MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXX
Chapter 11: THE BODHISATTVA LION’S ROAR 4
At that time, the Six Teachers, filled with jealousy, went together to the place of King Prasenajit and said: “Great King, you should know! Your country is pure, peaceful, and tranquil; it is truly a place suitable for renunciants to dwell. Therefore, we have come here because of this matter. Great King! You govern the country with righteous teachings and eliminate calamities for the people. The Śramaṇa Gautama is young, his learning is inferior, and he possesses no spiritual arts. Previously, this country had venerable and virtuous elders, yet Gautama relied on being of royal lineage and did not show them respect. If he belonged to a royal family, then he should govern the people; but if he has left home, then he should honor the venerable elders. We ask the Great King to clearly consider this! The Śramaṇa Gautama truly was not born from a royal lineage. If the Śramaṇa Gautama had parents, then why does he still seize away the parents of others?
Great King! In our scriptures it is said: After one thousand years have passed, a magical illusionist will appear. This is precisely the Śramaṇa Gautama. Therefore, you should know that the Śramaṇa Gautama has no parents. If he had parents, how could he say: ‘All phenomena are impermanent, suffering, empty, without self, without action, and without reception’? By using magical arts, he causes living beings to become deluded. Fools believe and accept it; wise people do not follow.
Great King! A human king is the father and mother of the world, impartial like a scale, like the earth, like the wind, like fire, like a road, like a river, like a bridge, like a lamp, like the sun, like the moon; he should judge matters according to the Dharma, without distinguishing between relatives and strangers. The Śramaṇa Gautama does not allow us to live and pursues us relentlessly without leaving us any peace. We humbly request that the Great King allow us to compare spiritual powers with Gautama. If Gautama defeats us, we will follow him. But if we defeat him, then he will follow us.”
The king said: “Venerable ones! Each of you has your own practice of the Dharma, and your places of dwelling are not the same. Now I know for certain that the Tathāgata, the World-Honored One, does not hinder you.”
The Six Teachers said: “How can it be said that he does not hinder us? The Śramaṇa Gautama uses magical arts to entice and deceive, causing everyone, including the Brahmins, to submit entirely to him. If the Great King allows us to compare spiritual powers with Gautama, your fame will spread throughout the eight directions. But if the Great King does not agree, your bad reputation will spread throughout all the roads.”
The king said: “Venerable ones! Because you do not yet know the spiritual power, majestic virtue, and awe-inspiring dignity of the Tathāgata, you request this contest. If you knew, you certainly would be afraid and would not dare.”
The Six Teachers said: “Great King! Has the Great King now been deceived by Gautama’s magical arts? We humbly ask the Great King to reconsider carefully. Do not look down upon us as ignorant and boastful. Rather, allow this to be tested, and then the truth and falsehood will be known.”
The king said: “Very well! Very well!”
The Six Teachers and their disciples happily returned. At that time, King Prasenajit immediately ordered preparations for his royal carriage and went to where I was. He respectfully bowed at my feet, circumambulated me three times to the right, then withdrew and sat to one side, saying: “World-Honored One! The Six Teachers have come requesting to compare spiritual powers with the World-Honored One. I did not know what to do, so I rashly agreed.”
The Buddha said: “Excellent, Great King! Excellent, Great King! There is only one thing to do: build additional monasteries throughout this entire country. Why? Because if the Tathāgata compares spiritual powers with the Six Teachers, the number of people transformed by the Tathāgata among that assembly will be extremely great; this place is too small—how could it contain them all?”
Good son! At that time, for fifteen full days, because of the Six Teachers, the Tathāgata manifested rare and extraordinary great miraculous transformations, causing immeasurable sentient beings to arouse the mind of Supreme Perfect Enlightenment; immeasurable sentient beings to believe in the Three Jewels without doubt; immeasurable disciples of the Six Teachers to break their minds of wrong views and enter the true Dharma as monastics; immeasurable sentient beings to attain the irreversible mind toward the state of Bodhi; immeasurable sentient beings to attain various samādhi and dhāraṇī practices; and immeasurable sentient beings to attain the fruit of Stream-entry up to the fruit of Arhatship.
At that time, the Six Teachers, ashamed in their hearts, went together to the city of Pāṭaliputra and taught the people there to believe in false teachings, saying that whatever the Śramaṇa Gautama taught was meaningless.
Good son! At that time, for the sake of my mother, I stayed in the Pārijāta tree grove in the Heaven of the Thirty-three, observing the rains retreat and teaching the Dharma. Then the Six Teachers rejoiced greatly and exclaimed: “Excellent! Excellent! Gautama’s magical arts have now been destroyed!”
They again caused immeasurable and countless sentient beings to increase their wrong views. At that time, King Bimbisāra, King Prasenajit, and the four assemblies said to Maudgalyāyana: “Venerable Great One! In this Jambudvīpa, wrong views are increasing, and sentient beings are entering the path of darkness. This is truly pitiful. We respectfully request that the Great One ascend to that heaven, bow before the World-Honored One, and convey this message for us:
‘Just as a newborn calf, if it has not lived long and has no mother’s milk, will certainly die, so too are we sentient beings. We respectfully ask the Tathāgata to have compassion for sentient beings and return to this place.’”
At that time, Maudgalyāyana silently accepted the request. As quickly as a strong person extends and retracts his arm, Maudgalyāyana arrived at that heaven. He came before the World-Honored One and said: “World-Honored One! The four assemblies in Jambudvīpa long to see and hear the teachings of the Tathāgata. King Bimbisāra, King Prasenajit, and the four assemblies respectfully bow at the feet of the World-Honored One. The sentient beings of Jambudvīpa are increasing in wrong views and entering the path of darkness; they are truly pitiful, no different from newborn calves that, if they have no mother’s milk, will certainly die. We are also like this. We respectfully request that the Tathāgata, out of compassion for sentient beings, return to Jambudvīpa.”
I said to Maudgalyāyana: “You should quickly return to Jambudvīpa and tell the kings and the four assemblies that after seven days I will return, and for the sake of the Six Teachers I will go to the city of Bā-chī-đa.”
After seven days, I, together with Śakra, Brahmā, Māra, immeasurable heavenly sons, and all the gods and humans of the Śuddhāvāsa heavens surrounding me before and behind, went together to the city of Bā-chī-đa.
At that time, I spoke as follows:
“Only within my teaching are there Śramaṇas and Brahmins. All phenomena are impermanent and without self; Nirvāṇa is peaceful and tranquil, free from all faults and evil. If one says that another teaching also has Śramaṇas and Brahmins, has permanence and self, and has Nirvāṇa, this is incorrect.”
