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“They achieve and then maintain the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. This is the meditative stability possessed by bodhisattva great beings.

“They themselves will be absorbed in the sphere of infinite space, and, in addition, they will genuinely encourage others to be absorbed in the sphere of infinite space. They will praise the absorption in the sphere of infinite space and they will also praise and rejoice with others when they are absorbed in the sphere of infinite space. They themselves will be absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and, in addition, they will genuinely encourage others to be absorbed in the sphere of neither perception nor nonperception [and so forth]. They will praise the absorption in the sphere of neither perception nor nonperception [and so forth], and they will also praise and rejoice with others when they are absorbed in the sphere of neither perception nor nonperception [and so forth].

“How is the cultivation of the breaking down of the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception the cultivation of the perfection of wisdom?

“After differentiating these eight aspects of liberation and the nine serial steps of meditative absorption, they may become absorbed in the meditative stability known as the yawning lion. {Ki.V: 102}
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.

“After maturing this meditative stability of the yawning lion, they then become absorbed in the all-surpassing meditative stability. Subhūti, if you ask what is the all-surpassing meditative stability that bodhisattva great beings experience, {Ki.V: 103}
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.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. Even though they might be reborn in this realm of desire, they will be born into great and lofty royal families, great and lofty priestly families, or great and lofty householder families, not out of yearning for the rebirth process but in order to bring beings to maturation.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, [F.63.a] who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of Caturmahā­rāja­kāyika. They will be reborn equal in fortune to the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin. Dwelling in these realms, they will bring beings to maturation. They will refine the buddhafields, and they will also please the lord buddhas.

“No, Blessed Lord! Based on these magical displays there exists nothing at all, not even as tiny as the fraction of a hair-tip, that would condition deeds through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; be born as a human being; be born as a god of Caturmahā­rāja­kāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.” [F.326.a]

“The cultivation of the breaking down of the first meditative concentration is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the second meditative concentration, the third meditative concentration, and the fourth meditative concentration is the cultivation of the perfection of wisdom. The cultivation of the breaking down of loving kindness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of compassion, empathetic joy, and equanimity is the cultivation of the perfection of wisdom. The cultivation of the breaking down of absorption in the sphere of infinite space is the cultivation of the perfection of wisdom. The cultivation of the breaking down of absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception is the cultivation of the perfection of wisdom.

“No, Blessed Lord. Since the echo itself is not an entity, whatever could be known would be nonexistent, let alone any deeds that it would condition, on the basis of which one would proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a god or a human being; be born as a god of Caturmahā­rāja­kāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, [F.324.a] Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.”

Oṁ, Vāgīśvara of the sphere of phenomena, muḥ! Svāhā!

One should visualize oneself in the form of Lord Mañjuvajra Siddhaikavīra, white like the light of the autumn moon. In his left hand he is holding a blue lotus and his right hand is in the boon-granting gesture. He is the pure sphere of phenomena, shining forth from his primordially unborn nature. After twenty-one days one will obtain the speech of Sarasvatī. Within six months, one will accomplish Vāgīśvara. One will see Vāgīśvara right in front of oneself and remember everything one has heard. This heart mantra of the venerable, noble Tārā accomplishes all actions. Reciting the mantra “Oṁ, all phenomena are pure by nature. I am pure by nature on both the outside and inside,” one should meditate that everything animate and inanimate, as well as oneself, is pure by nature. One should visualize a white lotus seven hands in diameter, on top of it a moon disk, and in the center of the moon disk the goddess in all her splendor, one hand holding a lotus and the other displaying the boon-granting gesture. The nature of the Blessed Lady’s body is great compassion. She is there solely to benefit others. She delights in granting practitioners the siddhis they desire. She is white like the rays of the autumn moon, anointed with cream of white sandalwood, and beautifully adorned with flowers. She is dressed in white garments; pearl necklaces, white and so forth, gleam on her chest, and many jewels adorn her body. She illuminates the endless and limitless world sphere with thousands of flashing light rays. She has the form of a twelve-year-old girl, her body in all the fresh beauty of budding youth. One should visualize oneself thus in the form of Mahāsarasvatī, with Prajñā in front, Medhā to the right, Mati behind, and Smṛti to the left—each goddess beautiful, with the same characteristics as just described.

In the original Sanskrit we have a play on words, as the word used for “mirror,” darpaṇa, can also be another name for the mountain of Kubera, itself associated with divination. The rites and methods described aim at ascertaining facts that are normally outside one’s sphere of perception, like possible good or bad outcomes of a particular undertaking, or even the time of someone’s death. The requested knowledge can be revealed in a mirror, in one’s sleep, or in some other way. The deities invoked in divination mantras range from piśācas, such as Karṇapiśācī, to sambhogakāya deities such as Mañjuśrī. The name “Karṇapiśācī” suggests a piśācī who whispers into one’s ear (karṇa), and as may be expected, her mantra requests her to whisper her answers into one’s ear. Other divination deities can have equally suggestive names or epithets, such as Siddhalocanā (Accomplished Vision), Satyavādinī (Speaker of Truth), or Svapnavilokinī (One Who Can See Dreams).

2. “Having completely transcended the entire sphere of infinite space, one contemplates the infinity of consciousness, but one does not grasp at the stillness that is produced by the sphere of infinite consciousness.

3. “Having completely transcended the entire sphere of infinite consciousness, one contemplates that nothing at all exists, but one does not grasp at the stillness that is produced by the sphere of nothingness.

4. “Having completely transcended the entire sphere of nothingness, one contemplates that neither mind nor no-mind exists, but one does not grasp at the stillness that is produced by the sphere of neither mind nor no-mind.

