Chapter 25: The Training11661167
Then the venerable Subhūti asked the Blessed One, “Blessed One, when a bodhisattva great being trains in the state of complete knowing, what is he or she training in?”
The Blessed One said, “When, Subhūti, a bodhisattva great being is training in dissipation, then he or she trains in the state of complete knowing, and, similarly, in the freedom from arising, in the freedom from cessation, in the freedom from birth, in the freedom from any state of being, in voidness, in the freedom from passion, in space, and in the ultimate realm of things. If, Subhūti, a bodhisattva great being is training in nirvāṇa, then he or she trains in the state of complete knowing.”
Subhūti asked, “Blessed One, why does a bodhisattva great being training in dissipation train in the state of complete knowing? Similarly, why does a bodhisattva great being, training in the freedom from arising, in the freedom from cessation, in the freedom from birth, in the freedom from any state of being, in voidness, in the freedom from passion, in space, in the ultimate realm of things, and in nirvāṇa, train in the state of complete knowing?”
At this, the Blessed One said to Subhūti, “Subhūti, you asked the following: ‘Why does a bodhisattva great being training in dissipation train in the state of complete knowing? Similarly, why does a bodhisattva great being, training in the freedom from arising, in the freedom from cessation, in the freedom from birth, in the freedom from any state of being, in voidness, in the freedom from passion, in space, in the ultimate realm of things, and in nirvāṇa, train in the state of complete knowing?’ Subhūti, since the actual nature of a tathāgata is what makes the Tathāgata a tathāgata, what do you think? Does it dissipate?”
“Definitely not, Blessed One,” said Subhūti. “Why not? Because, Blessed One, dissipation dissipates. Blessed One, it is because dissipation is undissipating.”1168
The Blessed One asked, “Subhūti, what do you think? Does the actual nature of a tathāgata—that which makes the Tathāgata a tathāgata—arise or cease? Is it born? Does it become anything? Does it disappear? Does it become void? Is it passionate or dispassionate? Does it become space? Does it become a thing?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One asked, “Subhūti, since the actual nature of a tathāgata is what makes the Tathāgata a tathāgata, what do you think? Does it attain complete nirvāṇa?”
“Definitely not, Blessed One,” said Subhūti.
“Therefore, Subhūti,” said the Blessed One, “a bodhisattva great being training in this way trains with the conviction that the actual nature does not dissipate. A bodhisattva great being training in this way trains in the state of complete knowing. A bodhisattva great being training in this way trains in the transcendent state of wisdom and trains in the level of a buddha, the powers, the grounds for self-confidence, all the qualities of a buddha, and the knowing of someone who has complete knowing.1169 Subhūti, a bodhisattva great being training in this way will reach the perfection of all trainings. Subhūti, a bodhisattva great being training in this way cannot be overcome by Māra or his demon cohort. Subhūti, a bodhisattva great being training in this way will quickly come to have the qualities beyond regressing. Subhūti, a bodhisattva great being training in this way will quickly come to be seated at the epicenter of awakening. Subhūti, a bodhisattva great being training in this way will quickly be going about life in his or her own field.1170 Subhūti, a bodhisattva great being training in this way trains in the qualities that make him or her a protector: great benevolence, great compassion, great rejoicing, and great impartiality. Subhūti, a bodhisattva great being training in this way trains to set in motion the wheel of Dharma with its three sections containing twelve aspects.1171 Subhūti, a bodhisattva great being training in this way trains with the conviction that he or she will not leave the masses of sentient beings wanting.1172 Subhūti, a bodhisattva great being training in this way trains so that there is no interruption in the Tathāgata’s lineage. Subhūti, a bodhisattva great being training in this way trains with the conviction that he or she will open the door to the deathless dimension.1173
“Subhūti, an inferior sentient being is not able to engage in such a noble training, because a weak person cannot train in it. Why not? Subhūti, those who train in this training are the strongest among all sentient beings, Subhūti, because they wish to become the protectors of all sentient beings.1174 Subhūti, those who train in it are wishing to obtain the highest state among all sentient beings.1175 Thus, Subhūti, any bodhisattva great being who trains like this is not reborn in the hells, animal births, the hungry ghost domain, or the asura assemblies. He or she is not reborn in the borderlands, the families of outcastes, or the families of fowlers, hunters, fishermen, sheep butchers, or similar kinds of low-class families such as those involved in ignoble karmic deeds.1176 Subhūti, a bodhisattva great being training in this way does not become blind, deaf, one-eyed, deformed, or hunchbacked.1177 He or she does not come to have crippled hands, knock knees, paralysis, or a dim wit.1178 He or she does not become unable to walk steadily, speak clearly, or hear well. He or she does not have disabled limbs, missing limbs, or disfigured limbs.1179 He or she does not become weak, ugly, or physically deformed. He or she does not come to have inferior mental faculties or to lack any faculties—that is to say, he or she comes to have completely perfect faculties and a resonant voice. Subhūti, a bodhisattva great being training in this way does not become a killer, a taker of what is not given, one who engages in improper sexual conduct, a liar, a slanderer, a speaker of harsh words, an incoherent gossip, someone who is covetous, someone with a malevolent mindset, or a holder of erroneous beliefs. He or she does not earn his or her living though any improper means of livelihood. Subhūti, a bodhisattva great