Chapter 18: Emptiness931932
Then the venerable Subhūti said to the Blessed One, “Blessed One, it is wonderful that a bodhisattva great being is endowed with great positive qualities. O Blessed One, a bodhisattva great being is endowed with boundless positive qualities. Blessed One, a bodhisattva great being is endowed with measureless positive qualities.”933
At this, the Blessed One said to the venerable Subhūti, “That is true, Subhūti. That is true. Why is that? It is because a bodhisattva great being beyond regressing has attained the infinite, limitless knowing that cannot be led astray by the disciples or solitary realizers.”934
Subhūti said, “The Blessed One could certainly explain for eons equal in number to the grains of sand in the River Ganges the attributes, indications, and signs belonging to a bodhisattva great being beyond regressing.935 That being so, Blessed One, could you please outline just the extremely profound points connected with the transcendent state of wisdom for such a bodhisattva great being?”936
“Excellent, Subhūti,” said the Blessed One. “It is excellent that you want to learn about the points that are extremely profound.937 Subhūti, the term profound here refers to emptiness. That is to say, Subhūti, the term profound here refers to the freedom from signs, freedom from inclinations, freedom from conditioning, freedom from arising, freedom from birth, freedom from any state of being, and freedom from passion. It also refers to cessation, to nirvāṇa, and to dissolution.”938
Subhūti asked, “Blessed One, is this term referring exclusively to these things alone, but not to everything?”939
The Blessed One said, “Subhūti, the term profound does also refer to everything. How so? Because, Subhūti, physical forms are profound. Likewise, Subhūti, feelings, conceptions, conditioning factors, and consciousness are profound. Subhūti, how are physical forms profound? How are feelings, conceptions, conditioning factors, and consciousness profound? Subhūti, physical forms are as profound as the actual nature. Likewise, Subhūti, feelings, conceptions, conditioning factors, and consciousness are as profound as the actual nature.
“Subhūti, since the actual nature of physical forms is profound, physical forms are profound. Likewise, Subhūti, since the actual nature of feelings, conceptions, conditioning factors, and consciousness is profound, feelings, conceptions, conditioning factors, and consciousness are profound. Subhūti, the profundity of physical forms is where there are no physical forms. Likewise, Subhūti, the profundity of feelings, conceptions, conditioning factors, and consciousness is where there are no feelings, conceptions, conditioning factors, or consciousness.”940
Subhūti said, “Blessed One, it is amazing how well your subtle skill in means points us toward nirvāṇa and keeps us away from physical forms.941 Likewise, Blessed One, it is amazing how well your subtle skill in means points us toward nirvāṇa and keeps us away from feelings, conceptions, conditioning factors, and consciousness.”
The Blessed One said, “Subhūti, suppose that a bodhisattva great being contemplates, considers, and meditates upon these extremely profound points connected with the transcendent state of wisdom, thinking,942 ‘I should abide in the transcendent state of wisdom in the way that it is prescribed. I should train in the transcendent state of wisdom in the way that it is explained. I should go about life in the transcendent state of wisdom in the way that it is expounded.’943 Likewise, suppose that a bodhisattva great being engages in meditation even just for a single day, while applying him- or herself, meditating, reflecting, practicing, striving, and exerting him- or herself.944 How great is the karmic deed that such a bodhisattva great being performs on that single day?945
“It is just as if, for instance, a man motivated by his lust and his fanciful thoughts were to arrange a meeting with a beautiful, charming, and attractive woman. But suppose that the woman were held back by someone else and could not get herself out of the house.946 In that case, what do you think, Subhūti? What would that man’s fanciful thoughts be continually concerned with?”
Subhūti said, “That man’s fanciful thoughts would be continually concerned with nothing but the woman. He might think about her coming and what he will do with her once she has come. He might think how he will flirt with her, amuse himself with her, and have intercourse with her.”
The Blessed One asked, “So, Subhūti, what do you think? How many fanciful thoughts would that man generate in the course of a day?”
“Blessed One, that man would generate many fanciful thoughts in the course of a day,” said Subhūti.
