Perfection of Wisdom in Eight Thousand Lines

At that time, Śakra, powerful lord of the gods, alighted in that very assembly and took his seat. He was flanked by his retinue of forty thousand gods from his Heaven of the Thirty-Three.²⁰⁴ He was further accompanied by the Four Guardians of the World together with the twenty thousand gods in the retinue of those Four Great Kings.²⁰⁵ Also, Brahmā, the lord of this world system, alighted among that assembly and took his seat surrounded by his retinue of ten thousand gods and the five thousand gods of the Śuddhāvāsa heavens.²⁰⁶ Yet all their splendor, which arose from the maturation of the gods’ own former karmic deeds, was instantly outshone by the Buddha’s miraculous power, the Buddha’s majesty, and his blessings.²⁰⁷

Then Śakra, powerful lord of the gods, said to the elder, the venerable Subhūti, “Noble Subhūti, these many thousands of gods, who have alighted among this assembly and taken their seats in your presence, want to listen to the bodhisattva great beings’ transcendent state of wisdom‍—to the expounding of it, to the instruction in it, and to the guidance in it.²⁰⁸ So, how should a bodhisattva great being dwell in that transcendent state of wisdom, train in it, and engage in meditation in it?”²⁰⁹

The elder, the venerable Subhūti, said, “Kauśika, through the Buddha’s miraculous power, the Buddha’s majesty, and the Buddha’s blessings, I will expound it to you. Those gods who have not developed the proper mindset for supreme, perfect awakening can and should develop it. However, those who have already entered an irreversible state of perfection are not able to develop the proper mindset for supreme, perfect awakening.²¹⁰ Why is that? It is because, insofar as they have closed themselves off from the stream of cyclic existence, they are unable to develop the proper mindset for supreme, perfect awakening, which leads them into cyclic existence again and again.²¹¹ But if even they were somehow to develop the proper mindset for supreme, perfect awakening, I would rejoice for them too, and I would never discount their root of virtue, since they too are able to acquire the most distinguished qualities among the distinguished qualities.”²¹²

Then the Blessed One said to the elder, the venerable Subhūti, “Excellent, Subhūti, excellent. You, Subhūti, are indeed excellent. You are inspiring bodhisattva great beings.”

Then the elder, the venerable Subhūti, said to the Blessed One, “Blessed One, we must express gratitude for the kind deeds done on behalf of the Blessed One and not fail to express gratitude for them. What motivates me to say this? Previously, Blessed One, in the presence of former worthy, perfectly and completely awakened tathāgatas, the Blessed One had just become a bodhisattva and was going about his life engaged in pure spiritual practice²¹³ in order to realize awakening for our sake.²¹⁴ Certain disciples instructed and guided him in the transcendent states, and by going about his life in those, the Blessed One developed the unsurpassed knowing. Similarly, Blessed One, it is also incumbent upon us disciples to lend help to bodhisattva great beings, to take care of them, to assist them, and to support them. Why is that? It is because those bodhisattva great beings whom we help, take care of, assist, and support will quickly realize unsurpassed, perfect awakening.”

Then the elder, the venerable Subhūti, said to Śākra, powerful lord of the gods, “So, Kauśika, listen well and pay good attention. I will tell to you the way that a bodhisattva great being should dwell in the transcendent state of wisdom.²¹⁵ Kauśika, a bodhisattva great being should dwell in the transcendent state of wisdom by means of dwelling in emptiness, since, Kauśika, a bodhisattva great being has donned that great armor.²¹⁶

“That is, a bodhisattva great being should not dwell on physical forms. Likewise, he or she should not dwell on feelings, conceptions, conditioning factors, or consciousness.

“He or she should not dwell on the eyes. He or she should not dwell on visible forms. He or she should not dwell on visual consciousness. He or she should not dwell on contact with them through the eyes.²¹⁷ He or she should not dwell on the feelings born from that contact through the eyes. Likewise, he or she should not dwell on the other organs, namely, the ears, nose, mouth, body, or mental organ. Nor should he or she dwell on sounds, scents, tastes, tangibles, or [mental] phenomena. Nor should he or she dwell on aural consciousness up to mental consciousness, on contact through the mental organ, or on the feelings born from contact through the mental organ.

