; acquiring the purport of the Dharma; acquiring superior understanding; acquiring supreme wisdom; acquiring unobstructed eloquence; acquiring the Dharma-door of dharani; acquiring freedom from doubt; acquiring neither anger nor delight in response to adverse or favorable words; abiding in equality without high or low; gaining mastery of the sounds and languages of sentient beings; perfecting the skandhas, perfecting the ayatanas, and perfecting the dhatus; perfecting dependent origination, perfecting causes, perfecting conditions, and perfecting dharmas; perfecting the wisdom that distinguishes the superior and inferior faculties;

perfecting the wisdom that knows the minds of others; acquiring skillful observation of the stars and calendars; perfecting the wisdom of the divine ear, perfecting the wisdom of recollecting former abodes, perfecting the wisdom of miraculous powers, and perfecting the wisdom that knows death and rebirth; perfecting the wisdom of the exhaustion of the outflows; perfecting the wisdom that discerns what is possible and impossible; and perfecting deportment while traveling upon the road.

Subhuti! These are the twenty kinds of supreme merit.

Subhuti! If a great bodhisattva, while practicing prajnaparamita, employs non-attainment as a skillful means and attains the dharani gateway of letters, you should know that this is a characteristic of the Great Vehicle of a great bodhisattva.

The Buddha said to Subhuti: “Did you ask how one should know that a great bodhisattva has set his mind upon the Great Vehicle?

“Subhuti! If a great bodhisattva, while practicing the six paramitas, proceeds from one stage to another, you should know that this great bodhisattva has set his mind upon the Great Vehicle.”

At that time, the Venerable Subhuti said to the Buddha: “Blessed One! How does a great bodhisattva, while practicing the six paramitas, proceed from one stage to another?”

The Buddha said: “Subhuti! If a great bodhisattva knows that all dharmas come from nowhere and go nowhere—why is this? Because all dharmas neither depart nor arrive, having neither a point of departure nor a destination, for they neither change nor perish—and if that great bodhisattva neither relies upon nor conceives of any point of departure or destination, and although cultivating the practices of his own stage does not perceive that stage, then, Subhuti, this is how a great bodhisattva, while practicing the six paramitas, proceeds from one stage to another.”

“Blessed One! How does a great bodhisattva cultivate the practices of his own stage?”

“Subhuti! When a great bodhisattva abides in the first stage, the Stage of Utmost Joy, he should skillfully cultivate ten kinds of supreme practice. What are the ten?

First, employing non-attainment as a skillful means, he cultivates the practice of pure and supreme aspiration, because supreme aspiration cannot be apprehended. Second, employing non-attainment as a skillful means, he cultivates the practice of an impartial mind toward all sentient beings, because no sentient being can be apprehended. Third, employing non-attainment as a skillful means, he cultivates the practice of giving, because the giver, the recipient, and the gift cannot be apprehended.

Fourth, employing non-attainment as a skillful means, he cultivates the practice of drawing near to virtuous spiritual friends, because virtuous and unwholesome friends possess no dual characteristics. Fifth, employing non-attainment as a skillful means, he cultivates the practice of seeking the Dharma, because the dharmas sought cannot be apprehended. Sixth, employing non-attainment as a skillful means, he cultivates the practice of always delighting in renunciation, because the relinquishment of home cannot be apprehended.

Seventh, employing non-attainment as a skillful means, he cultivates the practice of delighting in the Buddha’s body, because the excellent marks and accompanying characteristics cannot be apprehended. Eighth, employing non-attainment as a skillful means, he cultivates the practice of elucidating and propagating the teachings, because the dharmas distinguished cannot be apprehended. Ninth, employing non-attainment as a skillful means, he cultivates the practice of destroying pride, because no flourishing dharma can be apprehended.

Tenth, employing non-attainment as a skillful means, he cultivates the practice of speech that is truthful, steadfast, and constant, because the nature of all speech cannot be apprehended.

“Subhuti! When a great bodhisattva abides in the first stage, the Stage of Utmost Joy, he should skillfully cultivate these ten supreme practices.

“Furthermore, Subhuti! When a great bodhisattva abides in the second stage, the Stage of Freedom from Defilement, he should contemplate and cultivate eight dharmas so that they may swiftly reach perfection. What are the eight? First, purity of moral discipline; second, recognizing and repaying kindness; third, abiding in the power of patient endurance; fourth, experiencing supreme joy; fifth, never abandoning sentient beings; sixth, constantly arousing great compassion; seventh, respectfully and faithfully attending upon, serving, and making offerings to teachers and elders, regarding this as service to the Buddha; eighth, exhorting others to seek and cultivate the paramitas.

“Subhuti! When a great bodhisattva abides in the second stage, the Stage of Freedom from Defilement, he should contemplate and cultivate these eight dharmas so that they may swiftly reach perfection.

“Furthermore, Subhuti! When a great bodhisattva abides in the third stage, the Stage of Radiance, he should abide in five dharmas. What are the five?

First, he should diligently seek extensive learning, never growing weary or considering it sufficient, yet without clinging to the words of the teachings he has heard. Second, with an undefiled mind, he should constantly practice the giving of Dharma; although he teaches extensively, he should not become conceited. Third, he should plant roots of virtue to adorn and purify buddha lands; although he dedicates them toward this end, he should not exalt himself.

Fourth, for the sake of teaching sentient beings, although he never grows weary or disheartened amid boundless birth and death, he should not become conceited. Fifth, although he abides in moral shame and dread of wrongdoing, he should remain unattached.

“Subhuti! When a great bodhisattva abides in the third stage, the Stage of Radiance, he should constantly abide in these five dharmas.

“Furthermore, Subhuti! When a great bodhisattva abides in the fourth stage, the Stage of Blazing Wisdom, he should abide in ten dharmas, constantly cultivating them without relinquishment. What are the ten? First, he should never forsake secluded places; second, he should have few desires; third, he should be content; fourth, he should never abandon the virtues of the dhuta practices; fifth, he should never forsake the precepts in which he has trained; sixth, he should feel profound disenchantment with sensual pleasures and remain far removed from them; seventh, he should always delight in arousing a tranquil mind; eighth, he should relinquish all possessions; ninth, his mind should neither stagnate nor sink into torpor; tenth, he should harbor no attachment or concern for any possession.

“Subhuti! When a great bodhisattva abides in the fourth stage, the Stage of Blazing Wisdom, he should abide in these ten dharmas, constantly practicing them without relinquishment.”

Fascicle 53

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