Chapter 67
Then the venerable Subhūti thought, “Given that bodhisattva great beings must don such armor, what is the path to enlightenment of bodhisattva great beings?”
The Blessed One, comprehending the thoughts in the mind of the venerable Subhūti, said to the venerable Subhūti, “Subhūti, the perfection of generosity is the path of bodhisattva great beings. Subhūti, the perfection of ethical discipline is the path of bodhisattva great beings. Subhūti, the perfection of tolerance is the path of bodhisattva great beings. Subhūti, the perfection of perseverance is the path of bodhisattva great beings. Subhūti, the perfection of meditative concentration is the path of bodhisattva great beings. Subhūti, the perfection of wisdom is the path of bodhisattva great beings. Subhūti, the emptiness of internal phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of external phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of external and internal phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of emptiness is the path of bodhisattva great beings. Subhūti, the emptiness of great extent is the path of bodhisattva great beings. Subhūti, the emptiness of ultimate reality is the path of bodhisattva great beings. Subhūti, the emptiness of conditioned phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of unconditioned phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of the unlimited is the path of bodhisattva great beings. Subhūti, the emptiness of that which has neither beginning nor end is the path of bodhisattva great beings. Subhūti, the emptiness of nonexclusion is the path of bodhisattva great beings. Subhūti, the emptiness of inherent nature is the path of bodhisattva great beings. Subhūti, the emptiness of all phenomena is the path of bodhisattva great beings. Subhūti, the emptiness of intrinsic defining characteristics is the path of bodhisattva great beings. Subhūti, the emptiness of that which cannot be apprehended is the path of bodhisattva great beings. Subhūti, the emptiness of nonentities is the path of bodhisattva great beings. Subhūti, the emptiness of essential nature is the path of bodhisattva great beings. Subhūti, the emptiness of an essential nature of nonentities is the path of bodhisattva great beings. Subhūti, the four applications of mindfulness are the path of bodhisattva great beings. Subhūti, the four correct exertions are the path of bodhisattva great beings. Subhūti, the four supports for miraculous ability are the path of bodhisattva great beings. Subhūti, the five faculties are the path of bodhisattva great beings. Subhūti, the five powers are the path of bodhisattva great beings. Subhūti, the seven branches of enlightenment are the path of bodhisattva great beings. Subhūti, the noble eightfold path is the path of bodhisattva great beings. Subhūti, the four truths of the noble ones are the path of bodhisattva great beings. Subhūti, the four meditative concentrations are the path of bodhisattva great beings. Subhūti, the four immeasurable attitudes are the path of bodhisattva great beings. Subhūti, the four formless absorptions are the path of bodhisattva great beings. Subhūti, the eight liberations are the path of bodhisattva great beings. Subhūti, the nine serial steps of meditative absorption are the path of bodhisattva great beings. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation are the path of bodhisattva great beings. Subhūti, the extrasensory powers are the path of bodhisattva great beings. Subhūti, the meditative stabilities are the path of bodhisattva great beings. Subhūti, the dhāraṇī gateways are the path of bodhisattva great beings. Subhūti, the ten powers of the tathāgatas are the path of bodhisattva great beings. Subhūti, the four fearlessnesses are the path of bodhisattva great beings. Subhūti, the four kinds of exact knowledge are the path of bodhisattva great beings. Subhūti, great compassion is the path of bodhisattva great beings. Subhūti, the eighteen distinct qualities of the buddhas are the path of bodhisattva great beings.
“Furthermore,1368 Subhūti, all phenomena1369 are the path of bodhisattva great beings. Subhūti, do you think that there is any phenomenon in which bodhisattva great beings should not train, any phenomenon at all, even without training in which they will fully awaken to unsurpassed, perfect, complete enlightenment? Subhūti, there is no phenomenon at all in which bodhisattva great beings should not train. Without having trained in all phenomena, bodhisattva great beings cannot attain all-aspect omniscience.”
Subhūti then asked, “Blessed Lord, if all phenomena are empty, in what manner should bodhisattva great beings train in all phenomena? Blessed Lord, do they conceptually elaborate that which is without conceptual elaboration, that ‘There are this many,’ or ‘They are these,’ or ‘These are mundane attributes. These are supramundane attributes. These are contaminated attributes. These are uncontaminated attributes. These are conditioned attributes. These are unconditioned attributes. These are the attributes of ordinary people. These are the attributes of those who have entered the stream. These are the attributes of once-returners. These are the attributes of non-returners. These are the attributes of arhats. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of the buddhas’?”
