The Translation
The Noble
Transcendent State of Wisdom in Eight Thousand Lines
Chapter 1: Going About Life in the Knowing of All Aspects6465
Homage to all buddhas, bodhisattvas, noble disciples, and solitary realizers.66
Thus did I hear at one time. The Blessed One was dwelling at Vulture Peak near Rājagṛha together with a great monastic gathering of one thousand two hundred and fifty monks.67 They were all worthy ones68—that is, they had eliminated the worldly influences,69 they had no emotional defilements,70 they had become self-controlled,71 they had utterly liberated their mindsets, they had utterly liberated their discernment,72 they were noble,73 they were exemplary,74 they had completed the work to be done, they had accomplished the tasks,75 they had laid down their burdens,76 they had attained the benefits for themselves,77 they had completely exhausted the ties to worldly existence,78 they had the mindset utterly liberated through accurate understanding,79 and they had succeeded in reaching the supreme perfection of mastery over all their mental faculties80—with the exception of one single person, the venerable Ānanda.81
82At that time, the Blessed One addressed the elder, the venerable Subhūti: “Subhūti, starting from the transcendent state of wisdom, please illuminate for the bodhisattva great beings the way that bodhisattva great beings should go completely beyond cyclic existence in the transcendent state of wisdom.”83
Then, indeed, the venerable Śāriputra wondered to himself, “Will the elder, the venerable Subhūti, expound the transcendent state of wisdom to bodhisattva great beings on his own—by virtue of his previously developed reserve of strength in wisdom and illumination, that is to say, by virtue of his being blessed with the power of wisdom and illumination—or through the Buddha’s miraculous power?”84
Then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind that the venerable Śāriputra was having mental ruminations of these kinds and said to the venerable Śariputra, “O Venerable Śāriputra, everything that the Blessed One’s disciples say, teach, expound, express, clarify, or elucidate should be known as the Tathāgata’s personal doing.85 Why is that? It is because those disciples who train in the Dharma taught by the Tathāgata actualize the true nature of things and keep it in mind. Once they have actualized the true nature of things and kept it in mind, absolutely nothing that they say, teach, expound, express, clarify, or elucidate is in conflict with the true nature of things.86 O Śāriputra, it is a natural outcome87 of the Tathāgata’s Dharma teaching itself that those noble scions, when expounding the true nature of things, do not contradict the true nature of things.”
Then, due to the miraculous power of the Buddha, Subhūti said to the Blessed One, “The Blessed One said, ‘Subhūti, starting from the transcendent state of wisdom, please illuminate for the bodhisattva great beings the way that bodhisattva great beings should go completely beyond cyclic existence in the transcendent state of wisdom.’ O Blessed One, when you say ‘bodhisattva’ here, to what thing does the term bodhisattva refer? O Blessed One, I do not identify any thing called a ‘bodhisattva.’88 Nor do I identify any thing called a ‘transcendent state of wisdom.’89 Since I myself do not find, mentally perceive, or identify a bodhisattva or any thing called a ‘bodhisattva,’ and I also do not find, mentally perceive, or identify a ‘transcendent state of wisdom,’ what bodhisattva shall I instruct and guide, in what transcendent state of wisdom?90 Nonetheless, O Blessed One, when this is being described, taught, and expounded in this way, if the mindset of a bodhisattva great being does not become deflated, depressed, dejected, or sunk in despondency, and his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror, then this very bodhisattva great being should be guided in the transcendent state of wisdom.91 Precisely this state should be understood as that bodhisattva great being’s transcendent state of wisdom. Precisely this state is the instruction in the transcendent state of wisdom. When a bodhisattva great being is abiding in such a mindset, that alone is his or her instruction and guidance.92
“Furthermore, O Blessed One, by going about life in the transcendent state of wisdom and cultivating it,93 a bodhisattva great being should train in such a way that, while being trained, he or she would not develop conceits even about that mindset of awakening.94 Why is that? It is because that mindset is free of a mindset, which is to say, it is the luminously clear essential nature of a mindset.”95
The venerable Subhūti continued, “O Venerable Śāriputra, if, in that state free of a mindset, an existence or a nonexistence is neither found nor mentally perceived, then is your questioning of my statement reasonable as you expressed it, saying, ‘If that mindset is free of a mindset, does that mindset exist?’ ”97
The venerable Subhūti then said this: “O Venerable Śāriputra, the state free of a mindset is free of changing and free of conceptualization.”99
The venerable Śāriputra then said to the venerable Subhūti, “Excellent, Venerable Subhūti, excellent. You are explaining just the way that the Blessed One indicated you would, that is to say, as the foremost among those who abide free of conflict!100 So, from this, we should understand a bodhisattva great being to be beyond regressing from unsurpassed, perfect awakening. Also, we should know a bodhisattva great being never to be lacking the transcendent state of wisdom.101
“Furthermore, anyone who wishes to train for the level of a disciple must listen to this very transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on.102 He or she must train and engage in meditation in this very transcendent state of wisdom.103
“Furthermore, anyone who wishes to train for the level of a solitary realizer must listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. He or she must train and engage in meditation in this very transcendent state of wisdom.
