9th Imperishable, Meditation.

[Sanskrit text for this chapter is available]

Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ vigour. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ meditation, as to how the meditation of the bodhisattvas becomes imperishable.

Akṣayamati said: [1. The state of pure excellence of the forms of meditation (dhyānâkāraviśuddhaviśeṣasthiti):] The bodhisattvas’ imperishability of the perfection of meditation has sixteen forms, reverend Śāradvatīputra, but it is not found among disciples and isolated buddhas.

What then are the sixteen forms? 1) [It is hard to practise (duṣkaraviśeṣa):] The meditation of the bodhisattvas is not attached to anything [to reflecting (vitarka) and pondering (vicāra) related to the parts of the four states of meditation (dhyāna) and the four states of concentration (samāpatti), etc.], since it is to fulfil the meditation of the Tathāgatas; 2) the meditation of the bodhisattvas is not tasted since there is no attachment to one’s own pleasure; 3) the meditation of the bodhisattvas has great compassion as its object [on entering the first state of meditation (prathamadhyāna) ] since it practised to take away the vices of all living beings; 4) the meditation of the bodhisattvas is returning from concentration [on higher stages] since it has the world of desire as its object; 5) [pure by power of supernormal knowledge and great magic (abhijñāvikurvāṇavaśitāviśuddha):] the meditation of the bodhisattvas has completed the preparations for supernormal knowledge since it knows the mental behaviour of all beings; 6) [the pure excellence of power to attain power of thought (cittavaśitāprāptivaśitāviśuddhaviśeṣa):] the meditation of the bodhisattvas is fitness of thought since it is knowledge of the power of thought; 7) [the excellence of power of how to enter, stay in and emerge from (praveśasthitivyutthānaviśeṣa):] the meditation of the bodhisattvas is knowledge of all meditations, liberations, concentrations, attaining the states of meditation and emerging from them, since it conquers both the world of forms and the world without forms; 8) [the excellence of power distinguished in being supramundane (lokottaraviśiṣṭavaśitāviśeṣa):] the meditation of the bodhisattvas is peaceful, absolutely peaceful, since it conquers the states of meditation of the disciples and the isolated buddhas; 9) [the excellence of power not to lose meditation (acyutivaśitāviśeṣa) though getting out of meditation:] the meditation of the bodhisattvas is undisturbed since its certitude is infinite; 10) [the excellence of power of no (hindrances concerning) objects to be known and vices (jñeyaniṣkleśavaśitāviśeṣa):] the meditation of the bodhisattvas is contrary to wrong practice since it obliterates all habits of vice which are connections to new births; 11) [the pure excellence of views grasping neither for a living being nor for moments of existence (sattvadharmagrāhâpagatadṛṣṭiviśuddhaviśeṣa):] the meditation of the bodhisattvas is penetration into insight since it is transcending all worlds [which are attachment resulting from grasping for a living being or moments of existence (sattvadharmagrāhâbhiniveśa) ]; 12) [the pure excellence of doing good (anugrahaviśuddhaviśeṣa) with help to living beings in every way (sarvatra sattvânugraha):] the meditation of the bodhisattvas is (p. 55) preceded by intentions regarding all living beings since it is saving all living beings [from the suffering of lower existence and existence generally (durgatibhāvaduḥkha) ]; 13) [the pure excellence of power not to interrupt the tradition of the three jewels (triratnavaṃśânupacchedavaśitāviśuddhaviśeṣa):] the meditation of the bodhisattvas is the unbrokenness of the tradition of the three jewels since it is the fulfilment of the imperishability of the Tathāgata’s meditation; 14) [the pure excellence of not losing it (acyutiviśuddhaviśeṣa):] the meditation of the bodhisattvas does not perish since they are always concentrated [in every situation, going, sitting, etc.]; 15) [the state of excellence of knowledge (jñānaviśeṣasthiti):] the meditation of the bodhisattvas is knowledge which is mastery of all moments of existence since it is the fulfilment of all the qualities of the Buddha; 16) [with greatness of completion (niṣṭhāgamanamahātmyasaṃpanna):] the meditation of the bodhisattvas pervades all space because of the greatness of its knowledge.

This, reverend Śāradvatīputra, is the bodhisattvas’ perfection of meditation in sixteen forms, which does not belong to the disciples and isolated buddhas.

[2. The pure fruit resulting from the tranquility of meditation (dhyānapraśrabdhiviśuddhaphala):] What then has meditation as its preparation? Fulfilment of supernormal knowledge and wisdom. What then is supernormal knowledge, what is wisdom?

