THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 489
Chapter 3: SUBHŪTI (8)
Why is it called the Samādhi of Universally Transcending All? Because when abiding in this samādhi, one surpasses all dharmas of sentient beings in the three realms; therefore it is called the Samādhi of Universally Transcending All.
Why is it called the Samādhi of Definitively Determining All? Because when abiding in this samādhi, one can determine all dharmas of sentient beings; therefore it is called the Samādhi of Definitively Determining All.
Why is it called the Samādhi of Dispelling Doubts? Because when abiding in this samādhi, one can completely dispel all doubts regarding all concentrations and all dharmas; therefore it is called the Samādhi of Dispelling Doubts.
Why is it called the Samādhi of No Abode? Because when abiding in this samādhi, one does not perceive any dharma as having a place of abiding; therefore it is called the Samādhi of No Abode.
Why is it called the Samādhi Adorned by a Single Characteristic? Because when abiding in this samādhi, one does not perceive even a slight single characteristic among all dharmas; therefore it is called the Samādhi Adorned by a Single Characteristic.
Why is it called the Samādhi of Eliciting and Developing Modes of Practice? Because when abiding in this samādhi, although one can elicit and develop various modes of practice concerning all concentrations and all dharmas, one completely does not perceive a subject or object that elicits or develops them; therefore it is called the Samādhi of Eliciting and Developing Modes of Practice.
Why is it called the Samādhi of a Single Mode of Practice? Because when abiding in this samādhi, one sees that all concentrations do not possess two modes of practice; therefore it is called the Samādhi of a Single Mode of Practice.
Why is it called the Samādhi Free from Modes of Practice? Because when abiding in this samādhi, one sees that all concentrations completely have no modes of practice; therefore it is called the Samādhi Free from Modes of Practice.
Why is it called the Samādhi of Wondrous Modes of Practice? Because when abiding in this samādhi, one makes the modes of practice of all concentrations wondrous and abandons conceptual elaborations; therefore it is called the Samādhi of Wondrous Modes of Practice.
Why is it called the Samādhi that Understands the Destruction of All Existences? Because when abiding in this samādhi, one attains penetrating wisdom, truly realizes and enters into all concentrations and all dharmas. Through this realization, one penetrates the destruction of all existent phenomena, leaving nothing remaining; therefore it is called the Samādhi that Understands the Destruction of All Existences.
Why is it called the Samādhi of the Firm Jewel? Because when abiding in this samādhi, one sees that the Buddha, Dharma, and Saṅgha cannot be destroyed because they are identical with the characteristic of emptiness; therefore it is called the Samādhi of the Firm Jewel.
Why is it called the Samādhi Liberating Sounds, Words, and Letters? Because when abiding in this samādhi, one sees that all concentrations are tranquil and liberated from all characteristics of sounds, words, and letters; therefore it is called the Samādhi Liberating Sounds, Words, and Letters.
Why is it called the Samādhi Entering Designated Speech and Language? Because when abiding in this samādhi, one realizes and enters into dharmas established through language, without attachment and without obstruction, regarding all concentrations; therefore it is called the Samādhi Entering Designated Speech and Language.
Why is it called the Samādhi of the Great Blazing Flame? Because when abiding in this samādhi, all concentrations are illuminated by majestic radiance; therefore it is called the Samādhi of the Great Blazing Flame.
Why is it called the Samādhi of Pure and Adorned Characteristics? Because when abiding in this samādhi, one can purify and adorn all characteristics of concentration; therefore it is called the Samādhi of Pure and Adorned Characteristics.
Why is it called the Samādhi Without Marks or Signs? Because when abiding in this samādhi, one does not perceive signs or indications in regard to all concentrations; therefore it is called the Samādhi Without Marks or Signs.
Why is it called the Samādhi Possessing Wondrous Characteristics? Because when abiding in this samādhi, one sees that the wondrous characteristics of concentration are completely fulfilled; therefore it is called the Samādhi Possessing Wondrous Characteristics.
