The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 15: Meditative Stabilization
Toh 10
Degé Kangyur, vol. 29 (shes phyin, ka), folios 1.a–300.a; vol. 30 (shes phyin, kha), folios 1.a–304.a; vol. 31 (shes phyin, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.14 (2023)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 15: Meditative Stabilization
Then venerable Subhūti inquired of the Lord, “Lord, what is the Great Vehicle of bodhisattva great beings? Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle?248 Where249 will the Great Vehicle have set out? Where will the Great Vehicle stand?250 Who will go forth in the Great Vehicle?”
Subhūti having said asked this, the Lord said to him, “Subhūti, in regard to what you have asked—‘Lord, what is the Great Vehicle of bodhisattva great beings?—Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections. And what are the six? They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, [F.142.b] perfection of concentration, and perfection of wisdom.
“What is the perfection of giving? Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects cause the giving251 of inner and outer things as gifts, and, having made those wholesome roots into something shared in common by all beings, by way of not apprehending anything grow them into unsurpassed, perfect, complete awakening. That is the bodhisattva great beings’ perfection of giving.”
“Lord, what is the bodhisattva great beings’ perfection of morality?” asked Subhūti.
The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally take up and pursue the ten wholesome actions and cause other beings as well to take up the ten wholesome actions, to enter into and be established in them. That is the bodhisattva great beings’ untarnished perfection of morality.”
“Lord, what is the bodhisattva great beings’ perfection of patience?” asked Subhūti.
The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, personally in possession of complete patience, cause others as well to be patient, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of patience.”
“Lord, what is the bodhisattva great beings’ [F.143.a] perfection of perseverance?” asked Subhūti.
The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects do not personally forsake persevering in the five perfections, and cause others as well to persevere in the five perfections, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of perseverance.”
“Lord, what is the bodhisattva great beings’ perfection of concentration?” asked Subhūti.
The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, with skillful means personally become absorbed in concentration, and, without taking birth through its power, cause others to take up concentration as well, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of concentration.”
“Lord, what is the bodhisattva great beings’ perfection of wisdom?”
The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally do not settle down on all dharmas, and they analytically understand the nature of all dharmas. They also cause others as well not to settle down on all dharmas, and to analytically understand the nature all dharmas. That is the bodhisattva [F.143.b] great beings’ perfection of wisdom. [B11]
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature.
“What is inner emptiness? It is the emptiness of inner dharmas: the eyes, ears, nose, tongue, body, and thinking mind. There, eyes are empty of eyes because they are neither unmoved252 nor destroyed. And why? Because that is their basic nature. Ears are empty of ears because they are neither unmoved nor destroyed. And why? Because that is their basic nature. The nose is empty of the nose because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The tongue is empty of the tongue because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The body is empty of the body because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The thinking mind is empty of the thinking mind because it is neither unmoved nor destroyed. And why? [F.144.a] Because that is its basic nature.
“What is outer emptiness? It is the emptiness of outer dharmas: a form, a sound, a smell, a taste, a feeling, and a dharma. There, a form is empty of a form because it is neither unmoved nor destroyed. And why? Because that is its basic nature. Similarly, a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is empty of a dharma because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called outer emptiness.
“What is inner and outer emptiness? The six outer sense fields and the six inner sense fields are the outer and inner dharmas.
“What are inner dharmas empty of outer dharmas? The inner eyes, ears, nose, tongue, body, and thinking mind are empty of an outer form, sound, smell, taste, feeling, and dharma because they are neither unmoved nor destroyed. And why? Because that is their basic nature. Outer forms, sounds, smells, tastes, feelings, and dharmas are empty of the inner eyes, ears, nose, tongue, body, and thinking mind because they are neither unmoved nor destroyed. And why? Because that is their basic nature.
“That is called inner and outer emptiness.
“What is the emptiness of emptiness? The emptiness of that emptiness that is the emptiness of all dharmas is empty, because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of emptiness.
“What is great emptiness? [F.144.b] The eastern direction is empty of the eastern direction, the southern direction empty of the southern direction, the western direction empty of the western direction, and the northern direction empty of the northern direction because they are neither unmoved nor destroyed. The above direction is empty of the above direction, and the below direction is empty of the below direction. Similarly, the intermediate directions are empty of the intermediate directions. And why? Because that is their basic nature.
“That is called great emptiness.
