摩訶般若波羅蜜經

CHAPTER ON THE GREAT ADORNMENT

SEVENTEEN

At that time, Venerable Subhuti addressed the Buddha: “Blessed One! The great bodhisattva possesses the great adornment.

What is the great adornment?

Which bodhisattva is capable of the great adornment?”

The Buddha said: “Subhuti! The great adornment of the Mahayana of a great bodhisattva is precisely 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 the nonexistence of dharmas; and the adornment of the ten powers through the exclusive qualities and the wisdom of all modes.

He adorns himself by transforming his body to resemble that of a Buddha, with light illuminating throughout the trichiliocosm and also throughout lands as numerous as the sands of the Ganges in each of the ten directions. He causes this trichiliocosm to quake and also causes lands as numerous as the sands of the Ganges in the ten directions to quake.

This bodhisattva abides in dana paramita, the great adornment of the Mahayana. He transforms this trichiliocosm into a realm of lapis lazuli. This bodhisattva transforms himself into a Wheel-Turning Sage King and fully provides sentient beings with whatever they require: to those needing food, he gives food; to those needing drink, he gives drink; to those needing clothing, he gives garments; to those needing shelter, he gives houses, rooms, beds, and bedding; to those needing light, he gives lamps and torches; to those needing healing from illness, he gives medicines; and to those needing adornments, he gives 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 Mahayana Dharma. Having heard it, sentient beings never depart from the six paramitas until they attain unsurpassed bodhi.

This is called the great adornment of the Mahayana of a great bodhisattva.

Subhuti! It is like a skilled illusionist who, at a crossroads, conjures a great assembly and then provides that assembly with food, drink, houses, rooms, medicines, flowers, and incense. Subhuti, what do you think? Is there truly a great assembly to which this illusionist gives these things?”

“Blessed One! There is none in truth.”

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

“Furthermore, Subhuti! A great bodhisattva abiding in sila paramita manifests birth in the household of a Wheel-Turning Sage King and teaches sentient beings by means of the path of the ten wholesome actions. Some he teaches by means of the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, and up to the eighteen exclusive qualities. Having heard the Dharma, sentient beings believe, understand, accept, and uphold it, and until they attain unsurpassed bodhi, they never depart from those teachings.

“It is like a skilled illusionist who, at a crossroads, conjures a great assembly and then teaches them by means of the path of the ten wholesome actions. 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 exclusive qualities, causing them to practice these teachings. Subhuti, what do you think? Are there truly sentient beings who are taught by the illusionist?”

“Blessed One! There are none in truth.”

“So it is, Subhuti! A great bodhisattva teaches sentient beings to practice the path of the ten wholesome actions through the eighteen exclusive qualities, yet in truth there are no sentient beings practicing the path of the ten wholesome actions through the exclusive qualities. Why? Because the characteristics of dharmas are like an illusion.

“This is called the great adornment of a great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva abides in ksanti paramita and teaches sentient beings, causing them to practice ksanti paramita. How does he abide and teach? From the moment the great bodhisattva first gives rise to the aspiration, even if all sentient beings revile, beat, cut, or kill him, he never gives rise to even a single disturbed thought. 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 an illusion. It is like a skilled illusionist who conjures a great assembly and then teaches them to practice patience.

“This is called the great adornment of a great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva abides in virya paramita and teaches all sentient beings to practice virya paramita. How does he abide and teach? In accordance with the mind of omniscience, the great bodhisattva is diligent in body and mind as he teaches sentient beings. Yet in truth there are no sentient beings who receive the teaching. Why? Because the characteristics of dharmas are like an illusion. It is like a skilled illusionist.

“This is called the great adornment of a great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva abides in dhyana paramita and teaches all sentient beings to practice dhyana paramita. How does he abide and teach? The great bodhisattva abides in the unmoving Dharma, seeing neither distraction nor concentration, and teaches all sentient beings to practice dhyana paramita. 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 an illusion. It is like a skilled illusionist.

“This is called the great adornment of a great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva abides in prajnaparamita and 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 practicing prajnaparamita. Why? Because the characteristics of dharmas are like an illusion. It is like a skilled illusionist.

“This is called the great adornment of a great bodhisattva.

“Furthermore, Subhuti! According to what is required to liberate the sentient beings in lands as numerous as the sands of the Ganges throughout the ten directions, a 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 these teachings, and until they attain unsurpassed bodhi, they never depart from them. Yet in truth there are no sentient beings who follow them. Why? Because the characteristics of dharmas are like an illusion. It is like a skilled illusionist.

“This is the great adornment of a great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva possessing the great adornment, in accordance with the mind of omniscience, does not think, ‘I shall teach these people to abide in the six paramitas, but I shall not teach those people.’

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

“Nor does he think, ‘I shall teach these people so that they attain the fruits of stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and the wisdom of all modes, but I shall not teach those people.’

“In accordance with the mind of omniscience, the great bodhisattva thinks, ‘I shall cause all the immeasurable, boundless, and innumerable sentient beings to abide in the six paramitas. I shall establish all sentient beings in the four foundations of mindfulness through the eighteen exclusive qualities. I shall cause all sentient beings to attain the fruit of stream-enterer through the wisdom of all modes.’ Yet in truth there are no sentient beings abiding in the six paramitas or attaining the wisdom of all modes. Why? Because the characteristics of dharmas are like an illusion. It is like a skilled illusionist.

