摩訶般若波羅蜜經

CHAPTER ON GREAT ADORNMENT

SEVENTEEN

At that time, Subhuti addressed the Buddha: “World-Honored One! The great bodhisattva is greatly adorned.

What is this great adornment?

What kind of bodhisattva is able to undertake this great adornment?”

The Buddha said: “Subhuti! The great bodhisattva is greatly adorned with the Great Vehicle. This is the adornment of dana paramita through prajnaparamita; the adornment of the four foundations of mindfulness through the factors of the Noble Eightfold Path; the adornment of inner emptiness through the emptiness of nonexistence and existence; and the adornment of the ten powers through the distinctive qualities and the knowledge of all modes.

The bodhisattva adorns himself by transforming his body to resemble the Buddha, with light illuminating the entire three-thousand-great-thousand world-system and also illuminating lands as numerous as the sands of the Ganges in each of the ten directions. He causes the great-thousand world-system to quake, and likewise causes lands as numerous as the sands of the Ganges in the ten directions to quake.

This bodhisattva abides in dana paramita as the great adornment of the Great Vehicle. He transforms this great-thousand world-system into a realm of lapis lazuli. This bodhisattva transforms himself into a Wheel-Turning Sage King and fully provides sentient beings with whatever they need: those needing food are given food; those needing drink are given drink; those needing clothing are given garments; those needing lodging are given houses, rooms, beds, and bedding; those needing light are given lamps and torches; those needing cures for illness are given medicines; and those needing adornments are given jeweled necklaces and various kinds of flowers and incense.

After providing these things, he then teaches them the Dharma so that they may cultivate the Great Vehicle. Having heard it, sentient beings never depart from the six paramitas until they attain unsurpassed bodhi.

This is called the great bodhisattva’s great adornment of the Great Vehicle.

Subhuti! Suppose a skilled illusionist conjured a great assembly at a crossroads and then provided that assembly with food, drink, lodging, medicine, flowers, and incense. What do you think, Subhuti? Would there truly be a great assembly to whom the illusionist gave these things?”

“World-Honored One! There would not truly be one.”

“Subhuti! So it is with the great bodhisattva, who transforms himself into a Wheel-Turning Sage King and fully provides for the needs of all sentient beings. Although he performs these acts of giving, in truth there is no recipient. Why? Because the characteristics of dharmas are like illusions.

“Furthermore, Subhuti! Abiding in shila paramita, the great bodhisattva manifests birth into the household of a Wheel-Turning Sage King and teaches sentient beings by means of the ten wholesome courses of action. Some teach sentient beings by means of the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, and up to the eighteen distinctive qualities. Having heard the Dharma, sentient beings believe, understand, accept, and retain it, and until they attain unsurpassed bodhi, they never depart from those teachings.

“It is like a skilled illusionist who conjures a great assembly at a crossroads and teaches them by means of the ten wholesome courses of action. He also teaches them the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, and up to the eighteen distinctive qualities, causing them to practice these teachings. What do you think, Subhuti? Are there truly sentient beings who are taught by the illusionist?”

“World-Honored One! There are not truly any.”

“So it is, Subhuti! The great bodhisattva teaches sentient beings to practice the ten wholesome courses of action and up to the eighteen distinctive qualities, yet in truth there are no sentient beings who practice the ten wholesome courses of action or up to the distinctive qualities. Why? Because the characteristics of dharmas are like illusions.

“This is called the great bodhisattva’s great adornment.

“Furthermore, Subhuti! Abiding in kshanti paramita, the great bodhisattva teaches sentient beings and causes them to practice kshanti paramita. How does he abide and teach? From the time the great bodhisattva first aroused the aspiration for bodhi, even though all sentient beings might revile, beat, hack, or kill him, he does not give rise to even a single thought of agitation. He also teaches all sentient beings to practice this patience, yet in truth there are no sentient beings who receive the teaching and practice patience. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist who conjures a great assembly and then teaches them to practice patience.

“This is called the great bodhisattva’s great adornment.

“Furthermore, Subhuti! Abiding in virya paramita, the great bodhisattva teaches all sentient beings to practice virya paramita. How does he abide and teach? In accord with the mind of all-knowledge, the great bodhisattva vigorously applies himself in body and mind to teaching sentient beings. Yet in truth there are no sentient beings who receive the teaching. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist.

“This is called the great bodhisattva’s great adornment.

“Furthermore, Subhuti! Abiding in dhyana paramita, the great bodhisattva teaches all sentient beings to practice dhyana paramita. How does he abide and teach? The great bodhisattva abides in the immovable Dharma, seeing neither distraction nor concentration. He teaches all sentient beings to practice dhyana paramita, and until they attain unsurpassed bodhi, they never depart from dhyana paramita. Yet in truth there are no sentient beings who receive the teaching and practice dhyana paramita. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist.

“This is called the great bodhisattva’s great adornment.

“Furthermore, Subhuti! Abiding in prajnaparamita, the great bodhisattva teaches all sentient beings to practice prajnaparamita. How does he abide and teach? When the great bodhisattva abides in prajnaparamita, there is no dharma that attains this shore or the other shore. He teaches all sentient beings to practice prajnaparamita, and until they attain unsurpassed bodhi, they never depart from prajnaparamita. Yet in truth there are no sentient beings who practice prajnaparamita. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist.

“This is called the great bodhisattva’s great adornment.

“Furthermore, Subhuti! According to what is appropriate for the deliverance of sentient beings in lands as numerous as the sands of the Ganges throughout the ten directions, the great bodhisattva transforms his own bodily form, abides in dana paramita through prajnaparamita, and also teaches sentient beings to practice the six paramitas. Sentient beings follow and practice these teachings, and until they attain unsurpassed bodhi, they never depart from them. Yet in truth there are no sentient beings who follow and practice them. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist.

“This is the great bodhisattva’s great adornment.

“Furthermore, Subhuti! In accordance with the mind of all-knowledge, the greatly adorned great bodhisattva does not think, ‘I shall teach this many people to abide in the six paramitas, but I shall not teach those other people.’

“Nor does he think, ‘I shall teach this many people to abide in the four foundations of mindfulness through the distinctive qualities, but I shall not teach those other people.’

“Nor does he think, ‘I shall teach this many people so that they attain the fruits of stream-enterer, once-returner, non-returner, arhatship, pratyekabuddhahood, and the knowledge of all modes, but I shall not teach those other people.’

“In accordance with the mind of all-knowledge, the great bodhisattva thinks, ‘I shall cause all immeasurable, boundless, and countless sentient beings to abide in the six paramitas. I shall establish all sentient beings in the four foundations of mindfulness and up to the eighteen distinctive qualities. I shall cause all sentient beings to attain the fruit of stream-enterer and up to the knowledge of all modes.’ Yet in truth there are no sentient beings who abide in the six paramitas or attain the knowledge of all modes. Why? Because the characteristics of dharmas are like illusions. It is like a skilled illusionist.

“This is called the great bodhisattva’s great adornment.”

Subhuti said: “World-Honored One! According to the meaning I have heard in the Buddha’s teaching, the great bodhisattva’s absence of great adornment is itself the great adornment, because the intrinsic nature of all dharmas is empty.”

That is, the intrinsic characteristic of form is empty, through the intrinsic characteristic of consciousness being empty; the intrinsic characteristic of the eye is empty, through the intrinsic characteristic of the mind being empty; the intrinsic characteristic of visible form is empty, through the intrinsic characteristic of dharmas being empty; the intrinsic characteristic of eye-consciousness is empty, through the intrinsic characteristic of mind-consciousness being empty; the intrinsic characteristic of eye-contact is empty, through the intrinsic characteristic of mind-contact being empty; the intrinsic characteristic of feeling arising from eye-contact as condition is empty, through the intrinsic characteristic of feeling arising from mind-contact as condition being empty;

the intrinsic characteristic of dana paramita through prajnaparamita is empty; the intrinsic characteristic of inner emptiness through the emptiness of non-dharmas and dharmas is empty; the intrinsic characteristic of the four foundations of mindfulness through the eighteen unique qualities is empty; and the intrinsic characteristic of a bodhisattva is empty.

For the foregoing reasons, one should know that the great bodhisattva's non-great array is the great array.”

The Buddha said, “Excellent! It is exactly as you have said. Subhuti! All-knowledge is not a conditioned dharma, and sentient beings are likewise not conditioned dharmas. It is for these sentient beings that the great bodhisattva puts on the great array.