“What is the emptiness of ultimate reality? Ultimate reality is said to be nirvāṇa. Nirvāṇa is also empty of nirvāṇa because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of ultimate reality.
“What is the emptiness of the compounded? There the compounded is said to be the desire realm, the form realm, and the formless realm. The desire realm is empty of the desire realm, the form realm is empty of the form realm, and the formless realm is empty of the formless because they are neither unmoved nor destroyed. And why? Because that is their basic nature.
“That is called the emptiness of the compounded.
“What is the emptiness of the uncompounded? There the uncompounded is said to be what has no production, no stopping, no destruction, no lasting, and no changing into something else. The uncompounded is empty of the uncompounded because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of the uncompounded.
“What is the emptiness of what transcends limits? That of which a limit is not found transcends limits. Because it is neither unmoved nor destroyed, what transcends limits is empty of what transcends limits. [F.145.a] And why? Because that is its basic nature.
“That is called the emptiness of what transcends limits.
“What is the emptiness of no beginning and no end? That of which a beginning and an end are not found has no middle. That of which there is no beginning, end, or middle has no coming or going. A beginning, middle, and end are empty of a beginning, middle, and end because they are neither unmoved nor destroyed. And why? Because that is their basic nature.
“That is called the emptiness of no beginning and no end.
“What is the emptiness of nonrepudiation? It is the nonrejection of any dharma at all. Nonrepudiation is empty of nonrepudiation because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of nonrepudiation.
“What is the emptiness of a basic nature? The basic nature of all dharmas, be they compounded or uncompounded, is not made by śrāvakas, is not made by pratyekabuddhas, is not made by bodhisattvas, and is not made by tathāgatas, worthy ones, perfectly complete buddhas. A basic nature is empty of a basic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of a basic nature.
“What is the emptiness of all dharmas? All dharmas are said to be form, feeling, perception, volitional factors, and consciousness; eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness; eye [F.145.b] contact and ear, nose, tongue, body, and thinking-mind contact; feeling that arises from the condition of eye contact and feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact; and dharmas that have form, formless dharmas, compounded dharmas, and uncompounded dharmas. Those are said to be all dharmas. All dharmas are empty of all dharmas because they are neither unmoved nor destroyed. And why? Because that is their basic nature.
“That is called the emptiness of all dharmas.
“What is the emptiness of its own mark? The mark of form is something that shows itself,253 the mark of feeling is experience, the mark of perception is taking up, the mark of volitional factors is occasioning something, and the mark of consciousness is making conscious. Whatever the marks of compounded dharmas and whatever the marks of uncompounded dharmas, all those dharmas are each empty of their own marks because they are neither unmoved nor destroyed. And why? Because that is their basic nature.
“That is called the emptiness of its own mark.
“What is the emptiness of not apprehending? Any past, future, or present dharma cannot be apprehended. Pasts cannot be apprehended in a future, and futures cannot be apprehended in a past. Presents cannot be apprehended in a past and future. Not apprehending is empty of not apprehending because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of not apprehending.
“What is the emptiness of a nonexistent thing? It is that in which nothing can be apprehended. [F.146.a] The nonexistent thing is empty of the nonexistent thing because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of a nonexistent thing.
“What is the emptiness of an intrinsic nature? It is that in which no intrinsic nature can be apprehended. An intrinsic nature is empty of an intrinsic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness of an intrinsic nature.
“What is the emptiness that is the nonexistence of an intrinsic nature? The intrinsic nature of a phenomenon that has arisen from a union does not exist, because phenomena have originated dependently. A union is empty of a union because it is neither unmoved nor destroyed. And why? Because that is its basic nature.
“That is called the emptiness that is the nonexistence of an intrinsic nature.
“Furthermore, Subhūti, in regard to what is called the emptiness that is the nonexistence of an intrinsic nature, an existent thing is empty of an existent thing, a nonexistent thing is empty of a nonexistent thing, intrinsic nature is empty of intrinsic nature, and a nature from something else is empty of a nature from something else.254
“What is an existent thing? That which is called an existent thing is the five aggregates. There you cannot apprehend those five aggregates, because they have not been produced. Hence an existent thing is empty of an existent thing.
“Why is a nonexistent thing also empty of a nonexistent thing? That which is called a nonexistent thing is the uncompounded. There the uncompounded is also empty of the uncompounded, so a nonexistent thing is also empty of a nonexistent thing.