“This is called the great adornment of a great bodhisattva.”

Venerable Subhuti said: “Blessed One! According to the meaning I have heard in the Buddha’s teaching, the great bodhisattva’s having no 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 the causes and conditions of eye-contact is empty, through the intrinsic characteristic of feeling arising from the causes and conditions of mind-contact being empty; the intrinsic characteristic of dana paramita through prajnaparamita is empty; the intrinsic characteristic of inner emptiness through the emptiness of nonexistent and existent dharmas is empty; the intrinsic characteristic of the four foundations of mindfulness through the eighteen exclusive qualities is empty; and the intrinsic characteristic of a bodhisattva is empty.

For the foregoing reasons, it should be known that the great bodhisattva’s absence of great array is the great array.”

The Buddha said: “Excellent! It is just as you have said. Subhuti! All-knowledge is not a conditioned dharma, nor are sentient beings conditioned dharmas. It is for the sake of these sentient beings that a 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 unmade; feeling, perception, formations, and consciousness are neither made nor unmade; the self and person, through the knower and the seer, are neither made nor unmade.

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

“Subhuti! Dreams, through magical transformations, are neither made nor unmade, because they are ultimately unapprehensible.

“Subhuti! Inner emptiness through the emptiness of non-existent and existent dharmas is neither made nor unmade, because these are ultimately unapprehensible. The four foundations of mindfulness through the eighteen exclusive qualities are neither made nor unmade, because they are ultimately unapprehensible.

“Subhuti! Suchness, the characteristic of dharmas, the nature of dharmas, the abiding of dharmas, the position of dharmas, and ultimate reality are neither made nor unmade, because they are ultimately unapprehensible. A bodhisattva is neither made nor unmade, because ultimately a bodhisattva is unapprehensible. All-knowledge and knowledge of all modes are neither made nor unmade, 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 the sake of these sentient beings that a great bodhisattva puts on the great array.”

The 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.”

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

The 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! Wholesome, unwholesome, and indeterminate form, feeling, perception, formations, and consciousness are also neither bound nor liberated.

“Worldly and supramundane, defiled and undefiled form, feeling, perception, formations, and consciousness are also 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 also 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-existent and existent dharmas; the four foundations of mindfulness through the eighteen exclusive qualities; unsurpassed bodhi; all-knowledge; knowledge of all modes; bodhisattvas; and Buddhas are likewise all neither bound nor liberated.

“Venerable Purna! Suchness, the characteristic of dharmas, the nature of dharmas, the abiding of dharmas, the position of dharmas, ultimate reality, and the unconditioned dharma are likewise all 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.

“A great bodhisattva abides in the six paramitas, which are neither bound nor liberated, through abiding in knowledge of all modes, which is neither bound nor liberated, in order to practice what is neither bound nor liberated; bring sentient beings to fulfillment, neither bound nor liberated; purify Buddha lands, neither bound nor liberated; make offerings to the Buddhas, neither bound nor liberated; hear the true Dharma, neither bound nor liberated; never depart from the Buddhas, neither bound nor liberated; never depart from the superknowledges, neither bound nor liberated; never depart from the five eyes, neither bound nor liberated; never depart from the dharani gateways, neither bound nor liberated; never depart from the samadhi gateways, neither bound nor liberated;

produce knowledge of the aspects of the path, neither bound nor liberated; attain knowledge of all modes, neither bound nor liberated; turn the Dharma wheel, neither bound nor liberated; and establish sentient beings in the Three Vehicles, neither bound nor liberated.

“Venerable Purna! When a great bodhisattva practices the six paramitas, which are neither bound nor liberated, he 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 QUESTIONS CONCERNING THE VEHICLE

EIGHTEEN

The Venerable Subhuti addressed the Buddha: “Blessed One! What is the Great Vehicle of a great bodhisattva? How shall it be known that a great bodhisattva has set forth in the Great Vehicle? From where does that vehicle depart? To what place does that vehicle go? Where shall it abide? Who shall mount that vehicle and set forth?”

The Buddha said: “Subhuti! The six paramitas are the Great Vehicle of a 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, a great bodhisattva gives away all possessions, both internal and external, and together with all sentient beings dedicates this merit toward unsurpassed bodhi, because the Dharma is applied 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, a 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 great bodhisattva, with a mind corresponding to all-knowledge, himself perfects patience and also teaches others to practice patience, because nothing is apprehended. This is called the great bodhisattva’s kshanti-paramita.

What is called virya-paramita?

Subhuti! A great bodhisattva, 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 great bodhisattva’s virya-paramita.

What is called dhyana-paramita?

Subhuti! A great bodhisattva, with a mind corresponding to all-knowledge, himself uses skillful means to enter the various dhyanas 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 great bodhisattva’s dhyana-paramita.

What is called prajnaparamita?

Subhuti! A great bodhisattva, 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 great bodhisattva’s prajnaparamita.

Subhuti! This is the Great Vehicle of the great bodhisattva.

The great bodhisattva also has the Great Vehicle, 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 unapprehensible, 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, up to 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, up to 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 sense faculties, and the six outer ayatanas are the six sense objects.