“Why is this? Because an agent cannot be apprehended.

“Subhuti! All-knowledge is not a dharma that is made or produced, and these sentient beings are likewise not dharmas that are made or produced.

“Why is this? Form is neither made nor not made; feeling, perception, formations, and consciousness are neither made nor not made; the self and person, through the knower and seer, are neither made nor not made.

“Why is this? Because all dharmas are ultimately unapprehensible.

“Subhuti! Dreams, through magical transformations, are neither made nor not made, because they are ultimately unapprehensible.

“Subhuti! Inner emptiness through the emptiness of non-dharmas and dharmas is neither made nor not made, because it is ultimately unapprehensible. The four foundations of mindfulness through the eighteen unique qualities are neither made nor not made, because they are ultimately unapprehensible.

“Subhuti! Suchness, the characteristic of dharmas, the nature of dharmas, the abiding of dharmas, the fixed order of dharmas, and the ultimate reality are neither made nor not made, because they are ultimately unapprehensible. A bodhisattva is neither made nor not made, because a bodhisattva is ultimately unapprehensible. All-knowledge and knowledge of all modes are neither made nor not made, because they are ultimately unapprehensible.

“Subhuti! For this reason, all-knowledge is not a dharma that is made or produced, and these sentient beings are likewise not dharmas that are made or produced. It is for these sentient beings that the great bodhisattva puts on the great array.”

Venerable Subhuti addressed the Buddha: “Blessed One! As I contemplate the meaning of what the Buddha has taught, form is neither bound nor liberated, and feeling, perception, formations, and consciousness are neither bound nor liberated.”

Venerable Purna asked Venerable Subhuti, “What forms are neither bound nor liberated, and what feelings, perceptions, formations, and consciousnesses are neither bound nor liberated?”

Venerable Subhuti said, “Form that is like a dream, and feeling, perception, formations, and consciousness that are like a dream, are neither bound nor liberated. Form that is like a reflection, an echo, an illusion, a mirage, or a magical transformation, and feeling, perception, formations, and consciousness that are like a reflection, an echo, an illusion, a mirage, or a magical transformation, are neither bound nor liberated.

“Venerable Purna! Past form, feeling, perception, formations, and consciousness are neither bound nor liberated. Future form, feeling, perception, formations, and consciousness are neither bound nor liberated. Present form, feeling, perception, formations, and consciousness are neither bound nor liberated.

“Why are they neither bound nor liberated?

“Because this form, feeling, perception, formations, and consciousness have no existence, they are neither bound nor liberated.

“Because this form, feeling, perception, formations, and consciousness are detached, quiescent, and unborn, they are neither bound nor liberated.

“Venerable Purna! Form, feeling, perception, formations, and consciousness that are wholesome, unwholesome, or neutral are likewise neither bound nor liberated.

“Form, feeling, perception, formations, and consciousness that are mundane or supramundane, contaminated or uncontaminated, are likewise neither bound nor liberated.

“Why is this? Because they have no existence, are detached, quiescent, and unborn, they are neither bound nor liberated.

“All dharmas are likewise neither bound nor liberated. Why is this? Because they have no existence, are detached, quiescent, and unborn, they are neither bound nor liberated.

“Venerable Purna! Dana paramita through prajnaparamita are neither bound nor liberated. Because they have no existence, are detached, quiescent, and unborn, they are neither bound nor liberated.

“Venerable Purna! Inner emptiness through the emptiness of non-dharmas and dharmas; the four foundations of mindfulness through the eighteen unique qualities; unsurpassed bodhi; all-knowledge; knowledge of all modes; bodhisattvas; and Buddhas are all likewise neither bound nor liberated.

“Venerable Purna! Suchness, the characteristic of dharmas, the nature of dharmas, the abiding of dharmas, the fixed order of dharmas, the ultimate reality, and unconditioned dharmas are all likewise neither bound nor liberated. Because they have no existence, are detached, quiescent, and unborn, they are neither bound nor liberated.

“Venerable Purna! This is called the great bodhisattva's dana paramita through prajnaparamita being neither bound nor liberated, and the four foundations of mindfulness through knowledge of all modes being neither bound nor liberated.

“The great bodhisattva abides in the six paramitas that are neither bound nor liberated, through abiding in knowledge of all modes that is neither bound nor liberated, in order to accomplish, in a manner neither bound nor liberated, the maturation of sentient beings; to purify Buddha lands in a manner neither bound nor liberated; to make offerings to the Buddhas in a manner neither bound nor liberated; to hear the true Dharma in a manner neither bound nor liberated; never to be separated from the Buddhas in a manner neither bound nor liberated; never to be separated from the supernormal powers in a manner neither bound nor liberated; never to be separated from the five eyes in a manner neither bound nor liberated;

never to be separated from the dharani gateways in a manner neither bound nor liberated; never to be separated from the samadhi gateways in a manner neither bound nor liberated; to give rise to knowledge of the varieties of the path in a manner neither bound nor liberated; to attain knowledge of all modes in a manner neither bound nor liberated; to turn the Dharma wheel in a manner neither bound nor liberated; and to establish sentient beings in the Three Vehicles in a manner neither bound nor liberated.

“Venerable Purna! When a great bodhisattva practices the six paramitas that are neither bound nor liberated, the bodhisattva should know that all dharmas are neither bound nor liberated. Because they have no existence, are detached, quiescent, and unborn, they are neither bound nor liberated.

“This is called the great bodhisattva's great array that is neither bound nor liberated.”

CHAPTER ON QUESTIONING THE VEHICLE

EIGHTEEN

Venerable Subhuti addressed the Buddha: “Blessed One! What is the Great Vehicle of the great bodhisattva? How shall one know that a great bodhisattva has set forth in the Great Vehicle? From where does that vehicle depart? To what place does that vehicle arrive? Where shall it abide? Who shall ride forth upon that vehicle?”

The Buddha said, “Subhuti! The six paramitas are the Great Vehicle of the great bodhisattva.

“These are the six paramitas: dana paramita, sila paramita, ksanti paramita, virya paramita, dhyana paramita, and prajnaparamita.

“What is called dana paramita?

“Subhuti! With a mind corresponding to all-knowledge, the great bodhisattva gives away all inner and outer possessions, dedicating them together with all sentient beings toward unsurpassed bodhi, because dharmas are employed without anything being attained. This is called the great bodhisattva's dana paramita.

“What is called sila paramita?

“Subhuti! With a mind corresponding to all-knowledge, the great bodhisattva personally practices the ten wholesome courses of action and also teaches others to practice them, because nothing is attained. This is called the bodhisattva's sila paramita.

“What is called ksanti paramita?”

Subhuti! A bodhisattva-mahasattva, with a mind corresponding to all-knowledge, perfects patience himself and also teaches others to practice patience, because nothing is apprehended. This is called the bodhisattva-mahasattva’s kshanti-paramita.

What is called virya-paramita?

Subhuti! A bodhisattva-mahasattva, with a mind corresponding to all-knowledge, practices the other five paramitas diligently and without rest, and also establishes beings in the five paramitas, because nothing is apprehended. This is called the bodhisattva-mahasattva’s virya-paramita.

What is called dhyana-paramita?

Subhuti! A bodhisattva-mahasattva, with a mind corresponding to all-knowledge, skillfully enters the various dhyanas himself without taking birth in accordance with those dhyanas, and also teaches others to enter the various dhyanas, because nothing is apprehended. This is called the bodhisattva-mahasattva’s dhyana-paramita.

What is called prajnaparamita?

Subhuti! A bodhisattva-mahasattva, with a mind corresponding to all-knowledge, does not cling to any dharma and contemplates the nature of dharmas, because nothing is apprehended. He also teaches others not to cling to any dharma and to contemplate the nature of dharmas, because nothing is apprehended. This is called the bodhisattva-mahasattva’s prajnaparamita.

Subhuti! This is the Mahayana of the bodhisattva-mahasattva.

Furthermore, the bodhisattva-mahasattva has the Mahayana: namely, inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, emptiness of dispersion, emptiness of nature, emptiness of intrinsic characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of existence, and emptiness of both nonexistence and existence.

What is inner emptiness?

Inner dharmas are the eye, ear, nose, tongue, body, and mind. When the eye is examined, the eye is empty; and so on until, when the mind is examined, the mind is empty, because it is neither permanent nor annihilated. Why is this? Because its intrinsic nature is so. This is called inner emptiness.

What is outer emptiness?