“He or she should not dwell on the earth element, the water element, the fire element, the wind element, the space element, or the element of consciousness.

“He or she should not dwell on the applications of mindfulness.²¹⁸ Nor should he or she dwell on the correct exertions, the supernormal supports, the faculties, the strengths, the aspects of awakening, or the aspects of the path.²¹⁹

“He or she should not dwell on the fruition of a stream enterer, of a once-returner, of a non-returner, or of being a worthy one.²²⁰ Nor should he or she dwell on being a solitary realizer. Nor should he or she dwell on being a buddha.²²¹

“This is all said because he or she should not dwell on the notion of physical forms. Nor should he or she dwell on the notion of feelings, conceptions, conditioning factors, or consciousness. Nor should he or she dwell on the notion of any organ, and so forth, from the eye up to the feelings born from contact through the mental organ. Nor should he or she dwell on the notion of any element, from the element of earth up to the element of consciousness.²²²

“Nor should he or she dwell on the notion of the applications of mindfulness.²²³ Nor should he or she dwell on the notion of the correct exertions, the supernormal supports, the faculties, the strengths, the aspects of awakening, or the aspects of the path. Nor should he or she dwell on the notion of the fruitions of a stream enterer, of a once-returner, of a non-returner, or of being a worthy one. Nor should he or she dwell on the notion of being a solitary realizer. Nor should he or she dwell on the notion of being a buddha.

“Nor should he or she dwell on the notion of physical forms as either permanent or impermanent.²²⁴ Nor should he or she dwell on the notion of feelings, conceptions, conditioning factors, or consciousness as either permanent or impermanent.

“Nor should he or she dwell on the notion of physical forms as either pleasant or painful. Nor should he or she dwell on the notion of feelings, conceptions, conditioning factors, or consciousness as either pleasant or painful.

“Nor should he or she dwell on the notion that physical forms are either empty or not empty. Nor should he or she dwell on the notion that feelings, conceptions, conditioning factors, or consciousness is either empty or not empty.

“Nor should he or she dwell on the notion that physical forms are either an identity or not an identity. Nor should he or she dwell on the notion that feelings, conceptions, conditioning factors, or consciousness is either an identity or not an identity.

“Nor should he or she dwell on the notion that physical forms are pure or impure. Nor should he or she dwell on the notion that feelings, conceptions, conditioning factors, or consciousness is either pure or impure.

“Nor should he or she dwell on the notion that physical forms are mentally perceived as empty.²²⁵ Nor should he or she dwell on the notion that feelings, conceptions, conditioning factors, or consciousness is mentally perceived as empty.

“Nor should he or she dwell on the notion that the fruition of a stream enterer is made prominent by the unconditioned.²²⁶ Nor should he or she dwell on the notion that the fruition of a once-returner is made prominent by the unconditioned, that the fruition of a non-returner is made prominent by the unconditioned, or that the state of a worthy one is made prominent by the unconditioned. Nor should he or she dwell on the notion that the state of a solitary realizer is made prominent by the unconditioned. Nor should he or she dwell on the notion that buddhahood is made prominent by the unconditioned.²²⁷

“Nor should he or she dwell on the notion that stream enterers are worthy recipients of meritorious offerings, or that those stream enterers are destined to be reborn no more than seven times.²²⁸ Nor should he or she dwell on the notion that once-returners are worthy recipients of meritorious offerings, or that once-returners are not quite fully accomplished, in that they will return to this desire realm one more time before reaching the end of suffering. Nor should he or she dwell on the notion that non-returners are worthy recipients of meritorious offerings, or that non-returners, after ceasing to return to this realm, attain nirvāṇa in another realm. Nor should he or she dwell on the notion that the worthy ones are worthy recipients of meritorious offerings, or that worthy ones attain complete nirvāṇa within this very life in the nirvāṇa dimension without any constituents remaining.²²⁹ Nor should he or she dwell on the notion that solitary realizers are worthy recipients of meritorious offerings, or that solitary realizers surpass the level of disciples, fail to reach the level of a buddha, and then attain complete nirvāṇa. Nor should he or she dwell on the notion that buddhas are worthy recipients of meritorious offerings, or even on the following notion: ‘A buddha surpasses the level of an ordinary person, surpasses the level of a disciple, and surpasses the level of a solitary realizer. He brings about the benefit of innumerable, immeasurable sentient beings. He causes innumerable quintillions of sentient beings to attain nirvāṇa. He definitively establishes innumerable, immeasurable sentient beings in the state of a disciple, the state of a solitary realizer, and perfect buddhahood. He dwells on the level of a buddha, does the deeds of a buddha, and then attains complete nirvāṇa through the complete nirvāṇa of a buddha while in the nirvāṇa dimension without any constituents remaining.’ ”²³⁰

