Chapter 22: Virtuous Friends11071108
Then the Blessed One once again addressed Subhūti: “Subhūti, a bodhisattva great being who has set out with the altruistic disposition and wishes to realize unsurpassed, perfect awakening should attend virtuous friends, be devoted to them, and serve them right from the start.”
Subhūti asked, “Blessed One, if a bodhisattva great being has set out with the altruistic disposition and wishes to realize unsurpassed, perfect awakening, which of the many possible virtuous friends should he or she attend, be devoted to, and serve?”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, only the blessed buddhas and the bodhisattva great beings beyond regressing who are skilled in the bodhisattva’s way of going about life can instruct and guide him or her in the transcendent states, and can teach and expound to him or her this transcendent state of wisdom. So, Subhūti, a bodhisattva great being should understand them to be his or her virtuous friends. But also, Subhūti, a bodhisattva great being should understand the transcendent state of wisdom, in particular, to be his or her virtuous friend, and, in fact, Subhūti, all six transcendent states to be his or her virtuous friends.1109 That is to say, precisely these six transcendent states are the teacher.1110 The six transcendent states are the path.1111 The six transcendent states are the sight.1112 The six transcendent states are the torch.1113 The six transcendent states are the radiance.1114 The six transcendent states are the shelter.1115 The six transcendent states are the refuge.1116 The six transcendent states are the sanctuary.1117 The six transcendent states are the ultimate resort.1118 The six transcendent states are the island.1119 The six transcendent states are the mother.1120 The six transcendent states are the father.1121 The six transcendent states lead to knowledge and realization, and progress to unsurpassed, perfect awakening.1122 What is the cause for this?1123 Subhūti, the cause is that the transcendent state of wisdom is consummate within them, that is to say, within these six transcendent states.
“So, Subhūti, those previous worthy, perfectly and completely awakened tathāgatas who attained complete nirvāṇa had the blessed buddhas’ state of complete knowing that is only born from these, that is to say, from the six transcendent states.1124 Also, Subhūti, those future worthy, perfectly and completely awakened tathāgatas who will realize unsurpassed, perfect awakening will have the blessed buddhas’ state of complete knowing that is only born from these, that is to say, from the six transcendent states. Also, Subhūti, those worthy, perfectly and completely awakened tathāgatas who are now residing, staying, and spending time, and who are realizing unsurpassed, perfect awakening, in immeasurable, innumerable, unlimited, inconceivable world systems, they too have the blessed buddhas’ state of complete knowing that is only born from these, that is to say, from the six transcendent states.
“Subhūti, I too am the worthy, perfectly and completely awakened Tathāgata who has, at this moment, realized unsurpassed, perfect awakening, and indeed my state of complete knowing was only born from these, that is to say, from the six transcendent states.
“How so? Because, Subhūti, the six transcendent states include all the awakened qualities—that is, the thirty-seven factors in awakening, the four immeasurable states, the four ways of attracting disciples, and any and every other awakened quality of a buddha.1125 They include also the knowing of a buddha, which is to say, the knowing of a self-existent one, the knowing of an inconceivable one, the knowing of an incomparable one, the knowing of an immeasurable one, the knowing of an incalculable one, the knowing of an unequaled one, the knowing of one equal to the unequaled, and the knowing of someone who has complete knowing.
