大般若波羅蜜多經

08

Why is it called the Samadhi of Universally Transcending All? Because, while abiding in this samadhi, one transcends all dharmas of sentient beings in the three realms; therefore it is called the Samadhi of Universally Transcending All.

Why is it called the Samadhi of Decisively Discerning All? Because, while abiding in this samadhi, one can decisively discern the dharmas of sentient beings; therefore it is called the Samadhi of Decisively Discerning All.

Why is it called the Samadhi of Dispelling Doubt? Because, while abiding in this samadhi, one can completely dispel all doubts concerning the concentrations and all dharmas; therefore it is called the Samadhi of Dispelling Doubt.

Why is it called the Samadhi of Non-Abiding? Because, while abiding in this samadhi, one does not perceive any abiding place for dharmas; therefore it is called the Samadhi of Non-Abiding.

Why is it called the Samadhi Adorned with the One Characteristic? Because, while abiding in this samadhi, one does not perceive even the slightest characteristic in any dharma; therefore it is called the Samadhi Adorned with the One Characteristic.

Why is it called the Samadhi of Eliciting Modes of Activity? Because, while abiding in this samadhi, one can elicit various modes of activity with regard to the concentrations and all dharmas, yet one does not perceive either an eliciting agent or anything elicited; therefore it is called the Samadhi of Eliciting Modes of Activity.

Why is it called the Samadhi of the One Mode of Activity? Because, while abiding in this samadhi, one sees that the concentrations have no dual modes of activity; therefore it is called the Samadhi of the One Mode of Activity.

Why is it called the Samadhi Free from Modes of Activity? Because, while abiding in this samadhi, one sees that the concentrations are entirely devoid of modes of activity; therefore it is called the Samadhi Free from Modes of Activity.

Why is it called the Samadhi of Subtle and Wondrous Modes of Activity? Because, while abiding in this samadhi, one renders the modes of activity of the concentrations subtle and wondrous and frees them from conceptual elaborations; therefore it is called the Samadhi of Subtle and Wondrous Modes of Activity.

Why is it called the Samadhi of Penetrating and Utterly Disintegrating All Existence? Because, while abiding in this samadhi, one attains the wisdom that penetrates reality as it is and enters the concentrations and all dharmas. Having entered them, one penetrates the disintegration of all conditioned dharmas, leaving nothing whatsoever remaining; therefore it is called the Samadhi of Penetrating and Utterly Disintegrating All Existence.

Why is it called the Samadhi of the Indestructible Jewels? Because, while abiding in this samadhi, one sees that the Buddha, Dharma, and Sangha cannot be destroyed, since they equally possess no characteristics; therefore it is called the Samadhi of the Indestructible Jewels.

Why is it called the Samadhi Liberated from Sounds, Letters, and Words? Because, while abiding in this samadhi, one sees that the concentrations are quiescent and liberated from all characteristics of sounds, letters, and words; therefore it is called the Samadhi Liberated from Sounds, Letters, and Words.

Why is it called the Samadhi of Entering Conventional Designations and Language? Because, while abiding in this samadhi, one enters the dharmas of conventional designations and language of all the concentrations without attachment or obstruction; therefore it is called the Samadhi of Entering Conventional Designations and Language.

Why is it called the Samadhi of the Blazing Torch? Because, while abiding in this samadhi, one illuminates the concentrations with the light of majestic dignity; therefore it is called the Samadhi of the Blazing Torch.

Why is it called the Samadhi of Adorning and Purifying Characteristics? Because, while abiding in this samadhi, one can purify and adorn all the characteristics of meditative concentration; therefore it is called the Samadhi of Adorning and Purifying Characteristics.

Why is it called the Samadhi Without Marks? Because, while abiding in this samadhi, one perceives no marks in the concentrations; therefore it is called the Samadhi Without Marks.

Why is it called the Samadhi Replete with Wondrous Characteristics? Because, while abiding in this samadhi, one sees the wondrous characteristics of the meditative concentrations as entirely complete; therefore it is called the Samadhi Replete with Wondrous Characteristics.