“It is so, Subhūti, it is so,” replied the Blessed One. “All phenomena are empty. Subhūti, if all phenomena were not empty of essential nature, bodhisattva great beings, even after training in all phenomena, would not fully awaken to unsurpassed, perfect, complete enlightenment. But all phenomena, Subhūti, are empty, so bodhisattva great beings, having trained in all phenomena, do fully awaken to unsurpassed, perfect, complete enlightenment.
“Subhūti, regarding what you also said, that ‘if all phenomena are empty’ bodhisattva great beings will differentiate phenomena into ‘There are this many,’ or ‘They are these,’ or ‘These are mundane attributes. These are supramundane attributes. These are contaminated attributes. These are uncontaminated attributes. These are conditioned attributes. These are unconditioned attributes. These are the attributes of ordinary people. These are the attributes of those who have entered the stream. These are the attributes of once-returners. These are the attributes of non-returners. These are the attributes of arhats. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of the buddhas,’ Subhūti, do these beings know that all phenomena are empty in that manner? If they do know, bodhisattva great beings would not train in all phenomena and attain all-aspect omniscience either. However, Subhūti, it is because these beings do not know that all phenomena are empty that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, and having made a detailed presentation of phenomena, teach the Dharma1370 to beings.
“There, Subhūti, bodhisattva great beings practicing the path to enlightenment should at the outset carefully observe, ‘Herein, apart from conditioning, there is no phenomenon that can be apprehended through an essential nature.’ They carefully observe in that manner. Since they realize the essential nature of all phenomena in that manner, they do not become fixated on any phenomenon at all, whether it be the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, or the noble eightfold path; the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, or the eighteen distinct qualities of the buddhas; or the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, the knowledge of the aspects of the path, or unsurpassed, perfect, complete enlightenment. If you ask why, it is because, in terms of their essential nature, all phenomena are empty of all phenomena, and emptiness does not become fixated on emptiness. If even emptiness cannot be apprehended, how much less so someone who is fixated on emptiness.
“So it is, Subhūti, that bodhisattva great beings engage with1371 all phenomena without fixating on all phenomena. Dwelling in this training, they observe the conduct of beings, thinking, ‘What are these beings doing?’ and think, ‘Alas, these beings are engaged in grasping the unreal. Alas, given that these beings are to be freed from grasping the unreal, they are making it difficult.’ At that time, while dwelling in the perfection of wisdom, through skill in means they teach as follows: ‘O beings, come here. Give gifts. Through that you will come into possession of resources. Do not give rise to conceits on account of those resources. They lack even the slightest essence.’
“Similarly, they instruct them in ethical discipline: ‘O beings, come here. Maintain ethical discipline, and do not give rise to conceits on account of that ethical discipline. It lacks even the slightest essence.’
“Similarly, they instruct them in tolerance: ‘O beings, come here. Cultivate tolerance, and do not give rise to conceits on account of that tolerance. It lacks even the slightest essence.’
“Similarly, they instruct them in perseverance: ‘O beings, come here. Undertake perseverance, and do not give rise to conceits on account of that perseverance. It lacks even the slightest essence.’
“Similarly, they instruct them in meditative stability: ‘O beings, come here. Become absorbed in meditative stability, and do not give rise to conceits on account of that meditative stability. It lacks even the slightest essence.’