“Therefore, Subhūti, a bodhisattva great being should understand the virtuous friends to be none other than the six transcendent states. The six transcendent states alone are the teacher. The six transcendent states are the path. The six transcendent states are the sight. The six transcendent states are the torch. The six transcendent states are the radiance. The six transcendent states are the shelter. The six transcendent states are the refuge. The six transcendent states are the sanctuary. The six transcendent states are the ultimate resort. The six transcendent states are the island. The six transcendent states are the mother. The six transcendent states are the father. The six transcendent states lead to knowledge and realization, and progress to attaining unsurpassed, perfect awakening. When a bodhisattva great being trains in the six transcendent states, he or she becomes, in effect, a protector to all sentient beings without any protector.1126
“Subhūti, a bodhisattva great being who wishes to train in the six transcendent states should listen to this very transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. On its meaning, its truth, and its method, he or she should also reflect, meditate, inquire, and fully pursue his or her questions. Why? Because, as foremost among the six transcendent states, the transcendent state of wisdom is the guide, the leader, the beacon, the paragon, the mother who gives birth, and the mother who nurses. Why? Because, without the transcendent state of wisdom, the five other transcendent states would neither be distinguished nor designated as transcendent states. Therefore, Subhūti, any bodhisattva great being who wishes not to be led astray by others should train in this very transcendent state of wisdom.”1127
Subhūti asked, “Blessed One, what is the defining characteristic of the transcendent state of wisdom?”
At this, the Blessed One said to Subhūti, “Subhūti, the defining characteristic of the transcendent state of wisdom is nonattachment.”
Subhūti asked, “Blessed One, in a manner of speaking, could it be said that all things would be observed with the very same defining characteristic of nonattachment that the transcendent state of wisdom is observed with?”
“Yes, Subhūti, yes,” said the Blessed One. “In a manner of speaking, it could be said that all things would be observed with the very same characteristic of nonattachment that the transcendent state of wisdom is observed with. How so? Because, Subhūti, all things are void and empty. Therefore, Subhūti, all things, which are void and empty, are observed with that very same defining characteristic of nonattachment that the transcendent state of wisdom, which is void and empty, is observed with.”1128
Subhūti asked, “Blessed One, if all things are void and empty, then, Blessed One, how could someone wisely discern the defilement of sentient beings? How, Blessed One, could someone wisely discern the purification of sentient beings?1129 Also, Blessed One, something void is not defiled and not purified, and, Blessed One, something empty is not defiled and not purified. Moreover, Blessed One, something void and empty cannot realize unsurpassed, perfect awakening, and, Blessed One, one cannot mentally perceive a thing apart from that voidness and emptiness that has realized unsurpassed, perfect awakening, is realizing it, or will come to realize it. So, how do we understand the meaning of what you have described? Please teach us, Blessed One. Please teach us, Sugata.”1130
At this, the Blessed One asked Subhūti, “Subhūti, what do you think? Do sentient beings go about life for a long time in the conceits of ‘me’ and ‘mine’?”
“Yes, Blessed One. Yes, Sugata,” said Subhūti. “Sentient beings go about life for a long time in the conceits of ‘me’ and ‘mine.’ ”
The Blessed One asked, “Subhūti, what do you think? Are the conceits of ‘me’ and ‘mine’ empty?”
“They are empty, Blessed One. Empty, Sugata,” said Subhūti.
The Blessed One asked, “Subhūti, what do you think? Are sentient beings going around in cyclic existence because of the conceits of ‘me’ and ‘mine’?”
“Yes, Blessed One. Yes, Sugata,” said Subhūti. “Sentient beings are going around in cyclic existence because of the conceits of ‘me’ and ‘mine.’ ”
“So, Subhūti,” said the Blessed One, “someone wisely discerns the defilement of sentient beings as follows: If sentient beings have conceptual grasping and habitual fixation, then there is defilement. But in this case, no one is defiled, and yet, Subhūti, someone does not wisely discern them as having conceits of ‘me’ and ‘mine,’ as long as they have no conceptual grasping or habitual fixation. Likewise, Subhūti, someone wisely discerns the purification of sentient beings as follows: If sentient beings have no conceptual grasping or habitual fixation, then there is purification. But in this case, no one becomes purified. Subhūti, a bodhisattva great being, going about life in this way, goes about life in the transcendent state of wisdom.1131 Thus, Subhūti, even though all things are void and empty, he or she wisely discerns the defilement and purification of sentient beings.”1132
Subhūti said, “Blessed One, it is wonderful that, even though all things are void and empty, he or she wisely discerns the defilement and purification of sentient beings. It is wonderful that a bodhisattva great being, going about life in this way, goes about life in the transcendent state of wisdom. This is because a bodhisattva great being who goes about life like this does not go about life in physical forms, feelings, conceptions, conditioning factors, or consciousness. Blessed One, a bodhisattva great being going about life in this way cannot be conquered by anyone in the world with its gods, humans, and asuras. Blessed One, a bodhisattva great being going about life in this way surpasses the way of going about life for persons belonging to the paths of the disciples or of the solitary realizers, and will attain a state that is unsurpassable. How so? Because, Blessed One, the state of a buddha, a tathāgata, a self-existent being, and someone who has complete knowing is unsurpassable. Also, Blessed One, if a bodhisattva great being were to spend his or her time, night and day, abiding in the state of attentiveness associated with the transcendent state of wisdom, then he or she would approach unsurpassed, perfect awakening and quickly realize it.”
