大般若波羅蜜多經

02

Furthermore, Subhuti, the characteristics of the Great Vehicle of a great bodhisattva are immeasurable hundreds of thousands of unsurpassed, subtle, and wondrous samadhis, such as the Samadhi of Heroic Practice, the Samadhi of the Jeweled Seal, the Samadhi of the Lion’s Play, the Samadhi of the Wondrous Moon, the Samadhi of the Moon-Banner Mark, the Samadhi of the Wellspring of All Dharmas, the Samadhi of Consecration, the Samadhi of Certainty in the Dharma Realm, the Samadhi of the Banner-Mark of Certainty, the Samadhi of the Diamond Simile, the Samadhi of Entering the Dharma Seal, the Samadhi of Emitting Light and Never Forgetting, the Samadhi of Skillfully Establishing the King of Samadhis, the Samadhi of Emitting Light, the Samadhi of the Power of Diligence,

the Samadhi of Equal Wellspring, the Samadhi of Entering and Definitely Understanding All Expressions, the Samadhi of Equally Entering Designations, the Samadhi of Contemplating the Directions, the Samadhi of the Seal of Complete Retention, the Samadhi of Never Forgetting, the Samadhi of the Ocean-Seal Toward Which All Dharmas Equally Proceed, the Samadhi Pervading Empty Space, the Samadhi of the Diamond Wheel, the Samadhi Free from Defilement, the Samadhi of Universal Illumination, the Samadhi of Unblinking, the Samadhi of Abiding in the Signless, the Samadhi Beyond Thought, the Samadhi of the Stainless Lamp, the Samadhi of Boundless Light, the Samadhi of Radiance, the Samadhi of Universal Shining, the Samadhi of Pure Firmness, the Samadhi of Stainless Light,

the Samadhi that Brings Forth Wondrous Bliss, the Samadhi of the Lightning Lamp, the Samadhi of the Inexhaustible, the Samadhi Endowed with Majestic Light, the Samadhi Free from Exhaustion, the Samadhi of the Unmoving, the Samadhi Without Gaps, the Samadhi of the Sun Lamp, the Samadhi of the Pure Moon, the Samadhi of Pure Light, the Samadhi of Illumination, the Samadhi of Doing What Ought to Be Done, the Samadhi of the Wisdom-Banner Mark, the Samadhi of the Diamond Garland, the Samadhi of Steadfast Mind, the Samadhi of Universal Brilliance, the Samadhi of Skillful Abiding, the Samadhi of the Jeweled Accumulation, the Samadhi of the Wondrous Dharma Seal, the Samadhi of the Equality-Nature of All Dharmas, the Samadhi of Relinquishing Fondness and Delight,

the Samadhi of Entering the Summit of Dharma, the Samadhi of Dispersion, the Samadhi of Discerning Dharma Phrases, the Samadhi of the Equality of Intrinsic Characteristics, the Samadhi Free from the Marks of Written Characters, the Samadhi of Severing Objects of Cognition, the Samadhi Without Alteration, the Samadhi Without Categories, the Samadhi of Signless Practice, the Samadhi Free from Obscuring Darkness, the Samadhi Endowed with Practice, the Samadhi of Immutability, the Samadhi of Transcending Domains, the Samadhi of Accumulating All Merits, the Samadhi of Certain Abiding, the Samadhi of Abiding Without Mind, the Samadhi of the Pure and Wondrous Flower, the Samadhi Endowed with the Factors of Awakening, the Samadhi of the Boundless Lamp, the Samadhi of Boundless Eloquence,

the Samadhi of the Equal of the Unequaled, the Samadhi Transcending All Dharmas, the Samadhi of Definitively Judging All Dharmas, the Samadhi of Dispersing the Net of Doubt, the Samadhi of Non-Abiding, the Samadhi Adorned by a Single Characteristic, the Samadhi that Elicits the Characteristics of Practice, the Samadhi of the Characteristic of a Single Practice, the Samadhi Free from the Characteristics of Practice, the Samadhi of the Characteristics of Wondrous Practice, the Samadhi of Reaching and Destroying the Foundation of All Existence, the Samadhi of Entering Conventionally Established Language, the Samadhi of Liberation from Sounds and Written Characters, the Samadhi of the Blazing Torch, the Samadhi of the Adornment of Pure Characteristics, the Samadhi Without Emblems,

the Samadhi Endowed with All Wondrous Marks, the Samadhi of Not Sporting with Any Suffering or Pleasure, the Samadhi of the Inexhaustible Characteristics of Practice, the Samadhi Endowed with Dharani, the Samadhi that Subdues All Those of Right and Wrong Determination, the Samadhi that Purely Pacifies All Opposition and Accord, the Samadhi Free from Hatred and Attachment, the Samadhi of Stainless Illumination, the Samadhi Endowed with Firmness, the Samadhi of the Full Moon’s Pure Light, the Samadhi of Great Adornment, the Samadhi that Illuminates All Worlds, the Samadhi of the Equality-Nature of Concentration, the Samadhi of the Equal Principle of Contention and Non-Contention, the Samadhi Without Nest, Emblem, or Fondness, the Samadhi of Definitely Abiding in Suchness,

the Samadhi Free from the Foul Evils of Body, the Samadhi Free from the Foul Evils of Speech, the Samadhi Free from the Foul Evils of Mind, the Samadhi Like Empty Space, and the Samadhi Unattached and Undefiled Like Empty Space.

