Chapter 15: The Gods810
Then the venerable Subhūti asked the Blessed One, “Blessed One, how should a beginning bodhisattva great being dwell in the transcendent state of wisdom and train in it?”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, a beginning bodhisattva great being who wishes to train in this transcendent state of wisdom should attend virtuous friends, be devoted to them, and serve them. Subhūti, one should understand a bodhisattva great being’s virtuous friends to be those who instruct and guide him or her in this transcendent state of wisdom, and expound its meaning. They expound the meaning of the transcendent state of wisdom for him or her, saying, ‘Noble child, come and engage in meditation in the transcendent state of generosity.811 Likewise, engage in meditation in the transcendent state of ethical discipline, tolerant acceptance, heroic perseverance, and meditation.
“ ‘Noble child, whatever gifts you give, dedicate them all to unsurpassed, perfect awakening. Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness.812 Why not? Because, noble child, the state of complete knowing is not held fast.813
“ ‘Noble child, whatever ethical discipline you uphold, dedicate it all to unsurpassed, perfect awakening.814 Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness. Why is that? Because, noble child, the state of complete knowing is not held fast.
“ ‘Noble child, whatever tolerant acceptance you practice, dedicate it all to unsurpassed, perfect awakening. Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness. Why is that? Because, noble child, the state of complete knowing is not held fast.
“ ‘Noble child, whatever heroic perseverance you apply yourself with, dedicate it all to unsurpassed, perfect awakening. Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness. Why is that? Because, noble child, the state of complete knowing is not held fast.
“ ‘Noble child, whatever meditation you engage in, dedicate it all to unsurpassed, perfect awakening. Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness. Why is that? Because, noble child, the state of complete knowing is not held fast.
“ ‘Noble child, whatever wisdom you are getting familiar with, dedicate it all to unsurpassed, perfect awakening.815 Noble child, do not hold fast to unsurpassed, perfect awakening as physical forms. Likewise, do not hold fast to unsurpassed, perfect awakening as feelings, conceptions, conditioning factors, or consciousness. Why is that? Because, noble child, the state of complete knowing is not held fast.
“ ‘In addition, noble child, do not covet the level of a disciple or the level of a solitary realizer.’ In this way, virtuous friends should gradually introduce a beginning bodhisattva great being to the transcendent state of wisdom.”
Subhūti said, “Blessed One, having set out to realize unsurpassed, perfect awakening, those bodhisattva great beings perform these difficult noble deeds. Since those bodhisattva great beings approach generosity, ethical discipline, tolerant acceptance, heroic perseverance, meditation, and wisdom in the way just mentioned, they do not long even to attain their own independent nirvāṇa.816 Instead, they wish to realize unsurpassed, perfect awakening, and while seeing the masses of beings utterly afflicted, they themselves are not frightened by cyclic existence.”
At this, the Blessed One said to the venerable Subhūti, “Yes, Subhūti. Yes. The bodhisattva great beings who perform difficult noble deeds have set out for the world’s benefit and happiness, out of sympathy for the world. They each think, ‘I will become a shelter for the world. I will become a refuge for the world. I will become a sanctuary for the world. I will become an ultimate resort for the world. I will become an island for the world. I will become a light for the world. I will become a guide for the world. And after realizing unsurpassed, perfect awakening, I will become a resting place for the world.’ And with such thoughts, they engage in heroic perseverance toward their goal of unsurpassed, perfect awakening.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a shelter for the world? Subhūti, they shelter this world from those sufferings in the realms of cyclic existence. They provide protection in order to eliminate their sufferings. And they engage in heroic perseverance. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become a shelter for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a refuge for the world? Subhūti, they liberate those beings who are subject to birth, aging, sickness, and death from being subject to the mental disturbances of grief, lamentation, suffering, and despair.817 Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become a refuge for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a sanctuary for the world? Subhūti, the worthy, perfectly and completely awakened tathāgatas teach to sentient beings that truth that leads to freedom from clinging.”818
Subhūti asked, “Blessed One, how could there be freedom from clinging?”
The Blessed One said, “Subhūti, that which is free from the bonds of physical forms is free from clinging to physical forms. That which is free from clinging to physical forms is free from the bonds of physical forms. That which is free from the bonds of physical forms is free from the arising and ceasing of physical forms. That which is free from the arising and ceasing of physical forms is free from clinging to physical forms. To be free from clinging to physical forms is to be free from the bonds of physical forms. To be free from the bonds of physical forms is to be free from clinging to physical forms.
