Chapter 12: Showing the World733734
Then the Blessed One once again addressed the venerable Subhūti: “Subhūti, as an analogy, it is just like a woman who has many sons—whether five, ten, twenty, thirty, forty, fifty, one hundred, or one thousand. They would all make great efforts if their mother were sick. They would think, ‘How can the threats to our mother’s life be removed? How can our mother be kept alive a long time? How can our mother’s body be kept from deteriorating? How can our mother survive a long time? How indeed can our mother be kept free of deterioration? How can our mother not encounter painful feelings, not dwell in a numb state, and not experience unpleasantness with regard to her body?735 Why ask this? Because it is she who gave birth to us. She is the one who undertook difficult noble deeds for us, gave us life, and showed us the world.’ Hence, those sons would keep their mother well tended to with all the sources of happiness, keep her well protected, and keep her well cared for.736 They would think, ‘May she come across no painful feelings or painful encounters.737 May she physically come into contact with nothing undesirable, whether it be through the eyes, ears, nose, tongue, body, or mind; because of the bodily wind, bile, phlegm, or a mixture of these; because of snake bites, mosquitos, crawling creatures, humans, or nonhumans; or because of calamities or misfortunes.’738 In this way, those sons would attend to their mother with all the sources of happiness, take care of her, keep her in mind, and protect her.739 They would think, ‘This is the mother who gave birth to us. She is the one who undertook difficult noble deeds for us, gave us life, and showed us the world.’
“In just the same way, Subhūti, the worthy, perfectly and completely awakened tathāgatas closely attend to this transcendent state of wisdom. Also, it is through the worthy, perfectly and completely awakened tathāgatas’ miraculous power, blessings, and close attentiveness that everyone else writes out this transcendent state of wisdom, takes it in, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it.740 Furthermore, all those worthy, perfectly and completely awakened tathāgatas—who presently reside, stay, and spend time in other world systems, out of their compassion for those worlds, in order to bring about the benefit, welfare, and happiness of a great multitude of people—feel compassion toward gods, humans, and all sentient beings.741 And as a result of their compassion, they closely attend to this transcendent state of wisdom and are ardently concerned about it, thinking, ‘What can keep the transcendent state of wisdom surviving a long time? What can keep the transcendent state of wisdom entirely free of deterioration? What can prevent the pernicious Māra or his demon cohort from presenting obstacles to those discussing this transcendent state of wisdom, writing it out, and training in it?’ In this way, Subhūti, the worthy, perfectly and completely awakened tathāgatas take care of this transcendent state of wisdom, keep it in mind, and protect it.
“Why do they do that? It is because this transcendent state of wisdom is the mother who gives birth to the worthy, perfectly and completely awakened tathāgatas. Having given birth to the worthy, perfectly and completely awakened tathāgatas, she is the one who made them see the state of complete knowing and showed them the world.742 Subhūti, she is the one who gives birth to the knowing of someone who has complete knowing and who makes the worthy, perfectly and completely awakened tathāgatas see that world. Thus, she shows them the world, in the sense that their state of complete knowing is born from her.743
“All the past worthy, perfectly and completely awakened tathāgatas who have realized unsurpassed, perfect awakening, realized unsurpassed awakening as a result of this very transcendent state of wisdom. All the future worthy, perfectly and completely awakened tathāgatas who will realize unsurpassed, perfect awakening, will realize unsurpassed awakening as a result of this very transcendent state of wisdom too. All those present worthy, perfectly and completely awakened tathāgatas—who presently reside, stay, and spend time in the immeasurable and innumerable world systems of the ten directions, out of their compassion for those worlds, in order to bring about the benefit, welfare, and happiness of a great multitude of people—feel compassion toward gods, humans, and all sentient beings. And it is from the perspective of their compassion that they have realized unsurpassed, perfect awakening; they too have realized unsurpassed, perfect awakening as a result of this very transcendent state of wisdom. And I, the present worthy, perfectly and completely awakened Tathāgata, have realized unsurpassed, perfect awakening as a result of this very transcendent state of wisdom too.
