大智度論 摩訶衍品之二Dazhidulun — Mahāprajñāpāramitā-upadeśa · Mahāyāna, Part 2 of 2

In this chapter the Buddha spreads the whole of ‘Mahāyāna’, the Great Vehicle, open for you to see. Subhūti ought to have asked about prajñā, yet he changes the name and asks about Mahāyāna; the treatise-author comes to his rescue, saying 「般若波羅蜜、摩訶衍一義，但名字異」 tr. "prajñāpāramitā and Mahāyāna are one in meaning; only the names differ": what prajñā and Mahāyāna point to is from the first one thing, only the names are different, and since among the six perfections prajñā is the greatest, to speak of Mahāyāna is already to have spoken prajñā to the full. What, then, is Mahāyāna after all? The Buddha first answers in one sentence, ‘the six perfections are the bodhisattva-mahāsattva's Mahāyāna’: the body of the Great Vehicle is these six perfections, giving, morality, patience, vigour, meditation, and prajñā. The treatise-author then points out that the six perfections are the very body of Mahāyāna, and that the eighteen emptinesses and the hundred and eight samādhi opened up afterward are only a finer distinguishing of its meaning upon this body. So the rest of the chapter spreads out along two roads. One road is the eighteen emptinesses, inner emptiness, outer emptiness, up to the emptiness of non-existent and existent dharmas, of each of which it is said ‘because it is neither permanent nor destroyed; why? because its nature is so of itself’; the treatise-author explains the purpose of this closing sentence: if a person does not practise this emptiness, he falls either into ‘permanence’ or into ‘destruction’, so one must leave these two extremes and practise the eighteen emptinesses by the middle way, breaking ‘existence’ without clinging to ‘emptiness’, and further deliver beings with a mind of great compassion. This road uses the eighteen emptinesses to explain prajñāpāramitā. The other road, past the fascicle boundary, is the hundred and eight samādhi: śūraṃgama, jewel seal, lion's play, wondrous moon, all the way down to free of attachment, undefiled as space; the Buddha first lists all one hundred and eight names in one breath, then himself explains them very briefly; the treatise-author, afraid they will not be easily understood, again explains the meaning of each name one by one, 「首楞嚴三昧者，秦言健相」 tr. "the śūraṃgama samādhi, in the language of Qin, ‘the mark of valour’", like a great general able to know and distinguish the strength of all his troops, how many and how deep; the jewel seal can seal and settle all samādhi; the lion's play can enter and leave all samādhi at will; each is a simile set up upon the thing itself, and this is where the teaching lifeline of the whole chapter shows most. The treatise-author himself marks the place of this road: 「上以十八空釋般若波羅蜜，今以百八三昧釋禪波羅蜜」 tr. "above, the eighteen emptinesses explained the perfection of prajñā; now the hundred and eight samādhi explain the perfection of meditation": the eighteen emptinesses are matched to the perfection of prajñā, the hundred and eight samādhi to the perfection of meditation. Yet the hundred and eight samādhi of the perfection of meditation are in the end not outside prajñā: at the very end the treatise gives its charge, 「是諸三昧末後，皆應言用無所得，以同般若故」 tr. "at the end of each of these samādhi one should say ‘used with nothing to be attained’, because they are the same as prajñā": the closing of every samādhi must have this sentence ‘used with nothing to be attained’ added, because they are of one taste with prajñā. This is what the Chapter on Mahāyāna wants you to grasp: the greatness of the Great Vehicle lies not in the multitude of names and marks, but in the six perfections, the eighteen emptinesses, the hundred and eight samādhi, and every kind of good dharma each taking nothing to be attained as its home, and joining together to form one body of the Great Vehicle: 「如是等無量無邊三昧和合，名為摩訶衍」 tr. "measureless, boundless samādhi such as these, joined together, are named Mahāyāna".

The Mahāyāna Also Has the Hundred and Eight Samādhi: First the Full List of Names

The Buddha went on. Furthermore, Subhūti, the Mahāyāna of the bodhisattva-mahāsattva also includes these, namely: the Śūraṃgama samādhi, the Jewel-Seal samādhi, the Lion's-Play samādhi, the Wondrous-Moon samādhi, the Moon-Banner-Mark samādhi, the Bringing-Forth-All-Dharmas samādhi, the Contemplating-the-Summit samādhi, the Assured-Dharma-Nature samādhi, the Assured-Banner-Mark samādhi, the Vajra samādhi, the Entering-the-Dharma-Seal samādhi, the King-of-Samādhi-Established samādhi, the Emitting-Radiance samādhi, the Advancing-in-Power samādhi, the Rising-High samādhi, the Certain-Entry-into-Eloquence samādhi, the Explaining-Names-and-Words samādhi, the Contemplating-the-Directions samādhi, the Dhāraṇī-Seal samādhi, the Undeceiving samādhi, the Ocean-Gathering-All-Dharmas samādhi, the Covering-All-Space samādhi, the Vajra-Wheel samādhi, the Severing-Jewel samādhi, the Able-to-Illuminate samādhi, the Not-Seeking samādhi, the Non-Abiding samādhi, the No-Mind samādhi, the Pure-Lamp samādhi, the Boundless-Light samādhi, the Able-to-Make-Light samādhi, the Universally-Shining-Light samādhi, the Making-All-Samādhi-Firm-and-Pure samādhi, the Stainless-Light samādhi, the Joy samādhi, the Lightning-Flash samādhi, the Inexhaustible samādhi, the Majestic-Virtue samādhi, the Free-from-Exhaustion samādhi, the Immovable samādhi, the Non-Retreating samādhi, the Sun-Lamp samādhi, the Pure-Moon samādhi, the Pure-Light samādhi, the Able-to-Make-Light samādhi, the Making-Activity samādhi, the Mark-of-Knowing samādhi, the Like-a-Vajra samādhi, the Abiding-Mind samādhi, the Universal-Light samādhi, the Firmly-Established samādhi, the Heap-of-Jewels samādhi, the Wondrous-Dharma-Seal samādhi, the Equality-of-Dharmas samādhi, the Cutting-Off-Delight samādhi, the Reaching-the-Summit-of-Dharma samādhi, the Able-to-Disperse samādhi, the Distinguishing-the-Phrases-of-All-Dharmas samādhi, the Mark-of-the-Equality-of-Letters samādhi, the Free-from-Letters samādhi, the Cutting-Off-Objects samādhi, the Indestructible samādhi, the No-Variety-of-Marks samādhi, the Placeless-Practice samādhi, the Free-from-Obscurity samādhi, the No-Going samādhi, the Unchanging samādhi, the Crossing-Beyond-Objects samādhi, the Gathering-All-Merits samādhi, the Abiding-in-No-Mind samādhi, the Wondrous-Pure-Flower samādhi, the samādhi of the limbs of awakening, the Immeasurable-Eloquence samādhi, the Equal-to-the-Unequalled samādhi, the Crossing-Beyond-All-Dharmas samādhi, the Distinguishing-All-Dharmas samādhi, the Dispelling-Doubt samādhi, the No-Abiding-Place samādhi, the Single-Adornment samādhi, the Arising-of-Practices samādhi, the Single-Practice samādhi, the Not-Single-Practice samādhi, the Wondrous-Practice samādhi, the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi, the Entering-Names-and-Words samādhi, the Free-from-Sounds-Letters-and-Words samādhi, the Kindled-Torch samādhi, the Pure-Marks samādhi, the Breaking-Marks samādhi, the Wondrous-Fullness-of-All-Kinds samādhi, the Not-Delighting-in-Pain-or-Pleasure samādhi, the Mark-of-the-Inexhaustible samādhi, the Dhāraṇī samādhi, the Gathering-the-Marks-of-Wrong-and-Right samādhi, the Extinguishing-Aversion-and-Love samādhi, the Against-and-Along samādhi, the Pure-Radiance samādhi, the Firm-and-Solid samādhi, the Full-Moon-Pure-Radiance samādhi, the Great-Adornment samādhi, the Able-to-Illuminate-All-the-World samādhi, the Equality-of-Samādhi samādhi, the Gathering-All-Contention-and-samādhi of non-contention, the Not-Delighting-in-Any-Abode samādhi, the Abiding-Fixed-in-Suchness samādhi, the Destroying-the-Body's-Decay samādhi, the Destroying-Speech-Like-Space samādhi, and the Free of Attachment, Undefiled as Space samādhi.