being training in this way is not reborn among the gods with long lives, does not adhere to faulty ethical disciplines, does not adhere to nonexistent principles, and is not reborn by force of his or her meditative attainments. Why not? Because a bodhisattva great being is endowed with the skill in means that he or she has, and hence he or she is not reborn among the gods with long lives. If you ask, Subhūti, what does such a bodhisattva great being’s skill in means consist in, to be precise, it is just this transcendent state of wisdom. That is to say, the manner of having the skill in means by which a bodhisattva great being who attains the meditative states is not reborn by force of those meditative states is in the transcendent state of wisdom itself, and it is thus that he or she engages in meditative concentration with skill in means.1180 Subhūti, a bodhisattva great being training in this way brings about the complete purity of the powers, the complete purity of the grounds for self-confidence, and the complete purity of all the qualities of a buddha, and subsequently attains them all.”1181
The venerable Subhūti asked, “Blessed One, since all things are completely pure by their very nature, Blessed One, what thing could possess the complete purity of the powers, the grounds for self-confidence, and all the qualities of a buddha, which this bodhisattva great being approaches and subsequently attains?”1182
At this, the Blessed One said to the venerable Subhūti, “True, Subhūti. True. Why is that? It is because all things are completely pure by their very nature.1183 Thus, Subhūti, for a bodhisattva great being training in the transcendent state of wisdom, the transcendent state of wisdom is the state of not being disheartened or deflated about all things being completely pure by nature. Subhūti, immature, ordinary persons, who do not know these things, do not know the true nature of things and do not see it. Subhūti, it is for the sake of those sentient beings that bodhisattva great beings are exerting themselves, undertaking heroic perseverance, and train in this training with the conviction, ‘We are the ones who will bring those sentient beings, who do not know such things, to know them. We are the ones who will bring those sentient beings, who do not see this way, to come to see them.’ Those bodhisattva great beings who train with such a conviction attain the powers, the grounds for self-confidence, and all the qualities of a buddha. Subhūti, the bodhisattva great beings who train in this training wisely discern, just as they are, the mental wanderings and impulses of other persons and beings. By wisely discerning these just as they are, they perfect their knowledge of the mental wanderings of others.
“Subhūti, it is just as there are only a few areas on this earth without rock, where gold and silver appear.1184 However, there are many areas on this earth where there are saline deserts, wastelands, different grasses, craggy fissures, and thorny bushes. Likewise, Subhūti, there are only a few bodhisattva great beings, among the multitude of sentient beings, who train in this training of the state of complete knowing, namely, in the training of the transcendent state of wisdom. But there are many sentient beings among the multitude who train in the training of a disciple or solitary realizer.
“Furthermore, Subhūti, just as there are only a few sentient beings, among the multitude of sentient beings, who turn toward performing the karmic deeds conducive toward ruling as a universal emperor, there are, however, many sentient beings among the multitude who turn toward performing the karmic deeds conducive toward becoming a regional king. Likewise, Subhūti, there are only a few bodhisattva great beings, among the multitude of sentient beings, who have climbed up the path—specifically, the path of the transcendent state of wisdom—with the conviction that they will realize unsurpassed, perfect awakening. But there are many sentient beings among the multitude who have climbed up the path of a disciple or solitary realizer.
“Furthermore, Subhūti, just as there are only a few sentient beings observed among the multitude of sentient beings who turn toward performing the karmic deeds conducive toward becoming Śakra, powerful lord of the gods, there are, however, many sentient beings among the multitude who turn toward performing the karmic deeds conducive toward the world of the gods. Likewise, Subhūti, there are only a few bodhisattva great beings, among the multitude of sentient beings, who train in this training of the transcendent state of wisdom. However, there are many sentient beings, among the multitude of sentient beings, who train in the training of a disciple or solitary realizer.
“Furthermore, Subhūti, just as there are only a few sentient beings among the multitude who turn toward performing the karmic deeds conducive toward becoming Brahmā, there are, however, many sentient beings among the multitude who turn toward performing the karmic deeds conducive toward belonging in Brahmā’s retinue. Likewise, Subhūti, there are only a few bodhisattva great beings among the multitude who are beyond regressing from unsurpassed, perfect awakening. However, there are many sentient beings among the multitude who turn away from unsurpassed, perfect awakening. Therefore, Subhūti, there are only a few bodhisattva great beings, among the multitude of sentient beings, who have set out for unsurpassed, perfect awakening. And, Subhūti, among those, there are even fewer who progress along the path toward the actual nature. And, Subhūti, among those progressing along the path toward the actual nature, there are even fewer who engage in meditation in the transcendent state of wisdom. And, Subhūti, among those who engage in meditation in the transcendent state of wisdom, there are even fewer who are beyond regressing from unsurpassed, perfect awakening. So, Subhūti, those bodhisattva great beings who wish to be counted among the fewest among the few bodhisattva great beings beyond regressing should train in this very transcendent state of wisdom and engage in meditation in it.
