Radiant Praise Prajñāpāramitā Sūtra
VOLUME 6
Chapter 14: RELYING ON THE MAHĀYĀNA
The Worthy Śāriputra asked the Worthy Pūrṇa Maitrāyaṇīputra: What does it mean for a Great Bodhisattva to rely on the Great Vehicle?
Pūrṇa Maitrāyaṇīputra replied:
Worthy One! When a Great Bodhisattva practices the Perfection of Wisdom, he relies on the Perfection of Giving, yet he also does not apprehend the Perfection of Giving; there is no Bodhisattva, no one who receives, no attainment, and no result whatsoever. Relying on the Perfection of Giving is called a Great Bodhisattva. Regarding the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom, relying on the Perfection of Wisdom, he also does not attain the Perfection of Wisdom, does not attain a Bodhisattva, has no result whatsoever, and has nothing to attain. This is a Great Bodhisattva relying on the Perfection of Wisdom.
Furthermore, Worthy Śāriputra! A Great Bodhisattva does not destroy the mind that cultivates according to omniscient wisdom; that is, he practices the four Foundations of Mindfulness, yet the object of mindfulness is without mindfulness, the object of practice is without practice, and regarding these meanings there is also nothing to attain. This is a Great Bodhisattva relying on the Great Vehicle.
Furthermore, Worthy Śāriputra! A Great Bodhisattva does not destroy the mind that cultivates according to omniscient wisdom; that is, he practices the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path; regarding these meanings there is also nothing to attain. This is a Great Bodhisattva relying on the Great Vehicle.
Furthermore, Worthy Śāriputra! A Great Bodhisattva does not destroy the mind that cultivates according to omniscient wisdom; the ten Powers, the four Fearlessnesses, the four Types of Unimpeded Eloquence, and the eighteen Unshared Qualities of the Buddhas; regarding all these meanings there is nothing to attain. This is a Great Bodhisattva relying on the Great Vehicle.
Furthermore, Worthy Śāriputra! A Great Bodhisattva clearly understands the following:
What is called a Bodhisattva is merely a designation, according to worldly convention. Even if one seeks such a person, one cannot grasp him, and there is no place from which he arises.
What is called form is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called feeling, perception, formations, and consciousness is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called the eye, ear, nose, tongue, body, and mind is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called form, sound, smell, taste, touch, and phenomena is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called the ten Powers, the four Fearlessnesses, the four Types of Unimpeded Eloquence, and the eighteen Unshared Qualities of the Buddhas is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called inner emptiness, outer emptiness, and the emptiness of emptiness is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called the emptiness of existence, the emptiness of self-nature, and the emptiness of the self-nature of existence is merely a designation; it cannot be grasped, and there is no place from which it arises.
What is called the Dharma of the Tathāgata, the Dharma without origin, the realm of all phenomena, that Dharma which is tranquil, and the fundamental limit—the fundamental limit itself cannot be grasped, and there is no place from which it arises.
What is called the Buddha path with realization, that Buddha path itself cannot be grasped, and there is no place from which it arises. This is called the Great Vehicle Dharma of a Great Bodhisattva.
Furthermore, Worthy Śāriputra! From the time a Great Bodhisattva first generates the aspiration for enlightenment, he is fully endowed with supernatural powers. This Bodhisattva transforms and guides sentient beings, going from one Buddha land to another, making offerings and serving the Buddhas, the World-Honored Ones, diligently drawing near to the Buddhas, the World-Honored Ones, to hear the teachings and seek the Bodhisattva Vehicle.
Regarding the Bodhisattva practices of the Great Vehicle, from one Buddha land to another he adorns and purifies Buddha lands, teaches and transforms sentient beings, yet he does not cling to the lands of the Buddhas, does not have the mark of a self or person, abides in the place of non-duality, and by his own strength constantly guides and benefits sentient beings.
Why is he called one who has acceptance through his own body? Because his mind has never departed from such a vehicle in order to attain omniscient wisdom. Having attained omniscient wisdom, he immediately turns the Dharma wheel. Having turned the Dharma wheel, all Śrāvakas, Pratyekabuddhas, gods, dragons, spirits, and worldly beings receive further benefit.
At that time, the Tathāgatas, Arhats, Perfectly Enlightened Ones, in the eight directions and above and below, all praise and proclaim:
“There is such a Great Bodhisattva in that world who relies on the Great Vehicle and attains omniscient wisdom. Having attained omniscient wisdom, he immediately turns the Dharma wheel.”
Worthy Śāriputra! This is what it means for a Great Bodhisattva to rely on the Great Vehicle.
Chapter 15: WITHOUT BONDAGE
The Worthy Subhūti addressed the Buddha:
Why is it called that a Great Bodhisattva, wearing the armor of great virtue, is adorned with vast vows?
The Buddha said to Subhūti:
When the Great Bodhisattva puts on the armor of virtuous precepts, practices the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajna, this is called adornment through vast great vows. Having put on the armor of the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eight Noble Paths, the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, and the eighteen Unique Qualities of the Buddhas. Having put on the armor of the emptiness of inner phenomena, the emptiness of outer phenomena, the emptiness of all phenomena that naturally exist, and having put on the armor of omniscient wisdom. Having put on the armor that adorns with the image of the Buddha, he then uses light to illuminate the trichiliocosm, and the eight directions above and below likewise; that light has no place where it does not reach. He is also able to cause the entire trichiliocosm to tremble, even as far as the Buddha realms in the East as numerous as the sands of the Ganges River, and likewise the eight directions above and below; there is no place that is not shaken.
That Great Bodhisattva, using this light, abides in the Perfection of Giving and puts on the armor of the great Mahayana vow, transforming the entire trichiliocosm into green lapis lazuli. Having just transformed the trichiliocosm into green lapis lazuli, he again transforms himself into a Wheel-Turning Sage King. Having manifested the majestic form of a Wheel-Turning Sage King, he then gives extensively: to those who are hungry, he gives food; to those who are thirsty, he gives drink; to those without clothing, he gives clothing; to those without incense, he gives incense. All kinds of ornaments, mixed incense, powdered incense, vehicles, elephants and horses, servants, and attendants are all provided according to the wishes of those who ask. Houses, places of residence, occupations for livelihood, and other things that people wish to possess are all made available according to their desires. Food and drink, clothing, fragrant flowers, elephants and horses, and houses that he possesses are all given to everyone.
After causing everyone to obtain the things they desire, he then explains the Dharma to them, expounding its complete meaning and causing them to cultivate according to the six Perfections. The sentient beings, after hearing the Dharma, then follow his guidance and practice the Perfections, enabling them to attain Unsurpassed Perfect Enlightenment. This is the Mahayana Dharma of the Great Bodhisattva adorned through vast great vows.
O Subhuti! It is like a skillful magician and an intelligent disciple of a magician who, at a crossroads, conjure up people engaged in business and livelihood. Why? Because the magical methods of magicians naturally manifest in this way. Then the magician uses these magical creations to give to countless needy people things such as food and drink, clothing, incense and flowers, various ornaments, elephants and horses, and houses?
O Subhuti! What do you think? Does that magician truly give things to those people?
Subhuti replied:
“Honored One, no.”
The Buddha said:
O Subhuti! In the same way, when a Great Bodhisattva puts on the armor of vast great vows and practices the six Perfections, the thirty-seven factors of enlightenment, the emptiness of inner phenomena, the emptiness of outer phenomena, the emptiness of inner and outer phenomena, and the emptiness of all phenomena that naturally exist; when he puts on the armor of vast great vows and practices the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, the eighteen Unique Qualities of the Buddhas, and the armor of vast great vows of omniscient wisdom; when he puts on the armor of great virtue and transforms himself into the form of the Buddha, with light illuminating throughout the trichiliocosm and the Buddha lands in the East as numerous as the sands of the Ganges River, together with the eight directions above and below, with no place it does not reach; when the countless Buddha lands in the ten directions tremble in six ways; and when he uses great light to abide in the Perfection of Giving, providing according to everyone’s needs food and drink, clothing, incense and flowers, ornaments, elephants and horses, houses, and occupations for livelihood—although the act of giving has been manifested and completed, nothing is actually given. Although people come to receive the necessities of life, there is no giver and there is no receiver.
