Chapter 20: Examining Skill in Means10251026
Then the venerable Subhūti asked the Blessed One, “Blessed One, how should a bodhisattva great being, who is going about life in the transcendent state of wisdom, cultivate emptiness? How should he or she engage in the meditative concentration on emptiness?”1027
The Blessed One said, “Subhūti, a bodhisattva great being who goes about life in this transcendent state of wisdom should consider physical forms to be empty. Likewise, he or she should consider feelings, conceptions, conditioning factors, and consciousness to be empty. But he or she should consider this with a mental continuum that is not distracted, so that while considering ‘physical forms,’ he or she would not identify such a true nature of things as the true nature of things.1028 And, by not identifying it as the true nature of things, he or she would not directly actualize the pinnacle of reality.”1029
At this, the venerable Subhūti said to the Blessed One, “Blessed One, the Blessed One has said that a bodhisattva great being should not directly actualize emptiness. But how could a bodhisattva great being remaining in that meditative concentration not directly actualize emptiness?”
The Blessed One said, “Subhūti, it is because a bodhisattva great being considers emptiness to be replete with all excellent qualities.1030 Such a bodhisattva great being does not consider it with the assumption that he or she will directly actualize it. Nor does he or she consider it with the assumption that it is something to be directly actualized. Nor does he or she consider it with the assumption that he or she will get fully acquainted with it or that it is the time for doing so despite its not being the time for directly actualizing it. Rather, the bodhisattva great being tethers his or her mind exclusively to an unfixed meditative object, knowing that he or she will be supported by the transcendent state of wisdom, but does not directly actualize emptiness.1031 Along the way, that bodhisattva great being does not give up any qualities conducive to awakening. Nor does he or she eliminate worldly influences. Rather, he or she gets fully acquainted with them all.1032 At the time when the bodhisattva great being is abiding in the meditative concentration on emptiness as the gateway to complete liberation, he or she should also abide in the meditative concentration on the freedom from signs, but should not directly actualize the freedom from signs. Why not? Because that bodhisattva great being has procured qualities by way of his or her roots of virtue and considers it a time to ripen those as such, not to directly actualize anything.1033 And so, being someone supported by the transcendent state of wisdom, he or she does not directly actualize the pinnacle of reality.1034
“To illustrate this, Subhūti, suppose that a certain man was extremely courageous, persevering, unwavering, and steadfast.1035 Also, suppose that he was handsome, charming, extremely attractive, and full of many extremely positive qualities, such as excellent ability, self-restraint, learning, renunciation, and so on. Also, suppose that he was intelligent, articulate, perfectly clear, perfect in behavior, and knew the proper time, place, and circumstances for things.1036 Also, suppose that he was supremely masterful in archery and immune to a great number of weapons or attacks.1037 Also, suppose that he had, through his own accomplishment, become extremely skilled in all the arts and had the highest degree of skill in the crafts. Also, suppose that he was mindful, judicious, knowing, considerate, skilled in politics, and learned in all the treatises.1038 Also, suppose that he was friendly, wealthy, powerful, free of physical defects, and completely morally strong. Also, suppose that he helped others and was beloved and dear to many people. Also, suppose that he was able to succeed at any task whatsoever that he undertook. Also, suppose that he conducted himself systematically and was extremely successful in all regards. Also, suppose that, while being extremely successful, he shared his wealth with many people, paid tribute to those worthy of tribute, revered those worthy of reverence, respected those worthy of respect, and venerated those worthy of veneration. Subhūti, what do you think? Would such a man be extremely glad, delighted, and full of joy and satisfaction, given all this?”
“Yes, Blessed One. Yes, Sugata,” said Subhūti.