“Furthermore, anyone who wishes to train for the level of a bodhisattva must listen to this very transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. Anyone endowed with skill in means must engage in meditation in this very transcendent state of wisdom in order to achieve all the bodhisattva qualities.104 Why is that? It is because all the bodhisattva qualities are expounded in detail in this very transcendent state of wisdom in which a bodhisattva must train and engage in meditation.
“Finally, anyone who wishes to train even in unsurpassed, perfect awakening must listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. Why is that? It is because all the buddha qualities are expounded in detail here in this very transcendent state of wisdom in which a bodhisattva must train and engage in meditation.”
105The Venerable Subhūti then said to the Blessed One, “O Blessed One, I myself do not find, do not mentally perceive, and do not identify this very designation bodhisattva. Nor do I find, mentally perceive, or identify the transcendent state of wisdom. Given that I myself am not finding, not mentally perceiving, and not identifying the very designation bodhisattva, and given that I am also not finding, not mentally perceiving, and not identifying a transcendent state of wisdom, what bodhisattva am I supposed to instruct and guide in what transcendent state of wisdom? O Blessed One, it would certainly be unconscionable of me if I myself—while not finding, not mentally perceiving, and not identifying any actual thing—were to make one appear and disappear by means of the mere designation bodhisattva.106 Furthermore, O Blessed One, that designation is neither something dwelling, nor something not dwelling, nor something free of dwelling, nor something not free of dwelling.107 Why is that? It is because that designation is not being found to exist. Thus, the designation is neither something dwelling, nor something not dwelling, nor something free of dwelling, nor something not free of dwelling.108
“O Blessed One, when this profound transcendent state of wisdom is being described, taught, and expounded in this way, if a bodhisattva great being’s mindset does not become deflated, depressed, dejected, or sunk in despondency, and his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror, then that bodhisattva great being has firm conviction with an altruistic disposition. Also, one should recognize him or her to be never lacking the transcendent state of wisdom, to dwell on the level of a bodhisattva beyond regressing, and to dwell with ease by means of freedom from dwelling.109
“Furthermore, O Blessed One, a bodhisattva great being who goes about life in the transcendent state of wisdom and cultivates the transcendent state of wisdom would not dwell on physical forms, feelings, conceptions, conditioning factors, or consciousness.110 Why is that? It is because, if he or she were to dwell on physical forms, he or she would go about life in the cumulative construction of physical forms.111 He or she would not go about life in the transcendent state of wisdom. Likewise, if he or she were to dwell on feelings, conceptions, conditioning factors, and consciousness, he or she would go about life in the cumulative construction of feelings, conceptions, conditioning factors, and consciousness, and would not go about life in the transcendent state of wisdom. Why is that? It is because, while going about life cumulatively constructing these, he or she would not apprehend the transcendent state of wisdom, would not engage in meditation, and would not accomplish the transcendent state of wisdom. By not accomplishing the transcendent state of wisdom, he or she would not go beyond cyclic existence in the state of complete knowing by means of apprehending the inapprehensible.112 Why is that? It is because, in the transcendent state of wisdom, physical forms are not apprehended. Likewise, in the transcendent state of wisdom, feelings, conceptions, conditioning factors, and consciousness are not apprehended.
“Furthermore, the nonapprehending of physical forms is not the same as physical forms.113 Likewise, the nonapprehending of feelings, conceptions, conditioning factors, and consciousness is not the same as feelings, conceptions, conditioning factors, and consciousness. And this transcendent state of wisdom is not something apprehended in addition to those.
