THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 414
Chapter 16: SAMĀDHI (2)
Furthermore, O Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattvas are the countless hundreds of thousands of unsurpassed, wondrous samādhis, such as: the Samādhi of Vigorous Practice, the Samādhi of the Jewel Seal, the Samādhi of the Lion’s Play, the Samādhi of Wondrous Moon, the Samādhi of the Moon Banner Sign, the Samādhi of the Arising of All Dharmas, the Samādhi of Consecration, the Samādhi of Definitive Dharma Realm, the Samādhi of the Definitive Banner Sign, the Samādhi Like a Vajra, the Samādhi of Entering the Dharma Seal, the Samādhi of Radiating Light Without Forgetfulness, the Samādhi of Skillfully Establishing the King of Concentration, the Samādhi of Radiating Light, the Samādhi of the Power of Diligence, the Samādhi of Equal Arising, the Samādhi of Entering the Definitive Meaning of All Expressions, the Samādhi of Equal Entry into Designations, the Samādhi of Observing Directions, the Samādhi of the Seal of Total Retention, the Samādhi of Non-forgetfulness, the Samādhi of the Ocean Seal of Equal Approach of All Dharmas, the Samādhi That Pervades and Covers Space, the Samādhi of the Vajra Wheel, the Samādhi of Separation from Dust, the Samādhi of Universal Illumination, the Samādhi of Not Blinking, the Samādhi of Abiding in Signlessness, the Samādhi of Non-conceptualization, the Samādhi of the Immaculate Lamp, the Samādhi of Boundless Light, the Samādhi of Radiating Light, the Samādhi of Universal Illumination, the Samādhi of Pure Firm Abiding, the Samādhi of Immaculate Light, the Samādhi of Producing Wondrous Bliss, the Samādhi of the Lightning Lamp, the Samādhi of the Inexhaustible, the Samādhi Possessing Majestic Light, the Samādhi of Separation from Exhaustion, the Samādhi of Non-movement, the Samādhi Without Flaws, the Samādhi of the Sun Lamp, the Samādhi of Pure Moon, the Samādhi of Pure Light, the Samādhi of Manifesting Brightness, the Samādhi of Accomplishing What Should Be Accomplished, the Samādhi of the Sign of the Wisdom Banner, the Samādhi of the Vajra Garland, the Samādhi of Abiding Mind, the Samādhi of Universal Brightness, the Samādhi of Skillful Abiding, the Samādhi of the Jewel Accumulation, the Samādhi of the Wondrous Dharma Seal, the Samādhi of the Equality of the Nature of All Dharmas, the Samādhi of Renouncing Attachment to Pleasure, the Samādhi of Entering the Summit of Dharma, the Samādhi of Scattering, the Samādhi of Discriminating Dharma Phrases, the Samādhi of the Equal Self-Nature Sign, the Samādhi of Separation from the Sign of Letters, the Samādhi of Cutting Off Objects of Reliance, the Samādhi of Non-transformation, the Samādhi of Non-categorization, the Samādhi of Signless Practice, the Samādhi of Separation from Obscuring Darkness, the Samādhi of Complete Practice, the Samādhi of Non-changing Movement, the Samādhi of Transcending Realms, the Samādhi of Gathering All Merits, the Samādhi of Definitive Abiding, the Samādhi of Abiding Without Mind, the Samādhi of Pure Wondrous Flower, the Samādhi Possessing the Factors of Awakening, the Samādhi of Boundless Lamps, the Samādhi of Boundless Eloquence, the Samādhi of Equality Without Equal, the Samādhi Transcending All Dharmas, the Samādhi of Decisively Examining All Dharmas, the Samādhi of Dispelling the Net of Doubts, the Samādhi of Non-abiding, the Samādhi of One-Sign Adornment, the Samādhi of Eliciting the Aspect of Practice, the Samādhi of the Aspect of One Practice, the Samādhi of Separation from the Aspect of Practice, the Samādhi of Wondrous Practice, the Samādhi of Destroying the Foundations of All Existences, the Samādhi of Entering Established Designations and Speech, the Samādhi of Liberated Sounds, Voices, and Letters of the Hearers, the Samādhi of Great Burning Radiance, the Samādhi of Adorned Purity Signs, the Samādhi Without Marks or Signs, the Samādhi Possessing All Wondrous Signs, the Samādhi of Not Rejoicing in All Suffering and Pleasure, the Samādhi of Inexhaustible Practice Aspects, the Samādhi Possessing Dhāraṇīs, the Samādhi of Subduing All Correct and Incorrect Natures, the Samādhi of Purifying All Opposing Conditions, the Samādhi of Separation from Hatred and Attachment, the Samādhi of Immaculate Brightness, the Samādhi Possessing Firmness, the Samādhi of Full Moon Pure Light, the Samādhi of Great Adornment, the Samādhi Illuminating All Worlds, the Samādhi of the Equality of Concentration Nature, the Samādhi of the Equal Principle of Contentious and Non-contentious Ways, the Samādhi Without Nest, Without Mark, and Without Attachment, the Samādhi of Definitively Abiding in True Suchness, the Samādhi of Separation from Bodily Defilements and Evils, the Samādhi of Separation from Verbal Defilements and Evils, the Samādhi of Separation from Mental Defilements and Evils, the Samādhi Like Empty Space, and the Samādhi of Non-attachment Like Empty Space. These samādhis are countless hundreds of thousands; they are the characteristics of the Great Vehicle of the Great Bodhisattvas.
