MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 5
Chapter 17: ADORNING
At that time, Subhūti addressed the Buddha:
World-Honored One! What is the great adornment of a Great Bodhisattva? What kind of Bodhisattva is capable of great adornment?
The Buddha said:
Subhūti, the Mahāyāna Dharma of a Great Bodhisattva has the function of great adornment. It is adornment through the Perfection of Giving up to the Perfection of Prajñā. It is adornment through the Four Foundations of Mindfulness up to the Eightfold Noble Path. It is adornment through inner emptiness up to the emptiness of the non-existence of both dharmas and non-dharmas. It is adornment through the Ten Powers up to the Unshared Dharmas and All-Knowing Wisdom.
It is adornment by transforming the body into that of a Buddha, whose light shines throughout the trichiliocosm, and also throughout countless lands in the eastern direction; likewise in the south, west, north, the four intermediate directions, above, and below. It causes the trichiliocosm to tremble, and likewise causes countless lands in the eastern direction, the south, west, north, the four intermediate directions, above, and below to tremble.
This Bodhisattva, abiding in the Great Vehicle’s Perfection of Giving in order to perform great adornment, causes this trichiliocosm to become a realm of lapis lazuli. This Bodhisattva transforms into a Wheel-Turning Sage King. Whatever sentient beings need, all of it is fully provided: those who need food are given food, those who need drink are given drink, those who need clothing are given garments, those who need shelter are given rooms, houses, beds, and bedding; those who need light are given lamps and torches; those who need healing are given medicine; those who need adornment are given necklaces, jewels, precious stones, as well as various flowers and fragrances. After providing these things, he then teaches them the Dharma, helping them cultivate the Dharma of the Great Vehicle. After hearing it, sentient beings never depart from the six Perfections until they attain Unsurpassed Complete and Perfect Enlightenment.
Thus, Subhūti, this is called the Great Bodhisattva’s great adornment through the Great Vehicle.
Subhūti, for example, a skilled magician or his disciple, at a crossroads, may conjure up a great assembly of people and then provide food to those who need food, drink to those who need drink, and all other necessities in full.
Subhūti, what do you think? Does the great assembly truly exist and receive provisions from this magician?
Subhūti replied:
World-Honored One, it does not truly exist!
The Buddha said:
Subhūti, it is the same with the Great Bodhisattva. Although he transforms into a Wheel-Turning Sage King and fully provides the needs of all sentient beings, although he performs such actions, in reality he does not truly give anything. Why? Because the characteristics of all dharmas are like illusions.
Furthermore, Subhūti, the Great Bodhisattva, abiding in the Perfection of Precepts, manifests a body born into the household of a Wheel-Turning Sage King and uses the ten wholesome deeds to teach sentient beings. Some use the four meditations, the four immeasurable minds, the four formless absorptions, the Four Foundations of Mindfulness, up to the eighteen Unshared Dharmas to teach sentient beings. Having heard the Dharma, sentient beings believe, understand, and uphold it continuously until they attain Unsurpassed Complete and Perfect Enlightenment, never leaving these teachings.
For example, a magician or his disciple, at a crossroads, conjures up a great assembly of people, then uses the Dharma of the ten wholesome deeds to teach and cause them to practice; he also uses the four meditations, the four immeasurable minds, the four formless absorptions, the Four Foundations of Mindfulness, up to the eighteen Unshared Dharmas to teach and cause them to practice.
Subhūti, what do you think? Are there truly sentient beings who are taught by the magician and made to practice the ten wholesome deeds up to the eighteen Unshared Dharmas?
Subhūti replied:
World-Honored One, there are none who truly exist!
It is the same, Subhūti. The Great Bodhisattva teaches sentient beings to practice the ten wholesome deeds up to the eighteen Unshared Dharmas, but in reality there are no sentient beings who practice the ten wholesome deeds up to the Unshared Dharmas. Why? Because the characteristics of dharmas are illusory.
Subhūti, this is called the great adornment of a Great Bodhisattva.
Furthermore, Subhūti, the Great Bodhisattva, abiding in the Perfection of Patience, teaches sentient beings and causes them to practice the Perfection of Patience.
Subhūti, how does the Great Bodhisattva, abiding in the Perfection of Patience, teach sentient beings and cause them to practice the Perfection of Patience?
Subhūti, from the moment he first generates the mind of enlightenment until now, the Great Bodhisattva has performed great adornment in this way: Even if all sentient beings insult him, use knives and clubs to harm him, the Great Bodhisattva does not give rise to even a single thought of anger toward such actions, and he also teaches all sentient beings to practice this patience. It is like a magician or his disciple who, at a crossroads, conjures up a great assembly of people and teaches them to practice patience, as described above.
Subhūti, this is called the great adornment of a Great Bodhisattva.
Furthermore, Subhūti, the Great Bodhisattva, abiding in the Perfection of Diligent Effort, teaches all sentient beings and instructs them to practice the Perfection of Diligent Effort.
Subhūti, how does the Great Bodhisattva, abiding in the Perfection of Diligent Effort, teach all sentient beings and cause them to practice the Perfection of Diligent Effort?
Subhūti, the Great Bodhisattva is in accordance with the mind of All-Knowing Wisdom, diligently exerting body and mind, and teaches sentient beings. It is like a magician or his disciple who, at a crossroads, conjures up a great assembly of people and teaches them to diligently exert their bodies and minds, as described above.
Subhūti, this is called the great adornment of a Great Bodhisattva.
Furthermore, Subhūti, the Great Bodhisattva, abiding in the Perfection of Meditation, teaches sentient beings and causes them to practice the Perfection of Meditation.
Subhūti, how does the Great Bodhisattva, abiding in the Perfection of Meditation, teach all sentient beings and cause them to practice the Perfection of Meditation?
Subhūti, the Great Bodhisattva abides in all dharmas, does not perceive disturbance, and does not perceive concentration. He teaches all sentient beings to practice the Perfection of Meditation, and until Unsurpassed Complete and Perfect Enlightenment they never depart from the Perfection of Meditation. It is like a magician or his disciple who, at a crossroads, conjures up a great assembly of people and teaches them to practice the Perfection of Meditation, as described above.
O Subhuti! This is called the great adornment of the Great Bodhisattva.
Furthermore, O Subhuti! The Great Bodhisattva, abiding in Prajna-paramita, teaches sentient beings and causes them to practice Prajna-paramita.
O Subhuti! How does the Great Bodhisattva, abiding in Prajna-paramita, teach all sentient beings and cause them to practice Prajna-paramita?
O Subhuti! When the Great Bodhisattva practices Prajna-paramita, there is no dharma that attains this shore or the other shore. In this way, the Great Bodhisattva, dwelling in Prajna-paramita, teaches all sentient beings to practice Prajna-paramita. It is like a magician or the magician’s apprentice, at a crossroads, conjuring up a great assembly, and then teaching them to practice Prajna-paramita, as previously explained.
O Subhuti! This is called the great adornment of the Great Bodhisattva.
Furthermore, O Subhuti! Through the great adornment of the Great Bodhisattva, according to the sentient beings who are worthy of being liberated throughout the countless Buddha-lands in the ten directions, the Great Bodhisattva transforms his own body and abides in Dana-paramita up to Prajna-paramita, and also teaches sentient beings to practice Dana-paramita up to Prajna-paramita. The sentient beings follow and practice this Dharma until they attain Unsurpassed Right and Equal Enlightenment, and never depart from this Dharma. O Subhuti, it is like a magician or the magician’s apprentice, at a crossroads, conjuring up a great assembly, and then teaching them to practice the six Paramitas, as previously explained.
Thus, O Subhuti! This is called the great adornment of the Great Bodhisattva.
Furthermore, O Subhuti! The great adornment of the Great Bodhisattva accords with the mind of All-Knowing Wisdom, and does not think: “I teach these many people to abide in Dana-paramita, but I do not teach those many other people to abide in Dana-paramita;” and the same applies up to Prajna-paramita.
Nor does he think: “I teach these many people to abide in the four Foundations of Mindfulness, but I do not teach those many other people to abide in the four Foundations of Mindfulness;” and the same applies up to the eighteen unique dharmas of a Buddha.
Nor does he think: “I teach these many people so that they attain the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and All-Knowing Wisdom, but I do not teach those many other people to attain the fruit of Stream-Enterer up to All-Knowing Wisdom.”
The Great Bodhisattva, in accordance with the mind of All-Knowing Wisdom, thinks: “I will cause immeasurable, boundless, countless asamkhyeya sentient beings to abide in Dana-paramita up to Prajna-paramita. I will establish all sentient beings in the four Foundations of Mindfulness up to the eighteen unique dharmas of a Buddha. I will cause all sentient beings to attain the fruits of Stream-Enterer up to All-Knowing Wisdom.” It is like a magician or the magician’s apprentice, at a crossroads, conjuring up a great assembly, and then teaching them to practice the six Paramitas until they attain All-Knowing Wisdom, as previously explained.