Outer dharmas are form, sound, odor, taste, touch, and dharmas. When form is examined, form is empty; and so on until, when dharmas are examined, dharmas are empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called outer emptiness.

What is inner-and-outer emptiness?

Inner and outer dharmas are the twelve ayatanas: the six inner ayatanas are the six faculties, and the six outer ayatanas are the six objects.

When inner dharmas are examined, inner dharmas are empty; when outer dharmas are examined, outer dharmas are empty, because they are all neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called inner-and-outer emptiness.

What is the emptiness of emptiness?

Emptiness means that all dharmas are empty. This emptiness itself is also empty, because it is neither permanent nor annihilated. Why is this? Because its intrinsic nature is so. This is called the emptiness of emptiness.

What is great emptiness?

“Great” refers to the ten directions. When the eastern direction is examined, the eastern direction is empty; and so on until, when the downward direction is examined, the downward direction is empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called great emptiness.

What is the emptiness of the ultimate meaning?

The ultimate meaning refers to nirvana. When nirvana is examined, nirvana is empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is the emptiness of the ultimate meaning.

What is the emptiness of the conditioned?

Conditioned dharmas refer to the three realms: the desire realm, the form realm, and the formless realm. When the desire realm is examined, the desire realm is empty. When the form realm is examined, the form realm is empty. When the formless realm is examined, the formless realm is empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called the emptiness of the conditioned.

What is the emptiness of the unconditioned?

Unconditioned dharmas are said to have no characteristic of arising, no characteristic of abiding, and no characteristic of cessation. When unconditioned dharmas are examined, unconditioned dharmas are empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called the emptiness of the unconditioned.

What is ultimate emptiness?

“Ultimate” means that all dharmas are ultimately unattainable; that is, they are ultimately empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called ultimate emptiness.

What is beginningless emptiness?

When the point at which dharmas began is examined, it is unattainable, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called beginningless emptiness.

What is the emptiness of dispersion?

Dispersion means that dharmas are not extinguished. This non-extinction is itself also empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called the emptiness of dispersion.

What is the emptiness of nature?

Whether it is the nature of conditioned dharmas or the nature of unconditioned dharmas, this nature was not made by shravakas, was not made by pratyekabuddhas, was not made by the Buddha, and was not made by anyone else. When this nature is examined, this nature is empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called the emptiness of nature.

What is the emptiness of intrinsic characteristics?

Intrinsic characteristics means that form has the characteristic of changing and disintegrating; feeling has the characteristic of experiencing; perception has the characteristic of apprehending distinguishing marks; formations have the characteristic of creating; and consciousness has the characteristic of discerning. The intrinsic characteristics of conditioned and unconditioned dharmas are all empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called the emptiness of intrinsic characteristics.

What is the emptiness of all dharmas?

All dharmas refers to the five skandhas, the twelve ayatanas, and the eighteen dhatus. When all these dharmas are examined, all these dharmas are empty, because they are neither permanent nor annihilated. Why is this? Because their intrinsic nature is so. This is called the emptiness of all dharmas.

What is the emptiness of the unattainable?

When dharmas are sought, they are unattainable. This is the emptiness of the unattainable, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called the emptiness of the unattainable.

What is the emptiness of nonexistence?

If a dharma does not exist, it too is empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called the emptiness of nonexistence.

What is the emptiness of existence?

Existence means that within the conjunction of dharmas there are intrinsic nature and characteristics. This existence is empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called the emptiness of existence.

What is the emptiness of both nonexistence and existence?

Nonexistence within dharmas and existence within dharmas are both empty, because they are neither permanent nor annihilated. Why is this? Because their nature is so of itself. This is called the emptiness of both nonexistence and existence.

Subhuti! Furthermore, there are the emptiness of a dharma and the characteristic of a dharma, the emptiness of non-dharma and the characteristic of non-dharma, the emptiness of one’s own dharma and the characteristic of one’s own dharma, and the emptiness of another’s dharma and the characteristic of another’s dharma.

What is called the emptiness of a dharma and the characteristic of a dharma?

Here, “dharma” refers to the five skandhas. The five skandhas are empty. This is called the emptiness of a dharma and the characteristic of a dharma.

What is called the emptiness of non-dharma and the characteristic of non-dharma?

Here, “non-dharma” refers to unconditioned dharmas. This is called the emptiness of non-dharma and the characteristic of non-dharma.

What is called the emptiness of one’s own dharma and the characteristic of one’s own dharma?

When dharmas are examined, one’s own dharma is empty. This emptiness is not due to knowing, nor is it due to seeing. This is called the emptiness of one’s own dharma and the characteristic of one’s own dharma.

What is called the emptiness of another’s dharma and the characteristic of another’s dharma?

Whether a Buddha appears in the world or no Buddha has yet appeared in the world, the abiding of dharmas, the characteristics of dharmas, the fixed order of dharmas, the nature of dharmas, suchness, and the true limit transcend these dharmas of emptiness. This is called the emptiness of another’s dharma and the characteristic of another’s dharma.

This is called the Mahayana of the bodhisattva-mahasattva.

Subhuti! There is also the Great Vehicle of the great bodhisattvas. These are the Shurangama Samadhi, Precious Seal Samadhi, Lion’s Play Samadhi, Wondrous Moon Samadhi, Moon-Banner Mark Samadhi, Samadhi That Brings Forth All Dharmas, Consecration Samadhi, Certainty Regarding the Dharma-Nature Samadhi, Complete Banner-Mark Samadhi, Vajra Samadhi, Entry into the Dharma Seals Samadhi, Establishment of the King of Samadhis Samadhi, Emanation of Light Samadhi, Vigorous Power Samadhi, Lofty Emergence Samadhi, Complete Entry into Eloquence Samadhi, Explanation of Names and Words Samadhi, Contemplation of the Directions Samadhi, Dharani-Seal Samadhi, Deception-Free Samadhi, Samadhi That Gathers the Ocean of All Dharmas, Samadhi Pervading and Covering Space, Vajra-Wheel Samadhi,

Precious Severance Samadhi, Samadhi Capable of Illumination, Seeking-Nothing Samadhi, Non-Abiding Samadhi, Mindless Samadhi, Pure Lamp Samadhi, Boundless Radiance Samadhi, Samadhi Capable of Producing Radiance, Universally Illuminating Radiance Samadhi, Samadhi That Firmly Purifies All Samadhis, Stainless Radiance Samadhi, Joy Samadhi, Lightning-Radiance Samadhi, Inexhaustible Samadhi, Majestic Virtue Samadhi, Freedom from Exhaustion Samadhi, Unmoving Samadhi, Non-Retrogression Samadhi, Sun-Lamp Samadhi, Moon-Purity Samadhi, Pure Radiance Samadhi, Samadhi Capable of Producing Radiance, Active Practice Samadhi, Knowledge of Marks Samadhi, Vajra-Like Samadhi, Abiding of the Mind Samadhi, Universal Radiance Samadhi, Establishment Samadhi, Treasury of Jewels Samadhi,

Wondrous Dharma-Seal Samadhi, Equality of Dharmas Samadhi, Severance of Joy Samadhi, Arrival at the Summit of Dharma Samadhi, Samadhi Capable of Dispersion, Samadhi That Distinguishes the Phrases of All Dharmas, Equality of the Marks of Words Samadhi, Freedom from Words Samadhi, Severance of Conditions Samadhi, Indestructible Samadhi, Samadhi Without the Mark of a Seed, Samadhi of Practice Nowhere, Freedom from Obscurity Samadhi, Non-Departure Samadhi, Unchanging Samadhi, Transcending Conditions Samadhi, Accumulation of All Merits Samadhi, Abiding in No-Mind Samadhi, Pure Wondrous Flower Samadhi, Awakening of Intention Samadhi, Immeasurable Eloquence Samadhi, Unequaled Equality Samadhi, Transcending All Dharmas Samadhi, Discerning All Dharmas Samadhi, Dispelling Doubt Samadhi,

Nowhere Samadhi, Single Adornment Samadhi, Arising Practice Samadhi, Single Practice Samadhi, Non-Single Practice Samadhi, Wondrous Practice Samadhi, Samadhi of Penetrating the Dispersion of the Foundation of All Existence, Entry into Names and Words Samadhi, Freedom from Sounds, Letters, and Words Samadhi, Kindled Torch Samadhi, Pure Mark Samadhi, Destruction of Marks Samadhi, Wondrous Fulfillment of All Modes Samadhi, Samadhi of Taking No Delight in Suffering or Pleasure, Inexhaustible Mark Samadhi, Dharani Samadhi, Samadhi That Gathers the Marks of All That Is Wrong and Right, Extinction of Hatred and Love Samadhi, Adversity and Accord Samadhi, Pure Light Samadhi, Firmness Samadhi, Pure Light of the Full Moon Samadhi, Great Adornment Samadhi, Samadhi Capable of Illuminating All Worlds,

Equality of Samadhis Samadhi, Samadhi That Gathers All Contention and Non-Contention, Samadhi of Taking No Delight in Any Abiding Place, Samadhi of Abiding Thus in Concentration, Samadhi That Destroys the Decline of the Body, Samadhi That Dissolves Speech Like Space, and Samadhi of Freedom from Attachment, Like Space, Undefiled.

