Analyzing Yogic Practice

At that time, Bodhisattva Mahāsattva Maitreya said to the Buddha, "World-Honored One, on what do bodhisattvas rely, and in what do they abide, when they cultivate śamatha and vipaśyanā in the Great Vehicle?"

The Buddha told Maitreya Bodhisattva, "Good son, you should understand that bodhisattvas rely on and abide in the provisional establishment of Dharma, and in not abandoning the vow for unsurpassed, complete, perfect awakening, when they cultivate śamatha and vipaśyanā in the Great Vehicle."

Maitreya Bodhisattva again said to the Buddha, "As the World-Honored One has taught, there are four kinds of objective supports: the objective support of an image accompanied by discrimination; the objective support of an image free from discrimination; the objective support that is the limit of the matter; and the objective support that is the accomplishment of what is to be done. Among these four, how many are objective supports of śamatha? How many are objective supports of vipaśyanā? How many are objective supports of both?"

The Buddha told Maitreya Bodhisattva, "Good son, one is an objective support of śamatha: the image free from discrimination. One is an objective support of vipaśyanā: the image accompanied by discrimination. Two are objective supports of both: the limit of the matter and the accomplishment of what is to be done."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how do bodhisattvas, relying on these four objective supports of śamatha and vipaśyanā, seek śamatha and become skilled in vipaśyanā?"

The Buddha told Maitreya Bodhisattva, "Good son, there are the provisional establishments of Dharma that I have taught for bodhisattvas: sūtras, chants, predictions, verses, spontaneous teachings, conditions, parables, past events, past births, expanded teachings, marvelous dharmas, and treatises. Bodhisattvas listen to these well, receive them well, become fluent in their words, think them through well in mind, and penetrate them well in view. Then, with the Dharma they have thought through well, they dwell alone in an empty, quiet place and attend to it in thought. They further attend inwardly to the continuity of the very mind that is able to think. Because they often abide in this right practice, pliancy of body and pliancy of mind arise. This is called śamatha. In this way bodhisattvas are able to seek śamatha.

"Having obtained pliancy of body and mind as their basis, then, with regard to the Dharma they have thought through well, they observe the image that moves within inner samādhi, form a resolute understanding of it, and relinquish the characteristic of mind. Within the meaning known through such a samādhi image, they are able to examine correctly, examine to the utmost, search throughout, and investigate throughout. Whether this is acceptance, delight, wisdom, view, or observation, it is called vipaśyanā. In this way bodhisattvas are able to become skilled in vipaśyanā."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, if bodhisattvas take mind as their object and inwardly contemplate mind, but have not yet obtained pliancy of body and mind, what should that attention be called?"

The Buddha told Maitreya Bodhisattva, "Good son, it is not śamatha-attention. It is attention associated with resolute understanding that accords with śamatha."

"World-Honored One, if bodhisattvas, before obtaining pliancy of body and mind, attend to the image that is the object of inner samādhi within all dharmas as they have contemplated them, what should such attention be called?"

"Good son, it is not vipaśyanā-attention. It is attention associated with resolute understanding that accords with vipaśyanā."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, should the path of śamatha and the path of vipaśyanā be said to be different, or not different?"

The Buddha told Maitreya Bodhisattva, "Good son, they should be said to be neither different nor not different. Why are they not different? Because the mind that is the object of vipaśyanā becomes the object. Why are they not not different? Because the image accompanied by discrimination is not the object."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, are the images that move within vipaśyanā samādhi different from this mind, or not different?"

The Buddha told Maitreya Bodhisattva, "Good son, they should be said to be not different. Why? Because those images are consciousness-only. Good son, I say that what consciousness takes as object appears from consciousness-only."

"World-Honored One, if the image that moves there is not different from this mind, how can this mind see this mind?"

"Good son, here there is not even the slightest dharma that can see even the slightest dharma. Yet when this very mind arises in this way, just such an image appears. Good son, it is like relying on the well-polished surface of a clean mirror: with the original object as condition, one sees the original object again, yet thinks, 'Now I am seeing an image,' and also thinks that apart from the object there is a separate image appearing as what is experienced. In the same way, when this mind arises, an apparently different image that moves within samādhi appears."

"World-Honored One, when sentient beings abide according to their ordinary nature and the images moved through by mind take form and other objects as their condition, are those images also not different from this mind?"

"Good son, they also are not different. But ordinary foolish beings, because of inverted awareness, cannot know those images exactly as they are, as consciousness-only, and they understand them in an inverted way."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, at what point should a bodhisattva be said to cultivate only vipaśyanā?"

The Buddha told Maitreya Bodhisattva, "Good son, when, in continuous attention, one contemplates only the characteristic of mind."

"World-Honored One, at what point should a bodhisattva be said to cultivate only śamatha?"

"Good son, when, in continuous attention, one contemplates only the uninterrupted mind."

"World-Honored One, at what point should a bodhisattva's śamatha and vipaśyanā be said to be harmonized and turning together?"

"Good son, when one rightly contemplates the mind's one-pointedness toward its object."

