• The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom

This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh10_84000-the-perfection-of-wisdom-in-eighteen-thousand-lines.pdf

ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 15: Meditative Stabilization

Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་བརྒྱད་སྟོང་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Perfection of Wisdom in Eighteen Thousand Lines”
Āryāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahāyāna­sūtra
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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 1.0.13 (2022)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
+ 2 sections- 2 sections
· The Translator’s Acknowledgments
· Acknowledgment of Sponsors
i. Introduction
+ 5 sections- 5 sections
· About the Perfection of Wisdom Manuscripts
· The Title: Eighteen Thousand
· The Structure of the Eighteen Thousand
+ 5 sections- 5 sections
· I. Introduction
· II. Brief Exegesis
· III. Intermediate Exegesis
· IV. Detailed Exegesis
· V. Summaries
· What Does the Eighteen Thousand Say?
· SUMMARY OF THE CHAPTERS
+ 62 sections- 62 sections
· Chapter 1
· Chapter 2
· Chapters 3–5
· Chapter 6
· Chapter 7
· Chapter 8
· Chapter 9
· Chapter 10
· Chapters 11–13
· Chapter 14
· Chapters 15–16
· Chapter 17
· Chapter 18
· Chapter 19
· Chapter 20
· Chapter 21
· Chapters 22–24
· Chapter 25
· Chapters 26–30
· Chapters 31–32
· Chapter 33
· Chapter 34
· Chapter 35
· Chapter 36
· Chapter 37
· Chapters 38–39
· Chapters 40–41
· Chapter 42
· Chapter 43
· Chapter 44
· Chapter 45
· Chapter 46
· Chapter 47
· Chapter 48
· Chapters 49–50
· Chapter 51
· Chapter 52
· Chapter 53
· Chapter 54
· Chapter 55
· Chapter 56
· Chapter 57
· Chapter 58
· Chapter 59
· Chapter 60
· Chapters 61–62
· Chapter 63
· Chapters 64–72
· Chapter 73
· Chapter 74
· Chapter 75
· Chapter 76
· Chapter 77
· Chapter 78
· Chapter 79
· Chapter 80
· Chapter 81
· Chapter 82
· Chapter 83
· Chapter 84
· Chapters 85–86
· Chapter 87
tr. The Translation
+ 87 chapters- 87 chapters
1. Chapter 1: Introduction
2. Chapter 2: Production of the Thought
3. Chapter 3: Designation
4. Chapter 4: Equal to the Unequaled
5. Chapter 5: Tongue
6. Chapter 6: Subhūti
7. Chapter 7: Entry into Flawlessness
8. Chapter 8: The Religious Mendicant Śreṇika
9. Chapter 9: Causal Signs
10. Chapter 10: Illusion-Like
11. Chapter 11: Embarrassment
12. Chapter 12: Elimination of Views
13. Chapter 13: The Six Perfections
14. Chapter 14: Neither Bound nor Freed
15. Chapter 15: Meditative Stabilization
16. Chapter 16: Dhāraṇī Gateway
17. Chapter 17: Level Purification
18. Chapter 18: The Exposition of Going Forth in the Great Vehicle
19. Chapter 19: Surpassing
20. Chapter 20: Not Two
21. Chapter 21: Subhūti
22. Chapter 22: Śatakratu
23. Chapter 23: Hard to Understand
24. Chapter 24: Unlimited
25. Chapter 25: Second Śatakratu
26. Chapter 26: Getting Hold
27. Chapter 27: Reliquary
28. Chapter 28: Declaration of the Good Qualities of the Thought of Awakening
29. Chapter 29: Different Tīrthika Religious Mendicants
30. Chapter 30: The Benefits of Taking Up and Adoration
31. Chapter 31: Physical Remains
32. Chapter 32: The Superiority of Merit
33. Chapter 33: Dedication
34. Chapter 34: Perfect Praise of the Quality of Accomplishment
35. Chapter 35: Hells
36. Chapter 36: Teaching the Purity of All Dharmas
37. Chapter 37: Nobody
38. Chapter 38: Cannot Be Apprehended
39. Chapter 39: The Northern Region
40. Chapter 40: The Work of Māra
41. Chapter 41: Not Complete Because of Māra
42. Chapter 42: Revealing the World
43. Chapter 43: Inconceivable
44. Chapter 44: Made Up
45. Chapter 45: A Boat
46. Chapter 46: Teaching the Intrinsic Nature of All Dharmas
47. Chapter 47: Taming Greed
48. Chapter 48: A Presentation of the Bodhisattvas’ Training
49. Chapter 49: Irreversibility
50. Chapter 50: Teaching the Signs of Irreversibility
51. Chapter 51: Skillful Means
52. Chapter 52: Completion of Means
53. Chapter 53: The Prophecy about Gaṅgadevī
54. Chapter 54: Teaching the Cultivation of Skillful Means
55. Chapter 55: Teaching the Stopping of Thought Construction
56. Chapter 56: Equal Training
57. Chapter 57: Practice
58. Chapter 58: Exposition of the Absence of Thought Construction
59. Chapter 59: Nonattachment
60. Chapter 60: Entrusting
61. Chapter 61: Inexhaustible
62. Chapter 62: Leaping Above Absorption
63. Chapter 63: Many Inquiries About the Two Dharmas
64. Chapter 64: Perfectly Displayed
65. Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
66. Chapter 66: A Demonstration of Skillful Means
67. Chapter 67: Morality
68. Chapter 68: Growing and Flourishing
69. Chapter 69: An Explanation of Meditation on the Path
70. Chapter 70: An Explanation of Serial Action, Training, and Practice
71. Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended
72. Chapter 72: Teaching the Absence of Marks
73. Chapter 73: Exposition of the Major Marks and Minor Signs and the Completion of Letters
74. Chapter 74: Exposition of the Sameness of Dharmas
75. Chapter 75: Exposition of Noncomplication
76. Chapter 76: The Armor for Bringing Beings to Maturity
77. Chapter 77: Teaching the Purification of a Buddhafield
78. Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield
79. Chapter 79: Teaching the Nonexistence of an Intrinsic Nature
80. Chapter 80: Teaching That There is No Defilement or Purification
81. Chapter 81: Yogic Practice of the Ultimate
82. Chapter 82: The Unchanging True Nature of Dharmas
83. Chapter 83: Categorization of a Bodhisattva’s Training
84. Chapter 84: Collection
85. Chapter 85: Sadāprarudita
86. Chapter 86: Dharmodgata
87. Chapter 87: Entrusting
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary References
+ 1 section- 1 section
· Sūtras
+ 1 section- 1 section
· Indic Commentaries
+ 1 section- 1 section
· Indigenous Tibetan Works
+ 1 section- 1 section
· Secondary Literature
g. Glossary