There are immeasurable hundreds of thousands of samadhis such as these. These are characteristics of the Great Vehicle of a great bodhisattva.

Subhuti, what is the Samadhi of Heroic Practice? When one abides in this samadhi, one can receive and embrace the domains of all samadhis, can courageously accomplish boundless and extraordinary deeds, and can lead all meditative absorptions. It is therefore called the Samadhi of Heroic Practice.

What is called the Samadhi of the Jeweled Seal? This samadhi can seal and certify all concentrations. It is therefore called the Samadhi of the Jeweled Seal.

What is called the Samadhi of the Lion’s Play? When one abides in this samadhi, one abides with sovereign mastery in all extraordinary concentrations. It is therefore called the Samadhi of the Lion’s Play.

What is called the Samadhi of the Wondrous Moon? When one abides in this samadhi, one illuminates all concentrations like a clear full moon. It is therefore called the Samadhi of the Wondrous Moon.

What is called the Samadhi of the Moon-Banner Mark? When one abides in this samadhi, one can universally bear the extraordinary characteristics of all concentrations. It is therefore called the Samadhi of the Moon-Banner Mark.

What is called the Samadhi of the Wellspring of All Dharmas? When one abides in this samadhi, one can universally bring forth all extraordinary concentrations. It is therefore called the Samadhi of the Wellspring of All Dharmas.

What is called the Samadhi of Consecration? When one abides in this samadhi, one can universally contemplate all concentrations at the summit. It is therefore called the Samadhi of Consecration.

What is called the Samadhi of Certainty in the Dharma Realm? When one abides in this samadhi, one can decisively and clearly illuminate the Dharma realm. It is therefore called the Samadhi of Certainty in the Dharma Realm.

What is called the Samadhi of the Banner-Mark of Certainty? When one abides in this samadhi, one can definitely accept and retain the banner-marks of all concentrations. It is therefore called the Samadhi of the Banner-Mark of Certainty.

What is called the Samadhi of the Diamond Simile? When one abides in this samadhi, one can break through those concentrations that other dharmas cannot subdue. It is therefore called the Samadhi of the Diamond Simile.

What is called the Samadhi of Entering the Dharma Seal? When one abides in this samadhi, one can universally realize and enter all Dharma seals. It is therefore called the Samadhi of Entering the Dharma Seal.

What is called the Samadhi of Emitting Light and Never Forgetting? When one abides in this samadhi, one emits the light of extraordinary concentration, illuminating all sentient beings and causing them to recollect the teachings they formerly received. It is therefore called the Samadhi of Emitting Light and Never Forgetting.

What is called the Samadhi of Skillfully Establishing the King of Samadhis? When one abides in this samadhi, one can skillfully establish the kings of all concentrations. It is therefore called the Samadhi of Skillfully Establishing the King of Samadhis.

What is called the Samadhi of Emitting Light? When one abides in this samadhi, one can emit the light of all concentrations. It is therefore called the Samadhi of Emitting Light.

What is called the Samadhi of the Power of Diligence? When one abides in this samadhi, one can bring forth the power of diligence of all concentrations. It is therefore called the Samadhi of the Power of Diligence.

What is called the Samadhi of Equal Wellspring? When one abides in this samadhi, one causes all meditative absorptions to arise equally. It is therefore called the Samadhi of Equal Wellspring.

What is called the Samadhi of Entering and Definitely Understanding All Expressions? When one abides in this samadhi, one definitely and clearly understands all expressions. It is therefore called the Samadhi of Entering and Definitely Understanding All Expressions.

What is called the Samadhi of Understanding Designations? When abiding in this samadhi, one can fully comprehend and explain the meanings of all the names of meditative concentrations. Therefore, it is called the Samadhi of Understanding Designations.

What is called the Samadhi of Contemplating the Directions? When abiding in this samadhi, one can contemplate all the directions of meditative concentration universally. Therefore, it is called the Samadhi of Contemplating the Directions.

What is called the Samadhi of the Dharani Seal? When abiding in this samadhi, one can universally retain all the wondrous seals of meditative concentration. Therefore, it is called the Samadhi of the Dharani Seal.

What is called the Samadhi of Non-Forgetfulness? When abiding in this samadhi, one never forgets any of the characteristics of meditative concentration. Therefore, it is called the Samadhi of Non-Forgetfulness.

What is called the Samadhi of the Oceanic Seal Toward Which All Dharmas Equally Converge? When abiding in this samadhi, one causes all supreme meditative concentrations to converge upon it, just as the great ocean gathers all streams. Therefore, it is called the Samadhi of the Oceanic Seal Toward Which All Dharmas Equally Converge.

What is called the Samadhi Pervading Space? When abiding in this samadhi, one universally covers and equally shelters all meditative concentrations, like space extending throughout the firmament. Therefore, it is called the Samadhi Pervading Space.