“Furthermore, Subhūti, any bodhisattva great being training in the transcendent state of wisdom in this way does not develop a mindset associated with mental obstructions, a mindset associated with doubt, a mindset associated with envy or jealousy, a mindset associated with unethical conduct, a mindset associated with malevolence, a mindset associated with laziness, a mindset associated with distraction, or a mindset associated with being unwise.1185 For in this very way, Subhūti, when a bodhisattva great being trains in the transcendent state of wisdom, he or she incorporates all the transcendent states, takes in all the transcendent states, pursues all the transcendent states, and includes all the transcendent states.
“Subhūti, just as the erroneous beliefs about the transitory collection include sixty-two erroneous beliefs,1186 likewise, Subhūti, a bodhisattva great being training in the transcendent state of wisdom includes all the transcendent states.
“Subhūti, just as the sustenance of a person’s vital faculty includes all his or her faculties,1187 likewise, Subhūti, a bodhisattva great being training in the transcendent state of wisdom includes all the virtuous indications.
“Subhūti, just as when a person’s vital faculty has ceased, all the faculties cease, likewise, Subhūti, when the ignorance of a bodhisattva great being training in the transcendent state of wisdom has ceased, then all his or her unvirtuous indications cease, and all the transcendent states opposite of those are embraced.1188 Therefore, Subhūti, a bodhisattva great being who wishes to embrace all the transcendent states should train in the transcendent state of wisdom. Subhūti, a bodhisattva great being training in the transcendent state of wisdom trains in being the foremost among sentient beings. Why is that? Because he or she becomes foremost in merit.1189 So, Subhūti, what do you think? If one takes together all the sentient beings in a billionfold, great order world system, are they numerous?”
Subhūti said, “Blessed One, the sentient beings on the Jambu continent alone are numerous, so what more can be said about those sentient beings in a billionfold, great order world system?”
The Blessed One said, “Subhūti, suppose that a bodhisattva great being were to continue throughout his or her whole life to take care of all sentient beings by providing them with robes, alms, accommodation, preventive medicines and remedies, other requisites, and all the means for happiness. Then, what do you think, Subhūti? Would he or she earn much merit based on this?”
“A great amount, Blessed One. A great amount, Sugata,” said Subhūti.
“Subhūti, based on this, any bodhisattva great being who cultivates this transcendent state of wisdom for even just a mere finger snap would earn more merit,” said the Blessed One. “Why is that? Subhūti, it is because in this way the transcendent state of wisdom is extremely effective for the bodhisattva great being to bring forth unsurpassed, perfect awakening. Therefore, a bodhisattva great being should train in the transcendent state of wisdom if he or she wishes to realize unsurpassed, perfect awakening; wishes to become unsurpassed among all sentient beings; wishes to be a protector for all sentient beings without a protector; wishes to reach the domain of a buddha; wishes to pursue the great majesty of a buddha; wishes to manifest the playful display of a buddha; wishes to roar the lion’s roar of a buddha; wishes to obtain the attainments of a buddha; and wishes to give Dharma teachings to the billionfold, great order world system.1190 Subhūti, I do not see any attainment that a bodhisattva great being training in the transcendent state of wisdom is not training in.”
Subhūti asked, “But, Blessed One, does a bodhisattva great being train even in the attainment of a disciple?”
The Blessed One said, “Subhūti, a bodhisattva great being trains even in the attainment of a disciple. However, that bodhisattva great being trains with the notion that he or she will not come to abide in the attainment of the disciple, or at least, he or she does not train thinking that he or she will come to have the attainment. Such a bodhisattva is aware of the qualities of a disciple but does not get stuck in them. For this reason, he or she fully understands those qualities, does not reject them, and trains with the notion that he or she should teach and elucidate them to others.1191 Subhūti, any bodhisattva great being training in this way becomes worthy of veneration by the world with its gods, humans, and asuras. Subhūti, any bodhisattva great being training in this way surpasses all other venerable ones among the disciples or solitary realizers, and he or she approaches the state of complete knowing. Subhūti, a bodhisattva great being training in this way does not give up the transcendent state of wisdom, goes about life in the transcendent state of wisdom, and is never lacking the abiding in the transcendent state of wisdom. Subhūti, a bodhisattva great being going about life in this way should be known as someone who does not waste the teachings. Such a bodhisattva great being distances him- or herself from the levels of a disciple and solitary realizer, but approaches unsurpassed, perfect awakening. However, a bodhisattva great being might have the conception, ‘This transcendent state of wisdom will develop the state of complete knowing.’ In that case, he or she does not go about life in the transcendent state of wisdom. On the other hand, if he or she does not even conceive of that transcendent state of wisdom by thinking, ‘This is the transcendent state of wisdom,’ ‘This has the transcendent state of wisdom,’ or ‘This will develop the state of complete knowing,’ then this bodhisattva great being does not conceive of it or identify it even as such. So, if the bodhisattva great being goes about life in this way, then he or she goes about life in the transcendent state of wisdom.”
This ends the chapter “The Training,” the twenty-fifth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”