Then the venerable Śāriputra was ruminating to himself as follows: “Suppose that a bodhisattva great being does not dwell on this very notion, namely: ‘A buddha surpasses the level of an ordinary person, surpasses the level of a disciple, and surpasses the level of a solitary realizer. He brings about the benefit of innumerable, immeasurable sentient beings. He causes innumerable quintillions of sentient beings to attain nirvāṇa. He definitively establishes innumerable, immeasurable sentient beings in the state of a disciple, the state of a solitary realizer, and the state of a perfect buddha. He dwells on the level of a buddha, does the deeds of a buddha, and then attains complete nirvāṇa through the complete nirvāṇa of a buddha in the nirvāṇa dimension without any constituents remaining.’

“Nonetheless, how should a bodhisattva great being dwell? How should he or she train?”

Just then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind of the venerable Śāriputra’s mental ruminations and asked the venerable Śariputra, “Venerable Śāriputra, what do you think? Where does the worthy, perfectly and completely awakened Tathāgata dwell?”

The venerable Śariputra replied, “Subhūti, the worthy, perfectly and completely awakened Tathāgata does not dwell anywhere. Why is that? Because the worthy, perfectly and completely awakened Tathāgata’s mind is never fixed in any dwelling.²³¹ He never dwells in the dimension of the conditioned, or in the dimension of the unconditioned, nor is he somewhere removed from these.”²³²

The elder, the venerable Subhūti, said to the venerable Śāriputra, “Likewise, Venerable Śāriputra, a bodhisattva great being should dwell and train in this very way. That is to say, he or she should train with the notion, ‘I will dwell just like the worthy, perfectly and completely awakened Tathāgata, who is neither someone dwelling, nor someone not dwelling, nor someone free of dwelling, nor someone not free of dwelling on anything.’²³³ A bodhisattva great being should train him- or herself in this, thinking, ‘I will dwell the way that the Tathāgata dwells and train myself in that.’ In other words, ‘Just as the Tathāgata dwells by means of freedom from dwelling, so too will I dwell and train myself.’ In such a way should a bodhisattva great being dwell and train, since, by training in this way, he or she abides in this transcendent state of wisdom and is never lacking in this attentiveness.”²³⁴

Some gods in that assembly then had this thought: “When benevolent spirits are talking to other benevolent spirits, we can distinguish the language of the benevolent spirits‍—namely, the words of the benevolent spirits, their statements, and their overall point‍—just as it is spoken by those benevolent spirits. However, we do not distinguish this thing that Subhūti is speaking about, discussing, teaching, and expounding.”

Then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind that the gods were having this kind of mental rumination, and said to them, “Gods, it is not distinguished by you at all, because there is something about it not pointed out and there is something about it not heard.”²³⁵

But just then, the gods thought, “Aha! Subhūti will now make it clear. Aha! He will now spell it out. Noble Subhūti is about to get into the loftiest point among lofty points. He is about to get into, describe, and explain the most subtle point among the subtle points, the most profound point among the profound points.”²³⁶

Then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind of the gods’ mental rumination and said to those gods, “So, gods, whether you wish to attain and dwell in the fruition of a stream enterer, a once-returner, a non-returner, a worthy one, a solitary realizer, or an unsurpassed buddha‍—there is no realizing it without developing acceptance of it.”

But then the gods wondered, “What sort of Dharma listeners would be acceptable to this noble Subhūti?”

