Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command
“Śāriputra, furthermore, the Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, therefore attains such irreversible supernormal power, and is skilled in establishing the work accomplished by knowledge. Śāriputra, you should know that the Bodhisattva-Mahāsattva gains this knowledge of supernormal power through a purified mind, a bright and stainless mind, an undefiled mind, a mind free from the following afflictions, a well-tamed mind, a well-calmed mind, a well-cultivated mind; such is the nature of mind from which this arises, brought forth by meditation, liberation, samādhi, and samāpatti.
“Śāriputra, this Bodhisattva-Mahāsattva abides in the world, and thus intentionally gives rise to existence, not born through bondage, nor born after dying under bondage. Why is this? Because this Bodhisattva-Mahāsattva has been liberated from all false discriminations, liberated from all unreal affliction-bondages, liberated from all supports of inverted grasping. Therefore, whenever this Bodhisattva-Mahāsattva manifests in the world, he is born through liberation, dies through liberation, and is reborn through liberation.
“Śāriputra, after this Bodhisattva-Mahāsattva manifests rebirth, he accomplishes the Great Vehicle, perfects the true teachings of all Buddhas, travels throughout the ten directions, and extensively seeks the Buddha Dharma. Though he aspires to seek, in truth he neither takes nor attains. When he enters the Dharma of the Buddhas, he enters all dharmas; when he enters all dharmas, he enters the Dharma of the Buddhas. In this way, although the Bodhisattva enters the Buddha Dharma and all dharmas, he does not follow either dharma or adharma in his conduct.
“Śāriputra, when the Bodhisattva-Mahāsattva seeks all dharmas as they truly are, and abides in no taking and no attaining, then not a single dharma can be included within reckoning. Why is this? Because all dharmas surpass reckoning. If he can discern the equality of the nature of dharmas, he does not cling to dharma or to adharma. Why so? Because the nature of all dharmas is originally without clinging. If, within them, one grasps at meaning, then one only attains a vast absence of meaning; but if one is skilled in not grasping at meaning, then meaning and non-meaning both fail to appear. One who does not see meaning has unobstructed wisdom everywhere.
“When this Bodhisattva-Mahāsattva realizes such unobstructed wisdom, he attains awakening without obstruction; with awakening without obstruction, he is without attachment to anything; without attachment, he does not abide anywhere; without abiding, he lacks nothing; lacking nothing, he has neither delusion nor craving; without delusion or craving, he is without confusion or bewilderment; without confusion or bewilderment, he has no ‘mine’; without ‘mine,’ he has no acceptance; without acceptance, he has no grasping; without grasping, he has no disputation; without disputation, he possesses the non-contentious Dharma of the śramaṇas; possessing this non-contentious Dharma of the śramaṇas, he is unobstructed and unhindered in all places, like space; being like space, he is not bound to the desire realm, the form realm, nor the formless realm; being unbound to all realms, he has no color or measurable form; being without color or measurable form, he can thus accord with awakening; by thus according with awakening, he can thus penetrate.
“Śāriputra, what is ‘accord with awakening and penetrate’? Śāriputra, when the Bodhisattva-Mahāsattva, in accordance with awakening, penetrates that ‘in this place there is not the least dharma to be attained,’ this is called according with awakening and penetrating. Śāriputra, because the Bodhisattva-Mahāsattvas equally entry into this state of accordance-with-awakening and penetration, it is said that this Bodhisattva-Mahāsattva, relying upon the Meditation-Pāramitā, accomplishes rare and unprecedented qualities.
“Śāriputra, furthermore, what is called the Bodhisattva-Mahāsattva’s accomplishment of rare and unprecedented qualities? Śāriputra, because the Bodhisattva-Mahāsattva relies on the Meditation-Pāramitā, although he practices great loving-kindness he constantly contemplates non-self; although he practices great compassion he knows there are no sentient beings; although he practices great joy he knows there is no life force; although he practices great equanimity he knows there is no person.