"World-Honored One, what is the characteristic of mind?"

"Good son, it is the image accompanied by discrimination that moves within samādhi, the object of vipaśyanā."

"World-Honored One, what is the uninterrupted mind?"

"Good son, it is the mind that takes that image as its object, the object of śamatha."

"World-Honored One, what is the mind's one-pointedness toward its object?"

"Good son, it is penetrating that the image moving within samādhi is only that consciousness; or, after penetrating this, again contemplating suchness."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how many kinds of vipaśyanā are there?"

The Buddha told Maitreya Bodhisattva, "Good son, in brief there are three kinds. First is vipaśyanā with characteristics. Second is searching vipaśyanā. Third is investigating vipaśyanā. What is vipaśyanā with characteristics? It is vipaśyanā that purely contemplates the image accompanied by discrimination that moves within samādhi. What is searching vipaśyanā? Through wisdom, throughout all those dharmas that have not yet been well understood, one attends to them in contemplation in order to understand them well. What is investigating vipaśyanā? Through wisdom, throughout all those dharmas that have already been well understood, one attends to them in contemplation in order to realize the highest liberation well."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how many kinds of śamatha are there?"

The Buddha told Maitreya Bodhisattva, "Good son, because it follows that uninterrupted mind, you should understand that here too there are three kinds. There are also eight kinds, because from the first dhyāna through the sphere of neither perception nor non-perception, each has one kind of śamatha. There are also four kinds, because within the four immeasurables of kindness, compassion, joy, and equanimity, each has one kind of śamatha."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, you speak of śamatha and vipaśyanā that rely on Dharma, and also of śamatha and vipaśyanā that do not rely on Dharma. What are called śamatha and vipaśyanā that rely on Dharma? And what are called śamatha and vipaśyanā that do not rely on Dharma?"

The Buddha told Maitreya Bodhisattva, "Good son, when bodhisattvas follow the characteristics of Dharma they have previously received and contemplated, and within their meaning obtain śamatha and vipaśyanā, this is called śamatha and vipaśyanā that rely on Dharma. When bodhisattvas do not wait for characteristics of Dharma they have received and contemplated, but simply rely on another's admonition and instruction, and within that meaning obtain śamatha and vipaśyanā, such as by contemplating bluish discoloration, pus and decay, and so on, or that all conditioned practices are impermanent, or that all conditioned practices are suffering, or that all dharmas have no self, or that nirvāṇa is finally quiescent, these and similar kinds of śamatha and vipaśyanā are called śamatha and vipaśyanā that do not rely on Dharma. Because śamatha and vipaśyanā are obtained by relying on Dharma, I establish a bodhisattva who follows Dharma as having sharp faculties. Because śamatha and vipaśyanā are obtained without relying on Dharma, I establish a bodhisattva who follows faith as having dull faculties."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, you speak of śamatha and vipaśyanā that take particular dharmas as their object, and also of śamatha and vipaśyanā that take Dharma as a whole as their object. What are śamatha and vipaśyanā that take particular dharmas as their object? And what are śamatha and vipaśyanā that take Dharma as a whole as their object?"

The Buddha told Maitreya Bodhisattva, "Good son, when bodhisattvas take individual sūtras and other dharmas as their object, and cultivate śamatha and vipaśyanā with regard to the Dharma they have received and contemplated, this is called śamatha and vipaśyanā that take particular dharmas as their object. When bodhisattvas take all sūtras and other dharmas as their object, gather them into one cluster, one accumulation, one portion, one collection, and attend to them in contemplation, thinking: 'All these dharmas accord with suchness, tend toward suchness, approach entry into suchness; they accord with bodhi, accord with nirvāṇa, accord with the transformation of the basis, and tend toward and approach entry into them; all these dharmas proclaim immeasurable, countless wholesome dharmas,' and cultivate śamatha and vipaśyanā while contemplating in this way, this is called śamatha and vipaśyanā that take Dharma as a whole as their object."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, you speak of śamatha and vipaśyanā that take a small whole of Dharma as their object, that take a great whole of Dharma as their object, and that take a boundless whole of Dharma as their object. What are these?"

The Buddha told Maitreya Bodhisattva, "Good son, if one takes individual sūtras through individual treatise meanings and attends to them as one cluster and so on, you should understand this as śamatha and vipaśyanā that take a small whole of Dharma as their object. If one takes sūtras and other dharmas up to those one has received and contemplated, attends to them as one cluster and so on, and does not take them individually, you should understand this as śamatha and vipaśyanā that take a great whole of Dharma as their object. If one takes boundless Dharma teachings of the Tathāgatas, boundless Dharma phrases and words, and what is illuminated by boundless later and still later wisdoms, attends to them as one cluster and so on, and does not merely take up to what one has received and contemplated, you should understand this as śamatha and vipaśyanā that take a boundless whole of Dharma as their object."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, at what point is a bodhisattva said to have obtained śamatha and vipaśyanā that take Dharma as a whole as their object?"