“Similarly, they instruct them in wisdom: ‘O beings, come here. Cultivate wisdom, and do not give rise to conceits on account of that wisdom. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of internal phenomena: ‘O beings, come here. Cultivate the emptiness of internal phenomena, and do not give rise to conceits on account of that emptiness of internal phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of external phenomena: ‘O beings, come here. Cultivate the emptiness of external phenomena, and do not give rise to conceits on account of that emptiness of external phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of external and internal phenomena: ‘O beings, come here. Cultivate the emptiness of external and internal phenomena, and do not give rise to conceits on account of that emptiness of external and internal phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of emptiness: ‘O beings, come here. Cultivate the emptiness of emptiness, and do not give rise to conceits on account of that emptiness of emptiness. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of great extent: ‘O beings, come here. Cultivate the emptiness of great extent, and do not give rise to conceits on account of that emptiness of great extent. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of ultimate reality: ‘O beings, come here. Cultivate the emptiness of ultimate reality, and do not give rise to conceits on account of that emptiness of ultimate reality. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of conditioned phenomena: ‘O beings, come here. Cultivate the emptiness of conditioned phenomena, and do not give rise to conceits on account of that emptiness of conditioned phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of unconditioned phenomena: ‘O beings, come here. Cultivate the emptiness of unconditioned phenomena, and do not give rise to conceits on account of that emptiness of unconditioned phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of the unlimited: ‘O beings, come here. Cultivate the emptiness of the unlimited, and do not give rise to conceits on account of that emptiness of the unlimited. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of that which has neither beginning nor end: ‘O beings, come here. Cultivate the emptiness of that which has neither beginning nor end, and do not give rise to conceits on account of that emptiness of that which has neither beginning nor end. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of nonexclusion: ‘O beings, come here. Cultivate the emptiness of nonexclusion, and do not give rise to conceits on account of that emptiness of nonexclusion. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of inherent nature: ‘O beings, come here. Cultivate the emptiness of inherent nature, and do not give rise to conceits on account of that emptiness of inherent nature. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of all phenomena: ‘O beings, come here. Cultivate the emptiness of all phenomena, and do not give rise to conceits on account of that emptiness of all phenomena. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of intrinsic defining characteristics: ‘O beings, come here. Cultivate the emptiness of intrinsic defining characteristics, and do not give rise to conceits on account of that emptiness of intrinsic defining characteristics. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of that which cannot be apprehended: ‘O beings, come here. Cultivate the emptiness of that which cannot be apprehended, and do not give rise to conceits on account of that emptiness of that which cannot be apprehended. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of nonentities: ‘O beings, come here. Cultivate the emptiness of nonentities, and do not give rise to conceits on account of that emptiness of nonentities. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of essential nature: ‘O beings, come here. Cultivate the emptiness of essential nature, and do not give rise to conceits on account of that emptiness of essential nature. It lacks even the slightest essence.’
“Similarly, they instruct them in the emptiness of an essential nature of nonentities: ‘O beings, come here. Cultivate the emptiness of an essential nature of nonentities, and do not give rise to conceits on account of that emptiness of an essential nature of nonentities. It lacks even the slightest essence.’
“Similarly, they instruct them in the applications of mindfulness: ‘O beings, come here. Cultivate the applications of mindfulness, and do not give rise to conceits on account of those applications of mindfulness. They lack even the slightest essence.’
“Similarly, they instruct them in the correct exertions: ‘O beings, come here. Cultivate the correct exertions, and do not give rise to conceits on account of those correct exertions. They lack even the slightest essence.’
“Similarly, they instruct them in the supports for miraculous ability: ‘O beings, come here. Cultivate the supports for miraculous ability, and do not give rise to conceits on account of those supports for miraculous ability. They lack even the slightest essence.’
“Similarly, they instruct them in the faculties: ‘O beings, come here. Cultivate the faculties, and do not give rise to conceits on account of those faculties. They lack even the slightest essence.’
“Similarly, they instruct them in the powers: ‘O beings, come here. Cultivate the powers, and do not give rise to conceits on account of those powers. They lack even the slightest essence.’
“Similarly, they instruct them in the branches of enlightenment: ‘O beings, come here. Cultivate the branches of enlightenment, and do not give rise to conceits on account of those branches of enlightenment. They lack even the slightest essence.’
“Similarly, they instruct them in the noble eightfold path: ‘O beings, come here. Cultivate the noble eightfold path, and do not give rise to conceits on account of that noble eightfold path. It lacks even the slightest essence.’
“Similarly, they instruct them in the truths of the noble ones: ‘O beings, come here. Cultivate the truths of the noble ones, and do not give rise to conceits on account of those truths of the noble ones. They lack even the slightest essence.’
“Similarly, they instruct them in the meditative concentrations: ‘O beings, come here. Cultivate the meditative concentrations, and do not give rise to conceits on account of those meditative concentrations. They lack even the slightest essence.’
“Similarly, they instruct them in the immeasurable attitudes: ‘O beings, come here. Cultivate the immeasurable attitudes, and do not give rise to conceits on account of those immeasurable attitudes. They lack even the slightest essence.’