“Although he widely practices great giving, inwardly his mind is always well tamed. Although he upholds pure precepts with respect to conditions and objects, inwardly his mind is always quiet. Although he endures insults, inwardly his mind has no limit or boundary. Although he cultivates diligent effort, inwardly his mind can examine and gather. Although he enters various meditations, he observes carefully with a correct mind. Although he widely cultivates wisdom, inwardly his mind has no attachment and no fabrication. Although he practices the four foundations of mindfulness, inwardly his mind gives rise to no discursive thought and no intention. Although he practices the four right efforts, inwardly his mind has no arising or ceasing. Although he practices the supernormal power feet accomplishment, inwardly his mind does not indulge in speculative views. Although he cultivates purified faith, inwardly his mind has no bondage or clinging. Although he practices right exertion, inwardly his mind is always far removed from afflictions. Although he practices right mindfulness, inwardly his mind is always at ease. Although he abides in samādhi, inwardly his mind realizes equality. Although he cultivates prajñā, inwardly his mind has no foundation that can be grasped. Although he cultivates the various powers, inwardly his mind is not engaged in subjugation. Although he cultivates the factors of awakening, yet he can analyze Bodhi. Although he cultivates the path factors, inwardly his mind has no cultivation to attain. Although he practices Śamatha, inwardly his mind is constantly quiescent and extinguished. Although he practices vipaśyanā, inwardly his mind has no fixed conception. Although he cultivates the noble truths, yet he can ultimately and universally know all. Although he matures beings, inwardly his mind is originally pure. Although he upholds and receives the true Dharma, he does not damage the nature of Dharma. Although he purifies Buddha lands, inwardly his mind is vast like space. Although he realizes the dharma of non-birth, inwardly his mind has nothing attained. Although he abides in the stage of non-retrogression, the nature of his mind never turns back. Although he obtains various excellent and wondrous marks, he deeply knows that their nature is without marks. Although he adorns the seat of awakening, his mind can travel the three realms and remain constantly within saṃsāra. Although he subdues the armies of Māra, toward all sentient beings he subdues nothing. Although he knows that all dharmas are the self-nature of Bodhi, inwardly his mind accords with awakening and penetrates. Although he turns the Dharma wheel, inwardly his mind abides in the nature of Dharma, without turning or alteration. Although he manifests great Parinirvāṇa, regarding the nature of birth and death, inwardly his mind is constantly equal.
“Śāriputra, in this way, this is the Bodhisattva-Mahāsattva’s equal realization and entry into the state of accordance with awakening and penetration. Such rare and unprecedented qualities should be understood as accomplishments attained through cultivating the Meditation-Pāramitā.
“Śāriputra, furthermore, what are the characteristics of Bodhisattva’s meditations that Bodhisattva-Mahāsattvas who, relying upon the Meditation-Pāramitā, cultivate?
“Śāriputra, the Bodhisattva’s meditation does not abide in any self-nature; this is for the sake of perfecting such samādhi.
“The Bodhisattva’s meditation has no delight in its own flavor, for it is not undertaken in order to cling to personal ease and bliss.
“The Bodhisattva’s meditation arises in relation to great compassion, for it is undertaken to cut off all afflictions of all sentient beings.
“The Bodhisattva’s meditation is assuredly without retrogression, because its orientation is toward a nature far surpassing desire.
“The Bodhisattva’s meditation can give rise to supernormal powers, for it is undertaken to thoroughly understand the diverse mental tendencies of beings.
“The Bodhisattva’s meditation is filled with joy within, is able to skillfully reveal the mind’s freedom.
“The Bodhisattva’s meditation can know all samāpattis and surpass all form and formless realms.
“The Bodhisattva’s meditation is calm, supremely calm, extremely calm, surpassing the meditations of Śrāvakas and Pratyekabuddhas.
“The Bodhisattva’s meditation is without discrimination, for it is undertaken to reach the ultimate and perfect marvelous purity.
“The Bodhisattva’s meditation is supreme in its manner of practice, is able to permanently cut off the continuum of latent tendencies.
“The Bodhisattva’s meditation attains the highest wisdom, is able to surpass the entire world.
“The Bodhisattva’s meditation acts as a guide for what beings aspire toward, skillfully ferrying all sentient beings across.
“The Bodhisattva’s meditation ensures that the seeds of the Three Jewels do not become extinct, because the Buddha’s meditation is inexhaustible.
“The Bodhisattva’s meditation is most exalted because saṃhitā is ever-present.
“The Bodhisattva’s meditation turns freely, bringing all wholesome actions to completion.
“The Bodhisattva’s meditation is the great self, because through marvelous wisdom it becomes the great self.
“Śāriputra, such immeasurable meditations of the Bodhisattvas are all accumulated by the Bodhisattva-Mahāsattva through the Meditation-Pāramitā.
“Śāriputra, furthermore, when the Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, by what kinds of Dharma is he guided?
“Śāriputra, the Meditation-Pāramitā is guided by the knowledge that observes with a quiet mind; guided by a mind concentrated upon a single object; guided by a mind free from distraction; guided by a mind that abides; guided by a mind that is Śamatha; guided by a mind that is samādhi; guided by the faculties of samādhi; guided by the power of samādhi; guided by the awakening factors of samādhi; guided by right samādhi; guided by meditation-liberation; guided by the nine stages of meditative concentration; guided by the nine methods of cessation; guided by all wholesome dharmas; guided by subduing the afflictive enemies; guided by the perfect completion of the aggregates of samādhi; guided by the various samādhis of the Bodhisattva-Mahāsattvas; guided by the various samādhis of the Buddha Bhagavān.