The Buddha told Maitreya Bodhisattva, "Good son, you should understand that it is called obtained because of five conditions. First, while contemplating, moment by moment one melts away every basis of coarseness and heaviness. Second, separated from various perceptions, one obtains delight in Dharma and joy in Dharma. Third, one understands the boundless light of Dharma in the ten directions, whose characteristic is without difference. Fourth, the undefiled, non-discriminating characteristic that accords with the completion of what is to be done is constantly present. Fifth, in order to bring the dharma-body to completion, one takes up causes that become ever more excellent and wondrous."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, from what point should these śamatha and vipaśyanā that take Dharma as a whole as their object be called penetrated? From what point are they called obtained?"

The Buddha told Maitreya Bodhisattva, "Good son, from the first ground, the Ground of Great Joy, they are called penetrated. Only from the third ground, the Luminous Ground, are they called obtained. Good son, beginning bodhisattvas should also train in this attention. Though it is not yet praiseworthy, they should not become lax or abandon it."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how are these śamatha and vipaśyanā called samādhi with searching and investigating? How are they called samādhi without searching and with only investigating? How are they called samādhi without searching and without investigating?"

The Buddha told Maitreya Bodhisattva, "Good son, when, with regard to the characteristics of Dharma taken up through searching and investigating, there is coarse and evident receiving and observing, these forms of śamatha and vipaśyanā are called samādhi with searching and investigating. When, with regard to those characteristics, there is no coarse and evident receiving and observing, but there is subtle receiving and observing through that luminous mindfulness, these forms of śamatha and vipaśyanā are called samādhi without searching and with only investigating. When, with regard to all those characteristics of Dharma, there is no attending, receiving, or observing at all, these forms of śamatha and vipaśyanā are called samādhi without searching and without investigating.

"Furthermore, good son, if there is searching śamatha and vipaśyanā, this is called samādhi with searching and investigating. If there is investigating śamatha and vipaśyanā, this is called samādhi without searching and with only investigating. If there is śamatha and vipaśyanā that take Dharma as a whole as their object, this is called samādhi without searching and without investigating."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, what is the characteristic of stopping? What is the characteristic of raising? What is the characteristic of equanimity?"

The Buddha told Maitreya Bodhisattva, "Good son, when the mind is excited, or one fears it may become excited, attention to dharmas that produce disenchantment and the attention to the uninterrupted mind immediately following them are called the characteristic of stopping. When the mind is sunken, or one fears it may become sunken, attention to dharmas that inspire joy and attention to the characteristic of that mind are called the characteristic of raising. When, on the path of only stopping, or the path of only contemplation, or the path where both turn together, the mind is stained by the two secondary afflictions, effortless attention and the attention present while the mind turns spontaneously are called the characteristic of equanimity."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, bodhisattvas who cultivate śamatha and vipaśyanā know Dharma and know meaning. What is knowing Dharma? What is knowing meaning?"

The Buddha told Maitreya Bodhisattva, "Good son, those bodhisattvas understand Dharma through five characteristics: knowing names, knowing phrases, knowing syllables, knowing them individually, and knowing them collectively. What are names? They are provisional designations of imagined own-natures established within all defiled and pure dharmas. What are phrases? They are the supports and establishments that, within the gathered collections of those names, are able to proclaim the meanings of defiled and pure dharmas accordingly. What are syllables? They are the letters on which those two depend. How does one understand them individually? Through attention whose object is each one individually. How does one understand them collectively? Through attention whose object is the whole gathered together. All this, summarized as one, is called knowing Dharma. This is how bodhisattvas know Dharma.

"Good son, those bodhisattvas understand meaning through ten characteristics: knowing the nature that is all that there is; knowing the nature as it is; knowing the meaning of what grasps; knowing the meaning of what is grasped; knowing the meaning of establishment; knowing the meaning of use and enjoyment; knowing the meaning of inversion; knowing the meaning of non-inversion; knowing the meaning of defilement; and knowing the meaning of purity.

"Good son, the nature that is all that there is means the boundary of all categories found within defiled and pure dharmas. This is called, here, the nature that is all that there is. For example, the five numbered aggregates, the six numbered inner sense-fields, the six numbered outer sense-fields, and all such things.

"The nature as it is means the suchness found within all defiled and pure dharmas. This is called, here, the nature as it is. It is again of seven kinds. First is the suchness of circulation, meaning that all conditioned practices have no before or after. Second is the suchness of characteristic, meaning the selflessness of persons and the selflessness of dharmas in all dharmas. Third is the suchness of cognition, meaning that all conditioned practices are consciousness-only. Fourth is the suchness of establishment, meaning the noble truth of suffering that I teach. Fifth is the suchness of wrong practice, meaning the noble truth of origin that I teach. Sixth is the suchness of purity, meaning the noble truth of cessation that I teach. Seventh is the suchness of right practice, meaning the noble truth of the path that I teach.

"You should understand that, here, because of the suchness of circulation, the suchness of establishment, and the suchness of wrong practice, all sentient beings are equally equal. Because of the suchness of characteristic and the suchness of cognition, all dharmas are equally equal. Because of the suchness of purity, the awakening of śrāvakas, the awakening of solitary buddhas, and unsurpassed, complete, perfect awakening are equally equal. Because of the suchness of right practice, hearing the true Dharma and the wisdom embraced by excellent śamatha and vipaśyanā that take the whole object-field as their object are equally equal."