What is called the Samadhi of the Vajra Wheel? When abiding in this samadhi, one can universally preserve all supreme meditative concentrations and keep them from disintegrating, like a vajra wheel. Therefore, it is called the Samadhi of the Vajra Wheel.

What is called the Samadhi Free from Defilement? When abiding in this samadhi, one can eliminate all the binding stains of affliction. Therefore, it is called the Samadhi Free from Defilement.

What is called the Samadhi of Universal Illumination? When abiding in this samadhi, one universally illuminates all meditative concentrations, making them exceedingly radiant. Therefore, it is called the Samadhi of Universal Illumination.

What is called the Samadhi of Not Winking? When abiding in this samadhi, one does not seek any other meditative concentration or any other dharma. Therefore, it is called the Samadhi of Not Winking.

What is called the Samadhi of Abiding in Signlessness? When abiding in this samadhi, one does not perceive even the slightest dharma within any meditative concentration in which one could abide. Therefore, it is called the Samadhi of Abiding in Signlessness.

What is called the Samadhi Beyond Thought? When abiding in this samadhi, one is not shaken by inferior mental states or mental factors. Therefore, it is called the Samadhi Beyond Thought.

What is called the Samadhi of the Stainless Lamp? When abiding in this samadhi, one clearly illuminates all meditative concentrations as though holding a radiant lamp. Therefore, it is called the Samadhi of the Stainless Lamp.

What is called the Samadhi of Boundless Light? When abiding in this samadhi, one can emit a great light that shines without limit. Therefore, it is called the Samadhi of Boundless Light.

What is called the Samadhi of Emanating Light? When abiding in this uninterrupted samadhi, one can emanate all the light of supreme meditative concentration. Therefore, it is called the Samadhi of Emanating Light.

What is called the Samadhi of Universal Radiance? When abiding in this uninterrupted samadhi, one can universally illuminate all the gateways of supreme meditative concentration. Therefore, it is called the Samadhi of Universal Radiance.

What is called the Samadhi of Pure Firmness? When abiding in this samadhi, one attains the pure nature of equality of all meditative concentrations. Therefore, it is called the Samadhi of Pure Firmness.

What is called the Samadhi of Stainless Light? When abiding in this samadhi, one can completely cleanse the defilements from all meditative concentrations. Therefore, it is called the Samadhi of Stainless Light.

What is called the Samadhi That Gives Rise to Wondrous Bliss? When abiding in this samadhi, one experiences the wondrous bliss of all meditative concentrations. Therefore, it is called the Samadhi That Gives Rise to Wondrous Bliss.

What is called the Samadhi of the Lightning Lamp? When abiding in this samadhi, one illuminates all meditative concentrations like a brilliant flash of lightning. Therefore, it is called the Samadhi of the Lightning Lamp.

What is called the Inexhaustible Samadhi? When abiding in this samadhi, one brings forth the inexhaustible merit of all meditative concentrations, yet perceives no characteristic of either exhaustion or inexhaustibility. Therefore, it is called the Inexhaustible Samadhi.

What is called the Samadhi Endowed with Majestic Light? When abiding in this samadhi, one is fully endowed with majestic light in relation to all meditative concentrations. Therefore, it is called the Samadhi Endowed with Majestic Light.

What is called the Samadhi Free from Exhaustion? When abiding in this samadhi, one sees that all meditative concentrations are inexhaustible, yet perceives no characteristic of either exhaustion or inexhaustibility. Therefore, it is called the Samadhi Free from Exhaustion.

What is called the Immovable Samadhi? When abiding in this samadhi, one causes all meditative concentrations to be unmoving, free from restlessness and also free from conceptual proliferation. Therefore, it is called the Immovable Samadhi.

What is called the Flawless Samadhi? When abiding in this samadhi, one causes all meditative concentrations to be perceived as without blemish. Therefore, it is called the Flawless Samadhi.

What is called the Samadhi of the Sun Lamp? When abiding in this samadhi, one causes all gateways of meditative concentration to emit light that shines universally. Therefore, it is called the Samadhi of the Sun Lamp.

What is called the Samadhi of the Pure Moon? When abiding in this samadhi, one causes all meditative concentrations to dispel darkness like moonlight. Therefore, it is called the Samadhi of the Pure Moon.

What is called the Samadhi of Pure Light? When abiding in this samadhi, one attains the four kinds of unobstructed understanding regarding all meditative concentrations. Therefore, it is called the Samadhi of Pure Light.

What is called the Samadhi of Manifest Illumination? When abiding in this samadhi, one causes all gateways of meditative concentration to emit light that shines universally. Therefore, it is called the Samadhi of Manifest Illumination.

What is called the Samadhi of Accomplishing What Should Be Done? When abiding in this samadhi, one completes all that should be done through the meditative concentrations and further accomplishes all the functions of meditative concentration. Therefore, it is called the Samadhi of Accomplishing What Should Be Done.