O Subhūti, what is meant by the Samādhi of Vigorous Practice? It means that whenever one abides in this samādhi, one can receive all samādhi objects, can vigorously accomplish limitless supreme deeds, and can lead all concentrations; therefore it is called the Samādhi of Vigorous Practice.
What is meant by the Samādhi of the Jewel Seal? It means that this samādhi can authenticate all concentrations; therefore it is called the Samādhi of the Jewel Seal.
What is meant by the Samādhi of the Lion’s Play? It means that whenever one abides in this samādhi, one can enter and exit all superior concentrations with complete freedom; therefore it is called the Samādhi of the Lion’s Play.
What is meant by the Samādhi of Wondrous Moon? It means that whenever one abides in this samādhi, it is like the full moon’s pure radiance illuminating all concentrations; therefore it is called the Samādhi of Wondrous Moon.
What is meant by the Samādhi of the Moon Banner Sign? It means that whenever one abides in this samādhi, one can universally maintain the supreme signs of all concentrations; therefore it is called the Samādhi of the Moon Banner Sign.
What is meant by the Samādhi of the Arising of All Dharmas? It means that whenever one abides in this samādhi, one can universally bring forth all superior concentrations; therefore it is called the Samādhi of the Arising of All Dharmas.
What is meant by the Samādhi of Consecration? It means that whenever one abides in this samādhi, one can universally contemplate the summit of all concentrations; therefore it is called the Samādhi of Consecration.
What is meant by the Samādhi of Definitive Dharma Realm? It means that whenever one abides in this samādhi, one can clearly illuminate the definitive Dharma realm; therefore it is called the Samādhi of Definitive Dharma Realm.
What is meant by the Samādhi of the Definitive Banner Sign? It means that whenever one abides in this samādhi, one can definitively uphold the banner signs of concentration; therefore it is called the Samādhi of the Definitive Banner Sign.
What is meant by the Samādhi Like a Vajra? It means that whenever one abides in this samādhi, one can overcome those concentrations that cannot be subdued by other dharmas; therefore it is called the Samādhi Like a Vajra.
What is meant by the Samādhi of Entering the Dharma Seal? It means that whenever one abides in this samādhi, one can realize and enter all Dharma seals; therefore it is called the Samādhi of Entering the Dharma Seal.
What is meant by the Samādhi of Radiating Light Without Forgetfulness? It means that whenever one abides in this samādhi, the superior light of concentration shines upon sentient beings, causing them to remember the teachings of the Dharma they have previously received; therefore it is called the Samādhi of Radiating Light Without Forgetfulness.
What is meant by the Samādhi of Skillfully Establishing the King of Concentration? It means that whenever one abides in this samādhi, one can skillfully establish the kings of concentration; therefore it is called the Samādhi of Skillfully Establishing the King of Concentration.
What is meant by the Samādhi of Radiating Light? It means that whenever one abides in this samādhi, one can emit the light of all concentrations; therefore it is called the Samādhi of Radiating Light.
What is meant by the Samādhi of the Power of Diligence? It means that whenever one abides in this samādhi, one can manifest the power of diligence of all concentrations; therefore it is called the Samādhi of the Power of Diligence.
What is meant by the Samādhi of Equal Arising? It means that whenever one abides in this samādhi, all equal concentrations arise together; therefore it is called the Samādhi of Equal Arising.
What is meant by the Samādhi of Entering the Definitive Meaning of All Expressions? It means that whenever one abides in this samādhi, one clearly understands all definitive expressions; therefore it is called the Samādhi of Entering the Definitive Meaning of All Expressions.
What is meant by the Samādhi of Equal Entry into Designations? It means that whenever one abides in this samādhi, one can completely understand and explain the meanings of the names of concentrations; therefore it is called the Samādhi of Equal Entry into Designations.
What is meant by the Samādhi of Observing Directions? It means that whenever one abides in this samādhi, one can universally contemplate the directions of concentrations; therefore it is called the Samādhi of Observing Directions.
What is meant by the Samādhi of the Seal of Total Retention? It means that whenever one abides in this samādhi, one can universally retain the wondrous seals of concentration; therefore it is called the Samādhi of the Seal of Total Retention.
What is meant by the Samādhi of Non-forgetfulness? It means that whenever one abides in this samādhi, one does not forget any signs of concentration; therefore it is called the Samādhi of Non-forgetfulness.