"The meaning of what grasps refers to the five inner material sense-fields, and to mind, intellect, consciousness, and the mental factors.

"The meaning of what is grasped refers to the six outer sense-fields. Also, what grasps is itself a meaning of what is grasped.

"The meaning of establishment refers to the world-container, within which all realms of sentient beings can be established. It may be one village-field, or one hundred village-fields, or one thousand village-fields, or one hundred thousand village-fields. It may be one great earth reaching to the ocean boundary, or a hundred of these, a thousand of these, or a hundred thousand of these. It may be one Jambudvīpa, or a hundred, a thousand, or a hundred thousand. It may be one set of four great continents, one small-thousand world, one medium-thousand world, or one three-thousand-great-thousand world, and likewise a hundred, a thousand, or a hundred thousand of each. It may be this koṭi, a hundred koṭis, a thousand koṭis, or a hundred thousand koṭis; or this countless number, a hundred countless numbers, a thousand countless numbers, a hundred thousand countless numbers, or worlds in the ten directions as countless as the dust particles in countless hundreds of thousands of three-thousand-great-thousand worlds.

"The meaning of use and enjoyment refers to the supports and supplies that the classes of sentient beings I have described take up for the sake of use and enjoyment.

"The meaning of inversion is this: with regard to what grasps and the other meanings, one takes the impermanent to be permanent, producing inversion in perception, inversion in mind, and inversion in view. One takes suffering to be pleasure, the impure to be pure, and what has no self to be self, producing inversion in perception, inversion in mind, and inversion in view.

"The meaning of non-inversion is the opposite of the above. You should understand its characteristic as what can counteract those inversions.

"The meaning of defilement refers to the three kinds of defilement within the three realms: defilement by afflictions, defilement by karma, and defilement by birth.

"The meaning of purity refers to the factors of awakening, free from bondage, that belong to the separation from those three kinds of defilement. Good son, you should understand that these ten kinds universally include all meanings."

"Furthermore, good son, those bodhisattvas are called knowers of meaning because they are able to understand five meanings. What are the five? The matter to be fully known, the meaning to be fully known, the cause of full knowledge, the fruit obtained through full knowledge, and awakening to this.

"Good son, here the matter to be fully known should be understood as everything that can be known: the aggregates, the inner sense-fields, the outer sense-fields, and all such things.

"The meaning to be fully known extends to every object to be known in all its categories and differences: by the conventional, or by the ultimate; by qualities, or by faults; by conditions; by time; by the characteristics of arising, abiding, or decay; by being like illness and so on; by suffering, origin, and so on; by suchness, the limit of reality, the dharma-realm, and so on; by what is extensive or brief; by what is answered categorically, answered analytically, answered by counterquestion, or set aside; by what is hidden or explicit. You should understand that all such kinds are called the meaning to be fully known.

"The cause of full knowledge should be understood as the factors of awakening that can take up the first two, namely the establishments of mindfulness, the right efforts, and so on.

"The fruit obtained through full knowledge is the Vinaya in which greed, hatred, and delusion are permanently severed, the fruits of the renunciant in which all greed, hatred, and delusion are permanently severed, and the realization of all the qualities, worldly and world-transcending, shared and unshared, of śrāvakas and Tathāgatas that I have taught.

"Awakening to this means that, within these dharmas that have been realized, the wisdoms of liberation are broadly explained, proclaimed, and opened up for others. Good son, you should understand that these five meanings universally include all meanings.

"Furthermore, good son, those bodhisattvas are called knowers of meaning because they can understand four meanings: the meaning of mind's appropriation, the meaning of receiving, the meaning of cognition, and the meaning of defilement and purity. Good son, you should understand that these four meanings universally include all meanings.

"Furthermore, good son, those bodhisattvas are called knowers of meaning because they can understand three meanings: the meaning of text, the meaning of meaning, and the meaning of realms.

"Good son, the meaning of text refers to groups of names and so on. The meaning of meaning should again be understood as tenfold: the characteristic of reality, the characteristic of full knowledge, the characteristic of permanent severing, the characteristic of realization, the characteristic of cultivation, the characteristics of the categories and differences of that reality and so on, the characteristic of the relation between what depends and what is depended on, the characteristic of the obstructing dharmas to full knowledge and so on, the characteristic of the dharmas that accord with those, and the characteristic of the faults and qualities of not fully knowing and fully knowing.

"The meaning of realms refers to five realms: the world-container, the realm of sentient beings, the dharma-realm, the realm of those to be disciplined, and the realm of means for discipline. Good son, you should understand that these five meanings universally include all meanings."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, when wisdom produced by hearing understands the meaning, when wisdom produced by thinking understands the meaning, and when wisdom produced by cultivating śamatha and vipaśyanā understands the meaning, what is the difference among them?"