What is called the Samadhi of the Banner-Sign of Wisdom? When abiding in this samadhi, one beholds the banner-sign of wondrous wisdom belonging to all meditative concentrations. Therefore, it is called the Samadhi of the Banner-Sign of Wisdom.

What is called the Samadhi of the Vajra Garland? When abiding in this samadhi, although one can fully comprehend all dharmas, one perceives no characteristic of comprehension. Therefore, it is called the Samadhi of the Vajra Garland.

What is called the Samadhi of Abiding Mind? When abiding in this samadhi, the mind neither wavers nor turns, neither illuminates nor diminishes, and one does not conceive that there is a mind. Therefore, it is called the Samadhi of Abiding Mind.

What is called the Samadhi of Universal Clarity? When abiding in this samadhi, one can clearly contemplate all meditative concentrations universally. Therefore, it is called the Samadhi of Universal Clarity.

What is called the Samadhi of Skillful Abiding? When abiding in this samadhi, one can skillfully abide in all meditative concentrations. Therefore, it is called the Samadhi of Skillful Abiding.

What is called the Samadhi of the Treasury of Jewels? When abiding in this samadhi, one contemplates all meditative concentrations as though they were an assemblage of precious jewels. Therefore, it is called the Samadhi of the Treasury of Jewels.

What is called the Samadhi of the Wondrous Dharma Seal? When abiding in this samadhi, one can seal and authenticate all meditative concentrations, for one authenticates them with the seal of non-sealing. Therefore, it is called the Samadhi of the Wondrous Dharma Seal.

What is called the Samadhi of the Equality-Nature of All Dharmas? It means that, while abiding in this samadhi, one does not perceive any dharma apart from the nature of equality. Therefore, it is called the Samadhi of the Equality-Nature of All Dharmas.

What is called the Samadhi of Relinquishing Cherished Pleasures? It means that, while abiding in this samadhi, one relinquishes all fond attachments with regard to all dharmas. Therefore, it is called the Samadhi of Relinquishing Cherished Pleasures.

What is called the Samadhi of Entering the Summit of Dharma? It means that, while abiding in this samadhi, one can eliminate all obstructions and delusions with regard to all dharmas, and it also ranks foremost among all concentrations. Therefore, it is called the Samadhi of Entering the Summit of Dharma.

What is called the Samadhi of Scattering? It means that, while abiding in this samadhi, one disperses all attachments to concentration and all attachments to dharmas. Therefore, it is called the Samadhi of Scattering.

What is called the Samadhi of Discerning the Expressions of Dharma? It means that, while abiding in this samadhi, one can skillfully discern the expressions pertaining to all concentrations. Therefore, it is called the Samadhi of Discerning the Expressions of Dharma.

What is called the Samadhi of the Equality of Intrinsic Characteristics? It means that, while abiding in this samadhi, one attains the equal intrinsic characteristics of all meditative concentrations. Therefore, it is called the Samadhi of the Equality of Intrinsic Characteristics.

What is called the Samadhi of Transcending the Characteristics of Written Words? It means that, while abiding in this samadhi, one apprehends not even a single written word in any meditative concentration. Therefore, it is called the Samadhi of Transcending the Characteristics of Written Words.

What is called the Samadhi of Severing Objects of Cognition? It means that, while abiding in this samadhi, one utterly severs the objective characteristics that are the objects of cognition of all meditative concentrations. Therefore, it is called the Samadhi of Severing Objects of Cognition.

What is called the Samadhi of No Transformation? It means that, while abiding in this samadhi, one apprehends no characteristic of transformation in any dharma. Therefore, it is called the Samadhi of No Transformation.

What is called the Samadhi of No Categories? It means that, while abiding in this samadhi, one does not perceive the characteristics of differentiated categories among dharmas. Therefore, it is called the Samadhi of No Categories.

What is called the Samadhi of the Practice of Signlessness? It means that, while abiding in this samadhi, one apprehends nothing whatsoever with regard to the characteristics of all concentrations. Therefore, it is called the Samadhi of the Practice of Signlessness.

What is called the Samadhi Free from Obscuring Darkness? It means that, while abiding in this samadhi, one completely dispels the darkness of all concentrations. Therefore, it is called the Samadhi Free from Obscuring Darkness.

What is called the Samadhi Endowed with Practice? It means that, while abiding in this samadhi, one holds no conceptual attachment whatsoever regarding the practices of all concentrations. Therefore, it is called the Samadhi Endowed with Practice.

What is called the Samadhi of Immutability? It means that, while abiding in this samadhi, one perceives no change or movement in any meditative concentration. Therefore, it is called the Samadhi of Immutability.

What is called the Samadhi of Transcending the Objective Realm? It means that, while abiding in this samadhi, one transcends the objective realms of all meditative concentrations. Therefore, it is called the Samadhi of Transcending the Objective Realm.

What is called the Samadhi of Gathering All Merits? It means that, while abiding in this samadhi, one can gather together the merits of concentration, while no longer entertaining any notion of accumulation with regard to any dharma. Therefore, it is called the Samadhi of Gathering All Merits.

What is called the Samadhi of Resolute Abiding? It means that, while abiding in this samadhi, although the mind abides resolutely in all concentrations, one clearly knows that their characteristics are unobtainable. Therefore, it is called the Samadhi of Resolute Abiding.