The Sūtra Explains the Names One by One (1): From Śūraṃgama to Covering All Space

What is the Śūraṃgama samādhi? Being able to know fully the domains in which all samādhi move—this is called the Śūraṃgama samādhi. What is the Jewel-Seal samādhi? Abiding in this samādhi one is able to seal and settle all samādhi—this is called the Jewel-Seal samādhi. What is the Lion's-Play samādhi? Abiding in this samādhi one is able to play freely and at ease within all samādhi, like a lion—this is called the Lion's-Play samādhi. What is the Wondrous-Moon samādhi? Abiding in this samādhi one is able to illuminate all samādhi, like the pure moon—this is called the Wondrous-Moon samādhi. What is the Moon-Banner-Mark samādhi? Abiding in this samādhi one is able to hold the marks of all samādhi—this is called the Moon-Banner-Mark samādhi. What is the Bringing-Forth-All-Dharmas samādhi? Abiding in this samādhi one is able to bring forth all samādhi—this is called the Bringing-Forth-All-Dharmas samādhi. What is the Contemplating-the-Summit samādhi? Abiding in this samādhi one is able to contemplate and see the summit of all samādhi—this is called the Contemplating-the-Summit samādhi. What is the Assured-Dharma-Nature samādhi? Abiding in this samādhi one is able to know dharma-nature with certainty—this is called the Assured-Dharma-Nature samādhi. What is the Assured-Banner-Mark samādhi? Abiding in this samādhi one is able to hold the banner of all samādhi—this is called the Assured-Banner-Mark samādhi. What is the Vajra samādhi? Abiding in this samādhi one is able to break through all samādhi—this is called the Vajra samādhi. What is the Entering-the-Dharma-Seal samādhi? Abiding in this samādhi one is able to enter the seal of all dharmas—this is called the Entering-the-Dharma-Seal samādhi. What is the King-of-Samādhi-Established samādhi? Abiding in this samādhi, one is established and abides among all samādhi like a king—this is called the King-of-Samādhi-Established samādhi. What is the Emitting-Radiance samādhi? Abiding in this samādhi one is able to emit radiance that illuminates all samādhi—this is called the Emitting-Radiance samādhi. What is the Advancing-in-Power samādhi? Abiding in this samādhi one is able to exert force within all samādhi—this is called the Advancing-in-Power samādhi. What is the Rising-High samādhi? Abiding in this samādhi one is able to increase all samādhi—this is called the Rising-High samādhi. What is the Certain-Entry-into-Eloquence samādhi? Abiding in this samādhi one is able to expound all samādhi with eloquence—this is called the Certain-Entry-into-Eloquence samādhi. What is the Explaining-Names-and-Words samādhi? Abiding in this samādhi one is able to explain the names and words of all samādhi—this is called the Explaining-Names-and-Words samādhi. What is the Contemplating-the-Directions samādhi? Abiding in this samādhi one is able to contemplate the directions of all samādhi—this is called the Contemplating-the-Directions samādhi. What is the Dhāraṇī-Seal samādhi? Abiding in this samādhi one is able to hold the seal of all samādhi—this is called the Dhāraṇī-Seal samādhi. What is the Undeceiving samādhi? Abiding in this samādhi one does not deceive within any samādhi—this is called the Undeceiving samādhi. What is the Ocean-Gathering-All-Dharmas samādhi? Abiding in this samādhi one is able to gather in all samādhi, like the waters of the great ocean—this is called the Ocean-Gathering-All-Dharmas samādhi. What is the Covering-All-Space samādhi? Abiding in this samādhi one is able to cover all samādhi everywhere, like empty space—this is called the Covering-All-Space samādhi.

The Sūtra Explains the Names One by One (2): From Vajra Wheel to Pure Light

What is the Vajra-Wheel samādhi? Abiding in this samādhi one is able to hold the boundaries of all samādhi—this is called the Vajra-Wheel samādhi. What is the Severing-Jewel samādhi? Abiding in this samādhi one is able to sever the defiling stains of affliction in all samādhi—this is called the Severing-Jewel samādhi. What is the Able-to-Illuminate samādhi? Abiding in this samādhi one is able to illuminate all samādhi clearly with light—this is called the Able-to-Illuminate samādhi. What is the Not-Seeking samādhi? Abiding in this samādhi there is not a single dharma to be sought—this is called the Not-Seeking samādhi. What is the Non-Abiding samādhi? Abiding in this samādhi one does not see any dharma abiding within any samādhi—this is called the Non-Abiding samādhi. What is the No-Mind samādhi? Abiding in this samādhi, neither mind nor mental factors are active—this is called the No-Mind samādhi. What is the Pure-Lamp samādhi? Abiding in this samādhi one is able to make light within all samādhi, like a lamp—this is called the Pure-Lamp samādhi. What is the Boundless-Light samādhi? Abiding in this samādhi one is able to give boundless light to all samādhi—this is called the Boundless-Light samādhi. What is the Able-to-Make-Light samādhi? Abiding in this samādhi one is able at once to make light for all samādhi—this is called the Able-to-Make-Light samādhi. What is the Universally-Shining-Light samādhi? Abiding in this samādhi one is then able to illuminate the gates of all samādhi—this is called the Universally-Shining-Light samādhi. What is the Making-All-Samādhi-Firm-and-Pure samādhi? Abiding in this samādhi one is able to make the marks of all samādhi firm and pure—this is called the Making-All-Samādhi-Firm-and-Pure samādhi. What is the Stainless-Light samādhi? Abiding in this samādhi one is able to remove the defiling stains of all samādhi and also able to illuminate all samādhi—this is called the Stainless-Light samādhi. What is the Joy samādhi? Abiding in this samādhi one is able to experience the joy and delight of all samādhi—this is called the Joy samādhi. What is the Lightning-Flash samādhi? Abiding in this samādhi one illuminates all samādhi, like a flash of lightning—this is called the Lightning-Flash samādhi. What is the Inexhaustible samādhi? Abiding in this samādhi one does not see any exhaustion within any samādhi—this is called the Inexhaustible samādhi. What is the Majestic-Virtue samādhi? Abiding in this samādhi one's majestic virtue shines forth among all samādhi—this is called the Majestic-Virtue samādhi. What is the Free-from-Exhaustion samādhi? Abiding in this samādhi one does not see that any samādhi comes to an end—this is called the Free-from-Exhaustion samādhi. What is the Immovable samādhi? Abiding in this samādhi one is able to make all samādhi unmoving and free of idle discourse—this is called the Immovable samādhi. What is the Non-Retreating samādhi? Abiding in this samādhi one is able not to see any samādhi retreat or be lost—this is called the Non-Retreating samādhi. What is the Sun-Lamp samādhi? Abiding in this samādhi one is able to emit radiance that illuminates the gates of all samādhi—this is called the Sun-Lamp samādhi. What is the Pure-Moon samādhi? Abiding in this samādhi one is able to remove the darkness of all samādhi—this is called the Pure-Moon samādhi. What is the Pure-Light samādhi? Abiding in this samādhi one attains the four unobstructed knowledges within all samādhi—this is called the Pure-Light samādhi.