When inner dharmas are examined, inner dharmas are empty; when outer dharmas are examined, outer dharmas are empty, because all are 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, up to 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 unapprehensible; thus, the ultimate is empty, because it is neither permanent nor annihilated. Why is this? Because its nature is so of itself. This is called ultimate emptiness.

What is beginningless emptiness?

When the beginning from which dharmas arise is examined, it is unapprehensible, 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 annihilated. This non-annihilation itself is 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 the nature of conditioned dharmas or the nature of unconditioned dharmas, this nature is not made by shravakas or pratyekabuddhas, is not made by the Buddha, and is 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 change and decay; feeling has the characteristic of experiencing; perception has the characteristic of apprehending features; formations have the characteristic of creating; and consciousness has the characteristic of discerning. The intrinsic characteristics of these 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 unapprehensible?

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

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?

The nonexistence within dharmas and the 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! There are also the emptiness of dharmas and the characteristics of dharmas, the emptiness of non-dharmas and the characteristics of non-dharmas, the emptiness of one’s own dharmas and the characteristics of one’s own dharmas, and the emptiness of other dharmas and the characteristics of other dharmas.

What is called the emptiness of dharmas and the characteristics of dharmas?

“Dharmas” here refers to the five skandhas. The five skandhas are empty. This is called the emptiness of dharmas and the characteristics of dharmas.

What is called the emptiness of non-dharmas and the characteristics of non-dharmas?

“Non-dharmas” here refers to unconditioned dharmas. This is called the emptiness of non-dharmas and the characteristics of non-dharmas.

What is called the emptiness of one’s own dharmas and the characteristics of one’s own dharmas?

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

What is called the emptiness of other dharmas and the characteristics of other dharmas?

Whether a Buddha appears in the world or a Buddha has not 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 other dharmas and the characteristics of other dharmas.

This is called the Great Vehicle of the great bodhisattva.

Subhuti! There is also the Great Vehicle of the great bodhisattvas. It consists precisely of the Samadhi of the Heroic March, the Samadhi of the Jeweled Seal, the Samadhi of the Lion’s Play, the Samadhi of the Wondrous Moon, the Samadhi of the Mark of the Moon Banner, the Samadhi of Bringing Forth All Dharmas, the Samadhi of Anointing the Crown, the Samadhi of Knowing the Dharma-Nature, the Samadhi of Knowing the Marks of the Banners, the Vajra Samadhi, the Samadhi of Entering the Dharma Seal, the Samadhi of the Firm Establishment of the King of Samadhis, the Samadhi of Emitting Light, the Samadhi of Vigorous Power, the Samadhi of Lofty Emergence, the Samadhi of Fully Entering Eloquence, the Samadhi of Explaining Names and Words, the Samadhi of Contemplating the Directions,

the Samadhi of the Dharani Seal, the Samadhi of Non-Deception, the Samadhi of Gathering the Ocean of All Dharmas, the Samadhi of Pervading Space, the Samadhi of the Vajra Wheel, the Samadhi of Jeweled Severance, the Samadhi of Illumination, the Samadhi of Non-Seeking, the Samadhi of Non-Abiding, the Samadhi of No-Mind, the Samadhi of the Pure Lamp, the Samadhi of Boundless Light, the Samadhi of Producing Light, the Samadhi of Universal Illumination, the Samadhi of Firmly Purifying All Samadhis, the Samadhi of Stainless Light, the Samadhi of Joy, the Samadhi of Lightning Radiance, the Samadhi of Inexhaustibility, the Samadhi of Majestic Virtue, the Samadhi of Freedom from Exhaustion, the Samadhi of Immovability, the Samadhi of Non-Retrogression, the Samadhi of the Sun Lamp,

the Samadhi of the Pure Moon, the Samadhi of Pure Radiance, the Samadhi of Producing Light, the Samadhi of Performing Practices, the Samadhi of Knowing Marks, the Vajra-Like Samadhi, the Samadhi of the Abiding Mind, the Samadhi of Universal Light, the Samadhi of Establishment, the Samadhi of the Jeweled Accumulation, the Samadhi of the Wondrous Dharma Seal, the Samadhi of the Equality of Dharmas, the Samadhi of Severing Joy, the Samadhi of Reaching the Summit of Dharma, the Samadhi of Dispersion, the Samadhi of Discerning the Phrases of All Dharmas, the Samadhi of the Equal Marks of Words, the Samadhi of Freedom from Words, the Samadhi of Severing Conditions, the Samadhi of Indestructibility, the Samadhi of No Seed-Mark, the Samadhi of Practice Nowhere, the Samadhi of Freedom from Delusion,

the Samadhi of No Going, the Samadhi of Non-Transformation, the Samadhi of Transcending Conditions, the Samadhi of Accumulating All Merits, the Samadhi of Abiding in No-Mind, the Samadhi of the Pure Wondrous Flower, the Samadhi of the Factors of Awakening, the Samadhi of Immeasurable Eloquence, the Samadhi of the Unequaled Equal, the Samadhi of Transcending All Dharmas, the Samadhi of Discerning All Dharmas, the Samadhi of Dispelling Doubt, the Samadhi of No Place, the Samadhi of Single Adornment, the Samadhi of Arising Practice, the Samadhi of Single Practice, the Samadhi of Non-Single Practice, the Samadhi of Wondrous Practice, the Samadhi of Comprehending the Dispersion of the Basis of All Existence, the Samadhi of Entering Names and Words, the Samadhi of Freedom from Sounds, Letters,