“Likewise, that which is free from the bonds of feelings, conceptions, conditioning factors, and consciousness is free from clinging to feelings, conceptions, conditioning factors, and consciousness. That which is free from clinging to feelings, conceptions, conditioning factors, and consciousness is free from the bonds of feelings, conceptions, conditioning factors, and consciousness. That which is free from the bonds of feelings, conceptions, conditioning factors, and consciousness is free from the arising and ceasing of feelings, conceptions, conditioning factors, and consciousness. That which is free from the arising and ceasing of feelings, conceptions, conditioning factors, and consciousness is free from clinging to feelings, conceptions, conditioning factors, and consciousness. To be free from clinging to feelings, conceptions, conditioning factors, and consciousness is to be free from the bonds of feelings, conceptions, conditioning factors, and consciousness. To be free from the bonds of feelings, conceptions, conditioning factors, and consciousness is to be free from clinging to feelings, conceptions, conditioning factors, and consciousness. Subhūti, that is how there is freedom from clinging, due to seeing and knowing that all things are free of being clung to and free of being bound. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become a sanctuary for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become an ultimate resort for the world? Subhūti, that which is the ultimate destination of physical forms is not physical forms.819 And yet, Subhūti, physical forms are just the way that the ultimate destination is. Likewise, Subhūti, that which is the ultimate destination of feelings, conceptions, conditioning factors, and consciousness is not feelings, conceptions, conditioning factors, and consciousness. And yet, Subhūti, feelings, conceptions, conditioning factors, and consciousness are just the way that the ultimate destination is. That is to say, all things are the ultimate destination, just as physical forms, feelings, conceptions, conditioning factors, and consciousness are.”
Subhūti said, “Blessed One, if all things are the ultimate destination, just as physical forms, feelings, conceptions, conditioning factors, and consciousness are, then surely, Blessed One, the bodhisattva great beings would already be fully awakened to all things.820 How so? Blessed One, because, in that state, there are no conceptualizations.”821
“That is true, Subhūti. That is true,” said the Blessed One. “In that ultimate destination, there is no conceptualization. Hence, Subhūti, the bodhisattva great beings are already awakened to all things, because they have no conceptualizations.822 Subhūti, the bodhisattva great beings still encounter that extreme difficulty, and hence they reflect deeply upon all things. But they neither actualize those things nor are deflated by them. They reflect as follows: ‘This is how we should awaken to all these things. After we realize unsurpassed, perfect awakening, that is how we will teach and elucidate these things.’ Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become an ultimate resort for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become an island for the world? Subhūti, those places delimited all around by water, either in the rivers or in the great oceans, are called islands. Subhūti, in this very way, physical forms are delimited all around by the past and the future. Likewise, Subhūti, in this very way, feelings, conceptions, conditioning factors, and consciousness are delimited all around by the past and the future. Through this delimitation, Subhūti, all things are delimited all around by the past and the future. Such a delimitation of all things, Subhūti, is peaceful, excellent, completely liberated, harmonious, and free of error. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become an island for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a light for the world? Subhūti, those bodhisattva great beings in this state, who have realized unsurpassed, perfect awakening, radiate wisdom toward those sentient beings who have been blinded by mental darkness and ensnared within the eggshell-like veil of unawareness for a long time. In this way, the bodhisattva great beings eliminate what is obscuring the knowing of everything. Subhūti, that is how bodhisattva great beings who have realized unsurpassed, perfect awakening become a light for the world.
“How do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a guide for the world? Subhūti, those bodhisattva great beings in that state, who have realized unsurpassed, perfect awakening, teach the truth leading to what is naturally free from the arising and ceasing of physical forms.823 Likewise, they teach the truth leading to what is naturally free from the arising and ceasing of feelings, conceptions, conditioning factors, and consciousness. Also, they teach the truth leading to what is naturally free from the arising and ceasing of the qualities of an ordinary person. They also teach the truth leading to what is naturally free from the arising and ceasing of the qualities of a disciple. They also teach the truth leading to what is naturally free from the arising and ceasing of the qualities of a solitary realizer. They also teach the truth leading to what is naturally free from the arising and ceasing of the qualities of a bodhisattva. They also teach the truth leading to what is naturally free from the arising and ceasing of the qualities of a buddha. They also teach the truth leading to what is naturally free from the arising and ceasing of all qualities of all things. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become a guide for the world.