What is called the Samadhi of Abiding without Mind? It means that, while abiding in this samadhi, the mind neither wavers nor falls away. Therefore, it is called the Samadhi of Abiding without Mind.

What is called the Samadhi of the Pure and Wondrous Flower? It means that, while abiding in this samadhi, one causes all meditative concentrations to become pure, radiant, and splendidly adorned like beautiful flowers. Therefore, it is called the Samadhi of the Pure and Wondrous Flower.

What is called the Samadhi Endowed with the Factors of Awakening? It means that, while abiding in this samadhi, one swiftly brings to fulfillment the cultivation of the seven factors of awakening in all concentrations. Therefore, it is called the Samadhi Endowed with the Factors of Awakening.

What is called the Samadhi of the Boundless Lamp? It means that, while abiding in this samadhi, one can clearly illuminate all dharmas as though with a bright lamp. Therefore, it is called the Samadhi of the Boundless Lamp.

What is called the Samadhi of Boundless Discernment? It means that, while abiding in this samadhi, one attains boundless understanding of all dharmas. Therefore, it is called the Samadhi of Boundless Discernment.

What is called the Samadhi of the Unequaled Equality? It means that, while abiding in this samadhi, one attains the nature of equality in all meditative concentrations and also causes all concentrations to become an unequaled equality. Therefore, it is called the Samadhi of the Unequaled Equality.

What is called the Samadhi of Transcending All Dharmas? It means that, while abiding in this samadhi, one can transcend all dharmas throughout the three realms. Therefore, it is called the Samadhi of Transcending All Dharmas.

What is called the Samadhi of Definitively Discerning All Dharmas? It means that, while abiding in this samadhi, one can discern in accordance with reality, for the sake of sentient beings, the excellent concentrations and all dharmas. Therefore, it is called the Samadhi of Definitively Discerning All Dharmas.

What is called the Samadhi of Dispersing the Net of Doubt? It means that, while abiding in this samadhi, every doubt concerning all meditative concentrations and all dharmas is eliminated. Therefore, it is called the Samadhi of Dispersing the Net of Doubt.

What is called the Samadhi of Non-Abiding? It means that, while abiding in this samadhi, one does not perceive any abiding place for any dharma. Therefore, it is called the Samadhi of Non-Abiding.

What is called the Samadhi Adorned with the Single Characteristic? It means that, while abiding in this samadhi, one does not perceive any dual characteristic in any dharma that could be grasped. Therefore, it is called the Samadhi Adorned with the Single Characteristic.

What is called the Samadhi of Eliciting the Characteristics of Practice? It means that, while abiding in this samadhi, although one can proceed toward the various characteristics of practice regarding all meditative concentrations and all dharmas, one never perceives anyone who proceeds toward them. Therefore, it is called the Samadhi of Eliciting the Characteristics of Practice.

What is called the Samadhi of the Single Characteristic of Practice? It means that, while abiding in this samadhi, one sees that the characteristics of practice of all meditative concentrations are nondual. Therefore, it is called the Samadhi of the Single Characteristic of Practice.

What is called the Samadhi Free from the Characteristics of Practice? It means that, while abiding in this samadhi, one sees that all meditative concentrations are devoid of the characteristics of practice. Therefore, it is called the Samadhi Free from the Characteristics of Practice.

What is called the Samadhi of the Wondrous Characteristics of Practice? It means that, while abiding in this samadhi, one causes all meditative concentrations to give rise to wondrous characteristics of practice. Therefore, it is called the Samadhi of the Wondrous Characteristics of Practice.

What is called the Samadhi of Penetrating the Ultimate Reality of All Forms of Existence and Disintegrating Them? It means that, while abiding in this samadhi, one attains wisdom that penetrates and enters, in accordance with reality, all meditative concentrations and all dharmas. Having thus entered them, one completely shatters all conditioned dharmas without remainder. Therefore, it is called the Samadhi of Penetrating the Ultimate Reality of All Forms of Existence and Disintegrating Them.

What is called the Samadhi of Entering Designated Language? It means that, while abiding in this samadhi, one penetrates all dharmas and samadhis, and expounds through speech without attachment or obstruction. Therefore, it is called the Samadhi of Entering Designated Language.

What is called the Samadhi of Liberation from Sounds and Written Words? It means that, while abiding in this samadhi, one sees the quiescent extinction of all meditative concentrations and the characteristics of liberation from all sounds and written words. Therefore, it is called the Samadhi of Liberation from Sounds and Written Words.

What is called the Blazing Torch Samadhi? It means that, while abiding in this samadhi, one radiates majestic light that brilliantly illuminates all concentrations. Therefore, it is called the Blazing Torch Samadhi.

What is called the Purification of Characteristics Samadhi? It means that, while abiding in this samadhi, one can purify the characteristics of all concentrations; that is, one can eliminate every characteristic. Therefore, it is called the Purification of Characteristics Samadhi.

What is called the Signless Samadhi? It means that, while abiding in this samadhi, one sees no banners raised among any concentrations. Therefore, it is called the Signless Samadhi.