Why is it called the Samadhi of Taking No Delight in Any Suffering or Pleasure? Because, while abiding in this samadhi, one does not delight in contemplating the characteristics of suffering and pleasure in the concentrations; therefore it is called the Samadhi of Taking No Delight in Any Suffering or Pleasure.

Why is it called the Samadhi of Inexhaustible Modes of Activity? Because, while abiding in this samadhi, one does not see that the modes of activity of the meditative concentrations ever come to an end; therefore it is called the Samadhi of Inexhaustible Modes of Activity.

Why is it called the Samadhi Endowed with Complete Retention? Because, while abiding in this samadhi, one can comprehensively retain the supreme qualities of the meditative concentrations; therefore it is called the Samadhi Endowed with Complete Retention.

Why is it called the Samadhi of Subduing All Right and Wrong Determinations? Because, while abiding in this samadhi, one subdues views concerning the right and wrong determinations of the concentrations and prevents them from arising; therefore it is called the Samadhi of Subduing All Right and Wrong Determinations.

Why is it called the Samadhi in Which Opposition Itself Is Accordance? Because, while abiding in this samadhi, one perceives absolutely no characteristics of opposition or accordance in the concentrations or in any dharma; therefore it is called the Samadhi in Which Opposition Itself Is Accordance.

Why is it called the Samadhi Free from Love and Hatred? Because, while abiding in this samadhi, there are absolutely no characteristics of love or hatred in the concentrations or in any dharma; therefore it is called the Samadhi Free from Love and Hatred.

Why is it called the Samadhi of Stainless Luminosity? Because, while abiding in this samadhi, one perceives absolutely neither the characteristic of defilement nor the characteristic of luminosity; therefore it is called the Samadhi of Stainless Luminosity.

Why is it called the Samadhi Endowed with Firmness? Because, while abiding in this samadhi, one causes all the concentrations to become firm; therefore it is called the Samadhi Endowed with Firmness.

Why is it called the Samadhi of the Pure Light of the Full Moon? Because, while abiding in this samadhi, one causes the merit of the concentrations to increase, just as the light of the full moon causes the waters of the ocean to rise; therefore it is called the Samadhi of the Pure Light of the Full Moon.

Why is it called the Samadhi of Great Adornment? Because, while abiding in this samadhi, one causes the concentrations to accomplish various subtle, wondrous, rare, and great adornments; therefore it is called the Samadhi of Great Adornment.

Why is it called the Samadhi That Universally Illuminates the World? Because, while abiding in this samadhi, one illuminates the concentrations and all dharmas, enabling every kind of sentient being to awaken wisdom and understanding; therefore it is called the Samadhi That Universally Illuminates the World.

Why is it called the Samadhi of the Equality of Concentration? Because, while abiding in this samadhi, one perceives no difference between concentration and distraction in the concentrations; therefore it is called the Samadhi of the Equality of Concentration.

Why is it called the Samadhi Far Removed from Dust and Defilement? Because, while abiding in this samadhi, one can eliminate the dust of all afflictions; therefore it is called the Samadhi Far Removed from Dust and Defilement.

Why is it called the Samadhi of the Principle of Equality Between Contentiousness and Non-Contentiousness? Because, while abiding in this samadhi, one perceives no difference in nature or characteristics between contentiousness and non-contentiousness within dharmas and all meditative concentrations; therefore it is called the Samadhi of the Principle of Equality Between Contentiousness and Non-Contentiousness.

Why is it called the Samadhi Without Lairs, Marks, or Delights? Because, while abiding in this samadhi, one destroys all lairs, relinquishes marks, and eliminates all delights without becoming attached; therefore it is called the Samadhi Without Lairs, Marks, or Delights.

Why is it called the Samadhi of Decisively Abiding in Suchness? Because, while abiding in this samadhi, one never relinquishes the suchness and true characteristics of the concentrations and all dharmas; therefore it is called the Samadhi of Decisively Abiding in Suchness.

Why is it called the Samadhi Free from the Foul Evils of Body, Speech, and Mind? Because, while abiding in this samadhi, one apprehends absolutely nothing with regard to body, speech, and mind, destroys all evils of body, speech, and mind, and possesses unobstructed mastery within the concentrations; therefore it is called the Samadhi Free from the Foul Evils of Body, Speech, and Mind.