The Blessed One said, “Subhūti, suppose further that this extremely fortunate man was traveling and took along his mother, father, son, and daughter. Now suppose that, because of certain conditions and circumstances coming together, he came upon a vast, forested wilderness area that was extremely dangerous, terrifying to the children, and caused them to bristle with fear. Suppose that this man fearlessly assured his mother, father, son, and daughter, saying, ‘Don’t be afraid. Don’t be afraid. I will get us out of this extremely dangerous and frightening, vast, forested wilderness area successfully, safely, and quickly. I will get us to safety very soon.’ But, Subhūti, suppose that, in that vast, forested wilderness area, there were many hostile forces and enemies opposing that man. Subhūti, what do you think? Would such a courageous man—who never retreated from hostile forces or enemies opposing him, and who was unwavering, perseverant, steadfast, wise, extremely affectionate, compassionate, courageous, and full of resources—abandon his mother, father, son, and daughter? Would he think that he should get only himself out of this extremely dangerous and frightening, vast, forested wilderness area?”
“Definitely not, Blessed One,” said Subhūti. “Why not? Because, Blessed One, a man with such powerful internal and external resources would never abandon his mother, father, son, and daughter. In that vast, forested wilderness area, many other more courageous, more combat-ready, and noble defenders and counterattackers would stand there by his side and protect him from those hostile forces and enemies. And despite their preying on his weakness and seeking ways to attack him, the hostile forces and enemies would never be able to find any vulnerability to do so. Blessed One, such a capable man would successfully, safely, and quickly be able to get his family, unharmed and uninjured, out of that extremely dangerous and frightening, vast, forested wilderness area, and all the way to their villages, cities, and towns.”
At this, the Blessed One said to the venerable Subhūti, “The same is true, Subhūti, in the case of a bodhisattva great being who cares for the welfare of all sentient beings. He or she abides in benevolence, compassion, rejoicing, and impartiality.1039 He or she is supported by skill in means and the transcendent state of wisdom. He or she dedicates the roots of virtue through the dedication that the perfect Buddha has recommended. But even though such a bodhisattva great being enters the gateways to complete liberation—that is to say, emptiness, the freedom from signs, and the freedom from inclinations—he or she does not directly actualize the pinnacle of reality, in particular, at the levels of the disciples or solitary realizers. Why not? Because he or she has the most powerful and unwavering supporters, namely the skill in means and the transcendent state of wisdom. For this reason, he or she has not abandoned all sentient beings, and hence, he or she has become capable of realizing unsurpassed, perfect awakening successfully and safely. Subhūti, at the time when a bodhisattva great being is focused upon the mindset of benevolence toward all sentient beings, he or she embraces them with supreme benevolence. Along the way, a bodhisattva great being overcomes the armies belonging to the defilements and māras, overcomes the levels of the disciple and the solitary realizer, and remains in that meditative concentration.1040 Subhūti, by not eliminating worldly influences, he or she gets fully acquainted with emptiness in the supreme transcendent state. Subhūti, in that interval of time during which the bodhisattva great being is abiding in the meditative concentration on emptiness as the gateway to complete liberation, the bodhisattva great being does not concurrently abide in the meditative concentration on the freedom from signs. Nor has he or she directly actualized the meditative concentration on the freedom from signs.
“Subhūti, as an analogy, it is just like an extremely large bird flying around in midair that neither lands upon the earth nor perches upon any support and rests there. Like that bird that is just abiding in midair without perching or resting anywhere, Subhūti, the bodhisattva great being abides in the state of emptiness and gets fully acquainted with emptiness. Next, he or she abides in the state of freedom from signs and gets fully acquainted with freedom from signs. Then, he or she abides in the state of freedom from inclinations and gets fully acquainted with freedom from inclinations. However, without having perfected the awakened qualities of a buddha, he or she does not land upon emptiness, freedom from signs, or freedom from inclinations.
“Subhūti, as an analogy, it is just like a powerful, master archer who is well trained and perfectly skilled in archery training. He or she can shoot one arrow upward and then immediately after doing so, shoot other arrows at it to knock back the first arrow and prevent it from falling to the earth. With one arrow after another, he or she can continually keep the first arrow from falling to the earth. And that arrow will not fall to the earth unless he were to wish it, thinking, ‘All right now, let the arrow fall to the earth.’1041 Subhūti, in this very way the bodhisattva great being, going about life in the transcendent state of wisdom and supported by skill in means, does not directly actualize the supreme pinnacle of reality unless his or her roots of virtue have ripened fully and perfectly into unsurpassed, perfect awakening. It is only when the roots of virtue have ripened fully and perfectly into unsurpassed, perfect awakening that he or she directly actualizes the supreme pinnacle of reality.1042 Therefore, Subhūti, a bodhisattva great being, going about life in the transcendent state of wisdom and cultivating it would consider the profound true nature of these things and meditate upon that nature, but would not directly actualize it.”