“Similarly, they instruct them in the formless absorptions: ‘O beings, come here. Cultivate the formless absorptions, and do not give rise to conceits on account of those formless absorptions. They lack even the slightest essence.’
“Similarly, they instruct them in the liberations: ‘O beings, come here. Cultivate the liberations, and do not give rise to conceits on account of those liberations. They lack even the slightest essence.’
“Similarly, they instruct them in the serial steps of meditative absorption: ‘O beings, come here. Cultivate the serial steps of meditative absorption, and do not give rise to conceits on account of those serial steps of meditative absorption. They lack even the slightest essence.’
“Similarly, they instruct them in the emptiness, signlessness, and wishlessness gateways to liberation: ‘O beings, come here. Cultivate the emptiness, signlessness, and wishlessness gateways to liberation, and do not give rise to conceits on account of those emptiness, signlessness, and wishlessness gateways to liberation. They lack even the slightest essence.’
“Similarly, they instruct them in the extrasensory powers: ‘O beings, come here. Cultivate the extrasensory powers, and do not give rise to conceits on account of those extrasensory powers. They lack even the slightest essence.’
“Similarly, they instruct them in the meditative stabilities: ‘O beings, come here. Cultivate the meditative stabilities, and do not give rise to conceits on account of those meditative stabilities. They lack even the slightest essence.’
“Similarly, they instruct them in the dhāraṇī gateways: ‘O beings, come here. Cultivate the dhāraṇī gateways, and do not give rise to conceits on account of those dhāraṇī gateways.
“Similarly, they instruct them in ten the powers of the tathāgatas: ‘O beings, come here. Cultivate the ten powers of the tathāgatas, and do not give rise to conceits on account of those ten powers of the tathāgatas. They lack even the slightest essence.’
“Similarly, they instruct them in the four fearlessnesses: ‘O beings, come here. Cultivate the four fearlessnesses, and do not give rise to conceits on account of those four fearlessnesses. They lack even the slightest essence.’
“Similarly, they instruct them in the four kinds of exact knowledge: ‘O beings, come here. Cultivate the four kinds of exact knowledge, and do not give rise to conceits on account of those four kinds of exact knowledge. They lack even the slightest essence.’
“Similarly, they instruct them in great compassion: ‘O beings, come here. Cultivate great compassion, and do not give rise to conceits on account of that great compassion. It lacks even the slightest essence.’
“Similarly, they instruct them in the distinct qualities of the buddhas: ‘O beings, come here. Cultivate the distinct qualities of the buddhas, and do not give rise to conceits on account of those distinct qualities of the buddhas. They lack even the slightest essence.’
“Similarly, they instruct them in the fruit of having entered the stream: ‘O beings, come here. Cultivate the fruit of having entered the stream, and do not give rise to conceits on account of that fruit of having entered the stream. It lacks even the slightest essence.’
“Similarly, they instruct them in the fruit of once-returner: ‘O beings, come here. Cultivate the fruit of once-returner, and do not give rise to conceits on account of that fruit of once-returner. It lacks even the slightest essence.’
“Similarly, they instruct them in the fruit of non-returner: ‘O beings, come here. Cultivate the fruit of non-returner, and do not give rise to conceits on account of that fruit of non-returner. It lacks even the slightest essence.’
“Similarly, they instruct them in arhatship: ‘O beings, come here. Cultivate arhatship, and do not give rise to conceits on account of that arhatship. It lacks even the slightest essence.’
“Similarly, they instruct them in individual enlightenment: ‘O beings, come here. Cultivate individual enlightenment, and do not give rise to conceits on account of that individual enlightenment. It lacks even the slightest essence.’
“Similarly, they instruct them in the knowledge of the aspects of the path: ‘O beings, come here. Cultivate the knowledge of the aspects of the path, and do not give rise to conceits on account of that knowledge of the aspects of the path. It lacks even the slightest essence.’
“Similarly, they instruct them in all-aspect omniscience: ‘O beings, come here. Cultivate all-aspect omniscience, and do not give rise to conceits on account of that all-aspect omniscience. It lacks even the slightest essence.’
“Instructing and advising beings accordingly, they practice the path of the bodhisattvas but are not fixated on anything at all. If you ask why, it is because all phenomena are without fixation, because they have no essential nature on which bodhisattvas might become fixated, owing to emptiness being their essential nature.