“Śāriputra, such immeasurable meditations are all guiding methods of the Meditation-Pāramitā. Śāriputra, furthermore, there are immeasurable and boundless dharmas of attaining quiescence, all of which are guided by the Meditation-Pāramitā. Śāriputra, this is the Bodhisattva-Mahāsattva’s Meditation-Pāramitā. For the sake of realizing Anuttarā-Samyak-Saṃbodhi, the Bodhisattva-Mahāsattva should arouse diligent exertion here and perfectly cultivate the practices of the Bodhisattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Through diligently cultivating meditation across the ocean of countless kalpas, one reaches liberation and arrives at the far shore.
The Bodhisattva’s mind becomes pure, without defilement or filth, unstained by worldly dharmas, like a lotus.
There is a great concentration named All-Illuminating; relying on this concentration, one may reach the far shore.
Another concentration is called Moon-Radiance Pure Adornment; and Radiancening-Radiance Ornaments;
and Noble Practice; and Courage of Mind. Another concentration is called Stainless Radiance;
and Moral-Virtue Accomplished; and Fearless; and Mastery in Turning All Dharmas;
and Dharma Torch; and Dharma Courage; and Mountain-Majesty Dharma-Mastery;
and Natural Transcendence of True Dharma Wisdom; and Upholding the Marvelous Purity of True Dharma;
and Contemplating Others’ Minds; and Radiance of the Right-Dharma Jewel;
and Banner of Supreme Victory that Extinguishes Delusion. There is a concentration named Subduing the Power of Māra,
and Cutting Doubts and Non-Attachment; and Lamp of Quiescence;
and Supreme Strength; and Ten Powers; and Reverent-Hand Great-Renown;
and Skillfully Upholding the Mountain in Ease; and Mount Sumeru Great Radiant Lamp;
and Unexcelled; and Conqueror of the Most Excellent; and Torch of Wisdom and Practice of Insight;
and Boundless Wisdom; and Mastery; and Arising Wisdom in Silent Samādhi;
and Moon-Purity Sun-Sound; and Nārāyaṇa Subduer of Arrogance;
and Well-Tamed Nāga-Lion Roar; and Far-Removed from Various Conceptions;
and Turning; and Returning; and Purified Power of Unblinking Vision.
There is a concentration named Mindfulness of All Buddhas; and Mindfulness of Dharma; and Mindfulness of Sangha;
and Turning with Wisdom; and Entering Emptiness; and No-Mark; and No-Aspiration;
and Vajra-like; and Silent-Ground; and Vajra-Ground; and Supreme;
and King of Mountains; and Unblinking; and Boundless Turning; and Pure Sound;
and Leaving Afflictions Behind; and Contemplation; and Wondrous Space; and Like Space;
and Generating Vast Meritorious Qualities; and Inclining toward Awakening-Wisdom; and Mindfulness-Wisdom;
and Endless Eloquence; and Continuity; and Boundless Speech without End;
and Unruined Wholesome Deeds Well Accomplished; and Contemplation; and Bringing Joy to the Multitude;
and Display of Loving-Kindness; and Vast Compassion; and Entering Joy; and Delight;
and Equanimity; and Removal of Two Obstructions; and Radiance of Dharma; and Meaning of Dharma;
and Vajra-Banner; and Ocean of Wisdom; and Firmness in Liberation; and Joy of the Multitude;
and Torch of Wisdom Unmoving Concentration; and Supreme Lotus;
and Collection of Dharma; and Unmoving; and Supreme Insight and Quiescence;
and Boundless Radiance; and Ocean of Buddhas; and Liberation; and Bestowed Wisdom;
and Marvelous Adornment of the Tathāgata; and Boundless Excellent Radiance-Flame;
and Joy-Adorned Land; and Delight in Pleasing Sentient Beings.
There is also a concentration named At All Times, which accords with the Bodhi-path samādhi.
and a concentration named To the Far Shore, which constantly accords with the path of perfect awakening, adorned with floral and jeweled crests;
and Bestowing the Nectar of Firm Liberation; and Wind-Unmoving Radiant Brilliance;
and Ocean-Tide Channel Treasury, which possesses the power of the Nārāyaṇas who throw mountains;
and Vast Meaning of Supernormal Powers, which skillfully gathers samādhis.
There is also a concentration named Great Penetrating Illumination, which illuminates the realm of all Buddhas, the Tathāgatas.
Attaining these and other koṭis of boundless quiescent concentrations,
cultivating meditation to the far shore, the Bodhisattva’s virtues become vast and immeasurable.
Whether walking or standing, he always roams within the realm of meditation; his mind is without disturbance, ever dwelling in simplicity.
Whether sitting or lying down, he remains in concentration; in no posture is he outside of concentration.
While abiding in concentration, he can emit great sound, because the nature of all dharmas is always quiescent,
without separate distinctions, without mastery, without self, without life-force, without discrimination.
Such, and other boundless, numberless, immeasurable oceans of virtue,
arise as the wise Bodhisattva, moved by compassion for sentient beings, cultivates meditation and reaches the other shore.”
Dharma Torch 