What is meant by the Samādhi of the Ocean Seal of Equal Approach of All Dharmas? It means that whenever one abides in this samādhi, all superior concentrations are directed into it, like the ocean gathering all streams; therefore it is called the Samādhi of the Ocean Seal of Equal Approach of All Dharmas.
What is meant by the Samādhi That Pervades and Covers Space? It means that whenever one abides in this samādhi, one can cover all concentrations and protect them without discrimination, like vast empty space; therefore it is called the Samādhi That Pervades and Covers Space.
What is meant by the Samādhi of the Vajra Wheel? It means that whenever one abides in this samādhi, one can universally maintain all superior concentrations, causing them not to decay, like a vajra wheel; therefore it is called the Samādhi of the Vajra Wheel.
What is meant by the Samādhi of Separation from Dust? It means that whenever one abides in this samādhi, one can eliminate all defiled afflictions that bind; therefore it is called the Samādhi of Separation from Dust.
What is meant by the Samādhi of Universal Illumination? It means that whenever one abides in this samādhi, one illuminates all concentrations, making them greatly radiant; therefore it is called the Samādhi of Universal Illumination.
What is meant by the Samādhi of Not Blinking? It means that whenever one abides in this samādhi, one does not seek any other concentration or dharma; therefore it is called the Samādhi of Not Blinking.
What is meant by the Samādhi of Abiding in Signlessness? It means that whenever one abides in this samādhi, one does not see even a single dharma within concentrations that can be abided in; therefore it is called the Samādhi of Abiding in Signlessness.
What is meant by the Samādhi of Non-conceptualization? It means that whenever one abides in this samādhi, one is not disturbed by inferior mental factors and associated mental activities; therefore it is called the Samādhi of Non-conceptualization.
What is meant by the Samādhi of the Immaculate Lamp? It means that whenever one abides in this samādhi, it is like holding a bright lamp illuminating and revealing concentrations; therefore it is called the Samādhi of the Immaculate Lamp.
What is meant by the Samādhi of Boundless Light? It means that whenever one abides in this samādhi, one can emit great light illuminating limitless realms; therefore it is called the Samādhi of Boundless Light.
What is meant by the Samādhi of Radiating Light? It means that whenever one abides in this uninterrupted concentration, one can produce all superior lights of concentration; therefore it is called the Samādhi of Radiating Light.
What is meant by the Samādhi of Universal Illumination? It means that whenever one abides in this uninterrupted concentration, one can illuminate all doors of superior concentration; therefore it is called the Samādhi of Universal Illumination.
What is meant by the Samādhi of Pure Firm Abiding? It means that whenever one abides in this samādhi, one attains the pure equality nature of all concentrations; therefore it is called the Samādhi of Pure Firm Abiding.
What is meant by the Samādhi of Immaculate Light? It means that whenever one abides in this samādhi, one can completely cleanse all impurities of concentration; therefore it is called the Samādhi of Immaculate Light.
What is meant by the Samādhi of Producing Wondrous Bliss? It means that whenever one abides in this samādhi, one experiences all wondrous bliss of concentration; therefore it is called the Samādhi of Producing Wondrous Bliss.
What is meant by the Samādhi of the Lightning Lamp? It means that whenever one abides in this samādhi, one illuminates concentrations like the bright flash of lightning; therefore it is called the Samādhi of the Lightning Lamp.
What is meant by the Samādhi of the Inexhaustible? It means that whenever one abides in this samādhi, one leads to the inexhaustible merits of concentrations without seeing the sign of exhaustion or non-exhaustion; therefore it is called the Samādhi of the Inexhaustible.
What is meant by the Samādhi Possessing Majestic Light? It means that whenever one abides in this samādhi, one possesses majestic radiance within concentrations; therefore it is called the Samādhi Possessing Majestic Light.
What is meant by the Samādhi of Separation from Exhaustion? It means that whenever one abides in this samādhi, one sees all concentrations as inexhaustible without seeing the sign of being exhausted or not exhausted; therefore it is called the Samādhi of Separation from Exhaustion.
What is meant by the Samādhi of Non-movement? It means that whenever one abides in this samādhi, all concentrations become unmoving, without agitation and without conceptual elaboration; therefore it is called the Samādhi of Non-movement.
What is meant by the Samādhi Without Flaws? It means that whenever one abides in this samādhi, all concentrations are seen as without blemish; therefore it is called the Samādhi Without Flaws.
What is meant by the Samādhi of the Sun Lamp? It means that whenever one abides in this samādhi, all doors of concentration emit light that illuminates everywhere; therefore it is called the Samādhi of the Sun Lamp.
What is meant by the Samādhi of Pure Moon? It means that whenever one abides in this samādhi, all concentrations dispel darkness like moonlight; therefore it is called the Samādhi of Pure Moon.
What is meant by the Samādhi of Pure Light? It means that whenever one abides in this samādhi, one attains the four kinds of unobstructed understanding regarding all concentrations; therefore it is called the Samādhi of Pure Light.