Why is it called the Samādhi Not Delighting in All Suffering and Pleasure? Because when abiding in this samādhi, one does not delight in contemplating the characteristics of suffering and pleasure of all concentrations; therefore it is called the Samādhi Not Delighting in All Suffering and Pleasure.
Why is it called the Samādhi of Infinite Modes of Practice? Because when abiding in this samādhi, one does not perceive the modes of practice of concentration as having an end; therefore it is called the Samādhi of Infinite Modes of Practice.
Why is it called the Samādhi Possessing Complete Dhāraṇī? Because when abiding in this samādhi, one can comprehensively preserve the supreme qualities of concentrations; therefore it is called the Samādhi Possessing Complete Dhāraṇī.
Why is it called the Samādhi that Subdues All Correct Natures and Incorrect Natures? Because when abiding in this samādhi, regarding all concentrations, correct nature, and incorrect nature, one subdues all views, causing them not to arise; therefore it is called the Samādhi that Subdues All Correct Natures and Incorrect Natures.
Why is it called the Samādhi of Ceasing Opposition and Accord? Because when abiding in this samādhi, one completely does not perceive characteristics of opposition and accord regarding all concentrations and all dharmas; therefore it is called the Samādhi of Ceasing Opposition and Accord.
Why is it called the Samādhi Free from Love and Hatred? Because when abiding in this samādhi, one completely does not perceive characteristics of affection and aversion in all concentrations and all dharmas; therefore it is called the Samādhi Free from Love and Hatred.
Why is it called the Samādhi of Stainless Brightness? Because when abiding in this samādhi, one completely does not perceive characteristics of defilement or characteristics of clarity and brightness; therefore it is called the Samādhi of Stainless Brightness.
Why is it called the Samādhi Possessing Firmness? Because when abiding in this samādhi, one can cause all concentrations to become firm; therefore it is called the Samādhi Possessing Firmness.
Why is it called the Samādhi of Pure Light Like the Full Moon? Because when abiding in this samādhi, one can increase the merits of all concentrations, like the full bright moon causing the waters of the ocean to rise; therefore it is called the Samādhi of Pure Light Like the Full Moon.
Why is it called the Great Adornment Samādhi? Because when abiding in this samādhi, one can cause all concentrations to accomplish various wondrous, rare, and great adornments; therefore it is called the Great Adornment Samādhi.
Why is it called the Samādhi that Universally Illuminates the World? Because when abiding in this samādhi, one can illuminate all concentrations and all dharmas, causing all sentient beings to open their wisdom and understanding; therefore it is called the Samādhi that Universally Illuminates the World.
Why is it called the Samādhi of the Equality of the Nature of Concentration? Because when abiding in this samādhi, one does not perceive any difference between concentration and distraction within all concentrations; therefore it is called the Samādhi of the Equality of the Nature of Concentration.
Why is it called the Samādhi Far Removed from Dust and Defilement? Because when abiding in this samādhi, one can eliminate the dust of all afflictions; therefore it is called the Samādhi Far Removed from Dust and Defilement.
Why is it called the Samādhi of the Equal Principle of Contentious and Non-Contentious? Because when abiding in this samādhi, one does not perceive differences in nature and characteristics between contentiousness and non-contentiousness within all dharmas and all concentrations; therefore it is called the Samādhi of the Equal Principle of Contentious and Non-Contentious.
Why is it called the Samādhi of No Nest, No Mark, and No Delight?
Because when abiding in these samādhis, one can destroy all nests, relinquish signs, and cut off all forms of attachment and delight without becoming attached; therefore it is called the Samādhi of No Nest, No Mark, and No Delight.
Why is it called the Samādhi of Definitely Abiding in Suchness? Because when abiding in this samādhi, one constantly does not abandon the true nature and true characteristics of suchness of all concentrations and all dharmas; therefore it is called the Samādhi of Definitely Abiding in Suchness.