Why is it called the Samadhi Like Empty Space? Because, while abiding in this samadhi, one contemplates all dharmas as utterly nonexistent and unobstructed, like vast empty space; therefore it is called the Samadhi Like Empty Space.

Why is it called the Samadhi of Non-Defilement and Non-Attachment? Because while abiding in this samadhi, one contemplates all dharmas as having one and the same characteristic, namely, the characteristic of no characteristic, free from defilement and attachment. Therefore, it is called the Samadhi of Non-Defilement and Non-Attachment.

Subhuti! This is a characteristic of the Great Vehicle when a great bodhisattva practices the profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of these great bodhisattvas is the four establishments of mindfulness. What are the four establishments of mindfulness? The first is the establishment of mindfulness of the body; the second is the establishment of mindfulness of feelings; the third is the establishment of mindfulness of mind; and the fourth is the establishment of mindfulness of dharmas.

What is the establishment of mindfulness of the body? When a great bodhisattva practices the profound prajnaparamita, employing non-attainment as skillful means, although constantly abiding in the contemplation of the body as body with regard to the internal body, the external body, or both the internal and external body, the bodhisattva does so without being accompanied by initial and sustained thought, ardent and diligent, endowed with right comprehension, and able to eliminate worldly covetousness and grief.

What is the establishment of mindfulness of feelings? When a great bodhisattva practices the profound prajnaparamita, employing non-attainment as skillful means, although abiding in the contemplation of feelings as feelings with regard to internal feelings, external feelings, or both internal and external feelings, the bodhisattva does so without being accompanied by initial and sustained thought, ardent and diligent, clearly comprehending and fully aware, and able to eliminate worldly covetousness and grief.

What is the establishment of mindfulness of mind? When a great bodhisattva practices the profound prajnaparamita, employing non-attainment as skillful means, although abiding in the contemplation of mind as mind with regard to the internal mind, the external mind, or both the internal and external mind, the bodhisattva does so without being accompanied by initial and sustained thought, ardent and diligent, rightly mindful and fully aware, and able to eliminate worldly covetousness and grief.

What is the establishment of mindfulness of dharmas? When a great bodhisattva practices the profound prajnaparamita, employing non-attainment as skillful means, although abiding in the contemplation of dharmas as dharmas with regard to internal dharmas, external dharmas, or both internal and external dharmas, the bodhisattva does so without being accompanied by initial and sustained thought, ardent and diligent, rightly mindful and fully aware, and able to eliminate worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas employ non-attainment as skillful means and constantly contemplate the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief. That is, when practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as skillful means and carefully observes the bodhisattva’s own body: when walking, the bodhisattva knows as it really is, “I am walking”; when standing, knows as it really is, “I am standing”; when sitting, knows as it really is, “I am sitting”;

and when lying down, knows as it really is, “I am lying down.” Whatever the differing postures of the body may be, the bodhisattva knows each of them as it really is, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

This is how a great bodhisattva, when practicing the profound prajnaparamita, employs non-attainment as skillful means and abides in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas employ non-attainment as skillful means and abide in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief. That is, when practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as skillful means and carefully observes the bodhisattva’s own body, clearly comprehending going and returning, looking forward and looking back, bending down and raising the head, and drawing in and extending the limbs; when wearing the sanghati, donning the robe, and carrying the alms bowl; when eating and drinking;

when lying down to rest, walking in meditation, sitting up, and receiving those who arrive; when awake or asleep, speaking or silent; and when entering or emerging from the various meditative absorptions, the bodhisattva is rightly mindful and clearly comprehending.

This is how a great bodhisattva, when practicing the profound prajnaparamita, employs non-attainment as skillful means and abides in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas employ non-attainment as skillful means and abide in the contemplation of the body as body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief. That is, when practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as skillful means and carefully observes the bodhisattva’s own body: when breathing in, the bodhisattva knows as it really is, “I am breathing in”; when breathing out, knows as it really is, “I am breathing out”; when the breath is long, knows as it really is that the breath is long; and when the breath is short, knows as it really is that the breath is short.