At this, the venerable Subhūti said to the Blessed One, “Blessed One, a bodhisattva great being is someone who performs difficult noble deeds. And that bodhisattva great being who performs extremely difficult noble deeds goes about life in emptiness, abides in emptiness, and attains that emptiness as a meditative concentration. But he or she does not directly actualize the pinnacle of reality. Blessed One, this is extremely wonderful. Sugata, it is supremely wonderful.”
At this, the Blessed One said to the venerable Subhūti, “Yes, Subhūti, yes it is. A bodhisattva great being performs difficult noble deeds. And that bodhisattva great being who performs extremely difficult noble deeds goes about life in emptiness, abides in emptiness, and attains that emptiness as a meditative concentration.1043 But he or she does not directly actualize the pinnacle of reality. Why not? Subhūti, that is because a bodhisattva great being has not abandoned beings. Instead, such a bodhisattva great being holds the distinctive aspiration to free all beings. Such a bodhisattva great being fully accomplishes the proper mindset, thinking, ‘I will not abandon any sentient being. I will free them all.’1044 In doing so, he or she fully accomplishes emptiness as a gateway to complete liberation through meditative concentration, the freedom from signs as a gateway to complete liberation through meditative concentration, and the freedom from inclinations as a gateway to complete liberation through meditative concentration.1045 If that bodhisattva great being fully accomplishes these in this way, one can be certain that he or she has the skill in means, and does not directly actualize the pinnacle of reality until completely perfecting the qualities of a buddha.1046 Why not? Because he or she is preserving the skill in means and simply developing the mindset to not abandon any sentient beings. Thus, by developing this proper mindset together with the skill in means, he or she does not directly actualize the pinnacle of reality along the way.1047
“Furthermore, Subhūti, when a bodhisattva great being considers or wishes to consider these profound topics—namely, emptiness, freedom from signs, and freedom from inclinations as gateways to complete liberation through meditative concentration—then he or she thinks, ‘These sentient beings have been going about life for a long time in mental perception because of their conception of a “sentient being.”1048 Once I have realized unsurpassed, perfect awakening, I will teach the Dharma to those sentient beings who erroneously believe in their mental perception, in order to eliminate such an erroneous belief.’ After contemplating this, he or she attains emptiness as a gateway to complete liberation through meditative concentration, but does not directly actualize the pinnacle of reality. He or she attains the freedom from signs as a gateway to complete liberation through meditative concentration, but does not directly actualize the pinnacle of reality. He or she also attains the freedom from inclinations as a gateway to complete liberation through meditative concentration, but does not directly actualize the pinnacle of reality. Thus, a bodhisattva great being who has developed the proper mindset and this skill in means neither directly actualizes the pinnacle of reality along the way, nor loses the meditative concentrations on benevolence, compassion, rejoicing, and impartiality. Why not? Because a bodhisattva great being supported by skill in means thrives to a greater degree with his or her pure qualities. He or she also has sharper faculties, such as faith and so on, and attains the powers, the factors in awakening, and the path.1049
“Furthermore, Subhūti, a bodhisattva great being would think, ‘These sentient beings have been going about life for a long time in their mental perception because of their conception of “things.”1050 Once I have realized unsurpassed, perfect awakening, I will teach the Dharma to those sentient beings who erroneously believe in their mental perception, in order to eliminate such an erroneous belief.’ A bodhisattva great being who has developed the proper mindset and this skill in means attains emptiness as a gateway to complete liberation through meditative concentration. But he or she does not directly actualize the pinnacle of reality. Also, he or she does not lose the meditative concentration on benevolence, compassion, rejoicing, and impartiality. Why is that? Because the bodhisattva great being supported by skill in means thrives to a greater degree with his or her pure qualities. He or she also has sharper faculties, such as faith and so on, and attains the powers, the aspects of awakening, and the path.