“Why is intrinsic nature also empty of intrinsic nature? Intrinsic nature is unmistaken, basic nature. There that emptiness has not been made by knowledge and has not been made by seeing, hence the emptiness of an intrinsic nature.
“What is the emptiness of a nature from something else? It is this establishment of dharmas that simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, the true nature of dharmas, the dharma [F.146.b] constituent, the certification of dharmas, suchness, unmistaken suchness, unaltered suchness, and the very limit of reality. Thus, that which is empty of something else is the emptiness of a nature from something else.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the meditative stabilization śūraṅgama, the meditative stabilization ratnamudra, the meditative stabilization siṃhavikrīḍita, the meditative stabilization sucandra, the meditative stabilization candradhvajaketu, the meditative stabilization sarvadharmodgata, the meditative stabilization vilokitamūrdhā, the meditative stabilization dharmadhātuniyata, the meditative stabilization niyatadhvajaketu, the meditative stabilization vajraratna, the meditative stabilization sarvadharmapraveśamudra, the meditative stabilization samādhirājasupratiṣṭhita,255 the meditative stabilization raśmipramukha, the meditative stabilization balavyūha, the meditative stabilization samudgata,256 the meditative stabilization niruktinirdeśapraveśa, the meditative stabilization adhivacanasaṃpraveśa, the meditative stabilization digvilokita, the meditative stabilization ādhāramudrā, the meditative stabilization asaṃpramoṣa, the meditative stabilization sarvadharmasamavasaraṇasāgaramudra,257 the meditative stabilization ākāśaspharaṇa, the meditative stabilization vajramaṇḍala, the meditative stabilization ratnajahā, the meditative stabilization vairocana, [F.147.a] the meditative stabilization aneṣa, the meditative stabilization aniketasthita, the meditative stabilization niścitta, the meditative stabilization vimalapradīpa, the meditative stabilization anantaprabha, the meditative stabilization prabhākara, the meditative stabilization samantāvabhāsa, the meditative stabilization śuddhasāra, the meditative stabilization vimalaprabha, the meditative stabilization ratikara, the meditative stabilization vidyutpradīpa, the meditative stabilization akṣaya, the meditative stabilization tejovatin, the meditative stabilization kṣayāpagata, the meditative stabilization āniñjya, the meditative stabilization avivartta, the meditative stabilization sūryapradīpa, the meditative stabilization candravimala, the meditative stabilization śuddhapratibhāsa, the meditative stabilization ālokakara, the meditative stabilization kārākāra, the meditative stabilization jñānaketu, the meditative stabilization vajropama, the meditative stabilization cittasthiti, the meditative stabilization samantāvaloka, the meditative stabilization supratiṣṭhita, the meditative stabilization ratnakoṭi, the meditative stabilization varadharmamudra, the meditative stabilization sarvadharmasamatā, the meditative stabilization ratijaha, the meditative stabilization dharmasamudgatapūrṇa, the meditative stabilization vikiraṇa, the meditative stabilization sarvadharmapadaprabheda, the meditative stabilization samākṣarāvakāra, the meditative stabilization akṣarāpagata, the meditative stabilization ārambanacchedaḥ, the meditative stabilization avikāra, [F.147.b] the meditative stabilization aprakāra, the meditative stabilization nāmaniyatapraveśa,258 the meditative stabilization aniketacārī, the meditative stabilization vitimirāpagata, the meditative stabilization cāritravatin, the meditative stabilization acala, the meditative stabilization viṣayatīrṇa, the meditative stabilization sarvaguṇasaṃcaya, the meditative stabilization sthitaniścitta, the meditative stabilization śubhapuṣpitaśuddhi, the meditative stabilization bodhyaṅgavatin, the meditative stabilization anantapratibhāna, the meditative stabilization asamasama, the meditative stabilization sarvadharmātikramaṇa, the meditative stabilization paricchedakara, the meditative stabilization vimativikaraṇa, the meditative stabilization niradhiṣṭhāna, the meditative stabilization ekavyūha, the meditative stabilization ākārābhinirhāra, the meditative stabilization ekākāra, the meditative stabilization ākārānavakāra, the meditative stabilization nairvedhikasarvabhavatamo’pagata, the meditative stabilization sarvasaṃketarūtapraveśa, the meditative stabilization sarvagirighoṣākṣaravimukta, the meditative stabilization jvalanolka,259 the meditative stabilization lakṣanapariśodhaṇa, the meditative stabilization anabhilakṣita,260 the meditative