Why? O Subhuti, because all such phenomena are likewise like illusions, and illusions are not separate from phenomena. This is the Great Bodhisattva adorned through vast great vows.
Furthermore, Subhuti! A Great Bodhisattva abiding in the Perfection of Precepts wishes to use it to rescue and protect all beings who undergo birth, and therefore manifests as a Wheel-Turning King. Once this person has been established as a Wheel-Turning King, he uses the ten wholesome deeds to establish and guide sentient beings to cultivate the four meditations, the four immeasurable states of mind, the four formless concentrations, the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eight Noble Paths, the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, and the eighteen Unique Qualities of the Buddhas. For the sake of sentient beings, he extensively expounds the scriptures, never causing sentient beings to depart from that path and meaning, and is able to enable them to safely arrive at the Buddha Path. This is the Great Bodhisattva adorned through vast great vows.
O Subhuti! It is like a skilled magician or an intelligent disciple who, at a crossroads, creates countless people beyond calculation, and then expounds the Dharma teachings to those people, establishing the ten wholesome deeds, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, and the eighteen Unique Qualities of the Buddhas.
O Subhuti! What do you think?
Are there truly people abiding in the ten wholesome deeds, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, and the eighteen Unique Qualities of the Buddhas?
The reply:
“Honored One, no.”
O Subhuti! In this way, when a Great Bodhisattva transforms and guides sentient beings, causing them to abide in the ten wholesome deeds, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Analytical Knowledges, and the eighteen Unique Qualities of the Buddhas, there is likewise no actual act of encouraging and guiding sentient beings.
Why? O Subhuti! Because what are called these phenomena are also like illusions, and illusions are not separate from phenomena.
O Subhuti! Thus is the Mahayana Dharma of the Great Bodhisattva adorned through vast great vows.
Furthermore, Subhuti! A Great Bodhisattva abiding in the Perfection of Patience transforms and guides all sentient beings, establishing the unsurpassed perfection of patience.
What is meant by a Bodhisattva abiding in the Perfection of Patience, transforming and guiding all sentient beings and establishing the unsurpassed Dharma of the Perfection of Patience?
O Subhuti! From the time a Great Bodhisattva first arouses the aspiration for enlightenment, he puts on the armor of great virtue and vows himself: “Even if all sentient beings use knives to harm me, I, as a Great Bodhisattva, should not give rise to anger, even for a moment. I shall also teach and transform all sentient beings, causing them to establish themselves in this patience.”
O Subhuti! It is like a skilled magician and an intelligent disciple who, at a crossroads, conjure countless people beyond calculation, and then strike them with sticks. They use knives to cut and harm them. In such a case, is there truly any beating, cutting, or harming?
Subhuti replied:
“Honored One, no.”
The Buddha said:
O Subhuti! In this way, when a Great Bodhisattva practices the Perfection of Prajna, if knives or sticks are used to harm his body, he endures it with patience. He also teaches and transforms sentient beings, causing them to establish themselves in this patience. There is no one who strikes, and there is no one who endures.
O Subhuti! This is the Mahayana Dharma of the Great Bodhisattva abiding in the Perfection of Patience, adorned through vast great vows.
Again, Subhūti! The Great Bodhisattva abiding in the Perfection of Diligence encourages and transforms all kinds of sentient beings, causing them all to establish themselves in the Perfection of Diligence.
What is meant by the Great Bodhisattva establishing sentient beings in the limitless Perfection of Diligence?
Subhūti! When the Great Bodhisattva, with mind and intention cultivated according to the wisdom of the Omniscient One, brings forth the thought of enlightenment, he does not conceive of anything, nor does he practice diligence, nor does he encourage sentient beings to follow such practices.
Subhūti! It is like a skilled magician and an intelligent disciple who, standing at a crossroads, transform into countless beings beyond calculation, and then cause them to practice diligence and guard their body, speech, and mind. In reality, there are no people, there is no body, speech, or mind, and there is no act of cultivation.
Subhūti! Likewise, when the Great Bodhisattva establishes the Perfection of Diligence and encourages all kinds of sentient beings to practice diligence, there is no notion of diligence, there is no act of practice, and there is no opening of the way or transforming of sentient beings so that they establish themselves in diligence. This is the Great Vehicle Dharma of the Great Bodhisattva abiding in the Perfection of Diligence and adorned with vast vows.
Again, Subhūti! The Great Bodhisattva abiding in the Perfection of Meditation encourages all kinds of sentient beings to practice the Perfection of Meditation.
Subhūti! What does it mean for the Great Bodhisattva to abide in the Perfection of Meditation? The Bodhisattva equally abides in all dharmas; therefore, the dharmas are not disturbed, and he does not see the dharmas as afflictions. The Great Bodhisattva is able, through this abiding, to encourage and assist sentient beings in the equality of the Perfection of Meditation, which is without origin, with regard to the equal Dharma that he has taught them. He has never opposed or departed from the teachings of all Buddhas, and until attaining Unsurpassed Complete Perfect Enlightenment, he does not see himself as reaching Unsurpassed Bodhi. It is like a skilled magician and an intelligent disciple who, at a crossroads, transform into countless beings beyond calculation, then cause them all to sit in meditation and calm their minds; yet in truth there is neither concentration nor confusion.
Subhūti! Likewise, the Great Bodhisattva encourages sentient beings and causes them to practice such Dharma, but does not see that any beings have one-pointed minds or disturbed minds. This is the Great Vehicle Dharma of the Great Bodhisattva abiding in the Perfection of Meditation and adorned with vast vows.
Again, Subhūti! The Great Bodhisattva abiding in the Perfection of Prajñā encourages all kinds of sentient beings, causing them all to abide in the limitless Perfection of Wisdom.
What is meant by personally abiding in the Perfection of Prajñā and encouraging sentient beings to abide in the limitless Perfection of Wisdom?
Subhūti! In this way, the Great Bodhisattva has no Dharma to practice and no result to attain. After abiding in the Perfection of Prajñā, the Great Bodhisattva also uses this Dharma to teach and transform all kinds of sentient beings, causing them to reach a state without obstacles. It is like a skilled magician and an intelligent disciple who create countless beings beyond calculation, possessing wisdom and eloquent abilities, distinguishing many matters; yet in reality there is no wisdom and nothing is spoken.
Subhūti! What do you think? Is there truly speaking and listening?
He replied:
“Reverend World-Honored One, no.”
The Buddha said:
“This is the Great Vehicle Dharma of the Great Bodhisattva adorned with vast vows.
Again, Subhūti! The Great Vehicle Dharma of the Great Bodhisattva adorned with vast vows, abiding in the natural Dharma, teaches and transforms beings as numerous as the sands of the Ganges River, causing them all to truly practice the Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā, and explains the Dharma to them. Even if sentient beings hear these six Perfections, they will never depart from the six limitless Perfections until they attain Unsurpassed Complete Perfect Enlightenment. All ten directions are likewise so. Just as the Buddha lands in the eastern direction are so, all ten directions are likewise, without any difference.
Subhūti! It is like a skilled magician and an intelligent disciple who, at a crossroads, transform into countless beings beyond calculation, who practice Giving, Moral Discipline, Patience, Diligence, Single-mindedness, and Wisdom; yet in reality they neither give, nor maintain discipline, nor practice patience, nor practice diligence, nor cultivate single-mindedness, nor possess wisdom.
Subhūti! Such is the Great Vehicle Dharma of the Great Bodhisattva adorned with vast vows.
Again, Subhūti! The Great Bodhisattva with an irreversible mind, honoring the wisdom of the Omniscient One, has never generated any other thought. He neither believes in anything nor receives anything, whether he teaches and establishes people in the Perfection of Giving, teaches and establishes people in the Perfection of Discipline, teaches and establishes people in the Perfection of Patience, teaches and establishes people in the Perfection of Diligence, teaches and establishes people in the Perfection of Meditation, teaches and establishes people in the Perfection of Prajñā, or teaches and establishes people in reaching a state with no place of establishment and no object of teaching.
He may teach some people to establish themselves in the four Foundations of Mindfulness; teach some people to establish themselves in the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; teach some people to establish themselves in the ten Powers, the four Fearlessnesses, the four Unobstructed Knowledges, and the eighteen unique qualities of the Buddhas; or he may not teach them.