Why is it called the Samādhi Free from Defiled Body, Speech, and Mind? Because when abiding in this samādhi, regarding body, speech, and mind, one completely has nothing to obtain, destroys all evil body, speech, and mind, and is sovereign and unobstructed within all concentrations; therefore it is called the Samādhi Free from Defiled Body, Speech, and Mind.
Why is it called the Samādhi Like Space? Because when abiding in this samādhi, one contemplates all dharmas as completely without possession and without obstruction, like vast empty space; therefore it is called the Samādhi Like Space.
Why is it called the Samādhi of Non-Defilement and Non-Attachment? Because when abiding in this samādhi, one contemplates all dharmas as having a single characteristic, that characteristic being the absence of characteristics, without defilement and without attachment; therefore it is called the Samādhi of Non-Defilement and Non-Attachment.
Subhūti, these are the characteristics of the Mahāyāna when a great Bodhisattva practices the profound Prajñāpāramitā.
Again, Subhūti, the marks of the Great Vehicle of those Great Bodhisattvas are the four foundations of mindfulness. What are the four foundations of mindfulness? The first is the foundation of mindfulness of the body, the second is the foundation of mindfulness of feelings, the third is the foundation of mindfulness of the mind, and the fourth is the foundation of mindfulness of phenomena.
What is the foundation of mindfulness of the body? It means that when a Great Bodhisattva practices profound Prajñāpāramitā, using non-attainment as a skillful means, with regard to the body internally, or the body externally, or both internally and externally, he always dwells contemplating the body in the body as phenomena, yet is not associated with examination and investigation, is ardently diligent, fully endowed with right knowledge, and eliminates worldly greed and sorrow.
What is the foundation of mindfulness of feelings? It means that when a Great Bodhisattva practices profound Prajñāpāramitā, using non-attainment as a skillful means, with regard to feelings internally, feelings externally, or feelings both internally and externally, although abiding in the contemplation of feelings upon feelings, he is not associated with examination and investigation, is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
What is the foundation of mindfulness of the mind? It means that when a Great Bodhisattva practices profound Prajñāpāramitā, using non-attainment as a skillful means, with regard to the mind internally, the mind externally, or both internally and externally, although abiding in the contemplation of mind upon mind, he is not associated with examination and investigation; he is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
What is called the foundation of mindfulness of phenomena? It means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means, and with regard to phenomena internally, phenomena externally, or phenomena both internally and externally, although abiding in the contemplation of phenomena upon phenomena, he is not associated with examination and investigation; he is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. With regard to the body internally, they constantly contemplate the body upon the body, are ardently diligent, possess right mindfulness and clear awareness, and are able to eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to carefully observe his own body: when walking, he truly knows he is walking; when standing, he truly knows he is standing; when sitting, he truly knows he is sitting; when lying down, he truly knows he is lying down. Whatever other posture his body assumes, he knows it exactly as it is; he is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, constantly contemplates the body upon the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, abide in the contemplation of the body upon the body internally, are ardently diligent, possess right mindfulness and clear awareness, and eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to carefully observe his own body, clearly knowing going and coming, clearly knowing looking forward and looking back, clearly knowing bending down and raising up, clearly knowing bending and stretching, putting on the saṅghāṭī robe, wearing the robe and carrying the bowl, eating, drinking, lying down to rest, walking in meditation, sitting up, receiving and welcoming others, waking and sleeping, speaking and remaining silent, entering and emerging from various concentrations—all with right mindfulness and clear awareness. This is when a Great Bodhisattva practices profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body upon the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means and abide in contemplation of the body upon the body. With regard to the body internally, they are ardently diligent, possess right mindfulness and clear awareness, and remove worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, Great Bodhisattvas use non-attainment as a skillful means to carefully observe their own bodies: when inhaling, they truly know they are inhaling; when exhaling, they truly know they are exhaling; when the breath is long, they truly know it is long; when the breath is short, they truly know it is short. Just as a skilled wheel-maker or his apprentice knows when the force of a turning wheel is long-lasting, and knows when the force of a turning wheel is rapid, so too does this Great Bodhisattva truly know the distinctions between short and long breaths. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body upon the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and eliminates worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, abide in the contemplation of the body internally, are ardently diligent, possess right mindfulness and clear awareness, and therefore eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means and truly knows the different elements within his own body. Regarding the earth element, he truly knows: “This is the earth element.” Regarding the water element, he truly knows: “This is the water element.” Regarding the fire element, he truly knows: “This is the fire element.” Regarding the wind element, he truly knows: “This is the wind element.” Just as a skilled butcher or his apprentice, after killing an ox, uses a very sharp knife to dissect its body, dividing it into four parts, and sits or stands observing it clearly, so too does this Great Bodhisattva, when practicing profound Prajñāpāramitā, use non-attainment as a skillful means to contemplate the distinctions of the four elements—earth, water, fire, and wind—within his own body. This is when a Great Bodhisattva practices profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and thus eliminates worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, abide in contemplation of the body internally, are ardently diligent, possess right mindfulness and clear awareness, and eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, Great Bodhisattvas use non-attainment as a skillful means to carefully observe their own bodies from the soles of their feet to the crown of their heads, seeing that within them are filled all kinds of impure things. Externally, the body is covered by a thin layer of skin. Although it is called a body, it consists only of such things as: hair, body hair, nails, teeth, thick skin, thin skin, blood, flesh, tendons, veins, bones, marrow, heart, liver, lungs, kidneys, spleen, bile, stomach, large intestine, small intestine, feces, urine, nasal mucus, saliva, tears, sweat, phlegm, pus, fat, oily substances, brain, eye discharge, earwax. Within the body are filled these impure substances. Just as the storehouses of wealthy householders or farmers are filled with various grains, including glutinous rice, sesame, rice, beans, and corn, so too does this Great Bodhisattva carefully contemplate his own body from the soles of his feet to the crown of his head, filled with impurities unworthy of attachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, abide in contemplation of the body internally, are ardently diligent, possess right mindfulness and clear awareness, and therefore eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, Great Bodhisattvas use non-attainment as a skillful means to go to a charnel ground and observe abandoned corpses, whether dead for one day, two days, or up to seven days.
The corpse becomes bloated and swollen, its color turns blue-black, and because of decay, blood and pus spread everywhere. Seeing this, he reflects: “My own body is of the same nature; it possesses these same characteristics. If I have not realized Nirvāṇa, in the end I too will become like this.” Therefore he gives rise to disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, Great Bodhisattvas use non-attainment as a skillful means, abide in contemplation of the body internally, are ardently diligent, possess right mindfulness and clear awareness, and therefore eliminate worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse that has been dead for one day, two days, or up to seven days. The corpse is attacked by birds and beasts such as hawks, crows, vultures, tigers, leopards, wolves, foxes, and others, which peck, tear, bite, and devour it, scattering flesh and bones. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse that has been eaten by birds and beasts, become impure and rotten, with blood and pus flowing everywhere, producing countless kinds of worms and maggots, filthy and foul-smelling like a dead dog. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse after worms and maggots have eaten it, the flesh has fallen away, the bones are exposed, the joints remain connected, tendons bind them together, blood has spread, and only a mass of flesh remains. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse that has become only scattered bones, with blood and flesh dried away, and only strands of tendons remaining. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he gives rise to disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse reduced to white bones, the color of white conch shells, with decayed tendons and separated joints. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse whose bones are scattered everywhere: foot bones here, shin bones there, knee bones elsewhere, thigh bones elsewhere, spine bones elsewhere, hip bones elsewhere, arm bones elsewhere, hand bones elsewhere, neck bones elsewhere, jaw bones elsewhere, cheek bones elsewhere, skull bones elsewhere. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse, bones scattered about, exposed to wind and burning sun, drenched by rain and moistened by frost, over many years becoming white like snow-white jade. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattva uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and therefore removes worldly greed and sorrow. This means that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to go to a charnel ground and observe an abandoned corpse that after hundreds or thousands of years has become only powdered bones and earth, transformed in color into blue, with an appearance like pigeon feathers, or has decayed into powder and dust mixed with earth, difficult to distinguish. Seeing this, he reflects: “My own body is of the same nature and possesses the same characteristics. If I have not realized Nirvāṇa, eventually I too will become like this.” Therefore he develops disenchantment and detachment. This is the Great Bodhisattva who, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means, abides in contemplation of the body internally, is ardently diligent, possesses right mindfulness and clear awareness, and removes worldly greed and sorrow.
Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, and just as they abide in this differentiated contemplation of the body internally, are ardently diligent, possess right mindfulness and clear awareness, and remove worldly greed and sorrow, so too according to the appropriate teachings, all Bodhisattvas are the same.
Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means, abide in the contemplation of feelings, mind, and phenomena both internally and externally corresponding with feelings, mind, and phenomena, are ardently diligent, possess right mindfulness and clear awareness, and remove worldly greed and sorrow. According to the appropriate teachings, the explanation is extensive as above.
Subhūti, when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. When abiding in contemplation of body, feelings, mind, and phenomena, they contemplate accordingly, yet with no attainment. Subhūti, this is the mark of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, another mark of the Great Vehicle of Great Bodhisattvas is the four right efforts. What are the four? Subhūti, you should know that when practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. Regarding evil and unwholesome phenomena that have not yet arisen, they cause them not to arise. Therefore they make effort, arouse and maintain the mind with diligence, exertion, and correctness. This is the first.
When practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. Regarding evil and unwholesome phenomena that have already arisen, they cause them to cease completely. Therefore they make effort, arouse and maintain the mind with diligence, exertion, and correctness. This is the second.
When practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. Regarding wholesome phenomena that have not yet arisen, they cause them to arise. Therefore they make effort, arouse and maintain the mind with diligence, exertion, and correctness. This is the third.
When practicing profound Prajñāpāramitā, the Great Bodhisattvas use non-attainment as a skillful means. Regarding wholesome phenomena that have already arisen, they cause them to remain, not be forgotten, and nourish them so they expand until perfection. Therefore they make effort, arouse and maintain the mind with diligence, exertion, and correctness. This is the fourth. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the four bases of supernatural power. What are the four? Subhūti, you should know that when practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means to cultivate the concentration of desire with the effort of cessation, accomplish the basis of supernatural power, and rely upon seclusion, non-attachment, cessation, dedication, and relinquishment. This is the first.
A Great Bodhisattva, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means to cultivate the concentration of diligence with the effort of cessation, accomplish the basis of supernatural power, and rely upon seclusion, non-attachment, cessation, dedication, and relinquishment. This is the second.
A Great Bodhisattva, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means to cultivate the concentration of mind with the effort of cessation, accomplish the basis of supernatural power, and rely upon seclusion, non-attachment, cessation, dedication, and relinquishment. This is the third.
A Great Bodhisattva, when practicing profound Prajñāpāramitā, uses non-attainment as a skillful means to cultivate the concentration of investigation with the effort of cessation, accomplish the basis of supernatural power, and rely upon seclusion, non-attachment, cessation, dedication, and relinquishment. This is the fourth.
Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the five faculties. What are the five? Subhūti, you should know that a Great Bodhisattva who practices profound Prajñāpāramitā cultivates the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the five powers. What are the five? Subhūti, you should know that a Great Bodhisattva who practices profound Prajñāpāramitā uses non-attainment as a skillful means to cultivate the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the seven factors of enlightenment. What are the seven? Subhūti, you should know that a Great Bodhisattva who practices profound Prajñāpāramitā uses non-attainment as a skillful means to cultivate the factor of enlightenment of mindfulness, the factor of enlightenment of investigation of phenomena, the factor of enlightenment of diligence, the factor of enlightenment of joy, the factor of enlightenment of tranquility, the factor of enlightenment of concentration, and the factor of enlightenment of equanimity, while relying upon seclusion, non-attachment, cessation, dedication, and relinquishment. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the eight factors of the Noble Path. What are the eight? Subhūti, you should know that a Great Bodhisattva who practices profound Prajñāpāramitā uses non-attainment as a skillful means to cultivate Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, and then relies upon seclusion, non-attachment, cessation, dedication, and relinquishment. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the three liberation doors. What are the three? Subhūti, you should know that a Great Bodhisattva who practices profound Prajñāpāramitā uses non-attainment as a skillful means, contemplates that the self-nature of all phenomena is Empty, and abiding in such a mind is called the liberation door of Emptiness, also called the Samādhi of Emptiness. This is the first door. Great Bodhisattvas who wish to learn the Great Vehicle should train in this.
When practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means, contemplates that the self-nature of all phenomena has no characteristics, and abiding in such a mind is called the liberation door of Signlessness, also called the Samādhi of Signlessness. This is the second door. Great Bodhisattvas who wish to learn the Great Vehicle should train in this.
When practicing profound Prajñāpāramitā, a Great Bodhisattva uses non-attainment as a skillful means, contemplates that the self-nature of all phenomena has no aspirations, and abiding in such a mind is called the liberation door of Wishlessness, also called the Samādhi of Wishlessness. This is the third door. Great Bodhisattvas who wish to learn the Great Vehicle should train in this. Subhūti, these are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the eleven knowledges. What are the eleven? They are the knowledge of suffering, the knowledge of origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, the knowledge of non-arising, the knowledge of phenomena, the knowledge of categories, worldly conventional knowledge, knowledge of others’ minds, and knowledge according to teachings.
What is the knowledge of suffering? It is the wisdom that, using non-attainment as a skillful means, knows suffering and therefore does not arise. This is the knowledge of suffering.
What is the knowledge of origin? It is the wisdom that, using non-attainment as a skillful means, knows the arising of causes and therefore cuts them off forever. This is the knowledge of origin.
What is the knowledge of cessation? It is the wisdom that, using non-attainment as a skillful means, knows cessation and therefore realizes it. This is the knowledge of cessation.
What is the knowledge of the path? It is the wisdom that, using non-attainment as a skillful means, knows the path and therefore cultivates it. This is the knowledge of the path.
What is the knowledge of exhaustion? It is the wisdom that, using non-attainment as a skillful means, knows that greed, hatred, and delusion have been exhausted. This is the knowledge of exhaustion.
What is the knowledge of non-arising? It is the wisdom that, using non-attainment as a skillful means, knows that conditioned existences no longer arise. This is the knowledge of non-arising.
What is the knowledge of phenomena? It is the wisdom that, using non-attainment as a skillful means, knows that the five aggregates each have their own distinct characteristics. This is the knowledge of phenomena.
What is the knowledge of categories? It is the wisdom that, using non-attainment as a skillful means, knows the differing characteristics of the five aggregates, namely suffering, impermanence, emptiness, non-self, and so forth. This is the knowledge of categories.
What is worldly conventional knowledge? It is the wisdom that, using non-attainment as a skillful means, knows the differences in the minds and mental factors of sentient beings who practice, and knows the similar and different names and characteristics of phenomena. This is worldly conventional knowledge.
What is knowledge of others’ minds? It is the wisdom that, using non-attainment as a skillful means, knows the minds and mental factors of other sentient beings without confusion or obstruction. This is knowledge of others’ minds.
What is knowledge according to teachings? It is the wisdom that, using non-attainment as a skillful means, knows the characteristics of all phenomena exactly according to what is spoken; that is, it is the wisdom of the complete knowledge of all aspects of the Tathāgata. This is knowledge according to teachings.