The Sūtra Explains the Names One by One (3): From Able to Make Light to No Going

What is the Able-to-Make-Light samādhi? Abiding in this samādhi, one is able to make light at the gates of all samādhi—this is called the Able-to-Make-Light samādhi. What is the Making-Activity samādhi? Abiding in this samādhi one is able to make every samādhi have its own activity—this is called the Making-Activity samādhi. What is the Mark-of-Knowing samādhi? Abiding in this samādhi one is able to see the mark of knowing in all samādhi—this is called the Mark-of-Knowing samādhi. What is the Like-a-Vajra samādhi? Abiding in this samādhi one is able to pierce through all dharmas, and yet does not see anything pierced through—this is called the Like-a-Vajra samādhi. What is the Abiding-Mind samādhi? Abiding in this samādhi, the mind does not move, does not turn, is not troubled, and does not even give rise to the thought that there is this mind—this is called the Abiding-Mind samādhi. What is the Universal-Light samādhi? Abiding in this samādhi one is able to see everywhere the light of all samādhi—this is called the Universal-Light samādhi. What is the Firmly-Established samādhi? Abiding in this samādhi, one is established and unmoving among all samādhi—this is called the Firmly-Established samādhi. What is the Heap-of-Jewels samādhi? Abiding in this samādhi one is able to see all samādhi everywhere, like seeing a heap of jewels—this is called the Heap-of-Jewels samādhi. What is the Wondrous-Dharma-Seal samādhi? Abiding in this samādhi one is able to seal and settle all samādhi, because it seals with no seal—this is called the Wondrous-Dharma-Seal samādhi. What is the Equality-of-Dharmas samādhi? Abiding in this samādhi one contemplates all dharmas as equal, with not a single dharma unequal—this is called the Equality-of-Dharmas samādhi. What is the Cutting-Off-Delight samādhi? Abiding in this samādhi one is able to cut off delighted attachment to all dharmas—this is called the Cutting-Off-Delight samādhi. What is the Reaching-the-Summit-of-Dharma samādhi? Abiding in this samādhi one is able to extinguish the darkness of all dharmas and also stands above all samādhi—this is called the Reaching-the-Summit-of-Dharma samādhi. What is the Able-to-Disperse samādhi? Abiding in this samādhi one is able to break up and disperse dharmas—this is called the Able-to-Disperse samādhi. What is the Distinguishing-the-Phrases-of-All-Dharmas samādhi? Abiding in this samādhi one is able to distinguish the words and phrases of the dharmas of all samādhi—this is called the Distinguishing-the-Phrases-of-All-Dharmas samādhi. What is the Mark-of-the-Equality-of-Letters samādhi? Abiding in this samādhi one is able to attain the equality of letters of all samādhi—this is called the Mark-of-the-Equality-of-Letters samādhi. What is the Free-from-Letters samādhi? Abiding in this samādhi, one does not see even a single letter within any samādhi—this is called the Free-from-Letters samādhi. What is the Cutting-Off-Objects samādhi? Abiding in this samādhi one is able to cut off the clinging to objects of all samādhi—this is called the Cutting-Off-Objects samādhi. What is the Indestructible samādhi? Abiding in this samādhi one does not see any alteration in dharmas—this is called the Indestructible samādhi. What is the No-Variety-of-Marks samādhi? Abiding in this samādhi one does not see any variety of distinctions in dharmas—this is called the No-Variety-of-Marks samādhi. What is the Placeless-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a place—this is called the Placeless-Practice samādhi. What is the Free-from-Obscurity samādhi? Abiding in this samādhi one is able to be free of the subtle darkness of all samādhi—this is called the Free-from-Obscurity samādhi. What is the No-Going samādhi? Abiding in this samādhi one does not see that any samādhi has a mark of going—this is called the No-Going samādhi.

The Sūtra Explains the Names One by One (4): From Unchanging to Pure Marks

What is the Unchanging samādhi? Abiding in this samādhi one does not see that any samādhi has a mark of alteration—this is called the Unchanging samādhi. What is the Crossing-Beyond-Objects samādhi? Abiding in this samādhi one is able to cross beyond the object-realms of all samādhi—this is called the Crossing-Beyond-Objects samādhi. What is the Gathering-All-Merits samādhi? Abiding in this samādhi one is able to gather the merits of all samādhi—this is called the Gathering-All-Merits samādhi. What is the Abiding-in-No-Mind samādhi? Abiding in this samādhi, the mind does not enter into attachment within any samādhi—this is called the Abiding-in-No-Mind samādhi. What is the Wondrous-Pure-Flower samādhi? Abiding in this samādhi one is able to make all samādhi attain purity and beauty, like a flower—this is called the Wondrous-Pure-Flower samādhi. What is the samādhi of the limbs of awakening? Abiding in this samādhi, one attains the seven limbs of awakening within all samādhi—this is called the samādhi of the limbs of awakening. What is the Immeasurable-Eloquence samādhi? Abiding in this samādhi, one attains immeasurable eloquence regarding all dharmas—this is called the Immeasurable-Eloquence samādhi. What is the Equal-to-the-Unequalled samādhi? Abiding in this samādhi, one attains the mark of equal to the unequalled within all samādhi—this is called the Equal-to-the-Unequalled samādhi. What is the Crossing-Beyond-All-Dharmas samādhi? Abiding in this samādhi one is able to cross beyond all samādhi—this is called the Crossing-Beyond-All-Dharmas samādhi. What is the Distinguishing-All-Dharmas samādhi? Abiding in this samādhi, one is able to distinguish, see, and know both all samādhi and all dharmas—this is called the Distinguishing-All-Dharmas samādhi. What is the Dispelling-Doubt samādhi? Abiding in this samādhi one is able to dispel doubts about dharmas—this is called the Dispelling-Doubt samādhi. What is the No-Abiding-Place samādhi? Abiding in this samādhi one does not see that dharmas have an abiding-place—this is called the No-Abiding-Place samādhi. What is the Single-Adornment samādhi? Abiding in this samādhi one never sees that dharmas have a dual mark—this is called the Single-Adornment samādhi. What is the Arising-of-Practices samādhi? Abiding in this samādhi one does not see any arising of practices—this is called the Arising-of-Practices samādhi. What is the Single-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a near shore or a far shore—this is called the Single-Practice samādhi. What is the Not-Single-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a single mark—this is called the Not-Single-Practice samādhi. What is the Wondrous-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a dual mark—this is called the Wondrous-Practice samādhi. What is the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi? Abiding in this samādhi one is able to enter all existence and all samādhi, one's wisdom penetrating and yet there being nothing penetrated—this is called the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi. What is the Entering-Names-and-Words samādhi? Abiding in this samādhi one is able to enter the names, marks, and words of all samādhi—this is called the Entering-Names-and-Words samādhi. What is the Free-from-Sounds-Letters-and-Words samādhi? Abiding in this samādhi one does not see that any samādhi has sounds, letters, or words—this is called the Free-from-Sounds-Letters-and-Words samādhi. What is the Kindled-Torch samādhi? Abiding in this samādhi one's majestic virtue shines bright, like a torch—this is called the Kindled-Torch samādhi. What is the Pure-Marks samādhi? Abiding in this samādhi one is able to purify the marks of all samādhi—this is called the Pure-Marks samādhi.