Then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind of the gods’ mental rumination and said to those gods, “Gods, Dharma listeners who are like magical illusions or like magical emanations would be acceptable to me.²³⁷ Why is that? Because such listeners would never hear or actualize anything.”

Then those gods asked the venerable Subhūti, “But, noble Subhūti, those sentient beings who are like magical illusions‍—are they themselves not magical illusions?”

At this, the venerable Subhūti said to the gods, “Gods, those sentient beings are like a magical illusion. Gods, those sentient beings are like a dream.²³⁸ That is because sentient beings and a magical illusion are here something free of duality, and free from creating duality, and because sentient beings and a dream are here something free of duality, and free from creating duality. Also, gods, all things are like a magical illusion and like a dream.²³⁹ The fruition of a stream enterer is like a magical illusion and like a dream. In this way, both a once-returner and the fruition of a once-returner, both a non-returner and the fruition of a non-returner, and both a worthy one and the state of a worthy one are like a magical illusion and like a dream. Both a solitary realizer and the state of a solitary realizer are like a magical illusion and like a dream. Both a perfect buddha and the state of a perfect buddha are like a magical illusion and like a dream.”

The gods then asked the venerable Subhūti, “Subhūti, are you saying that even a perfect buddha is like a magical illusion and like a dream? Are you saying that even perfect buddhahood is like a magical illusion and like a dream?”

“Gods, I am saying that even nirvāṇa is like a magical illusion and like a dream,” replied Subhūti.

Then the gods said to the venerable Subhūti, “You are saying that even nirvāṇa is like a magical illusion and like a dream?”

The venerable Subhūti said, “Gods, I am saying that even if there were some other thing superior to nirvāṇa, that too would just be like a magical illusion and like a dream. Gods, it is because nirvāṇa and a magical illusion are here something free of duality, and free from creating duality. This is because nirvāṇa and a dream are here something free of duality, and free from creating duality.”

Then the venerable Śāripūtra, the venerable Pūrṇa, son of Maitrāyaṇī, the venerable Mahākoṣṭhila, the venerable Mahākātyāyana, the venerable Mahākāśyapa, and other great disciples together with a thousand bodhisattvas asked the venerable Subhūti, “Venerable Subhūti, who will accept the transcendent state of wisdom being explicated in this way?”

Then the venerable Ānanda said to the elders, “Venerable ones, those bodhisattva great beings beyond regressing, those persons blessed with correct views, or worthy ones whose worldly influences have dissipated will accept this transcendent state of wisdom being explicated in this way.”

Then the venerable Subhūti said to the other elders, “Venerable ones, no one will accept this transcendent state of wisdom being explicated in this way. Why is that? Because in this state, no Dharma is implied, no Dharma is elucidated, and no Dharma is made known. So, to the extent that no Dharma is implied in this state, no Dharma is elucidated in it, and no Dharma is made known in it, to that same extent no one will accept this transcendent state of wisdom explicated in this way.”

Śakra, powerful lord of the gods, then thought this to himself: “To venerate noble Subhūti’s skillful way of teaching the Dharma, I should emanate flowers and shower them down upon noble Subhūti.”

And at that moment, Śakra, powerful lord of the gods, emanated flowers and showered them down upon the elder Subhūti.

In response to Śakra, powerful lord of the gods, Subhūti thought to himself, “Flowers that I have never seen before are being showered down by Śakra, powerful lord of the gods, and they are falling among the gods in the Heaven of the Thirty-Three. These magically emanated flowers are not flowers produced by trees, bushes, or vines. These flowers showered down by Śakra, powerful lord of the gods, must be made by mind.”

Śakra, powerful lord of the gods, knew in his mind of Subhūti’s mental rumination and said to the venerable Subhūti, “Subhūti, these flowers are unproduced. Why is that? Because there are no flowers either produced by mind or produced by trees, bushes, or vines.”²⁴⁰

Then the venerable Subhūti said to Śakra, powerful lord of the gods, “Kauśika, what you are saying is that these flowers are unproduced, that is, neither produced by mind nor by trees, bushes, or vines. Yet, Kauśika, whatever is unproduced is not a flower.”