What is meant by the Samādhi of Manifesting Brightness? It means that whenever one abides in this samādhi, all doors of concentration emit light that illuminates everywhere; therefore it is called the Samādhi of Manifesting Brightness.
What is meant by the Samādhi of Accomplishing What Should Be Accomplished? It means that whenever one abides in this samādhi, one completes the tasks that should be done by concentrations and also fulfills the activities of concentration; therefore it is called the Samādhi of Accomplishing What Should Be Accomplished.
What is called the Samādhi “Appearance of the Banner of Wisdom”? It means that when one abides in this Samādhi, one sees the marvelous wisdom-banner appearances of the various concentrations. Therefore, it is called the Samādhi “Appearance of the Banner of Wisdom.”
What is called the Samādhi “Vajra Garland”? It means that when one abides in this Samādhi, although one can fully understand all phenomena, one does not see any mark of understanding. Therefore, it is called the Samādhi “Vajra Garland.”
What is called the Samādhi “Abiding Mind”? It means that when one abides in this Samādhi, the mind does not waver, does not turn, does not illuminate, and neither diminishes nor thinks that there is a mind. Therefore, it is called the Samādhi “Abiding Mind.”
What is called the Samādhi “Universal Illumination”? It means that when one abides in this Samādhi, one can clearly observe and illuminate all concentrations throughout. Therefore, it is called the Samādhi “Universal Illumination.”
What is called the Samādhi “Well Abiding”? It means that when one abides in this Samādhi, one can skillfully abide in the various concentrations. Therefore, it is called the Samādhi “Well Abiding.”
What is called the Samādhi “Accumulation of Jewels”? It means that when one abides in this Samādhi, one contemplates all concentrations as being gathered together like precious jewels. Therefore, it is called the Samādhi “Accumulation of Jewels.”
What is called the Samādhi “Seal of the Wondrous Dharma”? It means that when one abides in this Samādhi, one can seal and certify the various concentrations by using the seal of emptiness. Therefore, it is called the Samādhi “Seal of the Wondrous Dharma.”
What is called the Samādhi “Equality of the Nature of All Phenomena”? It means that when one abides in this Samādhi, one does not see any phenomenon that is separate from the nature of equality. Therefore, it is called the Samādhi “Equality of the Nature of All Phenomena.”
What is called the Samādhi “Abandoning Attachment to Pleasure”? It means that when one abides in this Samādhi, one abandons all forms of delight and attachment toward all phenomena. Therefore, it is called the Samādhi “Abandoning Attachment to Pleasure.”
What is called the Samādhi “Entering the Crown of Dharma”? It means that when one abides in this Samādhi, regarding all phenomena, one can cut off obscuring obstacles and delusions, and it also stands foremost among all concentrations. Therefore, it is called the Samādhi “Entering the Crown of Dharma.”
What is called the Samādhi “Scattering”? It means that when one abides in this Samādhi, one blows away all attachments to concentration and attachment to phenomena. Therefore, it is called the Samādhi “Scattering.”
What is called the Samādhi “Discerning Dharma Phrases”? It means that when one abides in this Samādhi, one can skillfully distinguish the meanings and principles of the various dharmas of concentration. Therefore, it is called the Samādhi “Discerning Dharma Phrases.”
What is called the Samādhi “Equality of Own Characteristics”? It means that when one abides in this Samādhi, one attains the equal own-characteristics of the various concentrations. Therefore, it is called the Samādhi “Equality of Own Characteristics.”
What is called the Samādhi “Free from Characteristics of Letters”? It means that when one abides in this Samādhi, regarding the various concentrations, one does not grasp even a single letter. Therefore, it is called the Samādhi “Free from Characteristics of Letters.”
What is called the Samādhi “Cutting Off the Object of Condition”? It means that when one abides in this Samādhi, one cuts off the conditioned object-characteristics of the various concentrations. Therefore, it is called the Samādhi “Cutting Off the Object of Condition.”
What is called the Samādhi “Without Transformation”? It means that when one abides in this Samādhi, one does not cling to the changing characteristics of phenomena. Therefore, it is called the Samādhi “Without Transformation.”
What is called the Samādhi “Without Categories”? It means that when one abides in this Samādhi, one does not see the differentiated characteristics of categories among phenomena. Therefore, it is called the Samādhi “Without Categories.”
What is called the Samādhi “Practice Without Characteristics”? It means that when one abides in this Samādhi, regarding the characteristics of all concentrations, nothing is attained. Therefore, it is called the Samādhi “Practice Without Characteristics.”
What is called the Samādhi “Free from Darkness”? It means that when one abides in this Samādhi, one eliminates all darkness and obscurity of the concentrations. Therefore, it is called the Samādhi “Free from Darkness.”
What is called the Samādhi “Complete Conduct”? It means that when one abides in this Samādhi, regarding the practices of the concentrations, there are no views or attachments. Therefore, it is called the Samādhi “Complete Conduct.”