“Therefore, it is in this transcendent state of wisdom that a bodhisattva great being should go about life. Also, the bodhisattva great being’s meditative concentration—called the meditative concentration free of anything apprehended—is vast, highly esteemed, focused on what is beyond measure, and unshared by the disciples and solitary realizers.114 Furthermore, this state of complete knowing is not apprehended, since it cannot be grasped through conventional signs.
“If it were something to be grasped through conventional signs, then the wandering ascetic Śreṇika115 would never have gained faith in this teaching of the Buddha.116 Indeed, as someone who proceeded based on faith, the wandering ascetic Śreṇika had firm conviction in the knowing of someone who has complete knowing and he entered into it through a knowing limited in scope.117 After entering it, he did not apprehend physical forms.118 Likewise, he did not apprehend feelings, conceptions, conditioning factors, or consciousness. In that state, he did not even identify that knowing as delight or ease.119 Nor did he identify that knowing as inside physical forms. Nor did he identify that knowing as outside physical forms. Nor did he identify that knowing as both inside and outside physical forms. Nor did he identify that knowing as other than physical forms. Likewise, he did not identify that knowing as inside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as outside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as both inside and outside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as something other than feelings, conceptions, conditioning factors, or consciousness.
“The wandering ascetic Śreṇika had firm conviction in this way of proceeding.120 Everywhere along this way, he was someone who proceeded based on faith in the knowing of someone who has complete knowing. Hence, it is said, ‘He took the true nature of Dharma to be authoritative in this way and had firm conviction in it.’121 For this reason, he neither apprehended nor mentally perceived any thing that he could grasp or let go of.122 He did not develop conceits even about nirvāṇa.123
“O Blessed One, this too should be known as the transcendent state of wisdom of a bodhisattva great being, insofar as he or she does not apprehend physical forms, feelings, conceptions, conditioning factors, or consciousness. Nor does a bodhisattva great being pass into nirvāṇa in the interval without having realized the ten powers of a tathāgata,124 the four grounds for self-confidence of a tathāgata,125 and the eighteen distinctive qualities of a buddha.126 Therefore, O Blessed One, this should also be known as the transcendent state of wisdom of a bodhisattva great being.
“Furthermore, a bodhisattva great being who goes about life in the transcendent state of wisdom and cultivates it should reflect and meditate upon it in the following way: ‘What is that transcendent state of wisdom? To whom does the transcendent state of wisdom belong? Is that thing that is neither found nor mentally perceived the transcendent state of wisdom?’ If, reflecting and meditating upon it in this way, a bodhisattva great being’s mindset does not become deflated, depressed, dejected, or sunk in despondency, and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror, then such a bodhisattva great being should be known as a bodhisattva who never lacks the transcendent state of wisdom.”
Then the venerable Śāriputra asked the venerable Subhūti, “Subhūti, given that physical forms themselves lack the inherent nature of physical forms; given that feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness; given that the transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom; and given that the state of complete knowing itself lacks the inherent nature of a state of complete knowing, why should a bodhisattva great being be known as never lacking the transcendent state of wisdom?”
The venerable Subhūti replied to the venerable Śāriputra, “You are right, Venerable Śāriputra, you are right. Physical forms themselves lack the inherent nature of physical forms. Likewise, feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness. The transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom. The state of complete knowing itself lacks the inherent nature of a state of complete knowing. Even the transcendent state of wisdom lacks the defining characteristic of a transcendent state of wisdom. Even a defining characteristic lacks the inherent nature of a defining characteristic. Even what is to be characterized [by a defining characteristic] lacks the inherent nature of being characterized. Even an inherent nature lacks the defining characteristic of an inherent nature.”
The venerable Śāriputra then asked the venerable Subhūti, “Subhūti, will a bodhisattva great being who trains in this go beyond cyclic existence to the state of complete knowing?”
The venerable Subhūti replied to the venerable Śāriputra, “Yes, that bodhisattva great being will go. Venerable Śāriputra, yes, that bodhisattva great being will go. A bodhisattva great being who trains in this will go beyond cyclic existence to the state of complete knowing. Why is that? Because, Venerable Śāriputra, all things are never even born and are not gone beyond.127 Hence, Venerable Śāriputra, a bodhisattva great being, in going about life in such a manner, approaches the state of complete knowing.128 In whatever manner he or she approaches the state of complete knowing, in that same manner he or she—for the sake of causing beings to mature—refines his or her body and mind, refines his or her particular appearance, refines his or her buddhafield, and meets with the buddhas.129 Thus, a bodhisattva great being who goes about life in the transcendent state of wisdom is approaching the state of complete knowing.”