What is called the Samadhi Endowed with All Wondrous Characteristics? It means that, while abiding in this samadhi, one is fully endowed with all the wondrous characteristics of concentration. Therefore, it is called the Samadhi Endowed with All Wondrous Characteristics.

What is called the Samadhi of Taking No Delight in Any Suffering or Pleasure? It means that, while abiding in this samadhi, one does not delight in contemplating the characteristics of suffering or pleasure in any concentration. Therefore, it is called the Samadhi of Taking No Delight in Any Suffering or Pleasure.

What is called the Samadhi of Inexhaustible Modes of Activity? It means that, while abiding in this samadhi, one does not see the modes of activity of concentration as ever coming to an end. Therefore, it is called the Samadhi of Inexhaustible Modes of Activity.

What is called the Samadhi Endowed with Dharani? It means that, while abiding in this samadhi, one is able to undertake all the excellent functions of concentration. Therefore, it is called the Samadhi Endowed with Dharani.

What is called the Samadhi that Subdues All Right and Wrong Determinations? It means that, while abiding in this samadhi, one subdues all views concerning the right and wrong determinations of all concentrations, preventing them from arising. Therefore, it is called the Samadhi that Subdues All Right and Wrong Determinations.

What is called the Samadhi in which All Opposition and Conformity are Quiescent and Pure? It means that, while abiding in this samadhi, one sees no characteristics of opposition or conformity in any concentration or in any dharma. Therefore, it is called the Samadhi in which All Opposition and Conformity are Quiescent and Pure.

What is called the Samadhi Free from Hatred and Attachment? It means that, while abiding in this samadhi, one sees no characteristics of affection or hatred in any concentration or in any dharma. Therefore, it is called the Samadhi Free from Hatred and Attachment.

What is called the Stainless Radiance Samadhi? It means that, while abiding in this samadhi, one sees neither characteristics of purity nor characteristics of defilement in any concentration. Therefore, it is called the Stainless Radiance Samadhi.

What is called the Samadhi Endowed with Firmness? It means that, while abiding in this samadhi, one causes all concentrations to become firm. Therefore, it is called the Samadhi Endowed with Firmness.

What is called the Pure Light of the Full Moon Samadhi? It means that, while abiding in this samadhi, one causes the merit and virtue of all concentrations to increase, just as the waters of the sea rise when the full moon shines brightly. Therefore, it is called the Pure Light of the Full Moon Samadhi.

What is called the Great Adornment Samadhi? It means that, while abiding in this samadhi, one causes all concentrations to accomplish great adornments that are rare and wondrous. Therefore, it is called the Great Adornment Samadhi.

What is called the Samadhi that Illuminates All Worlds? It means that, while abiding in this samadhi, one illuminates all concentrations and all dharmas, enabling every kind of sentient being to gain illumination and clear understanding. Therefore, it is called the Samadhi that Illuminates All Worlds.

What is called the Samadhi of the Equality of Concentration? It means that, while abiding in this samadhi, one sees no distinction between concentration and distraction. Therefore, it is called the Samadhi of the Equality of Concentration.

What is called the Samadhi of the Equal Principle of Contentiousness and Noncontentiousness? It means that, while abiding in this samadhi, one sees no difference in the nature or characteristics of contentiousness and noncontentiousness among any dharmas or any concentrations. Therefore, it is called the Samadhi of the Equal Principle of Contentiousness and Noncontentiousness.

What is called the Samadhi Without Nest, Without Banner, and Without Delight? It means that, while abiding in this samadhi, one destroys all nests, casts aside all banners, and eliminates all delights without attachment. Therefore, it is called the Samadhi Without Nest, Without Banner, and Without Delight.

What is called the Samadhi of Resolutely Abiding in Suchness? It means that, while abiding in this samadhi, one never abandons the true characteristic of suchness with regard to any concentration or any dharma. Therefore, it is called the Samadhi of Resolutely Abiding in Suchness.

What is called the Samadhi Free from the Defilement of the Body? It means that, while abiding in this samadhi, one causes all concentrations to destroy the view of a self embodied in the body. Therefore, it is called the Samadhi Free from the Defilement of the Body.

What is called the Samadhi Free from the Defilement of Speech? It means that, while abiding in this samadhi, one causes all concentrations to eliminate evil karma of speech. Therefore, it is called the Samadhi Free from the Defilement of Speech.

What is called the Samadhi Free from the Defilement of Mind? It means that, while abiding in this samadhi, one causes all concentrations to eliminate evil karma of mind. Therefore, it is called the Samadhi Free from the Defilement of Mind.

What is called the Space-like Samadhi? It means that, while abiding in this samadhi, one benefits all sentient beings universally, with a mind equal and vast like space. Therefore, it is called the Space-like Samadhi.

What is called the Samadhi of Nonattachment and Undefilement Like Space? It means that, while abiding in this samadhi, one contemplates all dharmas as having no existence whatsoever, like pure space—undefiled and unattached. Therefore, it is called the Samadhi of Nonattachment and Undefilement Like Space.