stabilization sarvākāravaropeta, the meditative stabilization sarvasukhaduḥkhanirabhinandin, the meditative stabilization akṣayakaraṇḍa, the meditative stabilization dhāraṇīmati, the meditative stabilization samyaktvamithyātvasarvasaṃgrasana, [F.148.a] the meditative stabilization sarvarodhanirodhasaṃpraśamana, the meditative stabilization anurodhāpratirodha,261 the meditative stabilization vimalaprabha,262 the meditative stabilization sāravatin, the meditative stabilization paripūrṇavimalacandraprabha, the meditative stabilization vidyutprabha,263 the meditative stabilization mahāvyūha, the meditative stabilization sarvākāraprabhākara,264 the meditative stabilization samādhisamata, the meditative stabilization araṇasamavasaraṇa,265 the meditative stabilization araṇasaraṇasarvasamavasaraṇa,266 the meditative stabilization anilambhaniketanirata, the meditative stabilization tathatāsthitiniścitta,267 the meditative stabilization kāyakalisaṃpramathana, the meditative stabilization vākkalividhvaṃsanagaganakalpa, and the meditative stabilization ākāśāsaṃgavimuktinirupalepa.
“What is the śūraṅgama meditative stabilization? The meditative stabilization that causes an experience of the range of all meditative stabilizations is called the śūraṅgama meditative stabilization.
“What is the ratnamudra meditative stabilization? The meditative stabilization sealed by all meditative stabilizations is called the ratnamudra meditative stabilization.
“What is the siṃhavikrīḍita meditative stabilization? The meditative stabilization standing in which bodhisattvas268 sport with all meditative stabilizations is called the siṃhavikrīḍita meditative stabilization.
“What is the sucandra meditative stabilization? The meditative stabilization standing in which they illuminate all meditative stabilizations is called the sucandra meditative stabilization.
“What [F.148.b] is the candradhvajaketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of all meditative stabilizations is called the candradhvajaketu meditative stabilization.
“What is the sarvadharmodgata meditative stabilization? The meditative stabilization standing in which they distinguish themselves with all meditative stabilizations is called the sarvadharmodgata meditative stabilization.269
“What is the vilokitamūrdhā meditative stabilization? The meditative stabilization standing in which they look down on the peaks of all meditative stabilizations is called the vilokitamūrdhā meditative stabilization.
“What is the dharmadhātuniyata meditative stabilization? The meditative stabilization standing in which they move toward certainty about the dharma-constituent is called the dharmadhātuniyata meditative stabilization.
“What is the niyatadhvajaketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of those assured of all meditative stabilizations is called the niyatadhvajaketu meditative stabilization.
“What is the vajraratna270 meditative stabilization? The meditative stabilization standing in which meditative stabilizations are not broken apart is called the vajraratna meditative stabilization.
“What is the sarvadharmapraveśamudra meditative stabilization? The meditative stabilization standing in which they enter into the seal of all dharmas is called the sarvadharmapraveśamudra meditative stabilization.
“What is the samādhirājasupratiṣṭhita meditative stabilization? The meditative stabilization standing in which they stand with a king-like stance in all meditative stabilizations is called the samādhirājasupratiṣṭhita meditative stabilization.271
“What is the raśmipramukha meditative stabilization? [F.149.a] The meditative stabilization standing in which they emit the light rays of all meditative stabilizations is called the raśmipramukha meditative stabilization.
“What is the balavyūha meditative stabilization? The meditative stabilization standing in which they set out an array of the powers of all meditative stabilizations is called the balavyūha meditative stabilization.
“What is the samudgata meditative stabilization? The meditative stabilization standing in which they perfectly accomplish all meditative stabilizations is called the samudgata meditative stabilization.
“What is the niruktinirdeśapraveśa meditative stabilization? The meditative stabilization standing in which they enter into expositions of the creative explanations of all meditative stabilizations is called the niruktinirdeśapraveśa meditative stabilization.
“What is the adhivacanasaṃpraveśa meditative stabilization? The meditative stabilization standing in which they enter into the names and words for all meditative stabilizations is called the adhivacanasaṃpraveśa meditative stabilization.