The third type, of black-white action, is further explained: “Good action of the sphere of Kāmadhātu, being mixed with the bad, is black-white; its retribution is mixed, so it is thus black-white. This definition is to be understood as applying not to the nature of the action itself, but to the ‘series’ or the person; in one and the same mental series, good action is mixed with bad action. There is no action which is black-white, nor any retribution which is black-white, which would be a contradiction.”

“In what way does action lead to rebirth as a deva in one of the six heavens of sensuous pleasure? Ten factors lead to rebirth as a deva in one of the six heavens of sensuous pleasure. By not violating, and remaining diligently committed to, the ten virtuous courses of action, one will be reborn as a deva in one of the six heavens of sensuous pleasure.1. “One transcends all materiality by contemplating the infinity of space, so that, when all names designating physical objects have become inexpressible and void, one goes beyond labeling and imagining the manifold phenomena, [F.303.b] but one does not grasp at the stillness that is produced by the sphere of infinite space.

“The seed that is inside the womb
Is the liquefied sphere of phenomena.
Its gradual movement
Is always toward the nine doors.

“Having arisen from the undifferentiated sphere of phenomena,
No beings can become his adversaries.
He should enjoy things as he pleases
With a mindset free of hesitation. {5.3.21}

“The stūpa-bead is regarded as the beholder of phenomena,
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 left one, the white sexual fluid is known to be present;
In the right one, the blood.
Where they come into contact is
The complete sphere of phenomena. {6.1.17}

“Vajra body, speech, and mind,
Made manifest from within the sphere of phenomena,
Are then brought together, and through the ‘embryo’ method
He becomes Vajrasattva. {5.2.5}

“The set of vowels extends to the end of space,
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}

“And what is the noble eightfold path? The correct view, which transcends the mundane sphere, is not being motivated by the belief in a soul (ātman). It is being motivated instead by the belief that there is no being (sattva), psyche (jīva), spirit (poṣa), person (puruṣa, pudgala), human (manuja, mānava), agent (kāraka), or experiencer (vedaka); no annihilation or eternal enduring; no existence or nonexistence; and no distinction between virtuous and nonvirtuous, all the way up to no saṃsāra and no nirvāṇa. This is called the correct view. {1.2.23}

“It is the sphere of activity
Of the bodhisattva Ākāśagarbha,
Who has demonstrated the meditative concentration free of appearances
And free of proliferations.

“O Bhagavān, please give relief
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.

“ ‘The sphere of activity of the victors is infinite.
It is immeasurable, unfathomable, and inconceivable,
Equal to space and beyond compare.
No one is capable of knowing it.
Magical Display of Māra gazed at the body of the bodhisattva with his eyes wide open. He saw a world sphere called Appearance of the Sovereign of Water in the maṇḍala at the navel center of the bodhisattva’s body and asked, “Why is that world sphere called Appearance as the Sovereign of Water?”

“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.“Because it is full of water. It looks just like an ocean. In that sphere lives a tathāgata known as Glory of Precious Blue Lotus. He dwells there and teaches the Dharma to passing bodhisattvas. From that vast reservoir of water emerges a lotus with jeweled designs on which are seated a blessed one and bodhisattvas.” After Dhāraṇīśvara­rāja had praised the Blessed One with these verses, he added, “Blessed One, the domain of the Tathāgata is inconceivable. The sphere of conduct of bodhisattvas is beyond measure. I understand that the Tathāgata teaches the Dharma untiringly, and I see that he abides in great compassion, which does not leave any sentient being behind. So I ask you this: Blessed One, what are the bodhisattva ornaments? Blessed One, by what ornaments are the bodhisattvas adorned so they become beautiful while performing bodhisattva conduct? “Thus, when eighty-four thousand eons had passed, that being among the gods in the Sphere of neither Perception nor Nonperception died and was reborn in the human realm in the family of a merchant. When he reached the age of eight, the Blessed Tathāgata Sandalwood Dwelling rose from his absorption that had lasted eighty-four thousand eons. He came before the youth in the form of a buddha, invisible to everyone else except the youth.“They know the desire realm, the form realm, and the formless realm. [F.190.b] How do they know them? They know them to originate in false imagining. They know conditioned elements to be fabricated and unconditioned elements to be unfabricated. They know that the elements of pollution are characterized by adventitious afflictive emotion and that the elements of purification are characterized by natural luminosity. They know that the realm of saṃsāra is characterized by incorrect ignorance and that the sphere of nirvāṇa is characterized by correct knowing.“The Blessed Tathāgata Sandalwood Dwelling performed his buddha activity, and at the time of passing into nirvāṇa he beheld the disposition of a being who was trainable by a buddha and who was known as Trainable by Me. The buddha saw with pure divine vision surpassing human sight that this one being among the gods in the Sphere of neither Perception nor Nonperception who had previously cultivated roots of virtue, who was devoted to the vast, and who was tamable by a buddha would remain there for eighty-four thousand eons. Once he died and was reborn as a human, if he heard praise of the Great Vehicle instead of enjoying sense desires, he would generate the thought of unsurpassed perfect awakening and become someone who would not be turned back from unsurpassed perfect awakening.

“How does one access the knowledge of the Blessed One,
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, awakening is not the past, is not the future, and is not the present. It is the same throughout the three times, the termination of the triple sphere. In this regard, what is the termination of the triple sphere? Mind does not engage with the past, consciousness does not pursue the future, and mental activity does not engage with the present. Since mind, mental activity, and consciousness do not abide, one does not mull over the past, one does not give thought to the future, and one does not proliferate the present. [F.177.b] Great tathāgata compassion extends to beings with the thought, ‘Immature ordinary beings do not comprehend the equality of the three times and the purification of the triple sphere. They should comprehend them.’