Subhuti! There are immeasurable hundreds of thousands of such excellent, rare, and wondrous samadhis. You should know that these are characteristics of the Great Vehicle of great bodhisattvas.

XVII. CHAPTER ON THE FOUNDATIONS OF MINDFULNESS AND THE REST

01

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the four foundations of mindfulness. What are the four? The first is the foundation of mindfulness of the body; the second is the foundation of mindfulness of feelings; the third is the foundation of mindfulness of mind; and the fourth is the foundation of mindfulness of dharmas.

The foundation of mindfulness of the body means that when a great bodhisattva practices prajnaparamita, employing nonapprehension as skillful means, although abiding in contemplation of the body as body internally, or abiding in contemplation of the body as body externally, or abiding in contemplation of the body as body both internally and externally, the bodhisattva never gives rise to discursive thought concerning the body, but kindles energetic effort, remains rightly mindful and clearly aware, and subdues craving.

The foundation of mindfulness of feelings means that when a great bodhisattva practices prajnaparamita, employing nonapprehension as skillful means, although abiding in contemplation of feelings as feelings internally, or abiding in contemplation of feelings as feelings externally, or abiding in contemplation of feelings as feelings both internally and externally, the bodhisattva never gives rise to discursive thought concerning feelings, but kindles energetic effort, remains rightly mindful and clearly aware, and subdues craving.

The foundation of mindfulness of mind means that when a great bodhisattva practices prajnaparamita, employing nonapprehension as skillful means, although abiding in contemplation of mind as mind internally, or abiding in contemplation of mind as mind externally, or abiding in contemplation of mind as mind both internally and externally, the bodhisattva never gives rise to discursive thought concerning mind, but kindles energetic effort, remains rightly mindful and clearly aware, and subdues craving.

That establishment of mindfulness of dharmas is this: when a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, although abiding in contemplation of dharmas with regard to internal dharmas, or abiding in contemplation of dharmas with regard to external dharmas, or abiding in contemplation of dharmas with regard to both internal and external dharmas, the bodhisattva never gives rise to discursive thought concerning dharmas, but arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues craving.

How does a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abide in contemplation of the body with regard to the internal body, arouse ardent diligence (the exertion of diligence), maintain right mindfulness and clear comprehension, and subdue covetousness and grief?

Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva carefully observes the body: when walking, one knows that one is walking; when standing, one knows that one is standing; when sitting, one knows that one is sitting; and when lying down, one knows that one is lying down. With full awareness of each of the body's various postures as it is, the bodhisattva arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva carefully observes the body and clearly comprehends, in accordance with reality, going forth and returning; clearly comprehends, in accordance with reality, looking ahead and looking back; clearly comprehends, in accordance with reality, bending down and raising the head, bending and stretching the limbs, wearing the sanghati, putting on the robe and carrying the alms bowl;

and whether eating or drinking, resting or walking in meditation, sitting down or rising, receiving others, waking or sleeping, speaking or remaining silent, entering or emerging from the various states of meditative concentration, always maintains right mindfulness and clear comprehension.

This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva carefully observes the body: when breathing in, one knows that one is breathing in; when breathing out, one knows that one is breathing out; when taking a long breath, one knows that the breath is long; and when taking a short breath, one knows that the breath is short. It is like a wheel-turner or the wheel-turner's apprentice: when the wheel makes many revolutions, one knows that it makes many revolutions; when it makes few revolutions, one knows that it makes few revolutions.

This great bodhisattva is likewise, clearly knowing the various inhalations and exhalations and their differences in length. This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva carefully observes the body in terms of its various dhatus, namely, the earth dhatu, water dhatu, fire dhatu, and wind dhatu. It is like a skilled butcher or the butcher's apprentice who, after slaughtering a cow, uses a sharp knife to divide its body into four portions and, whether sitting or standing, observes and knows them in accordance with reality.

This great bodhisattva is likewise, observing the body in terms of the distinctions among the four dhatus of earth, water, fire, and wind. This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva carefully observes that the body, from the feet to the head, is filled with all manner of impurities and is covered externally by a thin layer of skin. That is to say, this body contains only such things as hair of the head, body hair, nails, teeth, thick skin, thin skin, blood, flesh, sinews, vessels, bones, marrow, heart, liver, lungs, kidneys, gallbladder, spleen, stomach, large intestine, small intestine, feces, urine, saliva, tears, sweat, grime, phlegm, pus, fat, brain, membranes, rheum, and earwax.

Such impurities fill the body. It is like a storehouse belonging to a farmer or an elder, filled with various kinds of grain, such as glutinous rice, sesame, rice, beans, corn, and so forth. If a person with keen eyesight opens that storehouse and examines it, that person can know in accordance with reality that it contains only various kinds of grain, such as glutinous rice, sesame, rice, and so forth.