s.

Summary

s.­1

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.

s.­2

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.


ac.

Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

ac.­2

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

ac.­3

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.


i.

Introduction

i.­1

In the introduction to his translation of The Transcendent Perfection of Wisdom in Ten Thousand Lines,1 Gyurme Dorje has given a clear account of the Tibetan tradition’s explanation (1) of the origin of the Perfection of Wisdom in the words of the Buddha on Gṛdhrakūṭa Hill in Rājagṛha some 2,500 years ago, (2) of the way the Perfection of Wisdom became extant in our world through the efforts of Nāgārjuna, and (3) of the Perfection of Wisdom’s place in the vast corpus of the Buddha’s words as “the middle turning of the wheel of the Dharma.” He has also given a brief account of the conclusions arrived at by the Western research tradition, which suggest that the Perfection of Wisdom may have originated in the south of the Indian subcontinent, perhaps the Andhra region, but more likely first began circulating in the far northwest of the Indian subcontinent. A prophecy in the text translated into English here provides some support for this conclusion. In chapter 39 the Buddha says to Śāriputra, “with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region,” and “from the country Vartani [the east] this deep perfection of wisdom will circulate into the northern region.” A comparison of early fragments of a Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script and dated ca. 75 ᴄᴇ, with an early translation of a Perfection of Wisdom text into Chinese by Lokakṣema in the middle of the second century ᴄᴇ has led the Western research tradition to the tentative conclusion that the Perfection of Wisdom first circulated in written form in the northwest of the Indian subcontinent some 2,000 years ago.