“Furthermore, Subhūti, a bodhisattva great being would think, ‘These sentient beings have been going about life for a long time in a conventional sign because of their conception of a “sign.”1051 Once I have realized unsurpassed, perfect awakening, I will teach the Dharma to those sentient beings who erroneously believe in their mental perception, in order to eliminate such an erroneous belief.’ A bodhisattva great being who has developed the proper mindset and this skill in means attains freedom from signs as a gateway to complete liberation through meditative concentration.1052 But he or she does not directly actualize the pinnacle of reality. Also, he or she does not lose the meditative concentration on benevolence, compassion, rejoicing, and impartiality. Why not? Because the bodhisattva great being supported by skill in means thrives to a greater degree with his or her pure qualities. He or she also has sharper faculties, such as faith and so on, and attains the powers, the aspects of awakening, and the path.
“Furthermore, Subhūti, a bodhisattva great being would think, ‘These sentient beings have been mistaken for a long time because of their conceptions of “permanence,” “happiness,” “self,” and “purity.” For the sake of helping them to eliminate the mistake of their conceptions of permanence, happiness, self, and purity, I will act now so that, once I have realized unsurpassed, perfect awakening, I will teach them the Dharma: “All this is impermanent, not permanent. All this is suffering, not happiness. All this lacks a self; it does not have a self. All this is impure; it is not pure.” ’ Thus, a bodhisattva great being who has developed the proper mindset and is supported by the previously described skill in means and the transcendent state of wisdom does not directly actualize the pinnacle of reality along the way when the qualities of a buddha have not been perfected. In this way, having entered freedom from inclinations as a gateway to complete liberation through meditative concentration, he or she abides in it. But he or she does not directly actualize the pinnacle of reality. Also, he or she does not lose benevolence, compassion, rejoicing, and impartiality. Why not? Because the bodhisattva great being supported by skill in means thrives to a greater degree with his or her pure qualities. He or she also has sharper faculties, such as faith and so on, and attains the powers, the aspects of awakening, and the path.1053
“Subhūti, the bodhisattva great being also indeed develops the proper mindset, thinking, ‘These sentient beings have been going about life for a long time in a mental perception, and still now go about life in a mental perception.1054 They have been going about life in the conception of a “sign” and still now go about life in a conception of a sign. They have been going about life in an “error” and still now go about life in error. They have been going about life in a conception of “alms” and still now go about life in a conception of alms. They have been going about life in a conception of “nonexistence” and still now go about life in a conception of nonexistence. They have been going about life in erroneous beliefs and still now go about life in erroneous beliefs. I will act so that there will be no such faults, and there will be none known to exist absolutely anywhere in any form or manner.’ In this way, he or she brings all sentient beings to mind. When a bodhisattva great being mindfully brings them to mind and is supported by this skill in means and the transcendent state of wisdom, he or she is considering the true nature of these profound things from the perspectives of emptiness, the freedom from signs, the freedom from inclinations, the freedom from conditioning, the freedom from arising, the freedom from birth, and the freedom from any state of being.1055 There is no possibility or chance that a bodhisattva great being with such knowledge would either fall into an unconditioned state or be stuck within the three realms.1056 It is not possible.
“Thus, Subhūti, a bodhisattva great being who wishes to realize unsurpassed, perfect awakening should ask a second bodhisattva great being, ‘What are the qualities that a bodhisattva great being should acquaint him- or herself with?1057 How many sorts of mindsets should a bodhisattva great being fully accomplish so that, while he or she is fully accomplishing them, he or she would not directly actualize emptiness, the freedom from signs, the freedom from inclinations, the freedom from conditioning, the freedom from arising, the freedom from birth, or the freedom from any state of being, but would cultivate the transcendent state of wisdom?’1058 Subhūti, suppose that the second bodhisattva great being, who was asked this question, were to explain, ‘A bodhisattva great being should pay attention to nothing but emptiness. A bodhisattva great being should pay attention to nothing but freedom from signs, nothing but freedom from inclinations, nothing but freedom from conditioning, nothing but freedom from arising, nothing but freedom from birth, and nothing but freedom from any state of being.’ Suppose that the second bodhisattva also failed to point out the development of the proper mindset of not abandoning any sentient beings, or failed to explain the skill in means. Then, Subhūti, one can know that no former worthy, perfectly and completely awakened tathāgata has foreordained that bodhisattva great being to be beyond regressing from unsurpassed, perfect awakening. How? Because that bodhisattva great being does not indicate, reveal, point out, or understand the virtue that is distinctive to a bodhisattva great being beyond regressing. And when asked, he or she does not explain it, correctly answer the question, or help others attain the level of a bodhisattva great being beyond regressing.”