He may teach people to establish themselves in the fruit of Stream-entry, or teach people to establish themselves in the fruit of Once-returning, or teach people to establish themselves in the fruit of Non-returning, or teach people to establish themselves in the fruit of Arhatship, or teach people to establish themselves in the fruit of Pratyekabuddhahood.
There are some people who cannot be taught; some people are established in the wisdom of the Omniscient One; some people should not be taught. There are countless and immeasurable numbers of sentient beings who should be taught and established in the Perfection of Giving, the Perfection of Discipline, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajñā, the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eightfold Noble Path, the ten Powers, the four Fearlessnesses, the four Unobstructed Knowledges, and the eighteen unique qualities of the Buddhas. He teaches and establishes countless and immeasurable sentient beings in the wisdom of the Omniscient One.
Subhūti! What do you think? The Bodhisattva teaches countless and immeasurable people, all with destinations, all with things arising, all causing them to be liberated. Is there truly something arising and someone being liberated?
He replied:
“Reverend World-Honored One, no.”
The Buddha said:
“Thus, the Great Bodhisattva uses the six Perfections to teach and transform beings through the thirty-seven factors of enlightenment and the Buddha Dharmas. The four paths and the Pratyekabuddhas likewise have no destination and no liberation.
Subhūti! This is the Great Vehicle Dharma of the Great Bodhisattva adorned with vast vows.”
Venerable Subhūti addressed the Buddha:
“Blessed One, Deva among Devas! If I hear the Dharma and contemplate the meaning within it, constantly contemplating the Great Bodhisattvas, then they are not adorned by vast vows. Why? Because from emptiness arise all naturally occurring characteristics. Therefore, Blessed One, when contemplating all forms, form is emptiness; feelings, perceptions, formations, and consciousness are emptiness. When contemplating the eye, the eye is emptiness; the ear, nose, tongue, body, and mind are emptiness. Contemplating eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, the eighteen elements are all likewise emptiness. Eye-contact, ear, nose, tongue, body, and mind contact, and the objects contacted by these six faculties, are also the same; all are emptiness. All things accumulated through Dharma are also emptiness.
Blessed One! The perfection of giving is also emptiness; the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom are all emptiness as well. Contemplating the inner is also emptiness; inner emptiness is also emptiness; the naturally non-existent is also emptiness; that emptiness itself is also emptiness. The four foundations of mindfulness are all emptiness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are all emptiness. The ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of all Buddhas are also emptiness. What is called a Bodhisattva is also emptiness; adornment through vast vows is also emptiness.
Blessed One! Therefore, one should contemplate that Great Bodhisattvas are not adorned by vast vows.”
The Buddha said to Subhūti:
“That is so, that is so! Subhūti, it is exactly as you have said. All-knowing wisdom has activity but no object of activity; it is neither non-activity nor does it possess anything. All sentient beings likewise have no activity and no possession. Great Bodhisattvas, for the sake of sentient beings, are adorned by vast vows, yet this too has no activity, is not non-activity, and has no possession.”
Subhūti said to the Buddha:
“Blessed One! Why is all-knowing wisdom without activity, neither non-activity, and without possession? Why are these sentient beings also without activity, neither non-activity, and without possession? And why is the adornment through vast vows of the Great Bodhisattvas also like this?”
The World-Honored One replied:
“If there is activity and something attained, then there is arising. But all-knowing wisdom has no activity, is neither non-activity, and has no possession. These sentient beings likewise have no activity, are neither non-activity, and have no possession. Why? Because form has no activity, is neither without activity, has no action performed, and has nothing done. Feelings, perceptions, formations, and consciousness likewise have no activity, are neither without activity, have no action performed, and have nothing done. The eye likewise has no activity, is neither without activity, has no action performed, and has nothing done. The ear, nose, tongue, body, and mind likewise have no activity, are neither without activity, have no action performed, and have nothing done. Forms, sounds, smells, tastes, tactile objects, and phenomena likewise have no activity, are neither without activity, have no action performed, and have nothing done. The eighteen elements and the feelings arising through contact with the six faculties as conditions likewise have no activity, are neither without activity, have no action performed, and have nothing done.
Subhūti! The ‘I’ and ‘self’ have no activity, are neither without activity, have no action performed, and have nothing done. Even knowing and seeing have no activity, are neither without activity, have no action performed, and have nothing done. Therefore, ultimately, from beginning to end, there is no root source and nothing can be grasped. Sentient beings and dreams likewise have no activity, are neither without activity, have no action performed, and have nothing done. Why? Because ultimately, from beginning to end, there is no root source and nothing can be grasped. They are like echoes, the moon reflected in water, magical illusions, and unreal images; they also have no activity, are neither without activity, have no action performed, and have nothing done. Why? Because ultimately, from beginning to end, there is no root source and nothing can be grasped.
Subhūti! The Dharma of inner emptiness also has no activity, is neither without activity, has no action performed, and has nothing done. The Dharma of outer emptiness is likewise so. The Dharma of natural emptiness, which has no possession, also has no activity, is neither without activity, has no action performed, and has nothing done. The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddhas likewise have no activity, are neither without activity, have no action performed, and have nothing done. Why? Because ultimately, from beginning to end, emptiness has no root source and nothing can be grasped.
Subhūti! The absence of origin likewise has no activity, is neither without activity, has no action performed, and has nothing done. The absence of origin is also like this; there is no other Dharma. These various Dharmas abide in the Dharma realm, and all Dharmas are tranquil. The fundamental limit likewise has no activity, is neither without activity, has no action performed, and has nothing done. Why? Because ultimately, from beginning to end, there is no root source and nothing can be grasped. That Bodhisattva likewise has no activity, is neither without activity, has no action performed, and has nothing done. All-knowing wisdom and all-knowing insight likewise have no activity, are neither without activity, have no action performed, and have nothing done. Why? Because ultimately, from beginning to end, there is no root source and nothing can be grasped. Therefore, Subhūti, all-knowing wisdom has no action, nor is it without action. Sentient beings are likewise without action performed, without anything done, and are not without action. The Great Vehicle Dharma of Great Bodhisattvas relies upon adornment through vast vows.
Subhūti! Therefore, one should contemplate that the Great Vehicle Dharma of Great Bodhisattvas is also not adorned by vast vows.”
The wise Subhūti said to the Buddha:
“Thus, World-Honored One, you have taught the discrimination of meaning. I shall discriminate the meaning: form is without attachment, without bondage, and without liberation. Feelings, perceptions, formations, and consciousness are without attachment, without bondage, and without liberation.
Pūrṇa-vardhaniputra asked Subhūti:
“Venerable Sir! Is it true that form is without attachment, without bondage, and without liberation? Are feelings, perceptions, formations, and consciousness without attachment, without bondage, and without liberation?”
Venerable Subhūti replied to Pūrṇa-vardhaniputra:
“Venerable Sir, it is so! Form is without attachment, without bondage, and without liberation. Feelings, perceptions, formations, and consciousness are without attachment, without bondage, and without liberation.”
Pūrṇa-vardhaniputra again asked:
“Venerable Subhūti! Why is form without attachment, without bondage, and without liberation? Why are feelings, perceptions, formations, and consciousness without attachment, without bondage, and without liberation?”
The wise Subhūti replied:
Form is naturally so, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness are naturally so, without attachment, without bondage, without liberation.
Form is like an echo, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness are like an echo, without attachment, without bondage, without liberation.
Form is like a magical illusion, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness are like an illusory scene, without attachment, without bondage, without liberation.
Form is like a phantom, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness are like a phantom, without attachment, without bondage, without liberation.
Form is like a transformation, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness are like a transformation, without attachment, without bondage, without liberation.
Past form, without attachment, without bondage, without liberation. Past feeling, perception, formations, and consciousness, without attachment, without bondage, without liberation.
Future form, without attachment, without bondage, without liberation. Future feeling, perception, formations, and consciousness, without attachment, without bondage, without liberation.
Present form, without attachment, without bondage, without liberation. Present feeling, perception, formations, and consciousness, without attachment, without bondage, without liberation.