This great bodhisattva is likewise, carefully observing that the body, from the feet to the head, is filled with foul impurities in which there is nothing delightful. This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva goes to a secluded place and observes a discarded corpse that has lain there for one day, two days, or as long as seven days, swollen and turning livid, foul-smelling, its skin split open and blood and pus flowing out. Having seen this, the bodhisattva reflects: “My body is of the same nature, subject to the same condition, and has not escaped this fate;

in the end, it too will become like this.” This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva goes to a secluded place and observes a discarded corpse that has lain there for one day, two days, or as long as seven days, being pecked or torn apart by birds and beasts—hawks, crows, magpies, owls, tigers, leopards, foxes, wolves, dogs, jackals, and so forth—so that its flesh and bones lie scattered in disarray as they contend to devour it.

Having seen this, the bodhisattva reflects: “My body is of the same nature, subject to the same condition, and has not escaped this fate; in the end, it too will become like this.” This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva goes to a secluded place and observes a corpse that has been eaten by birds and beasts, filthy and mangled, with blood and pus oozing from it, infested with countless kinds of worms and maggots and giving off a stench worse than that of a dead dog. Having seen this, the bodhisattva reflects: “My body is of the same nature, subject to the same condition, and has not escaped this fate;

in the end, it too will become like this.” This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, taking non-attainment as the skillful means, the bodhisattva goes to a secluded place and observes a discarded corpse that has been eaten by worms and maggots, its flesh gone and its bones exposed, the joints of its limbs still held together by sinews, with remnants of blood and decaying flesh. Having seen this, the bodhisattva reflects: “My body is of the same nature, subject to the same condition, and has not escaped this fate;

in the end, it too will become like this.” This is how a great bodhisattva, when practicing prajnaparamita and taking non-attainment as the skillful means, abides in contemplation of the body with regard to the internal body, arouses ardent diligence (the exertion of diligence), maintains right mindfulness and clear comprehension, and subdues covetousness and grief.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse that has become white bones, with no flesh or blood remaining, held together only by sinews. Having seen this, he reflects: “My body is of this same nature, subject to this same condition; if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse of which only the bones remain. Those bones are grayish white, the color of conch shell; the sinews have decayed, and the joints of the limbs have separated. Having seen this, he reflects: “My body is of this same nature, subject to this same condition; if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse that has become white bones, its joints and limbs scattered and fallen in different directions. Having seen this, he reflects: “My body is of this same nature, subject to this same condition; if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse whose bones have fallen apart, each lying in a different place: the foot bones in one place, the shin bones in another, the knee bones in another, the thigh bones in another, the hip bones in another, the ribs in another, the spine in another, the breastbone in another, the shoulder bones in another, the arm bones in another, the finger bones in another, the neck bones in another, the jawbone in another, the cheekbones in another, and the skull likewise in yet another place.

Having seen this, he reflects: “My body is of this same nature, subject to this same condition; if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse whose bones lie scattered in disarray, blown by the wind, scorched by the sun, drenched by rain, and covered with frost; after many years, they have become the color of conch shell. Having seen this, he reflects: “My body is of this same nature, subject to this same condition;

if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he goes to a secluded place and contemplates a discarded corpse whose remaining bones have crumbled and become mingled with the earth. After hundreds or thousands of years, their appearance has changed to a bluish color like the feathers of a pigeon, or they have decayed into dust and merged with the earth so that they can scarcely be distinguished.

Having seen this, he reflects: “My body is of this same nature, subject to this same condition; if I have not attained liberation, it will ultimately become like this.” This is how a great bodhisattva, when practicing prajnaparamita, employing non-apprehension as skillful means, abides contemplating the body within the body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow.

Subhuti! When great bodhisattvas practice prajnaparamita, employing non-apprehension as skillful means, they abide contemplating the body within the body in these various ways, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow. Their abiding in contemplation of the body within the external body and their abiding in contemplation of the body within both the internal and external body, arousing diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow, should likewise be understood according to what is appropriate.

Subhuti! When great bodhisattvas practice prajnaparamita, employing non-apprehension as skillful means, and abide contemplating feelings, mind, and dharmas within and without, they arouse diligent effort (exerting strenuous effort), mindful and clearly aware, subduing covetousness and sorrow. Each should be explained extensively according to what is appropriate.

Subhuti! Thus, when a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he abides contemplating body, feelings, mind, and dharmas within and without. Although he contemplates in this way, he apprehends nothing.

Subhuti! You should know that this is a characteristic of the Great Vehicle of a great bodhisattva.

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

Subhuti! When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, with regard to evil and unwholesome dharmas that have not yet arisen, wishing to prevent them from arising, he generates aspiration, strives, arouses diligence, and maintains vigilance. This is the first.

When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, with regard to evil and unwholesome dharmas that have already arisen, wishing to eliminate them completely, he generates aspiration, strives diligently, and maintains vigilance. This is the second.

When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, with regard to wholesome dharmas that have not yet arisen, wishing to cause them to arise, he generates aspiration, strives diligently, and maintains vigilance. This is the third.

When a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, with regard to wholesome dharmas that have already arisen, wishing to cause them to remain without being forgotten, to increase ever further, and to become perfect, he generates aspiration, strives diligently, and maintains vigilance. This is the fourth.

Subhuti! You should know that this is a characteristic of the Great Vehicle of a great bodhisattva.

Fascicle 414

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