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2

Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapters 11–13

Chapter 14

Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapters 22–24

Chapter 25

Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapters 61–62

Chapter 63

Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84

Chapters 85–86

Chapter 87


The Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines

1.

Chapter 1: Introduction

[V29] [F.1.b] [B1]


1.­1

We prostrate to all the buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering14 five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect15 control of their whole mind; [F.2.a] with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, [F.2.b] with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration. That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha,16 Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

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2.

Chapter 2: Production of the Thought

2.­1

When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

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2.­2

The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, [F.11.b] should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

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3.

Chapter 3: Designation

3.­1

Then [F.23.a] venerable Śāriputra inquired of the Lord, “Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

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3.­2

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’44 They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either. And why? Because, Śāriputra, the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness. A bodhisattva is also empty of the intrinsic nature of a bodhisattva, but a bodhisattva is not empty because of emptiness. Awakening, too, is empty of the intrinsic nature of awakening, but awakening is not empty because of emptiness. The perfection of wisdom, too, is empty of the intrinsic nature of the perfection of wisdom, but the perfection of wisdom is not empty because of emptiness. Form, too, is empty of the intrinsic nature of form, but form is not empty because of emptiness. [F.23.b] And feeling . . . perception . . . volitional factors . . . and consciousness is45 also empty of the intrinsic nature of consciousness, but consciousness is not empty because of emptiness. And why? Because the emptiness of the name bodhisattva is not the name bodhisattva, and there is no name bodhisattva apart from emptiness, because the name bodhisattva itself is emptiness and emptiness is the name bodhisattva as well. The emptiness of the bodhisattva is not the bodhisattva and there is no bodhisattva apart from emptiness, because the bodhisattva is emptiness and emptiness is the bodhisattva as well. The emptiness of the perfection of wisdom is not the perfection of wisdom and there is no perfection of wisdom apart from emptiness, because the perfection of wisdom itself is emptiness and emptiness is the perfection of wisdom as well. The emptiness of form is not form and there is no form apart from emptiness, because form itself is emptiness and emptiness is form as well. And the emptiness of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness, and there is no consciousness apart from emptiness because consciousness itself is emptiness and emptiness is consciousness as well. And why? Because this‍—namely, bodhisattva‍—is just a name; because these‍—namely, the name bodhisattva, awakening, [F.24.a] the perfection of wisdom, form, feeling, perception, volitional factors, and consciousness‍—are just names; and because this‍—namely, emptiness‍—is just a name. Why? Because where there is no intrinsic nature there is no production, stopping,46 decrease, increase, defilement, or purification. And why? Because form is like an illusion, feeling is like an illusion, perception is like an illusion, volitional factors are like an illusion, and consciousness is like an illusion. And an illusion is just a name that does not reside somewhere, does not reside in a particular place, so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature. Bodhisattva great beings practicing the perfection of wisdom like that do not see production, do not see stopping, do not see standing, do not see decrease, do not see increase, do not see defilement, and do not see purification in any dharma at all. They do not see ‘awakening,’ and they do not see a ‘bodhisattva’ anywhere. And why? Because names are made up. In the case of each of these different dharmas they are imagined,47 unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real. Bodhisattva [F.24.b] great beings practicing the perfection of wisdom do not see any of those names as inherently existing, and because they do not see them, they do not settle down on them as real.

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4.