and Words, the Samadhi of Kindling the Torch, the Samadhi of Pure Marks, the Samadhi of Breaking Marks, the Samadhi of the Wondrous Fulfillment of All Modes, the Samadhi of Taking No Delight in Suffering or Pleasure, the Samadhi of Inexhaustible Marks, the Dharani Samadhi, the Samadhi of Gathering the Marks of the Erroneous and the Correct, the Samadhi of Extinguishing Hatred and Attachment, the Samadhi of Adversity and Accord, the Samadhi of Pure Light, the Samadhi of Firmness, the Samadhi of the Pure Light of the Full Moon, the Samadhi of Great Adornment, the Samadhi of Illuminating All Worlds, the Samadhi of the Equality of Samadhis, the Samadhi of Gathering All That Is Contentious and Noncontentious, the Samadhi of Taking No Delight in Any Abiding Place,

the Samadhi of Abiding in Suchness, the Samadhi of Destroying Bodily Decline, the Samadhi of Dissolving Speech Like Space, and the Samadhi of Freedom from Attachment, Like Uncontaminated Space.

What is called the Samadhi of the Heroic March?

Knowing the spheres of practice of all samadhis is called the Samadhi of the Heroic March.

What is called the Samadhi of the Jeweled Seal?

While abiding in this samadhi, one can seal all samadhis; this is called the Samadhi of the Jeweled Seal.

What is called the Samadhi of the Lion’s Play?

While abiding in this samadhi, one can sport within all samadhis like a lion; this is called the Samadhi of the Lion’s Play.

What is called the Samadhi of the Wondrous Moon?

While abiding in this samadhi, one can illuminate all samadhis like the bright moon; this is called the Samadhi of the Wondrous Moon.

What is called the Samadhi of the Mark of the Moon Banner?

While abiding in this samadhi, one can uphold the marks of all samadhis; this is called the Samadhi of the Mark of the Moon Banner.

What is called the Samadhi of Bringing Forth All Dharmas?

While abiding in this samadhi, one can bring forth all samadhis; this is called the Samadhi of Bringing Forth All Dharmas.

What is called the Samadhi of Anointing the Crown?

While abiding in this samadhi, one can behold the ultimate summit of all samadhis; this is called the Samadhi of Anointing the Crown.

What is called the Samadhi of Knowing the Dharma-Nature?

While abiding in this samadhi, one knows the Dharma-nature with certainty; this is called the Samadhi of Knowing the Dharma-Nature.

What is called the Samadhi of Knowing the Marks of the Banners?

While abiding in this samadhi, one can uphold the jeweled banners of all samadhis.

What is called the Vajra Samadhi?

While abiding in this samadhi, one can break through all samadhis; this is called the Vajra Samadhi.

What is called the Samadhi of Entering the Dharma Seal?

While abiding in this samadhi, one enters all Dharma seals; this is called the Samadhi of Entering the Dharma Seal.

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

While abiding in this samadhi, one abides firmly within all samadhis like a sovereign; this is called the Samadhi of the Firm Establishment of the King of Samadhis.

What is called the Samadhi of Emitting Light?

While abiding in this samadhi, one can emit light that illuminates all samadhis; this is called the Samadhi of Emitting Light.

What is called the Samadhi of Vigorous Power?

While abiding in this samadhi, one can exercise mighty power over all samadhis; this is called the Samadhi of Vigorous Power.

What is called the Samadhi of Lofty Emergence?

While abiding in this samadhi, one can cause all samadhis to increase and flourish; this is called the Samadhi of Lofty Emergence.

What is called the Samadhi of Fully Entering Eloquence?

While abiding in this samadhi, one can expound all samadhis eloquently; this is called the Samadhi of Fully Entering Eloquence.

What is called the Samadhi of Explaining Names and Words?

While abiding in this samadhi, one can explain the names and words of all samadhis; this is called the Samadhi of Explaining Names and Words.

What is called the Samadhi of Contemplating the Directions?

While abiding in this samadhi, one can contemplate the directions of all samadhis; this is called the Samadhi of Contemplating the Directions.

What is called the Samadhi of the Dharani Seal?

While abiding in this samadhi, one can uphold the seals of all samadhis; this is called the Samadhi of the Dharani Seal.

What is called the Samadhi of Non-Deception?

While abiding in this samadhi, one is not deceptive with regard to any samadhi; this is called the Samadhi of Non-Deception.

What is called the Samadhi of Gathering the Ocean of All Dharmas?

While abiding in this samadhi, one can gather all samadhis as the great ocean gathers its waters; this is called the Samadhi of Gathering the Ocean of All Dharmas.

What is called the Samadhi of Pervading Space?

While abiding in this samadhi, one encompasses all samadhis as space encompasses all; this is called the Samadhi of Pervading Space.

What is called the Samadhi of the Vajra Wheel?

While abiding in this samadhi, one can uphold all the constituent parts of samadhi; this is called the Samadhi of the Vajra Wheel.