What is called the Samādhi “Unchanging Movement”? It means that when one abides in this Samādhi, one does not see any movement or change in the various concentrations. Therefore, it is called the Samādhi “Unchanging Movement.”
What is called the Samādhi “Transcending Realms”? It means that when one abides in this Samādhi, one surpasses the objects and realms conditioned by the various concentrations. Therefore, it is called the Samādhi “Transcending Realms.”
What is called the Samādhi “Gathering All Merits”? It means that when one abides in this Samādhi, one can gather together the merits of concentration, while regarding all phenomena there is no thought of accumulation. Therefore, it is called the Samādhi “Gathering All Merits.”
What is called the Samādhi “Determined Abiding”? It means that when one abides in this Samādhi, although the concentration mind abides decisively, one clearly knows that its characteristics cannot be grasped. Therefore, it is called the Samādhi “Determined Abiding.”
What is called the Samādhi “Mindless Abiding”? It means that when one abides in this Samādhi, regarding the concentrations, the mind neither moves nor becomes lazy. Therefore, it is called the Samādhi “Mindless Abiding.”
What is called the Samādhi “Pure Wondrous Flower”? It means that when one abides in this Samādhi, one causes all concentrations to become purified, their radiance brilliantly adorning them like beautiful flowers. Therefore, it is called the Samādhi “Pure Wondrous Flower.”
What is called the Samādhi “Complete Enlightenment Factors”? It means that when one abides in this Samādhi, one causes the cultivation of the seven factors of equal enlightenment in all concentrations to quickly become complete. Therefore, it is called the Samādhi “Complete Enlightenment Factors.”
What is called the Samādhi “Boundless Lamp”? It means that when one abides in this Samādhi, regarding all phenomena, one can illuminate them clearly like a bright lamp. Therefore, it is called the Samādhi “Boundless Lamp.”
What is called the Samādhi “Boundless Eloquence”? It means that when one abides in this Samādhi, regarding all phenomena, one attains boundless eloquence. Therefore, it is called the Samādhi “Boundless Eloquence.”
What is called the Samādhi “Unequalled Equality”? It means that when one abides in this Samādhi, regarding the various concentrations, one attains the nature of equality and also makes the concentrations incomparable. Therefore, it is called the Samādhi “Unequalled Equality.”
What is called the Samādhi “Surpassing All Phenomena”? It means that when one abides in this Samādhi, one can surpass all phenomena throughout the three realms. Therefore, it is called the Samādhi “Surpassing All Phenomena.”
What is called the Samādhi “Decisively Judging All Phenomena”? It means that when one abides in this Samādhi, regarding supreme concentrations and all phenomena, one can judge and determine them truthfully for sentient beings. Therefore, it is called the Samādhi “Decisively Judging All Phenomena.”
What is called the Samādhi “Dispersing the Net of Doubts”? It means that when one abides in this Samādhi, regarding the various concentrations and all phenomena, all doubts are eliminated. Therefore, it is called the Samādhi “Dispersing the Net of Doubts.”
What is called the Samādhi “Without Abiding”? It means that when one abides in this Samādhi, one does not see that phenomena have any place where they abide. Therefore, it is called the Samādhi “Without Abiding.”
What is called the Samādhi “Adornment of One Characteristic”? It means that when one abides in this Samādhi, one does not see that phenomena have two characteristics that can be grasped. Therefore, it is called the Samādhi “Adornment of One Characteristic.”
What is called the Samādhi “Arising and Manifesting Characteristics of Practice”? It means that when one abides in this Samādhi, regarding the various concentrations and all phenomena, although practices and characteristics can arise, one does not see their arising. Therefore, it is called the Samādhi “Arising and Manifesting Characteristics of Practice.”
What is called the Samādhi “Single Practice Characteristic”? It means that when one abides in this Samādhi, one sees that the various concentrations do not have two modes of practice. Therefore, it is called the Samādhi “Single Practice Characteristic.”
What is called the Samādhi “Free from Practice Characteristics”? It means that when one abides in this Samādhi, one sees that all concentrations have no characteristics of practice. Therefore, it is called the Samādhi “Free from Practice Characteristics.”
What is called the Samādhi “Wondrous Practice Characteristics”? It means that when one abides in this Samādhi, one causes the various concentrations to produce wondrous practice characteristics. Therefore, it is called the Samādhi “Wondrous Practice Characteristics.”
What is called the Samādhi “Attaining the Destruction of All Existences”? It means that when one abides in this Samādhi, regarding the various concentrations and all phenomena, one attains wisdom that penetrates and enters them as they truly are; after entering thus, one completely destroys all existences without leaving anything remaining. Therefore, it is called the Samādhi “Attaining the Destruction of All Existences.”
What is called the Samādhi “Entering Designated Words of Expression”? It means that when one abides in this Samādhi, one awakens to enter all Samādhi phenomena and expresses words without attachment or obstruction. Therefore, it is called the Samādhi “Entering Designated Words of Expression.”