Chapter 4: Equal to the Unequaled

4.­1

Then venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Subhūti, venerable Pūrṇa Maitrāyaṇī­putra, and venerable Mahākāśyapa, as well as other monks, nuns, laymen, and laywomen celebrated for the state of their clairvoyance, and very many bodhisattva great beings said to the Lord, “This, Lord‍—that is, the perfection of wisdom‍—is the great perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the vast perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the highest perfection of bodhisattva great beings. It is the special perfection, it is the best perfection, it is the superb perfection, it is the sublime [F.54.b] perfection, it is the unsurpassed perfection, it is the unrivaled perfection, it is the unequaled perfection, it is the perfection equal to the unequaled, it is the calm and gentle perfection, it is the matchless perfection, it is the perfection for which no example does justice, it is the space-like perfection, it is the perfection of the emptiness of particular defining marks, it is the perfection endowed with all good qualities. This, Lord‍—that is, the perfection of wisdom‍—is the uncrushable perfection of bodhisattva great beings.


5.

Chapter 5: Tongue

5.­1

Then at that time the Lord extended his tongue and with it covered the great billionfold world system. Then from his tongue light beams of many colors, various colors, issued forth. Having issued forth, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the east. Similarly, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above.


6.

Chapter 6: Subhūti

6.­1

The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

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6.­2

Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”

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7.

Chapter 7: Entry into Flawlessness

7.­1

Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend131 form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact, up to [F.69.b] who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death should train in the perfection of wisdom.

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8.

Chapter 8: The Religious Mendicant Śreṇika

8.­1

Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about‍—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.

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9.

Chapter 9: Causal Signs

9.­1

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means [F.87.b] practice form166 they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.

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10.

Chapter 10: Illusion-Like

10.­1

Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’‍—what, Lord, should be said to that questioner?”

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11.

Chapter 11: Embarrassment

11.­1

Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”201

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The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.

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12.

Chapter 12: Elimination of Views

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Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”

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“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”

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Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view [F.119.b] of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”

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13.

Chapter 13: The Six Perfections

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Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Pūrṇa, be confident in your readiness to speak,” replied the Lord.

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Pūrṇa then said, “Lord, those beings are armed with great armor, [F.122.a] those beings have set out in a Great Vehicle, and those beings have mounted on a Great Vehicle. It is in this sense, Lord, that bodhisattvas are said to be great beings.”

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14.

Chapter 14: Neither Bound nor Freed

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Then venerable Subhūti inquired of the Lord, “Lord, you say ‘armed with great armor’ again and again. Lord, to what extent are bodhisattva great beings armed with great armor?”

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The Lord said, “Subhūti, here bodhisattva great beings, having become armed with great armor‍—that is, armed with perfection of giving armor, and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor; armed with applications of mindfulness armor, and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor; armed with inner emptiness armor, up to armed with emptiness that is the nonexistence of an intrinsic nature armor; and armed with powers armor, armed with fearlessnesses armor, armed with detailed and thorough knowledges armor, and armed with distinct attributes of a buddha armor‍—and having become armed with the armor of the knowledge of all aspects and the body of a buddha, they pervade world systems in the great billionfold world system with light and shake the earth. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas [F.132.b] say, ‘I bow to you, tathāgata, worthy one, perfectly complete Buddha!’ proclaiming the name out loud, and then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.


15.

Chapter 15: Meditative Stabilization

15.­1

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?”

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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.

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“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.”

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“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.”

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“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.”

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“Lord, what is the bodhisattva great beings’ [F.143.a] perfection of perseverance?” asked Subhūti.

15.­7

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.”

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“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.”

15.­9

“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.

15.­10

“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.

15.­11

“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.

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“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.

15.­13

“What is inner and outer emptiness? The six outer sense fields and the six inner sense fields are the outer and inner dharmas.

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“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.

15.­15

“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.

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“That is called the emptiness of emptiness.

15.­16

“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.

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“That is called great emptiness.

15.­17

“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.

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“That is called the emptiness of ultimate reality.

15.­18

“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.

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“That is called the emptiness of the compounded.

15.­19

“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.