“Subhūti, in this way, she is the one who gives birth to the worthy, perfectly and completely awakened tathāgatas and shows them the world.”
Then the venerable Subhūti said to the Blessed One, “The Blessed One has said that she is the one who shows the world to the worthy, perfectly and completely awakened tathāgatas. Blessed One, how is she the one who shows the world to the worthy, perfectly and completely awakened tathāgatas? And, Blessed One, what do the worthy, perfectly and completely awakened tathāgatas call this world?”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, the Tathāgata has called the world the five constituents underlying the clinging to existence. What are the five? Subhūti, the Tathāgata has called the world these five constituents underlying the clinging to existence, namely, physical forms, feelings, conceptions, conditioning factors, and consciousness.”
Subhūti asked, “Blessed One, how could the transcendent state of wisdom show the five constituents to the tathāgatas? Blessed One, what does the transcendent state of wisdom show?”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, the transcendent state of wisdom shows the tathāgatas the world as the five constituents, since they neither perish nor are destroyed.744 How could she show that they neither perish nor are destroyed?745 Subhūti, the transcendent state of wisdom is the one who shows the world to the worthy, perfectly and completely awakened tathāgatas in this way, due to the fact, Subhūti, that the five constituents have the nature of emptiness—inasmuch as they lack an inherent nature—and that emptiness neither perishes nor is destroyed.746 Also, Subhūti, the transcendent state of wisdom is the one who shows the world to the worthy, perfectly and completely awakened tathāgatas in this way, inasmuch as the freedom from signs, the freedom from inclinations, the freedom from conditionings, the freedom from arisings, the freedom from things, and the ultimate realm of things do not perish and are not destroyed.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that sentient beings are immeasurable and sentient beings are innumerable.747 And how does the Tathāgata discern accurately that sentient beings are immeasurable and that sentient beings are innumerable? Subhūti, since sentient beings have no inherent nature, he discerns accurately that sentient beings are immeasurable and that sentient beings are innumerable. Subhūti, that is how, as a result of just such a transcendent state of wisdom, the Tathāgata discerns accurately that sentient beings are immeasurable and that sentient beings are innumerable.
“Beyond that, Subhūti, the Tathāgata discerns the mental ruminations of the immeasurable and innumerable sentient beings to be nothing but the unreal nature of sentient beings.748 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately the immeasurable and innumerable mental ruminations of the immeasurable and innumerable sentient beings. Subhūti, in this way, the transcendent state of wisdom is the one who shows the world to the worthy, perfectly and completely awakened tathāgatas.749
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable and innumerable sentient beings’ mindsets that are undistracted are undistracted mindsets.750 And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable and innumerable sentient beings’ undistracted mindsets are undistracted mindsets? Subhūti, he discerns accurately their undistractedness from dissipation, and dissipation being due to nondissipation.751 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the immeasurable and innumerable sentient beings’ mindsets that are undistracted are undistracted mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the immeasurable and innumerable sentient beings’ mindsets that are distracted are distracted mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable and innumerable sentient beings’ distracted mindsets are distracted mindsets? Subhūti, he discerns accurately that those mindsets are distracted from the true nature of things but they are free of characteristics, unwaning, utterly unwaning, and undistracted.752 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the immeasurable and innumerable sentient beings’ mindsets that are distracted are distracted mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable and innumerable sentient beings’ mindsets that are immeasurable and unwaning are mindsets that are immeasurable and unwaning. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable and innumerable sentient beings’ mindsets that are immeasurable and unwaning are immeasurable and unwaning mindsets? Subhūti, the mindset inhabited by the Tathāgata is free of ceasing, free of arising, free of dwelling, independent, unequaled, immeasurable, and incalculable.753 Hence, he discerns accurately that such a mindset is unwaning and immeasurable, in the same way that space is unwaning and immeasurable.754 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable and innumerable sentient beings’ mindsets that are immeasurable and unwaning are immeasurable and unwaning mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets that are emotionally defiled are emotionally defiled mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ emotionally defiled mindsets are emotionally defiled mindsets? Subhūti, those mindsets unfixed by convention are defiled by a lack of emotional defilement.755 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets that are emotionally defiled are emotionally defiled mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets that are emotionally undefiled are emotionally undefiled mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ emotionally undefiled mindsets are emotionally undefiled mindsets? Subhūti, those mindsets are luminously clear by nature.756 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets that are emotionally undefiled are emotionally undefiled mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that are stuck are stuck mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the mindsets of immeasurable sentient beings that are stuck are stuck mindsets? Subhūti, those mindsets are stuck by not sticking.757 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that are stuck are stuck mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the immeasurable sentient beings’ mindsets that are uplifted are uplifted mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the uplifted mindsets of immeasurable sentient beings are uplifted mindsets? Subhūti, those ungraspable mindsets cannot be uplifted.758 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that are uplifted are uplifted mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings with worldly influences are mindsets with worldly influences. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the mindsets of immeasurable sentient beings with worldly influences are mindsets with worldly influences? Subhūti, he discerns those mindsets lacking inherent nature to be fabrications of something unreal.759 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that have worldly influences are mindsets with worldly influences.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that do not have worldly influences are mindsets free of worldly influences. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the mindsets of immeasurable sentient beings that do not have worldly influences are mindsets free of worldly influences? Subhūti, he discerns those mindsets in the state of absence to be naturally effortless.760 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings free of worldly influences are mindsets free of worldly influences.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that have attachment are mindsets with attachment.761 And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the mindsets of immeasurable sentient beings that have attachment are mindsets with attachment? Subhūti, having attachment is not the accurate state of a mindset, and a mindset’s accurate state is not having attachment. Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the immeasurable sentient beings’ mindsets with attachment are mindsets with attachment.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that are free of attachment are mindsets free of attachment. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the mindsets of immeasurable sentient beings that are free of attachment are mindsets free of attachment? Subhūti, the voidness of a mindset is not a mindset’s state of attachment, and the accurate state of a mindset free of attachment is not a mindset that has attachment.762 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the mindsets of immeasurable sentient beings that are free of attachment are mindsets free of attachment.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the aggressive mindsets of immeasurable sentient beings are aggressive mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the aggressive mindsets of immeasurable sentient beings are aggressive mindsets? Subhūti, the aggressiveness of a mindset is not the accurate state of a mindset, and the accurate state of a mindset is not the aggressiveness of a mindset. Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that the aggressive mindsets of immeasurable sentient beings are aggressive mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets free of aggression are mindsets free of aggression. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets free of aggression are mindsets free of aggression? Subhūti, a mindset’s voidness is not a mindset’s freedom from aggressiveness, and the accurate state of a mindset free of aggression is not the aggressiveness of a mindset. Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets free of aggression are mindsets free of aggression.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with confusion are mindsets with confusion. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets with confusion are mindsets with confusion? Subhūti, a mindset with confusion is not the accurate state, and the accurate state of a mindset is not a mindset with confusion. Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with confusion are mindsets with confusion.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets free of confusion are mindsets free of confusion. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets free of confusion are mindsets free of confusion? Subhūti, the voidness of a mindset is not a mindset with confusion, and the accurate state of a mindset free of confusion is not a mindset with confusion. Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets free of confusion are mindsets free of confusion.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ subtle mindsets are subtle mindsets.763 And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ subtle mindsets are subtle mindsets? Subhūti, mindsets connected with not increasing belong to not increasing.764 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ subtle mindsets are subtle mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ gross mindsets are gross mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ gross mindsets are gross mindsets? Subhūti, those mindsets do not shrink, do not grow, and do not disappear, because those mindsets absolutely are not the voidness.765 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ gross mindsets are gross mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets that are unexpansive mindsets are unexpansive mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that the unexpansive mindsets of immeasurable sentient beings are unexpansive mindsets? Subhūti, those mindsets do not come from anywhere, do not go anywhere, and are not based anywhere.766 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ unexpansive mindsets are unexpansive mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ expansive mindsets are expansive mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ expansive mindsets are expansive mindsets? Subhūti, those mindsets are the same in terms of their sameness and the same in terms of their inherent nature.767 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ expansive mindsets are expansive mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets beyond measure are mindsets beyond measure. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets beyond measure are mindsets beyond measure? Subhūti, those mindsets are beyond measure since they have no basis.768 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets beyond measure are mindsets beyond measure.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with manifestations are mindsets with manifestations.769 And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets with manifestations are mindsets with manifestations? Subhūti, the inherent nature of mindsets is that they have similar perceptions.770 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with manifestations are mindsets with manifestations.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets without manifestations are mindsets without manifestations. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets without manifestations are mindsets without manifestations? Subhūti, since a mindset has no characteristics and is devoid of any object, it is imperceptible and does not appear either to the first three types of eyes or to all types of eyes.771 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets without manifestations are mindsets without manifestations.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with resistance are mindsets with resistance. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets with resistance are mindsets with resistance? Subhūti, having fabricated the unreal, those mindsets are empty and contingent upon their object.772 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets with resistance are mindsets with resistance.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets without resistance are mindsets without resistance. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ mindsets without resistance are mindsets without resistance? Subhūti, those mindsets free of duality are arisen in the unarisen.773 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ mindsets without resistance are mindsets without resistance.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ inferior mindsets are inferior mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ inferior mindsets are inferior mindsets? Subhūti, in that mindset that is in accordance with reality, there is no developing the conceit of an inferior mindset.774 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ inferior mindsets are inferior mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ superior mindsets are superior mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ superior mindsets are superior mindsets? Because, Subhūti, a mindset is not mentally perceived even as an atom, and, as a consequence, those mindsets are free from dualistic proliferations.775 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ superior mindsets are superior mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ unconcentrated mindsets are unconcentrated mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ unconcentrated mindsets are unconcentrated mindsets? Subhūti, similar to the dissimilar, those mindsets get carried away with the dissimilar, and hence are unconcentrated.776 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ unconcentrated mindsets are unconcentrated mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ concentrated mindsets are concentrated mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ concentrated mindsets are concentrated mindsets? Subhūti, similar to the similar, those mindsets get carried toward the similar, and hence those concentrated mindsets are similar to space.777 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ concentrated mindsets are concentrated mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ unliberated mindsets are unliberated mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ unliberated mindsets are unliberated mindsets? Subhūti, in being naturally liberated, those mindsets have the inherent nature of not existing.778 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ unliberated mindsets are unliberated mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ liberated mindsets are liberated mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ liberated mindsets are liberated mindsets? Subhūti, the Tathāgata simply does not mentally perceive a past, present, or future mindset, because a mindset does not exist.779 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ liberated mindsets are liberated mindsets.
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ imperceptible mindsets are imperceptible mindsets. And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately that immeasurable sentient beings’ imperceptible mindsets are imperceptible mindsets? Subhūti, since a mindset does not exist, it is imperceptible. Subhūti, since a mindset is not real, it cannot be an object of consciousness. Since a mindset is not something actualized, it cannot be grasped by a divine eye, a wisdom eye, or—needless to say—a flesh eye, insofar as it does not appear.780 Subhūti, that is how, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately that immeasurable sentient beings’ imperceptible mindsets are imperceptible mindsets. For, Subhūti, in this way, the transcendent state of wisdom shows the worthy, perfectly and completely awakened tathāgatas this world.781
“Furthermore, Subhūti, as a result of such a transcendent state of wisdom, the Tathāgata discerns accurately what is accepted and denied by immeasurable and innumerable other sentient beings and individuals.782 And how, Subhūti, as a result of such a transcendent state of wisdom, does the Tathāgata discern accurately what is accepted and denied by immeasurable and innumerable other sentient beings and individuals? Subhūti, the Tathāgata discerns accurately that all these mindsets that arise based upon physical forms are arising. The Tathāgata discerns accurately that all these mindsets that arise based upon feelings, conceptions, conditioning factors, and consciousness are arising.