130Moreover, the venerable Subhūti said the following about a bodhisattva great being: “If a bodhisattva great being goes about life in physical forms, then he or she is going about life in a conventional sign. If he or she goes about life in the conventional sign of physical forms, then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘physical forms are a conventional sign,’ then he or she is going about life in a conventional sign. If he or she goes about life in the arising of physical forms, then he or she is going about life in a conventional sign.131 If he or she goes about life in the cessation of physical forms, then he or she is going about life in a conventional sign. If he or she goes about life in the dissolution of physical forms, then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘physical forms are empty,’ then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘I am going about my life,’ then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘I am a bodhisattva,’ then he or she is going about life in a conventional sign. This is because he or she is going about life in nothing but his or her mental perception of ‘I am a bodhisattva.’132
“Likewise, if he or she goes about life in feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign. If he or she goes about life in the conventional sign of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign. If he or she goes about life in the arising of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign. If he or she goes about life in the cessation of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign. If he or she goes about life in the dissolution of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘feelings, conceptions, conditioning factors, and consciousness are empty,’ then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘I am going about my life,’ then he or she is going about life in a conventional sign. If he or she goes about life in the notion ‘I am a bodhisattva,’ then he or she is going about life in a conventional sign. This is because he or she is going about life in nothing but his or her mental perception of ‘I am a bodhisattva.’ Furthermore, if it occurs to him or her, ‘Those who go about life in this way are going about life in the transcendent state of wisdom and are cultivating it,’ then he or she is going about life in nothing but a conventional sign. Such a bodhisattva should be known as someone who is not skilled in means.”133
Then the venerable Śāriputra asked the venerable Subhūti, “If a bodhisattva great being were to go about life in the transcendent state of wisdom, then how, Venerable Subhūti, would he or she do so?”
At this, the venerable Subhūti said to the venerable Śāriputra, “O Venerable Śāriputra, a bodhisattva great being does not go about life in physical forms, does not go about life in the conventional sign of physical forms, does not go about life in the notion ‘physical forms are a sign,’ does not go about life in the arising of physical forms, does not go about life in the cessation of physical forms, does not go about life in the dissolution of physical forms, does not go about life in the notion ‘physical forms are empty,’ does not go about life in the notion ‘I am going about my life,’ and does not go about life in the notion ‘I am a bodhisattva.’
“Likewise, he or she does not go about life in feelings, conceptions, or conditioning factors. He or she does not go about life in consciousness, does not go about life in the conventional sign of consciousness, does not go about life in the notion ‘consciousness is a conventional sign,’ does not go about life in the arising of consciousness, does not go about life in the cessation of consciousness, does not go about life in the dissolution of consciousness, does not go about life in the notion ‘consciousness is empty,’ does not go about life in the notion ‘I am going about my life,’ and does not go about life in the notion ‘I am a bodhisattva.’ If he or she does not think, ‘Those who go about life in this way are going about life in the transcendent state of wisdom and are cultivating the transcendent state of wisdom,’ then a bodhisattva great being who is going about life in this way is going about life in the transcendent state of wisdom. For he or she never goes close to the thoughts, ‘I am going about my life,’ ‘I am not going about my life,’ ‘I am going about my life and not going about my life,’ or ‘I am neither going about my life nor not going about my life.’134 Nor does he or she arrive at the thoughts, ‘I will be going about my life,’ ‘I will not be going about my life,’ ‘I will both be going about my life and not be going about my life,’ or ‘I will neither be going about my life nor not be going about my life.’ Why does he or she not come to think that? It is because no things are either arrived at or taken hold of. This meditative concentration of a bodhisattva great being—called the meditative concentration free of anything apprehended—is vast, highly esteemed, focused on what is beyond measure, and unshared by the disciples and solitary realizers. By abiding in this very meditative concentration, a bodhisattva great being quickly realizes unsurpassable, completely perfect awakening.”