Subhūti asked, “Blessed One, by what means can one recognize a bodhisattva great being beyond regressing?”
The Blessed One said, “Subhūti, one can recognize a bodhisattva great being beyond regressing by the following means. If a bodhisattva great being—whether or not he or she had heard this transcendent state of wisdom—were to respond and answer the question the way I described, then he or she should be recognized as a bodhisattva great being beyond regressing.”
Subhūti said, “That explains why, Blessed One, there are many going about life with the aim of awakening, but among those, few would answer the question that way.”
The Blessed One said, “Subhūti, it explains why there are few bodhisattva great beings foreordained for the stage where their knowing is beyond regressing. But, those who are foreordained will answer the question the way I described. One can recognize those bodhisattva great beings because they have planted and purified the roots of virtue, and none of them can be led astray by the world with its gods, humans, and asuras.1059 Moreover, Subhūti, suppose that, even when dreaming, a bodhisattva great being were to lucidly perceive everything as a dream, without directly actualizing awakening. Then, Subhūti, one should recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.1060
1061“Furthermore, Subhūti, suppose that, even when dreaming, a bodhisattva great being did not develop a mindset to benefit him- or herself, or of yearning for the levels of the disciples or solitary realizers, or for anything within the three realms. Subhūti, one should also recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.
“Furthermore, Subhūti, suppose that, even when dreaming, a bodhisattva great being saw him- or herself teaching the Dharma as a worthy, perfectly and completely awakened tathāgata, seated in a pavilion surrounded by the saṅgha of monks and attended by the saṅgha of bodhisattvas, at the center of an assembly with persons numbering in the hundreds, thousands, or even quintillions. Subhūti, one should also recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.
“Furthermore, Subhūti, suppose that, even when dreaming, a bodhisattva great being rose into the air, taught the Dharma to sentient beings, and perceived him- or herself within a six-foot-wide halo of light, emanating monks who traveled in different directions, performed the activities of a buddha in the different world systems, and taught the Dharma there. Subhūti, one should also recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.
“Furthermore, Subhūti, suppose that, even when dreaming, a bodhisattva great being was not frightened, terrified, or stricken with terror when his or her village, city, town, community, or principality was being destroyed. He or she also feels no fear or anxiety when a fire breaks out;1062 when seeing wild carnivorous animals or other very small creatures; when someone is about to cut off his or her head; when encountering any other dangers, threats, pain, or dissatisfaction; or when seeing other sentient beings suffering in extreme fear and anxiety. In this situation, he or she is not frightened, terrified, or stricken with terror. Also, when a bodhisattva great being has awakened and arisen from any dream, he or she thinks, ‘Once I have realized unsurpassed, perfect awakening, I should teach the Dharma by accurately pointing out that everything in the three realms is like a dream.’ Subhūti, one should also recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.
“Furthermore, Subhūti, suppose that, when dreaming, a bodhisattva great being beyond regressing saw sentient beings in the hell realms, and thought, ‘I will act so that once I have realized unsurpassed awakening, in my buddhafield there will not even be any lower realms in any form or manner.’ Subhūti, this complete purification of the lower realms should also be recognized as a sign of a bodhisattva great being beyond regressing.1063 Regarding this, Subhūti, how would one know that once this bodhisattva great being realizes unsurpassed awakening, in his or her buddhafield there will be no lower realms in any form or manner? Subhūti, suppose that when dreaming, a bodhisattva great being saw sentient beings in the hell realm, the hungry ghost realm, or the animal realm, and then regained mindfulness and thought, ‘I will act so that once I have realized unsurpassed awakening, in my buddhafield there will not even be any lower realms in any form or manner.’ In this way, Subhūti, one should recognize this complete purification of the lower realms as a sign of a bodhisattva great being beyond regressing. And, Subhūti, one should also recognize a bodhisattva great being beyond regressing to have this sign of being beyond regressing.