The Sūtra Explains the Names One by One (5): From Breaking Marks to Free of Attachment, Undefiled as Space

What is the Breaking-Marks samādhi? Abiding in this samādhi one does not see the marks of any samādhi—this is called the Breaking-Marks samādhi. What is the Wondrous-Fullness-of-All-Kinds samādhi? Abiding in this samādhi, every kind of samādhi is completely fulfilled—this is called the Wondrous-Fullness-of-All-Kinds samādhi. What is the Not-Delighting-in-Pain-or-Pleasure samādhi? Abiding in this samādhi one does not see that any samādhi has pain or pleasure—this is called the Not-Delighting-in-Pain-or-Pleasure samādhi. What is the Mark-of-the-Inexhaustible samādhi? Abiding in this samādhi one does not see that any samādhi comes to an end—this is called the Mark-of-the-Inexhaustible samādhi. What is the Dhāraṇī samādhi? Abiding in this samādhi one is able to hold all samādhi in total retention—this is called the Dhāraṇī samādhi. What is the Gathering-the-Marks-of-Wrong-and-Right samādhi? Abiding in this samādhi one does not see marks of wrong or right within any samādhi—this is called the Gathering-the-Marks-of-Wrong-and-Right samādhi. What is the Extinguishing-Aversion-and-Love samādhi? Abiding in this samādhi one does not see that any samādhi has aversion or love—this is called the Extinguishing-Aversion-and-Love samādhi. What is the Against-and-Along samādhi? Abiding in this samādhi one does not see that dharmas or any samādhi go against or along—this is called the Against-and-Along samādhi. What is the Pure-Radiance samādhi? Abiding in this samādhi one does not see that any samādhi has defiling stains on its radiance—this is called the Pure-Radiance samādhi. What is the Firm-and-Solid samādhi? Abiding in this samādhi one does not see that any samādhi is not firm—this is called the Firm-and-Solid samādhi. What is the Full-Moon-Pure-Radiance samādhi? Abiding in this samādhi one makes all samādhi completely fulfilled, like the moon on the fifteenth day—this is called the Full-Moon-Pure-Radiance samādhi. What is the Great-Adornment samādhi? Abiding in this samādhi one is able to accomplish all samādhi with the great adornment—this is called the Great-Adornment samādhi. What is the Able-to-Illuminate-All-the-World samādhi? Abiding in this samādhi one is able to illuminate all samādhi and all dharmas—this is called the Able-to-Illuminate-All-the-World samādhi. What is the Equality-of-Samādhi samādhi? Abiding in this samādhi one does not see any mark of concentration or distraction within any samādhi—this is called the Equality-of-Samādhi samādhi. What is the Gathering-All-Contention-and-samādhi of non-contention? Abiding in this samādhi one is able to make all samādhi not discriminate between contention and non-contention—this is called the Gathering-All-Contention-and-samādhi of non-contention. What is the Not-Delighting-in-Any-Abode samādhi? Abiding in this samādhi one does not see that any samādhi has a place of reliance—this is called the Not-Delighting-in-Any-Abode samādhi. What is the Abiding-Fixed-in-Suchness samādhi? Abiding in this samādhi one does not go beyond the mark of suchness of any samādhi—this is called the Abiding-Fixed-in-Suchness samādhi. What is the Destroying-the-Body's-Decay samādhi? Abiding in this samādhi one does not see any mark of a body—this is called the Destroying-the-Body's-Decay samādhi. What is the Destroying-Speech-Like-Space samādhi? Abiding in this samādhi one does not see the verbal action of any samādhi, as with empty space—this is called the Destroying-Speech-Like-Space samādhi. What is the Free of Attachment, Undefiled as Space samādhi? Abiding in this samādhi one sees dharmas as being like empty space, unobstructed, and is also not stained by attachment—this is called the Free of Attachment, Undefiled as Space samādhi.

The Sūtra's Words Are Complete: All Returns to the Mahāyāna

Subhūti, this is what is called the Mahāyāna of the bodhisattva-mahāsattva.

The Treatise-Author Opens: The Hundred and Eight Samādhi Correspond to the Perfection of Meditation; the Buddha Spoke Briefly and the Treatise Explains Anew

What follows is the treatise's explanation. Above, the eighteen emptinesses were used to explain the prajñāpāramitā; now the hundred and eight samādhi are used to explain the perfection of meditation. As for these hundred and eight samādhi, the Buddha himself stated their meaning, and because the people of that time had sharp faculties, they were all able to believe and understand. Now it is not so; the treatise-author explains their meaning anew so that people may understand it easily.

The Treatise Explains (1): Śūraṃgama as the Mark of Heroism, the Three Dharma Seals of the Jewel Seal, Lion's Play, Wondrous Moon, and Moon Banner

The Śūraṃgama samādhi. In the language of Qin it is called ‘the mark of heroism’: it is able to distinguish and know fully how many and how deep or shallow the modes of practice of all samādhi are, just as a great general knows how great or small the strength of all his troops is. Furthermore, when a bodhisattva attains this samādhi, none of the Māras of affliction, nor the retinues of Māra, can ruin him. It is like the jewel-general who commands the troops of the wheel-turning sage king: wherever he goes, there is none that does not submit.

The Jewel-Seal samādhi. It is able to seal and settle all samādhi. Among all jewels, the Dharma jewel is the real jewel; in this world, in later worlds, and on up to nirvāṇa, it is able to bring benefit. As is said in a sūtra: the Buddha told the bhikṣus: I teach you the Dharma, and the Dharma that I teach is what is called the Dharma seal. The Dharma seal is the jewel seal, and the jewel seal is the three gates of liberation. Furthermore, some say that the three Dharma seals are called the Jewel-Seal samādhi, namely: all dharmas are without self; all constructed dharmas are impermanent; nirvāṇa is quiescence. These three Dharma seals no god or human being is able to break down in accordance with the Dharma. Entering this samādhi, one is able to contemplate dharmas in these three ways; this is called the jewel seal. Furthermore, prajñāpāramitā is the jewel, and the samādhi in accord with it is called the seal; this is called the jewel seal.

The Lion's-Play samādhi. When a bodhisattva attains this samādhi, he is at ease in entering and leaving all samādhi, slowly or quickly. It is like when the various beasts are frolicking: if they see a lion, they are all terrified and cowed; when the lion frolics, he is at ease and has nothing to fear or find difficult. Furthermore, when the lion frolics among the herds of beasts, the strong he kills and the submissive he lets go. The bodhisattva is also like this: having attained this samādhi, among those of the outside paths, the strong he refutes and the faithful he ferries across. Furthermore, as for the lion's play, it is as was said in the very first chapter: when the bodhisattva enters this samādhi, the great earth shakes in six ways, making the boiling waters and fires of the hells in all the worlds of the ten directions turn cool, the blind able to see, the deaf able to hear, and so on.

The Wondrous-Moon samādhi. Just as the full moon is pure, without any kind of obscuring film, and is able to dispel the darkness of the night, so is this samādhi: when the bodhisattva enters this samādhi, he is able to dispel the darkness and screening of wrong views, ignorance, and so on regarding dharmas.

The Moon-Banner-Mark samādhi. It is like the banner of a great general, on which the form of a moon is made with jewels; those who see this banner-mark all follow it. When the bodhisattva enters this samādhi, he penetrates dharmas without obstruction, and people all follow him.

The Bringing-Forth-All-Dharmas samādhi. When a bodhisattva attains this samādhi, he is able to make all samādhi increase, just as timely rain makes the woods and trees flourish.

The Contemplating-the-Summit samādhi. Entering this samādhi, one is able to see all samādhi everywhere, like one who dwells on a mountain summit and sees all things entirely.

The Assured-Dharma-Nature samādhi. Dharma-nature is immeasurable and non-dual, hard to hold. Entering this samādhi, one is certain to attain the mark of concentration. It is like empty space: no one is able to stay within it, but having attained the strength of the supernormal power of travel, one is then able to be within it.

The Treatise Explains (2): From Assured Banner Mark to Dhāraṇī Seal—the Vajra That Pierces Things, Established like a King, Emitting Radiance and Advancing in Power

The Assured-Banner-Mark samādhi. Entering this samādhi, one is the most honoured and senior among all samādhi, just as a general, having obtained a banner, displays his great mark.

The Vajra samādhi. It is like vajra: there is not a thing it does not sink into. This samādhi is also like this: there is nothing among dharmas it does not penetrate, and it makes each of all samādhi obtain its use. It is like mother-of-pearl, agate, and vaiḍūrya, which only vajra is able to pierce.