O Subhuti! This is called the great adornment of the Great Bodhisattva.
At that time, Subhuti said to the Buddha:
“World-Honored One! According to the meaning I have heard from the Buddha’s teaching, the Great Bodhisattva’s non-great adornment is the great adornment, because the self-nature of all dharmas is empty.
That is, the self-nature of form is empty, up to the self-nature of consciousness is empty; the self-nature of the eye is empty, up to the self-nature of mind is empty; the self-nature of form is empty, up to the self-nature of dharmas is empty; the self-nature of eye-consciousness is empty, up to the self-nature of mind-consciousness is empty; the self-nature of eye-contact is empty, up to the self-nature of mind-contact is empty; the self-nature of feelings arising dependent on eye-contact as a condition is empty, up to the self-nature of feelings arising dependent on mind-contact as a condition is empty; the self-nature of Dana-paramita up to Prajna-paramita is empty; the self-nature of internal emptiness up to the emptiness of the absence of both dharma and non-dharma is empty; the self-nature of the four Foundations of Mindfulness up to the eighteen unique dharmas of a Buddha is empty; the self-nature of the Bodhisattva is also empty.
Therefore, it is known that the Great Bodhisattva’s non-great adornment is the great adornment.”
The Buddha said:
“Indeed, indeed, it is as you have said. O Subhuti, All-Knowing Wisdom is not a made dharma, and sentient beings are also not made dharmas. The Great Bodhisattva performs the great adornment for these sentient beings.
Why? Because the maker does not truly exist.
O Subhuti! All-Knowing Wisdom is not a dharma that is made or produced, and these sentient beings are also not dharmas that are made or produced.
Why? Because form is neither made nor not made; feelings, perceptions, formations, and consciousness are neither made nor not made; up to the feelings arising dependent on mind-contact as a condition are neither made nor not made; self, person, up to the knower and the seer are neither made nor not made.
Why? Because all dharmas are ultimately nonexistent.
O Subhuti! Dreams are neither made nor not made, because they are completely nonexistent.
O Subhuti! Internal emptiness up to the emptiness of the absence of both dharma and non-dharma are neither made nor not made, because they are completely nonexistent. The four Foundations of Mindfulness up to the eighteen unique dharmas of a Buddha are neither made nor not made, because they are completely nonexistent.
O Subhuti! Suchness, the nature of dharma, the characteristic of dharma, the abiding of dharma, the position of dharma, and ultimate reality are neither made nor not made, because they are completely nonexistent. The Bodhisattva is neither made nor not made, because it is completely nonexistent. All-Knowing Wisdom and All-Kind-of-Knowing Wisdom are neither made nor not made, because they are completely nonexistent.
O Subhuti! For this reason, All-Knowing Wisdom is not a dharma that is made or produced, and these sentient beings are also not dharmas that are made or produced. The Great Bodhisattva performs the great adornment for these sentient beings.”
Subhuti said to the Buddha:
“World-Honored One! As I contemplate the meaning spoken by the Buddha, form is neither bound nor liberated; feelings, perceptions, formations, and consciousness are neither bound nor liberated.”
Purna asked Subhuti:
“How are form neither bound nor liberated? How are feelings, perceptions, formations, and consciousness neither bound nor liberated?”
Subhuti said:
“Form is like a dream, and feelings, perceptions, formations, and consciousness are like a dream; they are neither bound nor liberated. Form is like an image, like an echo, like a mirage, like a reflection in sunlight, like a magical transformation; likewise, feelings, perceptions, formations, and consciousness are like an image, like an echo, like a mirage, like a reflection in sunlight, like a magical transformation; they are neither bound nor liberated.
O Purna! Form, feelings, perceptions, formations, and consciousness of the past are neither bound nor liberated. Form, feelings, perceptions, formations, and consciousness of the future are neither bound nor liberated. Form, feelings, perceptions, formations, and consciousness of the present are neither bound nor liberated.
Why are they neither bound nor liberated?
Because these forms, feelings, perceptions, formations, and consciousness do not truly exist, therefore they are neither bound nor liberated.
Because these forms, feelings, perceptions, formations, and consciousness are separated, are tranquil, and are unborn, therefore they are neither bound nor liberated.
O Purna! Wholesome, unwholesome, and indeterminate forms, feelings, perceptions, formations, and consciousness are also neither bound nor liberated.
Worldly and supramundane, conditioned and unconditioned forms, feelings, perceptions, formations, and consciousness are also neither bound nor liberated.”
Why? Because it does not truly exist, is apart, is quiescent, is unborn; therefore it is neither bound nor liberated.
All dharmas are also neither bound nor liberated. Why? Because they do not truly exist, are apart, are quiescent, are unborn; therefore they are neither bound nor liberated.
O Purna! The Perfection of Giving up to the Perfection of Prajna are neither bound nor liberated. Because they do not truly exist, are apart, are quiescent, are unborn; therefore they are neither bound nor liberated.
O Purna! From inner emptiness up to the emptiness of the nonexistence of dharmas, from the Four Foundations of Mindfulness up to the Eighteen Unshared Dharmas, Supreme Perfect Enlightenment, the wisdom of all things, the wisdom of all modes, Bodhisattvas and Buddhas are all likewise neither bound nor liberated. Because they do not truly exist, are apart, are quiescent, are unborn; therefore they are neither bound nor liberated.
O Purna! Suchness of dharma, the nature of dharma, the essence of dharma, the abiding of dharma, the position of dharma, ultimate reality, and unconditioned dharma are all likewise neither bound nor liberated. Because they do not truly exist, are apart, are quiescent, are unborn; therefore they are neither bound nor liberated.
O Purna! This is called the Perfection of Giving up to the Perfection of Prajna of the Great Bodhisattva, which is neither bound nor liberated; the Four Foundations of Mindfulness up to the wisdom of all modes, which are neither bound nor liberated.
The Great Bodhisattva abides in the six Perfections, which are neither bound nor liberated, and up to abiding in the wisdom of all modes, which is neither bound nor liberated, in order to practice being neither bound nor liberated; to bring sentient beings to accomplishment, neither bound nor liberated; to purify the Buddha-fields, neither bound nor liberated; to make offerings to all Buddhas, neither bound nor liberated; to hear the true Dharma, neither bound nor liberated; never, neither bound nor liberated, to be separated from the Buddhas; never, neither bound nor liberated, to be separated from the supernatural powers; never, neither bound nor liberated, to be separated from the five kinds of eyes; never, neither bound nor liberated, to be separated from the dharani gates; never, neither bound nor liberated, to be separated from the samadhi gates; neither bound nor liberated, to give rise to the wisdom of the path; neither bound nor liberated, to attain the wisdom of all modes; neither bound nor liberated, to turn the Dharma wheel; neither bound nor liberated, to establish sentient beings in the three vehicles.
O Purna! The Great Bodhisattva who practices the six Perfections as neither bound nor liberated should know that all dharmas are neither bound nor liberated, because they do not truly exist, are apart, are quiescent, are unborn; therefore they are neither bound nor liberated.
O Purna! This is called the great adornment of the Great Bodhisattva: neither bound nor liberated.
Chapter 18: QUESTIONS ABOUT THE VEHICLE
Subhuti addressed the Buddha:
World-Honored One! What is the Great Vehicle of the Bodhisattva? How will one know that a Great Bodhisattva is heading toward the Great Vehicle? From where does that vehicle arise? Where does that vehicle go? Where will it abide? Who will sit in that vehicle and depart?
The Buddha taught:
“O Subhūti! The six pāramitās are the Great Vehicle of the Great Bodhisattva.
These are the six pāramitās: the Pāramitā of Giving, the Pāramitā of Keeping Precepts, the Pāramitā of Patience, the Pāramitā of Diligence, the Pāramitā of Meditation, and the Pāramitā of Prajñā.
What is called the Pāramitā of Giving? O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, gives all possessions within and without the body, together with all sentient beings, toward Unsurpassed Perfect Enlightenment, because it functions without anything truly existing. This is called the Pāramitā of Giving of the Great Bodhisattva.
What is called the Pāramitā of Keeping Precepts?
O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, personally practices the ten wholesome karmas and also teaches others to practice them, because they do not truly exist. This is called the Pāramitā of Keeping Precepts of the Bodhisattva.
What is called the Pāramitā of Patience?
O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, perfects patience for himself and also teaches others to practice patience, because it does not truly exist. This is called the Pāramitā of Patience of the Great Bodhisattva.
What is called the Pāramitā of Diligence?
O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, practices the other five pāramitās, diligently cultivating them without ceasing, and also establishes sentient beings in the five pāramitās, because they do not truly exist. This is called the Pāramitā of Diligence of the Great Bodhisattva.
What is called the Pāramitā of Meditation?