At that time, immeasurable and boundless sentient beings aroused the mind of Supreme Perfect Enlightenment.
The Six Teachers said to one another: “If within our Dharma there truly are no Śramaṇas and Brahmins, then why are we still honored and supported by the world?”
At that time, the Six Teachers again gathered together and went to the city of Vaiśālī.
Good son! Once, I dwelled in the Amra grove of the city of Vaiśālī. Hearing that I was there, the maiden Amra wished to come to where I was. At that time, I instructed the monks:
“You should contemplate the foundations of mindfulness, skillfully cultivate wisdom, practice according to the Dharma, and do not be negligent.
What is called contemplation of the foundations of mindfulness? If there is a monk who observes within the body and sees that there is no self and nothing belonging to self; observes outside the body and both within and outside the body and does not see any self or anything belonging to self; and observes feelings, mind, and phenomena in the same way, this is called mindfulness.
What is called cultivating wisdom? If there is a monk who truly sees suffering, its origin, its cessation, and the path, this is called a monk cultivating wisdom.
What is called a mind without negligence? If there is a monk who recollects the Buddha, recollects the Dharma, recollects the Sangha, recollects the precepts, recollects generosity, and recollects the heavens, this is called a monk whose mind is not negligent.”
At that time, the maiden Amra came to where I was, bowed her head in respect, circumambulated me three times, and then withdrew to sit to one side.
Good son! At that time, for the sake of the maiden Amra, I taught the Dharma according to what was appropriate. After hearing it, she immediately aroused the mind of Supreme Perfect Enlightenment.
At that time, five hundred Licchavis in that city came to where I was, bowed their heads in respect, circumambulated me three times to the right, and then sat to one side.
I again taught the Dharma appropriately for the Licchavi sons:
“Good sons! A negligent person has five consequences. What are these five?
First, one does not obtain wealth and freedom.
Second, one’s bad reputation spreads far and wide.
Third, one is unwilling to give charity to the poor.
Fourth, one is unwilling to see the four assemblies.
Fifth, one cannot obtain the body of a heavenly being.
Good sons! Because of non-negligence, worldly and supramundane phenomena arise. If one wishes to attain the state of Supreme Perfect Enlightenment, one must diligently cultivate the Dharma of non-negligence.
Considering negligent people further, there are thirteen results:
First, one delights in worldly activities.
Second, one often speaks useless words.
Third, one constantly enjoys excessive sleep.
Fourth, one enjoys worldly conversations.
Fifth, one enjoys associating with evil friends.
Sixth, one is constantly lazy.
Seventh, one is often despised by others.
Eighth, even if one studies and researches, one quickly forgets.
Ninth, one enjoys living in remote border regions.
Tenth, one cannot control the sense faculties.
Eleventh, one eats without knowing sufficiency.
Twelfth, one does not delight in solitude.
Thirteenth, one’s views and understanding are not correct.”
Good son! Although a person who is negligent may be close to the Buddha and the Noble Assembly, he is still regarded as being far away. The Licchavis said: We know ourselves to be negligent people. Why? Because if we were not negligent, then the Dharma-King Tathāgata would have appeared in our midst. At that time, among them there was a Brahmin named Vô Thắng who said to the Licchavis: Excellent! Excellent! It is exactly as you have said. King Tần-bà-sa-la has gained great benefit. The Tathāgata, the World-Honored One, has appeared in that country, just like a wondrous lotus flower growing in a great pond; although it grows in water, it is not defiled by the water. O Licchavis! The Buddha is also like this. Although He was born in that land, He is not obstructed by worldly phenomena. All Buddhas, World-Honored Ones, do not truly come or go; for the sake of sentient beings, they manifest in the world, yet they are not obstructed by worldly phenomena. O noble ones! You yourselves are attached to the five desires and therefore do not realize that you have approached and drawn near the Tathāgata. Therefore you are called negligent people, not because the Buddha appeared in the land of Ma-kiệt-đà that you consider yourselves negligent. Why? Because the Tathāgata, the World-Honored One, is like the sun and moon; He does not appear in the world because of one person or two people.
Upon hearing these words, the Licchavis immediately aroused the mind of Unsurpassed Right and Equal Enlightenment and said: Excellent! Excellent! The words spoken by the Youth Vô Thắng are truly wonderful. At that time, all the Licchavis personally removed the garments they were wearing and offered them to Vô Thắng. Vô Thắng accepted them and then presented them to the Tathāgata, saying: World-Honored One! I obtained this garment from a Licchavi. I humbly ask the Tathāgata, out of compassion for sentient beings, to accept this offering of mine. At that time, because of compassion for Vô Thắng, I accepted it. At the same time, the Licchavis placed their palms together and said: We respectfully request that the Tathāgata remain here for one rainy-season retreat and accept our small offerings. I silently accepted the invitation of the Licchavis.
At that time, the Six Teachers heard of this matter and immediately led their followers to the city of Ba-la-nại. Then I again went to reside beside the Ba-la River of the city of Ba-la-nại. In this city, there was a wealthy elder named Bảo Xứng who was attached to the five desires and did not know impermanence. Because I had arrived, he naturally attained the contemplation of white bones and saw that palaces, houses, female attendants, and so forth were all merely white bones. His mind became fearful as though facing a knife, a poisonous snake, bandits, or fire. He immediately left his home and ran to where I was. Along the way, he continually cried out: Revered Śramaṇa Gautama, now I am like one being chased by bandits; I am truly terrified. Please save me. I said:
Good son! The Buddha, Dharma, and Saṅgha are peaceful and secure; there is nothing to fear. The elder replied: If there is nothing fearful within the Three Jewels, then I too shall become without fear. I then allowed him to leave home and cultivate the path.
This elder had fifty friends. Hearing that Bảo Xứng had become disillusioned with the five desires and gone forth, they also went forth together with him. Hearing of this matter, the Six Teachers moved to the great city of Chiêm-bà. All the people of the country of Chiêm-bà served the followers of the Six Teachers, and many committed extremely evil deeds because they had never before heard the names of the Buddha, Dharma, and Saṅgha.
At that time, for the sake of sentient beings, I went to the city of Chiêm-bà. In this city there was a great elder who had no child to continue his lineage, so he worshipped the Six Teachers in order to seek a child. Not long afterward, the elder’s wife became pregnant. Knowing this, the elder rejoiced and went to the Six Teachers, asking: Is the child my wife carries a boy or a girl? The Six Teachers said: She will certainly give birth to a girl. Hearing this, the elder became sorrowful. Then a friend came and asked the elder: Why are you so deeply distressed? The elder replied: My wife is pregnant, but I did not know whether the child would be a boy or a girl, so I went to ask the Six Teachers. After observing, they said that she would certainly give birth to a girl. Hearing this, I thought to myself: I am already old, and my wealth is immeasurable. If I have no son, there will be no one to whom I can entrust it. Because of this thought, I am suffering.