When he sees the appearance of all forms [with divine sight (divyacakṣur) ], it is called supernormal knowledge; when he knows the essence of all forms to be imperishable, but does not realize this imperishable essence [viz. extinction (nirvāṇa), as the disciples do], it is called wisdom.

When he hears all words [with divine hearing (divyaśrotra) ], it is called supernormal knowledge; the knowledge that cannot be expressed by any words from endless past into the endless future [that is, knowledge without object (anālambana) ], is called wisdom.

When he knows the mental behaviour of all living beings, it is called supernormal knowledge; when he does not realize the cessation of thought when experiencing the cessation of thought, it is called wisdom.

Recollection concerning all past and future is called supernormal knowledge; knowledge not attached to any of the three times [knowing their sameness] is called wisdom.

Going to all Buddha-fields is called supernormal knowledge; when he knows the Buddha-fields to be like empty space, it is called wisdom.

Seeking the unadulterated moments of existence is called supernormal knowledge; knowledge of seeing all moments of existence as the same is called wisdom.

That which has the essential characteristic of not being adulterated in any world is called supernormal knowledge; knowledge of that which is not mingled with any world is called wisdom.

That which triumphs over the king of gods, the lord of the world and the world-protectors [by the power of the end of the sullied states (āsravakṣayaprabhāvena) ] is called supernormal knowledge; knowledge higher than that of disciples and isolated buddhas is called wisdom.

These two, reverend Śāradvatīputra, are said to have the bodhisattvas’ meditation as preparation.

[3. Since it is the antidote of an immeasurable contrary, it is an immeasurable antidote (apramāṇaḥ pratipakṣo ’pramāṇasya vipakṣasya pratipakṣabhūtatvāt):] Further, as many as are the vices and unconcentrated thoughts of all living beings, so great is the bodhisattvas’ accumulation of meditation [that is, the cause of meditation (dhyānahetu) ] and his knowledge of arresting thoughts [the fruit (phala) ]; as many as are the vices and unconcentrated thoughts of all living beings, so great is the bodhisattvas’ gathering of the accumulation of meditation.

[4. By the etymology (nirukti) is shown the purity of being established in the undifferentiatedness of objects (ālambanâprabhinnatva):] He is established in that sameness, and thus he is called concentrated. (p. 56) He is established in the sameness of all living beings, in the sameness of thoughts, in the sameness of intention, in the sameness of determination, in the sameness of action, in the sameness of generosity, morality, tolerance, vigour, meditation and insight, in the sameness of all the teachings of the Buddhas, and thus he is called concentrated.

What concentration is the same as, awakening is also the same as that [both being empty]; what awakening is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What emptiness is the same as, absence of distinguishing marks is also the same as that; what absence of distinguishing marks is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What absence of distinguishing marks is the same as, no longing is also the same as that; what no longing is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What no longing is the same as, the unconditioned is also the same as that; what the unconditioned is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What the unconditioned is the same as, the unoriginated is also the same as that; what the unoriginated is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What the unoriginated is the same as, the unproduced is also the same as that; what the unproduced is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What the unproduced is the same as, the inexistent is also the same as that; what the inexistent is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

What the inexistent is the same as, purity is also the same as that; what purity is the same as, all beings are also the same as that; what all beings are the same as, all moments of existence are also the same as that. He has entered this sameness, thus he is called concentrated.

(p. 57) [For a long time cultivating it] he has entered the sameness of all beings’ thoughts which are the same as one’s own thoughts [in being essentially and originally pure], thus he is called concentrated.

[5. Giving up mental effort concerned with being an antidote (pratipakṣamanasikāraprahāṇa), meditation is] sameness in any benefit and injury, [that is,] to have thoughts the same as earth, thoughts the same as water, thoughts the same as fire, thoughts the same as wind, thoughts the same as space, [to illustrate it with examples]; not to behave so as to be conceited [when succeeding] or depressed [when failing in bodhisattva-meditation], being undisturbed; to be concentrated in all bodily movement, not artificial in bodily movement [being concentrated in construing each movement (pratyekaṃ parikalpayitvā samāhitaḥ) ], [but] naturally in a state of concentration,(prakṛtisamāpannatā), not agitated or wavering, moderation in speech, and no bad speech; knowing the meaning [of the teachings that things are empty, selfless, etc.] and knowing the [words, letters, etc., of the] teachings [both teaching the knowledge of the things on which to meditate (bhāvayitavyajñāna) ]; knowing the time [that is, the seasons when to meditate], knowing [which] time [of the day to meditate], knowing the inopportune [and thus the time to get up, eat, walk about, etc., three items teaching the knowledge of the time of meditation (bhāvanākālajñāna) ]; not to be mingled with the world though connected with all worlds, [combining in the bodhisattvas’ meditation (dhyāna) insight and expedient means yoked in a team (prajñopāyayuganaddhaparigṛhīta), in the way that he is] beyond the eight ways of the world, not mingled with any of the vices, aloofness of behaviour even in crowds; the bodhisattva stays within these moments of existence and does not give up the state of being concentrated [by insight (prajñā) ], but even so he manifests himself in every worldly matter [through expedient means (upāya) ].