“So it is, Subhūti, that bodhisattva great beings practice the path to enlightenment, but do not dwell anywhere at all. In a nondwelling manner, they practice the perfection of generosity but do not dwell there, practice the perfection of ethical discipline but do not dwell there, practice the perfection of tolerance but do not dwell there, practice the perfection of perseverance but do not dwell there, practice the perfection of meditative concentration but do not dwell there, and practice the perfection of wisdom but do not dwell there.
“They become absorbed in the first meditative concentration, but they do not dwell there. If you ask why, it is because the first meditative concentration is empty of the essential nature of meditative concentration, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the second meditative concentration, but they do not dwell there. If you ask why, it is because the second meditative concentration is empty of the essential nature of meditative concentration, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the third meditative concentration, but they do not dwell there. If you ask why, it is because the third meditative concentration is empty of the essential nature of meditative concentration, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the fourth meditative concentration, but they do not dwell there. If you ask why, it is because the fourth meditative concentration is empty of the essential nature of meditative concentration, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in loving kindness, but they do not dwell there. If you ask why, it is because loving kindness is empty of the essential nature of loving kindness, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in compassion, but they do not dwell there. If you ask why, it is because compassion is empty of the essential nature of compassion, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in empathetic joy, but they do not dwell there. If you ask why, it is because empathetic joy is empty of the essential nature of empathetic joy, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in equanimity, but they do not dwell there. If you ask why, it is because equanimity is empty of the essential nature of equanimity, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the sphere of infinite space, but they do not dwell there. If you ask why, it is because the sphere of infinite space is empty of the essential nature of the sphere of infinite space, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the sphere of infinite consciousness, but they do not dwell there. If you ask why, it is because the sphere of infinite consciousness is empty of the essential nature of the sphere of infinite consciousness, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the sphere of nothing-at-all, but they do not dwell there. If you ask why, it is because the sphere of nothing-at-all is empty of the essential nature of the sphere of nothing-at-all, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the sphere of neither perception nor nonperception, but they do not dwell there. If you ask why, it is because the sphere of neither perception nor nonperception is empty of the essential nature of the sphere of neither perception nor nonperception, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the eight liberations, but they do not dwell there. If you ask why, it is because the liberations are empty of the essential nature of the liberations, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the nine serial steps of meditative absorption, but they do not dwell there. If you ask why, it is because the serial steps of meditative absorption are empty of the essential nature of the serial steps of meditative absorption, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the four applications of mindfulness, but they do not dwell there. If you ask why, it is because the applications of mindfulness are empty of the essential nature of the applications of mindfulness, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the four correct exertions, but they do not dwell there. If you ask why, it is because the correct exertions are empty of the essential nature of the correct exertions, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the supports for miraculous ability, but they do not dwell there. If you ask why, it is because the supports for miraculous ability are empty of the essential nature of the supports for miraculous ability, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the five faculties, but they do not dwell there. If you ask why, it is because the faculties are empty of the essential nature of the faculties, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the five powers, but they do not dwell there. If you ask why, it is because the powers are empty of the essential nature of the powers, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the seven branches of enlightenment, but they do not dwell there. If you ask why, it is because the branches of enlightenment are empty of the essential nature of the branches of enlightenment, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the noble eightfold path, but they do not dwell there. If you ask why, it is because the noble eightfold path is empty of the essential nature of the noble eightfold path, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the four truths of the noble ones, but they do not dwell there. If you ask why, it is because the truths of the noble ones are empty of the essential nature of the truths of the noble ones, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the emptiness, signlessness, and wishlessness gateways to liberation, but they do not dwell there. If you ask why, it is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They become absorbed in the five extrasensory powers, but they do not dwell there. If you ask why, it is because the extrasensory powers are empty of the essential nature of the extrasensory powers, those who become absorbed are empty of essential nature, and the aspects through which they become absorbed are also empty of essential nature.
“They attain the fruit of having entered the stream, but do not dwell there; attain the fruit of once-returner, but do not dwell there; attain the fruit of non-returner, but do not dwell there; attain arhatship, but do not dwell there; and attain individual enlightenment, but do not dwell there.”
Subhūti asked, “Why do they not dwell in them?”