“What is the digvilokita meditative stabilization? The meditative stabilization standing in which they see the directions of all meditative stabilizations is called the digvilokita meditative stabilization.
“What is the ādhāramudrā meditative stabilization? The meditative stabilization standing in which they hold the seals of all meditative stabilizations is called the ādhāramudrā meditative stabilization.
“What is the asaṃpramoṣa meditative stabilization? The meditative stabilization standing in which they do not forget any meditative stabilization is called the asaṃpramoṣa meditative stabilization.
“What is the sarvadharmasamavasaraṇasāgaramudra meditative stabilization? The meditative stabilization standing in which all meditative stabilizations [F.149.b] are collected and into which they flow down is called the sarvadharmasamavasaraṇasāgaramudra meditative stabilization.
“What is the ākāśaspharaṇa meditative stabilization? The meditative stabilization standing in which they pervade all meditative stabilizations by pervading like space is called the ākāśaspharaṇa meditative stabilization.
“What is the vajramaṇḍala meditative stabilization? The meditative stabilization standing in which they bear in mind the maṇḍalas of all meditative stabilizations is called the vajramaṇḍala meditative stabilization.
“What is the ratnajahā272 meditative stabilization? It is the meditative stabilization standing in which it would be enough that they forsake the causal signs for afflictions, but they also forsake the causal signs of all meditative stabilizations as well. Therefore it is called the ratnajahā meditative stabilization.
“What is the vairocana meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up273 all meditative stabilizations. Therefore it is called the vairocana meditative stabilization.
“What is the aneṣa meditative stabilization? It is the meditative stabilization standing in which they do not seek any dharma. Therefore it is called the aneṣa meditative stabilization.
“What is the aniketasthita meditative stabilization? It is the meditative stabilization standing in which they do not see any dharma as a dwelling place to stand on. Therefore it is called the aniketasthita meditative stabilization.
“What is the niścitta meditative stabilization? It is the meditative stabilization standing in which minds and mental factors do not operate. Therefore it is called the niścitta meditative stabilization.
“What is the vimalapradīpa meditative stabilization? It is the meditative stabilization standing in which they are a stainless lamp for all meditative stabilizations. Therefore [F.150.a] it is called the vimalapradīpa meditative stabilization.
“What is the anantaprabha meditative stabilization? It is the meditative stabilization standing in which they are an infinite light for all meditative stabilizations. Therefore it is called the anantaprabha meditative stabilization.
“What is the prabhākara meditative stabilization? It is the meditative stabilization standing in which they make light for all meditative stabilizations. Therefore it is called the prabhākara meditative stabilization.
“What is the samantāvabhāsa meditative stabilization? It is the meditative stabilization that illuminates the entrances to all meditative stabilizations as soon as it is gained. Therefore it is called the samantāvabhāsa meditative stabilization.
“What is the śuddhasāra meditative stabilization? It is the meditative stabilization standing in which they gain the purity that is the same for all meditative stabilizations. Therefore it is called the śuddhasāra meditative stabilization.
“What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they clear away the stains of all meditative stabilizations and illuminate all meditative stabilizations.274 Therefore it is called the vimalaprabha meditative stabilization.
“What is the ratikara meditative stabilization? It is the meditative stabilization standing in which causes an experience of the pleasure of all meditative stabilizations. Therefore it is called the ratikara meditative stabilization.
“What is the vidyutpradīpa meditative stabilization? It is the meditative stabilization standing in which they act as a lamp to all meditative stabilizations. Therefore it is called the vidyutpradīpa meditative stabilization.
“What is the akṣaya meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction or nonextinction of any meditative stabilization. Therefore it is called the akṣaya meditative stabilization.
“What is the tejovatin meditative stabilization? It is the meditative stabilization standing in which they blaze with the splendor [F.150.b] and glory of all meditative stabilizations. Therefore it is called the tejovatin meditative stabilization.
“What is the kṣayāpagata meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the kṣayāpagata meditative stabilization.
“What is the āniñjya meditative stabilization? It is the meditative stabilization standing in which they do not move, do not shake, do not falsely project, and do not construct any meditative stabilizations in thought. Therefore it is called the āniñjya meditative stabilization.
“What is the avivartta meditative stabilization? It is the meditative stabilization standing in which they do not see a turning275 in any meditative stabilization. Therefore it is called the avivartta meditative stabilization.