“Subhūti, how does the Tathāgata know what is accepted and denied in those mindsets to be based upon physical forms? Likewise, how does the Tathāgata know what is accepted and denied in those mindsets to be based upon feelings, conceptions, conditioning factors, and consciousness? Subhūti, when those other sentient beings and individuals hold that the Tathāgata exists after dying, they are referring to his physical form.783 When they hold that the Tathāgata does not exist after dying, they are referring to his physical form. When they hold that the Tathāgata both exists and does not exist after dying, they are referring to his physical form. When they hold that the Tathāgata neither exists nor does not exist after dying, they are referring to his physical form.
“Likewise, when they hold that the Tathāgata exists after dying, they are referring to his feelings, conceptions, conditioning factors, and consciousness. When they hold that the Tathāgata does not exist after dying, they are referring to his feelings, conceptions, conditioning factors, and consciousness. When they hold that the Tathāgata both exists and does not exist after dying, they are referring to his feelings, conceptions, conditioning factors, and consciousness. When they hold that the Tathāgata neither exists nor does not exist after dying, they are referring to his feelings, conceptions, conditioning factors, and consciousness.
“When they hold that the self and the world are eternal—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are not eternal—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are both eternal and not eternal—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are neither eternal nor not eternal—and that this alone is the truth while everything else is a delusion—they are referring to physical forms.
“Likewise, when they hold that the self and the world are eternal—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are not eternal—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are both eternal and not eternal—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are neither eternal nor not eternal—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness.
“When they hold that the self and the world are finite—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are infinite—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are both finite and infinite—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the self and the world are neither finite nor infinite—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. Likewise, when they hold that the self and the world are finite—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are infinite—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are both finite and infinite—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the self and the world are neither finite nor infinite—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness.
“When they hold that the soul is the body—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. When they hold that the soul is something other than the body—and that this alone is the truth while everything else is a delusion—they are referring to physical forms. Likewise, when they hold that the soul is the feelings, conceptions, conditioning factors, and consciousness—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness. When they hold that the soul is something other than feelings, conceptions, conditioning factors, and consciousness—and that this alone is the truth while everything else is a delusion—they are referring to feelings, conceptions, conditioning factors, and consciousness.
“That is how, Subhūti, as a result of this transcendent state of wisdom, the Tathāgata knows that what is accepted and denied refers to physical forms. That is how, Subhūti, the Tathāgata knows that what is accepted and denied refers to feelings, conceptions, conditioning factors, and consciousness.
“But beyond that, Subhūti, as a result of this transcendent state of wisdom, the Tathāgata discerns accurately what is accepted and denied by immeasurable and innumerable other sentient beings and individuals in the following way. That is to say, in this state, Subhūti, the Tathāgata knows physical forms. But how, Subhūti, does the Tathāgata know physical forms? Subhūti, the Tathāgata knows physical forms as the actual nature.784 In this very way, the Tathāgata knows physical forms. That is also to say, in this state, Subhūti, the Tathāgata knows feelings, conceptions, conditioning factors, and consciousness. But how, Subhūti, does the Tathāgata know feelings, conceptions, conditioning factors, and consciousness? Subhūti, the Tathāgata knows feelings, conceptions, conditioning factors, and consciousness as the actual nature. In this very way, the Tathāgata knows feelings, conceptions, conditioning factors, and consciousness. Hence, Subhūti, as a result of this transcendent state of wisdom, the Tathāgata discerns accurately what is accepted and denied by immeasurable and innumerable other sentient beings and individuals. Since, Subhūti, he has shown this actual nature to be the actual nature of the Tathāgata, the actual nature of the constituents, and the actual nature of what is accepted and denied,785 Subhūti, he also has shown that the actual nature of the world is exactly the same as the actual nature of the constituents. How so? Subhūti, the Tathāgata has taught that the five constituents are what is termed ‘the world.’ Therefore, Subhūti, the actual nature of the constituents is the actual nature of the world. The actual nature of the world is the actual nature of all things.