The Buddha told Maitreya Bodhisattva, "Good son, wisdom produced by hearing relies on the text and follows only what is said. It has not yet well understood the intention; it has not yet become directly present; it accords with liberation, but cannot yet receive the meaning that accomplishes liberation. Wisdom produced by thinking also relies on the text, but does not merely follow what is said. It can well understand the intention; it has not yet become directly present; it turns further in accord with liberation, but cannot yet receive the meaning that accomplishes liberation. As for bodhisattvas' wisdom produced by cultivation, it both relies on the text and does not rely on the text; it both follows what is said and does not follow what is said. It can well understand the intention; the samādhi image corresponding to the matter known becomes directly present; it accords to the utmost with liberation; and it is already able to receive the meaning that accomplishes liberation. Good son, this is called the distinction among the three kinds of knowing meaning."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, bodhisattvas who cultivate śamatha and vipaśyanā know Dharma and know meaning. What is wisdom? What is view?"

The Buddha told Maitreya Bodhisattva, "Good son, I have explained the distinction between wisdom and view through countless gateways. Now I will briefly teach their characteristics for you. The wondrous wisdom possessed by one who cultivates śamatha and vipaśyanā by taking Dharma as a whole as the object is called wisdom. The wondrous wisdom possessed by one who cultivates śamatha and vipaśyanā by taking particular dharmas as the object is called view."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, through what do bodhisattvas who cultivate śamatha and vipaśyanā attend, what do they attend to, and how do they remove all characteristics?"

The Buddha told Maitreya Bodhisattva, "Good son, through attention to suchness, they remove the characteristics of Dharma and the characteristics of meaning. When no name or own-nature of name can be obtained, they also do not observe the characteristic on which that name depends. In this way it is removed. As with names, you should understand the same for phrases, syllables, and all meanings. Up to the point where no realm or own-nature of realm can be obtained, they also do not observe the characteristic on which it depends. In this way it is removed."

"World-Honored One, regarding the characteristic of suchness and meaning that is understood, can this characteristic of suchness also be removed?"

"Good son, within the meaning of suchness that is understood, there is no characteristic at all, and nothing is obtained. What could be removed? Good son, I say that when one understands the meaning of suchness, one can subdue all characteristics of Dharma and meaning. Apart from this understanding, nothing else can subdue them."

"World-Honored One, the World-Honored One has used the similes of a vessel of muddy water, an unclean mirror, and an agitated spring-fed pond, which are not fit for observing the image of one's own face; and when something is fit, it is the opposite of these. In the same way, if the mind is not well cultivated, it is not fit to observe all suchness exactly as it is; if the mind is well cultivated, it is fit to observe it. What mind capable of observation does this describe, and relying on what suchness is this said?"

"Good son, this describes three minds capable of observation: the observing mind produced by hearing, the observing mind produced by thinking, and the observing mind produced by cultivation. This is said relying on the suchness of cognition."

"World-Honored One, when bodhisattvas who understand Dharma and meaning diligently cultivate applied practice in order to remove all characteristics, how many kinds of characteristics are difficult to remove, and what can remove them?"

"Good son, there are ten kinds of characteristics, and emptiness can remove them. What are the ten? First, because of understanding Dharma and meaning, there are the characteristics of various letters and words. These can be properly removed by the emptiness of all dharmas. Second, because of understanding the meaning of the suchness of establishment, there are the characteristics of arising, ceasing, abiding, and changing, continuing and turning in succession. These can be properly removed by the emptiness of characteristics and the emptiness of no before or after. Third, because of understanding the meaning of what grasps, there are the characteristic of clinging to the body and the characteristic of self-conceit. These can be properly removed by inner emptiness and the emptiness of non-attainment. Fourth, because of understanding the meaning of what is grasped, there is the characteristic of clinging to possessions. This can be properly removed by outer emptiness. Fifth, because of understanding the meaning of use and enjoyment, together with the supports for service by men and women, there are the characteristic of inward pleasure and the characteristic of outward beauty and purity. These can be properly removed by inner-and-outer emptiness and original-nature emptiness.

"Sixth, because of understanding the meaning of establishment, there is the characteristic of boundlessness. This can be properly removed by great emptiness. Seventh, because of understanding the formless, there is the characteristic of inner quiescent liberation. This can be properly removed by the emptiness of the conditioned. Eighth, because of understanding the meaning of the suchness of characteristic, there are the characteristic of the selflessness of persons, the characteristic of the selflessness of dharmas, the characteristic of consciousness-only, and the characteristic of the ultimate. These can be properly removed by ultimate emptiness, natureless emptiness, the emptiness of natureless own-nature, and the emptiness of the ultimate. Ninth, because of understanding the meaning of the suchness of purity, there are the characteristic of the unconditioned and the characteristic of no change. These can be properly removed by the emptiness of the unconditioned and the emptiness of no change. Tenth, because one attends in contemplation to the emptiness that counteracts those characteristics, there is the characteristic of emptiness. This can be properly removed by the emptiness of emptiness."

"World-Honored One, when these ten characteristics are removed, what is removed? From what characteristics does one become liberated?"