“And how do those bodhisattva great beings who have realized unsurpassed, perfect awakening become a resting place for the world?824 Subhūti, those bodhisattva great beings who have realized unsurpassed, perfect awakening teach people in the world the truth that physical forms rest upon space.825 Likewise, those bodhisattva great beings teach people the truth that feelings, conceptions, conditioning factors, and consciousness rest upon space. Subhūti, in the very same way, all things rest upon space, in that they neither come to rest nor go to rest, just like space.826 Space is not something that has come or gone. It is not created, not transformed, not conditioned, not stationed, not fixed, and not established.827 It has neither arisen nor ceased. Likewise, all things have neither come nor gone. They are not created, not transformed, not conditioned, not stationed, not fixed, and not established. They have neither arisen nor ceased. And, in being like space, they are free of conceptualization.828 Why is that? Subhūti, that which is the emptiness of physical forms neither comes nor goes. Likewise, that which is the emptiness of feelings, conceptions, conditioning factors, and consciousness neither comes nor goes. Subhūti, in this very way, that which is the emptiness of all things neither comes nor goes. Why is that? Since all things rest upon emptiness, they do not depart from that resting place. Subhūti, since all things rest upon the freedom from signs, they do not depart from that resting place. Subhūti, since all things rest upon the freedom from inclinations, they do not depart from that resting place. Subhūti, since all things rest upon the freedom from conditioning, they do not depart from that resting place.829 Subhūti, since all things rest upon the freedom from arising, they do not depart from that resting place. Subhūti, since all things rest upon the freedom from birth, they do not depart from that resting place. Subhūti, since all things rest upon the freedom from any state of being, they do not depart from that resting place.830 Subhūti, since all things rest upon the dream, they do not depart from that resting place. Subhūti, since all things rest upon the self, they do not depart from that resting place.831 Subhūti, since all things rest upon the lack of limit, they do not depart from that resting place. Subhūti, since all things rest upon the null, they do not depart from that resting place. Subhūti, since all things rest upon nirvāṇa, they do not depart from that resting place. Subhūti, since all things rest upon nonremoval, they do not depart from that resting place. Subhūti, since all things rest upon not coming, they do not depart from that resting place. Subhūti, since all things rest upon not going, they do not depart from that resting place. Subhūti, since all things rest upon not moving, they do not depart from that resting place. Subhūti, since all things rest upon physical forms, they do not depart from that resting place. Subhūti, since all things rest upon feelings, conceptions, conditioning factors, and consciousness, they do not depart from that resting place. Subhūti, since all things rest upon the state of a worthy one, the state of a solitary realizer, and the state of unsurpassed, perfect awakening, they do not depart from that resting place. For this reason, the bodhisattva great beings who have realized unsurpassed, perfect awakening teach the truth that all things rest upon space. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening become a resting place for the world.”
Subhūti asked, “Blessed One, who knows this profound transcendent state of wisdom?”
The Blessed One said, “Subhūti, one can be sure that those bodhisattva great beings who have maintained the practice and have fully cultivated the roots of virtue in the presence of previous worthy, perfectly and completely awakened tathāgatas will come to know this profound transcendent state of wisdom.”832
833Subhūti asked, “Blessed One, when those bodhisattva great beings come to know this profound transcendent state of wisdom, what will be their inherent nature?”
The Blessed One said, “Subhūti, when those bodhisattva great beings come to know this profound transcendent state of wisdom, they will possess the inherent nature devoid of needing to withdraw.”834
Subhūti asked, “Blessed One, will the bodhisattva great beings alone be rested upon in this way? That is, after realizing just such a resting place, will they teach this very same resting place to sentient beings? In this way, will they become the resting place of sentient beings?”
At this, the Blessed One said to the venerable Subhūti, “So it is, Subhūti, so it is. The bodhisattva great beings will come to have this resting place alone. After having realized just this resting place, they will teach this very resting place to sentient beings. In this way, they will become the resting place for sentient beings. Subhūti, that is how the bodhisattva great beings who have realized unsurpassed, perfect awakening will become the resting place for immeasurable and innumerable sentient beings.”