It is like a turner of a wheel or the turner’s apprentice: when the wheel turns with a long stroke, that person knows as it really is that the wheel’s stroke is long; when the wheel turns with a swift stroke, that person knows as it really is that the wheel’s stroke is swift. So too, this great bodhisattva knows as they really are the distinctions between short and long breaths. This is how a great bodhisattva, when practicing the profound prajnaparamita, employs non-attainment as skillful means and abides in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas employ non-attainment as skillful means and are ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief. That is, when practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as skillful means and knows as they really are the distinct elements of the bodhisattva’s own body.

Regarding the earth element, the bodhisattva knows as it really is, “This is the earth element”; regarding the water element, knows as it really is, “This is the water element”; regarding the fire element, knows as it really is, “This is the fire element”; and regarding the wind element, knows as it really is, “This is the wind element.” It is like a skilled butcher or the butcher’s apprentice who, after slaughtering an ox, uses a very sharp knife to cut its body into four portions and, whether sitting or standing, knows them as they really are.

So too, when practicing the profound prajnaparamita, this great bodhisattva employs non-attainment as skillful means and contemplates the distinctions among the four elements—earth, water, fire, and wind—within the bodhisattva’s own body. This is how a great bodhisattva, when practicing the profound prajnaparamita, employs non-attainment as skillful means and abides in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas employ non-attainment as skillful means and abide in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief. That is, when practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as skillful means and carefully observes the bodhisattva’s own body from the soles of the feet to the crown of the head.

It is filled with impure substances and externally enclosed by a thin layer of skin. Although it is called a body, it consists only of hair of the head, hair of the body, nails, teeth, thick skin, thin skin, blood, flesh, sinews, vessels, bones, marrow, heart, liver, lungs, kidneys, spleen, gallbladder, stomach, large intestine, small intestine, feces, urine, nasal mucus, saliva, bodily fluids, tears, sweat, phlegm, pus, solid fat, liquid fat, brain, eye discharge, and earwax.

The interior is filled with these impure substances. It is like the storehouse of a householder or farmer, filled with various grains, including glutinous rice, sesame, rice, beans, maize, and so forth. When a person with good eyesight opens the storehouse and looks inside, that person knows exactly as it really is that it contains only glutinous rice, sesame, rice, and so forth.

So too, this great bodhisattva carefully observes the bodhisattva’s own body, from the soles of the feet to the crown of the head, as filled with impure substances unworthy of attachment. This is how a great bodhisattva, when practicing the profound prajnaparamita, employs non-attainment as skillful means and abides in the contemplation of the body as body with regard to the internal body, ardent and diligent, rightly mindful and fully aware, thereby eliminating worldly covetousness and grief.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, go to a charnel ground and contemplate a discarded corpse, whether it has been dead for one day, two days, or as many as seven days.

The corpse is swollen and bloated, its color turned bluish-black, its skin decomposing, and blood and pus spreading everywhere. Having seen this, they reflect: “My body is by nature likewise and subject to the same condition. If I have not yet realized nirvana, ultimately it too will become like this.” Thus, they give rise to disenchantment and detachment.

This is how great bodhisattvas, when practicing the profound prajnaparamita, take non-attainment as skillful means and abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and observes a discarded corpse that has been dead for one day, two days, or as many as seven days.

Birds and beasts—such as hawks, crows, vultures, tigers, leopards, wolves, jackals, and others—peck at it, seize it, tear it apart, and devour it, scattering its flesh and bones. Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet realized nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment.

This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and contemplates a discarded corpse that has been eaten by birds and beasts.

It is impure and putrefying, blood and pus flow everywhere, innumerable kinds of vermin arise in it, and maggots of every sort infest it; filthy and foul-smelling, it is worse than the carcass of a dog. Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet attained nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment.

This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and contemplates a discarded corpse that has been eaten by worms and maggots.

Its flesh has fallen away, exposing the bones; the joints remain connected, the sinews bind them together, blood spreads over them, and only putrefying flesh remains. Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet realized nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment.

This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and contemplates a discarded corpse that has become a crumbling skeleton, its blood and flesh dried away, with only sinews holding the bones together.

Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet attained nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and contemplates a discarded corpse of which only white bones remain, gleaming white like snow-jade; the sinews have decayed, and the joints have fallen apart.

Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet attained nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas, taking non-attainment as skillful means, abide contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow. That is, when practicing the profound prajnaparamita, a great bodhisattva, taking non-attainment as skillful means, goes to a charnel ground and contemplates a discarded corpse that has turned white, its bones separated and scattered everywhere.

Having seen this, the bodhisattva reflects: “My body is by nature likewise and subject to the same condition. If I have not yet attained nirvana, ultimately it too will become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how a great bodhisattva, when practicing the profound prajnaparamita, takes non-attainment as skillful means and abides contemplating the body within the body, ardent and diligent, mindful and clearly aware, thereby eliminating worldly craving and sorrow.

Furthermore, Subhuti! When practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow. That is, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, goes to a charnel ground and observes a discarded corpse whose bones lie scattered everywhere: a foot bone here, a shin bone there, a knee bone elsewhere, a thigh bone elsewhere, a spinal bone elsewhere, a hip bone elsewhere, a breastbone elsewhere, a shoulder bone elsewhere, an upper-arm bone elsewhere, a hand bone elsewhere, a neck bone elsewhere, a jawbone elsewhere, a cheekbone elsewhere,

and a skull elsewhere.

Having seen this, the bodhisattva reflects: “My body is by nature the same; if I have not yet attained nirvana, it too will ultimately become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, abides contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow.

Furthermore, Subhuti! When practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow. That is, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, goes to a charnel ground and observes a discarded corpse, its skeleton lying in disorder, exposed to wind and scorched by the sun, drenched by rain and soaked by dew, until, after months and years, its color has become as white as conch shell and snow.

Having seen this, the bodhisattva reflects: “My body is by nature the same; if I have not yet attained nirvana, it too will ultimately become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, abides contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow.

Furthermore, Subhuti! When practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow. That is, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, goes to a charnel ground and observes a discarded corpse which, after more than a hundred years or even more than a thousand years, has become nothing but bone dust and earth, discolored blue like a pigeon’s plumage, or has decayed into powder like dust, mingled with the soil and difficult to distinguish from it.

Having seen this, the bodhisattva reflects: “My body is by nature the same; if I have not yet attained nirvana, it too will ultimately become like this.” Thus, the bodhisattva gives rise to disenchantment and detachment. This is how, when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, abides contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide in these various ways of contemplating the body in the internal body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow. In the same manner, according to what is appropriate in each case, they contemplate the body in the external body and contemplate the body in both the internal and external body, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide contemplating feelings, mind, and dharmas internally, externally, and both internally and externally, ardent and diligent, mindful and clearly aware, having removed worldly covetousness and sorrow. According to what is appropriate in each case, this should be explained extensively as above.

Subhuti! Thus, when practicing profound prajnaparamita, great bodhisattvas, employing non-attainment as skillful means, abide contemplating body, feelings, mind, and dharmas internally, externally, and both internally and externally. Although they contemplate in this way, there is nothing attained.

Subhuti! This is a characteristic of the Great Vehicle of great bodhisattvas when they practice profound prajnaparamita.

Furthermore, Subhuti! The four right efforts are characteristics of the Great Vehicle of great bodhisattvas. What are the four?

Subhuti, you should know that when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, strives to prevent unwholesome and evil dharmas that have not yet arisen from arising, arouses determination, applies energy, and directs and sustains the mind rightly and diligently. This is the first.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, strives to bring unwholesome and evil dharmas that have already arisen to complete cessation, arouses determination, and directs and sustains the mind rightly and diligently. This is the second.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, strives to cause wholesome dharmas that have not yet arisen to arise, arouses determination, applies energy, and directs and sustains the mind rightly and diligently. This is the third.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, strives to cause wholesome dharmas that have already arisen to remain and continually increase until they reach perfection, arouses determination, applies energy, and directs and sustains the mind rightly and diligently. This is the fourth.

Subhuti! These are characteristics of the Great Vehicle of great bodhisattvas when they practice profound prajnaparamita.