The friend said again: You have no wisdom. Have you not heard before? The brothers Ūruvilvā Kāśyapa—whose disciples are they? Are they disciples of the Buddha or of the Six Teachers? If the Six Teachers possess omniscience, then why did Kāśyapa abandon them, refuse to serve them, and become a disciple of the Buddha? Likewise, Śāriputra, Maudgalyāyana, and others; kings such as Tần-bà-sa-la and others; queens of kings such as Lady Mạt-lợi and others; elders of various countries such as Tu-đạt and others—are these people not disciples of the Buddha? The wilderness demon, King A-xà-thế, the drunken elephant Hộ Tài, and Aṅgulimāla, whose evil mind was fierce and who wished to harm even his own mother—were such beings not subdued by the Tathāgata?
O elder! Regarding all phenomena, the Tathāgata, the World-Honored One, sees and knows without obstruction; therefore He is called Buddha. He teaches without contradiction; therefore He is called Tathāgata. Because He has completely cut off all afflictions, He is called Arhat. The words spoken by the World-Honored One are ultimately without contradiction. The Six Teachers are not like this, so how could they be worthy of trust? Now the Tathāgata is nearby. If you wish to know the truth, you should go to the Buddha.
At that time, the elder immediately went with his friend to where I was. He respectfully paid homage, circumambulated me three times to the right, knelt on the ground with palms joined, and said: World-Honored One! Toward all sentient beings, the World-Honored One regards them equally without distinction, treating enemies and relatives alike. I am bound by love and desire, so I have not yet been able to regard enemies and loved ones as equal. Now I wish to ask the Tathāgata about this matter, but I feel ashamed and have not dared to speak.
World-Honored One! My wife is pregnant. The Six Teachers have firmly declared that she will give birth to a girl. I do not know what the truth of this matter is. I replied: O elder! The child your wife carries will certainly be a son. When the child is born, his merits and blessings will be incomparable.
Hearing this, the elder was greatly delighted and joyfully returned home. At that time, when the Six Teachers heard that I had predicted that the elder’s child would be a son possessing great merit and virtue, they became jealous. They immediately mixed the Āmla fruit with poison and brought it to the elder’s house, saying: Gautama is truly skilled! He has cleverly predicted this sign. Your wife is about to give birth, so she should drink this medicine. After drinking it, the infant will become beautiful, and the birth will be safe.
The elder happily accepted the poisoned medicine and gave it to his wife to drink. After drinking it, she immediately died. The Six Teachers were pleased and loudly spread throughout the city: The Śramaṇa Gautama predicted that the elder’s wife would give birth to a son, and that the child’s merits would surpass anyone in the world. Now the child has not yet been born, but the mother has already died.
At that time, the elder developed disbelief toward me. Following worldly customs, the elder placed his wife in a coffin, carried her outside the city, and piled up much dry wood for cremation. Using the eye of wisdom, I clearly saw what had happened. I told Ānanda to bring me a robe, and I went there to eliminate wrong views.
At that time, the heavenly king Vaiśravaṇa told the great general Ma-ni-bạt-đà: Now the Tathāgata wishes to go to that cremation ground. You should quickly go there, prepare and clean the place, sprinkle it with water, arrange the lion throne, seek fragrant flowers and incense, and decorate the area.
At that time, the Six Teachers saw me approaching from afar and said among themselves: Has the Śramaṇa Gautama come to this cremation ground to eat flesh? At that moment, many lay followers who had not yet attained the Dharma eye felt uneasy and said to me: His wife has died. We ask the Tathāgata not to go there.
Then Ānanda said to everyone: Wait a little longer. The Tathāgata will soon widely reveal and manifest the realm of the Buddhas.
After I arrived and sat upon the lion throne, the elder challenged me, saying: Words that do not differ are worthy of being called World-Honored One. The mother has already died; how can she give birth to a child?
I only replied: O elder! Previously, you only asked whether the fetus was a boy or a girl. You did not ask whether the mother’s lifespan would be long or short. The Buddhas, the Tathāgatas, speak without contradiction. Therefore, you should know with certainty that you will have a son.
While the body was being cremated, the abdomen of the corpse split open, and a child appeared sitting upright in the midst of the flames, like a mandarin duck resting upon a lotus platform. Seeing this, the Six Teachers said: Gautama is a strange sorcerer, skilled in creating illusions.
Seeing this scene, the elder was greatly delighted and rebuked the Six Teachers: If you say it is an illusion, why do you not perform it yourselves?
Then I told Jīvaka: Enter the fire and bring the child here. Jīvaka approached, but the Six Teachers stopped him and said: The Śramaṇa Gautama’s illusions do not always work; sometimes they succeed, sometimes they do not. If you enter there, you will hardly avoid being burned by the fire. Why do you now trust those words?
Jīvaka replied: Even if the Buddha commanded me to enter the fierce fire of the Avīci hell, that fire still could not burn me, let alone ordinary worldly fire. Jīvaka entered the fire as if walking through a great cool river, carried the child out, and presented him to me.
After receiving the child, I told the elder: The lifespan of all sentient beings is fragile like a bubble of water. If sentient beings possess deep and abundant wholesome karma, fire cannot burn them and poison cannot harm them. The karmic result of this child was not created by me.
The elder praised me: Excellent! World-Honored One! This child has already received a heavenly lifespan. I ask the Tathāgata to give him a name.
I said: O elder! This child was born within fierce fire. The fire is called Thọ Đề, so he should be called Thọ Đề.
At that time, immeasurable sentient beings in the assembly, seeing my miraculous transformations and supernatural powers, aroused the mind of Unsurpassed Right and Equal Enlightenment.
At that time, the Six Teachers traveled throughout the six cities but could not find anywhere to stay. Ashamed, they lowered their heads and went toward the city of Câu-thi-na. After arriving there, they spread the following message: Everyone should know! The Śramaṇa Gautama is a great illusionist who deceives the world throughout all six great cities.
Just as an illusionist creates four armies—chariot troops, cavalry, elephant troops, and infantry—or transforms things into various ornaments, cities, palaces, houses, rivers, lakes, and trees, so too does the Śramaṇa Gautama. He transforms into the body of the Śramaṇa Gautama, the body of a Brahmin, the body of a man, the body of a woman, a small body, a great body, the body of spirits and deities, and the body of animals. Sometimes he speaks of impermanence, sometimes of permanence; sometimes he speaks of suffering, sometimes of joy; sometimes he speaks of self, sometimes of non-self; sometimes he speaks of purity, sometimes of impurity; sometimes he says there is existence, sometimes he says there is non-existence.