"Good son, the characteristic of the image that moves within samādhi is removed. One becomes liberated from the characteristic of bondage by defilement, and that too is removed. Good son, you should understand that, speaking from what is predominant, a given emptiness counteracts a given characteristic. It is not that each one does not counteract all characteristics. It is like ignorance: it is not that ignorance cannot produce defiled dharmas up to aging and death, but, speaking from what is predominant, it is said only to produce formations, because formations are its nearest condition. You should understand the principle here in the same way."

At that time, Maitreya Bodhisattva again said to the Buddha, "World-Honored One, here, what emptiness is the general characteristic of emptiness, so that when bodhisattvas understand it, they do not damage the characteristic of emptiness and are separated from overweening pride?"

At that time, the World-Honored One praised Maitreya Bodhisattva, saying, "Good, good, good son. You are now able to ask the Tathāgata about such a profound meaning, causing bodhisattvas not to damage the characteristic of emptiness. Why? Good son, if bodhisattvas damage the characteristic of emptiness, they thereby damage the entire Great Vehicle. Therefore listen carefully, listen carefully. I will explain for you the general characteristic of emptiness. Good son, within the dependent characteristic and the perfectly accomplished characteristic, all categories of defiled and pure discriminated, attached-to characteristics are utterly far removed, and within this nothing at all can be obtained. This is called the general characteristic of emptiness in the Great Vehicle."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how many excellent samādhis can these śamatha and vipaśyanā include?"

The Buddha told Maitreya Bodhisattva, "Good son, as I have taught, there are boundless excellent samādhis of śrāvakas, bodhisattvas, and Tathāgatas. You should understand that all of them are included in these."

"World-Honored One, what are the causes of these śamatha and vipaśyanā?"

"Good son, pure discipline and the pure right view produced by hearing and thinking are their causes."

"World-Honored One, what are the fruits of these śamatha and vipaśyanā?"

"Good son, well-purified discipline, purified mind, and well-purified wisdom are their fruits. Furthermore, good son, all wholesome dharmas of all śrāvakas and Tathāgatas, worldly and world-transcending, should be understood as fruits obtained from these śamatha and vipaśyanā."

"World-Honored One, what activity do these śamatha and vipaśyanā perform?"

"Good son, their activity is to liberate one from two bondages: the bondage to characteristics and the bondage of coarseness and heaviness."

"World-Honored One, among the five kinds of bondage the Buddha has taught, how many are obstacles to śamatha, how many are obstacles to vipaśyanā, and how many are obstacles to both?"

"Good son, clinging to body and possessions is an obstacle to śamatha. Not obtaining one's wish with regard to the noble teachings is an obstacle to vipaśyanā. Delight in living mixed together and satisfaction with little should be understood as obstacles to both. Because of the first, one cannot undertake cultivation. Because of the second, the applied practice one cultivates does not reach completion."

"World-Honored One, among the five hindrances, how many are obstacles to śamatha, how many are obstacles to vipaśyanā, and how many are obstacles to both?"

"Good son, excitement and remorse are obstacles to śamatha. Dullness, sleepiness, and doubt are obstacles to vipaśyanā. Desire and ill will should be understood as obstacles to both."

"World-Honored One, at what point is the path of śamatha called completely purified?"

"Good son, when all dullness and sleepiness have been rightly and well removed, then the path of śamatha is called completely purified."

"World-Honored One, at what point is the path of vipaśyanā called completely purified?"

"Good son, when all excitement and remorse have been rightly and well removed, then the path of vipaśyanā is called completely purified."

"World-Honored One, when bodhisattvas have śamatha and vipaśyanā directly present, how many kinds of mental scattering should be known?"

"Good son, five should be known: scattering of attention, outward mental scattering, inward mental scattering, scattering through characteristics, and scattering through coarseness and heaviness. Good son, if bodhisattvas abandon attention that accords with the Great Vehicle and fall into forms of attention that accord with śrāvakas and solitary buddhas, you should understand this as scattering of attention. If, toward the confused characteristics of the five fine external desires, among all the searching thoughts and secondary afflictions, and toward external objects, they let the mind flow and scatter freely, you should understand this as outward mental scattering. If they are stained by dullness and sleepiness, by sinking, by delighting in meditative attainment, or by any of the secondary afflictions within meditative attainments, you should understand this as inward mental scattering. If, relying on external characteristics, they attend in contemplation to characteristics that move within inner equipoise, this is called scattering through characteristics. If, with inner attention as condition, all feelings arise, and through a body of coarseness and heaviness one conceives 'I' and gives rise to pride, you should understand this as scattering through coarseness and heaviness."

"World-Honored One, from the first bodhisattva ground up to the Tathāgata ground, what obstructions do these śamatha and vipaśyanā counteract?"