The Blessed One said, “Subhūti, that man would generate in the course of a day the same number of fanciful thoughts as the number of eons that a bodhisattva great being leaves cyclic existence behind, turns his or her back on it, and puts an end to it.947 During that time, such a bodhisattva great being abides in this transcendent state of wisdom, trains in it, progresses in it, meditates on it, and engages in meditation on it as prescribed, informed, expounded, explained, and explicated.948 Such a bodhisattva great being also abandons any faults that make him or her regress from unsurpassed, perfect awakening. Given this fact, Subhūti, suppose that, on the one hand, a bodhisattva great being were occupied with the meditative state of the transcendent state of wisdom, were abiding in the state of attentiveness associated with the transcendent state of wisdom, and were to do just that much activity for a single day. Now, on the other hand, suppose that another bodhisattva, who lacks the transcendent state of wisdom, were to remain for eons equal in number to the grains of sand in the River Ganges, and throughout that time were to give others gifts. That former bodhisattva—who engaged in meditation in the transcendent state of wisdom even just for a single day—would then be superior to the latter one.
“Furthermore, Subhūti, suppose that a bodhisattva great being were to remain for eons equal in number to the grains of sand in the River Ganges, and throughout that time were to give gifts to stream enterers and to provide them ongoing support.949 Also, suppose that, in a similar manner, he or she were to give gifts to once-returners, non-returners, and worthy ones, and to provide all of them ongoing support. Also, suppose that, in a similar manner, he or she were to give gifts to solitary realizers and to provide all of them ongoing support. Also, suppose that, in a similar manner, he or she were to give gifts to worthy, perfectly and completely awakened tathāgatas and provide all of them ongoing support. But also, suppose that he or she lacked the transcendent state of wisdom. Now suppose that, on the other hand, another bodhisattva great being were, for even just a single day, to engage in meditation in this transcendent state of wisdom, as expounded, explained, and explicated. Subhūti, this latter bodhisattva great being would then earn much more merit than the former one.
“Furthermore, Subhūti, suppose that a bodhisattva great being were to remain for eons equal in number to the grains of sand in the River Ganges, and throughout that time were to give gifts to stream enterers and so on, up to perfect buddhas, and to provide them ongoing support, and also to fully perfect ethical discipline. But also, suppose that he or she lacked the transcendent state of wisdom. Now suppose that, on the other hand, another bodhisattva great being—who abides in the transcendent state of wisdom—were to arise from his or her attentiveness950 and teach the Dharma. Subhūti, this latter bodhisattva great being would then earn much more merit than the former one.
“Furthermore, Subhūti, suppose that a bodhisattva great being were to remain for eons equal in number to the grains of sand in the River Ganges, and throughout that time were to give gifts to stream enterers and so on, up to perfect buddhas, and to provide them ongoing support, and also to perfect his or her ethical discipline and to possess tolerant acceptance. But also, suppose that he or she lacked the transcendent state of wisdom. Now suppose that, on the other hand, a bodhisattva great being—who abides in the transcendent state of wisdom—were to arise from his or her attentiveness and teach the Dharma. Subhūti, this latter bodhisattva great being would then earn much more merit than the former one.
“Furthermore, Subhūti, suppose that a bodhisattva great being were to remain for eons equal in number to the grains of sand in the River Ganges, and throughout that time were to give gifts to stream enterers and so on, up to perfect buddhas, and to provide them ongoing support, and also to perfect his or her ethical discipline, to possess tolerant acceptance, to undertake heroic perseverance, and to engage in meditation on the meditative states and qualities of the factors in awakening. But also, suppose that he or she lacked the transcendent state of wisdom. Now suppose that, on the other hand, Subhūti, a bodhisattva great being were to give the gift of the Dharma in a similar manner, and dedicate it to unsurpassed, perfect awakening. Subhūti, this latter bodhisattva great being would then earn much more merit than the former one. Beyond that, Subhūti, suppose that this very same bodhisattva great being were not only to give others the gift of the Dharma in a similar manner, and dedicate it to unsurpassed, perfect awakening, but also were to do so using the particular dedication taught in the transcendent state of wisdom. Subhūti, this bodhisattva great being would then earn an even greater amount of merit.