The Entering-the-Dharma-Seal samādhi. It is like a person entering a peaceful and secure country: with a seal he can enter, without a seal he cannot enter. When a bodhisattva attains this samādhi, he is able to enter into the real mark of all dharmas, namely the ultimate emptiness of all dharmas.

The King-of-Samādhi-Established samādhi. It is like a great king abiding in the main hall, summoning all his ministers, who all come at his command. When the bodhisattva enters the king of samādhi, he emits great light and summons the ten directions, and there are none who do not assemble. He also sends forth conjured Buddhas who go everywhere throughout the ten directions. As for ‘established’, it is like a king settled in the main hall, at ease in body and mind, with nothing to fear.

The Emitting-Radiance samādhi. Because one constantly cultivates the fire all-pervasion, there arises the power of the superknowledges, and one emits radiance of all kinds of colours at will, according to what beings like—hot, or cold, or neither hot nor cold. As for illuminating the samādhi, light is of two kinds: the first is the light of form, the second is the light of wisdom. Abiding in this samādhi, one illuminates all samādhi, and there are no wrong views, ignorance, and so on.

The Advancing-in-Power samādhi. First one attains the five powers, faith and the rest, regarding dharmas, and after that one attains the power of mastery within all samādhi. Moreover, although abiding in samādhi, one is constantly able to work supernormal transformations and ferry beings to liberation.

The Rising-High samādhi. When a bodhisattva enters this samādhi, all his merit and wisdom increase, and the nature of all samādhi comes forth from the mind.

The Certain-Entry-into-Eloquence samādhi. It is the samādhi in accord with expression and eloquence among the four unobstructed knowledges. When a bodhisattva attains this samādhi, he knows completely the order of beings' languages, the names of scriptures and books, and so on, and is able to distinguish them all without obstruction.

The Explaining-Names-and-Words samādhi. Although dharmas are empty, one uses names and words to expound the meaning of dharmas, enabling people to understand.

The Contemplating-the-Directions samādhi. Toward the beings of the ten directions, one contemplates them with kindness, compassion, and pity, with an equal mind. Furthermore, as for ‘direction’, following the principle is called finding the direction. Through the power of this samādhi, one finds the principle in all samādhi and enters and leaves them freely without obstruction.

The Dhāraṇī-Seal samādhi. Having attained this samādhi, one is able to distinguish and know that all samādhi have dhāraṇī.

The Treatise Explains (3): From Undeceiving to Universally Shining Light—Gathering Dharmas like the Ocean, the Vajra Wheel, the Severing Jewel, No-Mind, Boundless Light

The Undeceiving samādhi. Some samādhi give rise to love, anger, ignorance, wrong views, and so on; this samādhi has no matter of confusion in any samādhi.

The Ocean-Gathering-All-Dharmas samādhi. Just as all the streams return to the great ocean, so the dharmas of the three vehicles all enter this samādhi. Moreover, all the other samādhi enter this samādhi—such as the liberations included in the four meditations and the four formless absorptions, the nine successive absorptions, and so on—all enter into it.

The Covering-All-Space samādhi. This empty space is immeasurable and boundless; the power of this samādhi is able to cover empty space entirely—whether sitting in full lotus, or emitting light, or filling it with sound.

The Vajra-Wheel samādhi. Just as a true vajra wheel meets no obstruction wherever it goes, so having attained this samādhi, one meets no obstruction wherever one reaches among dharmas. Furthermore, it is able to distinguish the boundaries of all samādhi, and so it is called a wheel. ‘Wheel’ means boundary.

The Severing-Jewel samādhi. It is like a jewel that is able to clean and polish all other jewels. This samādhi is also like this: it is able to remove the defilements of affliction of all samādhi. The defilements of the five desires are easy to expel, but the defilements of all samādhi are hard to remove.

The Able-to-Illuminate samādhi. Having attained this samādhi, one is able to illuminate dharmas clearly with ten kinds of wisdom, just as when the sun rises and illuminates Jambudvīpa, all things are made plain.

The Not-Seeking samādhi. One contemplates dharmas as like illusions and conjurations; craving for the three realms has already been cut off, and so there is nothing at all to seek.

The Non-Abiding samādhi. This samādhi is called the Non-Abiding samādhi. Abiding in this samādhi, one contemplates dharmas as impermanent from moment to moment, without any time of abiding.

The No-Mind samādhi. It is the absorption of cessation, or the absorption without perception. Why? The Buddha himself states the reason: on entering this samādhi, no mind or mental factors at all are active.

The Pure-Lamp samādhi. The lamp is the lamp of wisdom; all afflictions are called defilements. When one is free of these defilements, wisdom is pure.

The Boundless-Light samādhi. ‘Boundless’ means immeasurable and innumerable. Light is of two kinds: the first is the body emitting light in order to ferry beings across; the second is distinguishing the general marks and specific marks of dharmas, which is the light of wisdom. Having attained this samādhi, one is able to illuminate the boundless worlds of the ten directions and boundless dharmas.

The Able-to-Make-Light samādhi. It is able to make light regarding dharmas, like lighting a torch in the darkness.

The Universally-Shining-Light samādhi. It is like the jewel-pearl of a wheel-turning sage king which, outside the army, shines one yojana in each of the four directions. When a bodhisattva attains this samādhi, he illuminates universally all the gates of dharmas.

The Treatise Explains (4): From Making All Samādhi Firm and Pure to Pure Moon—the Four Cultivations of Concentration in Joy, the Four Accounts of the Immovable, the Pure Moon Waxing and Waning

The Making-All-Samādhi-Firm-and-Pure samādhi. Because the bodhisattva attains the power of this samādhi, he makes all samādhi pure and firm.

The Stainless-Light samādhi. It is the samādhi in accord with the three gates of liberation. Having attained this samādhi, one is free of the defilements of all samādhi, free of all ignorance, craving, and so on, and is also able to illuminate all samādhi.

The Joy samādhi. Having attained this samādhi, one gives rise to joy and delight in dharmas. Which is it? Some say it is the first meditation. As the Buddha said, there are four kinds of cultivating concentration. The first is cultivating this samādhi and attaining joy and delight in the present. The second is cultivating concentration and attaining knowledge and vision, seeing the births and deaths of beings. The third is cultivating concentration and attaining the discernment of wisdom. The fourth is cultivating concentration and attaining the exhaustion of the outflows. Furthermore, having attained this samādhi, one gives rise to immeasurable, boundless joy and delight in the Dharma.

The Lightning-Flash samādhi. Just as when lightning flashes for a moment the traveller is able to see the road, so having attained this samādhi, one sees once again the road that has been lost since the beginningless world.

The Inexhaustible samādhi. Having attained this samādhi, one extinguishes marks such as the impermanence of dharmas and at once enters non-arising and non-ceasing.

The Majestic-Virtue samādhi. When a bodhisattva attains this samādhi, he is adorned with majestic virtue.

The Free-from-Exhaustion samādhi. When a bodhisattva attains this samādhi, the merits of the roots of goodness of immeasurable asaṃkhyeya kalpas are certain to be attained, because cause, fruit, and recompense are not lost.

The Immovable samādhi. Some say the fourth meditation is immovable: in the desire realm there is movement because of the five desires; in the first meditation there is movement because of initial and sustained thought; in the second meditation there is movement because joy is abundant; in the third meditation there is movement because pleasure is abundant; the fourth meditation is free of the in-breath and out-breath and has no marks of movement of any kind, and so it is immovable. Some say the four formless absorptions are immovable, because they are free of all forms. Some say the absorption of cessation is immovable, because it is free of mind and mental factors. Some say it is only the samādhi that knows the real mark of all dharmas and is in accord with the wisdom of ultimate emptiness that is immovable. Having attained this samādhi, one does not engage in idle discourse about any samādhi or any dharma.