What is called the Shurangama Samadhi?

Knowing the spheres of activity of all samadhis is called the Shurangama Samadhi.

What is called the Precious Seal Samadhi?

Abiding in this samadhi, one is able to seal all samadhis; this is called the Precious Seal Samadhi.

What is called the Lion’s Play Samadhi?

Abiding in this samadhi, one is able to sport among all samadhis like a lion; this is called the Lion’s Play Samadhi.

What is called the Wondrous Moon Samadhi?

Abiding in this samadhi, one is able to illuminate all samadhis like the radiant moon; this is called the Wondrous Moon Samadhi.

What is called the Moon-Banner Mark Samadhi?

Abiding in this samadhi, one is able to retain the marks of all samadhis; this is called the Moon-Banner Mark Samadhi.

What is called the Samadhi That Brings Forth All Dharmas?

Abiding in this samadhi, one is able to bring forth all samadhis; this is called the Samadhi That Brings Forth All Dharmas.

What is called the Consecration Samadhi?

Abiding in this samadhi, one is able to behold the ultimate summit of all samadhis; this is called the Consecration Samadhi.

What is called the Certainty Regarding the Dharma-Nature Samadhi?

Abiding in this samadhi, one knows the Dharma-nature with certainty; this is called the Certainty Regarding the Dharma-Nature Samadhi.

What is called the Complete Banner-Mark Samadhi?

Abiding in this samadhi, one is able to retain the precious banners of all samadhis.

What is called the Vajra Samadhi?

Abiding in this samadhi, one is able to break through all samadhis; this is called the Vajra Samadhi.

What is called the Entry into the Dharma Seals Samadhi?

Abiding in this samadhi, one enters all Dharma seals; this is called the Entry into the Dharma Seals Samadhi.

What is called the Establishment of the King of Samadhis Samadhi?

Abiding in this samadhi, one abides firmly among all samadhis like a sovereign; this is called the Establishment of the King of Samadhis Samadhi.

What is called the Emanation of Light Samadhi?

Abiding in this samadhi, one is able to emanate light that illuminates all samadhis; this is called the Emanation of Light Samadhi.

What is called the Vigorous Power Samadhi?

Abiding in this samadhi, one is able to exercise power over all samadhis; this is called the Vigorous Power Samadhi.

What is called the Lofty Emergence Samadhi?

Abiding in this samadhi, one is able to increase and develop all samadhis; this is called the Lofty Emergence Samadhi.

What is called the Complete Entry into Eloquence Samadhi?

Abiding in this samadhi, one is able to expound all samadhis eloquently; this is called the Complete Entry into Eloquence Samadhi.

What is called the Explanation of Names and Words Samadhi?

Abiding in this samadhi, one is able to explain the names and words of all samadhis; this is called the Explanation of Names and Words Samadhi.

What is called the Contemplation of the Directions Samadhi?

Abiding in this samadhi, one is able to contemplate the directions of all samadhis; this is called the Contemplation of the Directions Samadhi.

What is called the Dharani-Seal Samadhi?

Abiding in this samadhi, one is able to retain the seals of all samadhis; this is called the Dharani-Seal Samadhi.

What is called the Deception-Free Samadhi?

Abiding in this samadhi, one practices no deception regarding any samadhi; this is called the Deception-Free Samadhi.

What is called the Samadhi That Gathers the Ocean of All Dharmas?

Abiding in this samadhi, one is able to gather all samadhis as the great ocean gathers waters; this is called the Samadhi That Gathers the Ocean of All Dharmas.

What is called the Samadhi Pervading and Covering Space?

Abiding in this samadhi, one covers all samadhis as space does; this is called the Samadhi Pervading and Covering Space.

What is called the Vajra-Wheel Samadhi?

Abiding in this samadhi, one is able to retain the constituent parts of all samadhis; this is called the Vajra-Wheel Samadhi.

What is called the Precious Severance Samadhi?

Abiding in this samadhi, one is able to eliminate the defilements and impurities of all samadhis; this is called the Precious Severance Samadhi.

What is called the Samadhi Capable of Illumination?

Abiding in this samadhi, one is able to illuminate all samadhis clearly with light; this is called the Samadhi Capable of Illumination.

What is called the Seeking-Nothing Samadhi?

Abiding in this samadhi, there is no dharma to seek; this is called the Seeking-Nothing Samadhi.

What is called the Non-Abiding Samadhi?

Abiding in this samadhi, one does not perceive any dharma as abiding; this is called the Non-Abiding Samadhi.

What is called the Mindless Samadhi?

Abiding in this samadhi, mind and mental factors do not become active; this is called the Mindless Samadhi.

What is called the Pure Lamp Samadhi?

Abiding in this samadhi, one illuminates the other samadhis like a bright lamp; this is called the Samadhi of the Pure Lamp.

What is called the Samadhi of Boundless Illumination?

Abiding in this samadhi, one becomes a boundless light for the other samadhis; this is called the Samadhi of Boundless Illumination.

What is called the Samadhi Capable of Producing Illumination?

Abiding in this samadhi, one is able to illuminate the other samadhis; this is called the Samadhi Capable of Producing Illumination.

What is called the Samadhi of Universal Illumination?

Abiding in this samadhi, one is able to illuminate the gateways of samadhi; this is called the Samadhi of Universal Illumination.

What is called the Samadhi of Firmly Purifying All Samadhis?

Abiding in this samadhi, one is able to make the characteristics of the other samadhis firm and pure; this is called the Samadhi of Firmly Purifying All Samadhis.

What is called the Samadhi of Stainless Illumination?

Abiding in this samadhi, one is able to remove the defilements of the other samadhis; this is called the Samadhi of Stainless Illumination.

What is called the Samadhi of Joy?

Abiding in this samadhi, one experiences the joy of the other samadhis; this is called the Samadhi of Joy.

What is called the Samadhi of Lightning?

Abiding in this samadhi, one thoroughly illuminates the other samadhis like lightning; this is called the Samadhi of Lightning.

What is called the Inexhaustible Samadhi?

Abiding in this samadhi, one does not perceive any end to the other samadhis; this is called the Inexhaustible Samadhi.

What is called the Samadhi of Majestic Virtue?

Abiding in this samadhi, one possesses majestic virtue that clearly illuminates the other samadhis; this is called the Samadhi of Majestic Virtue.

What is called the Samadhi Free from Exhaustion?

Abiding in this samadhi, one does not perceive the other samadhis as coming to an end; this is called the Samadhi Free from Exhaustion.

What is called the Immovable Samadhi?

Abiding in this samadhi, one causes the other samadhis to be neither moved nor shaken; this is called the Immovable Samadhi.

What is called the Samadhi of Non-Retrogression?

Abiding in this samadhi, one is able not to perceive any loss among the other samadhis; this is called the Samadhi of Non-Retrogression.

What is called the Samadhi of the Sun Lamp?

Abiding in this samadhi, one emits light that illuminates the gateways of samadhi; this is called the Samadhi of the Sun Lamp.

What is called the Samadhi of the Pure Moon?

Abiding in this samadhi, one is able to dispel the darkness of the other samadhis; this is called the Samadhi of the Pure Moon.

What is called the Samadhi of Pure Illumination?

Abiding in this samadhi, one attains the four unobstructed knowledges with respect to the other samadhis; this is called the Samadhi of Pure Illumination.

What is called the Samadhi Capable of Producing Illumination?

Abiding in this samadhi, one is able to produce illumination within the gateways of samadhi; this is called the Samadhi Capable of Producing Illumination.

What is called the Samadhi of Producing Activity?

Abiding in this samadhi, one is able to cause the other samadhis to have their respective functions.

What is called the Samadhi of Knowing Characteristics?