“Yes, Subhūti, yes,” said the Blessed One. “A bodhisattva great being who goes about life in this way does not go about life in physical forms. Likewise, he or she does not go about life in feelings, conceptions, conditioning factors, or consciousness. Subhūti, a bodhisattva great being going about life in this way cannot be conquered by the world with its gods, humans, and asuras.1133 Subhūti, a bodhisattva great being going about life in this way surpasses the way of going about life for persons belonging to the paths of the disciples or of the solitary realizers, and he or she will attain a state that is unsurpassable. Why is that? Because, Subhūti, the state of a buddha, a tathāgata, a self-existent being, and one with complete knowing is unsurpassable. Also, Subhūti, if a bodhisattva great being were to spend his or her time, night and day, abiding in the state of attentiveness associated with the transcendent state of wisdom, he or she would approach unsurpassed, perfect awakening and quickly realize it.
“Subhūti, suppose every sentient being on the Jambu continent were to obtain a human being’s physical body all at once. Suppose that after obtaining a human body, each were to develop the proper mindset for unsurpassed, perfect awakening. Suppose that after developing the proper mindset for unsurpassed, perfect awakening, each were to remain in it throughout their lives. Suppose that while remaining in it throughout their lives, each were to pay tribute to all the tathāgatas, revere them, respect them, venerate them, honor them, and tend to them throughout their lives. Also, suppose that each were to give gifts in the same way to all sentient beings. Finally, suppose each were to dedicate those gifts to unsurpassed, perfect awakening.1134 Subhūti, what do you think? Based on this, would the bodhisattva great being earn much merit?”
“A great amount, Blessed One. A great amount, Sugata,” said Subhūti.
The Blessed One said, “Subhūti, that noble son or daughter who abides in the attentive mental states associated with the transcendent state of wisdom for even so much as a single day would earn an even greater amount of merit than this. Why is that? Because, Subhūti, the more that a bodhisattva great being abides in the attentive mental states associated with the transcendent state of wisdom, night and day, the more he or she becomes worthy of veneration by sentient beings.1135 Why is that? Because, Subhūti, the mindset associated with benevolence that a bodhisattva great being has is not like that of anyone else, except for the blessed buddhas. Why is that?1136 Because, Subhūti, the tathāgatas have no counterpart. Subhūti, the tathāgatas are incomparable. Subhūti, the worthy, perfectly and completely awakened tathāgatas possess inconceivable qualities.