O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, uses skillful means to enter the various meditations, does not receive rebirth according to meditation, and also teaches others to enter the various meditations, because they do not truly exist. This is called the Pāramitā of Meditation of the Great Bodhisattva.
What is called the Pāramitā of Prajñā?
O Subhūti! The Great Bodhisattva, with a mind in accordance with the wisdom of omniscience, does not cling to or become attached to all phenomena and contemplates the nature of phenomena, because it does not truly exist. He also teaches others not to cling to or become attached to all phenomena and to contemplate the nature of phenomena, because it does not truly exist. This is called the Pāramitā of Prajñā of the Great Bodhisattva.
O Subhūti! These are the Great Vehicle of the Great Bodhisattva.
The Great Bodhisattva also has the Great Vehicle, such as emptiness of the inner, emptiness of the outer, emptiness of the inner and outer, emptiness of emptiness, great emptiness, emptiness of the ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness of the beginningless, emptiness of dispersion, emptiness of nature, emptiness of own characteristics, emptiness of all phenomena, emptiness of the unattainable, emptiness of the nonexistent, emptiness of the existent, and emptiness of both the nonexistent and the existent.
What is inner emptiness?
The inner phenomena are the eye, ear, nose, tongue, body, and mind. Examining the eye, the eye is empty; and examining the mind, the mind is empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called inner emptiness.
What is outer emptiness?
The outer phenomena are form, sound, smell, taste, touch, and phenomena. Examining form, form is empty; and examining phenomena, phenomena are empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called outer emptiness.
What is inner and outer emptiness?
The inner and outer phenomena are the twelve sense bases: the six inner bases are the six faculties, and the six outer bases are the six objects. Examining the inner phenomena, the inner phenomena are empty; examining the outer phenomena, the outer phenomena are empty, because all are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called inner and outer emptiness.
What is emptiness of emptiness?
Emptiness means that all phenomena are empty. This emptiness itself is also empty, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is called emptiness of emptiness.
What is great emptiness?
Great refers to the ten directions. Examining the eastern direction, the eastern direction is empty; and continuing to the lower direction, the lower direction is empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called great emptiness.
What is emptiness of the ultimate truth?
The ultimate truth refers to Nirvāṇa. Examining Nirvāṇa, Nirvāṇa is empty, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is emptiness of the ultimate truth.
What is emptiness of conditioned phenomena?
Conditioned phenomena refer to the three realms: the Desire Realm, the Form Realm, and the Formless Realm. Examining the Desire Realm, the Desire Realm is empty; the Form Realm, the Form Realm is empty; the Formless Realm, the Formless Realm is empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called emptiness of conditioned phenomena.
What is emptiness of unconditioned phenomena?
Unconditioned phenomena have no characteristic of arising, no characteristic of abiding, and no characteristic of ceasing. Examining unconditioned phenomena, unconditioned phenomena are empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called emptiness of unconditioned phenomena.
What is ultimate emptiness?
Ultimate means that all phenomena are completely without true existence; therefore, the ultimate itself is empty, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is called ultimate emptiness.
What is emptiness of the beginningless?
Examining the origin of phenomena, it does not truly exist, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is called emptiness of the beginningless.
What is emptiness of dispersion?
Dispersion refers to the non-destruction of phenomena. This non-destruction is also empty, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is called emptiness of dispersion.
What is emptiness of nature?
Whether it is the nature of conditioned phenomena or the nature of unconditioned phenomena, this nature is not created by Śrāvakas, Pratyekabuddhas, Buddhas, or anyone else. Examining this nature, this nature is empty, because it is neither permanent nor destroyed. Why? Because its nature is naturally so. This is called emptiness of nature.
What is emptiness of own characteristics?
According to their own characteristics, form is said to have the characteristic of decay, feeling has the characteristic of receiving, perception has the characteristic of grasping, formations have the characteristic of creating, and consciousness has the characteristic of knowing. The own characteristics of all conditioned and unconditioned phenomena are empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called emptiness of own characteristics.
What is emptiness of all phenomena?
All phenomena refer to the five aggregates, the twelve sense bases, and the eighteen elements. Examining these phenomena, these phenomena are empty, because they are neither permanent nor destroyed. Why? Because their nature is naturally so. This is called emptiness of all phenomena.
What is emptiness of what cannot be grasped?
Seeking the emptiness of all dharmas that cannot be grasped: is this inability to grasp them due to their being neither permanent nor destroyed? Why? Because such is their own nature; this is called the emptiness of non-real existence.
What is the emptiness of non-existence?
If non-existent dharmas existed, they would also be empty, because they are neither permanent nor destroyed. Why? Because such is their own nature; this is called the emptiness of non-existence.
What is the emptiness of existence?
“Existence” refers to the presence of inherent self-nature and characteristics within the composite dharmas. This existence is empty, because it is neither permanent nor destroyed. Why? Because such is their own nature; this is called the emptiness of existence.
What is the emptiness of non-existence and existence?
The non-existent within dharmas and the existent within dharmas are both empty, because they are neither permanent nor destroyed. Why? Because such is their own nature; this is called the emptiness of non-existence and existence.
Subhūti! There are also the emptiness of the characteristics of dharmas, the emptiness of the characteristics of non-dharmas, the emptiness of the characteristics of one’s own dharmas, and the emptiness of the characteristics of other dharmas.
What is called the emptiness of the characteristics of dharmas?
“Dharmas” here refers to the five aggregates. The five aggregates are empty; this is called the emptiness of the characteristics of dharmas.
What is called the emptiness of the characteristics of non-dharmas?
“Non-dharmas” here refers to unconditioned dharmas; this is called the emptiness of the characteristics of non-dharmas.
What is called the emptiness of the characteristics of one’s own dharmas?
When examining all dharmas, one’s own dharmas are empty. This emptiness is not something known through cognition, nor something seen through perception; this is called the emptiness of the characteristics of one’s own dharmas.
What is called the emptiness of the characteristics of other dharmas?
Whether a Buddha appears in the world or whether a Buddha does not appear in the world, the abiding of dharmas, the characteristics of dharmas, the nature of dharmas, and the essence of dharmas are truly thus. Transcending these empty dharmas is called the emptiness of the characteristics of other dharmas. As described above, this is called the Great Vehicle of the Great Bodhisattvas.
Subhūti! There is also the Great Vehicle of the Great Bodhisattvas, namely the Samādhi of Śūraṅgama, the Samādhi of the Jewel Seal, the Samādhi of the Lion’s Play, the Samādhi of the Wondrous Moon, the Samādhi of the Moon Banner Characteristics, the Samādhi of Arising from All Dharmas, the Samādhi of Abhiṣeka (Consecration), the Samādhi of the Nature of All Dharmas, the Samādhi of the Characteristics of All Banners, the Vajra Samādhi, the Samādhi of Entering the Dharma Seal, the Kingly Establishing Samādhi, the Radiant Samādhi, the Samādhi of Increasing Power, the High-Rising Samādhi, the Samādhi of Complete Entry into Eloquence, the Samādhi of Explaining Names, the Samādhi of Observing Directions, the Dhāraṇī Samādhi, the Un-Deceptive Samādhi, the Samādhi that Collects the Ocean of All Dharmas, the Samādhi that Pervades and Covers Space, the Vajra Wheel Samādhi, the Jewel-Cutting Samādhi, the Illuminating Samādhi, the Non-Seeking Samādhi, the Non-Abiding Samādhi, the No-Mind Samādhi, the Pure Lamp Samādhi, the Boundless Brightness Samādhi, the Samādhi Capable of Producing Brightness, the Universal Illuminating Brightness Samādhi, the Samādhi that Firmly Purifies All Samādhis, the Stainless Brightness Samādhi, the Joyful Samādhi, the Lightning-Light Samādhi, the Endless Samādhi, the Majestic Virtue Samādhi, the Samādhi Free from Exhaustion, the Unmoving Samādhi, the Non-Retrogressing Samādhi, the Sun Lamp Samādhi, the Pure Moon Samādhi, the Pure Brightness Samādhi, the Samādhi Capable of Producing Brightness, the Practice-Making Samādhi, the Knowing Characteristics Samādhi, the Like-Vajra Samādhi, the Mind-Abiding Samādhi, the Universal Brightness Samādhi, the Establishing Samādhi, the Jewel Collection Samādhi, the Wondrous Dharma Seal Samādhi, the Equal Dharma Samādhi, the Cutting-Off Joy Samādhi, the Reaching the Peak of Dharma Samādhi, the Dispelling Samādhi, the Discriminating All Dharma Phrases Samādhi, the Equal Characteristics of Self Samādhi, the Leaving-Self Samādhi, the Severing Conditions Samādhi, the Indestructible Samādhi, the No-Characteristic Samādhi, the No-Place Activity Samādhi, the Freedom from Ignorance Samādhi, the No-Going Samādhi, the Unchanging Samādhi, the Crossing Conditions Samādhi, the Gathering All Merits Samādhi, the Abiding in No-Mind Samādhi, the Pure Wondrous Flower Samādhi, the Awakening Intention Samādhi, the Boundless Eloquence Samādhi, the Unequalled and Equal Samādhi, the Crossing All Dharmas Samādhi, the Discriminating All Dharmas Samādhi, the Dispelling Doubts Samādhi, the No-Place Samādhi, the Single Adornment Samādhi, the Arising Practice Samādhi, the Single Practice Samādhi, the Non-Single Practice Samādhi, the Wondrous Practice Samādhi, the Samādhi that Reaches the Ultimate of All Existences, the Entering Names and Words Samādhi, the Samādhi Free from Sounds and Words, the Burning Lamp Samādhi, the Pure Characteristics Samādhi, the Breaking Characteristics Samādhi, the All-Kinds of Wondrous Fulfillment Samādhi, the Neither Joy nor Suffering Samādhi, the Endless Characteristics Samādhi, the Dhāraṇī Samādhi, the Samādhi that Gathers All Characteristics of Deviant and Correct, the Extinguishing Attachment and Aversion Samādhi, the Reverse and Forward Samādhi, the Pure Light Samādhi, the Firm Samādhi, the Full Moon Pure Light Samādhi, the Great Adornment Samādhi, the Samādhi Capable of Illuminating All Worlds, the Equal Samādhi Samādhi, the Samādhi that Gathers All Contentious and Non-Contentious Existences, the Samādhi of Not Delighting in Any Place of Abiding, the Samādhi Like Abiding in Concentration, the Samādhi that Destroys Body Decay, the Samādhi that Destroys Speech Like Space, and the Samādhi of Freedom from Attachment, Like Space, Untainted.