Abiding in these samadhis, upon seeing the other samadhis one immediately knows their characteristics; this is called the Samadhi of Knowing Characteristics.

What is called the Diamond-Like Samadhi?

Abiding in this samadhi, one is able to penetrate and thoroughly comprehend all dharmas, yet one does not perceive any penetration; this is called the Diamond-Like Samadhi.

What is called the Samadhi of the Abiding Mind?

Abiding in this samadhi, the mind neither moves, turns, nor becomes afflicted, and one does not even conceive or recollect that this mind exists; this is called the Samadhi of the Abiding Mind.

What is called the Samadhi of Universal Illumination?

Abiding in this samadhi, one constantly and universally perceives the radiance of the other samadhis; this is called the Samadhi of Universal Illumination.

What is called the Samadhi of Establishment?

Abiding in this samadhi, one remains established and unmoving among the other samadhis; this is called the Samadhi of Establishment.

What is called the Samadhi of the Treasury of Jewels?

Abiding in this samadhi, one universally perceives the other samadhis as though beholding a heap of precious jewels; this is called the Samadhi of the Treasury of Jewels.

What is called the Samadhi of the Wondrous Dharma Seal?

Abiding in this samadhi, one is able to seal and certify the other samadhis, for one seals them with the seal of no-seal; this is called the Samadhi of the Wondrous Dharma Seal.

What is called the Samadhi of the Equality of Dharmas?

Abiding in this samadhi, one contemplates all dharmas as equal, with no dharma that is not equal; this is called the Samadhi of the Equality of Dharmas.

What is called the Samadhi of Severing Joy?

Abiding in this samadhi, one puts an end to joy in all dharmas; this is called the Samadhi of Severing Joy.

What is called the Samadhi of Reaching the Summit of Dharma?

Abiding in this samadhi, one dispels the darkness of all dharmas and also stands above the other samadhis; this is called the Samadhi of Reaching the Summit of Dharma.

What is called the Samadhi Capable of Dispersion?

Abiding in this samadhi, one is able to disperse and break apart all dharmas; this is called the Samadhi Capable of Dispersion.

What is called the Samadhi of Discerning the Phrases of All Dharmas?

Abiding in this samadhi, one discerns the Dharma phrases of the other samadhis; this is called the Samadhi of Discerning the Phrases of All Dharmas.

What is called the Samadhi of the Characteristic of Equality with Oneself?

Abiding in this samadhi, one attains the self-equality of the other samadhis; this is called the Samadhi of the Characteristic of Equality with Oneself.

What is called the Samadhi Free from Letters?

Abiding in this samadhi, one does not perceive even a single letter in the other samadhis; this is called the Samadhi Free from Letters.

What is called the Samadhi of Severing Conditions?

Abiding in this samadhi, one severs the conditions of the other samadhis; this is called the Samadhi of Severing Conditions.

What is called the Indestructible Samadhi?

Abiding in this samadhi, one does not perceive any alteration in dharmas; this is called the Indestructible Samadhi.

What is called the Samadhi of the Absence of Diverse Characteristics?

Abiding in this samadhi, one does not perceive dharmas as having many different kinds; this is called the Samadhi of the Absence of Diverse Characteristics.

What is called the Samadhi of Proceeding Nowhere?

Abiding in this samadhi, one does not perceive any place in which the other samadhis proceed; this is called the Samadhi of Proceeding Nowhere.

What is called the Samadhi Free from Obscurity?

Abiding in this samadhi, one becomes free from the subtle darkness of the other samadhis; this is called the Samadhi Free from Obscurity.

What is called the Samadhi of No Going?

Abiding in this samadhi, one does not perceive any characteristic of going in any samadhi; this is called the Samadhi of No Going.

What is called the Samadhi of Non-Transformation?

Abiding in this samadhi, one does not perceive any characteristic of transformation in the other samadhis; this is called the Samadhi of Non-Transformation.

What is called the Samadhi of Transcending Conditions?

Abiding in this samadhi, one passes beyond the spheres of the conditions of the other samadhis; this is called the Samadhi of Transcending Conditions.

What is called the Samadhi of Accumulating All Merits?

Abiding in this samadhi, one accumulates the merits of the other samadhis; this is called the Samadhi of Accumulating All Merits.

What is called the Samadhi of Abiding in No-Mind?

Abiding in this samadhi, the mind has nowhere to enter with respect to the other samadhis; this is called the Samadhi of Abiding in No-Mind.

What is called the Samadhi of the Pure and Wondrous Flower?

Abiding in this samadhi, one makes the other samadhis pure and wondrous, like beautiful, pure, and fragrant flowers; this is called the Samadhi of the Pure and Wondrous Flower.

What is called the Samadhi of the Factors of Awakening?

Abiding in this samadhi, one attains the seven factors of awakening within the other samadhis; this is called the Samadhi of the Factors of Awakening.

What is called the Samadhi of Immeasurable Eloquence?

Abiding in this samadhi, one attains immeasurable eloquence with respect to all dharmas; this is called the Samadhi of Immeasurable Eloquence.

What is called the Samadhi of the Unequaled Equal?

Abiding in this samadhi, one attains among all samadhis the characteristic of being unequaled and equal to the unequaled; this is called the Samadhi of the Unequaled and Equal to the Unequaled.

What is called the Samadhi That Transcends All Dharmas?

Abiding in this samadhi, one transcends the entire three realms; this is called the Samadhi That Transcends All Dharmas.

What is called the Samadhi of Discerning All Dharmas?

Abiding in this samadhi, one discerningly perceives all samadhis and all dharmas; this is called the Samadhi of Discerning All Dharmas.

What is called the Samadhi That Dispels Doubt?

Abiding in this samadhi, one’s doubts concerning all dharmas are dispelled; this is called the Samadhi That Dispels Doubt.

What is called the Samadhi of No Abiding Place?

Abiding in this samadhi, one does not perceive any abiding place of dharmas; this is called the Samadhi of No Abiding Place.

What is called the Samadhi of Single Adornment?

Abiding in this samadhi, one never perceives dharmas as having two characteristics; this is called the Samadhi of Universal Adornment.

What is called the Samadhi of the Arising of Formations?

Abiding in this samadhi, one does not perceive formations arising; this is called the Samadhi of the Arising of Formations.

What is called the Samadhi of Single Practice?

Abiding in this samadhi, one does not perceive in any samadhi this shore or the other shore; this is called the Samadhi of Single Practice.

What is called the Samadhi of Non-Single Practice?

Abiding in this samadhi, one does not perceive all samadhis as having a single characteristic; this is called the Samadhi of Supreme Practice.

What is called the Samadhi of Wondrous Practice?

Abiding in this samadhi, one does not perceive all samadhis as having two characteristics; this is called the Samadhi of Wondrous Practice.

What is called the Samadhi of Penetrating and Dispersing the Foundation of All Existence?

Abiding in this samadhi, one enters all realms and all samadhis, with wisdom penetrating both that which can be penetrated and that wherein there is nothing to penetrate; this is called the Samadhi of Penetrating and Dispersing the Foundation of All Existence.

What is called the Samadhi of Entering Names and Words?

Abiding in this samadhi, one enters the names and words of all samadhis; this is called the Samadhi of Entering Names and Words.

What is called the Samadhi of Separation from Sounds, Letters, and Words?

Abiding in this samadhi, one does not perceive the sounds, letters, or words of any samadhi; this is called the Samadhi of Separation from the Sounds, Letters, and Words of All Samadhis.

What is called the Blazing Torch Samadhi?

Abiding in this samadhi, one’s majestic virtue shines like a blazing torch; this is called the Blazing Torch Samadhi.

What is called the Samadhi of Purified Characteristics?

Abiding in this samadhi, one purifies the characteristics of all samadhis; this is called the Samadhi of Purified Characteristics.

What is called the Samadhi That Breaks Apart Characteristics?

Abiding in this samadhi, one does not perceive the characteristics of any samadhi; this is called the Samadhi That Breaks Apart Characteristics.

What is called the Samadhi of Wondrous Fulfillment of All Kinds?

Abiding in this samadhi, all kinds of samadhi are fully present; this is called the Samadhi of Wondrous Fulfillment of All Kinds.

What is called the Samadhi of Taking No Delight in Suffering or Happiness?

Abiding in this samadhi, one does not perceive suffering or happiness in any samadhi; this is called the Samadhi of Taking No Delight in Suffering or Happiness.

What is called the Samadhi of Inexhaustible Characteristics?