“What is the sūryapradīpa meditative stabilization? It is the meditative stabilization standing in which they illuminate the entrance of the light rays of all meditative stabilizations. Therefore it is called the sūryapradīpa meditative stabilization.
“What is the candravimala meditative stabilization? It is the meditative stabilization standing in which they lift the darkness of all meditative stabilizations. Therefore it is called the candravimala meditative stabilization.
“What is the śuddhapratibhāsa meditative stabilization? It is the meditative stabilization standing in which they obtain the four detailed and thorough knowledges of all meditative stabilizations. Therefore it is called the śuddhapratibhāsa meditative stabilization.
“What is the ālokakara meditative stabilization? It is the meditative stabilization standing in which they illuminate all meditative stabilization gateways. Therefore it is called the ālokakara meditative stabilization.
“What is the kārākāra meditative stabilization? It is the meditative stabilization standing in which they do the forms of work of all meditative stabilizations. Therefore [F.151.a] it is called the kārākāra meditative stabilization.
“What is the jñānaketu meditative stabilization? The meditative stabilization standing in which they see the knowledge victory banner of all meditative stabilizations is called the jñānaketu meditative stabilization.276
“What is the vajropama meditative stabilization? The meditative stabilization standing in which they bore into all dharmas so that they do not see even the meditative stabilization is called the vajropama meditative stabilization.
“What is the cittasthiti meditative stabilization? It is the meditative stabilization standing in which their mind does not move, does not turn back, does not believe, does not get depressed, and does not think ‘this is mind.’ Therefore it is called the cittasthiti meditative stabilization.
“What is the samantāvaloka meditative stabilization? It is the meditative stabilization standing in which they see illumination all around. Therefore it is called the samantāvaloka meditative stabilization.
“What is the supratiṣṭhita meditative stabilization? The meditative stabilization standing in which they are well established in all meditative stabilizations is called the supratiṣṭhita meditative stabilization.
“What is the ratnakoṭi277 meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations look like they are edged with jewels. Therefore it is called the ratnakoṭi meditative stabilization.
“What is the varadharmamudra meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are sealed because they are sealed at their edges with the absence of a seal.278 Therefore it is called the varadharmamudra meditative stabilization.
“What is the sarvadharmasamatā meditative stabilization? It is the meditative stabilization standing in which they see, apart from sameness, no dharma at all. [F.151.b] Therefore it is called the sarvadharmasamatā meditative stabilization.
“What is the ratijaha meditative stabilization? It is the meditative stabilization standing in which they forsake the pleasure of all meditative stabilizations and all dharmas. Therefore it is called the ratijaha meditative stabilization.
“What is the dharmasamudgatapūrṇa meditative stabilization? It is the meditative stabilization standing in which they become distinguished by all dharmas and complete all buddhadharmas. Therefore it is called the dharmasamudgatapūrṇa meditative stabilization.
“What is the vikiraṇa meditative stabilization? It is the meditative stabilization standing in which they strew all dharmas about with all meditative stabilizations. Therefore it is called the vikiraṇa meditative stabilization.
“What is the sarvadharmapadaprabheda meditative stabilization? It is the meditative stabilization standing in which they differentiate the words for all meditative stabilizations and all dharmas. Therefore it is called the sarvadharmapadaprabheda meditative stabilization.
“What is the samākṣarāvakāra meditative stabilization? The meditative stabilization standing in which they reach the state where the letters for all meditative stabilizations are the same is called the samākṣarāvakāra meditative stabilization.
“What is the akṣarāpagata meditative stabilization? It is the meditative stabilization standing in which one does not find even one letter for all meditative stabilizations. Therefore it is called the akṣarāpagata meditative stabilization.
“What is the ārambanacchedaḥ meditative stabilization? It is the meditative stabilization standing in which they cut off the objective support for all meditative stabilizations. Therefore it is called the ārambanacchedaḥ meditative stabilization.
“What is the avikāra meditative stabilization? [F.152.a] It is the meditative stabilization standing in which they do not find a distortion of all meditative stabilizations. Therefore it is called the avikāra meditative stabilization.
“What is the aprakāra meditative stabilization? It is the meditative stabilization standing in which they do not find an aspect of all meditative stabilizations. Therefore it is called the aprakāra meditative stabilization.