Subhūti, you should know that these eleven knowledges are the marks of the Great Vehicle of Great Bodhisattvas when practicing profound Prajñāpāramitā.
Furthermore, Subhuti, the Mahayana characteristics of the Great Bodhisattvas are the three uncontaminated faculties. What are the three? First, the faculty of what is not yet known but is to be known; second, the faculty of what has already been known; third, the faculty of complete knowledge.
What is the faculty of what is not yet known but is to be known? It means that among sentient beings, those practitioners who are still learners, with regard to the Noble Truths, have not yet fully realized them through direct insight and have not yet attained the noble fruits, but already possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of what is not yet known but is to be known.
What is the faculty of what has already been known? It means that among sentient beings, those practitioners who are still learners, with regard to the Noble Truths, have not yet fully realized them through direct insight and have not yet attained the noble fruits, yet possess completely the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of what has already been known.
What is the faculty of complete knowledge? It means that among sentient beings, those who are learners, or Arhats, or Pratyekabuddhas, or Great Bodhisattvas who have abided in the Ten Grounds, or the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, have already possessed the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom; this is the faculty of complete knowledge. If these three faculties use non-attainment as their means, then one should know that they are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.
Furthermore, Subhuti, the Mahayana characteristic of Great Bodhisattvas is samadhi. What are the three? First, samadhi accompanied by examination and investigation. Second, samadhi without examination but with investigation. Third, samadhi without examination and without investigation.
What is samadhi accompanied by examination and investigation? It means that a Great Bodhisattva has abandoned the phenomena of sensual desire, evil, and unwholesome states, accompanied by examination and investigation. Experiencing the joy and bliss born of seclusion, they enter the First Meditative Absorption and abide in it fully. This is samadhi accompanied by examination and investigation.
What is samadhi without examination but with investigation? It means that a Great Bodhisattva reaches the intermediate concentration between the First Meditative Absorption and the Second Meditative Absorption; this is without examination but with investigation.
What is samadhi without examination and without investigation? It means that from the Second Meditative Absorption up to the Sphere of Neither Perception nor Non-Perception, the Great Bodhisattva practices samadhi without examination and without investigation. With these three kinds, if non-attainment is used as the means, then one should know that they are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.
Furthermore, Subhuti, the Mahayana characteristic of Great Bodhisattvas is the ten recollections. What are the ten? First is recollection of the Buddha. Second is recollection of the Dharma. Third is recollection of the Sangha. Fourth is recollection of morality. Fifth is recollection of generosity. Sixth is recollection of the devas. Seventh is recollection of disenchantment. Eighth is recollection of death. Ninth is recollection of the body. Tenth is recollection of breathing. With these ten practices, if non-attainment is used as the means, then one should know that they are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.
Furthermore, Subhuti, the Mahayana characteristics of Great Bodhisattvas are the four meditative absorptions, the four immeasurables, the four formless concentrations, the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases… and up to pure wholesome dharmas. If non-attainment is used as the means, then one should know that they are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.
Furthermore, Subhuti, the Mahayana characteristic of Great Bodhisattvas is the ten powers of the Buddha. What are the ten? Subhuti, you should know that if non-attainment is used as the means, then one truly understands the causes and effects of all phenomena regarding the nature of what is possible and impossible; this is the first power.
If non-attainment is used as the means, then one truly understands that sentient beings in the past, present, and future experience different results because they create different karmic actions; this is the second power.
If non-attainment is used as the means, then one truly understands the various different realms and conditions of the world; this is the third power.
If non-attainment is used as the means, then one truly understands that all sentient beings have many different kinds of superior understandings and are not limited to a single kind of understanding; this is the fourth power.
If non-attainment is used as the means, then one truly understands the superior and inferior faculties of sentient beings; this is the fifth power.
If non-attainment is used as the means, then one truly understands the all-pervading modes of conduct; this is the sixth power.