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

Subhuti, you should know that when practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, cultivates the base of spiritual power accomplished through concentration based on aspiration and the formative effort of abandonment, relying upon seclusion, dispassion, and cessation, and culminating in relinquishment. This is the first.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, cultivates the base of spiritual power accomplished through concentration based on diligence and the formative effort of abandonment, relying upon seclusion, dispassion, and cessation, and culminating in relinquishment. This is the second.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, cultivates the base of spiritual power accomplished through concentration based on mind and the formative effort of abandonment, relying upon seclusion, dispassion, and cessation, and culminating in relinquishment. This is the third.

When practicing profound prajnaparamita, a great bodhisattva, employing non-attainment as skillful means, cultivates the base of spiritual power accomplished through concentration based on investigation and the formative effort of abandonment, relying upon seclusion, dispassion, and cessation, and culminating in relinquishment. This is the fourth.

Subhuti! These are characteristics of the Great Vehicle of great bodhisattvas when they practice profound prajnaparamita.

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

Subhuti, you should know that when practicing profound prajnaparamita, a great bodhisattva, 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! These are characteristics of the Great Vehicle of great bodhisattvas when they practice profound prajnaparamita.

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

Subhuti, you should know that when practicing profound prajnaparamita, a great bodhisattva, 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! This is a characteristic of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the seven factors of awakening. What are the seven?

Subhuti, you should know: When a great bodhisattva practices profound prajnaparamita, employing non-attainment as skillful means, he cultivates the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligence, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity; yet these must be based upon seclusion, dispassion, cessation, and relinquishment through dedication of merit.

Subhuti! This is a characteristic of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the Noble Eightfold Path. What are the eight?

Subhuti, you should know: When a great bodhisattva practices profound prajnaparamita, employing non-attainment as skillful means, he cultivates right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, based upon seclusion, dispassion, cessation, and relinquishment through dedication of merit.

Subhuti! This is a characteristic of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the three gateways to liberation. What are the three?

Subhuti, you should know: When a great bodhisattva practices profound prajnaparamita, employing non-attainment as skillful means, he contemplates that the intrinsic characteristics of all dharmas are empty and abides with his mind in this way. This is called the gateway to liberation through emptiness and is also called the samadhi of emptiness. This is the first gateway, in which great bodhisattvas who wish to train in the Great Vehicle should train.

When a great bodhisattva practices profound prajnaparamita, employing non-attainment as skillful means, he contemplates that because the intrinsic characteristics of all dharmas are empty, they are all signless, and he abides with his mind in this way. This is called the gateway to liberation through signlessness and is also called the samadhi of signlessness. This is the second gateway, in which great bodhisattvas who wish to train in the Great Vehicle should train.

When a great bodhisattva practices profound prajnaparamita, employing non-attainment as skillful means, he contemplates that because the intrinsic characteristics of all dharmas are empty, there is nothing to be wished for, and he abides with his mind in this way. This is called the gateway to liberation through wishlessness and is also called the samadhi of wishlessness. This is the third gateway, in which great bodhisattvas who wish to train in the Great Vehicle should train.

Subhuti! This is a characteristic of the Great Vehicle of a great bodhisattva when practicing prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the eleven kinds of knowledge. What are the eleven? They are knowledge of suffering, knowledge of its arising, knowledge of its cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, knowledge of dharmas, knowledge of categories, conventional knowledge, knowledge of others’ minds, and knowledge in accordance with what is taught.

What is knowledge of suffering? It is the knowledge that, employing non-attainment as skillful means, knows suffering and therefore does not give rise to it. This is knowledge of suffering.

What is knowledge of arising? It is the knowledge that, employing non-attainment as skillful means, knows the arising of suffering and therefore eradicates it forever. This is knowledge of arising.

What is knowledge of cessation? It is the knowledge that, employing non-attainment as skillful means, knows cessation and therefore directly realizes it. This is knowledge of cessation.

What is knowledge of the path? It is the knowledge that, employing non-attainment as skillful means, knows the path and therefore cultivates it. This is knowledge of the path.

What is knowledge of exhaustion? It is the knowledge that, employing non-attainment as skillful means, knows that greed, hatred, and delusion have been exhausted. This is knowledge of exhaustion.

What is knowledge of non-arising? It is the knowledge that, employing non-attainment as skillful means, knows that the states of existence will no longer arise. This is knowledge of non-arising.