“So, how does a noble son or daughter produce that much merit? Through the kind of wisdom that a bodhisattva great being possesses, he or she sees all sentient beings as though they are on the way to their slaughter, and at that very moment he or she is gripped by great compassion.1137 Beholding them with his or her divine eye, such a bodhisattva great being sees immeasurable, innumerable, unlimited, and illimitable sentient beings whose karmic deeds lead to the immediate consequences of obtaining inauspicious births, being destroyed, not finding the path, and getting caught up in the web of erroneous beliefs. He or she also sees others who have obtained auspicious births wasting their good fortune.1138 At these moments, a bodhisattva great being feels extremely moved. Throbbing with deep benevolence and great compassion, he or she focuses mentally upon sentient beings, thinking, ‘I must become a protector for all these sentient beings. I must liberate all these sentient beings from their suffering.’ Yet, such a bodhisattva great being does not live embroiled with this conventional sign or any other, because, Subhūti, he or she also is filled with the great light of wisdom to realize unsurpassed, perfect awakening.1139
“Subhūti, those bodhisattva great beings who abide in such a state accept that they are worthy of veneration by the whole world, but do not turn away from unsurpassed, perfect awakening. Since their mindset is perfectly established in this transcendent state of wisdom, those bodhisattva great beings purify the gifts and devotional offerings of those donors and patrons, on whose behalf they enjoy the robes, alms, accommodation, preventive medicines, and other requisites, while approaching the state of complete knowing. Therefore, Subhūti, any bodhisattva great being should bring to mind the attentive mental states associated with the transcendent state of wisdom if he or she wishes to unerringly enjoy the alms of the realm, wishes to expound the path to all sentient beings, wishes to help their radiance expand, wishes to liberate all sentient beings in cyclic existence from that cyclic existence, and wishes to purify the way they see. So, if a bodhisattva great being wishes to abide in such attentiveness, then he or she should bring to mind these types of attentiveness associated with the transcendent state of wisdom.1140 Why is that? It is because any bodhisattva great being who wishes to bring these to mind should be attentive to nothing but this.1141 He or she should not leave room for any other attentiveness that lacks the transcendent state of wisdom. And a bodhisattva great being should act so that he or she can spend night and day in the attentive mental states associated with the transcendent state of wisdom.1142
“Subhūti, as an analogy, it is just as if a certain man, knowledgeable about jewels and their different varieties, were to obtain a valuable jewel he had not obtained before. Upon obtaining that jewel, he would be filled with extremely immense joy and delight. But if his jewel were to disappear, then because of that he would be filled with great suffering and despair. With his attentiveness only connected to the valuable jewel, he would keep on thinking, ‘Oh, I have become disconnected from such a valuable jewel.’ Indeed, he would never forget such a valuable jewel until he could regain either that very same valuable jewel or an equivalent one with the same positive qualities. Subhūti, in this very same way, a bodhisattva great being who has lost the valuable jewel of the transcendent state of wisdom—just like someone with a valuable jewel who has lost that valuable jewel—might lose attentiveness to the transcendent state of wisdom. But he or she would perceive its value and would seek this transcendent state of wisdom scripture. And, with his or her mind set on the state of complete knowing, he or she would never lack attentiveness to the transcendent state of wisdom until he or she were to find either that very same one or a different one.1143 The whole time he or she would never lack the attentive mental states associated with the obtainment of the valuable jewel of the transcendent state of wisdom, or lack the attentive mental states associated with the obtainment of the valuable jewel of the state of complete knowing.”
Subhūti said, “But, Blessed One, the Blessed One has taught that all things and all attentive mental states lack inherent nature and are empty. So, Blessed One, how could a bodhisattva great being never lack the attentive mental states associated with the transcendent state of wisdom and associated with the state of complete knowing?”
At this, the Blessed One said to Subhūti, “Subhūti, if a bodhisattva great being pays attention to all things lacking in inherent nature and being empty of inherent nature, then, by paying attention like this, he or she never lacks the attentive mental states associated with the transcendent state of wisdom or the attentive mental states associated with the state of complete knowing. Why is that? Because, Subhūti, the transcendent state of wisdom is empty and never increases or decreases.”
Subhūti asked, “Blessed One, if the transcendent state of wisdom is empty and never increases or decreases, then, Blessed One, how could a bodhisattva great being come to attain awakening without the transcendent state of wisdom increasing? And, how could he or she realize unsurpassed, perfect awakening?”