The Non-Retreating samādhi. Abiding in this samādhi, one does not see any samādhi retreat or be lost. The treatise-author says: the bodhisattva who abides in this samādhi is constantly non-retrogressing; it is the samādhi in accord with the wisdom of the avaivartika. ‘Non-retreating’ means not falling from the summit, as was said in the meaning of not falling from the summit.

The Sun-Lamp samādhi. Having attained this samādhi, one is able to illuminate all the gates of all dharmas and all samādhi, just as the rising sun is able to illuminate all of Jambudvīpa.

The Pure-Moon samādhi. Just as the moon from the sixteenth day wanes little by little until by the thirtieth day it is entirely gone, so too with ordinary people: their merits of all kinds of goodness diminish little by little until they are gone, and they fall into the three evil paths. And just as the moon from the first day waxes little by little until on the fifteenth day its light is pure, so too with the bodhisattva: having attained this samādhi, from the time he aroused the mind, life after life his roots of goodness increase little by little, until he attains the acceptance of the non-arising of dharmas, receives the Buddha's prediction, his wisdom is pure, and he benefits beings. He is also able to break the ignorance within all samādhi.

The Treatise Explains (5): From Pure Light to Heap of Jewels—Question and Answer on the Four Unobstructed Knowledges, the Distinction of the Three Vajras, the Monkey Mind, Question and Answer on the Divine Eye

The Pure-Light samādhi. ‘Light’ is wisdom; ‘defilement’ is obstruction. Having attained this samādhi, one has no obstruction regarding dharmas. For this reason the Buddha says here that abiding in this samādhi one attains the four unobstructed knowledges. Question: Why does the Buddha speak of the four unobstructed knowledges only here? Answer: In samādhi there is no mind of initial and sustained thought, and what one wishes to delight in speaking is, moreover, at odds with concentration; this matter is inherently difficult. It is only through the power of this samādhi that one attains the four unobstructed knowledges. The meaning of the four unobstructed knowledges is as was said earlier.

The Able-to-Make-Light samādhi. ‘Light’ is wisdom; among all kinds of wisdom, the wisdom of prajñā is foremost. The samādhi in accord with this prajñā is able to make light.

The Making-Activity samādhi. Having attained the power of this samādhi, one is able to set in motion all the samādhi previously attained.

The Mark-of-Knowing samādhi. Having attained this samādhi, one sees that within all samādhi there is a mark of true wisdom.

The Like-a-Vajra samādhi. Having attained this samādhi, one is able with wisdom to penetrate all dharmas, and yet does not see anything penetrated, because one uses nothing to be attained. Question: Why are three samādhi all called vajra? Answer: The first is called Vajra, the middle one is called Vajra Wheel, and the last is called Like a Vajra. As for the Like-a-Vajra samādhi, the Buddha says it is able to pierce through all dharmas, and yet one does not see that this vajra samādhi penetrates all samādhi. As for the Vajra-Wheel samādhi, having attained this samādhi, one is then able to hold the wheel of all samādhi. These are all meanings the Buddha himself stated. The treatise-author says: The Like-a-Vajra samādhi is able to break all the fetters of affliction without remainder, just as Śakra Devānām Indra, holding the vajra in his hand, breaks the army of the asuras. This is the last mind of one still in training; from this mind, in due order, one attains the three kinds of awakening, namely the awakening of the śrāvaka, the awakening of the pratyekabuddha, and the unsurpassed awakening of the Buddha. The Vajra samādhi is able to break all dharmas, enter nirvāṇa without remainder, and no longer receive any later existence, just as a true vajra is able to break mountains and make them perish without remainder. As for the Vajra Wheel, this samādhi is able to break all dharmas without hindrance or obstruction, just as when a vajra wheel turns, there is nothing it does not break and nothing that obstructs it. Furthermore, the first is Vajra, the second is Vajra Wheel, the third is Like a Vajra: since the names are distinct, the meanings the Buddha spoke are also each different, and the causes and conditions by which the treatise-author explains them are also each different; one should not raise difficulties over this.

The Abiding-Mind samādhi. The mark of the mind is light, swift, and hasty; it goes far and has no form; it is hard to control and hard to hold, and is constantly a mark of movement—like a young monkey, or like a flash of lightning, or like a snake's tongue. Having attained this samādhi, one is able to gather it in and make it abide. Even with the pleasures of desire in the heavens the mind does not move or turn, how much less with human desires.

The Universal-Light samādhi. Having attained this samādhi, one sees a mark of light in all dharmas and no mark of darkness. As one sees in the daytime, so also at night; as one sees what is in front, so also what is behind; as one sees above, so also below—the mind is without obstruction. Through cultivating this samādhi, one attains the superknowledge of the divine eye and sees light universally, clearly and without obstruction. Through cultivating this superknowledge well, one accomplishes the wisdom eye, illuminates dharmas universally, and sees without obstruction.

The Firmly-Established samādhi. Having attained this samādhi, one is firmly established among all merits and wholesome dharmas, just as Mount Sumeru stands in the great ocean, established and unmoving.

The Heap-of-Jewels samādhi. Having attained this samādhi, all lands become the seven jewels. Question: Is this seen with the fleshly eye, or seen in meditative absorption? Answer: Both the divine eye and the fleshly eye can see it. Why? Because the six outer sense-objects are not fixed, the practitioner who constantly cultivates meditative absorption is therefore able to transform their original mark.

The Treatise Explains (6): From Wondrous Dharma Seal to Abiding in No-Mind—Equality of Dharmas and Cutting Off Delight, Letters and Speech and Cutting Off Objects, One Mark as No Mark, Crossing Beyond Objects and Gathering Merits

The Wondrous-Dharma-Seal samādhi. ‘Wondrous Dharma’ means the profound and wondrous merit and wisdom of the Buddhas and bodhisattvas. Having attained this samādhi, one attains all profound and wondrous merit and wisdom.

The Equality-of-Dharmas samādhi. Equality is of two kinds, namely the equality of beings and the equality of dharmas. The samādhi in accord with the equality of dharmas is called Equality of Dharmas.

The Cutting-Off-Delight samādhi. Having attained this samādhi, one contemplates dharmas as impermanent, suffering, empty, without self, impure, and so on, and the mind gives rise to revulsion and detachment. It is the samādhi, among the ten perceptions, in accord with the perception that nothing in all the world is delightful.

The Reaching-the-Summit-of-Dharma samādhi. ‘Dharma’ is the dharma of the bodhisattva, namely the six perfections. Reaching into prajñāpāramitā and attaining the power of skilful means, one arrives at the summit of the mountain of Dharma. Having attained this samādhi, one is able to abide on the summit of this mountain of Dharma, and no ignorance or affliction is able to shake one.

The Able-to-Disperse samādhi. Having attained this samādhi, one is able to break up and disperse dharmas. It is the samādhi in accord with the emptiness of dispersal.

The Distinguishing-the-Phrases-of-All-Dharmas samādhi. Having attained this samādhi, one is able to distinguish the words, letters, and phrases of all dharmas, and in teaching the Dharma to beings one's expression is free of hindrance. It is the samādhi in accord with delight in speaking.

The Mark-of-the-Equality-of-Letters samādhi. Having attained this samādhi, one contemplates all letters and all speech as equal. Whether abused or praised, one has no aversion or love.

The Free-from-Letters samādhi. Having attained this samādhi, one does not see letters within the meaning, nor does one see the meaning within letters.

The Cutting-Off-Objects samādhi. Having attained this samādhi, whether within or without, one does not give rise to delight in pleasure, does not give rise to anger in pain, and does not give rise to a mind of equanimity in what is neither painful nor pleasant. One keeps far from these three feelings and does not cling to them, and the mind then returns to quiescence. If the mind is quiescent, clinging to objects is also cut off.