What is called the Samadhi of Jeweled Severance?

While abiding in this samadhi, one can cut away the defilements that stain all samadhis; this is called the Samadhi of Jeweled Severance.

What is called the Samadhi of Illumination?

While abiding in this samadhi, one can use radiant light to illuminate all samadhis clearly; this is called the Samadhi of Illumination.

What is called the Samadhi of Non-Seeking?

While abiding in this samadhi, there is no dharma to be sought; this is called the Samadhi of Non-Seeking.

What is called the Samadhi of Non-Abiding?

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

What is called the Samadhi of No-Mind?

While abiding in this samadhi, neither mind nor mental factors arise in activity; this is called the Samadhi of No-Mind.

What is called the Samadhi of the Pure Lamp?

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 Light?

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

What is called the Samadhi Capable of Producing Light?

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

What is called the Samadhi of Universally Illuminating Light?

Abiding in this samadhi, one is able to illuminate the gateways of samadhi; this is called the Samadhi of Universally Illuminating Light.

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 Light?

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

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 of Transcending Exhaustion?

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

What is called the Immovable Samadhi?

Abiding in this samadhi, one causes the other samadhis to remain unmoving and unshaken; this is called the Immovable Samadhi.

What is called the Samadhi of Non-Retrogression?

Abiding in this samadhi, one is able not to perceive the other samadhis as being lost; 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 Light?

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

What is called the Samadhi Capable of Producing Light?

Abiding in this samadhi, one is able to illuminate the gateways of samadhi; this is called the Samadhi Capable of Producing Light.

What is called the Samadhi of Engendering Activity?

Abiding in this samadhi, one is able to enable the other samadhis to perform their 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 anything that has been comprehended; 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 conceive or recollect that such a mind exists; this is called the Samadhi of the Abiding Mind.

What is called the Samadhi of Universal Light?

Abiding in this samadhi, one constantly perceives everywhere the radiance of the other samadhis; this is called the Samadhi of Universal Light.

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 perceives all the other samadhis as though beholding a treasury of jewels; this is called the Samadhi of the Treasury of Jewels.

What is called the Samadhi of the Seal of the Wondrous Dharma?

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

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 severs 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 abides above all 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 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 Self-Equality?

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

What is called the Samadhi of Transcending Words?

Abiding in this samadhi, one does not perceive even a single word in the other samadhis; this is called the Samadhi of Transcending Words.

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 dharma as undergoing alteration; 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 Practice Without a Place?

Abiding in this samadhi, one does not perceive any place in which the other samadhis are practiced; this is called the Samadhi of Practice Without a Place.

What is called the Samadhi of Freedom from Subtle Obscurity?

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

What is called the Samadhi of No Going?

Abiding in this samadhi, one does not perceive the 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 the characteristic of alteration 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 transcends the spheres that are the objects 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 no point of entry into 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 Equal of the Unequaled?

Abiding in this samadhi, one attains the mark of unequaled equality among all samadhis; this is called the Samadhi of Unequaled Equality.

What is called the Samadhi of Transcending All Dharmas?

Abiding in this samadhi, one passes beyond all three realms; this is called the Samadhi of Transcending All Dharmas.

What is called the Samadhi of Discerning All Dharmas?

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

What is called the Samadhi of Dispelling Doubt?

Abiding in this samadhi, one's doubts concerning all dharmas are dispelled; this is called the Samadhi of Dispelling Doubt.

What is called the Samadhi of No Abiding Place?

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

What is called the Samadhi of Single Adornment?

Abiding in this samadhi, one ultimately does not see the dharmas as having two marks; 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 see any formations arise; 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 see 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 see the samadhis as having a single mark; this is called the Samadhi of Non-Single Practice.

What is called the Samadhi of Wondrous Practice?

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

What is called the Samadhi of Penetrating and Dispelling the Limits of All Existence?

Abiding in this samadhi, one enters all realms and all samadhis, and with wisdom penetrates both that which can be penetrated and that wherein there is nothing to penetrate; this is called the Samadhi of Penetrating and Dispelling the Limits 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 Freedom from Sounds, Letters, and Words?

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

What is called the Samadhi of the Blazing Torch?

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

What is called the Samadhi of the Pure Mark?

Abiding in this samadhi, the marks of all samadhis are purified; this is called the Samadhi of the Pure Mark.

What is called the Samadhi of Destroying Marks?

Abiding in this samadhi, one does not see the marks of any samadhi; this is called the Samadhi of Destroying Marks.

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

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

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

Abiding in this samadhi, one does not see suffering or pleasure in any samadhi; this is called the Samadhi of Taking No Delight in Suffering or Pleasure.

What is called the Samadhi of the Inexhaustible Mark?

Abiding in this samadhi, one does not see any samadhi come to an end; this is called the Samadhi of the Inexhaustible Mark.

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 of Embracing All Marks of Wrong and Right?

Abiding in this samadhi, one does not see in any samadhi the marks of wrong or right; this is called the Samadhi of Embracing All Marks of Wrong and Right.

What is called the Samadhi of Extinguishing Aversion and Attachment?

Abiding in this samadhi, one does not see attraction or aversion in any samadhi; this is called the Samadhi of Extinguishing Aversion and Attachment.