Unreal form, without attachment, without bondage, without liberation. Unreal feeling, perception, formations, and consciousness, without attachment, without bondage, without liberation.
Silent and still form, without attachment, without bondage, without liberation. Silent and still feeling, perception, formations, and consciousness, without attachment, without bondage, without liberation.
Form with no place of arising, without attachment, without bondage, without liberation. Feeling, perception, formations, and consciousness with no place of arising, without attachment, without bondage, without liberation. Venerable Phân-nậu, wholesome form is without attachment, without bondage, without liberation. Wholesome feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Unwholesome form is without attachment, without bondage, without liberation. Unwholesome feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Indeterminate form is without attachment, without bondage, without liberation. Indeterminate feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Undifferentiated form is without attachment, without bondage, without liberation. Undifferentiated feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation. Venerable Phân-nậu, worldly form is without attachment, without bondage, without liberation. Worldly feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Supramundane form is without attachment, without bondage, without liberation. Supramundane feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Defiled and undefiled form is without attachment, without bondage, without liberation. Defiled and undefiled feeling, perception, formations, and consciousness are without attachment, without bondage, without liberation.
Emptiness is without attachment, without bondage, without liberation. Bewilderment is without attachment, without bondage, without liberation. All phenomena are without attachment, without bondage, without liberation. Non-possession is without attachment, without bondage, without liberation. Quiescence is without attachment, without bondage, without liberation.
The perfection of giving is without attachment, without bondage, without liberation. The perfection of morality is without attachment, without bondage, without liberation. The perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom are without attachment, without bondage, without liberation. The arising of the true aspiration is without attachment, without bondage, without liberation.
The arising of the aspiration for quiescence is without attachment, without bondage, without liberation. Internal emptiness is without attachment, without bondage, without liberation. External emptiness is without attachment, without bondage, without liberation. The emptiness of all that exists naturally is without attachment, without bondage, without liberation. The four foundations of mindfulness are without attachment, without bondage, without liberation. The four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are without attachment, without bondage, without liberation. The ten powers, the four fearlessnesses, the four forms of analytical eloquence, and the eighteen unique qualities of Buddhas are without attachment, without bondage, without liberation. Arising from space is without attachment, without bondage, without liberation. The Buddha path is without attachment, without bondage, without liberation. Omniscient wisdom is without attachment, without bondage, without liberation. The Bodhisattva path of learning is without attachment, without bondage, without liberation. Born from space is without attachment, without bondage, without liberation. Quiescent and without arising is without attachment, without bondage, without liberation. Without origin is without attachment, without bondage, without liberation. Again, that which is not different from the absence of origin, following the abiding of phenomena, is without attachment, without bondage, without liberation. The Dharma of quiescent concentration is without attachment, without bondage, without liberation. The ultimate limit and the unconditioned are without attachment, without bondage, without liberation. Arising is unreal, without attachment, without bondage, without liberation. Empty quiescence without arising is without attachment, without bondage, without liberation. Venerable Phân-nậu, this is the perfection of the Great Bodhisattva that is without attachment, without bondage, without liberation. The perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom are without attachment, without bondage, without liberation. Omniscient wisdom, wisdom without origin, and the wisdom that knows all beings, all advancing and progressing, are also without attachment, without bondage, without liberation. Advancing the perfection of giving, morality, patience, diligence, single-mindedness, and wisdom is without attachment, without bondage, without liberation. Advancing the abiding in omniscient wisdom and the wisdom that knows all beings is without attachment, without bondage, without liberation. Teaching and transforming sentient beings is without attachment, without bondage, without liberation. Purifying and adorning Buddha realms is without attachment, without bondage, without liberation. Serving all Buddhas, the World-Honored Ones, is without attachment, without bondage, without liberation. Listening to sutras is without attachment, without bondage, without liberation. Never leaving the Buddhas is without attachment, without bondage, without liberation. Never forgetting supernatural powers is without attachment, without bondage, without liberation. Not abandoning the five faculties is without attachment, without bondage, without liberation. Not abandoning dhāraṇī is without attachment, without bondage, without liberation. Not abandoning samadhi is without attachment, without bondage, without liberation. Giving rise to the mind of compassion for the path is without attachment, without bondage, without liberation. The wisdom of omniscience is without attachment, without bondage, without liberation. Turning the Dharma wheel is without attachment, without bondage, without liberation. Teaching and transforming sentient beings to abide in the three vehicles is without attachment, without bondage, without liberation.
Venerable Phân-nậu-văn-đa-ni-phất, these are the six perfections of the Great Bodhisattva that are without attachment, without bondage, without liberation. Understanding that all the teachings of Perfect Enlightenment arise from space, are quiescent and serene, and are not born from anywhere.
Venerable Phân-nậu! This is the Great Vehicle Dharma of the Great Bodhisattva, adorned with vast vows, without attachment, without bondage, without liberation.
Chapter 16: SAMADHI
Venerable Subhūti said to the Buddha:
Buddha, the One Honored Among Gods, why is it called the vast vow of the Great Vehicle Dharma of the Great Bodhisattva? Why is it called the Great Vehicle Dharma of the Great Bodhisattva? What vow does one who studies the Great Vehicle make regarding the vehicle? Where does the vehicle abide? From where does it arise? Within the vehicle, who is the one who accomplishes the vehicle?
The Buddha said to the Worthy Subhūti:
According to what Subhūti has asked, why is it called the Great Vehicle Dharma of the Great Bodhisattva? The six pāramitās are precisely the Great Vehicle Dharma of the Great Bodhisattva.
What are the six? They are the Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā.
What is called the Dāna pāramitā?
Subhūti! The Great Bodhisattva, having aroused the mind that honors the wisdom of omniscience, practices giving. All possessions, internal and external, are not begrudged; they are used to provide for sentient beings so that they may become firm and secure, without guarding against enemies or adversaries. This is used to encourage and support Anuttara-samyak-saṃbodhi. This is the Dāna pāramitā of the Great Bodhisattva.
What is called the Śīla pāramitā of the Great Bodhisattva?
The Great Bodhisattva, having aroused the mind that honors the wisdom of omniscience, personally practices the ten wholesome deeds. Furthermore, using these ten wholesome deeds, he encourages and assists others so that they do not follow delusion, and he also does not attain anything. This is the Śīla pāramitā of the Great Bodhisattva: not forgetting, not falling into delusion, and also not attaining anything.
The Worthy Subhūti said to the Buddha:
Buddha, the One Honored Among Gods, what is called the Kṣānti pāramitā of the Great Bodhisattva?
The Buddha said to the Worthy Subhūti:
The Great Bodhisattva has personally perfected patience and forbearance, and teaches others so that regarding patience and forbearance they do not fall into delusion and also do not attain anything. This is the Kṣānti pāramitā of the Great Bodhisattva.
The Worthy Subhūti said to the Buddha:
Buddha, the One Honored Among Gods, what is called the Vīrya pāramitā of the Great Bodhisattva?
The Buddha said to the Worthy Subhūti:
The Great Bodhisattva, having aroused the mind that honors the wisdom of omniscience, does not neglect or become separated from the five pāramitās. He uses the five pāramitās to teach and transform sentient beings, without falling into delusion and without attaining anything. This is the Vīrya pāramitā of the Great Bodhisattva.
Subhūti again asked the World-Honored One:
Buddha, the One Honored Among Gods, what is called the Dhyāna pāramitā of the Great Bodhisattva?
The Buddha said to Subhūti:
The Great Bodhisattva, having aroused the mind that honors the wisdom of omniscience, constantly uses skillful means to practice meditative samādhi. He does not follow along with samādhi and arise from it, and he also teaches others to study meditation, without falling into delusion and without attaining anything. This is the Dhyāna pāramitā of the Great Bodhisattva.
The Worthy Subhūti said to the Buddha:
Buddha, the One Honored Among Gods, what is called the Prajñā pāramitā of the Great Bodhisattva?
The Buddha said to Subhūti:
The Great Bodhisattva, having aroused the mind that honors the wisdom of omniscience, does not rely upon any dharma. He contemplates all dharmas, and all are originally pure, without falling into delusion and without attaining anything. Regarding all dharmas, he does not cling. Because he contemplates all dharmas as originally pure, he uses this Dharma to teach and transform sentient beings, without falling into delusion and without attaining anything. This is the Prajñā pāramitā of the Great Bodhisattva. This is the Great Vehicle Dharma of the Great Bodhisattva.