Subhūti said, “Blessed One, such a bodhisattva great being performs difficult noble deeds, having donned the armor, thinking, ‘I will help immeasurable and innumerable sentient beings attain complete nirvāṇa.’ ”
At this, the Blessed One said to the venerable Subhūti, “True, Subhūti, true. Such a bodhisattva great being performs difficult noble deeds, having donned the armor, thinking, ‘I will help immeasurable and innumerable sentient beings attain complete nirvāṇa.’835 But, Subhūti, the bodhisattva great being who has donned the great armor does not fasten the armor to physical forms and does not fasten it for the sake of physical forms. Likewise, he or she does not fasten their armor to feelings, conceptions, conditioning factors, or consciousness, and does not fasten it for the sake of feelings, conceptions, conditioning factors, or consciousness. He or she does not fasten their armor to the level of a disciple, and they do not fasten it for the sake of the level of a disciple. He or she does not fasten their armor to the level of a solitary realizer, or for the sake of the level of a solitary realizer. He or she also does not fasten their armor to the level of a buddha, or for the sake of the level of a buddha. Why not? Ah! Subhūti, such a bodhisattva great being, who has donned the great armor, does not fasten his or her armor to anything.”
Subhūti said, “Blessed One, such a bodhisattva great being, who has donned the great armor and goes about life in the profound transcendent state of wisdom in this way, would not hope for the three possible states.836 What are these three possible states? The level of a disciple, the level of a solitary realizer, and the level of a buddha.”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, what is the purpose you see in saying as you did, ‘Such a bodhisattva great being, who has donned the great armor and goes about life in the profound transcendent state of wisdom in this way, would not hope for the three possible states. What are these three possible states? The level of a disciple, the level of a solitary realizer, and the level of a buddha’? Subhūti, the levels of the disciples and solitary realizers, indeed, are neither possible states nor appropriate places for such a bodhisattva great being who has donned the great armor and goes about life in the profound transcendent state of wisdom in this way.837 On the other hand, since the bodhisattva great being has donned this armor for the sake of sentient beings, he or she would hope exclusively for the level of a buddha.”
Subhūti said, “Blessed One, the transcendent state of wisdom is profound. It cannot be cultivated by any means. No one has cultivated it. No one cultivates it. No one will cultivate it. There is nothing that one can cultivate and nowhere to cultivate it. Why not? Because, Blessed One, there is nothing actualized in the transcendent state of wisdom.838 Blessed One, this cultivation of the transcendent state of wisdom, to be specific, is a cultivation of space. This cultivation of the transcendent state of wisdom, to be specific, is a cultivation of all things. This cultivation of the transcendent state of wisdom, to be specific, is a cultivation of freedom from attachment. This cultivation of the transcendent state of wisdom, to be specific, is a cultivation of the infinite. This cultivation of the transcendent state of wisdom, to be specific, is a cultivation of the nonexistent. This cultivation of the transcendent state of wisdom, to be specific, is a cultivation free of apprehending.”839
At this, the Blessed One said to the venerable Subhūti, “That is true. Subhūti, that is true. Indeed, one should understand any bodhisattva great being who is abiding in the profound transcendent state of wisdom to be beyond regressing from unsurpassed, perfect awakening. Subhūti, that bodhisattva great being does not give rise to habitual fixation upon this profound transcendent state of wisdom. He or she does not fixate upon anything preached by others or taught by others. He or she does not develop faith in others. Subhūti, when this profound transcendent state of wisdom is being discussed, such a bodhisattva great being does not become deflated, depressed, discouraged, frightened, terrified, or stricken with terror. He or she does not become worried, doubtful, or confused. He or she fathoms the transcendent state of wisdom, has firm conviction in it, and rejoices in seeing and hearing it. Subhūti, one can be sure that such a bodhisattva great being also asked about the transcendent state of wisdom in the past. How so? Because, Subhūti, he or she is not frightened, not terrified, and not stricken with terror.”
Subhūti asked, “Blessed One, when such a bodhisattva great being is not frightened, not terrified, and not stricken with terror as the profound transcendent state of wisdom is being discussed, what is the perspective with which that bodhisattva great being reflects upon the transcendent state of wisdom?”
The Blessed One said, “Subhūti, that bodhisattva great being reflects upon the transcendent state of wisdom with his or her mindstream inclined toward the state of complete knowing.”840
Subhūti asked, “Blessed One, how is the mindstream inclined toward the state of complete knowing deeply reflected upon?”