“Beyond that, Subhūti, suppose that this very same bodhisattva great being were not only to give others the gift of the Dharma in a similar manner, and dedicate it to unsurpassed, perfect awakening using the particular dedication taught in the transcendent state of wisdom, but also, after dedicating it, were to fail to engage in meditation in retreat ever again. Then, Subhūti, this bodhisattva great being—who gave the gift of the Dharma in a similar manner while failing to engage in meditation in retreat—would not earn as much merit as another bodhisattva great being who not only gave the gift of the Dharma in a similar manner but also actually engaged in meditation in retreat again and again, while supported by the transcendent state of wisdom and while making sure the retreat never lacked the transcendent state of wisdom. Subhūti, such a bodhisattva great being would earn an even greater amount of merit.”
Subhūti said, “Blessed One, the Blessed One previously taught that a cumulative construction is a conceptualization. So, why is the Blessed One now saying that a bodhisattva great being would ‘earn more merit’?”951
The Blessed One said, “Subhūti, any bodhisattva great being who is going about life in the transcendent state of wisdom at this point knows the accumulation of merit simply to be empty.952 He or she knows it simply to be futile. He or she knows it simply to be useless. He or she knows it simply to be essenceless.953 And yet, Subhūti, the more that a bodhisattva great being considers everything to be this way, the more that he or she becomes someone who does not lack the transcendent state of wisdom. Also, Subhūti, the more that a bodhisattva great being becomes someone who does not lack the transcendent state of wisdom, the more that he or she earns merit that is immeasurable and incalculable.”
Subhūti asked, “Blessed One, what is the difference or distinction between immeasurable and incalculable?”
The Blessed One said, “Subhūti, it is immeasurable because any measurements of it are rendered naught. Subhūti, it is incalculable because it is impossible to exhaust one’s calculations about it.”
Subhūti asked, “Blessed One, could this be the manner in which physical forms are immeasurable? Likewise, could this be the manner in which feelings, conceptions, conditioning factors, and consciousness are immeasurable?”
The Blessed One said, “Subhūti, you asked, ‘Could this be the manner in which physical forms are immeasurable? Likewise, could this be the manner in which feelings, conceptions, conditioning factors, and consciousness are immeasurable?’ Yes, Subhūti, this is the manner in which physical forms themselves are immeasurable. Likewise, this would be the manner in which feelings, conceptions, conditioning factors, and consciousness themselves are immeasurable.”
Subhūti asked, “Blessed One, what does the term immeasurable refer to?”
The Blessed One said, “Subhūti, the term immeasurable refers simply to emptiness. Subhūti, the term immeasurable refers simply to freedom from signs. Subhūti, the term immeasurable refers simply to freedom from inclinations.”
Subhūti asked, “Blessed One, does the term immeasurable refer exclusively to emptiness? Blessed One, does the term immeasurable refer exclusively to freedom from signs? Blessed One, does the term immeasurable refer exclusively to freedom from inclinations? Does it not refer to other things?”
The Blessed One said, “Subhūti, what do you think? Have I not made it known that all things are empty?”
Subhūti said, “Blessed One, the Tathāgata has made it known that all things are simply empty.”
The Blessed One said, “Subhūti, anything that is empty is also inexhaustible, and its emptiness is also its immeasurability.954 Therefore, Subhūti, no difference or distinction between such things is actually mentally perceived. Subhūti, the Tathāgata has made this known using the following expressions: immeasurable, incalculable, inexhaustible, emptiness, freedom from signs, freedom from inclinations, freedom from conditioning, freedom from arising, freedom from birth, freedom from any state of being, freedom from passion, cessation, and nirvāṇa.955 Subhūti, the worthy, perfectly and completely awakened Tathāgata has proclaimed this explication as a result of his teaching.”956
Subhūti said, “Blessed One, it is amazing how well the worthy, perfectly and completely awakened Tathāgata teaches the true nature of all things, and yet the true nature of all things is inexpressible!957 And, Blessed One, as I understand that which the Blessed One is explaining, it is that all things also are inexpressible.”