What is called the Samadhi of Opposition and Accord?

Abiding in this samadhi, one does not see opposition or accord in any dharma or 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 see any defilement in the radiance of the samadhis; this is called the Samadhi of Pure Light.

What is called the Samadhi of Firmness?

Abiding in this samadhi, one does not see any samadhi as lacking firmness; this is called the Samadhi of Firmness.

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

Abiding in this samadhi, all samadhis are complete like the moon on the night of the full moon; this is called the Samadhi of Pure Light of 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 Equanimity toward Samadhi?

Abiding in this samadhi, one does not see in any samadhi a mark of concentration or a mark of distraction; this is called the Samadhi of Equanimity toward Samadhi.

What is called the Samadhi of Embracing All Contention and Noncontention?

Abiding in this samadhi, one is able to cause all samadhis to be free from discriminations of this and that, or of neither this nor that; this is called the Samadhi of Embracing All Contention and Noncontention.

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

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

What is called the Samadhi of Abiding in Suchness and Concentration?

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

What is called the Samadhi of Dissolving the Conception of the Body?

Abiding in this samadhi, one does not see the mark of a body; this is called the Samadhi of Dissolving the Conception of the Body.

?What is called the Samadhi of Dissolving Speech as Space?

Abiding in this samadhi, one does not see the verbal karma of the samadhis, which is like space; this is called the Samadhi of Dissolving Speech as Space.

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

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

Subhuti! This is called the Great Vehicle of the great bodhisattva.”

CHAPTER ON THE VAST VEHICLE

NINETEEN

The Buddha said to Subhuti: “The Great Vehicle of the great bodhisattva consists precisely of the four foundations of mindfulness.

What are the four?

Subhuti! A great bodhisattva contemplates the body as body internally, yet has no perception of the body, because it is apprehended as unobtainable.

The great bodhisattva contemplates the body as body externally, yet has no perception of the body, because it is apprehended as unobtainable.

The great bodhisattva contemplates the body as body both internally and externally, yet has no perception of the body, because it is apprehended as unobtainable.

The great bodhisattva contemplates the body, diligently and energetically, with one-pointed mind, eliminating worldly craving and sorrow.

With regard to internal feeling, internal mind, and internal dharmas; external feeling, external mind, and external dharmas; and both internal and external feeling, both internal and external mind, and both internal and external dharmas, the great bodhisattva contemplates feeling, mind, and dharmas, yet has no perception of feeling, mind, or dharmas, because they are apprehended as unobtainable, and diligently and energetically, with one-pointed mind, eliminates worldly craving and sorrow.

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

When a great bodhisattva walks, he knows that he is walking; when standing, he knows that he is standing; when sitting, he knows that he is sitting; when lying down, he knows that he is lying down. However the body acts, he knows it accordingly. Thus, with regard to the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and grief, because it is unobtainable.

When coming or going, looking about, bending or stretching, lowering or raising his head, putting on his robe, carrying his bowl, eating or drinking, lying down to rest, sleeping, waking, sitting, standing, speaking, remaining silent, entering meditation, or emerging from meditation, the great bodhisattva is also always single-minded. Thus, with regard to the inner body, the great bodhisattva contemplates the body while practicing prajnaparamita, because it is unobtainable.

With regard to the inner body, while contemplating the body, the great bodhisattva is single-mindedly mindful: when breathing in, he knows that he is breathing in; when breathing out, he knows that he is breathing out; when breathing in a long breath, he knows that he is breathing in a long breath; when breathing out a long breath, he knows that he is breathing out a long breath; when breathing in a short breath, he knows that he is breathing in a short breath; when breathing out a short breath, he knows that he is breathing out a short breath. Thus, with regard to the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and grief, 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 as though a butcher were to slaughter a cow with a sharp knife, divide it into four portions, and then, whether standing or sitting, contemplate those four portions of beef.

In the same way, while practicing prajnaparamita, the great bodhisattva contemplates the four great elements of the body: the earth element, the water element, the fire element, and the wind element. Thus, with regard to 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, its thin skin enclosing the many kinds of impurity that fill it. He thinks: The body contains head hair, 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 matter.

It is as though a farmer's granary were filled with a mixture of rice, glutinous rice, sesame, beans, and maize. A person with keen eyesight opens the granary and clearly sees: 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 grief, because it is unobtainable.

If the great bodhisattva sees a human corpse that has lain for one day, two days, or as many as five days, livid, swollen, festering, and oozing fluids, he reflects: This body of mine will also become like that and certainly cannot escape such a fate. Thus, with regard to the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and grief, because it is unobtainable.

If the great bodhisattva sees a discarded human corpse that has lain for six or seven days and is being torn apart and devoured by foxes, dogs, jackals, crows, and vultures, he reflects: This body of mine will also become like that and certainly cannot escape such a fate. Thus, with regard to the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and grief, because it is unobtainable.

If the great bodhisattva sees a discarded human corpse torn apart and devoured by birds and beasts, dismembered, foul-smelling, and impure, he reflects: This body of mine will also become like that and certainly cannot escape such a fate. If he sees a discarded human corpse whose skin and flesh have decomposed, leaving the interconnected sinews and bones exposed, the great bodhisattva reflects: This body of mine will also become like that and certainly cannot escape such a fate.