“What is the aniketacārī meditative stabilization? It is the meditative stabilization standing in which they do not find a dwelling for all meditative stabilizations. Therefore it is called the aniketacārī meditative stabilization.
“What is the vitimirāpagata meditative stabilization? It is the meditative stabilization standing in which they eliminate the visual distortion of all meditative stabilizations. Therefore it is called the vitimirāpagata meditative stabilization.
“What is the cāritravatin meditative stabilization? It is the meditative stabilization standing in which they see the activity279 of any meditative stabilization. Therefore it is called the cāritravatin meditative stabilization.
“What is the acala meditative stabilization? It is the meditative stabilization standing in which they do not see movement in any meditative stabilization. Therefore it is called the acala meditative stabilization.
“What is the viṣayatīrṇa meditative stabilization? It is the meditative stabilization standing in which they transcend the object of all meditative stabilizations. Therefore it is called the viṣayatīrṇa meditative stabilization.
“What is the sarvaguṇasaṃcaya meditative stabilization? The meditative stabilization standing in which they gain the collection of good qualities of all dharmas and of all meditative stabilizations is called the sarvaguṇasaṃcaya meditative stabilization.
“What is the sthitaniścitta meditative stabilization? The meditative stabilization standing in which the mind [F.152.b] does not operate in any meditative stabilization is called the sthitaniścitta meditative stabilization.
“What is the śubhapuṣpitaśuddhi meditative stabilization? The meditative stabilization standing in which they gain the purity of the blooming flower of goodness is called the śubhapuṣpitaśuddhi meditative stabilization.
“What is the bodhyaṅgavatin meditative stabilization? The meditative stabilization standing in which they gain the seven limbs of awakening is called the bodhyaṅgavatin meditative stabilization.
“What is the anantapratibhāna meditative stabilization? The meditative stabilization standing in which they gain a limitless confident readiness to explain all meditative stabilizations is called the anantapratibhāna meditative stabilization.
“What is the asamasama meditative stabilization? The meditative stabilization standing in which they gain the equal to the unequaled in all meditative stabilizations is called the asamasama meditative stabilization.
“What is the sarvadharmātikramaṇa meditative stabilization? The meditative stabilization standing in which they go beyond all three realms is called the sarvadharmātikramaṇa meditative stabilization.
“What is the paricchedakara meditative stabilization? The meditative stabilization standing in which the delimitation of all dharmas and all meditative stabilizations is seen is called the paricchedakara meditative stabilization.
“What is the vimativikaraṇa meditative stabilization? The meditative stabilization standing in which they get to disperse doubt about all phenomena and all meditative stabilizations is called the vimativikaraṇa meditative stabilization.
“What is the niradhiṣṭhāna meditative stabilization? The meditative stabilization standing in which [F.153.a] they do not see a basis for all phenomena is called the niradhiṣṭhāna meditative stabilization.
“What is the ekavyūha meditative stabilization? The meditative stabilization standing in which they do not see a duality in any phenomenon is called the ekavyūha meditative stabilization.
“What is the ākārābhinirhāra meditative stabilization? The meditative stabilization standing in which they do not280 see the consummation of the aspect of any dharma or any meditative stabilization is called the ākārābhinirhāra meditative stabilization.
“What is the ekākāra meditative stabilization? It is the meditative stabilization standing in which they do not see an aspect of any meditative stabilization. Therefore it is called the ekākāra meditative stabilization.
“What is the ākārānavakāra meditative stabilization? The meditative stabilization standing in which they see the nonduality of all meditative stabilizations is called the ākārānavakāra meditative stabilization.
“What is the nairvedhikasarvabhavatamo’pagata meditative stabilization? The meditative stabilization standing in which they obtain knowledge that realizes all meditative stabilizations, even while those obtaining it do not specifically realize any dharma is called the nairvedhikasarvabhavatamo’pagata meditative stabilization.
“What is the sarvasaṃketarūtapraveśa meditative stabilization? It is the meditative stabilization standing in which they enter into the conventional terms and sounds for all meditative stabilizations. Therefore it is called the sarvasaṃketarūtapraveśa meditative stabilization.
“What is the sarvagirighoṣākṣaravimukta meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations [F.153.b] as free from letters. Therefore it is called the sarvagirighoṣākṣaravimukta meditative stabilization.