What is knowledge of dharmas? It is the knowledge that, employing non-attainment as skillful means, knows that each of the five skandhas and so forth has its own distinct intrinsic nature. This is knowledge of dharmas.

What is knowledge of categories? It is the knowledge that, employing non-attainment as skillful means, knows the differing characteristics of the five skandhas and so forth, namely suffering, impermanence, emptiness, non-self, and so forth. This is knowledge of categories.

What is conventional knowledge? It is the knowledge that, employing non-attainment as skillful means, knows the differences among the practices of sentient beings and knows the similarities and differences among the names and characteristics of dharmas and so forth. This is conventional knowledge.

What is knowledge of others’ minds? It is the knowledge that, employing non-attainment as skillful means, knows without doubt or obstruction the minds and mental factors of other sentient beings. This is knowledge of others’ minds.

What is knowledge in accordance with what is taught? It is the knowledge that, employing non-attainment as skillful means, knows the characteristics of all dharmas in accordance with what is said; that is, the Tathagata’s knowledge of all aspects. This is knowledge in accordance with what is taught.

Subhuti! You should know that these eleven kinds of knowledge are characteristics of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of great bodhisattvas is the three uncontaminated faculties. What are the three? The first is the faculty of one who is yet to know and will know; the second is the faculty of one who has come to know; and the third is the faculty of one endowed with complete knowledge.

What is the faculty of one who is yet to know and will know? It refers to trainees who have not yet completely directly contemplated the Noble Truths and have not yet attained the noble fruits, but who possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one who is yet to know and will know.

What is the faculty of one who has come to know? It refers to trainees who have attained direct contemplation of the Noble Truths and have attained the noble fruits, fully possessing the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one who has come to know.

What is the faculty of one endowed with complete knowledge? It refers to those beyond training—whether arhats, pratyekabuddhas, great bodhisattvas who abide on the tenth bhumi, or Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones—who possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one endowed with complete knowledge.

If these three faculties employ non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

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

What is samadhi with initial application and sustained application? It means that a great bodhisattva, having withdrawn from sensual desires and unwholesome dharmas, with initial application and sustained application, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion. This is samadhi with initial application and sustained application.

What is samadhi without initial application but with sustained application? It means that a great bodhisattva attains the intermediate concentration between the first dhyana and the second dhyana. This is samadhi without initial application but with sustained application.

What is samadhi without either initial application or sustained application? It refers to a great bodhisattva’s attainment from the second dhyana up to the concentration of the sphere of neither perception nor non-perception. This is samadhi without either initial application or sustained application.

When these three kinds all employ non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! A characteristic of the Great Vehicle of a great bodhisattva is the ten recollections. What are the ten? The first is recollection of the Buddha; the second, recollection of the Dharma; the third, recollection of the Sangha; the fourth, recollection of moral discipline; the fifth, recollection of generosity; the sixth, recollection of celestial beings; the seventh, recollection of disenchantment; the eighth, recollection of death; the ninth, mindfulness of the body; and the tenth, mindfulness of breathing.

If these ten dharmas employ non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of a great bodhisattva when practicing profound prajnaparamita.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva are the four dhyanas, the four immeasurables, the four formless absorptions, the eight liberations, the eight spheres of mastery, the nine successive absorptions, the ten totality spheres, and other such pure wholesome dharmas, with non-attainment as the skillful means. You should know that these are characteristics of the Great Vehicle of a great bodhisattva when practicing the profound prajnaparamita.

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

Subhuti, you should know: With non-attainment as the skillful means, one knows in accordance with reality the causes and effects of all dharmas in terms of what is possible and what is impossible. This is the first power.

With non-attainment as the skillful means, one knows in accordance with reality how the various kinds of sentient beings in the past, present, and future experience different results because of their diverse karma. This is the second power.

With non-attainment as the skillful means, one knows in accordance with reality the characteristics of all the diverse realms of the world. This is the third power.

With non-attainment as the skillful means, one knows in accordance with reality the many different kinds of resolve, rather than merely a single kind of resolve, possessed by all sentient beings. This is the fourth power.