Abiding in this samadhi, one does not perceive any samadhi coming to an end; this is called the Samadhi of Inexhaustible Characteristics.

What is called the Dharani Samadhi?

Abiding in this samadhi, one is able to retain all samadhis; this is called the Dharani Samadhi.

What is called the Samadhi That Gathers All Characteristics of the Wrong and the Right?

Abiding in this samadhi, one does not perceive in any samadhi the characteristics of wrong or right; this is called the Samadhi That Gathers All Characteristics of the Wrong and the Right.

What is called the Samadhi That Extinguishes Hatred and Attachment?

Abiding in this samadhi, one does not perceive attraction or aversion with regard to any samadhi; this is called the Samadhi That Extinguishes Hatred and Attachment.

What is called the Samadhi of Opposition and Accord?

Abiding in this samadhi, one does not perceive opposition or accord in any dharma or any samadhi; this is called the Samadhi of Opposition and Accord.

What is called the Samadhi of Pure Light?

Abiding in this samadhi, one does not perceive any defilement in the radiance of any samadhi; this is called the Samadhi of Pure Light.

What is called the Firm Samadhi?

Abiding in this samadhi, one does not perceive any samadhi as lacking firmness; this is called the Firm Samadhi.

What is called the Samadhi of Pure Light Like the Full Moon?

Abiding in this samadhi, all samadhis are complete like the moon on the night when it is full; this is called the Samadhi of Pure Light Like the Full Moon.

What is called the Samadhi of Great Adornment?

Abiding in this samadhi, one accomplishes all samadhis through great adornment; this is called the Samadhi of Great Adornment.

What is called the Samadhi Capable of Illuminating All Worlds?

Abiding in this samadhi, one is able to illuminate all samadhis and all dharmas; this is called the Samadhi Capable of Illuminating All Worlds.

What is called the Samadhi of the Equality of Samadhi?

Abiding in this samadhi, one does not perceive in any samadhi the characteristic of concentration or the characteristic of distraction; this is called the Samadhi of the Equality of Samadhi.

What is called the Samadhi That Gathers All Contention and Non-Contention?

Abiding in this samadhi, one is able to cause all samadhis to be free from discriminating between there being this and that and there not being this and that; this is called the Samadhi That Gathers All Contention and Non-Contention.

What is called the Samadhi of Taking No Delight in Any Abiding Place?

Abiding in this samadhi, one does not perceive any basis of reliance for any samadhi; this is called the Samadhi of Taking No Delight in Any Abiding Place.

What is called the Samadhi of Concentration Abiding in Suchness?

Abiding in this samadhi, one does not go beyond the characteristic of suchness in any samadhi; this is called the Samadhi of Concentration Abiding in Suchness.

What is called the Samadhi That Destroys the Conception of the Body?

Abiding in this samadhi, one does not perceive the characteristic of a body; this is called the Samadhi That Destroys the Conception of the Body.

?What is called the Samadhi That Destroys Speech as Being Like Empty Space?

Abiding in this samadhi, one does not perceive the verbal karma of any samadhi, just as empty space cannot be perceived; this is called the Samadhi That Destroys Speech as Being Like Empty Space.

What is called the Samadhi of Freedom from Attachment, Unobstructed Like Empty Space and Undefiled?

Abiding in this samadhi, one sees all samadhis as unobstructed like empty space, yet one is not defiled by this samadhi either; this is called the Samadhi of Freedom from Attachment, Unobstructed Like Empty Space and Undefiled.

Subhuti! This is called the Mahayana of the great bodhisattva.”

CHAPTER ON THE VAST VEHICLE

NINETEEN

The Buddha told Subhuti: “There is the Mahayana of the great bodhisattva, namely, the four foundations of mindfulness.

What are the four?

Subhuti! A great bodhisattva, contemplating the body as body internally, has no perception of the body either, because it is unobtainable.

Contemplating the body as body externally, he has no perception of the body either, because it is unobtainable.

Contemplating the body as body both internally and externally, he has no perception of the body either, because it is unobtainable.

The great bodhisattva contemplates the body, diligently and single-mindedly striving to eliminate worldly desire and sorrow.

With regard to feelings, mind, and dharmas internally; feelings, mind, and dharmas externally; and feelings, mind, and dharmas both internally and externally, the great bodhisattva contemplates feelings as feelings, mind as mind, and dharmas as dharmas. He has no perception of feelings, no perception of mind, and no perception of dharmas, because they are unobtainable; diligently and single-mindedly, he strives to eliminate worldly desire and sorrow.

Subhuti! How does a great bodhisattva contemplate the body as body internally?

When a great bodhisattva is walking, he knows, “I am walking”; when standing, he knows, “I am standing”; when sitting, he knows, “I am sitting”; when lying down, he knows, “I am lying down.” However the body acts, he knows it accordingly. Thus, regarding the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

When coming or going, looking about, bending or stretching, lowering or raising the head, putting on robes, carrying the alms bowl, eating or drinking, resting, sleeping, waking, sitting, standing, speaking, remaining silent, entering meditation, or emerging from meditation, the great bodhisattva is always single-minded. Thus, regarding the inner body, the great bodhisattva contemplates the body while practicing prajnaparamita, because it is unobtainable.

Regarding the inner body, while contemplating the body, the great bodhisattva is single-mindedly mindful: when breathing in, he knows, “I am breathing in”; when breathing out, he knows, “I am breathing out”; when breathing in a long breath, he knows, “I am breathing in a long breath”; when breathing out a long breath, he knows, “I am breathing out a long breath”; when breathing in a short breath, he knows, “I am breathing in a short breath”; when breathing out a short breath, he knows, “I am breathing out a short breath.” Thus, regarding the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

The great bodhisattva contemplates the four great elements of the body, thinking: “Within this body are the earth element, the water element, the fire element, and the wind element.”

It is like a butcher who, using a sharp knife, kills an ox and divides it into four parts, and then, whether standing or sitting, examines those four portions of beef.

So too, while practicing prajnaparamita, the great bodhisattva contemplates the body’s four great elements: the earth element, the water element, the fire element, and the wind element. Thus, regarding the inner body, the great bodhisattva contemplates the body, because it is unobtainable.

The great bodhisattva further contemplates the body from the crown of the head to the feet, enclosed by a thin skin and filled with many kinds of impurity. He thinks: “This body contains hair of the head, body hair, nails, teeth, thin skin, thick skin, sinews, flesh, bones, marrow, heart, liver, lungs, spleen, kidneys, gallbladder, small intestine, large intestine, stomach, bladder, feces, urine, sweat, grime, tears, nasal mucus, saliva, blood, pus, phlegm, mucus, and brain.”

It is like a farmer’s storehouse filled with various kinds of grain mixed together—rice, glutinous rice, sesame, beans, and maize. A person with keen eyesight opens the storehouse and immediately sees clearly: “This is rice, this is glutinous rice, this is sesame, these are beans, and this is maize.”

The great bodhisattva contemplates the body from head to foot and clearly sees each of its impure constituents, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

If the great bodhisattva sees the body of a dead person that has lain for one day, two days, or as many as five days, livid, bloated, festering, and oozing fluids, he reflects: “This body of mine will also become like that; it cannot escape such a fate.” Thus, regarding the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

If the great bodhisattva sees the discarded body of a dead person that has lain for six or seven days and is being torn apart and devoured by jackals, dogs, wolves, crows, and vultures, he reflects: “This body of mine will also become like that; it cannot escape such a fate.” Thus, regarding the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

If the great bodhisattva sees the discarded body of a dead person torn apart and devoured by birds and beasts, dismembered, foul-smelling, and impure, he reflects: “This body of mine will also become like that; it cannot escape such a fate.” If he sees the discarded body of a dead person whose skin and flesh have decomposed, exposing a connected framework of sinews and bones, the great bodhisattva reflects: “This body of mine will also become like that; it cannot escape such a fate.” If the discarded body of a dead person has become bones scattered upon the ground, the great bodhisattva reflects: “This body of mine will also become like that;

it cannot escape such a fate.” If he sees the bones of a discarded corpse scattered upon the ground—a leg bone here, the skull there, and every joint and vertebra in a different place—the great bodhisattva reflects: “This body of mine will also become like that; it cannot escape such a fate.” If he sees dry bones abandoned for a long time, bleached by wind and sun until they are white as seashells, the great bodhisattva reflects: “This body of mine will also become like that; it cannot escape such a fate.” If he sees dry bones that have lain upon the ground for a long time, decayed, crumbled, and mingled with the earth, the great bodhisattva reflects: “This body of mine will also become like that;

it cannot escape such a fate.” Regarding the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and sorrow, because it is unobtainable.