Because these are all false deeds, he is called an illusionist. Just as whatever kind of seed is planted produces a corresponding fruit, so too is the Śramaṇa Gautama. He was born from Lady Māyā; since his mother was already an illusion, the son cannot be free from illusion. The Śramaṇa Gautama has no true knowledge and vision. Brahmins who have practiced asceticism for many years and maintained their precepts still do not claim to possess true knowledge and vision, so how could Gautama, who is young, shallow in learning, and has not practiced austerities, possess true knowledge and vision?
Even practicing austerities fully for seven years is considered much; how much less could Gautama, who practiced for not even six years, possess it! Only foolish and ignorant people would believe his teachings. Just as a skilled illusionist deceives foolish people, so too is the Śramaṇa Gautama.
Good son! In this way, the Six Masters within this great city caused the growth of wrong views among sentient beings.
Good son! Seeing such things, I felt great compassion, and therefore used my spiritual power to summon all the Great Bodhisattvas from the ten directions to gather in this forest, filling an area of forty yojanas in all directions. Now, among this assembly, I proclaim the great Dharma loudly, like the roar of the king of lions.
Good son! In an empty and secluded place, even if many teachings are spoken, it cannot be called the lion’s roar. Only when teaching the Dharma among a great assembly consisting of wise beings like those here can it truly be called the roar of the great lion. The lion’s roar means declaring that all conditioned phenomena are impermanent, suffering, without self, and impure; only the Tathāgata is permanent, blissful, self, and pure.
At that time, the Six Masters again said: “If Gautama has a self, then we also have a self. What is called self is perception (which is called self). O Gautama! For example, there is a person who looks inward and sees an object; the self is likewise. ‘Looking inward’ is an analogy for the eye, and ‘seeing’ is an analogy for the self.”
I said to the Six Masters: “If you say that seeing is called self, this meaning is incorrect. Why? Because according to the example you have just given, relying upon looking inward to see, a person in one direction uses all six faculties. If there truly were a self because of the eye’s seeing, then why does another faculty not perceive all objects? If one faculty cannot at the same time hear and perceive all six objects, then you should know there is no self. The analogy of looking inward that you have given, even after a hundred years, the person who sees based on that seeing would not be different. If the eye faculty were like this, then even when old age weakens the eyes, it would not be different. Because a person, by looking in different directions, sees inside and outside. If the eye faculty were like this, then inside and outside should be seen simultaneously. If a person does not see, then why is there a self?”
The Six Masters again said: “O Gautama! If there is no self, then who is able to see?”
I said: “There is form, there is light, there is mind, and there is the eye. When these four conditions come together, it is called seeing. Within this, there is truly no person who sees and no person who receives. Because of delusion, sentient beings believe there is a person who sees and a person who receives. For this reason, the seeing and knowing of all sentient beings are inverted, while the seeing and knowing of Buddhas and Bodhisattvas are true.”
“O Six Masters! If you say that form is self, this is also incorrect. Why? Because form truly is not self. If form were self, then it should not have ugly appearances. Why then are there four different classes, none of them being the same as the Brahmin class? Why are there slaves who are not free? Why are there people born disabled whose faculties are incomplete? Why are they not born as heavenly beings, but instead receive various bodies among hell beings, hungry ghosts, and animals? If one cannot act according to one’s wishes, then one should know there is certainly no self.”
“Because there is no self, it is called impermanent. Because it is impermanent, it is suffering. Because it is suffering, it is empty. Because it is empty, it is inverted. Because of inversion, all sentient beings wander in birth and death. Feeling, perception, formations, and consciousness are the same.”
“O Six Masters! The Tathāgata, the World-Honored One, has completely cut off the bondage of form up to the bondage of consciousness. Therefore, He is called permanent, blissful, self, and pure.”
“Furthermore, form itself is dependent origination. If it is dependent origination, then it is called without self. If it is without self, then it is called suffering and emptiness. The body of the Tathāgata is not dependent origination. Because it is not dependent origination, it is called possessing self. If it possesses self, then it is permanent, blissful, self, and pure.”
The Six Masters again said: “O Gautama! Form is also not self, and up to consciousness is also not self. The self pervades all places just like space.”
I said: “If the self pervades all places, then you should say: ‘Previously I did not see.’ If at first there was no seeing and now there is seeing, then this seeing did not exist before but exists now. If something did not exist before but exists now, it is called impermanent. If it is called impermanent, how can you say it pervades everywhere?”
“If the self pervades everywhere, then it should possess complete bodies throughout the five realms of existence. If it possesses all bodies, then it should receive all karmic results. If it receives all karmic results, then why do you say that beings circulate and receive human bodies and heavenly bodies?”
“You say the self is all-pervasive—does it exist as one or as many? If the self is one, then there should be no fathers and sons, enemies and relatives. If the self is many, then all sentient beings with the five faculties should be equal, and their actions and wisdom should also be the same. If they were the same, why do you say that some have complete faculties and some have incomplete faculties, that there are good and bad karmas, and that there are differences between the foolish and the wise?”
The Six Masters said: “O Gautama! The self of sentient beings has no limit, while Dharma and non-Dharma have limits. Sentient beings who cultivate Dharma obtain beautiful bodies. If they practice non-Dharma, they receive evil and inferior bodies. For this reason, the karmic results of sentient beings are not the same.”
I said:
“Good son! If Dharma and non-Dharma are as you say, then the self is not all-pervasive. If the self is all-pervasive, then it should reach everywhere. If the self reaches everywhere, then those who cultivate wholesome deeds should also possess evil, and those who commit evil deeds should also possess goodness. If this is not so, then why do you say it is all-pervasive?”
The Six Masters said: “Good son! For example, in one house, hundreds of thousands of lamps are lit. Each lamp shines by itself without obstructing the others. The self of sentient beings is likewise: cultivating good and doing evil do not intermingle.”
I said:
“Good son! If you say that the self is like a lamp, this meaning is incorrect. Why? Because the light of a lamp arises according to conditions; when more lamps are added, the light also increases. The self of sentient beings is not like this. The light from a lamp shines outward and remains in another place. The self of sentient beings is not like this, leaving the body and existing elsewhere.”
“The light of a lamp exists together with darkness. Why? Because in a dark room, when many lamps are lit, it becomes bright. If the first lamp had already dispelled all darkness, then later lamps would not be needed. If later lamps are needed, then you should know that the light of the first lamp exists together with darkness.”