“Furthermore, Subhūti, if a dreaming bodhisattva great being were awakened from a dream where a town or a city is burning, he would recollect it, thinking, ‘The attributes, indications, and signs that I myself have foreseen in my dreams are known to be the attributes, indications, and signs by which a bodhisattva great being beyond regressing should be recognized. Thus, by the power of the truth in this true statement, may the fire burning the town or city subside, be extinguished, and disappear.’ If afterward, Subhūti, the fire burning the town or city subsides, is extinguished, and disappears, then, Subhūti, one should recognize this bodhisattva great being as foreordained by the previous worthy, perfectly and completely awakened tathāgatas as beyond regressing from unsurpassed, perfect awakening. However, Subhūti, if these do not subside, are not extinguished, and do not disappear, then, Subhūti, one should recognize this bodhisattva great being to be not foreordained for unsurpassed, perfect awakening. Moreover, Subhūti, if the fire’s burning spreads further and moves to another house or road, from house to house, from road to road, and burns them all—that is to say, it does not subside, is not extinguished, and does not disappear—then, Subhūti, one should know that, by having rejected the Dharma, this bodhisattva great being has accumulated the karmic deeds leading to inferior wisdom and as a result of that, the ripening of such karmic deeds is causing the bodhisattva great being’s present failure. Hence, it is a remainder from his or her karmic deed of rejecting the Dharma that is being ripened in this way.1064 In sum, Subhūti, these signs are the causes and conditions for a bodhisattva great being to be characterized as beyond regressing. Therefore, Subhūti, one should also recognize such a bodhisattva great being as beyond regressing from unsurpassed, perfect awakening.
“Once again, Subhūti, I will now teach these attributes, indications, and signs by which, all together, a bodhisattva great being can be recognized, as follows. Listen well and pay good attention. I will tell you about them.”
Subhūti said, “Excellent!” Then, he listened to the Blessed One.
The Blessed One said, “Subhūti, suppose that a man, woman, boy, or girl were taken over or possessed by a malevolent spirit. A bodhisattva great being should approach him or her and perform an act of truth by stating,1065 ‘If it is true that I am foreordained for unsurpassed, perfect awakening by the previous worthy, perfectly and completely awakened tathāgatas, then my altruistic disposition to realize unsurpassed, perfect awakening is pure. Since I wish to realize unsurpassed, perfect awakening; since I have pure attentiveness to that unsurpassed, perfect awakening; and since I have turned away from the mindsets of a disciple and a solitary realizer, I shall realize unsurpassed, perfect awakening. It is impossible for me not to realize unsurpassed, perfect awakening, and I will definitely realize unsurpassed, perfect awakening. There is nothing that the worthy, perfectly and completely awakened tathāgatas who reside, stay, and spend time in immeasurable and innumerable world systems have not known, not seen, not found, not witnessed, and not realized. Since those blessed buddhas are recognizing my altruistic disposition, it must be that I too will awaken. By the power of this truth and my stating it, may you, the malevolent spirit who has taken over or possessed this man, woman, girl, or boy, go away!’ If the malevolent spirit that the bodhisattva great being is addressing like this does not go away, then, Subhūti, one should know that this bodhisattva great being is not foreordained by the previous worthy, perfectly and completely awakened tathāgatas as beyond regressing from unsurpassed, perfect awakening. However, if the malevolent spirit that the bodhisattva great being is addressing like this does go away, then, Subhūti, one should also recognize this bodhisattva great being as foreordained by the previous worthy, perfectly and completely awakened tathāgatas to be beyond regressing from unsurpassed, perfect awakening.”
This ends the chapter “Examining Skill in Means,” the twentieth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”