What is the Samādhi of Śūraṅgama?
Knowing the activities and functions of all samādhis is called the Samādhi of Śūraṅgama.
What is the Samādhi of the Jewel Seal?
Abiding in this samādhi, one is able to seal and certify all samādhis; this is called the Samādhi of the Jewel Seal.
What is the Samādhi of the Lion’s Play?
Abiding in this samādhi, one is able to travel throughout all samādhis like a lion; this is called the Samādhi of the Lion’s Play.
What is the Samādhi of the Wondrous Moon?
Abiding in this samādhi, one is able to illuminate all samādhis like the bright moon; this is called the Samādhi of the Wondrous Moon.
What is the Samādhi of the Moon Banner Characteristics?
Abiding in this samādhi, one is able to grasp and uphold the characteristics of all samādhis; this is called the Samādhi of the Moon Banner Characteristics.
What is the Samādhi of Arising from All Dharmas?
Abiding in this samādhi, one is able to produce all samādhis; this is called the Samādhi of Arising from All Dharmas.
What is the Samādhi of Abhiṣeka (Consecration)?
Abiding in this samādhi, one is able to see the ultimate summit of all samādhis; this is called the Samādhi of Abhiṣeka.
What is the Samādhi of the Nature of All Dharmas?
Because by abiding in this Samādhi, one surely knows the nature of dharmas; this is called the Samādhi of the Nature of All Dharmas.
What is the Samādhi of the Banner Sign of All?
By abiding in this Samādhi, one is able to hold the jeweled banners of all Samādhis.
What is the Vajra Samādhi?
By abiding in this Samādhi, one is able to break through all Samādhis; this is called the Vajra Samādhi.
What is the Samādhi of Entering the Dharma Seal?
By abiding in this Samādhi, one enters all Dharma seals; this is called the Samādhi of Entering the Dharma Seal.
What is the Kingly Establishment of Samādhi Samādhi?
By abiding in this Samādhi, one firmly abides in all Samādhis like an emperor; this is called the Kingly Establishment of Samādhi Samādhi.
What is the Radiant Light Samādhi?
By abiding in this Samādhi, one is able to emit light that illuminates all Samādhis; this is called the Radiant Light Samādhi.
What is the Power Advancement Samādhi?
By abiding in this Samādhi, one possesses power over all Samādhis; this is called the Power Advancement Samādhi.
What is the Lofty Arising Samādhi?
By abiding in this Samādhi, one has the function of nurturing and increasing all Samādhis; this is called the Lofty Arising Samādhi.
What is the Samādhi of All-Entering Eloquence?
By abiding in this Samādhi, one is able to expound upon all Samādhis; this is called the Samādhi of All-Entering Eloquence.
What is the Samādhi Explaining Names?
By abiding in this Samādhi, one is able to explain the names of all Samādhis; this is called the Samādhi Explaining Names.
What is the Direction-Observing Samādhi?
By abiding in this Samādhi, one is able to observe the directions of all Samādhis; this is called the Direction-Observing Samādhi.
What is the Dhāraṇī Seal Samādhi?
By abiding in this Samādhi, one is able to uphold the seals of all Samādhis; this is called the Dhāraṇī Seal Samādhi.
What is the Non-Deceptive Samādhi?
By abiding in this Samādhi, one does not deceive with regard to all Samādhis; this is called the Non-Deceptive Samādhi.
What is the Samādhi Gathering the Ocean of All Dharmas?
By abiding in this Samādhi, one is able to gather all Samādhis as numerous as drops of water in the ocean; this is called the Samādhi Gathering the Ocean of All Dharmas.
What is the Samādhi Pervading and Covering Space?
By abiding in this Samādhi, one encompasses all Samādhis like space; this is called the Samādhi Pervading and Covering Space.
What is the Vajra Wheel Samādhi?
By abiding in this Samādhi, one is able to uphold the components of all Samādhis; this is called the Vajra Wheel Samādhi.
What is the Jeweled Severing Samādhi?
By abiding in this Samādhi, one is able to cut off the defilements and afflictions of all Samādhis; this is called the Jeweled Severing Samādhi.
What is the Capable Illumination Samādhi?
By abiding in this Samādhi, one is able to use light to illuminate and reveal all Samādhis; this is called the Capable Illumination Samādhi.
What is the Non-Seeking Samādhi?
By abiding in this Samādhi, there is no dharma to seek; this is called the Non-Seeking Samādhi.
What is the Non-Abiding Samādhi?
By abiding in this Samādhi, one does not see any dharma as abiding; this is called the Non-Abiding Samādhi.
What is the No-Mind Samādhi?
By abiding in this Samādhi, mind and mental factors do not arise in activity; this is called the No-Mind Samādhi.
What is the Pure Lamp Samādhi?
By abiding in this Samādhi, one illuminates all Samādhis like a lamp; this is called the Pure Lamp Samādhi.
What is the Boundless Brightness Samādhi?
By abiding in this Samādhi, one becomes a boundless light for all Samādhis; this is called the Boundless Brightness Samādhi.
What is the Ability to Create Brightness Samādhi?
By abiding in this Samādhi, one immediately has the ability to make all Samādhis bright; this is called the Ability to Create Brightness Samādhi.
What is the Universal Illumination Brightness Samādhi?
By abiding in this Samādhi, one is able to illuminate the gateways of all Samādhis; this is called the Universal Illumination Brightness Samādhi.
What is the Firm Purification of All Samādhis Samādhi?
By abiding in this Samādhi, one is able to make the appearances of all Samādhis firm and pure; this is called the Firm Purification of All Samādhis Samādhi.
What is the Stainless Brightness Samādhi?
By abiding in this Samādhi, one is able to remove the impurities of all Samādhis; this is called the Stainless Brightness Samādhi.
What is the Joyful Samādhi?
By abiding in this Samādhi, one receives the joy of all Samādhis; this is called the Joyful Samādhi.
What is the Lightning Light Samādhi?
By abiding in this Samādhi, one completely illuminates all Samādhis like lightning; this is called the Lightning Light Samādhi.
What is the Endless Samādhi?
By abiding in this Samādhi, one does not see the end of all Samādhis; this is called the Endless Samādhi.
What is the Majestic Virtue Samādhi?
By abiding in this Samādhi, one possesses majestic virtue that illuminates and reveals all Samādhis; this is called the Majestic Virtue Samādhi.
What is the Free from Exhaustion Samādhi?
By abiding in this Samādhi, one does not see all Samādhis as reaching an end; this is called the Free from Exhaustion Samādhi.
What is the Immovable Samādhi?
By abiding in this Samādhi, one causes all Samādhis not to move or waver; this is called the Immovable Samādhi.
What is the Non-Retreating Samādhi?
By abiding in this Samādhi, one will not lose or regress from all Samādhis; this is called the Non-Retreating Samādhi.
What is the Sun Lamp Samādhi?
By abiding in this Samādhi, one emits light that illuminates the gateways of all Samādhis; this is called the Sun Lamp Samādhi.
What is the Moon Purity Samādhi?