Śakra, powerful lord of the gods, thought to himself, “Ah! This profoundly wise noble Subhūti is explicating that designation of things with words and names. He is not contradicting that designation, but rather dissecting it and expounding it precisely.”²⁴¹

Then Śakra, powerful lord of the gods, said to Subhūti, “Exactly so, noble Subhūti, exactly so. A bodhisattva great being should train in this state, in the exact way that the noble Subhūti is expounding it.”

Then Subhūti said to Śakra, powerful lord of the gods, “Yes, Kauśika, yes, a bodhisattva great being should train this way in this state. Kauśika, training in this way, a bodhisattva great being neither trains in the fruition of a stream enterer, nor in the fruition of a once-returner, nor in the fruition of a non-returner, nor in the state of a worthy one, nor in the state of a solitary realizer, nor in buddhahood.

“Yet that bodhisattva great being, who is not training on these levels, does train in buddhahood or in the state of complete knowing. That bodhisattva great being, who is training in buddhahood or in the state of complete knowing, does train in the qualities of a buddha that are innumerable, immeasurable. That bodhisattva great being, who is training in the innumerable, immeasurable qualities of a buddha, does not train to increase or decrease physical forms. Likewise, he or she does not train to increase or decrease feelings, conceptions, conditioning factors, or consciousness.

“That bodhisattva great being‍—who is not training to increase or decrease physical forms and who is not training to increase or decrease feelings, conceptions, conditioning factors, or consciousness‍—does not train to apprehend physical forms or eliminate them. Likewise, he or she does not train to apprehend or eliminate feelings, conceptions, conditioning factors, or consciousness. Nor does he or she train to apprehend any thing in order to develop it or cause it to vanish.

“That bodhisattva great being‍—who is not training to apprehend any thing in order to develop it or cause it to vanish‍—does not train to apprehend even the state of complete knowing in order to develop that thing or cause it to vanish. Yet, by training in this way, a bodhisattva great being trains in the state of complete knowing and will go beyond cyclic existence in the state of complete knowing.”

The venerable Śāriputra then said to the venerable Subhūti, “Venerable Subhūti, for bodhisattva great beings‍—who are not training to apprehend any thing and not training to develop it or cause it to vanish‍—even the state of complete knowing is not a thing that they train to apprehend in order to develop it or cause it to vanish. By training in this way, the bodhisattva great being trains in the state of complete knowing and will go beyond cyclic existence in the state of complete knowing.”

The venerable Subhūti said, “Yes, Venerable Śāriputra, that is exactly right. Venerable Śāriputra, a bodhisattva great being‍—who is not training to apprehend any thing and not training to develop it or cause it to vanish‍—does not train to apprehend even the state of complete knowing and does not train to develop it or cause it to vanish. Nor does he or she train to apprehend even the qualities of a buddha in order to develop them or cause them to vanish. By training in this way, Venerable Śāriputra, a bodhisattva great being trains in the state of complete knowing and goes beyond cyclic existence in the state of complete knowing.”

Śakra, powerful lord of the gods, then asked this of the venerable Śāriputra: “Venerable Śāriputra, on what basis should a bodhisattva great being pursue the transcendent state of wisdom?”

The venerable Śāriputra replied, “A bodhisattva great being should pursue the transcendent state of wisdom on the basis of Venerable Subhūti’s discourse.”

At this, Śakra, powerful lord of the gods, asked the venerable Śāriputra, “Venerable Śāriputra, when noble Subhūti speaks of the transcendent state of wisdom, whose blessings should be recognized? Whose miraculous power should be recognized?”²⁴²

The venerable Śāriputra replied, “Kauśika, it is the Tathāgata’s blessings that should be recognized and the Tathāgata’s miraculous power that should be recognized, when the noble Subhūti speaks of the transcendent state of wisdom.”