Through the miraculous power of the Buddha, the elder, the venerable Subhūti, continued: “O Blessed One, a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration.135 Yet, he or she does not identify that meditative concentration and does not develop conceits about it, thinking, ‘I am concentrated,’ ‘I will attain the meditative concentration,’ ‘I am attaining the meditative concentration,’ or ‘I have attained the meditative concentration.’ Never are such thoughts as these experienced by that bodhisattva great being in any form or any manner.”136
At this, the venerable Śāriputra asked the venerable Subhūti, “O Venerable Subhūti, in what meditative concentration is a bodhisattva great being—whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening—abiding? Is that meditative concentration something that can be demonstrated?”
“Definitely not, Venerable Śāriputra,” replied Subhūti. “Why is that? It is because even such a noble son or daughter does not perceive that meditative concentration, nor does he or she conceive of it.”
Then the Blessed One commended the venerable Subhūti: “Excellent, Venerable Subhūti, excellent. It is exactly so, Subhūti, exactly so. Just as it is illuminating to you through the Tathāgata’s miraculous power and just as you are expounding it through the Tathāgata’s blessings, just so a bodhisattva great being should train in this meditative concentration. Why is that? It is because a bodhisattva great being who trains in this way trains in the transcendent state of wisdom.”
The venerable Śāriputra then asked the Blessed One, “O Blessed One, is it that a bodhisattva great being who trains in this way trains in the transcendent state of wisdom?”138
At this, the Blessed One said to the venerable Śāriputra, “Śāriputra, a bodhisattva great being who trains in this way is training in the transcendent state of wisdom.”
At this, the venerable Śāriputra asked the Blessed One, “O Blessed One, in what thing does a bodhisattva great being train?”
At this, the Blessed One said to the venerable Śāriputra, “O Śāriputra, while training in this way a bodhisattva does not train in any things whatsoever.139 Why is that? It is because, Śāriputra, those things are not experienced by him or her in the same manner that they are fixated upon by immature, uninformed, ordinary persons.”140
“How then are those things experienced?”141 asked the venerable Śāriputra.
The Blessed One replied, “O Śāriputra, insofar as those things are not experienced as existing, they are experienced. And, since those things are not known to exist as such by that bodhisattva great being, they are called ignorance.142 Those things are habitually fixated upon by immature, uninformed, ordinary persons. But all things—insofar as they are not actually experienced—are just imagined by them.143 After imagining them, those immature, ordinary beings become entangled in the two extremes, and neither perceive nor see those things.144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes. After habitually fixating on those extremes, they resort to their mental perception as a foundation, and imagine things as past, things as future, and things as present.145 After imagining those, they become fixated on names and physical forms.146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality. Since they are not perceiving or seeing the path in accordance with reality, they neither go beyond the three realms nor awaken to the pinnacle of reality.147 For this reason, those beings are considered immature. They do not place their trust in the true Dharma.148 On the other hand, Śāriputra, bodhisattva great beings do not fixate upon anything at all as the Dharma.”149
At this, the venerable Śāriputra asked the Blessed One, “But, O Blessed One, does a bodhisattva great being who trains in this way train in the state of complete knowing?”
The Blessed One said, “O Śāriputra, a bodhisattva great being who trains in this way does not train even in the state of complete knowing. Śāriputra, a bodhisattva great being who trains in this way trains in all things. Śāriputra, a bodhisattva great being who trains in the state of complete knowing in this way is approaching that state and will go beyond cyclic existence in that [knowing].”
150Then the venerable Subhūti said to the Blessed One, “O Blessed One, someone might ask me, ‘Is it the case that [a bodhisattva great being who is like an] illusory person would train in the state of complete knowing, approach that state, and go beyond cyclic existence in it?’ O Blessed One, if one were questioned in this way, how should one explicate the topic?”
In response, the Blessed One said to the venerable Subhūti, “To explain, Subhūti, I will ask you some questions about this topic in return. Answer them however you please.”
The venerable Subhūti assented to the Blessed One by saying, “Very well, Blessed One.”
The Blessed One asked, “Subhūti, [regarding a magical, illusion-like bodhisattva great being,] what do you think? Are his or her physical forms one thing and the magical illusion a different thing? Are his or her feelings one thing and the magical illusion a different thing? Are his or her conceptions one thing and the magical illusion a different thing? Are his or her conditioning factors one thing and the magical illusion a different thing? Subhūti, is his or her consciousness one thing and the magical illusion a different thing?”