If the bones of a discarded human corpse have become disjointed and scattered upon the ground, the great bodhisattva reflects: This body of mine will also become like that and certainly cannot escape such a fate. If he sees the bones of a discarded human corpse scattered upon the ground, the leg bones in one place, the skull in another, and every joint and vertebra in a different place, the great bodhisattva reflects: This body of mine will also become like that and certainly cannot escape such a fate.

If he sees dried bones that have long lain exposed, weathered by the wind and bleached by the sun until they are as white as seashells, the great bodhisattva reflects: This body of mine will also become like that and certainly cannot escape such a fate. If he sees dried bones that have long lain upon the ground, decayed, crumbled, and mingled with the earth, the great bodhisattva reflects: This body of mine will also become like that and certainly cannot escape such a fate.

Thus, with regard to the inner body, the great bodhisattva contemplates the body, diligently and single-mindedly removing worldly covetousness and grief, 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.

In the same manner as explained extensively above, the foundation of mindfulness of feelings, the foundation of mindfulness of mind, and the foundation of mindfulness of dharmas should also be expounded.

This is called the Great Vehicle of the great bodhisattva, because it is unobtainable.

Subhuti! There is also the Great Vehicle of the great bodhisattva, namely, the four right efforts.

What are the four?

Regarding evil and unwholesome dharmas that have not yet arisen, the great bodhisattva, wishing to prevent such evil dharmas from arising, arouses diligent effort and practices the path single-mindedly. Regarding evil and unwholesome dharmas that have already arisen, wishing to eliminate them, he arouses diligent effort and practices the path single-mindedly. Regarding wholesome dharmas that have not yet arisen, wishing to cause them to arise, he arouses diligent effort, gathers his mind, and practices the path.

Regarding wholesome dharmas that have already arisen, wishing to make them endure and to cultivate them until they become complete and expansive, he arouses diligent effort, gathers his mind, and practices the path, because they are unobtainable. This is called the Great Vehicle of the great bodhisattva.

Subhuti! There is also the Great Vehicle of the great bodhisattva, namely, the four bases of spiritual power.

What are the four?

The great bodhisattva cultivates the basis of spiritual power accomplished through the meditative practice of aspiration; he cultivates the basis of spiritual power accomplished through the meditative practice of diligence; he cultivates the basis of spiritual power accomplished through the meditative practice of contemplation; and he cultivates the basis of spiritual power accomplished through the meditative practice of single-mindedness. This is called the Great Vehicle of the great bodhisattva, because it is unobtainable.

Subhuti! There is also the Great Vehicle of the great bodhisattva, 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 Vehicle of the great bodhisattva, because it is unobtainable.

There is also the Great Vehicle of the great bodhisattva, 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 Vehicle of the great bodhisattva, because it is unobtainable.

There is also the Great Vehicle of the great bodhisattva, namely, the seven factors of awakening.

What are the seven? The great bodhisattva 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, relying upon detachment and freedom from defilement and tending toward nirvana. This is called the Great Vehicle of the great bodhisattva, because it is unobtainable.

There is also the Noble Eightfold Path, which is the Great Vehicle of the great bodhisattva.

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 Vehicle of the great bodhisattva, because it is unobtainable.

There are also the three gates of samadhi, which are the Great Vehicle of the great bodhisattva.

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 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 seeking no intentional creation with regard to any dharma. This is called the gate of liberation through wishlessness.

These three gates are the Great Vehicle of the great bodhisattva, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattvas consists precisely of knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, knowledge of dharmas, inferential knowledge, worldly knowledge, knowledge of others’ minds, and knowledge in accordance with reality.

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

What is called knowledge of origination? Knowing that origination must be abandoned is called knowledge of origination.

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

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

What is called knowledge of exhaustion? Knowing that greed, hatred, and delusion have been utterly extinguished is called knowledge of exhaustion.

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

What is called knowledge of dharmas? Knowing the fundamental matters concerning the five skandhas is called knowledge of dharmas.

What is called inferential knowledge? Knowing the causes of impermanence, 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 sentient 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 are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the three faculties are the Mahayana of the great bodhisattvas.

What are the three? The faculty of one who does not yet know but desires to know, the faculty of knowing, and the faculty of one who has consummate knowledge.

The faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—the five faculties of a trainee who has not yet attained the fruit—are called the faculty of one who does not yet know but desires to know.

The five faculties of a trainee who has attained the fruit are called the faculty of knowing.

The five faculties of those beyond training—whether arhats, pratyekabuddhas, or Buddhas—are called the faculty of one who has consummate knowledge.

These three faculties are the Mahayana of the great bodhisattvas, because they are unobtainable.

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

Having departed from sensual defilements and from evil, unwholesome dharmas, with initial thought and sustained examination, one enters the first dhyana, born of separation from sensual defilements and accompanied by joy and bliss. This is called the samadhi with initial thought and sustained examination.

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

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

These three samadhis are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the ten recollections are the Mahayana of the great bodhisattvas.

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

These ten right recollections are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the four dhyanas, the four immeasurable states of mind, the four formless concentrations, the eight liberations, and the nine successive concentrations are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattvas consists precisely 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 in all dharmas. Second, the Buddha knows in accordance with reality the karma and the dharmas experienced by other sentient beings; he knows the acts they have performed, their causes and conditions, and the results they receive.