The Indestructible samādhi. It is the samādhi in accord with the ultimate emptiness of dharma-nature; idle discourse cannot break it and impermanence cannot turn it, because it has already been destroyed beforehand.

The No-Variety-of-Marks samādhi. Having attained this samādhi, one does not see that dharmas have marks of any variety, but sees only one mark, namely the signless.

The Placeless-Practice samādhi. Having attained this samādhi, because one knows that the fires of the three poisons are burning the three realms, the mind does not rely on them. Because nirvāṇa is ultimately empty, it does not rely on that either.

The Free-from-Obscurity samādhi. Having attained this samādhi, the subtle films of obscuration, ignorance, and so on within all samādhi are entirely removed.

The No-Going samādhi. Having attained this samādhi, one does not see that any dharma has a mark of coming or going.

The Unchanging samādhi. Having attained this samādhi, one contemplates all dharmas: the cause does not change into the fruit, just as milk does not change into curds. All dharmas abide in their own marks, because they do not move.

The Crossing-Beyond-Objects samādhi. Having attained this samādhi, all afflictions within the six sense-objects are entirely extinguished, one crosses beyond the great ocean of the six sense-objects, and one is also able to pass beyond the wisdom that arises from the objects of all samādhi.

The Gathering-All-Merits samādhi. Having attained this samādhi, one gathers all merits, from faith right up to wisdom, cultivating them without rest in the first watch and the last watch of the night, just as the sun and moon revolve and never rest.

The Abiding-in-No-Mind samādhi. Entering this samādhi, one does not follow the mind but follows only wisdom, and arrives at and abides within the real mark of all dharmas.

The Treatise Explains (7): From Wondrous Pure Flower to Wondrous Practice—Turning Copper into Gold, Seeing Beings as Buddhas, Three Accounts of Dispelling Doubt, the Single Practice

The Wondrous-Pure-Flower samādhi. Just as the flowers of a tree open and adorn the tree, so having attained this samādhi, one opens the flowers of all merits within all samādhi to adorn oneself.

The samādhi of the limbs of awakening. Having attained this samādhi, one makes all samādhi become free of outflows and in accord with the seven limbs of awakening. It is like one pound of stone juice being able to turn a thousand pounds of copper into gold.

The Immeasurable-Eloquence samādhi. It is the eloquence of delight in speaking. Having attained the power of this samādhi, even if one delights in speaking a single phrase, it would not be exhausted through immeasurable kalpas.

The Equal-to-the-Unequalled samādhi. Having attained this samādhi, one sees all beings as all like the Buddha, and sees all dharmas as all the same as the Buddha-Dharma. It is in accord with the prajñāpāramitā that is equal to the unequalled.

The Crossing-Beyond-All-Dharmas samādhi. Having attained this samādhi, one enters the three gates of liberation, goes beyond the three realms, and ferries the beings of the three vehicles to liberation.

The Distinguishing-All-Dharmas samādhi. It is the samādhi in accord with discerning wisdom. Having attained this samādhi, one distinguishes the marks of dharmas—wholesome and unwholesome, with outflows and without outflows, conditioned and unconditioned, and so on.

The Dispelling-Doubt samādhi. Some say it is the signless samādhi in the path of seeing the truths, because the fetter of doubt is cut off by the samādhi in accord with the knowledge of seeing the truths. Some say it is the samādhi in accord with the bodhisattva's acceptance of the non-arising of dharmas: at that time the net of doubt regarding all dharmas is cut off, one sees the Buddhas of the ten directions, and one attains the real mark of all dharmas. Some say it is the samādhi in accord with unobstructed liberation: after the Buddhas have attained this samādhi, they have no doubt regarding dharmas, with nothing near and nothing far, all as if looking at something in the palm of the hand.

The No-Abiding-Place samādhi. It is the samādhi in accord with the wisdom of nothing received. Having attained this samādhi, one does not see that any dharma has a fixed abiding-place.

The Single-Adornment samādhi. Having attained this samādhi, one contemplates dharmas as all one: whether they are one because all dharmas have marks, or one because all dharmas are non-existent, or one because all dharmas are empty—immeasurable ways such as these are all one. This samādhi is adorned with the wisdom of the single mark, and so it is called Single Adornment.

The Arising-of-Practices samādhi. ‘Practice’ means contemplation. Having attained this samādhi, one is able to contemplate all kinds of marks of practice, marks of entering, marks of abiding, and marks of leaving. Moreover, these practices are all empty and cannot be seen.

The Single-Practice samādhi. This samādhi is constantly within the samādhi in accord with the ultimate emptiness of the single practice, and there is no further sequence of other practices—as when, within the practice of impermanence, there next follows the practice of suffering, and within the practice of suffering there next follows the practice of no-self. Moreover, in this samādhi the bodhisattva does not see the near shore and does not see the far shore. The mark of entering the samādhi is the near shore and the mark of leaving is the far shore; the mark of first attaining is the near shore and the mark of ceasing is the far shore.

The Not-Single-Practice samādhi. It is what runs counter to the single practice above, namely the other contemplative practices.

The Wondrous-Practice samādhi. It is the samādhi in accord with ultimate emptiness, down to not seeing even the mark of non-duality; no idle discourse can break it.

The Treatise Explains (8): From Penetrating and Dispersing All Existence to Its Bottom to Extinguishing Aversion and Love—Entering Names and Words, the Kindled Torch and Pure Marks, the Mark of the Inexhaustible Not Falling into Permanence or Annihilation

The Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi. ‘Existence’ is the three existences. ‘Bottom’ is neither perception nor non-perception, which is called the bottom because it is hard to reach. ‘Penetrating’ means that with wisdom free of outflows one goes as far as leaving neither perception nor non-perception and entering nirvāṇa without remainder, and the five aggregates of the three realms disperse and perish. Furthermore, when the bodhisattva attains this wisdom of non-arising and non-ceasing, all existences are penetrated, dispersed, and destroyed, with nothing at all remaining.

The Entering-Names-and-Words samādhi. Having attained this samādhi, one recognises and knows the names of all beings, all things, and all dharmas, and is also able to use these names and words to guide and transform people. Of all languages there is none one does not understand, and all have their order.

The Free-from-Sounds-Letters-and-Words samādhi. Having attained this samādhi, one contemplates all dharmas as entirely without sound or speech, constantly of the mark of quiescence.

The Kindled-Torch samādhi. Just as one who holds a torch while walking at night does not fall into dangerous places, so a bodhisattva who has attained this samādhi, with the torch of wisdom, is without error and without clinging among dharmas.

The Pure-Marks samādhi. Having attained this samādhi, one is able to purify, perfect, and adorn the thirty-two marks. Moreover, one is able to contemplate the general marks and specific marks of dharmas in accordance with the Dharma, and also to contemplate dharmas as signless and pure, namely emptiness, signlessness, and non-action, as is said at length in the Chapter on Marks.

The Breaking-Marks samādhi. Having attained this samādhi, one does not see the marks of any dharma, how much less the marks of any samādhi. What one attains is the signless samādhi.

The Wondrous-Fullness-of-All-Kinds samādhi. Having attained this samādhi, one is completely adorned with all merits, namely a good lineage, a good family, a good body, a good retinue, with meditative absorption and wisdom all complete and pure.

The Not-Delighting-in-Pain-or-Pleasure samādhi. Having attained this samādhi, one contemplates worldly pleasure as full of faults and full of sorrows, false and inverted, not something to be loved or delighted in. One contemplates worldly pain as like a sickness, like an arrow entering the body, and the mind takes no delight in it. Because all dharmas are false and deceptive, one does not seek their pleasure. Why? Because at another time it turns into pain. If one does not even delight in pleasure, how much less in pain.