“Definitely not, Blessed One,” replied Subhūti. “For, O Blessed One, it is not that physical forms are one thing, and the magical illusion a different thing. Physical forms themselves, Blessed One, are the magical illusion, and the magical illusion itself is the physical forms. Likewise, O Blessed One, feelings, conceptions, conditioning factors, and consciousness are not one thing, and the magical illusion a different thing. O Blessed One, feelings, conceptions, conditioning factors, and consciousness themselves are magical illusion, and the magical illusion is the feelings, conceptions, conditioning factors, and consciousness.”
The Blessed One asked, “Subhūti, what do you think? Is this so-called ‘bodhisattva’ here a conception, a name, a designation, and a conventional expression for the constituents underlying the clinging to existence?”
In response, Subhūti said to the Blessed One, “O Blessed One, yes. O Sugata, yes it is. O Blessed One, the reason is that a bodhisattva great being who trains in the transcendent state of wisdom is like an illusory person being trained in unsurpassable, perfect awakening. Why is that? It is because, O Blessed One, it should be kept in mind that a bodhisattva great being is him- or herself an illusory person, that is to say, the five constituents underlying the clinging to existence. Why is that? It is because, O Blessed One, that is how the Blessed One has taught: that physical forms are like a magical illusion, and what is so for physical forms is also so for the six sense organs and all five constituents. Likewise, it is because, O Blessed One, that is how the Blessed One has taught: that feelings, conceptions, and conditioning factors are like a magical illusion, and likewise the Blessed One has taught that consciousness is like a magical illusion, and what is so for feelings, conceptions, conditioning factors, and consciousness is also so for the six sense organs and all five constituents. O Blessed One, if those bodhisattva great beings have just begun to set out on the path and have heard this explication, would they not be frightened, terrified, or stricken with terror?”
The Blessed One said, “Subhūti, if those bodhisattva great beings who have just begun to set out on the path fall into the hands of unvirtuous friends, they will be frightened, terrified, or stricken with terror.151 But, Subhūti, if the bodhisattva great beings who have just begun to set out on the path fall into the hands of virtuous friends, they will not be frightened, terrified, or stricken with terror.”152
At this, Subhūti asked the Blessed One, “Who then, O Blessed One, should be known as virtuous friends for a bodhisattva great being?”
The Blessed One said, “Virtuous friends are those who instruct and guide a bodhisattva great being in the transcendent states and expound to him or her the activities of Māra like this: ‘The corruptions of Māra should be recognized as such; these are the corruptions of Māra. These activities of Māra should be recognized as such; these are the activities of Māra. Once you have recognized them, you should abandon them.’153 Subhūti, such people should be known as the virtuous friends of a bodhisattva great being, who has donned the great armor, has set out on the great journey, and has embarked on the great vehicle.”154
At this, Subhūti said to the Blessed One, “What the Blessed One has said is as follows: ‘Such people should be known as the virtuous friends of a bodhisattva great being, who has donned the great armor, has set out on the great journey, and has embarked on the great vehicle.’
155“And yet, O Blessed One, regarding that which you call ‘a bodhisattva great being,’ what is the referent of the word bodhisattva?”156
At this, the Blessed One said to Subhūti, “Subhūti, the referent of the word bodhisattva is free of any referent. Why is that? Subhūti, it is because a bodhisattva great being trains to be free of being entangled with any things. Subhūti, when a bodhisattva great being is free of being entangled with the objective of comprehending all things, he or she realizes unsurpassable, perfect awakening. But, Subhūti, since he or she has the objective of awakening, he or she is called a bodhisattva great being.”157
Subhūti said, “But the Blessed One has called him or her ‘a bodhisattva great being.’ For what reason, O Blessed One, is he or she called a bodhisattva that is a ‘great being’?”
The Blessed One said, “It is because he or she will cause a great number of beings and a great gathering of beings to achieve the greatest goal. Since he or she has this objective, he or she is called a ‘great being’ bodhisattva.”158
159Then the venerable Śāriputra said to the Blessed One, “O Blessed One, I too will venture to illuminate the objective due to which a bodhisattva is called a ‘great being.’ ”
The Blessed One said, “O Śāriputra, please illuminate what you are thinking right now.”