“They do not dwell there because of two aspects,” replied the Blessed One. “If you ask what those two are, they are essential nature and the absence of essential nature, which is to say, owing to these two, those attainments have no such fruit in which bodhisattvas might dwell, or on account of which they might dwell, or anybody who might dwell there. Just because of that they do not take pleasure in them. If you ask why, it is because they think, ‘I should not not attain the fruit of having entered the stream, but I should not dwell there. I should not not attain the fruit of once-returner, but I should not dwell there. I should not not attain the fruit of non-returner, but I should not dwell there. I should not not attain arhatship, but I should not dwell there. I should not not attain the level of the pratyekabuddhas, but I should not dwell there. Rather, I should fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, it is because, starting from when I first set my mind, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the first level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the second level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the third level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the fourth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the fifth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the sixth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the seventh level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the eighth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the ninth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Starting from the tenth level, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all. Having entered a bodhisattva’s full maturity, apart from setting the mind on unsurpassed, perfect, complete enlightenment, I have not set the mind on anything else at all.’
“Subhūti, whatever bodhisattva great beings without mental distraction practice with body, or speech, or mind, not practicing with the mind of enlightenment does not exist, which is to say, those bodhisattva great beings, maintaining the mind of enlightenment, without mental distraction, achieve the path of enlightenment.”1372
Subhūti asked, “Blessed Lord, if all phenomena have not arisen, how will bodhisattva great beings achieve the path of enlightenment?”
“Well then, Blessed Lord, whether the tathāgatas appear or whether the tathāgatas do not appear, does the reality of phenomena as it pertains to phenomena not remain as it is?” asked Subhūti.
“It is so, Subhūti, it is so,” replied the Blessed One. “Whether the tathāgatas appear or whether the tathāgatas do not appear, the abiding nature of phenomena remains as it is. And yet, for the sake of those who do not know this abiding nature of phenomena, bodhisattva great beings develop the path of enlightenment. On that path they liberate beings from saṃsāra.”
“Blessed Lord, is enlightenment then attained by a path that has arisen?” asked Subhūti.
“No,” replied the Blessed One.
“Well then, Blessed Lord, is enlightenment attained by a path that has not arisen?” asked Subhūti.
“No,” replied the Blessed One.
“Well then, Blessed Lord, is enlightenment attained by a path that has arisen and also has not arisen?” asked Subhūti.
“No,” replied the Blessed One.
“Well then, Blessed Lord, is enlightenment attained by a path that neither has arisen nor has not arisen?” asked Subhūti.
“No,” replied the Blessed One.
“Well then, Blessed Lord, how is enlightenment attained?” asked Subhūti.
“Subhūti,” replied the Blessed One, “enlightenment will not be attained by a path, nor will it be attained by that which is not a path. Enlightenment itself is the path, and the path itself is enlightenment.”
Subhūti then asked, “Blessed Lord, if enlightenment itself is the path and the path itself is enlightenment, then bodhisattva great beings will have already attained enlightenment, so why then is it taught that they are described as the tathāgatas, arhats, perfectly complete buddhas because of the thirty-two major marks of a great person, the eighty excellent minor marks, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas?”
“Subhūti, do you think that the buddhas attain enlightenment?” asked the Blessed One.
“No, Blessed Lord,” said Subhūti. “The buddhas do not attain enlightenment. The buddhas are themselves enlightenment, and enlightenment is itself the buddhas.”