The Blessed One said, “Subhūti, a mindstream inclined toward the state of complete knowing is deeply reflected upon by a mindstream inclined toward space, bent toward space, predisposed toward space. But, Subhūti, such a deep reflection with a mindstream inclined toward the state of complete knowing is the deep reflection of the transcendent state of wisdom.841 How so? Because, Subhūti, the state of complete knowing is immeasurable; the state of complete knowing is beyond measure. Subhūti, that which is immeasurable and beyond measure is not physical forms, not feelings, not conceptions, not conditioning factors, and not consciousness. It is not attainment, not realization, not comprehension, not the path, not the fruition of the path, not the knowing, and not the consciousness. It is not a product, not a destruction, not an arising, not a dissolution, not a cessation, not a becoming, and not a disappearing. Also, it is not created by anything. It has neither come from anywhere nor gone to anywhere, nor does it remain in any place or in any location. Instead, it is considered immeasurable and beyond measure. The state of complete knowing is immeasurable just as space is immeasurable. And, that immeasurability cannot be awakened by anything. It cannot be awakened by physical forms, feelings, conceptions, conditioning factors, or consciousness. It cannot be awakened by the transcendent state of generosity, the transcendent state of ethical discipline, the transcendent state of tolerant acceptance, the transcendent state of heroic perseverance, the transcendent state of meditation, or the transcendent state of wisdom. Why not? Because, Subhūti, the state of complete knowing is nothing but physical forms. Likewise, Subhūti, the state of complete knowing is nothing but feelings, conceptions, conditioning factors, and consciousness. Indeed, Subhūti, the state of complete knowing is nothing but the transcendent state of generosity, the transcendent state of ethical discipline, the transcendent state of tolerant acceptance, the transcendent state of heroic perseverance, and the transcendent state of meditation, and nothing but the transcendent state of wisdom.”
842Then Śakra, powerful lord of the gods, together with the gods of the desire realm, and also Brahmā, the earth protector, with the gods of the form realm, approached the Blessed One. After approaching, they paid obeisance to the Blessed One’s feet with their heads. Then they circumambulated the Blessed One three times and stood to one side. Standing to one side, Śakra, powerful lord of the gods, together with the gods of the desire realm, and also Brahmā, the earth protector, with the gods of the form realm, said to the Blessed One, “Blessed One, the transcendent state of wisdom is profound. Blessed One, this transcendent state of wisdom is difficult to fathom. Blessed One, this transcendent state of wisdom is difficult to see. Blessed One, this transcendent state of wisdom is difficult to comprehend. After having just realized unsurpassed, perfect awakening through seeing its meaning while seated at the epicenter of awakening, the worthy, perfectly and completely awakened Tathāgata’s mindset was inclined toward being free of concerns, not toward teaching the Dharma.”
At this, the Blessed One said to Śakra, powerful lord of the gods, together with the gods of the desire realm, and also Brahmā, the earth protector, with the gods of the form realm, “It is true. Gods, it is true. Ah! Gods, the transcendent state of wisdom is profound. Gods, this transcendent state of wisdom is difficult to fathom. Gods, this transcendent state of wisdom is difficult to see. Gods, this transcendent state of wisdom is difficult to comprehend. After having just realized unsurpassed, perfect awakening through seeing its meaning while seated at the epicenter of awakening, the worthy, perfectly and completely awakened Tathāgata’s mindset was inclined toward being free of concerns, not toward teaching the Dharma. He thought, ‘I have indeed realized the profound truth. In it, no one has been awakened, no one is awakened, and no one will be awakened, and that is the profundity of this truth. This truth is profound just as space is profound. This truth is profound just as self is profound. This truth is profound just as all things not coming is profound. This truth is profound just as all things not going is profound. I have realized this truth.’ ”
At this, Śakra, powerful lord of the gods, together with the gods of the desire realm, and also Brahmā, the earth protector, with the gods of the form realm, said to the Blessed One, “Blessed One, it is wonderful. Sugata, it is amazing. The truth that you have taught is disbelieved by the whole world. And yet, Blessed One, this truth is taught so that people do not hold on to things, but rather go about life taking them up.”
This ends the chapter “The Gods,” the fifteenth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”