The Mark-of-the-Inexhaustible samādhi. Having attained this samādhi, one contemplates all dharmas as neither destroyed nor exhausted. Question: If so, how does one not fall into the extreme of permanence? Answer: Just as the bodhisattva, though contemplating impermanence, does not fall into annihilation, so if he contemplates non-exhaustion, he also does not fall into permanence. These two marks are both unfindable in dharmas. It is because there are causes and conditions that one cultivates this practice: that is, permanence is spoken of so that sin and merit are not lost, and impermanence is spoken of in order to be free of clinging.

The Dhāraṇī samādhi. Because one has attained the power of this samādhi, all kinds of dhāraṇī, such as the retention of what is heard, are attained of themselves.

The Gathering-the-Marks-of-Wrong-and-Right samādhi. Having attained this samādhi, one does not see the three groups of beings, namely the rightly assured, the wrongly assured, and the unassured; one abandons none of them and gathers them in with one mind. Moreover, regarding dharmas one does not see a fixed mark of right or a fixed mark of wrong, because dharmas have no fixed marks.

The Extinguishing-Aversion-and-Love samādhi. Having attained this samādhi, one does not give rise to love toward agreeable dharmas and does not give rise to anger toward hateful dharmas.

The Treatise Explains (9): From Against and Along to Free of Attachment, Undefiled as Space—Two Accounts of the Firm and Solid, the Full Moon's Pure Radiance, the Three Kinds of World, Three Accounts of Destroying Speech

The Against-and-Along samādhi. Having attained this samādhi, one is free to go against or along among dharmas. One is able to break down all perverse and contrary beings, and able to go along with beings who can be converted. Moreover, because of being free of clinging, one breaks down all dharmas; because the roots of goodness increase, one accomplishes all dharmas. And one also does not see that dharmas go against or along, and does not see this matter either, because there is nothing at all.

The Pure-Radiance samādhi. Having attained this samādhi, the defilements of affliction in all dharmas are unfindable. Because they are unfindable, all samādhi are pure.

The Firm-and-Solid samādhi. Some say it is the Vajra samādhi, because it is firm, solid, and indestructible. Some say it is not the vajra—why? Because even vajra is easily broken. But this samādhi, in accord with the knowledge of the real mark of all dharmas, cannot be broken, like empty space; for this reason it is said to be firm.

The Full-Moon-Pure-Radiance samādhi. Having attained this samādhi, what one says is pure, without any kind of error. It is like autumn, when the sky is clear and the moon is full, bright, cool and pleasant, delightful, with nothing of any kind to dislike. The bodhisattva is also like this: because he cultivates all merits, he is like the full moon; because he breaks the darkness of ignorance, the radiance of pure knowledge is complete; because he extinguishes the fires of craving, anger, and so on, the merit of coolness is complete; because he greatly benefits beings, he is delightful.

The Great-Adornment samādhi. One sees worlds of the ten directions as many as the sands of the Ganges, adorned with flowers and incense of the seven jewels, with a Buddha dwelling in their midst—pure adornments such as these. Having attained this samādhi, one adorns oneself with all merits at one time. Moreover, one contemplates this adornment as empty and without anything, and the mind clings to nothing.

The Able-to-Illuminate-All-the-World samādhi. Because one has attained this samādhi, one is able to illuminate the three kinds of world, namely the world of beings, the world of dwelling-places, and the world of the five aggregates.

The Equality-of-Samādhi samādhi. Having attained this samādhi, one contemplates all samādhi as of one equality, namely the mark of gathering in the mind. These samādhi all arise from causes and conditions; they are conditioned, constructed dharmas, without deep or shallow. Having attained this samādhi, they are all equal; this is called equality. They are also equal to and no different from other dharmas; for this reason it is said in the meaning that the marks of concentration and distraction in all dharmas are unfindable.

The Gathering-All-Contention-and-samādhi of non-contention. Having attained this samādhi, one does not see that this dharma has such a mark and that dharma does not have such a mark; one does not discriminate dharmas as with contention or without contention, and penetrates all dharmas without obstruction. Among beings too one has no contention over good and ugly, but simply ferries them to liberation according to the workings of beings' minds. Because one has attained this samādhi, one goes along with all samādhi without going against them.

The Not-Delighting-in-Any-Abode samādhi. Having attained this samādhi, one does not delight in abiding in the world, nor does one delight in abiding in what is not the world. One does not delight in the world because of its faults of impermanence; in what is not the world there are no dharmas at all, and it is a greatly fearful place, so one should not give rise to delight in it.

The Abiding-Fixed-in-Suchness samādhi. Because one has attained this samādhi, one knows the mark of suchness as it really is of all dharmas, and does not see any dharma that goes beyond this suchness. The meaning of suchness is as was said earlier.

The Destroying-the-Body's-Decay samādhi. Because blood, flesh, sinews, bones, and so on come together, it is called the body. This body has many calamities and is constantly at strife with hunger, cold, chill, heat, and so on; this is called the body's decay. Because one has attained this samādhi, with the power of wisdom one destroys the mark of the body's decay part by part, down to not seeing even the mark of the unfindable.

The Destroying-Speech-Like-Space samādhi. ‘Speech’ is when wind arises from within and strikes the seven places, and so there is sound; relying on sound, there is speech. Because one contemplates the causes and conditions of speech in this way, one is able to destroy speech and does not give rise to the mark of a self, or to love and aversion. Some say the second meditation, being without initial and sustained thought, is the samādhi of destroying speech, because the worthies and sages are silent. Some say it is the samādhi of the formless absorptions, because there one has no body and is free of all form. Some say it is only the samādhi of the bodhisattvas, which is able to break the impure body arising from the causes and conditions of the fetters and karma of former lives and receive the dharma-body, manifesting all kinds of forms according to the beings who can be converted.

The Free of Attachment, Undefiled as Space samādhi. The bodhisattva practises prajñāpāramitā and contemplates dharmas as ultimately empty, neither arising nor ceasing, like empty space, with not a single thing to which they can be likened. A bodhisattva of dull faculties clings to this empty space; because one has attained this samādhi, one is free of clinging to empty space and other such dharmas, and is also not stained by attachment to this samādhi. It is like a person sunk in mud: someone pulls him out, but then shackles his feet and makes him a slave. So it is when there is a samādhi that is able to free one from clinging to empty space, yet one then clings to that samādhi. Now this samādhi is able to free one from clinging to empty space, and is also able to free itself from clinging.

Closing Question and Answer: Why Does the Buddha Speak Only of Samādhi, and Why Does the Treatise Speak of Dharmas?

Question: The Buddha speaks mostly of all the samādhi; why do you speak only of dharmas? Answer: The Buddha mostly speaks of fruit and recompense; the treatise-author speaks of causes and conditions and of fruit and recompense together. It is like a person who contemplates the body as impure and attains the samādhi of impurity: the body is the cause and condition, and the samādhi is the fruit. Again, it is like a person who contemplates the five aggregates as impermanent, suffering, empty, and so on, and attains the samādhi of the seven limbs of awakening, which is able to give rise to the eightfold noble path and the four fruits of the śramaṇa. Furthermore, because the Buddha adapts to beings, he speaks of only one dharma; the treatise-author speaks broadly, distinguishing all kinds of matters. It is like how all that has outflows is the cause of suffering, yet the Buddha speaks only of craving; the cessation of all afflictions is called the truth of cessation, yet the Buddha speaks only of the exhaustion of craving. This bodhisattva certainly has no doubt about any contemplative practice; it is only because he has not yet thoroughly understood all the samādhi that the Buddha speaks only of samādhi. When the treatise-author speaks of dharmas, all the samādhi are already included in them. At the end of each of all these samādhi, it should be said that they use nothing to be attained, because they are the same as prajñā.

The Treatise-Author's Closing Line: Immeasurable, Boundless Samādhi Coming Together Are Called the Mahāyāna

Immeasurable, boundless samādhi such as these, coming together, are called the Mahāyāna.