“Subhūti,” continued the Blessed One, “in regard to what you have said, that ‘bodhisattva great beings will have already attained enlightenment,’ Subhūti, bodhisattva great beings, having completed the perfection of generosity, completed the perfection of ethical discipline, completed the perfection of tolerance, completed the perfection of perseverance, completed the perfection of meditative concentration, and completed the perfection of wisdom; having completed the emptiness of internal phenomena, completed the emptiness of external phenomena, completed the emptiness of external and internal phenomena, completed the emptiness of emptiness, completed the emptiness of great extent, completed the emptiness of ultimate reality, completed the emptiness of conditioned phenomena, completed the emptiness of unconditioned phenomena, completed the emptiness of the unlimited, completed the emptiness of that which has neither beginning nor end, completed the emptiness of nonexclusion, completed the emptiness of inherent nature, completed the emptiness of all phenomena, completed the emptiness of intrinsic defining characteristics, completed the emptiness of that which cannot be apprehended, completed the emptiness of nonentities, completed the emptiness of essential nature, and completed the emptiness of an essential nature of nonentities; having completed the four applications of mindfulness, completed the four correct exertions, completed the four supports for miraculous ability, completed the five faculties, completed the five powers, completed the seven branches of enlightenment, and completed the noble eightfold path; having completed the four truths of the noble ones, completed the four meditative concentrations, completed the four immeasurable attitudes, completed the four formless absorptions, completed the eight liberations, completed the nine serial steps of meditative absorption, completed the emptiness, signlessness, and wishlessness gateways to liberation, completed the extrasensory powers, completed the meditative stabilities, and completed the dhāraṇī gateways; and having completed the ten powers of the tathāgatas, completed the four fearlessnesses, completed the four kinds of exact knowledge, completed great loving kindness, completed great compassion, and completed the eighteen distinct qualities of the buddhas, through the vajra-like meditative stability, through the wisdom endowed with the single instant, fully awaken to unsurpassed, perfect, complete enlightenment. Once they have fully awakened to unsurpassed, perfect, complete enlightenment, those bodhisattvas are called ‘tathāgatas, all-seeing ones with control over all phenomena.’ ”
Subhūti then asked, “Blessed Lord, if all phenomena are devoid of inherent nature, how do bodhisattva great beings refine a buddhafield?”
“Subhūti,” replied the Blessed One, “here, starting from the first setting of the mind, bodhisattva great beings purify their own and others’ negativities of body, negativities of speech, and negativities of mind. Having purified those, they refine a buddhafield.”
Subhūti asked, “Blessed Lord, what are negativities of body, what are negativities of speech, and what are negativities of mind?”1374
The Blessed One replied, “A bodhisattva’s negativities of body are the physical nonvirtuous actions of killing, stealing, and sexual misconduct. A bodhisattva’s negativities of speech are the verbal nonvirtuous actions of falsehood, slander, verbal abuse, and nonsensical chatter. A bodhisattva’s negativities of mind are the mental nonvirtuous actions of covetousness, malice, and wrong views. Moreover, Subhūti, thoughts of miserliness are a bodhisattva’s negativity of mind, thoughts of degenerate morality are a bodhisattva’s negativity of mind, thoughts of agitation are a bodhisattva’s negativity of mind, thoughts of indolence are a bodhisattva’s negativity of mind, thoughts of distraction are a bodhisattva’s negativity of mind, thoughts of noncomposure1375 are a bodhisattva’s negativity of mind, and thoughts of intellectual stupidity are a bodhisattva’s negativity of mind.
“Moreover, Subhūti, impure ethical discipline is a bodhisattva’s negativity. Being separated from the four applications of mindfulness is a bodhisattva’s negativity, being separated from the four correct exertions is a bodhisattva’s negativity, being separated from the four supports for miraculous ability is a bodhisattva’s negativity, being separated from the five faculties is a bodhisattva’s negativity, being separated from the five powers is a bodhisattva’s negativity, being separated from the seven branches of enlightenment is a bodhisattva’s negativity, and being separated from the noble eightfold path is a bodhisattva’s negativity. Being separated from the four truths of the noble ones is a bodhisattva’s negativity, being separated from the four meditative concentrations is a bodhisattva’s negativity, being separated from the four immeasurable attitudes is a bodhisattva’s negativity, being separated from the four formless absorptions is a bodhisattva’s negativity, being separated from the eight liberations is a bodhisattva’s negativity, being separated from the nine serial steps of meditative absorption is a bodhisattva’s negativity, and being separated from the emptiness, signlessness, and wishlessness gateways to liberation is a bodhisattva’s negativity.
“Moreover, Subhūti, the actualizing of the fruit of having entered the stream, or the longing for it, is a bodhisattva’s negativity. Moreover, Subhūti, the actualizing of the fruit of once-returner, or the longing for it, is a bodhisattva’s negativity. Moreover, Subhūti, the actualizing of the fruit of non-returner, or the longing for it, is a bodhisattva’s negativity. Moreover, Subhūti, the actualizing of arhatship, or the longing for it, is a bodhisattva’s negativity. Moreover, Subhūti, the actualizing of individual enlightenment, or the longing for it, is a bodhisattva’s negativity.