"Good son, on the first ground, these śamatha and vipaśyanā counteract the obstruction of defilement by afflictions, karma, and birth in the lower destinies. On the second ground, they counteract the obstruction of the manifest activity of subtle mistaken offenses. On the third ground, they counteract the obstruction of desire-greed. On the fourth ground, they counteract the obstruction of attachment to concentration and attachment to Dharma. On the fifth ground, they counteract the obstruction of turning one-sidedly away from and toward saṃsāra and nirvāṇa. On the sixth ground, they counteract the obstruction of the frequent manifest activity of characteristics. On the seventh ground, they counteract the obstruction of the manifest activity of subtle characteristics. On the eighth ground, they counteract the obstruction of exerting effort toward the signless and not having mastery over what has characteristics. On the ninth ground, they counteract the obstruction of not having mastery over skillful speech in all its kinds. On the tenth ground, they counteract the obstruction of not realizing the complete dharma-body.

"Good son, on the Tathāgata ground, these śamatha and vipaśyanā counteract the extremely subtle, most extremely subtle afflictive obstruction and cognitive obstruction. Because they can permanently destroy such obstructions, one ultimately realizes unobstructed and unhindered knowledge and vision of all things. Relying on the objective support of the completion of what is to be done, the most utterly pure dharma-body is established."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how do bodhisattvas, by relying on śamatha and vipaśyanā and diligently cultivating practice, realize unsurpassed, complete, perfect awakening?"

The Buddha told Maitreya Bodhisattva, "Good son, when bodhisattvas have obtained śamatha and vipaśyanā, they rely on the seven suchnesses. Within the Dharma they have heard and contemplated, through an excellent concentrated mind, they inwardly and rightly contemplate the nature of suchness as well determined, well considered, and well established. Because they rightly contemplate suchness, their minds can still abandon the manifest activity of all subtle characteristics, to say nothing of coarse characteristics.

"Good son, subtle characteristics means the characteristic appropriated by mind, the characteristic of receiving, the characteristic of cognition, the characteristic of defilement and purity, the inner characteristic, the outer characteristic, the inner-and-outer characteristic, the characteristic that says, 'I will cultivate all benefit for sentient beings,' the characteristic of right knowledge, the characteristic of suchness, the characteristics of suffering, origin, cessation, and path, the characteristic of the conditioned, the characteristic of the unconditioned, the characteristic of being permanent, the characteristic of being impermanent, the characteristic that suffering has a changing nature, the characteristic that suffering has a changeless nature, the characteristic that conditioned things are different, the characteristic that conditioned things are the same, the characteristic of knowing that all is everything and already possesses every characteristic, the characteristic of the selflessness of persons, and the characteristic of the selflessness of dharmas. The mind can abandon their manifest activity.

"Because they often abide in this practice, from time to time they well cultivate and govern the mind away from all bondages, hindrances, and scatterings. After this, with regard to the seven suchnesses, seven distinct wisdoms of penetration directly realized within themselves arise. This is called the path of seeing. Because they obtain this, they are said to enter the bodhisattvas' fixed rightness beyond ordinary birth, to be born into the Tathāgata's family, to realize the first ground, and to be able to enjoy the excellent virtues of that ground.

"Previously, because they had obtained śamatha and vipaśyanā, they had already obtained two objective supports: the objective support of an image accompanied by discrimination and the objective support of an image free from discrimination. Now, because they obtain the path of seeing, they further realize the objective support that is the limit of the matter. Again, throughout all later grounds, they advance in cultivating the path of cultivation and attend in contemplation to these three objective supports. It is like someone using a fine wedge to drive out a coarse wedge. In the same way, bodhisattvas rely on this means of driving out one wedge with another. Because they remove inner characteristics, all characteristics that accord with the side of defilement are completely removed. Because characteristics are removed, coarseness and heaviness are also removed. Because all characteristics and coarseness and heaviness are permanently destroyed, gradually, through those later grounds, they refine their minds as gold is refined, until they realize unsurpassed, complete, perfect awakening and also obtain the objective support that is the accomplishment of what is to be done.

"Good son, in this way bodhisattvas realize unsurpassed, complete, perfect awakening because they rightly cultivate inner śamatha and vipaśyanā."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, how does cultivation bring forth the vast majestic virtue of bodhisattvas?"

"Good son, if bodhisattvas know six points well, they are able to bring forth all the vast majestic virtue of bodhisattvas. First, they know well the arising of mind. Second, they know well the abiding of mind. Third, they know well the exit of mind. Fourth, they know well the increase of mind. Fifth, they know well the decrease of mind. Sixth, they know well skillful means.

"What is knowing well the arising of mind? It is to know exactly as they are the differences in the arising of mind through sixteen modes. This is called knowing well the arising of mind. The sixteen differences in the arising of mind are these. First, the arising of a consciousness that cannot be consciously known and that firmly abides as the container: the ādāna-consciousness. Second, the arising of consciousness whose object has various modes: the discriminating mental consciousness that suddenly grasps all object-realms such as forms, the awareness and feeling that suddenly grasp inner and outer object-realms, or the discriminating mental consciousness that, suddenly in a single moment, instant, or brief interval, presently enters many concentrations, sees many buddha-lands, and sees many Tathāgatas. Third, the arising of consciousness whose object has small characteristics: consciousness bound to the desire realm. Fourth, the arising of consciousness whose object has great characteristics: consciousness bound to the form realm. Fifth, the arising of consciousness whose object has boundless characteristics: consciousness bound to the spheres of boundless space and boundless consciousness. Sixth, the arising of consciousness whose object has subtle characteristics: consciousness bound to the sphere of nothing whatsoever. Seventh, the arising of consciousness whose object has the characteristic of the limit: consciousness bound to the sphere of neither perception nor non-perception. Eighth, the arising of signless consciousness: world-transcending consciousness and consciousness that takes cessation as object.