At this, the venerable Subhūti said to Śakra, powerful lord of the gods, “Kauśika, you asked the following: ‘When noble Subhūti speaks of the transcendent state of wisdom, whose blessings should be recognized? Whose miraculous power should be recognized?’ When I speak of the transcendent state of wisdom, it is the Tathāgata’s blessings that should be recognized and the Tathāgata’s miraculous power that should be recognized. You also asked the following: ‘On what basis should a bodhisattva great being pursue the transcendent state of wisdom?’ Kauśika, a bodhisattva great being does not pursue the transcendent state of wisdom on the basis of physical forms, or on any basis other than physical forms. Likewise, he or she does not pursue the transcendent state of wisdom on the basis of feelings, conceptions, conditioning factors, or consciousness, or on any basis other than feelings, conceptions, conditioning factors, or consciousness. Why is that? It is because physical forms are not the transcendent state of wisdom, nor is there a transcendent state of wisdom in anything other than physical forms. Likewise, feelings, conceptions, conditioning factors, and consciousness are not the transcendent state of wisdom, nor is there a transcendent state of wisdom in anything other than feelings, conceptions, conditioning factors, and consciousness.”

At this, Śakra, powerful lord of the gods, said to the venerable Subhūti, “Subhūti, it is a great transcendent state, this transcendent state of wisdom. It is a transcendent state beyond measure, this transcendent state of wisdom.²⁴³ It is an unlimited transcendent state, this transcendent state of wisdom. It is an infinite transcendent state, this transcendent state of wisdom.”

The venerable Subhūti said, “So it is, Kauśika. So it is. Kauśika, it is a great transcendent state, this transcendent state of wisdom. It is a transcendent state beyond measure, this transcendent state of wisdom. It is an unlimited transcendent state, this transcendent state of wisdom. It is an infinite transcendent state, this transcendent state of wisdom. Why is that?

“Kauśika, it is because, inasmuch as physical forms are great, it is a great transcendent state, this transcendent state of wisdom. Likewise, Kauśika, inasmuch as feelings, conceptions, conditioning factors, and consciousness are great, it is a great transcendent state, this transcendent state of wisdom.

“Kauśika, inasmuch as physical forms are beyond measure, it is a transcendent state beyond measure, this transcendent state of wisdom. Likewise, Kauśika, inasmuch as feelings, conceptions, conditioning factors, and consciousness are beyond measure, it is a transcendent state beyond measure, this transcendent state of wisdom.

“Kauśika, inasmuch as physical forms are unlimited, it is an unlimited transcendent state, this transcendent state of wisdom. Likewise, Kauśika, inasmuch as feelings, conceptions, conditioning factors, and consciousness are unlimited, it is an unlimited transcendent state, this transcendent state of wisdom.

“Kauśika, inasmuch as physical forms are infinite, it is an infinite transcendent state, this transcendent state of wisdom. Likewise, Kauśika, inasmuch as feelings, conceptions, conditioning factors, and consciousness are infinite, it is an infinite transcendent state, this transcendent state of wisdom.

“Thus, Kauśika, one does not fixate on ‘a great transcendent state,’ ‘a transcendent state beyond measure,’ ‘an unlimited transcendent state,’ or ‘an infinite transcendent state.’ Because of that, Kauśika, this transcendent state of wisdom is a great transcendent state, a transcendent state beyond measure, an unlimited transcendent state, and an infinite transcendent state.

“Kauśika, since sense objects are infinite, it is an infinite transcendent state, this transcendent state of wisdom. Kauśika, insofar as sentient beings are infinite, it is an infinite transcendent state, this transcendent state of wisdom. But insofar as sense objects are infinite, how is it an infinite transcendent state, this transcendent state of wisdom? Because, Kauśika, the beginning, middle, or end of all things is not mentally perceived, and hence it is an infinite transcendent state, this transcendent state of wisdom. By the same account, Kauśika, since sense objects are infinite, it is an infinite transcendent state, this transcendent state of wisdom. Furthermore, Kauśika, insofar as all things are infinite and limitless, their beginning, middle, or end is never mentally perceived, and hence it is an infinite transcendent state, this transcendent state of wisdom. Why is that? Because, Kauśika, the beginning, middle, or end of physical forms is never mentally perceived. Likewise, Kauśika, the beginning, middle, or end of feelings, conceptions, conditioning factors, or consciousness is never mentally perceived. Also, in this way, Kauśika, insofar as sense objects are infinite, it is an infinite transcendent state, this transcendent state of wisdom. Furthermore, Kauśika, all sentient beings are infinite and limitless. Why is that? Because, Kauśika, the beginning, middle, or end of any sentient being is never mentally perceived. Therefore, Kauśika, since sentient beings are infinite, it is an infinite transcendent state, this transcendent state of wisdom.”