Furthermore, Subhūti! The Great Vehicle Dharma of the Great Bodhisattva is: inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, complete emptiness, true and wondrous emptiness, pure emptiness, conditioned emptiness, unconditioned emptiness, natural-characteristic emptiness, emptiness of all dharmas, emptiness of non-attainment, emptiness of non-existence, natural emptiness, emptiness of what is perceived, and emptiness of what is not perceived.
What is called inner emptiness? It refers to the inner dharmas: the eye, ear, nose, tongue, body, and mind. The so-called eye and everything seen by the eye are all empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. The ear and everything heard by the ear are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. The nose and all smells perceived by the nose are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. The tongue and all tastes experienced by the tongue are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. The body and all tactile sensations experienced by the body are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. The mind and all thoughts of the mind are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. This is inner emptiness.
What is called outer emptiness? The outer dharmas are form, sound, smell, taste, touch, and dharmas. Since form is form, form itself is also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because it is originally pure. Form, sound, smell, taste, touch, and dharmas are empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure.
What is called inner-and-outer emptiness? The six inner sense bases and the six outer sense objects are the dharmas of inner-and-outer emptiness, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. This means that both the inner dharmas and outer dharmas are empty.
What is called emptiness of emptiness? It means that all dharmas are empty; all phenomena are empty, and this emptiness itself is also empty. This is emptiness of emptiness.
What is called complete emptiness? It means that the eastern direction is empty, the southern, western, northern, southeast, southwest, northwest, northeast directions, above and below are all empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. This is complete emptiness.
What is called true and wondrous emptiness? It means that the unconditioned, and the unconditioned itself, are also empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because it is originally pure. This is true and wondrous emptiness.
What is called emptiness of existence? The emptiness of existence means that the desire realm, form realm, and formless realm are all empty, unable to be harmed, unable to be destroyed, and unable to arise. Why? Because they are originally pure. This is emptiness of existence.
What is called unconditioned emptiness? Unconditioned emptiness means that there is no arising, no cessation, no self-mastery, no place of abiding, and the ultimate truth is eternally present. This is unconditioned emptiness. Since it is called unconditioned emptiness, that unconditioned is unable to be harmed, unable to be destroyed, and unable to arise. Why? Because it is originally pure.
What is called ultimate emptiness? Ultimate emptiness means that it cannot reach any final boundary. Why? Because it is originally pure. This is ultimate emptiness.
What is called vast and far-reaching emptiness? It means that there is no seeing of arrival and no attainment. Why? Because it is originally pure. This is vast and far-reaching emptiness.
What is called non-discriminating emptiness? It is the Dharma that cannot be abandoned and has no place of abiding. Why? Because it is originally pure. This is non-discriminating emptiness.
What is called original purity emptiness? It means being able to understand clearly that all dharmas are originally pure; conditioned and unconditioned dharmas are not created by the Śrāvakas, nor are they created by the Pratyekabuddhas. This is original purity emptiness.
Why is it called “all dharmas are empty”? “All dharmas” means form, feeling, perception, formations, consciousness; eye, ear, nose, tongue, body, mind; forms, sounds, smells, tastes, tangible objects, dharmas; eye-consciousness regarding forms, ear-consciousness regarding sounds, nose-consciousness regarding smells, tongue-consciousness regarding tastes, body-consciousness regarding touch, mind-consciousness regarding dharmas; eye contact, ear contact, nose contact, tongue contact, body contact, mind contact; all feelings; conditioned dharmas and unconditioned dharmas. These are all dharmas that are empty. The emptiness of all dharmas cannot be harmed, cannot be destroyed, cannot arise. Why? Because they are originally pure. This is called “all dharmas are empty.”
Why is it called “emptiness of natural characteristics”? It is called the characteristic of form, but form has no possessed characteristic. The characteristics of feeling, perception, and formations create the characteristic of formations. Knowing the characteristic of formations, consciousness, as well as feeling, perception, formations, and consciousness are also the same. Eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma; the eighteen elements; all contacts; the characteristics of conditioned dharmas; the characteristics of unconditioned dharmas—all dharmas are the emptiness of natural characteristics.
Why is it called “the emptiness of that which cannot be grasped and has no possession”? All dharmas also cannot be grasped, cannot be destroyed, cannot be made to perish or arise. Why? Because they are originally pure. This is called “the emptiness of that which cannot be grasped and has no possession.”
Why is it called “emptiness of non-possession”? Seeking the appearance of possession, it cannot be grasped. This is called “emptiness of non-possession.”
Why is it called “natural emptiness”? Not coming together is natural. This is called “natural emptiness.”
Why is it called “emptiness of non-possession and natural emptiness”? That which is natural has no coming together. This is called “emptiness of non-possession and natural emptiness.”
Furthermore, Subhūti! That which possesses is the emptiness of possession; that which does not possess is the emptiness of non-possession. The natural is the emptiness of the natural. Because of others, others are also empty.
Why is it called “the emptiness of the possession of possession”? It is the five aggregates. The possession of the five aggregates is the emptiness of possession. This is called “the emptiness of the possession of possession.”
Why is it called “the emptiness of the non-possession of non-possession”? It is the unconditioned. The unconditioned is unconditioned, therefore it is empty. This is called “the emptiness of the non-possession of non-possession.”
Why is it called “the emptiness of the natural of the natural”? That emptiness itself has no characteristic, has no creation, and also has no seeing. This is called “natural emptiness.”
Why is it called “empty because of being for another”? Suppose the Tathāgata appears, or the Tathāgata does not appear; that dharma remains permanently abiding. That Dharma Realm is also quiescent, therefore it is originally empty; and this originally empty is the fundamental limit. That which is in relation to this is “emptiness of being for another.” This is called “empty because of being for another.”
Subhūti! This is called the Mahāyāna Dharma of the Great Bodhisattvas.
Furthermore, Subhūti! The Mahāyāna Dharma of the Great Bodhisattvas is the Śūraṅgama Samādhi.