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“That is called the emptiness of the uncompounded.

15.­20

“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.

15.­21

“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.

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“That is called the emptiness of no beginning and no end.

15.­22

“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.

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“That is called the emptiness of nonrepudiation.

15.­23

“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.

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“That is called the emptiness of a basic nature.

15.­24

“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.

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“That is called the emptiness of all dharmas.

15.­25

“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.

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“That is called the emptiness of its own mark.

15.­26

“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.

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“That is called the emptiness of not apprehending.

15.­27

“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.

15.­28

“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.

15.­29

“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.

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“That is called the emptiness that is the nonexistence of an intrinsic nature.

15.­30

“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

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“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.

15.­32

“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.

15.­33

“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.

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15.­34

“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.

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“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

15.­35

“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.

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“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.

15.­37

“What is the ratnamudra meditative stabilization? The meditative stabilization sealed by all meditative stabilizations is called the ratnamudra meditative stabilization.

15.­38

“What is the siṃhavikrīḍita meditative stabilization? The meditative stabilization standing in which bodhisattvas268 sport with all meditative stabilizations is called the siṃhavikrīḍita meditative stabilization.

15.­39

“What is the sucandra meditative stabilization? The meditative stabilization standing in which they illuminate all meditative stabilizations is called the sucandra meditative stabilization.

15.­40

“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.

15.­41

“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

15.­42

“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.

15.­43

“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.

15.­44

“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.

15.­45

“What is the vajraratna270 meditative stabilization? The meditative stabilization standing in which meditative stabilizations are not broken apart is called the vajraratna meditative stabilization.

15.­46

“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.

15.­47

“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

15.­48

“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.

15.­49

“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.

15.­50

“What is the samudgata meditative stabilization? The meditative stabilization standing in which they perfectly accomplish all meditative stabilizations is called the samudgata meditative stabilization.

15.­51

“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.

15.­52

“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.

15.­53

“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.

15.­54

“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.

15.­55

“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.

15.­56

“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.

15.­57

“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.

15.­58

“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.

15.­59

“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.

15.­60

“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.

15.­61

“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.

15.­62

“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.

15.­63

“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.

15.­64

“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.

15.­65

“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.

15.­66

“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.

15.­67

“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.

15.­68

“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.

15.­69

“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.

15.­70

“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.

15.­71

“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.

15.­72

“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.

15.­73

“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.

15.­74

“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.

15.­75

“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.

15.­76

“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.

15.­77

“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.

15.­78

“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.

15.­79

“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.

15.­80

“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.

15.­81

“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.

15.­82

“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

15.­83

“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.

15.­84

“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.

15.­85

“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.

15.­86

“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.

15.­87

“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.

15.­88

“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.

15.­89

“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.

15.­90

“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.

15.­91

“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.

15.­92

“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.

15.­93

“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.

15.­94

“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.

15.­95

“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.

15.­96

“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.

15.­97

“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.

15.­98

“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.

15.­99

“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.

15.­100

“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.

15.­101

“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.

15.­102

“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.

15.­103

“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.

15.­104

“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.

15.­105

“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.

15.­106

“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.

15.­107

“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.

15.­108

“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.

15.­109

“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.

15.­110

“What is the sarva­dharmātikramaṇa meditative stabilization? The meditative stabilization standing in which they go beyond all three realms is called the sarva­dharmātikramaṇa meditative stabilization.

15.­111

“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.

15.­112

“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.

15.­113

“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.

15.­114

“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.

15.­115

“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.

15.­116

“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.

15.­117

“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.

15.­118

“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.

15.­119

“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.

15.­120

“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.

15.­121

“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.

15.­122

“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.

15.­123

“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.

15.­124

“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.

15.­125

“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.

15.­126

“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.

15.­127

“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.

15.­128

“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.

15.­129

“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.

15.­130

“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.

15.­131

“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.

15.­132

“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.

15.­133

“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.

15.­134

“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.

15.­135

“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.

15.­136

“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.