If non-attainment is used as the means, then one truly understands the differences among the faculties, powers, factors of enlightenment, liberations, meditative absorptions, concentrations, attainments, defilements, and purities of sentient beings; this is the seventh power.
If non-attainment is used as the means, then one truly understands the countless different past lives of sentient beings; this is the eighth power.
If non-attainment is used as the means, through the purified divine eye, one truly understands the countless different forms of birth and death of sentient beings; this is the ninth power.
If non-attainment is used as the means, then one truly understands the complete and permanent ending of all outflows, attaining the mind liberated from outflows, and attaining the wisdom liberation free from outflows in the present life. Having personally realized this fully, one can correctly know: “My birth has been exhausted, the holy life has been completed, what needed to be done has been done, and there will be no further return to this existence.” This is the tenth power. One should know that these are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.
Furthermore, Subhuti, the Mahayana characteristic of Great Bodhisattvas is the four fearlessnesses. What are the four? Subhuti, you should know that a Great Bodhisattva who uses non-attainment as the means and proclaims himself to be a Perfectly Enlightened One, if there are Shramanas, Brahmins, devas, Maras, Brahmas, or others in the world who, relying on the Dharma, raise objections and cause the Bodhisattva to consider their words, saying: “This Dharma is not Perfect Enlightenment,” then, because he sees that such objections are unreasonable, he becomes secure, abides without fear, and proclaims himself to stand in the position of the revered Great Sage. In the midst of the great assembly, he gives the lion’s roar and turns the wondrous Dharma wheel. This wheel is pure, truly supreme, and no Shramana, Brahmin, or anyone else can turn it correctly in accordance with the Dharma. This is the first fearlessness.
A Great Bodhisattva who uses non-attainment as the means and proclaims: “I have ended the outflows.” If there are Shramanas, Brahmins, devas, Maras, Brahmas, or others in the world who rely on various dharmas to raise objections and cause the Bodhisattva to consider their words, saying: “These outflows cannot yet be permanently ended,” then through right view, he sees that such objections are unreasonable. Because he sees those objections as unreasonable, he becomes secure, abides without fear, and proclaims himself to stand in the position of the revered Great Sage. In the midst of the great assembly, he gives the lion’s roar and turns the wondrous Dharma wheel. This wheel is pure, truly supreme, and no Shramana, Brahmin, or anyone else can turn it correctly in accordance with the Dharma. This is the second fearlessness.
A Great Bodhisattva who uses non-attainment as the means and then teaches disciples about the Dharma that obstructs the path. If there are Shramanas, Brahmins, devas, Maras, Brahmas, or others in the world who raise objections according to the Dharma and cause the Bodhisattva to consider their words, saying: “Practicing this Dharma cannot prevent the path,” then through right view, he sees that such objections are unreasonable. Because he sees those objections as unreasonable, he becomes secure, abides without fear, and proclaims himself to stand in the position of the revered Great Sage. In the midst of the great assembly, he gives the lion’s roar and turns the wondrous Dharma wheel. This wheel is pure, truly supreme, and no Shramana, Brahmin, or anyone else can turn it correctly in accordance with the Dharma. This is the third fearlessness.
A Great Bodhisattva who uses non-attainment as the means and then teaches disciples the path that ends suffering. If there are Shramanas, Brahmins, devas, Maras, Brahmas, or others in the world who, according to the Dharma, establish objections and cause the Bodhisattva to consider their words, saying: “Practicing this path cannot end suffering,” then through right view, he sees that such objections are unreasonable. Because he sees those objections as unreasonable, he becomes secure, abides without fear, and proclaims himself to stand in the position of the revered Great Sage. In the midst of the great assembly, he gives the lion’s roar and turns the wondrous Dharma wheel. This wheel is pure, truly supreme, and no Shramana, Brahmin, or anyone else can turn it correctly in accordance with the Dharma. This is the fourth fearlessness.
One should know that these are the Mahayana characteristics of Great Bodhisattvas when practicing the profound Prajnaparamita.