By abiding in this Samādhi, one eliminates the darkness of all Samādhis; this is called the Moon Purity Samādhi.
What is the Pure Brightness Samādhi?
By abiding in this Samādhi, with regard to all Samādhis, one attains the four unobstructed knowledges; this is called the Pure Brightness Samādhi.
What is the Ability to Create Brightness Samādhi?
By abiding in this Samādhi, one is able to clarify and illuminate the gateways of all Samādhis; this is called the Ability to Create Brightness Samādhi.
What is the Action-Practice Samādhi?
By abiding in this Samādhi, one causes all Samādhis to have activity and creation; this is called the Action-Practice Samādhi.
What is the Knowing Characteristics Samādhi?
By abiding in this Samādhi, when seeing all Samādhis, one immediately knows the characteristics of those Samādhis; this is called the Knowing Characteristics Samādhi.
What is the Like Vajra Samādhi?
By abiding in this Samādhi, one is able to thoroughly observe and penetrate all dharmas, yet does not perceive that there is any penetrating observation; this is called the Like Vajra Samādhi.
What is the Mind-Abiding Samādhi?
By abiding in this Samādhi, the mind does not move, does not turn, and is not disturbed, nor does one think that one possesses this mind; this is called the Mind-Abiding Samādhi.
What is the Universal Brightness Samādhi?
By abiding in this Samādhi, one sees all the light of all Samādhis; this is called the Universal Brightness Samādhi.
What is the Establishment Samādhi?
By abiding in this Samādhi, one establishes all Samādhis without movement; this is called the Establishment Samādhi.
What is the Jeweled Aggregation Samādhi?
By abiding in this Samādhi, one sees all Samādhis everywhere as though seeing a heap of precious jewels; this is called the Jeweled Aggregation Samādhi.
What is the Samadhi of the Wondrous Dharma Seal?
Abiding in this Samadhi, one can seal and certify all Samadhis, because the seal is made using the seal-less seal; this is called the Samadhi of the Wondrous Dharma Seal.
What is the Samadhi of Equal Dharma?
Abiding in this Samadhi, one observes that all dharmas are equal, and there is no dharma that is not equal; this is called the Samadhi of Equal Dharma.
What is the Samadhi of Cutting Off Joy?
Abiding in this Samadhi, one cuts off joy and delight toward all dharmas; this is called the Samadhi of Cutting Off Joy.
What is the Samadhi of Arriving at the Dharma Summit?
Abiding in this Samadhi, one extinguishes the darkness of all dharmas and also remains above all Samadhis; this is called the Samadhi of Arriving at the Dharma Summit.
What is the Samadhi of Being Able to Disperse?
Abiding in this Samadhi, one has the ability to destroy and disperse all dharmas; this is called the Samadhi of Being Able to Disperse.
What is the Samadhi of Discriminating All Dharma Phrases?
Abiding in this Samadhi, one discriminates the dharma phrases of all Samadhis; this is called the Samadhi of Discriminating All Dharma Phrases.
What is the Samadhi of the Equal Character of Letters?
Abiding in this Samadhi, one attains the equality of letters among all Samadhis; this is called the Samadhi of the Equal Character of Letters.
What is the Samadhi of Leaving Letters?
Abiding in this Samadhi, with regard to all Samadhis, one does not perceive even a single letter; this is called the Samadhi of Leaving Letters.
What is the Samadhi of Cutting Off Conditions?
Abiding in this Samadhi, one cuts off conditions in relation to all Samadhis; this is called the Samadhi of Cutting Off Conditions.
What is the Samadhi of Indestructibility?
Abiding in this Samadhi, one does not see any dharmas changing; this is called the Samadhi of Indestructibility.
What is the Samadhi of No Varied Characteristics?
Abiding in this Samadhi, one does not see that dharmas have many different kinds; this is called the Samadhi of No Varied Characteristics.
What is the Samadhi of No Place of Activity?
Abiding in this Samadhi, one does not perceive the activity of all Samadhis; this is called the Samadhi of No Place of Activity.
What is the Samadhi of Leaving Obscurity?
Abiding in this Samadhi, one abandons the profound darkness and obscurity of all Samadhis; this is called the Samadhi of Leaving Obscurity.
What is the Samadhi of No Going?
Abiding in this Samadhi, one does not perceive the characteristic of going of all Samadhis; this is called the Samadhi of No Going.
What is the Samadhi of No Transformation?
Abiding in this Samadhi, one does not perceive the characteristic of change in all Samadhis; this is called the Samadhi of No Transformation.
What is the Samadhi of Crossing Conditions?
Abiding in this Samadhi, one transcends the conditioned realm of dependent arising of all Samadhis; this is called the Samadhi of Crossing Conditions.
What is the Samadhi of Gathering All Merits?
Abiding in this Samadhi, one accumulates the merits of all Samadhis; this is called the Samadhi of Gathering All Merits.
What is the Samadhi of Abiding in No-Mind?
Abiding in this Samadhi, regarding all Samadhis, the mind is not invaded or disturbed; this is called the Samadhi of Abiding in No-Mind.
What is the Samadhi of Pure Wondrous Flower?
Abiding in this Samadhi, one causes all Samadhis to become like beautiful and fragrant flowers; this is called the Samadhi of Pure Wondrous Flower.
What is the Samadhi of Enlightened Awareness?
Abiding in this Samadhi, one attains the seven factors of enlightenment within all Samadhis; this is called the Samadhi of Enlightened Awareness.
What is the Samadhi of Infinite Eloquence?
Abiding in this Samadhi, regarding all dharmas, one attains the gift of infinite eloquence; this is called the Samadhi of Infinite Eloquence.
What is the Samadhi of the Unequalled Equal?
Abiding in this Samadhi, one attains the characteristic of being incomparable among all Samadhis; this is called the Samadhi of the Unequalled Equal.
What is the Samadhi of Crossing All Dharmas?
Abiding in this Samadhi, one transcends the three realms; this is called the Samadhi of Crossing All Dharmas.
What is the Samadhi of Discriminating All Dharmas?
Abiding in this Samadhi, one discriminates and sees all Samadhis and all dharmas; this is called the Samadhi of Discriminating All Dharmas.
What is the Samadhi of Dispersing Doubts?
Abiding in this Samadhi, one dispels doubts concerning all dharmas; this is called the Samadhi of Dispersing Doubts.
What is the Samadhi of No Abiding Place?
Abiding in this Samadhi, one does not perceive the place where dharmas abide; this is called the Samadhi of No Abiding Place.
What is the Samadhi of One Adornment?
Abiding in this Samadhi, one completely does not see that dharmas have two characteristics; this is called the Samadhi of One Adornment.
What is the Samadhi of Producing Activity?
Abiding in this Samadhi, one does not see the arising of all activities; this is called the Samadhi of Producing Activity.
What is the Samadhi of One Practice?
Abiding in this Samadhi, one does not see all Samadhis as being on this shore or the other shore; this is called the Samadhi of One Practice.
What is the Samadhi of Not One Practice?
Abiding in this Samadhi, one does not see all Samadhis as having a single characteristic; this is called the Samadhi of Not One Practice.
What is the Samadhi of Wondrous Practice?
Abiding in this Samadhi, one does not see all Samadhis as having two characteristics; this is called the Samadhi of Wondrous Practice.
What is the Samadhi of Penetrating and Dispersing the Basis of All Existence?
Abiding in this Samadhi, one enters all realms and all Samadhis; even wisdom that fully penetrates does not have the notion of penetration. This is called the Samadhi of Penetrating and Dispersing the Basis of All Existence.
What is the Samadhi of Entering Names and Terms?
Abiding in this Samadhi, one enters into the names and designations of all Samadhis; this is called the Samadhi of Entering Names and Terms.
What is the Samadhi of Separation from Sounds, Letters, and Words?
Abiding in this Samadhi, one does not see the sounds, written characters, or language of the various Samadhis; this is called the Samadhi of Separation from Sounds, Letters, and Words.
What is the Samadhi of Lighting the Torch?
Abiding in this Samadhi, one’s majestic virtue shines like a torch flame; this is called the Samadhi of Lighting the Torch.
What is the Samadhi of Pure Characteristics?
Abiding in this Samadhi, one completely cuts off the characteristics of all Samadhis; this is called the Samadhi of Pure Characteristics.
What is the Samadhi of Breaking Characteristics?
Abiding in this Samadhi, one does not see the characteristics of all Samadhis; this is called the Samadhi of Breaking Characteristics.
What is the Samadhi of the Marvelous Fulfillment of All Kinds?
Abiding in this Samadhi, all kinds of Samadhis are completely fulfilled; this is called the Samadhi of the Marvelous Fulfillment of All Kinds.
What is the Samadhi of Neither Delighting in Suffering nor Pleasure?
Abiding in this Samadhi, one does not see the suffering and pleasure of the various Samadhis; this is called the Samadhi of Neither Delighting in Suffering nor Pleasure.