“The actual nature of all things is the actual nature of the fruit of a stream enterer. The actual nature of the fruit of a stream enterer is the actual nature of the fruit of a once-returner. The actual nature of the fruit of a once-returner is the actual nature of the fruit of a non-returner. The actual nature of the fruit of a non-returner is the actual nature of the fruitional state of a worthy one. The actual nature of the fruitional state of a worthy one is the actual nature of a solitary realizer. The actual nature of a solitary realizer is the actual nature of a tathāgata. Thus, the actual nature of a tathāgata, the actual nature of the constituents, the actual nature of all things, and the actual nature of the noble disciples and solitary realizers is just one single actual nature. It is free from the multitude of things and nonthings because it is free of singularity, free of plurality, free of perishing, free of changing, free of duality, and free from creating duality.
“Subhūti, in this way, the Tathāgata has realized the actual nature, as a result of the transcendent state of wisdom. Subhūti, that is how the transcendent state of wisdom shows the world to the worthy, perfectly and completely awakened tathāgatas. Subhūti, that is how the Tathāgata shows this world to the world and, in this way, is the sight of this world. The transcendent state of wisdom is the mother of the worthy, perfectly and completely awakened tathāgatas. She engenders them and gives them birth. In this way, Subhūti, the tathāgata awakens to the actual nature. He knows the actual nature. He knows the unfalsifiable actual nature. And he knows the undifferentiable actual nature. Thus, Subhūti, the Tathāgata is called the Tathāgata insofar as he has realized the actual nature.”786
The elder Subhūti said, “Blessed One, the actual nature is profound. Blessed One, through this actual nature, the awakening of the blessed buddhas is revealed and elucidated. Blessed One, who else has firm conviction in it? Does a bodhisattva great being beyond regressing have it? Does a worthy one who has fulfilled his aspirations have it? Or does a person with the correct viewpoint have it? For surely, Blessed One, the Tathāgata has already realized and explained these extremely profound topics.”
At this, the Blessed One said to the venerable Subhūti, “That is true, Subhūti. That is true. The Tathāgata has already realized and explained these extremely profound topics. Subhūti, the Tathāgata has already realized and explained that actual nature as unperishing. He has already realized and explained it as the imperishability of the imperishable.”787
788Then the gods of the desire and form realms, with Śakra, the powerful god, as their chief, together with the twenty thousand gods belonging to the Brahmakāyika heaven, approached the Blessed One, paid obeisance to the Blessed One’s feet with their heads, and stood to one side. Standing to the side, those gods of the desire and form realms said to the Blessed One, “Blessed One, profound things are elucidated.789 In them, Blessed One, how are characteristics established?”
The Blessed One said, “In them, gods, characteristics are established to be empty. In them, gods, characteristics are established to be free of signs and free of inclinations. In them, gods, characteristics are established to be free of conditioning, free of arising, free of ceasing, free of emotional defilement, free of purification, and free of any state of being, nirvāṇa, the ultimate realm of things, and the actual nature. How so? Because, gods, these characteristics are not dependent upon anything. Gods, since these characteristics are just like space, the worthy, perfectly and completely awakened Tathāgata has not established them to be characteristics. These characteristics are not considered physical forms. Likewise, these characteristics are not considered feelings, conceptions, conditioning factors, or consciousness. These characteristics are not dependent upon physical forms. Likewise, these characteristics are not dependent upon feelings, conceptions, conditioning factors, or consciousness. These characteristics are not established by gods, nāgas, humans, or spirits. These characteristics cannot be shaken off by the world with its gods, humans, and asuras. Why not? Because even the world with its gods, humans, and asuras possesses the very same characteristics. Furthermore, these characteristics cannot be established by hand. Gods, someone could ask, ‘Can space be established by hand?’ Nevertheless, gods, would that person be speaking correctly to say such a thing?”