At this, the Blessed One said to Subhūti, “Subhūti, a bodhisattva great being going about life in the transcendent state of wisdom neither increases nor decreases. A bodhisattva great being is empty and never increases or decreases, in just the same way that the transcendent state of wisdom is empty and never increases or decreases. Hence, a bodhisattva great being comes to attain awakening and realizes unsurpassed, perfect awakening because that transcendent state of wisdom is empty and never increases or decreases, in just the same way that a bodhisattva great being is empty and never increases or decreases. Subhūti, if, when this is being taught, a bodhisattva great being is not frightened, terrified, stricken with terror, or disheartened, then, Subhūti, one can be certain that this bodhisattva great being goes about life in the transcendent state of wisdom.”
Subhūti asked, “But, Blessed One, does the transcendent state of wisdom go about life in the transcendent state of wisdom?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, does the emptiness of the transcendent state of wisdom go about life in the transcendent state of wisdom?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, other than the emptiness of the transcendent state of wisdom, is there any thing that goes about life in the transcendent state of wisdom that is mentally perceived?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, does emptiness go about life in the transcendent state of wisdom?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, is there any thing in emptiness that goes about life in the transcendent state of wisdom that is mentally perceived?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, does emptiness go about life in emptiness?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, do physical forms go about life in the transcendent state of wisdom?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, do feelings, conceptions, conditioning factors, and consciousness go about life in the transcendent state of wisdom?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, apart from physical forms, is there any thing that goes about life in the transcendent state of wisdom that is mentally perceived?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, apart from feelings, conceptions, conditioning factors, and consciousness, is there any thing that goes about life in the transcendent state of wisdom that is mentally perceived?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “Then, Blessed One, how could a bodhisattva great being go about life in the transcendent state of wisdom?”
At this, the Blessed One asked the venerable Subhūti, “Subhūti, do you identify a thing that goes about life in the transcendent state of wisdom?”
“Blessed One, not at all,” said Subhūti.
The Blessed One asked, “Subhūti, do you identify that transcendent state of wisdom in which a bodhisattva great being goes about life?”
“Blessed One, not at all,” said Subhūti.
The Blessed One asked, “Subhūti, what do you think? Do you identify any thing that is free from mental perception? Has that very thing arisen, will it arise, or is it arising? Has it ceased, will it cease, or is it ceasing?”
“Blessed One, not at all,” said Subhūti.
The Blessed One said, “Thus, Subhūti, a bodhisattva great being has this kind of acceptance that all things are free of arising. And, Subhūti, a bodhisattva great being with this kind of acceptance is foreordained for unsurpassed, perfect awakening. Subhūti, that bodhisattva great being is treading the path to a tathāgata’s grounds for self-confidence. By going about life, striving, and making efforts in this way, it is impossible that such a bodhisattva great being would not arrive at the unsurpassed knowing of a buddha, the knowing of someone who has complete knowing, or the knowing of the great caravan leader.”
Subhūti asked, “Blessed One, is that true nature of all things being free of arising something foreordained for unsurpassed, perfect awakening?”
“Subhūti, not at all,” said the Blessed One.
Subhūti asked, “But, Blessed One, how could there be foreordaining for unsurpassed, perfect awakening for such a thing?”
The Blessed One asked in return, “Subhūti, do you identify any thing that possesses foreordaining for unsurpassed, perfect awakening?”
“Blessed One, not at all,” said Subhūti. “I do not identify a thing that has been foreordained, will be foreordained, or is being foreordained for unsurpassed, perfect awakening. Blessed One, I also do not identify a thing that is awakened, that should be awakened, or that is awakening. Why is that? Blessed One, since no things are being mentally perceived, I do not have the thought, ‘This thing is awakened,’ or ‘This thing should be awakened,’ or ‘This thing is awakening.’ ”
This ends the chapter “Virtuous Friends,” the twenty-second chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”