"Ninth, the arising of consciousness accompanied by suffering: hell consciousness. Tenth, the arising of consciousness accompanied by mixed feelings: consciousness moving in the desire realm. Eleventh, the arising of consciousness accompanied by joy: consciousness of the first and second dhyānas. Twelfth, the arising of consciousness accompanied by bliss: consciousness of the third dhyāna. Thirteenth, the arising of consciousness accompanied by neither suffering nor bliss: consciousness from the fourth dhyāna through the sphere of neither perception nor non-perception. Fourteenth, the arising of consciousness accompanied by defilement: consciousness associated with afflictions and secondary afflictions. Fifteenth, the arising of consciousness accompanied by the wholesome: consciousness associated with faith and so on. Sixteenth, the arising of consciousness accompanied by the indeterminate: consciousness not associated with either of those two.

"What is knowing well the abiding of mind? It is knowing exactly as it is the suchness of cognition. What is knowing well the exit of mind? It is knowing exactly as it is how to exit from the two bondages, namely the bondage to characteristics and the bondage of coarseness and heaviness. Knowing this well, one should cause the mind to exit from them. What is knowing well the increase of mind? It is knowing exactly as it is that when the mind that counteracts bondage to characteristics and bondage of coarseness and heaviness increases and accumulates, those counteractives also increase and accumulate. This is called knowing well increase. What is knowing well the decrease of mind? It is knowing exactly as it is that when the characteristics counteracted by those, and the mind defiled by coarseness and heaviness, decline and diminish, those too decline and diminish. This is called knowing well decrease. What is knowing well skillful means? It is knowing exactly as they are liberations, bases of mastery, and totalities, whether to cultivate them or remove them.

"Good son, in this way, with regard to the vast majestic virtue of bodhisattvas, such bodhisattvas either have already brought it forth, will bring it forth, or are presently bringing it forth."

Maitreya Bodhisattva again said to the Buddha, "World-Honored One, as the World-Honored One has said, 'In the nirvāṇa element without remainder, all feelings permanently cease without remainder.' Which feelings permanently cease there?"

"Good son, in brief, there are two kinds of feeling that permanently cease without remainder. What are the two? First, feelings of coarseness and heaviness in the support. Second, feelings of the object-realms that are their fruits. You should understand that feelings of coarseness and heaviness in the support are of four kinds: feelings with a material support, feelings with a formless support, feelings of coarseness and heaviness whose fruits have already been completed, and feelings of coarseness and heaviness whose fruits have not yet been completed. Feelings whose fruits have already been completed are present feelings. Feelings whose fruits have not yet been completed are future causal feelings. Feelings of their fruit-object-realms are also of four kinds: feelings of dependence and support, feelings of supplies, feelings of use and enjoyment, and feelings of clinging.

"In the nirvāṇa element with remainder, all feelings whose fruits have not yet been completed have already ceased, while the feelings born from bright contact that counteracts them are received and are shared in experience. Or again, the feelings whose fruits have already been completed may remain. Also, all two kinds of feeling have already ceased, and only the presently received feelings born from bright contact remain. At the time of final nirvāṇa in the nirvāṇa element without remainder, these too permanently cease. Therefore it is said that in the nirvāṇa element without remainder, all feelings permanently cease without remainder."

At that time, after the World-Honored One had spoken these words, he again told Maitreya Bodhisattva, "Good, good, good son. You are now well able to rely on the complete, most utterly pure, wondrous path of yoga in asking the Tathāgata. With regard to yoga, you have attained certainty and the highest skill. I have already proclaimed for you the complete, most utterly pure, wondrous path of yoga. All perfectly awakened ones of the past and future have taught it and will teach it in this same way. All good sons and good daughters should rely on this, practice with courageous diligence, and rightly train in it."

At that time, Maitreya Bodhisattva again said to the Buddha, "World-Honored One, within this Dharma-gateway of the Saṃdhinirmocana, what should this teaching be called? How should I uphold it?"

The Buddha told Maitreya Bodhisattva, "Good son, this is called the definitive teaching of yoga. You should uphold it as the definitive teaching of yoga."

When this definitive teaching of yoga was spoken, within the great assembly, six hundred thousand sentient beings gave rise to the mind of unsurpassed, complete, perfect awakening; three hundred thousand śrāvakas, distant from dust and separated from defilement, obtained the purity of the Dharma-eye with regard to dharmas; one hundred fifty thousand śrāvakas, with all outflows permanently ended, were liberated in mind; and seventy-five thousand bodhisattvas obtained vast yoga-attention.