Just as he contemplates the inner body, so too does he contemplate the outer body and both the inner and outer body.

The foundations of mindfulness of feelings, mind, and dharmas should likewise be extensively explained in accordance with the foregoing.

This is called the great bodhisattva’s Mahayana, because it is unobtainable.

Subhuti! There is also the great bodhisattva’s Mahayana, namely, the four right efforts.

What are the four?

Regarding unwholesome and evil dharmas that have not yet arisen, the great bodhisattva, in order to prevent them from arising, arouses aspiration, diligently strives, and single-mindedly practices the Path. Regarding unwholesome and evil dharmas that have already arisen, in order to eliminate them, he arouses aspiration, diligently strives, and single-mindedly practices the Path. Regarding wholesome dharmas that have not yet arisen, in order to cause them to arise, he arouses aspiration, diligently strives, collects the mind, and practices the Path.

Regarding wholesome dharmas that have already arisen, in order to preserve them and cultivate them until they become full and extensive, he arouses aspiration, diligently strives, collects the mind, and practices the Path, because they are unobtainable. This is called the great bodhisattva’s Mahayana.

Subhuti! There is also the great bodhisattva’s Mahayana, namely, the four bases of spiritual power.

What are the four?

The great bodhisattva cultivates the basis of spiritual power accomplished through concentration founded upon aspiration; cultivates the basis of spiritual power accomplished through concentration founded upon diligence; cultivates the basis of spiritual power accomplished through concentration founded upon reflection; and cultivates the basis of spiritual power accomplished through concentration founded upon single-mindedness. This is called the great bodhisattva’s Mahayana, because it is unobtainable.

Subhuti! There is also the great bodhisattva’s Mahayana, namely, the five faculties.

What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the great bodhisattva’s Mahayana, because it is unobtainable.

There is also the great bodhisattva’s Mahayana, namely, the five powers.

What are the five? The power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. This is the great bodhisattva’s Mahayana, because it is unobtainable.

There is also the great bodhisattva’s Mahayana, namely, the seven factors of enlightenment.

What are the seven? The great bodhisattva cultivates the enlightenment factor of mindfulness, the enlightenment factor of investigation of dharmas, the enlightenment factor of diligence, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity, relying upon seclusion and freedom from defilement and tending toward nirvana. This is called the great bodhisattva’s Mahayana, because it is unobtainable.

There is also the Noble Eightfold Path, which is the great bodhisattva’s Mahayana.

What are the eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the great bodhisattva’s Mahayana, because it is unobtainable.

There are also the three gates of samadhi, which are the great bodhisattva’s Mahayana.

What are the three? The samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness.

The samadhi of emptiness means that the intrinsic characteristics of all dharmas are empty. This is called the gate of liberation through emptiness.

The samadhi of signlessness means the cessation and dissolution of the characteristics of all dharmas, without thought or recollection. This is called the gate of liberation through signlessness.

The samadhi of wishlessness means not seeking to create or accomplish anything with regard to any dharma. This is called the gate of liberation through wishlessness.

These three gates are the great bodhisattva’s Mahayana, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattva consists of the knowledge of suffering, the knowledge of its origin, the knowledge of its cessation, the knowledge of the path, the knowledge of exhaustion, the knowledge of non-arising, the knowledge of phenomena, inferential knowledge, worldly knowledge, knowledge of others’ minds, and knowledge in accordance with reality.

What is called the knowledge of suffering? Knowing that suffering does not arise is called the knowledge of suffering.

What is called the knowledge of its origin? Knowing that the origin must be severed is called the knowledge of its origin.

What is called the knowledge of cessation? Knowing the cessation and extinction of suffering is called the knowledge of cessation.

What is called the knowledge of the path? Knowing the factors of the Noble Eightfold Path is called the knowledge of the path.

What is called the knowledge of exhaustion? Knowing the complete extinction of greed, hatred, and delusion is called the knowledge of exhaustion.

What is called the knowledge of non-arising? Knowing non-arising within all conditioned realms subject to outflows is called the knowledge of non-arising.

What is called the knowledge of phenomena? Knowing the fundamental matters pertaining to the five skandhas is called the knowledge of phenomena.

What is called inferential knowledge? Knowing the impermanence of causes, up to and including knowing that the feeling arising through the causes and conditions of mental contact is impermanent, is called inferential knowledge.

What is called worldly knowledge? Knowing the causes and conditions of names and designations is called worldly knowledge.

What is called knowledge of others’ minds? Knowing the thoughts of other beings is called knowledge of others’ minds.

What is called knowledge in accordance with reality? Knowing the Buddhas’ knowledge of all modes is called knowledge in accordance with reality.

These eleven kinds of knowledge constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the three faculties constitute the Mahayana of the great bodhisattva.

What are the three? The faculty of one who wishes to know what is not yet known, the faculty of one who knows, and the faculty of one who has consummate knowledge.

The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—the five faculties of a learner who has not yet attained the fruit—are called the faculty of one who wishes to know what is not yet known.

The five faculties of a learner who has attained the fruit are called the faculty of one who knows.

The five faculties of one beyond learning, whether an arhat, a pratyekabuddha, or a Buddha, are called the faculty of one who has consummate knowledge.

These three faculties constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the three samadhis constitute the Mahayana of the great bodhisattva. What are the three? The samadhi with initial and sustained application of thought, the samadhi without initial but with sustained application of thought, and the samadhi without either initial or sustained application of thought.

Having departed from sensual defilements and unwholesome, evil phenomena, with initial and sustained application of thought, one enters the first dhyana, in which joy and bliss arise from freedom from sensual defilements. This is called the samadhi with initial and sustained application of thought.

The intermediate stage between the first and second dhyanas is called the samadhi without initial but with sustained application of thought.

From the second dhyana through the concentration of neither perception nor non-perception is called the samadhi without either initial or sustained application of thought.

These three samadhis constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the ten recollections constitute the Mahayana of the great bodhisattva.

What are the ten? Recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of relinquishment, recollection of the devas, recollection of goodness, mindfulness of inhalation and exhalation, mindfulness of the body, and mindfulness of death.

These ten right recollections constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the four dhyanas, the four immeasurable minds, the four formless concentrations, the eight liberations, and the nine successive concentrations constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattva consists of the ten powers.

What are the ten? First, the Buddha knows in accordance with reality the characteristics of what is possible and what is impossible regarding all phenomena. Second, the Buddha knows in accordance with reality the karma and resultant experiences of other beings; he knows where karma is created, knows its causes and conditions, and knows the retribution of other beings.

Third, the Buddha knows in accordance with reality the differing characteristics of defilement and purity in the dhyanas, liberations, samadhis, and concentrations. Fourth, the Buddha knows in accordance with reality the characteristics of the superior and inferior faculties of other beings. Fifth, the Buddha knows in accordance with reality the various inclinations and understandings of other beings.

Sixth, the Buddha knows in accordance with reality the innumerable differing natures and kinds found in the world. Seventh, the Buddha knows in accordance with reality the destinations of all paths of practice. Eighth, the Buddha knows in accordance with reality his own past lives and those of other beings, from one life to immeasurable lives throughout immeasurable kalpas, with such characteristics and such causes and conditions.

Ninth, with the purified divine eye surpassing that of the devas, the Buddha sees and knows in accordance with reality how beings die here and are born there, whether in wholesome or unwholesome destinies. Tenth, the Buddha knows in accordance with reality that, through the exhaustion of the outflows, there is liberation of mind without outflows and liberation through wisdom without outflows. In the present Dharma, he personally realizes, knows, and enters that state; that is, he realizes and knows in accordance with reality: “My cycle of birth and death has ended, the holy life has been fulfilled, and from this life onward I shall no longer see another existence.”

These ten powers of knowledge constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattva consists of the four fearlessnesses.

What are the four? The Buddha truthfully declares, “I am one who possesses complete and perfect knowledge of all things.” When the entire great assembly questions him in accordance with reality concerning all phenomena, the Buddha does not perceive in himself the slightest fear. Therefore, the Buddha attains great security and fearlessness, abides in the station of the Holy Lord, and, amid the great assembly, roars the lion’s roar and turns the pure Dharma wheel, which no shramana, brahmin, heavenly king, Brahma king, Mara king, or other being can turn back. This is the first fearlessness.