With non-attainment as the skillful means, one knows in accordance with reality the superior and inferior faculties of the various kinds of sentient beings. This is the fifth power.

With non-attainment as the skillful means, one knows in accordance with reality the modes of practice that lead everywhere. This is the sixth power.

With non-attainment as the skillful means, one knows in accordance with reality the distinctions among the faculties, powers, factors of awakening, liberations, dhyanas, concentrations, meditative attainments, defilement, and purity of the various kinds of sentient beings. This is the seventh power.

With non-attainment as the skillful means, one knows in accordance with reality the immeasurably diverse former lives of the various kinds of sentient beings. This is the eighth power.

With non-attainment as the skillful means, through the purified divine eye one knows in accordance with reality the immeasurably diverse kinds of birth and death undergone by sentient beings. This is the ninth power.

With non-attainment as the skillful means, one knows in accordance with reality that the outflows have been extinguished, that liberation of mind free from outflows has been attained, and that liberation through wisdom free from outflows has been realized; in this very life one personally realizes this fully and can rightly know: “My birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.” This is the tenth power.

You should know that these are characteristics of the Great Vehicle of a great bodhisattva when practicing the profound prajnaparamita.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the four fearlessnesses. What are the four?

Subhuti, you should know: A great bodhisattva who takes non-attainment as the skillful means declares, “I am one who has attained perfect awakening.” If a sramana, brahmin, Mara, deva, or anyone else in the world raises a Dharma-based challenge intended to make the bodhisattva reflect upon the assertion, “This Dharma is not perfect awakening,” I rightly recognize that challenge as groundless. Seeing the challenge to be unreasonable, I dwell in security and fearlessness, declaring that I occupy the revered station of the Great Seer. Amid the great assembly, I roar the lion’s roar and turn the sublime and sacred Dharma wheel. That wheel is pure, true, and unsurpassed; no sramana, brahmin, or anyone else can turn it in accordance with the Dharma. This is the first fearlessness.

A great bodhisattva who takes non-attainment as the skillful means declares, “I have extinguished all the outflows.” If a sramana, brahmin, Mara, Brahma, or anyone else in the world raises a Dharma-based objection intended to make the bodhisattva reflect upon the assertion, “These outflows have not yet been extinguished,” through right view I see that challenge to be groundless. Seeing the challenge to be unreasonable, I dwell in security and fearlessness, declaring that I occupy the revered station of the Great Seer. Amid the great assembly, I roar the lion’s roar and turn the sublime and sacred Dharma wheel. That wheel is pure, true, and unsurpassed; no sramana, brahmin, or anyone else can turn it in accordance with the Dharma. This is the second fearlessness.

A great bodhisattva who takes non-attainment as the skillful means teaches the disciples the dharmas that obstruct the path. If a sramana, brahmin, Mara, Brahma, or anyone else in the world raises a Dharma-based challenge intended to make the bodhisattva reflect upon the assertion, “Practicing this dharma cannot obstruct the path,” through right view I see that challenge to be groundless. Seeing the challenge to be unreasonable, I dwell in security and fearlessness, declaring that I occupy the revered station of the Great Seer. Amid the great assembly, I roar the lion’s roar and turn the sublime and sacred Dharma wheel. That wheel is pure, true, and unsurpassed; no sramana, brahmin, or anyone else can turn it properly in accordance with the Dharma. This is the third fearlessness.

A great bodhisattva who takes non-attainment as the skillful means teaches the disciples the path that brings suffering to an end. If a sramana, brahmin, Mara, Brahma, or anyone else in the world raises a Dharma-based challenge intended to make the bodhisattva reflect upon the assertion, “Cultivating this path cannot bring suffering to an end,” through right view I see that challenge to be groundless. Seeing the challenge to be unreasonable, I dwell in security and fearlessness, declaring that I occupy the revered station of the Great Seer. Amid the great assembly, I roar the lion’s roar and turn the sublime and sacred Dharma wheel. That wheel is pure, true, and unsurpassed; no sramana, brahmin, or anyone else can turn it in accordance with the Dharma. This is the fourth fearlessness.

You should know that these are characteristics of the Great Vehicle of a great bodhisattva when practicing the profound prajnaparamita.

Fascicle 489

END