The Six Masters said: “O Gautama! If there is no self, then who performs good and evil?”
I said: “If it is the self that creates actions, then why is it called permanent? If the self is permanent, then why does it sometimes do good and sometimes do evil? If you say it sometimes does good and sometimes does evil, then why do you say the self has no limit? If it is the self that creates actions, why would it cultivate evil Dharma? If that self is the creator and is a wise person, then why would it give rise to doubt regarding whether sentient beings have no self?”
“Therefore, within the teachings of the outsiders, there certainly is no self. If one speaks of self, it is precisely the Tathāgata. Why? Because His body has no limits, because He has no net of doubt, because He neither creates nor receives, therefore He is called permanent. Because He is neither born nor destroyed, He is called blissful. Because He has no defiled afflictions, He is called pure. Because He has no ten characteristics, He is called empty. Therefore, the Tathāgata is permanent, blissful, self, pure, and empty, without any characteristics.”
The non-Buddhist practitioners said: “If it is said that the Tathāgata is permanent, blissful, self, and pure, and because He has no characteristics He is empty, then one should know that the teaching spoken by Gautama is not empty. Therefore, we should now respectfully receive and uphold it.”
At that time, immeasurable numbers of non-Buddhist practitioners generated faith, renounced home life, and entered the Buddha’s Dharma.
Good son! Because of this cause and condition, at this forest of the twin sāla trees, I manifested the great lion’s roar. The lion’s roar is called the Great Nirvāṇa.
Good son! The pair of trees in the eastern direction symbolizes breaking through impermanence and attaining permanence, and so forth, until the pair of trees in the northern direction symbolizes breaking through impurity and attaining purity.
Good son! Because of the twin sāla trees, the sentient beings here protect this sāla grove and do not allow outsiders to come and break branches, pick leaves, or cut down and destroy these trees. I am also like this. Because of the four Dharma principles, I cause my disciples to preserve and protect the Buddha’s Dharma. What are the four? They are permanence, bliss, self, and purity.
These four pairs of twin trees are cared for by the four great kings. I am protected by the four great kings in preserving my Dharma, and therefore I enter Nirvāṇa here.
Good son! The flowers and fruits of this twin sāla forest are always fresh and flourishing, and they are constantly able to benefit immeasurable sentient beings. I am likewise always able to benefit the Śrāvakas and Pratyekabuddhas. The flowers are an analogy for self, and the fruits are an analogy for bliss. For this reason, I enter the great tranquil concentration within this twin sāla forest. The great tranquil concentration is the Great Nirvāṇa.
Bodhisattva Lion’s Roar said:
“World-Honored One! Why does the Tathāgata enter Nirvāṇa in the second month?
Good man! The second month is called spring. During the spring months, all things grow and flourish; trees are planted, flowers and fruits become fresh, abundant, and luxuriant; rivers and streams are full, and all kinds of animals reproduce. At this time, most sentient beings hold the view that things are permanent. In order to break the minds of sentient beings who have such a view of permanence, I say that all phenomena are impermanent, and only say that the Tathāgata alone is permanently abiding and unchanging.
Good man! Among the six seasons, winter is dry, withered, and desolate, and people do not delight in it. The season of spring, with its mild climate, is loved by everyone. In order to break the worldly beings’ attachment to such delight, I expound permanence, bliss, self, and purity in the same way. Because the Tathāgata breaks the worldly notion of self and worldly purity, I speak of the true self and purity of the Tathāgata. Saying that the second month is an analogy for the two kinds of Dharma bodies of the Tathāgata. The unloved winter is an analogy for wise people who do not delight in the Tathāgata being impermanent and entering Nirvāṇa. The beloved second month is an analogy for wise people who delight in the Tathāgata’s permanence, bliss, self, and purity. Planting is an analogy for sentient beings who, upon hearing the Dharma, rejoice, arouse the mind of Supreme Perfect Enlightenment, and plant wholesome roots. The rivers are an analogy for the great Bodhisattvas of the ten directions who come to me to learn from and receive this Mahāparinirvāṇa Sūtra. The reproduction of all animals is an analogy for my disciples giving rise to various wholesome roots. Flowers are an analogy for the seven factors of enlightenment. Fruits are an analogy for the four fruits of the path. Because of these meanings, I enter Great Nirvāṇa in the second month.”
Bodhisattva Lion’s Roar said:
“World-Honored One! When the Tathāgata was first born, renounced the household life, attained enlightenment, and turned the wondrous Dharma wheel, all occurred on the eighth day. Why alone did you enter Nirvāṇa on the fifteenth day?”
The Buddha said:
“Excellent! Excellent! Good man! Just as the full moon on the fifteenth day is perfectly complete without deficiency, so are all Buddhas and Tathāgatas; they enter Great Nirvāṇa without any deficiency. For this reason, the Tathāgata enters Great Nirvāṇa on the fifteenth day. Good man! On the fifteenth day, when the moon is full, there are eleven qualities. What are these eleven? First, it is capable of dispelling darkness; second, it enables sentient beings to see the path and the non-path; third, it causes sentient beings to see the wrong path and the right path; fourth, it removes heat and gives coolness and peace; fifth, it can extinguish the firefly-like flames of an arrogant mind; sixth, it cuts off all thoughts that are thieves and robbers; seventh, it removes sentient beings’ fear of evil beasts; eighth, it can cause blue lotus flowers to bloom; ninth, it causes flowers to close; tenth, it guides the minds of travelers to move forward; eleventh, it enables sentient beings who delight in the five desires to attain great happiness.
Good man! The full moon is also like the Tathāgata: first, it dispels the darkness of ignorance; second, it expounds the right path and wrong path; third, it reveals that the path of birth and death is dangerous and crooked, while Nirvāṇa is straight; fourth, it causes people to be free from the afflictions of greed, anger, and delusion; fifth, it destroys the ignorance of non-Buddhist paths; sixth, it destroys the thieves of afflictions that bind; seventh, it eliminates the fearful mind of the five hindrances; eighth, it opens the minds of sentient beings to plant wholesome roots; ninth, it covers over the minds of sentient beings attached to the five desires; tenth, it guides the minds of beings on the path to progress; eleventh, it causes all sentient beings to delight in practicing liberation. Because of these meanings, I enter Great Nirvāṇa on the fifteenth day. Nevertheless, in truth I do not enter Nirvāṇa. The foolish and evil ones among my disciples think that the Tathāgata has certainly entered Great Nirvāṇa. It is like a mother who has many children. That mother leaves and goes to another country. While she has not yet returned, all the children say, ‘Our mother has died,’ but in truth the mother has not died.”