What is the Samadhi of the Signless Inexhaustible?
Abiding in this Samadhi, one does not see that the various Samadhis have an end; this is called the Samadhi of the Signless Inexhaustible.
What is the Samadhi of Dharani?
Abiding in this Samadhi, one is able to preserve and uphold all Samadhis; this is called the Samadhi of Dharani.
What is the Samadhi of Gathering All the Characteristics of Wrong and Right?
Abiding in this Samadhi, regarding all Samadhis one does not see the characteristics of wrong or right; this is called the Samadhi of Gathering All the Characteristics of Wrong and Right.
What is the Samadhi of Extinguishing Attachment and Aversion?
Abiding in this Samadhi, one does not see the liking and hatred of the various Samadhis; this is called the Samadhi of Extinguishing Attachment and Aversion.
What is the Samadhi of Contrary and Accordant?
Abiding in this Samadhi, one does not see contrariness or accord in phenomena or in the various Samadhis; this is called the Samadhi of Contrary and Accordant.
What is the Samadhi of Pure Light?
Abiding in this Samadhi, one does not see defilement in the light of the various Samadhis; this is called the Samadhi of Pure Light.
What is the Samadhi of Firmness?
Abiding in this Samadhi, one does not see that the various Samadhis are unstable; this is called the Samadhi of Firmness.
What is the Samadhi of the Pure Light of the Full Moon?
Abiding in this Samadhi, the various Samadhis are complete like the full moon on the fifteenth night; this is called the Samadhi of the Pure Light of the Full Moon.
What is the Samadhi of Great Adornment?
Abiding in this Samadhi, great adornment accomplishes all Samadhis; this is called the Samadhi of Great Adornment.
What is the Samadhi Capable of Illuminating All Worlds?
Abiding in this Samadhi, one has the ability to illuminate the Samadhis and all phenomena; this is called the Samadhi Capable of Illuminating All Worlds.
What is the Samadhi of Equality of Samadhis?
Abiding in this Samadhi, regarding all Samadhis one does not see the characteristics of concentration or distraction; this is called the Samadhi of Equality of Samadhis.
What is the Samadhi that Gathers All with Disputes and Without Disputes?
Abiding in this Samadhi, it causes the various Samadhis not to distinguish whether there is this or that, whether there is this or that; this is called the Samadhi that Gathers All with Disputes and Without Disputes.
What is the Samadhi of Not Delighting in All Places of Abiding?
Abiding in this Samadhi, one does not see the places of reliance of the various Samadhis; this is called the Samadhi of Not Delighting in All Places of Abiding.
What is the Samadhi of Abiding in Suchness?
Abiding in this Samadhi, one does not go beyond the characteristic of suchness of the various Samadhis; this is called the Samadhi of Abiding in Suchness.
What is the Samadhi of Destroying the Decline of the Body?
Abiding in this Samadhi, one does not see the characteristics of the body; this is called the Samadhi of Destroying the Decline of the Body.
What is the Samadhi of Destroying Speech Like Space?
Abiding in this Samadhi, one does not see the verbal karma of the various Samadhis, which is like space; this is called the Samadhi of Destroying Speech Like Space.
What is the Samadhi of Freedom from Attachment, Like Space, Unstained?
Abiding in this Samadhi, one sees the various Samadhis as unobstructed like space, and one is also not defiled by this Samadhi; this is called the Samadhi of Freedom from Attachment, Like Space, Unstained.
Subhuti! These are called the Great Vehicle of the Great Bodhisattva.
Chapter 19: THE EXTENSIVE VEHICLE
The Buddha said to Subhuti:
The Great Vehicle of the Great Bodhisattva is precisely the Four Foundations of Mindfulness. The Four Foundations of Mindfulness are:
O Subhuti! The Great Bodhisattva, regarding the body internally, contemplates his own body, yet there is no awareness of the body, because it does not truly exist. Regarding the body externally, he contemplates his own body, yet there is no awareness of the body, because it does not truly exist. Regarding both the inner and outer body, he contemplates his own body, yet there is no awareness of the body, because it does not truly exist. The Great Bodhisattva contemplates the body, diligently practices with vigorous effort, single-mindedly eliminating worldly greed and sorrow.
Regarding feelings, mind, and phenomena internally; feelings, mind, and phenomena externally; and feelings, mind, and phenomena both internally and externally, the Great Bodhisattva follows feelings, mind, and phenomena in contemplation, yet there is no awareness of feeling, awareness of mind, or awareness of phenomena, because they do not truly exist. He diligently practices with vigorous effort and single-mindedly eliminates worldly greed and sorrow.
O Subhuti! How does the Great Bodhisattva contemplate his own body internally?
When the Great Bodhisattva walks, he knows that he is walking; when he stands, he knows that he is standing; when he sits, he knows that he is sitting; when he lies down, he knows that he is lying down. Whatever the body does, he knows it exactly as it is. This is the Great Bodhisattva contemplating his own body internally, diligently practicing with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
When the Great Bodhisattva comes, goes, looks around, bends, stretches, bows, raises himself, puts on robes, carries an alms bowl, eats and drinks, lies down, rests, sleeps, awakens, sits, stands, speaks, remains silent, enters meditation, or emerges from purity, he always maintains single-minded awareness. This is the Great Bodhisattva contemplating his own body internally while practicing the Prajñāpāramitā, because it does not truly exist.
When contemplating his own body internally, the Great Bodhisattva maintains single-minded mindfulness. When breathing in, he knows he is breathing in; when breathing out, he knows he is breathing out. When the in-breath is long, he knows it is long; when the out-breath is long, he knows it is long. When the in-breath is short, he knows it is short; when the out-breath is short, he knows it is short. This is the Great Bodhisattva contemplating his own body internally, diligently practicing with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
The Great Bodhisattva contemplates the body as consisting of the four great elements, thinking that within the body there are the earth element, water element, fire element, and wind element.
It is like a butcher who uses a sharp knife to slaughter a cow, divides it into four parts, and then stands or sits observing these four portions of cow flesh.
Likewise, when practicing the Prajñāpāramitā, the Great Bodhisattva contemplates the body as composed of the four great elements: earth element, water element, fire element, and wind element. This is contemplating the body internally, because it does not truly exist.
The Great Bodhisattva further contemplates the body from the crown of the head to the soles of the feet, covered by thin skin, filled with many impure things within, thinking that the body contains hair, body hair, nails, teeth, thin skin, thick skin, tendons, flesh, bones, marrow, heart, liver, lungs, spleen, kidneys, bile, small intestines, large intestines, stomach, bladder, feces, saliva, sweat, grime, tears, nasal discharge, mucus, blood, pus, phlegm, and brain matter.
It is like a farmer’s storehouse filled with various grains mixed together, such as rice, glutinous rice, sesame, beans, and corn. A person with clear eyesight opens the storehouse and clearly sees: this is rice, this is glutinous rice, this is sesame, this is beans, this is corn.
The Great Bodhisattva contemplates the body from head to toe and clearly sees each impure detail. He diligently practices with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
If the Great Bodhisattva sees the body of a dead person after one day, two days, or up to five days, swollen and discolored, with blood and fluids leaking out, he reflects: “This body of mine will also become like this; it cannot escape such a condition.” This is the Great Bodhisattva contemplating his own body internally, diligently practicing with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
If the Great Bodhisattva sees the body of a dead person abandoned for six or seven days, torn apart and eaten by foxes, dogs, wolves, crows, and vultures, he reflects: “My body will also become like this; it cannot escape this condition.” This is the Great Bodhisattva contemplating his own body internally, diligently practicing with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
If the Great Bodhisattva sees the body of a dead person abandoned, torn apart and eaten by animals, scattered, foul-smelling, and impure, he reflects: “My body will also become like this; it cannot escape such a condition.”
If he sees the body of a dead person abandoned, with flesh and skin already decayed, exposing intertwined tendons and bones, the Great Bodhisattva reflects: “My body will also become like this; it cannot escape such a condition.”
If he sees the body of a dead person abandoned, with bones scattered and separated on the ground, the Great Bodhisattva reflects: “My body will also become like this; it cannot escape such a condition.”
If he sees the body of a dead person abandoned, with bones scattered across the ground—foot bones here, skull bones there, each joint and section separated in different places—the Great Bodhisattva reflects: “My body will also become like this; it cannot escape such a condition.”
If he sees dried bones left for a long time, blown by the wind and exposed to the sun, white in color like a conch shell, the Great Bodhisattva reflects: “My body will also become like this; it cannot escape such a condition.”
If he sees dried bones left on the ground for a long time, decayed, crumbled, and mixed with the earth, the Great Bodhisattva reflects: “My body will also become like this; it cannot escape such a condition.” The Great Bodhisattva contemplates his own body internally, diligently practices with vigorous effort, single-mindedly eliminating worldly greed and sorrow, because it does not truly exist.