There is also a samādhi called the True Seal; there is a samādhi called the Lion’s Delight;
there is a samādhi called Good Moon; there is a samādhi called Moon Banner Ornament;
there is a samādhi called Surpassing All Dharmas;
there is a samādhi called Abhiṣeka (Consecration);
there is a samādhi called Discriminating All Dharmas;
there is a samādhi called Clear Banner Ornament;
there is a samādhi called Vajra Simile;
there is a samādhi called Entering the Dharma Seal;
there is a samādhi called Radiating Light Without Being Seized;
there is a samādhi called King of Meditative Intention;
there is a samādhi called Good Abiding; there is a samādhi called Radiating Light; there is a samādhi called Strength of Diligence; there is a samādhi called Equal Transcendence; there is a samādhi called Discriminating and Following; there is a samādhi called Entering All Words; there is a samādhi called Illuminating All Directions; there is a samādhi called Dharani Seal; there is a samādhi called Without Being Seized; there is a samādhi called Equal Mastery of All Dharma Oceans Seal; there is a samādhi called Pervading Space; there is a samādhi called Vajra Bodhimaṇḍa; there is a samādhi called Superior to All Jewels; there is a samādhi called Illumination; there is a samādhi called Unconfused; there is a samādhi called Abiding in the Incomplete; there is a samādhi called Definitive Understanding; there is a samādhi called Light of Freedom from Defilement; there is a samādhi called Immeasurable Light; there is a samādhi called Light Creation; there is a samādhi called Universal Illumination; there is a samādhi called Pure Mastery Concentration; there is a samādhi called Brightness Free from Defilement; there is a samādhi called For the Sake of Delight; there is a samādhi called Wisdom Lamp; there is a samādhi called Endless; there is a samādhi called Possessing Majestic Power; there is a samādhi called Completely Removing; there is a samādhi called Without Special Attainment; there is a samādhi called Opening and Penetrating; there is a samādhi called Sun Lamp Brightness; there is a samādhi called Moon Free from Defilement; there is a samādhi called Pure Radiant Illumination; there is a samādhi called Possessing Radiant Illumination; there is a samādhi called Accomplishing What Should Be Done; there is a samādhi called Wisdom Ornament; there is a samādhi called Giving Vajra; there is a samādhi called Good Seeing Accomplishment; there is a samādhi called Jewel Accumulation; there is a samādhi called Transcending the Dharma Seal; there is a samādhi called Dharma Universal; there is a samādhi called Superior Delight; there is a samādhi called Crossing the Dharma Summit; there is a samādhi called Having Something Destroyed; there is a samādhi called Discriminating Various Phrases; there is a samādhi called Equal Creation of Words; there is a samādhi called Free from Letters; there is a samādhi called Removing Conditions; there is a samādhi called Free from That Which Is Created; there is a samādhi called Without Creation; there is a samādhi called Practice Without Causing Understanding; there is a samādhi called Removing Obscurity; there is a samādhi called Practice Accumulation; there is a samādhi called Unmoving; there is a samādhi called Crossing Realms; there is a samādhi called Deciding All Virtues; there is a samādhi called Deciding Where to Abide; there is a samādhi called Pure Adorned Flower; there is a samādhi called Enlightened Thought Phrase; there is a samādhi called Immeasurable Lamp Brightness; there is a samādhi called Equal to the Unequal; there is a samādhi called Crossing All Dharmas; there is a samādhi called Because of Cutting Off; there is a samādhi called Free from That Which Is Created; there is a samādhi called Free from That Which Is Abided In; there is a samādhi called One Pure Adornment; there is a samādhi called Mastering Conduct and Matters; there is a samādhi called Because of One Matter; there is a samādhi called Controlling All Matters; there is a samādhi called Removing Aversion to All Created Things; there is a samādhi called Entering the Sound of Conditioned Combination Images; there is a samādhi called Escaping Sounds, Teachings, Letters, and Words; there is a samādhi called Radiant, Steep, and Flourishing; there is a samādhi called Characteristic Adornment Purity; there is a samādhi called Signlessness; there is a samādhi called Creating All Various Implements; there is a samādhi called Not Delighting in All Suffering and Pleasure; there is a samādhi called Because of Being Endless; there is a samādhi called Dharani Phrase; there is a samādhi called Loving and Protecting All Right and Wrong; there is a samādhi called Entering All Forms and Formlessness; there is a samādhi called Soundless and Cutting Off Sound; there is a samādhi called Wonderfully Free from Defilement; there is a samādhi called Mastering the Essential; there is a samādhi called Full Moon Free from Defilement; there is a samādhi called Great Pure Adornment; there is a samādhi called Because All Lights of the World Are Bright; there is a samādhi called Universal Brightness; there is a samādhi called Mastering Emptiness; there is a samādhi called Equal Mastery; there is a samādhi called Soundless, Ultimately Without Delight; there is a samādhi called Ultimately Without Original Abiding; there is a samādhi called Peaceful and Auspicious Body-Time; there is a samādhi called Removing Empty-Space Thoughts at the Time of Speech; there is a samādhi called Liberation from Emptiness, Formlessness, and Attachment.
All of these are one hundred and ten concentrations.
Why is it called the Śūraṅgama Samādhi? This meditative intention enters into the practices of all samādhis. This is called the Śūraṅgama Samādhi.
Why is it called the Samadhi of the True Seal? Using this meditative intent, it seals all Samadhis. This is called the Samadhi of the True Seal.
Why is it called the Samadhi of the Lion’s Delight? When abiding in this meditative intent, one makes all meditative intents joyful. This is called the Samadhi of the Lion’s Delight.
Why is it called the Samadhi of the Good Moon? When abiding in this meditative intent, all are equal and there is nothing possessed. This is called the Samadhi of the Good Moon.
Why is it called the Samadhi of the Moon Banner Ornament? When abiding in that Samadhi’s meditative intent, one uses meditative intent to grasp all Samadhi banners. This is called the Samadhi of the Moon Banner Ornament.
Why is it called the Samadhi Surpassing the Highest of All Dharmas? When abiding in that meditative intent, everything reaches equality. This is called the Samadhi Surpassing the Highest of All Dharmas.
Why is it called the Samadhi of Empowerment? When abiding in that meditative intent, one immediately observes and sees the supreme meditative intents of all Samadhis. This is called the Samadhi of Empowerment.
Why is it called the Samadhi of Discerning the Dharma Realm? When abiding in that meditative intent, one is able to discern the various Dharma realms. This is called the Samadhi of Discerning the Dharma Realm.
Why is it called the Samadhi of the Determining Banner Ornament? When abiding in that meditative intent, all meditative intents ultimately uphold the banner. This is called the Samadhi of the Determining Banner Ornament.
Why is it called the Vajra Samadhi? When abiding in that meditative intent, everything is equal and indestructible. This is called the Vajra Samadhi.
Why is it called the Samadhi Entering the Dharma Seal? When abiding in that meditative intent, one immediately enters all Dharma seals. This is called the Samadhi Entering the Dharma Seal.
Why is it called the Samadhi of the Good Abiding King? When abiding in that meditative intent, all Samadhi Dharma Kings are established. This is called the Samadhi of the Good Abiding King.
Why is it called the Samadhi of Emitting Light? When abiding in that meditative intent, all Samadhis emit light. This is called the Samadhi of Emitting Light.
Why is it called the Samadhi of the Power of Diligence? When abiding in that meditative intent, the power of diligence of all Samadhis arises. This is called the Samadhi of the Power of Diligence.
Why is it called the Samadhi of Equal Protection? When abiding in that meditative intent, all Samadhis reach equality. This is called the Samadhi of Equal Protection.
Why is it called the Samadhi Following Entry into Teachings? When abiding in that meditative intent, one universally enters harmonious sounds. This is called the Samadhi Following the Teaching of Words.
Why is it called the Samadhi Entering All Teachings? When abiding in that meditative intent, everything follows the teachings of Samadhi. This is called the Samadhi Entering Teachings.
Why is it called the Samadhi Illuminating All Directions? When abiding in that meditative intent, one illuminates all aspects of meditative intent. This is called the Samadhi Illuminating All Directions.
Why is it called the Samadhi of the Dharani Seal? When abiding in that meditative intent, it encompasses all Dharani seals of Samadhi. This is called the Samadhi of the Dharani Seal.
Why is it called the Samadhi Without Being Taken Away? When abiding in that meditative intent, one immediately does not forget all meditative intents. This is called the Samadhi Without Being Taken Away.
Why is it called the Samadhi of the Equal Governance of the Ocean of All Dharmas Seal? When abiding in that meditative intent, one practices equality and gathers everything. This is called the Samadhi of the Equal Governance of the Ocean of All Dharmas Seal.
Why is it called the Samadhi Pervading Space? When abiding in that meditative intent, all Samadhis pervade space, and there is no place where they do not extend. This is called the Samadhi Pervading Space.
Why is it called the Samadhi of the Vajra Bodhimanda? When abiding in that meditative intent, it gathers all meditative intents of the Bodhimanda. This is called the Samadhi of the Vajra Bodhimanda.
Why is it called the Samadhi Surpassing All Jewels? When abiding in that meditative intent, all desirely defiled objects are completely cut off, leaving no trace. This is called the Samadhi Surpassing All Jewels.
Why is it called the Illuminating Samadhi? When abiding in that Samadhi meditative intent, one attains equality with all paths, and there is nowhere that is not illuminated. This is called the Illuminating Samadhi.
Why is it called the Non-Illusion Samadhi? When abiding in that meditative intent, regarding all Samadhis, one does not seek any dharmas. This is called the Non-Illusion Samadhi.
Why is it called the Samadhi of Not Ultimately Abiding? When abiding in that meditative intent, one does not see the abiding places of the dharmas of the three realms. This is called the Samadhi of Not Ultimately Abiding.
Why is it called the Determining Samadhi? When abiding in that meditative intent, there is no mind and no thought directed toward dharmas. This is called the Determining Samadhi.
Why is it called the Radiance Free from Defilements Samadhi? When abiding in that meditative intent, all Samadhis turn into forms of illumination. This is called the Radiance Free from Defilements Samadhi.