Then Śakra, powerful lord of the gods, asked the venerable Subhūti, “Venerable Subhūti, how is it an infinite transcendent state due to sentient beings being infinite?”

The elder Subhūti said, “This transcendent state of wisdom is an infinite transcendent state since sentient beings are infinite, but not by way of counting them, or on account of their being great in number.”

Śakra asked, “Taking that into account now, Venerable Subhūti, how is it an infinite transcendent state due to sentient beings being infinite?”

“Kauśika, what do you think?” asked the elder Subhūti. “What thing possesses the name sentient being?”²⁴⁴

Śakra said, “Noble Subhūti, there is neither a thing nor a nonthing that possesses this name sentient being.²⁴⁵ This name that has been bandied about is adventitious.²⁴⁶ This name that has been bandied about has no substance.²⁴⁷ This name that has been bandied about is not characterized by a self.²⁴⁸ This name that has been bandied about lacks any sense object.”²⁴⁹

“Kauśika, what do you think?” asked the elder Subhūti. “Is there anything in this teaching that has made a so-called sentient being appear?”²⁵⁰

“No, noble Subhūti,” replied Śakra.

The elder Subhūti asked, “Kauśika, what infinitude of sentient beings could exist in a place where no sentient beings are made to appear?²⁵¹ Kauśika, suppose that the worthy, perfectly and completely awakened Tathāgata were to remain for as many eons as there are grains of sand in the River Ganges, and were to say the word ‘sentient being, sentient being’ with a clear, deep, resounding voice, announcing it infinitely. Would any sentient being have come to exist, be coming to exist, or come to exist, or would any sentient being have ceased, cease, or come to cease in that place?”

“No, noble Subhūti,” replied Śakra. “Why is that? Because a sentient being is primordially pure, primordially absolutely pure.”²⁵²

The elder Subhūti said, “Thus, Kauśika, since sentient beings are infinite also in this manner, it is an infinite transcendent state, this transcendent state of wisdom. It is also for this very reason, Kauśika, that the infinitude of the transcendent state of wisdom should be understood by way of the infinitude of sentient beings.”²⁵³

Then those gods who were with Indra, with Brahmā, and with Prajāpati, along with the multitude of men and women who were with the sages, proclaimed three times, “Oh the Dharma! Oh the Dharma! Oh the Dharma’s true nature!²⁵⁴ In this, the noble Subhūti is pointing out, teaching, clarifying, and revealing that which is the manifestation of the Tathāgata. Blessed One, from today onward, we will affirm that a bodhisattva great being who never lacks this transcendent state of wisdom and abides in it will be a tathāgata!”²⁵⁵

The Blessed One then addressed the gods who were with Indra, with Brahmā, and with Prajāpati, along with the multitude of male and female sages: “So it is, gods, so it is. Gods, when I studied in the presence of the worthy, perfectly and completely awakened tathāgata Dīpaṃkara in the royal palace of Dīpavati, I was never lacking in the transcendent state of wisdom, and at that time I was foreordained for unsurpassed, perfect awakening by the worthy, perfectly and completely awakened tathāgata Dīpaṃkara with the following words:

“ ‘Brahmin son, after countless eons in the future, you will become a worthy, perfectly and completely awakened tathāgata, perfected in knowledge and appropriate conduct, a blissful one, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a buddha, and a blessed one.’ ”

Then the gods said to the Blessed One, “Blessed One, it is wonderful, Sugata. How supremely wonderful that the bodhisattva great beings have this transcendent state of wisdom that brings forth the complete knowing and unites them with it.”²⁵⁶

This ends the chapter “For Śakra,” the second chapter in “The Transcendent State of Wisdom in Eight Thousand Lines.”