Bodhisattva Lion’s Roar said:
“World-Honored One! Which monks are able to adorn this forest of twin Śāla trees?”
The Buddha said:
“Good man! If there is a monk who upholds and recites the twelve divisions of the scriptures, correctly understands the profound meanings of their words and passages, explains them to others so that the beginning, middle, and end are all wholesome, and expounds the holy conduct in order to bring benefit to countless sentient beings, then such a monk is able to adorn the forest of twin Śāla trees.”
Bodhisattva Lion’s Roar said:
“World-Honored One! As I understand the meaning of the Buddha’s teaching, the monk Ānanda is precisely such a person. Why? Because the monk Ānanda upholds and recites the twelve divisions of the scriptures, reveals and explains words and meanings that are completely correct to others, just like pouring water from one vessel into another. The monk Ānanda is likewise able to transmit exactly what he heard from the Buddha.”
“Good man! If there is a monk who has attained pure heavenly vision, seeing all that exists throughout the ten directions of the three-thousand-great-thousand worlds as clearly as seeing an Āmalaka fruit in the palm of his hand, then this monk is also able to adorn the forest of twin Śāla trees.”
Bodhisattva Lion’s Roar said:
“World-Honored One! If this is so, then the monk Aniruddha is precisely such a person. Why? Because Aniruddha possesses heavenly vision and can see all that exists in the three-thousand-great-thousand worlds, and even the intermediate state beings can be clearly seen without obstruction.”
“Good man! If there is a monk who has few desires, knows contentment, delights in solitude, diligently practices effort, mindfulness, concentration, wisdom, and liberation, then this monk is able to adorn the forest of twin Śāla trees.”
Bodhisattva Lion’s Roar said:
“World-Honored One! If that is so, then the Bhikshu Kāśyapa is precisely that person. Why? Because Bhikshu Kāśyapa skillfully cultivates the practices of having few desires and knowing contentment.
Good man! If any Bhikshu, for the benefit of sentient beings and not for the sake of offerings and gain, cultivates and fully understands the Non-contention Samādhi, the Noble Practice, and the Emptiness Practice, then such a Bhikshu can adorn the forest of the twin sāla trees.
Bodhisattva Lion’s Roar said:
“World-Honored One! If that is so, then Bhikshu Subhūti is precisely that person. Why? Because Bhikshu Subhūti skillfully cultivates the Non-contention Practice, the Noble Practice, and the Emptiness Practice.
Good man! If any Bhikshu skillfully cultivates supernatural powers and, within a single thought, can manifest all kinds of miraculous transformations, with one mind and one concentration can manifest two things, water and fire, then such a Bhikshu can adorn the forest of the twin sāla trees.
World-Honored One! If that is so, then Bhikshu Maudgalyāyana is that person.
Why? Because Maudgalyāyana skillfully cultivates immeasurable miraculous transformations through supernatural powers.
Good man! If any Bhikshu cultivates great wisdom, sharp wisdom, swift wisdom, liberating wisdom, profound wisdom, vast wisdom, boundless wisdom, unsurpassed wisdom, true wisdom, and fully accomplishes such roots of wisdom; toward enemies and relatives, his mind remains without distinction; or even upon hearing that the Tathāgata is eternal and does not enter Nirvāṇa, he does not give rise to a joyful mind—then such a Bhikshu alone can adorn the forest of the twin sāla trees.
Bodhisattva Lion’s Roar said:
“World-Honored One! If that is so, then Bhikshu Śāriputra is skilled in fully accomplishing such great wisdom.
Good man! If any Bhikshu can teach that all sentient beings possess Buddha-nature, attain a diamond body without limit, which is eternal, blissful, self, and pure, and whose body and mind are unobstructed, attaining the eight forms of sovereignty, then such a Bhikshu can adorn the forest of the twin sāla trees.
Bodhisattva Lion’s Roar said:
“If that is so, then that person is the Tathāgata himself. Why? Because the body of the Tathāgata is the limitless Diamond Body, eternal, blissful, self, and pure; the body and mind are unobstructed, and he fully possesses the eight forms of sovereignty. World-Honored One! Only the Tathāgata can adorn the forest of the twin sāla trees. Without the Tathāgata, it cannot be adorned. I respectfully beseech the Greatly Compassionate One, for the sake of adornment, to remain always in this forest of the twin sāla trees.”
The Buddha said:
“Good man! The nature of all phenomena originally abides in non-abiding. Why do you seek for the Tathāgata to abide? Good man! Whenever one says ‘abide,’ that refers to form-dharma. Because it arises from causes and conditions, it is called abiding; because causes and conditions have no location, it is called non-abiding. The Tathāgata has cut off all bondage to form, so how can one say that the Tathāgata abides? Feeling, perception, formations, and consciousness are likewise so.
Good man! Abiding is called arrogance. Because of arrogance, one does not attain liberation; because one does not attain liberation, it is called abiding. Then who possesses arrogance, and from where does it come? For this reason, it is called abiding in non-abiding. The Tathāgata has completely eliminated all arrogance, so how can one say, ‘I respectfully beseech the Tathāgata to abide’?
Abiding is a conditioned phenomenon. The Tathāgata has completely cut off conditioned phenomena, therefore he does not abide. Abiding is the phenomenon of emptiness. The Tathāgata has already cut off such emptiness and thus attained eternal, blissful, self, and pure. Why then say, ‘I respectfully beseech the Tathāgata to abide’?
Abiding is the twenty-five realms. Why then say, ‘I respectfully beseech the Tathāgata to abide’? Abiding is precisely all ordinary beings. The sages neither go, nor come, nor abide. The Tathāgata has already cut off the characteristics of going, coming, and abiding, so why say that he abides?
Non-abiding is the boundless body. Because the body is boundless, do not say, ‘I respectfully beseech the Tathāgata to abide in the forest of the sāla trees.’ If he abided in this forest, that would be a limited body. If it were limited, it would be impermanent. The Tathāgata is eternal, so why speak of abiding?
Non-abiding is space. The nature of the Tathāgata is identical with space, so why say he abides?
Furthermore, non-abiding is the Vajra Samādhi. The Vajra Samādhi itself is the Tathāgata, so why say that he abides?
Furthermore, non-abiding is illusion. The Tathāgata is identical with illusion, so why say that he abides?
Furthermore, non-abiding is without beginning or end. The nature of the Tathāgata has no beginning or end, so why say that he abides?
Furthermore, non-abiding is the boundless Dharma-realm. The boundless Dharma-realm itself is the Tathāgata, so why say that he abides?
