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Subhūti, if you ask what is the meditative stability known as the yawning lion, which bodhisattva great beings may experience, at this point, Subhūti, bodhisattva great beings will have achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. They then arise from that first meditative concentration and become absorbed in the second meditative concentration. They then arise from that second meditative concentration and become absorbed in the third meditative concentration. They then arise from that third meditative concentration and become absorbed in the fourth meditative concentration. They then arise from that fourth meditative concentration and become absorbed in the sphere of infinite space. They then arise from that sphere of infinite space and [F.92.b] become absorbed in the sphere of infinite consciousness. They then arise from that sphere of infinite consciousness and become absorbed in the sphere of nothing-at-all. They then arise from that sphere of nothing-at-all and become absorbed in the sphere of neither perception nor nonperception. They then arise from that sphere of neither perception nor nonperception, and become absorbed in cessation. And then, [in reverse order], they arise from absorption in cessation, and become absorbed in the sphere of neither perception nor nonperception. They then arise from that sphere of neither perception nor nonperception and become absorbed in the sphere of nothing-at-all. They then arise from that sphere of nothing-at-all and become absorbed in the sphere of infinite consciousness. They then arise from that sphere of infinite consciousness and become absorbed in the sphere of infinite space. They then arise from that sphere of infinite space and become absorbed in the fourth meditative concentration. They then arise from that fourth meditative concentration and become absorbed in the third meditative concentration. They then arise from that third meditative concentration and become absorbed in the second meditative concentration. They then arise from that second meditative concentration and become absorbed in the first meditative concentration.
in this regard, Subhūti, bodhisattva great beings will have achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Then, arising from that first meditative concentration, [F.93.a] they achieve and maintain the second meditative concentration. Then, arising from that second meditative concentration, they achieve and maintain the third meditative concentration. Then, arising from that third meditative concentration, they achieve and maintain the fourth meditative concentration. Then, arising from that fourth meditative concentration, they achieve and maintain absorption in the sphere of infinite space. Then, arising from that absorption in the sphere of infinite space, they achieve and maintain absorption in the sphere of infinite consciousness. Then, arising from that absorption in the sphere of infinite consciousness, they achieve and maintain absorption in the sphere of nothing-at-all. Then, arising from that absorption in the sphere of nothing-at-all, they achieve and maintain absorption in the sphere of neither perception nor nonperception. Then, arising from that absorption in the sphere of neither perception nor nonperception, they achieve and maintain the cessation of perceptions and feelings.
Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra.
Practitioners who are not sure if they should read translations in this section are advised to consult the authorities of their lineage.
The responsibility for reading these texts or sharing them with others—and hence the consequences—lies in the hands of readers.
Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra.
Practitioners who are not sure if they should read translations in this section are advised to consult the authorities of their lineage.
The responsibility for reading these texts or sharing them with others—and hence the consequences—lies in the hands of readers.
Is the liquefied sphere of phenomena.
Its gradual movement
Is always toward the nine doors.
No beings can become his adversaries.
He should enjoy things as he pleases
With a mindset free of hesitation. {5.3.21}
And the beads above it, the sphere of phenomena.
One should visualize on the palm of one’s [right] hand a sun disk
With the first vowel, a, and so forth. {8.2.10}
In the right one, the blood.
Where they come into contact is
The complete sphere of phenomena. {6.1.17}
Made manifest from within the sphere of phenomena,
Are then brought together, and through the ‘embryo’ method
He becomes Vajrasattva. {5.2.5}
Since by its nature it is the sphere of phenomena.
It is the secret container of animate and inanimate elements
Of every being that has evolved a body. {9.1.12}
Is itself not proper.
The wise do not conceptualize even a little bit—
Their sphere of activity is actually empty. {5}
Of the bodhisattva Ākāśagarbha,
Who has demonstrated the meditative concentration free of appearances
And free of proliferations.
To the sentient beings who have come here.
Bringing them to full maturation
Is the heroes’ sphere of activity.”
“It is just as you have said.
The place where the basis of all is heard,
And where, with wisdom, sentient beings are established,
That place is the sphere of activity of meditative concentration.
It is immeasurable, unfathomable, and inconceivable,
Equal to space and beyond compare.
No one is capable of knowing it.
And for how long does one train,
And what is the training of Dharmeśvararāja? [F.158.b]
Please explain the sphere of activity of the guides.”
“Son of noble family, there are six types of bodhisattva ornaments of insight: transcendent generosity purified of the three spheres—the sphere of the agent purified because of being the same as an illusion, the sphere of sentient beings purified because of being the same as a dream, and the sphere of awakening purified through not hoping for results; transcendent morality purified of the three spheres—the sphere of body purified on account of being like a reflection, the sphere of speech purified by understanding it to be like an echo, and the sphere of the mind purified because of being the same as an illusion; transcendent patience purified of the three spheres—purification in abandoning aversion toward harshly spoken words, purification in abandoning desire for praise and adulation, and purification of understanding the dharmakāya in the offering of severed limbs and body parts; [F.163.a] transcendent vigor purified of the three spheres— purification in not being disheartened through the conviction that saṃsāra is dreamlike, purification in being stable through a vajra-like intention, and purification in neither accepting nor rejecting through liberating oneself from all conceptual signs; transcendent concentration purified of the three spheres—purification in nonattachment to it through understanding its mutability, purification in special insight through lack of obsession, and purification in focus through generation of superknowledge; and transcendent skillful means purified of the three spheres—purification in matters relating to gathering disciples by bringing beings to maturity, purification in having retention through upholding the true Dharma, and purification in aspirations in order to ornament the buddhafields.
Originates from the sphere of phenomena;
It accomplishes all activities
As desired by sentient beings. {35.217}
“Using six fingers, one should then form
A nicely pointed shape.
This mudrā is called the mace;
It destroys all the dānavas. {35.96}
Who dwell in the sphere of phenomena
Taught this Dharma treasury
On earth to human beings. {54.53}
“Which is experienced in meditation without support
And constitutes the body of the sphere of phenomena.
This extensive manual of rites
With its detailed chapters {54.81}
“The victors who abide in the sphere of phenomena
Taught these [rituals] as part of their doctrine.
They taught them in this manual of rites that employ mantras
And fit into the mantra system taught here on earth. {54.52}
With the sphere of phenomena,
The sun-like lord of the world
Abides in the form of the mantra. {25.20}
“He is the glorious lord of mantras,
Honored and celebrated as Uṣṇīṣa.
A receptacle of compassion,
He is merged into and abides as this very syllable.
Emanating as the sphere of phenomena,
He abides as all forms. {25.16}