15.­137

“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.

15.­138

“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.

15.­139

“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.

15.­140

“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.

15.­141

“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.

15.­142

“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.

15.­143

“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.

15.­144

“That, Subhūti, is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom.”

15.­145

This was the fifteenth chapter, “Meditative Stabilization,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B12]


16.

Chapter 16: Dhāraṇī Gateway

16.­1

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

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16.­2

“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.

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17.

Chapter 17: Level Purification

17.­1

“Subhūti, in regard to what you have asked‍—‘How have bodhisattva great beings come to set out in the Great Vehicle?’‍—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,302 do not direct their thoughts toward them, they still do the purification303 for a level, and they do not view those levels.

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18.

Chapter 18: The Exposition of Going Forth in the Great Vehicle

18.­1

“Subhūti, in regard to what you have asked‍—‘From where321 will the Great Vehicle go forth?’‍—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas‍—the Great Vehicle and the knowledge of all aspects‍—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth322 might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

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19.

Chapter 19: Surpassing

19.­1

Then venerable Subhūti said to the Lord, “Lord, you say this‍—‘Great Vehicle’‍—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?329

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19.­2

“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room330 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.

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20.

Chapter 20: Not Two

20.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, tasked343 with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha, this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

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20.­2

Venerable Subhūti then said to the Lord, “Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom.”

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“No, you have not,” replied the Lord. “You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom. And why? Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas‍—or any wholesome dharmas, whatever they are‍—they all come together and stream into the perfection of wisdom.”

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21.

Chapter 21: Subhūti

21.­1

Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

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“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked‍—‘What is a bodhisattva?’‍—they are called bodhisattvas because awakening is itself their state of being.357 And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.

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22.

Chapter 22: Śatakratu

22.­1

And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus,373 heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas, up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās, up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods, up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of374 the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. [F.243.a] Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

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23.

Chapter 23: Hard to Understand

23.­1

Then it occurred to those gods to think, “What would the elder Subhūti accept those listening to the Dharma to be like?”

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Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Gods, I would accept those listening to the doctrine to be like illusory beings. I would accept those listening to the doctrine to be like magically created beings. They will not listen to, master, or directly realize anything at all.”

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24.

Chapter 24: Unlimited

24.­1

Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in [F.259.b] order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.


25.

Chapter 25: Second Śatakratu

25.­1

The women and men and masses of seers, together with the gods‍—those with the Indras,397 those with the Brahmās, and those with the Prajāpatis as their leaders‍—cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated: “Ah! How well it has been explained. Ah! How well this Dharma has been explained. Ah! How well the true dharmic nature of this Dharma has been explained.” And they said, “Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—exactly like tathāgatas.”


26.

Chapter 26: Getting Hold

26.­1

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how these bodhisattva great beings who have taken up or borne in mind or read aloud or mastered or properly paid attention to this perfection of wisdom in this very life get hold of good qualities; how they bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield in order to attend on the lord buddhas; how, if they still want to revere, demonstrate reverence for, show honor to, and worship those lord buddhas on account of wholesome roots, those wholesome roots establish it accordingly; how they go into the presence of those lord buddhas and listen to the Dharma; how they never forget their Dharma right up until they fully awaken to unsurpassed, perfect, complete awakening; [F.275.b] how they take possession of a perfect family, perfect celebrity,399 a perfect life, a perfect retinue, perfect major marks, perfect radiance, perfect eyes, a perfect voice, perfect concentration, and perfect dhāraṇī; how they go from world system to world system where the lord buddhas have not appeared and with skillful means magically produce themselves in the shape a buddha assumes; how they speak in praise of the perfection of giving and speak in praise of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; how they speak in praise of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; how they speak in praise of the concentrations, speak in praise of the immeasurables and formless absorptions, speak in praise of the applications of mindfulness, and speak in praise of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how they speak in praise of the ten powers, fearlessnesses, detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha; and how with skillful means they tame beings in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle‍—teaching them the Dharma.”