What is called the Samādhi “Liberation from Sounds, Voices, and Letters”? It means that when one abides in this Samādhi, one sees all characteristics of sounds, voices, and letters of the various concentrations as liberated and tranquil. Therefore, it is called the Samādhi “Liberation from Sounds, Voices, and Letters.”
What is called the Samādhi “Great Blazing Radiance”? It means that when one abides in this Samādhi, regarding the various concentrations, majestic light shines brilliantly. Therefore, it is called the Samādhi “Great Blazing Radiance.”
What is called the Samādhi “Adornment and Purification of Characteristics”? It means that when one abides in this Samādhi, one can adorn and purify the characteristics of the various concentrations, meaning that one can eliminate all characteristics. Therefore, it is called the Samādhi “Adornment and Purification of Characteristics.”
What is called the Samādhi “Without Mark of Display”? It means that when one abides in this Samādhi, regarding the various concentrations, one does not see any manifestation. Therefore, it is called the Samādhi “Without Mark of Display.”
What is called the Samādhi “Possessing All Wondrous Characteristics”? It means that when one abides in this Samādhi, one possesses all the wondrous characteristics of concentration. Therefore, it is called the Samādhi “Possessing All Wondrous Characteristics.”
What is called the Samādhi “Not Delighting in All Suffering and Pleasure”? It means that when one abides in this Samādhi, one does not delight in observing the characteristics of suffering and pleasure of the concentrations. Therefore, it is called the Samādhi “Not Delighting in All Suffering and Pleasure.”
What is called the Samādhi “Endless Practice Characteristics”? It means that when one abides in this Samādhi, one does not see that the practice characteristics of concentration have an end. Therefore, it is called the Samādhi “Endless Practice Characteristics.”
What is called the Samādhi “Possessing Dhāraṇī”? It means that when one abides in this Samādhi, one can undertake all the supreme functions of concentration. Therefore, it is called the Samādhi “Possessing Dhāraṇī.”
What is called the Samādhi “Subduing All Correct Nature and Wrong Nature”? It means that when one abides in this Samādhi, regarding the views of correct nature and wrong nature of the various concentrations, all are subdued and prevented from arising. Therefore, it is called the Samādhi “Subduing All Correct Nature and Wrong Nature.”
What is called the Samādhi “Purified Cessation of All Contrary and Harmonious Conditions”? It means that when one abides in this Samādhi, regarding the various concentrations and all phenomena, one does not see characteristics of opposition or harmony. Therefore, it is called the Samādhi “Purified Cessation of All Contrary and Harmonious Conditions.”
What is called the Samādhi “Free from Hatred and Love”? It means that when one abides in this Samādhi, regarding the various concentrations and all phenomena, one does not see characteristics of affection or aversion. Therefore, it is called the Samādhi “Free from Hatred and Love.”
What is called the Samādhi “Stainless Radiance”? It means that when one abides in this Samādhi, regarding the various concentrations, one does not see characteristics of purity or defilement. Therefore, it is called the Samādhi “Stainless Radiance.”
What is called the Samādhi “Possessing Firmness”? It means that when one abides in this Samādhi, one causes all concentrations to become firm and stable. Therefore, it is called the Samādhi “Possessing Firmness.”
What is called the Samādhi “Pure Light of the Full Moon”? It means that when one abides in this Samādhi, one causes the concentrations to increase in merit like the full moon; when it shines brightly, the ocean waters rise. Therefore, it is called the Samādhi “Pure Light of the Full Moon.”
What is called the Samādhi “Great Adornment”? It means that when one abides in this Samādhi, one causes the concentrations to accomplish great, magnificent, rare, and wondrous adornments. Therefore, it is called the Samādhi “Great Adornment.”
What is called the Samādhi “Illuminating All Worlds”? It means that when one abides in this Samādhi, one illuminates the various concentrations and all phenomena, causing all sentient beings to become enlightened and understand clearly. Therefore, it is called the Samādhi “Illuminating All Worlds.”
What is called the Samādhi “Equality of Concentration Nature”? It means that when one abides in this Samādhi, one does not see differences between concentration and scatteredness. Therefore, it is called the Samādhi “Equality of Concentration Nature.”
What is called the Samādhi “The Equal Principle of Contentious and Non-Contentious”? It means that when one abides in this Samādhi, one does not see that phenomena and all concentrations have differences in the nature and characteristics of contention or non-contention. Therefore, it is called the Samādhi “The Equal Principle of Contentious and Non-Contentious.”
What is called the Samādhi “Without Nest, Without Display, Without Attachment to Pleasure”? It means that when one abides in this Samādhi, one destroys hidden places, abandons acts of ostentation, and cuts off attachments to pleasures without clinging. Therefore, it is called the Samādhi “Without Nest, Without Display, Without Attachment to Pleasure.”
What is called the Samādhi “Decisively Abiding in True Suchness”? It means that when one abides in this Samādhi, regarding the true reality of suchness of the various concentrations and all phenomena, one never abandons it. Therefore, it is called the Samādhi “Decisively Abiding in True Suchness.”