At this, the gods of the desire and form realms said to the Blessed One, “Blessed One, space is not established by anyone. Why is that? Blessed One, since space is unconditioned, space is not established by anyone.”
Then the Blessed One addressed the gods of the desire and form realms: “Gods, so it is. Whether or not the tathāgatas arise, these characteristics are established in the way they are. Why is that? Because the Tathāgata already realized and explained these to be the way that they are established. Therefore, gods, the Tathāgata is called ‘Tathāgata.’ ”790
Then the venerable Subhūti said to the Blessed One, “Blessed One, the Tathāgata has realized these profound characteristics and the knowing belonging to the tathāgatas that is free of attachment to those, namely, the transcendent state of wisdom. The transcendent state of wisdom is the scope of the tathāgatas leading to knowing free of attachment.”
At this, the Blessed One said to the venerable Subhūti, “That is true, Subhūti. That is true. Indeed, Subhūti, the transcendent state of wisdom shows the world to the worthy, perfectly and completely awakened tathāgatas in this way. Subhūti, insofar as the worthy, perfectly and completely awakened tathāgatas depend upon and abide in this transcendent state of wisdom as the Dharma, these qualities always are established. But the tathāgatas realize them through nondwelling, and hence they depend upon and abide in nothing but the Dharma. They pay tribute to the Dharma, revere it, respect it, venerate it, honor it, and tend to it. This transcendent state of wisdom alone is the true nature of things, Subhūti, so they pay tribute to the Dharma, revere it, respect it, venerate it, honor it, and tend to it. Why is that? Because, Subhūti, through this transcendent state of wisdom the worthy, perfectly and completely awakened tathāgatas bring about the state of complete knowing, and hence the worthy, perfectly and completely awakened tathāgatas are appreciative and grateful. Subhūti, when people describe the Tathāgata as ‘appreciative and grateful,’ they are speaking accurately to say this. Subhūti, out of appreciation and gratefulness, the worthy, perfectly and completely awakened Tathāgata promotes and protects any vehicles in which he has traveled and any paths through which he has realized unsurpassed, perfect awakening. Subhūti, one should see this as the Tathāgata’s appreciation and gratefulness.
“Furthermore, Subhūti, the Tathāgata has realized all things to be uncreated, unchanged, and unconditioned. Subhūti, one should see this too as the Tathāgata’s appreciation and gratefulness, because, Subhūti, it is as a result of this very transcendent state of wisdom that the worthy, perfectly and completely awakened Tathāgata’s knowing has proceeded in this same way with regard to all things. Also, by this very means, the transcendent state of wisdom is the one who shows this world to the worthy, perfectly and completely awakened tathāgatas.”
At this, the venerable Subhūti asked the Blessed One, “If, Blessed One, all things are not to be known and not to be seen, then how, Blessed One, can the transcendent state of wisdom be the one who shows this world to the worthy, perfectly and completely awakened tathāgatas?”
At this, the Blessed One said to the venerable Subhūti, “Excellent, Subhūti. It is excellent that you think the worthy, perfectly and completely awakened Tathāgata should be fully questioned about this point. Subhūti, you said, ‘All things are not to be known and not to be seen.’ It is true, Subhūti, it is true. All things are not to be known and not to be seen. Subhūti, how could all things be not to be known and not to be seen? It is because all things are empty. It is because all things are not dependent. It is in this way, Subhūti, that all things are not to be known and not to be seen. In this way, Subhūti, as a result of the transcendent state of wisdom, the tathāgatas realize all these things. In this way too, Subhūti, the transcendent state of wisdom is the one who shows this world to the worthy, perfectly and completely awakened tathāgatas, insofar as physical forms are not seen, and likewise feelings, conceptions, conditioning factors, and consciousness are not seen. Thus, indeed, Subhūti, the transcendent state of wisdom is the one who shows this world to the worthy, perfectly and completely awakened tathāgatas.”
Subhūti asked, “Blessed One, how could physical forms not be seen? How could feelings, conceptions, conditioning factors, and consciousness not be seen?”