This, reverend Śāradvatīputra, is called the bodhisattva’s perfection of meditation brought about through insight and expedient means.

What then is the bodhisattva’s expedient means, what is his insight?

[6. Staying with the purified antidote (viśuddhapratipakṣasthiti), by which is explained fully how insight and expedient means yoked in a team are combined (prajñopāyayuganaddhaparigṛhīta) in the bodhisattva’s meditation (dhyāna):]

When the bodhisattva in a state of concentration with regard for living beings produces thoughts with great compassion as the object, it is the bodhisattva’s expedient means; when he practises meditation which is peace [and thus beyond thought-constructions and action], it is his insight.

When the bodhisattva in a state of concentration has confidence that he will attain the knowledge of a Buddha, it is his expedient means; when he practises meditation not dependent on any moment of existence whatsoever, it is his insight.

When the bodhisattva in a state of concentration has grasping true religion in view, it is his expedient means; when he practises meditation inseparable from absolute reality, it is his insight.

When the bodhisattva during his states of concentration realizes the embellishment of a Buddha’s body [with the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) ], it is his expedient means; when he practises meditation inseparable from the body of absolute reality, it is his insight.

When the bodhisattva in a state of concentration thinks about the Buddha’s speech being like the voice of Brahmā, it is his expedient means; when he meditates on the ineffability of the true nature of things, it is his insight.

When the bodhisattva in a state of concentration masters thought in a way that it becomes [invulnerable (avraṇita) to the vices and able to crush the vices] like diamond, it is his expedient means; when he meditates on the originally undistracted [the essence of thought beyond subject and object], it is his insight.

When the bodhisattva in a state of concentration masters maturing living beings through his earlier vows [from the time when he first produced the thought of awakening (prathamacittotpāda) ], it is his expedient means; when he meditates on the selflessness of all beings, it is his insight.

When he in a state of concentration meditates reaching for all roots of the good, it is his expedient means; when he meditates on the location of the roots of good as similar to empty space [seeing that meditation and roots of good are without essence (niḥsvabhāva) ], it is his insight.

When he in a state of concentration realizes the purity of his Buddha-field, it is his expedient means; when he meditates on the Buddha-field’s likeness to empty space, it is his insight.

(p. 58)When he in a state of concentration realizes as an object the splendour of the embellishment of the place of awakening, it is his expedient means; when he meditates to calm all vices, it is his insight.

When he in a state of concentration wishes to turn the wheel of religion, it is his expedient means; when he meditates on neither turning nor not turning, it is his insight.

When the bodhisattva in a state of concentration realizes the absence of distraction in the accumulation of the members of awakening, it is his expedient means; when he practises meditation in accordance with all that is determined for the bodhisattva to get rid of all the burning pains of vices and impurities [that torment the train of thoughts (cittasaṃtāna) ] known by the Tathāgatas, mental or not mental, beyond perception or through perception, it is his insight.

The bodhisattva provided with such qualities is imperishable through the perfection of meditation, and none of the Evil Ones are able to get at him; he is near to the vessel filled with all the qualities of the Buddha, and he attains the wisdom of omniscience.

When this imperishability of peaceful meditation was taught, the concentration named “Light of the sun” was attained by thirty-two thousand bodhisattvas.

Why is that concentration called “Light of the sun“?

Just as all the lights of the moon and the stars, the light of oil-lamps, and the light of grass on fire is eclipsed when the sun rises, in the same way, when the bodhisattva has attained the concentration “Light of the sun”, all inferior and limited insight is eclipsed by the light of his insight, the insight of those still to be trained and the trained, the insight of the isolated buddhas and the insight of all ordinary beings besides is eclipsed by the light of his insight; and that is why it is called “Light of the sun“.

The bodhisattva abiding in the perfection of meditation attains different forms of concentration in a number amounting to several billion times a million times a hundred thousand, so only a small fraction of them is taught here:

Thus, these concentrations (samādhi) are infinite (ananta) and immeasurable (aprameya), and the excellent (pravarottama) and fearless (nirbhaya) bodhisattvas who have perfected these ten million times a thousand billion meditations (dhyānakoṭinayutapāramiṃgata), these very steadfast (dṛḍhavara) great beings (mahāsattva) understand pure concentration (viśuddhasamādhi).

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable meditation.