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 sentient beings. Fifth, the Buddha knows in accordance with reality the various inclinations and understandings of other sentient beings.

Sixth, the Buddha knows in accordance with reality the countless distinct natures and kinds found in the world. Seventh, the Buddha knows in accordance with reality the destinations to which all paths of practice lead. Eighth, the Buddha knows in accordance with reality his own former lives and those of other sentient beings, from one lifetime up to immeasurable lifetimes throughout immeasurable kalpas, each having such characteristics and such causes and conditions.

Ninth, with the pure divine eye surpassing that of the devas, the Buddha sees and knows in accordance with reality sentient beings dying here and being born there, whether in good destinies or evil destinies. Tenth, the Buddha knows in accordance with reality that, through the exhaustion of the outflows, there are the liberation of mind without outflows and the liberation through wisdom without outflows; in the present Dharma, he personally realizes, knows, and enters that state, meaning that he realizes and knows in accordance with reality: “My cycle of birth and death has ended; the holy life has been fulfilled; after this life, I shall see no further existence.”

These ten powers of knowledge are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattvas consists precisely 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 questioned in accordance with reality concerning all dharmas by the entire great assembly, the Buddha does not perceive in himself the slightest fear. Therefore, the Buddha attains great security, attains fearlessness, and abides in the station of the holy sovereign. Amid the great assembly, he roars the lion’s roar and turns the pure Dharma wheel, which no shramana, brahmin, heavenly king, Brahma king, Mara king, or any other sentient being can turn back. This is the first fearlessness.

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

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

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

These four fearlessnesses are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattvas consists precisely of the four unobstructed knowledges.

What are the four? Unobstructed knowledge of dharmas, unobstructed knowledge of meanings, unobstructed knowledge of expressions, and unobstructed knowledge of joyful eloquence. These are the Mahayana of the great bodhisattvas, because they are unobtainable.

Furthermore, the Mahayana of the great bodhisattvas consists precisely of the eighteen exclusive qualities.

What are the eighteen? First, the bodily actions of all Buddhas are without error; second, the verbal actions of all Buddhas are without error; third, the mental actions of all Buddhas are without error; fourth, the Buddhas have no differing perceptions; fifth, the Buddhas have no unconcentrated mind; sixth, the Buddhas have no equanimity that is not grounded in knowing; seventh, their aspiration does not cease; eighth, their diligence does not cease; ninth, their right mindfulness does not cease; tenth, their wisdom does not cease; eleventh, their liberation does not cease; twelfth, their knowledge and vision of liberation do not cease; thirteenth, all bodily karma of the Buddhas proceeds in accordance with the karma of wisdom;

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

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

Furthermore, the Mahayana of the great bodhisattva is precisely the gateway of entry through the equality of letters and the equality of speech.

What is the gateway of entry through the equality of letters and the equality of speech?

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

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

The gateway of the letter Ba, because all dharmas are the ultimate meaning.

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

The gateway of the letter Na, because, apart from names, natures, and characteristics, all dharmas are neither attained nor lost.

The gateway of the letter LÃ, because all dharmas have transcended the world, and also because the causes and conditions of the link of craving have ceased.

The gateway of the letter Đà, because the wholesome mind from which all dharmas arise is also the characteristic of relinquishment and generosity.

The gateway of the letter Bà, because all dharmas are separated from the letter Bà.

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

The gateway of the letter Sa, because the intrinsic nature of all dharmas is pure.

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

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

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

The gateway of the letter Tra, because, upon entering all dharmas, subjugation is unobtainable.

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

The gateway of the letter Ta, because, upon entering all dharmas, time is unobtainable, since all dharmas change with time.

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

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

The gateway of the letter Tha, because, upon entering all dharmas, any place or location is unobtainable.

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

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

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

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

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

The gateway of the letter Xoa, because, upon entering all dharmas, complete cessation is unobtainable.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The gateway of the letter Đồ, because, upon entering all dharmas, at the ultimate boundary they neither cease nor arise.

Beyond the letter Đồ, there is no letter that can be proclaimed. Why is this? Because there are no more letters.

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

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

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

What are the twenty? One acquires enduring recollection and knowledge. One acquires steadfastness of mind.

One acquires the purport of the sutras. One acquires wisdom. One acquires unobstructed delight in exposition.

One readily acquires other gateways of dharani. One acquires a mind free from doubt and regret. Upon hearing praise, one does not rejoice; upon hearing abuse, one does not become angry.

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

One acquires skill in discerning whether the faculties and dispositions of sentient beings are sharp or dull. One acquires skill in knowing the thoughts of others. One acquires skill in distinguishing days, months, years, and seasons.

One acquires skill in discerning the divine ear. One acquires skill in discerning the knowledge of former lives. One acquires skill in discerning the knowledge of births and deaths.

One becomes able skillfully to expound what is possible and what is impossible. One acquires skill in knowing the bodily deportment of going, returning, sitting, and standing.

These gateways of dharani, gateways of letters, and gateways of the letter A are called the Mahayana of the great bodhisattva, because they are unobtainable.”