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27.

Chapter 27: Reliquary

27.­1

Then the Lord said to Śatakratu, head of the gods, “Kauśika, if some son of a good family or daughter of a good family takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, and if they go up to the front line of battle and have engaged in or are engaging in, or are traversing, or are sitting down or standing up in a battle that is underway, Kauśika, even if an arrow or a club or a stick or a stone or a sword is flung at that son of a good family or daughter of a good family who takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, it is impossible that those projectiles would land on their body; it is impossible that the attacks of others would interfere with their life. And why? Kauśika, it is because that son of a good family or daughter of a good family who has practiced the perfection of wisdom for a long time has vanquished their own greed arrows and greed swords; they have vanquished others’ greed arrows and greed swords; they have vanquished their own hatred arrows and confusion arrows and their hatred swords and confusion swords; they have vanquished others’ hatred arrows and confusion arrows and hatred swords and confusion swords; they have vanquished their own arrows of instances of views and swords of instances of views, and they have vanquished others’ arrows of instances of views and swords of instances of views; they have vanquished their own obsession [F.284.b] arrows and obsession swords, and they have vanquished others’ obsession arrows and obsession swords; and they have vanquished their own proclivity arrows and proclivity swords, and they have vanquished others’ proclivity arrows and proclivity swords. Kauśika, because of this one of many explanations, even if an arrow or a sword is flung at a son of a good family or daughter of a good family, it does not land on their body.


28.

Chapter 28: Declaration of the Good Qualities of the Thought of Awakening

28.­1

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so. Kauśika, exactly so. Those sons of a good family or daughters of a good family [F.294.a] who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount. And why? Kauśika, it is because the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issues forth from the perfection of wisdom. Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom. Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom. Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom, and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too.


29.

Chapter 29: Different Tīrthika Religious Mendicants

29.­1

Then, many different tīrthika religious mendicants intent on criticizing, a hundred of them, specifically approached the Lord to level criticism.

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Then it occurred to Śatakratu, head of the gods, to think, “These many different tīrthika religious mendicants intent on criticizing the doctrine, a hundred of them, have specifically approached the Lord to level criticism. I will certainly recite as much of the perfection of wisdom as I have taken up in order that these different tīrthika religious mendicants will not get at all close to the Lord to hinder the teaching of the perfection of wisdom.”


30.

Chapter 30: The Benefits of Taking Up and Adoration

30.­1

Then venerable Ānanda said to the Lord, “Lord, you do not praise422 the perfection of giving, and you do not praise the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration. Similarly, up to you do not proclaim the names of the eighteen distinct attributes of a buddha as you proclaim the name of the perfection of wisdom.”

30.­2

Venerable Ānanda having said this, the Lord then said to him, “Ānanda, these‍—that is, the [F.2.a] five perfections, connect this in the same way with each, up to the eighteen distinct attributes of a buddha‍—are preceded by the perfection of wisdom.

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31.

Chapter 31: Physical Remains

31.­1

Then the Lord asked Śatakratu, head of the gods, “Kauśika, which of these two options would you choose: to have this Jambudvīpa filled right to the top with the physical remains of tathāgatas and to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, or to be given this perfection of wisdom?”

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“Lord,” replied Śatakratu, “were I to be offered this Jambudvīpa filled right to the top with the physical remains of the tathāgatas and to be offered this perfection of wisdom written out in book form‍—were I to be presented with these two options‍—I would want the perfection of wisdom. And why? Lord, it is not that I do not venerate those physical remains of the tathāgatas. Lord, I do indeed venerate them. It is not that I do not respect those physical remains of the tathāgatas, or do not revere, do not honor, and do not worship them. But I respect, revere, honor, and worship those physical remains of the tathāgatas because they come about from the perfection of wisdom. The physical remains of the tathāgatas [F.10.a] are suffused by the perfection of wisdom. That is why the physical remains of the tathāgatas get to be worshiped.”

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32.