Why is it called the Infinite Light Samadhi? When abiding in that meditative intent, that light shines everywhere without exception. This is called the Infinite Light Samadhi.
Why is it called the Samadhi of Created Light? When abiding in that meditative intent, all attained Samadhi meditative intents emit light. This is called the Samadhi of Created Light.
Why is it called the Universal Illumination Samadhi? Upon attaining this Samadhi, all doors of Samadhi naturally shine. This is called the Universal Illumination Samadhi.
Why is it called the Samadhi Realizing All Purity? When abiding in that meditative intent, one immediately attains all Samadhis as pure. This is called the Samadhi Realizing All Purity.
Why is it called the Defilement-Free Light Samadhi? When abiding in that Samadhi meditative intent, regarding all Samadhis, all defilements are removed and made to disappear completely. This is called the Defilement-Free Light Samadhi.
Why is it called the Samadhi of Delight? When abiding in that meditative intent, one delights in all Samadhis. This is called the Samadhi of Delight.
Why is it called the Wisdom Lamp Brightness Samadhi? When abiding in that meditative intent, one illuminates all Samadhis. This is called the Wisdom Lamp Brightness Samadhi.
Why is it called the Infinite Samadhi? When abiding in that meditative intent, regarding all Samadhis, there is neither exhaustion nor non-exhaustion, and one also does not see exhaustion or non-exhaustion. This is called the Infinite Samadhi.
Why is it called the Samadhi of the Majestic Spiritual Phrase? When abiding in that meditative intent, all majestic spiritual lights brilliantly shine equally into the distance. This is called the Samadhi of the Majestic Spiritual Phrase.
Why is it called the Samadhi Removing All Exhaustion? When abiding in that meditative intent, one sees all Samadhis as inexhaustible; seeing them without a root and without a place of seeing. This is called the Samadhi Removing All Exhaustion.
Why is it called the Samadhi Without Distinction? When abiding in that meditative intent, everything is equal, without attachment or thought, without existence, without calamity and suffering, and without causes and conditions. This is called the Samadhi Without Distinction.
Why is it called the Opening and Connecting Samadhi? When abiding in that meditative intent, one does not see that dharmas have a place of connection, nor are there distortions. This is called the Opening and Connecting Samadhi.
Why is it called the Sun Lamp Brightness Samadhi? When abiding in that meditative intent, all doors of Samadhi are opened and developed, causing light to arise. This is called the Sun Lamp Brightness Samadhi.
Why is it called the Samadhi Free from Lunar Defilement? When abiding in that meditative intent, regarding all Samadhis, brightness is used to dispel darkness. This is called the Samadhi Free from Lunar Defilement.
Why is it called the Pure Lamp Brightness Samadhi? When abiding in that meditative intent, regarding all Samadhis, one attains all four kinds of discriminating eloquence. This is called the Pure Lamp Brightness Samadhi.
Why is it called the Samadhi of Having Something Illuminated? When abiding in that meditative intent, one illuminates all doors of Samadhi. This is called the Samadhi of Having Something Illuminated.
Why is it called the Samadhi of What Is Created? When abiding in that meditative intent, one proceeds toward the accomplishment of all existing Samadhis. Furthermore, when establishing the meditative intent of the Samadhi of What Is Created, one sees the essence of wisdom of all Samadhis. This is called the Samadhi of What Is Created.
Why is it called the Vajra Analogy Samadhi? When abiding in that meditative intent, all created dharmas are extinguished, and one no longer sees any afflictions or sufferings. This is called the Vajra Analogy Samadhi.
Why is it called the Mind-Abiding Samadhi? When abiding in that meditative intent, the mind does not move, nor does it open or close; it neither illuminates nor sees a place of arising, and it does not think that this mind exists. This is called the Mind-Abiding Samadhi.
Why is it called the Universal World Samadhi? When abiding in that meditative intent, one universally sees all Samadhi concentrations, with nowhere that is not illuminated. This is called the Universal World Samadhi.
Why is it called the Good Dwelling Samadhi? When abiding in that meditative intent, all Samadhis are established. This is called the Good Dwelling Samadhi.
Why is it called the Treasure Accumulation Samadhi? When abiding in that meditative intent, one universally sees all Samadhis containing treasures. This is called the Treasure Accumulation Samadhi.
Why is it called the Supreme Dharma Seal Samadhi? When abiding in that meditative intent, all dharmas are verified by seals; those who have not yet encountered the seal verification will see the seal verification, and after being sealed they can ultimately accomplish it. This is called the Supreme Dharma Seal Samadhi.
Why is it called the Dharma Equality Samadhi? When abiding in that meditative intent, one does not see dharmas as either equal or uneven. This is called the Dharma Equality Samadhi.
Why is it called the Supreme Delight Samadhi? When abiding in that meditative intent, one subdues all forms of enjoyment of dharmas. This is called the Supreme Delight Samadhi.
Why is it called the Samadhi Crossing All Dharma Summits? When abiding in that meditative intent, one regulates all supreme dharmas and surpasses all other Samadhis. This is called the Samadhi Crossing All Dharma Summits.
Why is it called the Samadhi of Destruction? When abiding in that meditative state of mind, it eliminates all dharmas that destroy samadhis. Therefore, it is called the Samadhi of Destruction.
Why is it called the Samadhi of Discerning All Dharmas? When abiding in that meditative state of mind, one is able to discern all samadhis and understand the meanings of all dharmas. Therefore, it is called the Samadhi of Discerning All Dharmas.
Why is it called the Samadhi of Equal Creation of Letters? When abiding in that meditative state of mind, one discriminates and understands letters, reaching samadhi. Therefore, it is called the Samadhi of Equal Creation of Letters.
Why is it called the Samadhi of Eliminating All Letters? When abiding in that meditative state of mind, regarding all samadhis, there is not a single letter, nor anything to be attained. Therefore, it is called the Samadhi of Eliminating All Letters.
Why is it called the Samadhi of Eliminating and Cutting Off Causes and Conditions? When abiding in that meditative state of mind, it cuts off the conditions of samadhi and has no chaotic movement. Therefore, it is called the Samadhi of Eliminating and Cutting Off Causes and Conditions.
Why is it called the Samadhi of Non-Action? When abiding in that meditative state of mind, one is not affected by the activity of all dharmas and does not create actions. Therefore, it is called the Samadhi of Non-Action.
Why is it called the Samadhi of Separation from Action? When abiding in that meditative state of mind, one is not affected by the creation of actions through conditioned dharmas. Therefore, it is called the Samadhi of Separation from Action.
Why is it called the Samadhi of Not Practicing to the Ultimate End? When abiding in that meditative state of mind, it is not a practice that proceeds to the ultimate boundary of all samadhis. Therefore, it is called the Samadhi of Not Practicing to the Ultimate End.
Why is it called the Samadhi of Eliminating All Darkness? When abiding in that meditative state of mind, all samadhis eliminate darkness, extinguish all chaotic movements, and enable one to attain purity. Therefore, it is called the Samadhi of Eliminating All Darkness.
Why is it called the Samadhi of Practicing All Phrases? When abiding in that meditative state of mind, one sees all practices of samadhi. Therefore, it is called the Samadhi of Practicing All Phrases.
Why is it called the Samadhi of Non-Movement? When abiding in that meditative state of mind, one sees that all samadhis have movement and vibration. Therefore, it is called the Samadhi of Immovability.
Why is it called the Samadhi of Crossing All Realms? When abiding in that meditative state of mind, all samadhis transcend all deviant paths and are without error, following correct meaning. Therefore, it is called the Samadhi of Crossing All Realms.
Why is it called the Samadhi of Discerning All Virtues? When abiding in that meditative state of mind, one decisively understands all dharmas and comprehends the samadhi of sentient beings. Therefore, it is called the Samadhi of Discerning All Virtues.
Why is it called the Samadhi of the Ultimate Abode? When abiding in that meditative state of mind, with regard to all concentrations, one seeks the root of the mind but cannot grasp it. Therefore, it is called the Samadhi of the Ultimate Abode.
Why is it called the Samadhi of Pure Adornment with the Flower Ornament? When abiding in that meditative state of mind, one is adorned by all pure flowers of samadhis. Therefore, it is called the Samadhi of Pure Adornment with the Flower Ornament.