The Buddha truthfully declares, “All my outflows have been completely and utterly extinguished.” When the entire great assembly questions him in accordance with reality concerning this extinction of the outflows and afflictions, the Buddha does not perceive in himself the slightest fear. Therefore, the Buddha attains great security and fearlessness, abides in the station of the Holy Lord, and, amid the great assembly, roars the lion’s roar and turns the pure Dharma wheel, which no deva, human, or other being can turn back. This is the second fearlessness.

The Buddha truthfully declares, “These are the phenomena that obstruct the right path to liberation.” When the entire great assembly questions him in accordance with reality concerning these phenomena that obstruct the path, the Buddha does not perceive in himself the slightest fear. Therefore, the Buddha attains great security and fearlessness, abides in the station of the Holy Lord, and, amid the great assembly, roars the lion’s roar and turns the pure Dharma wheel, which no human, deva, or other being can turn back. This is the third fearlessness.

The Buddha truthfully declares, “The noble paths that I have taught can certainly lead beyond the world; by practicing in accordance with them, suffering can be brought to an end.” When the entire great assembly questions him in accordance with reality concerning these noble paths, the Buddha does not perceive in himself the slightest fear. Therefore, the Buddha attains great security and fearlessness, abides in the station of the Holy Lord, and, amid the great assembly, roars the lion’s roar and turns the pure Dharma wheel, which no human, deva, or other being can turn back. This is the fourth fearlessness.

These four fearlessnesses constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattva consists of the four unobstructed knowledges.

What are the four? Unobstructed knowledge of Dharma, unobstructed knowledge of meaning, unobstructed knowledge of language, and unobstructed knowledge of eloquent exposition. These constitute the Mahayana of the great bodhisattva because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattva consists of the eighteen exclusive qualities.

What are the eighteen? First, the bodies of all Buddhas are free from error; second, the speech of all Buddhas is free from error; third, the thoughts of all Buddhas are free from error; fourth, all Buddhas have no perception of differences; fifth, all Buddhas have no unconcentrated mind; sixth, all Buddhas have no equanimity that is not grounded in knowledge; seventh, their aspiration does not diminish; eighth, their diligence does not diminish; ninth, their right mindfulness does not diminish; tenth, their wisdom does not diminish; eleventh, their liberation does not diminish; twelfth, their knowledge and vision of liberation do not diminish; thirteenth, all bodily karma of the Buddhas manifests in accordance with the activity of wisdom;

fourteenth, all their verbal karma manifests in accordance with wisdom; fifteenth, all their mental karma manifests in accordance with wisdom; sixteenth, the wisdom of the Buddhas knows and sees the past without hindrance or obstruction; seventeenth, their wisdom knows and sees the future without hindrance or obstruction; eighteenth, their wisdom knows and sees the present without hindrance or obstruction.

This is the Mahayana of the great bodhisattvas, because it is unobtainable.

Furthermore, there is the Mahayana of the great bodhisattvas, namely the gateways of syllables in which syllables and their expressions are equal.

What are the gateways of syllables in which syllables and their expressions are equal?

The gateway of the syllable A, because all dharmas have from the very beginning been intrinsically unborn.

The gateway of the syllable La, because all dharmas are free from defilement.

The gateway of the syllable Ba, because all dharmas accord with the ultimate truth.

The gateway of the syllable Giá, because all dharmas are ultimately unobtainable, and because all dharmas neither perish nor arise.

The gateway of the syllable Na, because, apart from names, natures, and characteristics, all dharmas can neither be obtained nor lost.

The gateway of the syllable Lã, because all dharmas transcend the world, and also because the causes and conditions of the link of craving have ceased.

The gateway of the syllable Đà, because the wholesome mind arises in relation to all dharmas, and it also signifies relinquishment and generosity.

The gateway of the syllable Bà, because all dharmas are free from the syllable Bà.

The gateway of the syllable Đồ, because all dharmas are purified of the syllable Đồ.

The gateway of the syllable Sa, because the intrinsic nature of all dharmas is pure and sovereign.

The gateway of the syllable Hòa, because upon entering all dharmas, language and speech are cut off.

The gateway of the syllable Đa, because upon entering all dharmas, they are like the characteristic of immovability.

The gateway of the syllable Dạ, because upon entering all dharmas, they are truly unborn.

The gateway of the syllable Tra, because upon entering all dharmas, that which is subdued is unobtainable.

The gateway of the syllable Ca, because upon entering all dharmas, an agent is unobtainable.

The gateway of the syllable Ta, because upon entering all dharmas, time is unobtainable, for all dharmas shift and change through time.

The gateway of the syllable Ma, because upon entering all dharmas, what belongs to a self is unobtainable.

The gateway of the syllable Già, because upon entering all dharmas, one who goes is unobtainable.

The gateway of the syllable Tha, because upon entering all dharmas, a place is unobtainable.

The gateway of the syllable Xà, because upon entering all dharmas, arising is unobtainable.

The gateway of the syllable Bả, because upon entering all dharmas, the syllable Bả is unobtainable.

The gateway of the syllable Đà, because upon entering all dharmas, intrinsic nature is unobtainable.

The gateway of the syllable Xa, because upon entering all dharmas, concentration is unobtainable.

The gateway of the syllable Khư, because upon entering all dharmas, empty space is unobtainable.

The gateway of the syllable Xoa, because upon entering all dharmas, utter extinction is unobtainable.

The gateway of the syllable Đá, because upon entering all dharmas, existence is unobtainable.

The gateway of the syllable Nhã, because upon entering all dharmas, knowledge is unobtainable.

The gateway of the syllable Tha, because upon entering all dharmas, the syllable Tha is unobtainable.

The gateway of the syllable Bà, because upon entering all dharmas, destruction is unobtainable.

The gateway of the syllable Xa, because upon entering all dharmas, desire is unobtainable, and the five skandhas, being like shadows, are also unobtainable.

The gateway of the syllable Ma, because upon entering all dharmas, the syllable Ma is unobtainable.

The gateway of the syllable Hòa, because upon entering all dharmas, calling out is unobtainable.

The gateway of the syllable Ta, because upon entering all dharmas, the syllable Ta is unobtainable.

The gateway of the syllable Noa, because upon entering all dharmas, there is neither coming, going, standing, sitting, nor lying down.

The gateway of the syllable Phả, because upon entering all dharmas, any boundary or shore is unobtainable.

The gateway of the syllable Ca, because upon entering all dharmas, aggregation is unobtainable.

The gateway of the syllable Sai, because upon entering all dharmas, the syllable Sai is unobtainable.

The gateway of the syllable Già, because upon entering all dharmas, activity is unobtainable.

The gateway of the syllable Tra, because upon entering all dharmas, crookedness is unobtainable.

The gateway of the syllable Đồ, because upon entering all dharmas, one reaches the utmost boundary; therefore, they neither perish nor arise.

Beyond the syllable Đồ, there is no syllable that can be proclaimed. Why is this? Because there are no further syllables.

Those unobstructed and nameless syllables also cease; they cannot be spoken, indicated, seen, or written down.

Subhuti! You should know that all dharmas are like empty space. This is called the dharani gateway that is the meaning of the syllable A.

If a great bodhisattva, with regard to these seals of the syllable gateways and this seal of the syllable A, either hears, receives, reads, recites, retains, or expounds them to others, you should know that the bodhisattva will acquire twenty merits.

What are the twenty? One acquires enduring memory and knowledge. One acquires a steadfast mind.

One understands the purport of the sutras. One acquires wisdom. One acquires unobstructed eloquence and delight in teaching.

One readily acquires other dharani gateways. One acquires a mind free from doubt and regret. Upon hearing praise, one is not delighted; upon hearing abuse, one is not angered.

One becomes neither haughty nor dejected and abides with a mind that neither increases nor diminishes. One acquires skill in understanding the speech of sentient beings. One skillfully discerns the five skandhas, the twelve ayatanas, the eighteen dhatus, the twelve links of dependent origination, the four conditions, and the Four Noble Truths.

One skillfully discerns the sharp or dull faculties of sentient beings. One skillfully knows the thoughts of others. One skillfully distinguishes days, months, years, and seasons.

One skillfully discerns the divine-ear superknowledge. One skillfully discerns the superknowledge of former lives. One skillfully discerns the superknowledge of birth and death.

One is able skillfully to proclaim what is possible and what is impossible. One skillfully understands the bodily deportment of going, returning, sitting, and standing.

These dharani gateways, syllable gateways, and gateways of the syllable A are called the Mahayana of the great bodhisattvas, because they are unobtainable.”