Just as he contemplates the body internally, he also contemplates his own body externally and both internally and externally in the same way.
Likewise, one should follow the above explanation in detail when explaining the Foundation of Mindfulness of Feelings, the Foundation of Mindfulness of Mind, and the Foundation of Mindfulness of Phenomena.
This is called the Great Vehicle of the Great Bodhisattva, because it does not truly exist.
O Subhuti! There is another Great Vehicle of the Great Bodhisattva, which is precisely the Four Right Efforts. The Four Right Efforts are:
The Great Bodhisattva, regarding evil and unwholesome dharmas that have not yet arisen, wishes to develop a diligent and vigorous mind and single-mindedly practice the path in order to prevent those evil dharmas from arising.
Regarding evil and unwholesome dharmas that have already arisen, he wishes to develop a diligent and vigorous mind and single-mindedly practice the path in order to eliminate them.
Regarding wholesome dharmas that have not yet arisen, he wishes to develop a diligent and vigorous mind and gather his mind to practice the path in order to cause them to arise.
Regarding wholesome dharmas that have already arisen, he wishes to develop a diligent and vigorous mind, gather his mind, and practice the path so that they may continue to remain and be cultivated fully and extensively, because they do not truly exist.
This is called the Great Vehicle of the Great Bodhisattva.
i-thừa of the Great Bodhisattvas.
The three samādhis are: the Empty Samādhi, the Signless Samādhi, and the Unconditioned Samādhi.
The Empty Samādhi refers to the intrinsic emptiness of the characteristics of all dharmas; this is called the liberation door of Emptiness.
The Signless Samādhi refers to the destruction of the characteristics of all dharmas, without thinking and without remembering; this is called the liberation door of Signlessness.
The Unconditioned Samādhi refers to not seeking or creating anything with regard to all dharmas; this is called the liberation door of the Unconditioned.
These three doors are the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
There is also the Mahāyāna of the Great Bodhisattvas, namely: the Knowledge of Suffering, the Knowledge of Accumulation, the Knowledge of Cessation, the Knowledge of the Path, the Knowledge of Exhaustion, the Knowledge of Non-arising, the Knowledge of Dharma, the Analogical Knowledge, the Worldly Knowledge, the Knowledge of Others’ Minds, and the True Knowledge.
What is the Knowledge of Suffering? Knowing that suffering does not arise is called the Knowledge of Suffering.
What is the Knowledge of Accumulation? Knowing that accumulation must be ended is called the Knowledge of Accumulation.
What is the Knowledge of Cessation? Knowing the cessation of suffering is called the Knowledge of Cessation.
What is the Knowledge of the Path? Knowing the eight parts of the Noble Path is called the Knowledge of the Path.
What is the Knowledge of Exhaustion? Knowing that greed, hatred, and delusion are completely extinguished is called the Knowledge of Exhaustion.
What is the Knowledge of Non-arising? Knowing that there is no further birth in the realms of defilement is called the Knowledge of Non-arising.
What is the Knowledge of Dharma? Knowing the basis of the five aggregates is called the Knowledge of Dharma.
What is Analogical Knowledge? Knowing that the eye is impermanent, and continuing to know that all feelings arising from mind-contact as their condition are impermanent, is called Analogical Knowledge.
What is Worldly Knowledge? Knowing the causes and conditions of names and designations is called Worldly Knowledge.
What is the Knowledge of Others’ Minds? Knowing the thoughts and minds of other sentient beings is called the Knowledge of Others’ Minds.
What is True Knowledge? Knowing the Omniscient Knowledge of all kinds of the Buddhas is called True Knowledge.
These eleven kinds of knowledge are the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
There are also three faculties that are the Mahāyāna of the Great Bodhisattvas.
The three faculties are: the Faculty of the One Who Desires to Know What Is Not Yet Known, the Knowing Faculty, and the Faculty of One Who Has Known.
The five faculties of faith, diligence, mindfulness, concentration, and wisdom of practitioners who are still in training and have not yet attained the fruit are called the Faculty of the One Who Desires to Know What Is Not Yet Known.
The five faculties of practitioners who are still in training and have attained the fruit are called the Knowing Faculty.
The five faculties of those beyond training, whether Arhats, Pratyekabuddhas, or Buddhas, are called the Faculty of One Who Has Known.
These three faculties are the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
There are also three samādhis that are the Mahāyāna of the Great Bodhisattvas. These three samādhis are: the Samādhi with Thought and Examination, the Samādhi Without Thought but with Examination, and the Samādhi Without Thought and Without Examination.
Having abandoned sensual desires and abandoned evil unwholesome dharmas, with thought and examination, and having abandoned sensual desires, one enters the first meditation (dhyāna), producing joy and happiness; this is called the Samādhi with Thought and Examination.
The intermediate stage between the first meditation and the second meditation is called the Samādhi Without Thought but with Examination.
From the second meditation up to the sphere of Neither Perception nor Non-perception, this is called the Samādhi Without Thought and Without Examination.
These three samādhis are the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
There are also ten recollections that are the Mahāyāna of the Great Bodhisattvas.
These ten recollections are: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas, recollection of goodness, recollection of inhalation and exhalation, recollection of the body, and recollection of death.
These ten right recollections are the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
The four meditations, the four immeasurable minds, the four formless attainments, the eight liberations, and the nine successive concentrations are also the Mahāyāna of the Great Bodhisattvas because they do not truly exist.
There is also the Mahāyāna of the Great Bodhisattvas, namely the Ten Powers. The Ten Powers are:
The Buddha knows truly the characteristics of what is correct and what is incorrect regarding all dharmas.
The Buddha truly knows the karmas and the received dharmas of other sentient beings, knows the places where karma is created, knows the causes and conditions, and knows the karmic results of other sentient beings.
The Buddha truly knows the various characteristics of purity and defilement of the different meditations, liberations, samadhis, and concentrations.
The Buddha truly knows the higher and lower faculties and dispositions of other sentient beings.
The Buddha truly knows the various desires and understandings of other sentient beings.
The Buddha truly knows the countless different natures and kinds of the world.
The Buddha truly sees and knows the destinations of all paths of practice.
The Buddha truly knows his own past lives and those of other sentient beings, from one life to countless lives throughout immeasurable kalpas, with such appearances and such causes and conditions.
The Buddha possesses a pure Heavenly Eye surpassing those of the gods, and truly knows that sentient beings, when they die here and are born elsewhere, go either to a good path or to a bad path.
The Buddha truly knows that because all outflows have been exhausted, the mind is liberated without outflows, wisdom is liberated without outflows; in the present Dharma he personally realizes and knows entering that Dharma, meaning he truly realizes and knows: “My births and deaths have ended, the holy life has been accomplished, and from this life onward I will no longer see a future life.”
These ten powers of wisdom are the Great Vehicle of the Great Bodhisattva because they do not truly exist.
There is also the Great Vehicle of the Great Bodhisattva, which consists of the four Fearlessnesses and the four Imperturbabilities, including:
The Buddha speaks truthfully, saying: “I am the One with Perfect and Complete Knowledge.” Regarding all true questions about the teachings from all assemblies, the Buddha himself sees that there is not the slightest fear. Therefore, the Buddha is greatly secure, attains fearlessness, abides as the Holy Lord, occupies the position of the Noble Master, and in the midst of the assembly raises the lion’s roar, turning the pure Dharma wheel that all Śramaṇas, Brahmins, heavenly kings, Brahmā kings, Māra kings, and other sentient beings cannot turn back. This is the first fearlessness.
The Buddha speaks truthfully, saying: “I am the one who has completely eradicated all outflows.” Regarding true questions from all assemblies concerning the elimination of defilements associated with worldly outflows, the Buddha himself sees that there is not the slightest fear. Therefore, the Buddha is greatly secure, attains fearlessness, abides upon the seat of the Holy Lord, and in the midst of the assembly raises the lion’s roar, turning the pure Dharma wheel that all gods, humans, and other sentient beings cannot turn. This is the second fearlessness.
The Buddha speaks truthfully, saying: “These are the teachings that obstruct the correct path of liberation.” Regarding true questions from all assemblies about these obstructive teachings, the Buddha himself sees that there is not the slightest fear. Therefore, the Buddha is greatly secure, attains fearlessness, abides as the Holy Lord, and in the midst of the assembly raises the lion’s roar, turning the pure Dharma wheel that all gods, humans, and other sentient beings cannot turn. This is the third fearlessness.
The Buddha speaks truthfully, saying: “The Noble Paths that I have taught will certainly help one transcend the world; by practicing according to them, suffering will end.” Regarding true questions from all assemblies about these Noble Paths, the Buddha himself sees that there is not the slightest fear. Therefore, the Buddha is greatly secure, attains fearlessness, abides as the Holy Lord, and in the midst of the assembly raises the lion’s roar, turning the pure Dharma wheel that all gods, humans, and other sentient beings cannot turn. This is the fourth fearlessness.