Furthermore, non-abiding is the Śūraṅgama Samādhi. The Śūraṅgama Samādhi knows all phenomena without attachment. Because there is no attachment, it is called Śūraṅgama. The Tathāgata fully possesses the Śūraṅgama concentration, so why say that he abides?
Furthermore, non-abiding is called the power of knowing what is possible and impossible. The Tathāgata has accomplished the power of knowing what is possible and impossible, so why say that he abides?
Furthermore, non-abiding is called the Perfection of Giving. If the Perfection of Giving had abiding, it would not reach the Perfection of Morality, and so forth up to the Perfection of Wisdom. For this reason, the Perfection of Giving is called non-abiding. The Tathāgata does not abide even in the Perfection of Wisdom; why then say, ‘I respectfully beseech the Tathāgata to eternally abide in the forest of sāla trees’?
Furthermore, non-abiding is called cultivating the four foundations of mindfulness. If the Tathāgata abided in the four foundations of mindfulness, he would not be able to attain unsurpassed, complete, perfect enlightenment. This is called abiding in non-abiding.
Furthermore, non-abiding is the boundless realm of sentient beings. The Tathāgata reaches the end of the boundless realms of all sentient beings, yet has no place of abiding.
Furthermore, non-abiding means having no dwelling. Having no dwelling means non-existence; non-existence means non-arising; non-arising means no death; no death means no characteristics; no characteristics means no bondage; no bondage means no attachment; no attachment means without outflows; without outflows means wholesome; wholesome means unconditioned; unconditioned means Great Nirvāṇa; Great Nirvāṇa means eternal; eternal means self; self means pure; pure means bliss. Eternal, blissful, self, and pure are the Tathāgata.
Good man! It is like space, which does not abide in the east, south, west, north, the four intermediate directions, above, or below. The Tathāgata is likewise: he does not abide in the east, south, west, north, the four intermediate directions, above, or below.
Good man! If someone says that evil actions of body, speech, and mind can receive wholesome results, there is no such principle. If someone says that wholesome actions of body, speech, and mind can receive evil results, that is also incorrect.
If someone says that ordinary beings can see Buddha-nature while Bodhisattvas of the Ten Abodes cannot see Buddha-nature, that is also incorrect.
If those of the Icchantika class, who commit the five rebellious offenses, slander the Vaipulya scriptures, and violate the four grave precepts, can attain unsurpassed, complete, perfect enlightenment, that is also incorrect.
If Bodhisattvas of the Sixth Abode, due to causes and conditions of afflictions, fall into the three evil paths, that is also incorrect.
If a Great Bodhisattva, using a female body, can truly attain unsurpassed, complete, perfect enlightenment, that is also incorrect.
If an Icchantika is eternal while the Three Jewels are impermanent, that is also incorrect.
If the Tathāgata abides in this city of Kuśinagara, that is also incorrect.
Good man! Now the Tathāgata, in this city of Kuśinagara, enters the Great Samādhi, deeply entering the realm of meditative concentration. But because sentient beings do not see the Tathāgata, it is called entering Nirvāṇa.”
Bodhisattva Lion’s Roar said:
Why does the Tathāgata enter the realm of meditative concentration?
O virtuous one! It is because He wishes to liberate all sentient beings, to cause those who have not yet planted roots of goodness to plant them, and those who have already planted roots of goodness to cause them to grow. Those who have become mature are then taught to advance toward the fruit of Unsurpassed Perfect Enlightenment. He causes those who disparage wholesome teachings to give rise to respect; causes those who are negligent to abandon negligence; discusses with great Bodhisattvas such as Mañjuśrī; wishes to teach those who delight in recitation and those who delight in meditation; uses the practices of the Noble Conduct, the Brahma Conduct, and the Heavenly Conduct to teach sentient beings; contemplates the profound treasury of the uncommon Dharma; wishes to admonish disciples who are negligent, saying: “The Tathāgata is always tranquil and still, yet He still delights in meditation; how much more should you, who have not yet ended your afflictions, not give rise to negligence.” He wishes to admonish evil monks who accept, receive, and store the eight kinds of impure possessions and who are not content with few desires and not satisfied with what they have; He causes sentient beings to respect the meditative concentration Dharma they have heard. Because of these causes and conditions, the Tathāgata enters the realm of meditative concentration.
Bodhisattva Lion’s Roar said:
World-Honored One! The concentration without characteristics is called Great Nirvāṇa. Therefore Nirvāṇa is called without characteristics. For what reason is it called without characteristics?
O virtuous one! It is because it lacks the ten characteristics. What are the ten characteristics? They are: the characteristic of form, the characteristic of sound, the characteristic of fragrance, the characteristic of taste, the characteristic of touch, the characteristic of arising, the characteristic of abiding, the characteristic of destruction, the characteristic of male, and the characteristic of female. Because it lacks these ten characteristics, it is called without characteristics. One who clings to characteristics can give rise to ignorance; because of ignorance, craving arises; because of craving, one becomes bound; because one is bound, one receives birth; because one receives birth, there is death; because of death, there is impermanence. One who does not cling to characteristics does not give rise to ignorance; because ignorance does not arise, there is no craving; because there is no craving, one is not bound; because one is not bound, one does not receive birth; because one does not receive birth, there is no death; because there is no death, it is called permanent. For this reason, Nirvāṇa is called permanent.
Bodhisattva Lion’s Roar said:
World-Honored One! Which monks are able to completely eliminate the ten characteristics?
The Buddha said:
O virtuous one! If any monk constantly cultivates the three kinds of characteristics, he can eliminate the ten characteristics. They are: constantly cultivating the characteristic of meditative concentration (Samādhi), constantly cultivating the characteristic of wisdom, and constantly cultivating the characteristic of equanimity. These are called the three characteristics.
Bodhisattva Lion’s Roar said:
World-Honored One! What are meant by the characteristics of concentration, wisdom, and equanimity? Concentration is Samādhi. All sentient beings possess Samādhi; why now say that one must cultivate Samādhi? If the mind rests on one object, it is called Samādhi; if it again takes another object as its condition, it is not called Samādhi. If there is no concentration, then it cannot be All-Knowledge; if it is not All-Knowledge, why is it called concentration? If Samādhi is attained through one practice, then the other practices are also not Samādhi. If they are not Samādhi, they are not All-Knowledge. If they are not All-Knowledge, why are they called Samādhi? The two characteristics of wisdom and equanimity are also like this.