What is called the Samādhi “Free from the Defilement of Body”? It means that when one abides in this Samādhi, one causes the various concentrations to destroy the view of self in the body. Therefore, it is called the Samādhi “Free from the Defilement of Body.”
What is called the Samadhi Free from the Defilement of Speech? It means that when one abides in this Samadhi, it causes the various concentrations to eliminate evil karma of speech. Therefore it is called the Samadhi Free from the Defilement of Speech.
What is called the Samadhi Free from the Defilement of Mind? It means that when one abides in this Samadhi, it causes the various concentrations to eliminate evil karma of mind. Therefore it is called the Samadhi Free from the Defilement of Mind.
What is called the Samadhi Like Space? It means that when one abides in this Samadhi, benefiting all sentient beings everywhere, the mind is equal and vast like space. Therefore it is called the Samadhi Like Space.
What is called the Samadhi Unstained and Unattached Like Space? It means that when one abides in this Samadhi, contemplating all phenomena as having no inherent possession, like pure space, without defilement and without attachment. Therefore it is called the Samadhi Unstained and Unattached Like Space.
O Thiện Hiện, there are immeasurable hundreds of thousands of such supreme, rare, wondrous Samadhis. You should know that these are the marks of the Great Vehicle of the Great Bodhisattvas.
Chapter 17: MINDFULNESS FOUNDATIONS… (1)
Furthermore, O Thiện Hiện, the marks of the Great Vehicle of the Great Bodhisattvas are the four Foundations of Mindfulness. What are the four?
- Mindfulness of the body.
- Mindfulness of feelings.
- Mindfulness of the mind.
- Mindfulness of phenomena.
The contemplation of the body means that when a Great Bodhisattva practices the Perfection of Wisdom, using non-attainment as a means, although abiding within the body and contemplating the body, or abiding outside the body and contemplating the body, or abiding both within and outside the body and contemplating the body, yet he never gives rise to investigation and examination concerning the body, but diligently strives with right mindfulness and clear awareness, restraining attachment and craving.
The contemplation of feelings means that when a Great Bodhisattva practices the Perfection of Wisdom, using non-attainment as a means, although abiding within feelings and contemplating feelings, or abiding outside feelings and contemplating feelings, or abiding both within and outside feelings and contemplating feelings, yet he never gives rise to investigation and examination concerning feelings, but diligently strives with right mindfulness and clear awareness, restraining attachment and craving.
The contemplation of mind means that when a Great Bodhisattva practices the Perfection of Wisdom, using non-attainment as a means, although abiding within the mind and contemplating the mind, or abiding outside the mind and contemplating the mind, or abiding both within and outside the mind and contemplating the mind, yet he never gives rise to investigation and examination concerning the mind, but diligently strives with right mindfulness and clear awareness, restraining attachment and craving.
The contemplation of phenomena means that when a Great Bodhisattva practices the Perfection of Wisdom, using non-attainment as a means, although abiding within phenomena and contemplating phenomena, or abiding outside phenomena and contemplating phenomena, or abiding both within and outside phenomena and contemplating phenomena, yet he never gives rise to investigation and examination concerning phenomena, but diligently strives with right mindfulness and clear awareness, restraining attachment and craving.
How does a Great Bodhisattva, when practicing the Perfection of Wisdom, use non-attainment as a means, abide within the body and contemplate the body, diligently strive, maintain right mindfulness and clear awareness, and restrain attachment and distress?
O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, carefully observes his own body and when walking knows he is walking, when standing knows he is standing, when sitting knows he is sitting, when lying down knows he is lying down, exactly according to the distinctions of each bodily posture, and thus diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress—this is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body and contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, carefully observes his own body: mindfully walking, mindfully looking forward and backward, mindfully bending down and raising up, mindfully contracting and extending, putting on the saṃghāṭī robe, wearing robes, carrying the alms bowl, eating or drinking, resting, walking meditation, rising, receiving and welcoming others, waking and sleeping, speaking and remaining silent, entering and emerging from meditative absorptions—all with right mindfulness and clear awareness. This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, using non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, carefully observes his own body: when inhaling, he knows he is inhaling; when exhaling, he knows he is exhaling; when breathing a long breath, he knows it is a long breath; when breathing a short breath, he knows it is a short breath. Just as a charioteer or the charioteer’s disciple knows whether the momentum of a turning wheel is long or short, so this Great Bodhisattva likewise clearly knows the different lengths of incoming and outgoing breaths. This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, carefully observes the distinctions of the elements within his own body, namely the earth element, water element, fire element, and wind element. Just as a skilled butcher or the butcher’s apprentice, after killing a cow, uses a sharp knife to divide the cow’s body into four parts and, whether sitting or standing, observes it as it truly is, so this Great Bodhisattva likewise observes the distinctions of the four elements—earth, water, fire, and wind—within his own body. This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, carefully observes his own body from the soles of the feet to the top of the head, filled with various impurities and covered externally by a thin layer of skin. This body is said to contain only such things as: hair, body hair, nails, teeth, thick skin, thin skin, blood and flesh, tendons, veins, bones, marrow, heart, liver, lungs, kidneys, bile, spleen, stomach, large intestine, small intestine, feces, urine, saliva, tears, sweat, dirt, phlegm, pus, fat, brain, eye discharge, earwax, and such impure things filling the body. Just as in the storehouse of a farmer or a wealthy householder there are various grains stored, such as glutinous rice, sesame, rice, beans, corn, and so forth, and a person with clear eyes opens the storehouse and sees that inside there are truly only such grains as glutinous rice, sesame, rice, and so on, so this Great Bodhisattva likewise carefully observes his own body from the feet to the head, filled with impurities and not worthy of attachment. This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a corpse that has been discarded for one day, two days, or up to seven days. The corpse becomes swollen, turns bluish-green, smells foul, the skin cracks, and blood and pus flow out. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining final liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a corpse discarded for one day, two days, or up to seven days, being torn apart by various animals such as vultures, crows, owls, kites, tigers, leopards, foxes, wolves, dogs, wild jackals, and others; some pecking, some tearing, causing the flesh and bones to scatter about while they fight over and devour them. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a corpse after being eaten by animals, filthy and decomposed, with blood and pus flowing out, with countless worms and maggots arising, its stench surpassing that of a dead dog. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse after being eaten by worms and maggots, with the flesh separated, bones exposed, limbs connected only by tendons, veins, and blood vessels, still retaining some remaining flesh. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse that has become white bones, with no more blood or flesh, only tendons connecting them. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse that has become only bones, the bones white and translucent, the color like conch-shell jade, the tendons decayed, and the joints of the limbs separated. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse that has become white bones, with the bones of the hands and feet scattered apart in all directions. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse, with bones scattered everywhere: foot bones in one place, shin bones in another, knee bones in another, thigh bones in another, hip bones in another, rib bones in another, spinal bones in another, chest bones in another, shoulder bones in another, hand bones in another, finger bones in another, neck bones in another, jaw bones in another, cheek bones in another, and skull bones elsewhere. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse, with bones scattered about, blown by the wind, scorched by the sun, drenched by rain, covered by frost, passing through many years, their color like conch-shell jade. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
Furthermore, O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, goes to a charnel ground and observes a discarded corpse whose remaining bones have become mixed into the earth, after many hundreds or thousands of years, changing in appearance to a bluish color like a pigeon, or decaying like dust mixed with soil so that they can no longer be distinguished. Having seen this, he reflects: “My body has the same nature, possesses the same qualities; before attaining liberation, it will ultimately become like this.” This is a Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, abides within the body, contemplates the body, diligently strives, maintains right mindfulness and clear awareness, and restrains attachment and distress.
O Subhūti, just as Great Bodhisattvas who practice the Perfection of Wisdom, using non-attainment as a means, abide within the body and contemplate the body in these various ways, diligently strive, maintain right mindfulness and clear awareness, and restrain attachment and distress, so likewise, according to what is appropriate, they abide outside the body and contemplate the body, and abide both within and outside the body and contemplate the body.
O Subhūti, Great Bodhisattvas who practice the Perfection of Wisdom, using non-attainment as a means, abide within and outside feelings, mind, and phenomena, contemplating feelings, mind, and phenomena, diligently striving, maintaining right mindfulness and clear awareness, and restraining attachment and distress—these should all be explained in detail according to what is appropriate.
O Subhūti, thus, when a Great Bodhisattva practices the Perfection of Wisdom, using non-attainment as a means, and abides within and outside the body, feelings, mind, and phenomena, contemplating the body, feelings, mind, and phenomena, although he contemplates in this way, there is no attainment.
O Subhūti, you should know that this is the mark of the Great Vehicle of the Great Bodhisattva. Furthermore, O Subhūti, another mark of the Great Vehicle of the Great Bodhisattva is the four Right Efforts. What are the four?
O Subhūti, any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, regarding evil and unwholesome dharmas that have not yet arisen, in order to prevent them from arising, should generate the desire, encourage and arouse the mind of diligence, and the mind of preservation. This is the first.
Any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, regarding evil and unwholesome dharmas that have already arisen, in order to completely eliminate them, should generate the desire, encourage and arouse the mind of diligence, and the mind of preservation. This is the second.
Any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, regarding wholesome dharmas that have not yet arisen, in order to cause them to arise, should generate the desire, encourage and arouse the mind of diligence, and the mind of preservation. This is the third.
Any Great Bodhisattva who, while practicing the Perfection of Wisdom, uses non-attainment as a means, regarding wholesome dharmas that have already arisen, in order to make them abide, not be forgotten, increase greatly and extensively, and become perfected, should generate the desire, encourage and arouse the mind of diligence, and the mind of preservation. This is the fourth.
O Subhūti, you should know that this is the mark of the Great Vehicle of the Great Bodhisattva.