These four Fearlessnesses are the Great Vehicle of the Great Bodhisattva because they do not truly exist.
There is also the Great Vehicle of the Great Bodhisattva, which consists of the four unobstructed knowledges.
These four knowledges are: unobstructed Dharma wisdom, unobstructed meaning wisdom, unobstructed eloquence wisdom, and unobstructed joyful exposition wisdom. These are the Great Vehicle of the Great Bodhisattva because they do not truly exist.
There is also the Great Vehicle of the Great Bodhisattva, which consists of the eighteen unique qualities of the Buddha. The eighteen qualities are:
The bodies of the Buddhas have no faults.
The speech of the Buddhas has no faults.
The thoughts of the Buddhas have no faults.
The Buddhas have no different appearances.
The Buddhas have no unstable minds.
The Buddhas have no minds that fail to know what should be abandoned.
Aspiration and desire do not diminish.
Diligence does not diminish.
Right mindfulness does not diminish.
Wisdom does not diminish.
Liberation does not diminish.
The knowledge and vision of liberation does not diminish.
All bodily karma of the Buddha is practiced according to wisdom.
All verbal karma is practiced according to wisdom.
All mental karma is practiced according to wisdom.
The wisdom of the Buddha sees and knows the past without hindrance, without obstruction.
The wisdom that sees and knows the future is without hindrance, without obstruction.
The wisdom that sees and knows the present is without hindrance, without obstruction. This is the Great Vehicle of the Great Bodhisattvas, because it does not truly exist.
There is also the Great Vehicle of the Great Bodhisattvas, which is the gateways of letters within all written characters and languages.
The gateways of letters within written characters and languages are:
A, Ra, Ba, Giả, Na
Lã, Đả, Bà, Đồ, Sa
Phược, Đá, Dã, Sắc-Tra, Ca,
Sa, Mạ, Già, Tha, Xã,
Toả, Đà, Xa, Khư, Xoa,
Sa-Đa, Nhương, Hạt-Lã-Đa, Bà, Xa,
Sa-Ma, Ha Bà, Tha, Già, Tra,
Nã, Sa-Phã, Sa-Ca, Dã-Ta, Thất Giả,
Sá, Đà
Enters the syllable-gate “A,” and realizes that all dharmas are originally unborn;
Enters the syllable-gate “Ra,” and realizes that all dharmas are far removed from defilement and impurity;
Enters the syllable-gate “Ba,” and realizes the supreme meaning teachings of all dharmas;
Enters the syllable-gate “Giả,” and realizes that all dharmas have no birth and death;
Enters the syllable-gate “Na,” and realizes that all dharmas are free from names and characteristics, without gain or loss;
Enters the syllable-gate “Lã,” and realizes that all worldly-transcending dharmas, whenever one delights in conditions attached to branches and twigs, will forever be harmed;
Enters the syllable-gate “Đã,” and realizes that all dharmas are subdued and tranquil, suchness, equal, and without discrimination;
Enters the syllable-gate “Bà,” and realizes that all dharmas are free from bondage and liberated;
Enters the syllable-gate “Đồ,” and realizes that all dharmas are free from heat, arrogance, and defilement, attaining purity;
Enters the syllable-gate “Sa,” and realizes that all dharmas are unobstructed;
Enters the syllable-gate “Phược,” and realizes that all dharmas cut off the path of speech;
Enters the syllable-gate “Đá,” and realizes that all dharmas are unmoving suchness;
Enters the syllable-gate “Dã,” and realizes that all dharmas, as they truly are, are unborn;
Enters the syllable-gate “Sắc-Tra,” and realizes that all dharmas’ controlled and preserved characteristics cannot be grasped;
Enters the syllable-gate “Ca,” and realizes that the creator of all dharmas cannot be grasped;
Enters the syllable-gate “Sa,” and realizes that the nature of time in all dharmas is equal and cannot be grasped;
Enters the syllable-gate “Ma,” and realizes that the nature of attachment to “mine” in all dharmas cannot be grasped;
Enters the syllable-gate “Già,” and realizes that the nature of attachment to actions in all dharmas cannot be grasped;
Enters the syllable-gate “Tha,” and realizes that the nature of the places of dependence in all dharmas cannot be grasped;
Enters the syllable-gate “Xã,” and realizes that the arising of subject and object in all dharmas cannot be grasped;
Enters the syllable-gate “Toả,” and realizes that the nature of stability in all dharmas cannot be grasped;
Enters the syllable-gate “Đá,” and realizes that the nature of grasping all realms in all dharmas cannot be grasped;
Enters the syllable-gate “Xa,” and realizes that the nature of tranquility in all dharmas cannot be grasped;
Enters the syllable-gate “Khư,” and realizes that the nature of all dharmas is like empty space and cannot be grasped;
Enters the syllable-gate “Xoa,” and realizes that the nature of the exhaustion of all dharmas cannot be grasped;
Enters the syllable-gate “Sa-Đa,” and realizes that the nature of all dharmas of abiding places, non-places, causes the nature of non-motion and non-transformation and cannot be grasped;
Enters the syllable-gate “Nhưỡng,” and realizes that the knowing nature of all dharmas cannot be grasped;
Enters the syllable-gate “Hạt-Lã-Đa,” and realizes that the nature of attachment to meaning in all dharmas cannot be grasped;
Enters the syllable-gate “Bà,” and realizes that the nature capable of destruction in all dharmas cannot be grasped;
Enters the syllable-gate “Xa,” and realizes that the nature of desire to conceal in all dharmas cannot be grasped;
Enters the syllable-gate “Sa-Ma,” and realizes that the nature capable of recollection in all dharmas cannot be grasped;
Enters the syllable-gate “Ha-Bà,” and realizes that the nature capable of being named in all dharmas cannot be grasped;
Enters the syllable-gate “Tha,” and realizes that the strong nature of all dharmas cannot be grasped;
Enters the syllable-gate “Già,” and realizes that the perfectly equal nature of all dharmas cannot be grasped;
Enters the syllable-gate “Tra,” and realizes that the accumulative nature of all dharmas cannot be grasped;
Enters the syllable-gate “Nã,” and realizes that all dharmas are free from disputes and disturbances, without coming, going, walking, standing, sitting, or lying, and cannot be grasped;
Enters the syllable-gate “Sa-Phả,” and realizes that the fully pervading fruition of all dharmas cannot be grasped;
Enters the syllable-gate “Sa-Ca,” and realizes that the accumulating and gathering nature of all dharmas cannot be grasped;
Enters the syllable-gate “Dã-Ta,” and realizes that the nature of aging characteristics in all dharmas cannot be grasped;
Enters the syllable-gate “Thất Giả,” and realizes that the accumulation of traces in all dharmas cannot be grasped;
Enters the syllable-gate “Sá,” and realizes that the nature of mutual driving away in all dharmas cannot be grasped;
Enters the syllable-gate “Đà,” and realizes that the ultimate locations of all dharmas cannot be grasped.
Beyond the letter “Đà”, there is no other letter that can be explained. Why? Because there are no more letters. These letters, which are unobstructed and without names, also cease; they cannot be spoken of, cannot be pointed out, cannot be seen, and cannot be written down.
O Subhūti! You should know that all dharmas are like empty space. This is called the Dhāraṇī gateway, which is precisely the meaning of the letter A.
If the Great Bodhisattvas, regarding the various seal methods of the syllable gates, this A-syllable seal, whether they hear it, receive it, read it, recite it, uphold it, or explain it to others, should know that they will attain twenty kinds of merit. Those twenty merits are:
Attain a retentive memory.
Know shame and remorse.
Attain a steadfast mind.
Attain the purport of the sutras.
Attain wisdom.
Attain unobstructed eloquence in joyful expression.
Easily attain other Dharani gates.
Attain a mind free from doubt and regret.
Upon hearing good things, do not rejoice; upon hearing bad things, do not become angry.
Attain neither arrogance nor inferiority, abiding in a mind that neither increases nor decreases.
Attain skillfulness and know the words spoken by sentient beings.
Completely discern the five aggregates, the twelve sense bases, the eighteen elements, the twelve links of dependent origination, the four conditions, and the Four Noble Truths.
Completely discern the sharp and dull faculties and capacities of sentient beings.
Skillfully know the thoughts and intentions of others.
Skillfully distinguish days, months, years, and seasons.
Skillfully discern the divine ear supernatural power.
Skillfully discern the supernatural power of past lives.
Skillfully discern the supernatural power of birth and death.
Skillfully explain what is right and what is wrong.
Skillfully know the bodily deportment of coming, going, sitting, and standing.
These Dharani gates, the syllable gate, and the A-syllable gate are called the Mahayana Dharma of the Great Bodhisattvas, because they do not truly exist.