Chapter 32: The Superiority of Merit

32.­1

“Kauśika, [F.22.b] there is infinitely great merit from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. And why? Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. A being established in the result of stream enterer is freed from all the terrible forms of life. Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha’s awakening, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. And why? Because it is established specifically so the way of buddhas is not brought to an end.

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33.

Chapter 33: Dedication

33.­1

Then the bodhisattva great being Maitreya said to the elder Subhūti, “Venerable monk Subhūti, when the basis of meritorious action arisen from a bodhisattva great being’s rejoicing that has been made into something shared in common by all beings has been dedicated to unsurpassed, perfect, complete awakening‍—and dedicated, furthermore, by way of not apprehending anything‍—that basis of meritorious action arisen from a bodhisattva great being’s rejoicing [F.36.a] that has been made into something shared in common by all beings and dedicated to unsurpassed, perfect, complete awakening is the highest, the most excellent, the foremost, the best, the most superb, sublime, unsurpassed, and unrivaled in comparison to the bases of meritorious action arisen from all beings’ rejoicing, and in comparison to the bases of meritorious action arisen from giving, the bases of meritorious action arisen from morality, and the bases of meritorious action arisen from meditation of those who have set out in the Śrāvaka Vehicle and those who have set out in the Pratyekabuddha Vehicle. And why? Because all the bases of meritorious action arisen from giving, arisen from morality, and arisen from meditation of those in the Śrāvaka Vehicle and those in the Pratyekabuddha Vehicle are made for personal disciplining, for personal calming, and for a personal complete nirvāṇa; the thirty-seven dharmas on the side of awakening, up to emptiness, signlessness, and wishlessness are for personal disciplining, personal calming, and a personal complete nirvāṇa, but that basis of meritorious action arisen from a bodhisattva’s rejoicing is for disciplining all beings, for calming all beings, and for the complete nirvāṇa of all beings, because it has been dedicated to unsurpassed, perfect, complete awakening.”

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34.

Chapter 34: Perfect Praise of the Quality of Accomplishment

34.­1

Then venerable Śāriputra said to the Lord, “Lord, the perfection of wisdom makes things clear because of absolute purity. Lord, the perfection of wisdom makes you want to bow. Lord, I bow to the perfection of wisdom. Lord, the perfection of wisdom is untainted by all three realms. Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views. Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening. Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution. Lord, the perfection of wisdom gives light because then all beings easily appropriate [F.52.b] the five eyes. Lord, the perfection of wisdom shows the ruts449 because beings caught in the ruts avoid the two edges. Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions. Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddhadharmas. Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark. Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed. Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas. Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed. Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back.450 Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas because of the emptiness that is the nonexistence of an intrinsic nature. Since this is the case, Lord, how does one stand in the perfection of wisdom?”

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35.

Chapter 35: Hells

35.­1

Then venerable Śāriputra inquired of the Lord, “Where did they die, Lord, bodhisattva great beings who have come here and believe in this perfection of wisdom? How long has it been since a son of a good family or daughter of a good family believing in this perfection of wisdom as the meaning and method455 set out for unsurpassed, perfect, complete awakening? On how many tathāgatas, worthy ones, perfectly complete buddhas have they attended? For how long have they been practitioners of the perfection of giving? For how long have they been practitioners of the perfection of morality, patience, perseverance, and concentration? For how long have they been practitioners of the perfection of wisdom?”


36.

Chapter 36: Teaching the Purity of All Dharmas

36.­1

Then venerable Śāriputra said to the Lord, “Lord, this purity is deep.”

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“It is deep, Śāriputra, because it is extremely pure,” said the Lord.

36.­2

“On account of what being extremely pure is it deep?” asked Śāriputra.

“Śāriputra,” replied the Lord, [F.67.a] “it is deep because form is extremely pure. It is deep because feeling, perception, volitional factors, and consciousness are extremely pure. It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure. It is deep because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure. It is deep because the perfection of giving is extremely pure. It is deep because the perfections of