“What is the jvalanolka meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up all meditative stabilizations with splendor. Therefore it is called the jvalanolka meditative stabilization.
“What is the lakṣanapariśodhaṇa meditative stabilization? It is the meditative stabilization standing in which they purify the marks of all meditative stabilizations. Therefore it is called the lakṣanapariśodhaṇa meditative stabilization.
“What is the anabhilakṣita meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations without their being distinguished. Therefore it is called the anabhilakṣita meditative stabilization.
“What is the sarvākāravaropeta meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations become furnished with the supreme of all aspects. Therefore it is called the sarvākāravaropeta meditative stabilization.
“What is the sarvasukhaduḥkhanirabhinandin meditative stabilization? It is the meditative stabilization standing in which they do not see happiness or suffering. Therefore it is called the sarvasukhaduḥkhanirabhinandin meditative stabilization.
“What is the akṣayakaraṇḍa meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the akṣayakaraṇḍa meditative stabilization.
“What is the dhāraṇīmati meditative stabilization? It is the meditative stabilization standing in which they bear in mind all dhāraṇīs. Therefore it is called the dhāraṇīmati [F.154.a] meditative stabilization.
“What is the samyaktvamithyātvasarvasaṃgrasana meditative stabilization? It is the meditative stabilization standing in which they do not see a right or wrong of any meditative stabilization. Therefore it is called the samyaktvamithyātvasarvasaṃgrasana meditative stabilization.
“What is the sarvarodhanirodhasaṃpraśamana meditative stabilization? It is the meditative stabilization standing in which they do not see the prevention or stopping of any meditative stabilization. Therefore it is called the sarvarodhanirodhasaṃpraśamana meditative stabilization.
“What is the anurodhāpratirodha meditative stabilization? It is the meditative stabilization standing in which they do not see the harmony or nonopposition of any dharma or any meditative stabilization. Therefore it is called the anurodhāpratirodha meditative stabilization.
“What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the light circle of any meditative stabilization. Therefore it is called the vimalaprabha meditative stabilization.
“What is the sāravatin meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the absence of a core of any meditative stabilization. Therefore it is called the sāravatin meditative stabilization.
“What is the paripūrṇavimalacandraprabha meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are completed, like the full moon. Therefore it is called the paripūrṇavimalacandraprabha meditative stabilization.
“What is the mahāvyūha281 meditative stabilization? It is the meditative stabilization standing in which they are endowed with the great array [F.154.b] of all meditative stabilizations. Therefore it is called the mahāvyūha meditative stabilization.
“What is the sarvākāraprabhākara meditative stabilization? It is the meditative stabilization standing in which they make the light of all meditative stabilizations and all dharmas. Therefore it is called the sarvākāraprabhākara meditative stabilization.
“What is the samādhisamata meditative stabilization? It is the meditative stabilization standing in which they do not see distraction or onepointedness. Therefore it is called the samādhisamata meditative stabilization.
“What is the araṇasamavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not afflict. Therefore it is called the araṇasamavasaraṇa meditative stabilization.
“What is the araṇasaraṇasarvasamavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not emit any noise. Therefore it is called the araṇasaraṇasarvasamavasaraṇa meditative stabilization.
“What is the anilambhaniketanirata meditative stabilization? It is the meditative stabilization standing in which they do not apprehend a foundation of any meditative stabilization. Therefore it is called the anilambhaniketanirata meditative stabilization.
“What is the tathatāsthitiniścitta meditative stabilization? It is the meditative stabilization standing in which they do not regress from the suchness of any meditative stabilization. Therefore it is called the tathatāsthitiniścitta meditative stabilization.
“What is the kāyakalisaṃpramathana meditative stabilization? It is the meditative stabilization standing in which they do not see the body of any meditative stabilization. Therefore [F.155.a] it is called the kāyakalisaṃpramathana meditative stabilization.
“What is the vākkalividhvaṃsanagaganakalpa meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the speech action of any meditative stabilization. Therefore it is called the vākkalividhvaṃsanagaganakalpa meditative stabilization.
“What is the ākāśāsaṃgavimuktinirupalepa meditative stabilization? It is the meditative stabilization standing in which they reach all phenomena as space-like and without attachment, hence free and without blemish. Therefore it is called the ākāśāsaṃgavimuktinirupalepa meditative stabilization.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom.”
This was the fifteenth chapter, “Meditative Stabilization,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B12]