The Buddha said:
O virtuous one! As you have said, that which takes one object as its condition is called Samādhi, while that which takes all other objects as its conditions is not called Samādhi—this meaning is incorrect. Why? Because taking those other objects as conditions is still taking one object; therefore the practice is the same. You also said that sentient beings already possess Samādhi beforehand and do not need to cultivate it; this too is incorrect. Why? Because what is spoken of here is wholesome Samādhi. In reality, all sentient beings do not yet possess it, so how can it be said that they do not need to cultivate it? By abiding in such wholesome Samādhi and contemplating all dharmas, this is called the characteristic of wholesome wisdom. Not seeing any difference between the characteristics of Samādhi and wisdom is called the characteristic of equanimity.
Furthermore, O virtuous one! If one clings to the characteristic of form and is unable to contemplate the characteristics of permanence and impermanence of form, this is called Samādhi. If one is able to contemplate the characteristics of permanence and impermanence of form, this is called the characteristic of wisdom. When Samādhi and wisdom equally contemplate all dharmas, this is called the characteristic of equanimity. O virtuous one! It is like a charioteer who can control four excellent horses, making their speed neither too slow nor too fast; this is called the characteristic of equanimity. Bodhisattvas are also like this. If Samādhi is excessive, they cultivate wisdom; if wisdom is excessive, they cultivate Samādhi. When Samādhi and wisdom are equal, it is called equanimity.
O virtuous one! The Bodhisattvas of the Ten Stages have greater power of wisdom and less power of Samādhi; therefore they cannot clearly see Buddha-nature. Śrāvakas and Pratyekabuddhas have greater power of Samādhi and less wisdom; because of this cause and condition, they cannot see Buddha-nature. Because the meditation and wisdom of all Buddhas, the World-Honored Ones, are equal, they see Buddha-nature clearly and without obstruction, like viewing an āmalaka fruit in the palm of their hand. Seeing Buddha-nature is called the characteristic of equanimity.
Śamatha is called “that which can extinguish,” because it can eliminate the bonds of afflictions. Śamatha is also called “that which can regulate,” because it can restrain evil and unwholesome faculties. Śamatha is also called “tranquility,” because it can make the three karmic activities become tranquil. Śamatha is also called “separation,” because it can cause sentient beings to be separated from the five desires. Śamatha is also called “purification,” because it can clarify the three defilements of greed, anger, and delusion. Because of these meanings, it is called the characteristic of concentration.
Vipaśyanā is called right view; it is also called clear seeing, capable seeing, universal seeing, sequential seeing, and differentiated characteristic seeing. This is called wisdom.
Upekṣā is called equality; it is also called non-contention, non-observation, and non-action. This is called equanimity.
O virtuous one! There are two kinds of Śamatha: first, worldly; second, supramundane.
There are also two kinds: first, accomplished; second, not accomplished. The accomplished kind refers to Buddhas and Bodhisattvas. The unaccomplished kind refers to Śrāvakas and Pratyekabuddhas.
There are also three grades: inferior, intermediate, and superior. Inferior refers to ordinary beings. Intermediate refers to Śrāvakas and Pratyekabuddhas. Superior refers to Buddhas and Bodhisattvas.
There are also four kinds: first, regression; second, abiding; third, advancement; fourth, that which can bring great benefit.
There are also five kinds, namely the five wisdom Samādhis. What are the five? First, Samādhi without false reality; second, Samādhi without faults; third, Samādhi of purified body and mind with single-mindedness; fourth, Samādhi in which both cause and result are peaceful and joyful; fifth, Samādhi of constant mindfulness.
There are also six kinds: first, the Samādhi of contemplating bones; second, the Samādhi of loving-kindness; third, the Samādhi of contemplating the twelve links of dependent origination; fourth, the Samādhi of counting breaths; fifth, the Samādhi of right mindfulness and investigation; sixth, the Samādhi of contemplating arising, abiding, alteration, and cessation.
There are also seven kinds, namely the seven factors of enlightenment: first, the enlightenment factor of mindfulness; second, the enlightenment factor of discrimination of Dharma; third, the enlightenment factor of diligence; fourth, the enlightenment factor of joy; fifth, the enlightenment factor of tranquility; sixth, the enlightenment factor of concentration; seventh, the enlightenment factor of equanimity.
There are also seven kinds: first, the Samādhi of the Stream-enterer; second, the Samādhi of the Once-returner; third, the Samādhi of the Non-returner; fourth, the Samādhi of the Arhat; fifth, the Samādhi of the Pratyekabuddha; sixth, the Samādhi of the Bodhisattva; seventh, the Samādhi of the Tathāgata’s Enlightened Knowledge.
There are also eight kinds, namely the eight liberating Samādhis: first, the Samādhi of liberation in which there is an internal characteristic of form and one externally observes form; second, the Samādhi of liberation in which there is no internal characteristic of form and one externally observes form; third, the Samādhi of pure liberation with direct realization through the body; fourth, the Samādhi of liberation of the sphere of infinite space; fifth, the Samādhi of liberation of the sphere of infinite consciousness; sixth, the Samādhi of liberation of the sphere of nothingness; seventh, the Samādhi of liberation of the sphere of neither perception nor non-perception; eighth, the Samādhi of liberation through the sphere of cessation of perception and feeling.
There are also nine kinds, namely the nine successive meditative absorptions: the four dhyānas, the four formless attainments, and the Samādhi of cessation.
There are also ten kinds, namely the ten all-encompassing Samādhis: first, the Samādhi of the all-encompassing earth; second, the Samādhi of the all-encompassing water; third, the Samādhi of the all-encompassing wind; fourth, the Samādhi of the all-encompassing blue color; fifth, the Samādhi of the all-encompassing yellow color; sixth, the Samādhi of the all-encompassing red color; seventh, the Samādhi of the all-encompassing white color; eighth, the Samādhi of the all-encompassing space; ninth, the Samādhi of the all-encompassing consciousness; tenth, the Samādhi of the all-encompassing nothingness.
There are also countless kinds (of Samādhi), which belong to the Buddhas and Bodhisattvas.
Good son! That is called the characteristic of Samadhi. Good son! Wisdom has two kinds: one is worldly, and the other is supramundane. It also has three kinds: first is Prajna, second is Vipashyana, and third is Jnana. Prajna refers to all sentient beings; Vipashyana refers to all sages; Jnana refers to all Buddhas and Bodhisattvas. Furthermore, Prajna is called the particular characteristic, Vipashyana is called the general characteristic, and Jnana is called the characteristic that destroys characteristics. There are also four kinds, namely contemplating the Four Noble Truths.
Good son! For three reasons one practices Shamatha. What are the three? First, not being negligent; second, adorning great wisdom; third, attaining freedom and mastery. Furthermore, for three reasons one practices Vipashyana. What are the three? First, contemplating the evil karmic results of birth and death; second, wishing for wholesome roots to increase and grow; third, destroying all afflictions.