Why is it called the Samadhi of the Phrase of Awakening Mind? When abiding in that meditative state of mind, all samadhis quickly attain awakening wisdom. Therefore, it is called the Samadhi of the Phrase of Awakening Mind.
Why is it called the Samadhi of Immeasurable Eloquence? When abiding in that meditative state of mind, one immediately attains immeasurable eloquence and discriminates according to practices. Therefore, it is called the Samadhi of Immeasurable Eloquence.
Why is it called the Samadhi of Equality Without Equal? When abiding in that meditative state of mind, all concentrations attain the Samadhi of Equality Without Equal, having the ability to make all deviations equal. Therefore, it is called the Samadhi of Equality Without Equal.
Why is it called the Samadhi of Crossing All Dharmas? When abiding in that meditative state of mind, one is able to transcend the three realms. Therefore, it is called the Samadhi of Crossing All Dharmas.
Why is it called the Samadhi of Cutting Off All Created Things? When abiding in that meditative state of mind, one sees that the samadhi of all dharmas is completely ended. Therefore, it is called the Samadhi of Cutting Off All Created Things.
Why is it called the Samadhi of No Thought and No Destruction? When abiding in that meditative state of mind, one attains all concentrations and understands that all dharmas return to destruction. Therefore, it is called the Samadhi of No Thought and No Destruction.
Why is it called the Samadhi of No Abiding? When abiding in that meditative state of mind, one does not see that dharmas have any place of abiding. Therefore, it is called the Samadhi of No Abiding.
Why is it called the Samadhi of Single Purity? When abiding in that meditative state of mind, one does not see two aspects within all dharmas. Therefore, it is called the Samadhi of Single Purity.
Why is it called the Samadhi of Governing All Activities? When abiding in that meditative state of mind, one does not see that dharmas have relationships of causes and conditions. Therefore, it is called the Samadhi of Governing All Activities.
Why is it called the Samadhi of Surpassing All Activities? When abiding in that meditative state of mind, regarding all samadhis, one does not see duality and there is also no seeing. Therefore, it is called the Samadhi of Surpassing All Activities.
Why is it called the Samadhi of Eliminating All Existence and Severing All Faculties? When abiding in that meditative state of mind, regarding all samadhis, one eliminates all matters, attains the wisdom-field, and enters a place where there is no encounter. Therefore, it is called the Samadhi of Eliminating All Existence and Severing All Faculties.
Why is it called the Samadhi of Entering Union and Following Sound? When abiding in that meditative state of mind, one does not follow the sounds of samadhis. Therefore, it is called the Samadhi of Entering Union and Following Sound.
Why is it called the Samadhi of Crossing All Verbal, Written, and Sound Expressions? When abiding in that meditative state of mind, one liberates all activities of words and letters and has nothing perceived. Therefore, it is called the Samadhi of Crossing All Verbal, Written, and Sound Expressions.
Why is it called the Samadhi of Blazing Radiant Splendor? When abiding in that meditative state of mind, its light shines everywhere and surpasses the radiance of the sun. Therefore, it is called the Samadhi of Blazing Radiant Splendor.
Why is it called the Samadhi of All Marks Adorned with Purity? When abiding in that meditative state of mind, one adorns all marks of merit and virtue. Therefore, it is called the Samadhi of All Marks Adorned with Purity.
Why is it called the Samadhi of Signlessness? When abiding in that meditative state of mind, regarding all samadhis, one forever does not see any marks. Therefore, it is called the Samadhi of Signlessness.
Why is it called the Samadhi of Complete Fulfillment of All Things? When abiding in that meditative state of mind, all things one seeks are fulfilled. Therefore, it is called the Samadhi of Complete Fulfillment of All Things.
Why is it called the Samadhi of Not Delighting in Suffering or Peace? When abiding in that meditative state of mind, one does not see all suffering or peace of samadhi. Therefore, it is called the Samadhi of Not Delighting in Suffering or Peace.
Why is it called the Samadhi of Without End? When abiding in that meditative state of mind, all samadhis have no end, and one does not perceive them either. Therefore, it is called the Samadhi of Without End.
Why is it called the Samadhi of the Phrase of Total Retention? When abiding in that meditative state of mind, one holds and preserves all matters of samadhis. Therefore, it is called the Samadhi of the Phrase of Total Retention.
Why is it called the Samadhi of Protecting All Right and Wrong? When abiding in that meditative state of mind, regarding all samadhis, one forever does not see right as equal to wrong. Therefore, it is called the Samadhi of Protecting All Right and Wrong.
Why is it called the Samadhi of Eliminating All Form and Sound, Soundlessness and Formlessness? When abiding in that meditative state of mind, regarding all samadhis, one does not see any sound or form, and forever there is no sound or form. Therefore, it is called the Samadhi of Eliminating All Form and Sound, Soundlessness and Formlessness.
Why is it called the Samadhi of Soundlessness and Cutting Off Sound? When abiding in that meditative state of mind, one sees all dharmas as without voice and without sound. Therefore, it is called the Samadhi of Soundlessness (Cutting Off Sound).
Why is it called the Samadhi of Stainless Light? When abiding in that meditative state of mind, one does not attain the radiance or defilement of all samadhis. Therefore, it is called the Samadhi of Stainless Light.
Why is it called the Samadhi of Essential Control? When abiding in that meditative state of mind, one does not see samadhis as having importance or non-importance, control or non-control. Therefore, it is called the Samadhi of Essential Control.
Why is it called the Samadhi of Full Moon Stainless Light? When abiding in that meditative state of mind, all is equal and complete, fully endowed with merit and virtue, like the full moon on the fifteenth day of the lunar month. Therefore, it is called the Samadhi of Full Moon Stainless Light.
Why is it called the Samadhi of Great Pure Adornment? When abiding in that meditative state of mind, all is equal, extremely pure, magnificently adorned, and complete. Therefore, it is called the Samadhi of Great Pure Adornment.
Why is it called the Samadhi of Universal Illumination of the World? When abiding in that meditative state of mind, all is equal and all are able to illuminate all dharmas. Therefore, it is called the Samadhi of Universal Illumination of the World.
Why is it called the Samadhi of Universal Concentrated Mind? When abiding in that meditative state of mind, all concentrations are without disturbance and one also does not attain single-mindedness. Therefore, it is called the Samadhi of Universal Concentrated Mind.
Why is it called the Samadhi of Controlling Emptiness? When abiding in that meditative state of mind, one equally controls all dharmas that are not peaceful and makes them peaceful. Therefore, it is called the Samadhi of Controlling Emptiness.
Why is it called the Samadhi of Controlling the Wisdom of All Emptiness and Equal Control? When abiding in that meditative state of mind, regarding all forms of equal control, there is also no place of control. Therefore, it is called the Samadhi of Controlling the Wisdom of All Emptiness and Equal Control.
Why is it called the Samadhi of Soundless Ultimate Without Bliss? When abiding in that meditative state of mind, one does not attain names and designations, nor is there anything obtained. Therefore, it is called the Samadhi of Soundless Ultimate Without Bliss.
Why is it called the Samadhi of Abiding in the Non-Root and Non-Mind? When abiding in that meditative state of mind, one abides in all samadhis and completely enters the non-root, without any place of turning or seeking. Therefore, it is called the Samadhi of Abiding in the Non-Root and Non-Mind.
Why is it called the Samadhi of the Body Being Peaceful at the Time? When abiding in that meditative concentration, with regard to all Samadhis there is forever nothing attained, and one does not see the body. This is called the Samadhi of the Body Being Peaceful at the Time.
Why is it called the Samadhi of Speech-Expression Destroying the Thought of Empty Space? When abiding in that meditative concentration, all Samadhis do not attain any destination of speech and expression. This is called the Samadhi of Speech-Expression Destroying the Thought of Empty Space.
Why is it called the Samadhi of Liberation from the Formless Void? When abiding in that meditative concentration, one attains the innumerable, all dharmas of tranquil emptiness, the unconditioned, and the void. This is called the Samadhi of Liberation from the Formless Void.
O Subhuti! These are the Prajna-paramita of the Great Vehicle Dharma of the Great Bodhisattva.