By Etienne Lamotte

The Buddhist scriptures containing teachings that bestow heroic development at the route to enlightenment.

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Additional info for Suramgamasamadhisutra

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The scholars of the Great Vehicle took up all these ideas and explained them systematically in their sastras. The Upadesa in Traite II, pp. 1043-57, reveals no less than nineteen differences between the Samadhi of the sravakas and that of the bodhisattvas. Its somewhat involved explanation amounts to this: Sectaries (tirthika), sravakas and bodhisattvas can all practise the absorptions (dhydna) and attainments (samdpatti), but the Samadhi of the sectaries is tainted by false views, particularly the belief in a self (satkdyadrsti); the sravakas, even in a state of concentration, only know the general characteristic marks of things (sdmdnyalaksana), impermanence, suffering and impersonality.

The ascetic lives with a mind free from covetousness (abhidhyd), animosity (vydpdda), torpor-languor (stydnamiddha), frivolity-regret (auddhatyakaukrtyd) and doubt {vicikitsd). He does not covet anything; he is careful to be of benefit to all living beings; he is mindful and aware, his mind is inwardly pacified; he is unperplexed regarding good things. When he has freed himself from the five hindrances, he considers them as the discharge of a debt, as a cure, as the end of a detention, as the return to freedom, as a peaceful territory.

The bodhisattva career consists of the practice of six perfections: giving (dana), morality (sila), patience (ksanti), vigour (virya), absorptive meditation (dhyana) and wisdom (prajna). The second, fifth and sixth correspond respectively to the three elements of the path of Nirvana as conceived by the sravakas, namely, Sila, Samadhi and Prajna. Nonetheless, from his point of view, there is no perfection for the bodhisattva to practise, or rather, he practises them while taking their futility into account.

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