“You are right, Subhūti. You are right,” said the Blessed One. “Subhūti, all things are inexpressible. Why? Because, Subhūti, the emptiness of all things is something that cannot be expressed.”
Subhūti asked, “But, Blessed One, is there an increase or a decrease in that inexpressible thing?”
“Definitely not, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, if such an inexpressible thing were neither to increase nor decrease, then the transcendent state of generosity also would neither increase nor decrease. It would be the same for the transcendent state of ethical discipline, the transcendent state of tolerant acceptance, the transcendent state of heroic perseverance, the transcendent state of meditation, and the transcendent state of wisdom—they too would neither increase nor decrease. And, Blessed One, if these six transcendent states were neither to increase nor decrease, then, Blessed One, how could any bodhisattva great beings ever realize unsurpassed, perfect awakening by way of the six transcendent states increasing? And how could they even really approach unsurpassed, perfect awakening? That is to say, Blessed One, bodhisattva great beings who do not perfect each transcendent state cannot even really approach unsurpassed, perfect awakening.”
“That is true, Subhūti. That is true,” said the Blessed One. “Subhūti, there is certainly no thing at the core of a transcendent state that increases or decreases.958 But also, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of generosity is either increasing or decreasing. Instead, they would know such a transcendent state of generosity to be nothing but a designation. Also, when giving others gifts, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening.959 And they would dedicate them in accord with that unsurpassed, perfect awakening.960
“Furthermore, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of ethical discipline is increasing or decreasing. Instead, they would know such a transcendent state of ethical discipline to be nothing but a designation. Also, when proceeding to uphold ethical discipline, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening. And they would dedicate them in accord with that unsurpassed, perfect awakening.
“Furthermore, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of tolerant acceptance is increasing or decreasing. Instead, they would know such a transcendent state of tolerant acceptance to be nothing but a designation. Also, when practicing tolerant acceptance, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening. And they would dedicate them in accord with that unsurpassed, perfect awakening.
“Furthermore, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of heroic perseverance is increasing or decreasing. Instead, they would know such a transcendent state of heroic perseverance to be nothing but a designation. Also, when undertaking heroic perseverance, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening. And they would dedicate them in accord with that unsurpassed, perfect awakening.
“Furthermore, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of meditation is increasing or decreasing. Instead, they would know such a transcendent state of meditation to be nothing but a designation. Also, when attaining the meditative states, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening. And they would dedicate them in accord with that unsurpassed, perfect awakening.
“Furthermore, Subhūti, while going about life in the transcendent state of wisdom and cultivating it, bodhisattva great beings with skill in means would never think that their transcendent state of wisdom is increasing or decreasing. Instead, they would know such a transcendent state of wisdom to be nothing but a designation. Also, when going about life in the transcendent state of wisdom and cultivating it, such bodhisattva great beings would dedicate their attentive mental states, developments of the proper mindset, and roots of virtue to unsurpassed, perfect awakening. And they would dedicate them in accord with that unsurpassed, perfect awakening.”
Then the venerable Subhūti asked the Blessed One, “Blessed One, what is unsurpassed, perfect awakening?”
The Blessed One said, “Subhūti, unsurpassed, perfect awakening is the actual nature. And, Subhūti, that actual nature neither increases nor decreases. If bodhisattva great beings abide continuously and repeatedly in attentive mental states connected to the actual nature, then they get close to unsurpassed, perfect awakening and their attentive mental states never decrease.
“Thus, Subhūti, there is neither increase nor decrease in that inexpressible thing. Subhūti, there is neither increase nor decrease in the transcendent states. Subhūti, there is neither increase nor decrease in all things. Therefore, Subhūti, bodhisattva great beings who abide in these kinds of attentive mental states are approaching unsurpassed, perfect awakening.”
This ends the chapter “Emptiness,” the eighteenth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”