The venerable Śāriputra said, “The objective due to which a bodhisattva is called a ‘great being’ is that he or she is going to teach the Dharma to eliminate the numerous erroneous beliefs—such as the erroneous beliefs in a self, the erroneous beliefs in a being, the erroneous beliefs in a soul, the erroneous beliefs in a person, the erroneous beliefs in existence, the erroneous beliefs in dissolution, the erroneous beliefs in nihilism, the erroneous beliefs in eternalism, and the erroneous beliefs in individuality—and so on.”160
Then the venerable Subhūti said to the Blessed One, “O Blessed One, I too will venture to be illuminating about why a bodhisattva is called a ‘great being.’ ”
The Blessed One said, “Subhūti, please venture to illuminate what you are thinking right now.”
Subhūti then said to the Blessed One, “O Blessed One, he or she is called ‘a bodhisattva great being’ because he or she is neither entangled nor enmeshed in even that mindset—namely, that mindset of awakening, which is the mindset with complete knowing, the mindset free from worldly influences, the unequaled mindset, the mindset equal to the unequaled, and the mindset not shared by the disciples and solitary realizers.161 Why is that? It is because that mindset with complete knowing is free of worldly influence and free of enmeshment, and also because bodhisattva great beings are neither entangled nor enmeshed in even that mindset that is the mindset with complete knowing free of worldly influence and free of enmeshment. Since he or she has this objective, he or she is considered ‘a bodhisattva great being.’ ”
Subhūti said, “Due to his or her being free of a mindset, Venerable Śāriputra, he or she is neither entangled nor enmeshed in even that mindset.”
The venerable Subhūti continued, “O Venerable Śāriputra, if, in that state free of a mindset, an existence or a nonexistence is neither found nor mentally perceived, then is your questioning of my statement reasonable as expressed: ‘If that mindset is free of a mindset, does that mindset exist?’ ”
The venerable Śāriputra then said to the venerable Subhūti, “Excellent, excellent, Venerable Subhūti. You are explaining in just the way that the Blessed One indicated that you would, that is to say, as the foremost among those who abide free of conflict!”
162Then Pūrṇa, son of Maitrāyaṇī, said to the Blessed One, “O Blessed One, the one described in this context as a ‘great being’ is a sentient being who has donned the great armor, set out on the great journey, and mounted the great vehicle. It is for this reason that he or she is considered a ‘great being.’ ”
Then the venerable Subhūti asked the Blessed One, “O Blessed One, to what extent has a bodhisattva great being—described in this context as having donned the great armor—donned the great armor?”
The Blessed One said, “Here, Subhūti, it occurs to a bodhisattva great being, ‘The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable. And yet, there are no sentient beings to be liberated by anyone.’ With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti, it is because, in light of the illusory nature of things, this is the true nature of things. Subhūti, it is just as if a skilled magical illusionist or a magical illusionist’s apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti, what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “Subhūti, in this very way, a bodhisattva great being liberates immeasurable and innumerable sentient beings, and yet no one is liberating and no one is liberated. If a bodhisattva great being hears this explication being given in this way and is not frightened, terrified, or stricken with terror, then, Subhūti, that bodhisattva great being should be known as having donned the great armor to that extent.”
Then the venerable Subhūti said to the Blessed One, “Indeed, O Blessed One, as far as I have understood the point of the Blessed One’s explication, the bodhisattva great being should be known as not having donned the great armor.”
The Blessed One said, “You are right. Subhūti, you are right. The bodhisattva great being should be known, indeed, as not having donned the great armor.163 Why not? Because, Subhūti, the state of complete knowing is uncreated, untransformed, and unconditioned. Also, those sentient beings for whose sake he or she has donned the great armor are neither created, nor transformed, nor conditioned.”
At this, the venerable Subhūti said to the Blessed One, “So it is, O Blessed One. So it is, Sugata. Why is that? O Blessed One, it is because physical forms are neither fettered nor liberated.164 Likewise, O Blessed One, feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Also, the actual nature of physical forms is neither fettered nor liberated. Likewise, O Blessed One, the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.”165
Then the venerable Pūrṇa, son of Maitrāyaṇī, said to the venerable Subhūti, “O Venerable Subhūti, you say that physical forms are neither fettered nor liberated. Likewise, Venerable Subhūti, you say that feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Venerable Subhūti, you say that the actual nature of physical forms also is neither fettered nor liberated. Likewise, Venerable Subhūti, you say that the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.
“Well then, Venerable Subhūti, what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti, what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti, what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti, what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”