Chapter 26: The Magical Illusion11921193
Then Śakra, powerful lord of the gods, thought to himself, “If a bodhisattva great being surpasses all sentient beings even just by going about his or her life, then how much more so after he or she realizes unsurpassed, perfect awakening.1194 If those sentient beings whose mindset takes a step toward the state of complete knowing profit greatly and live their lives well, then how much more so once they develop the mindset for unsurpassed, perfect awakening.1195 Such sentient beings, who are the strongest among sentient beings, are enviable, since they will realize unsurpassed, perfect awakening.”
Then Śakra, powerful lord of the gods, magically created heavenly māndārava flowers, cupped the flowers together with his hands folded in reverence, then showered them down upon the worthy, perfectly and completely awakened Tathāgata, and spoke these words: “Those persons on the bodhisattva path who have developed the proper mindset for unsurpassed, perfect awakening think, ‘We will realize unsurpassed, perfect awakening. After doing so, all sentient beings adrift in the ocean of cyclic existence we will deliver to the smooth shore at the other side.’1196 May they be successful in this!1197 May they come to fulfill these very qualities of a buddha that their development of the proper mindset desired, fully considered, and fully embraced!1198 May they fulfill these very same qualities of the state of complete knowing. May they fulfill these very same qualities of a self-existent being. May they fulfill these very qualities that cannot be led astray.1199 Blessed One, I do not develop even a single mindset imagining that those extremely compassionate bodhisattva great beings might turn away from unsurpassed, perfect awakening. Blessed One, I do not develop even a single mindset imagining that those persons on the bodhisattva path who have set out for unsurpassed, perfect awakening might turn away from it. Rather, those bodhisattva great beings who see these sufferings in the realm of cyclic existence will give rise to an even greater aspiration for unsurpassed, perfect awakening. Why is that? It is because those who have developed such mindsets very compassionately feel sympathy for the world with its gods, humans, and asuras, and wish for its benefit and welfare. They continue to develop that mindset, thinking, ‘Having escaped, how indeed should we help sentient beings escape? Having been liberated, how indeed should we help liberate them? Having found relief, how indeed should we help them find relief? Having attained complete nirvāṇa, how indeed should we help them attain complete nirvāṇa?’ Blessed One, if a noble son or daughter rejoices that those bodhisattva great beings who have first set out upon the path have developed the proper mindset; if he or she rejoices that those beyond regressing possess the qualities beyond regressing; and if he or she rejoices that those bound for one more birth possess the qualities of being bound for one more birth, then, Blessed One, how much merit would that noble son or daughter earn?”
At this, the Blessed One said to Śakra, powerful lord of the gods, “Kauśika, by comparing Meru, the king of mountains, with the tip of a piece of straw, one might still be able to grasp its size. But, Kauśika, one would never be able to grasp the amount of merit in the development of the mindset associated with a noble son or daughter’s rejoicing for those bodhisattva great beings.1200
“Kauśika, by comparing a world system with four great continents with the tip of a piece of straw, one might still be able to grasp its size. But, Kauśika, one would never be able to grasp the amount of merit in the development of the mindset associated with a noble son or daughter’s rejoicing for those bodhisattva great beings.
“Kauśika, by comparing a thousandfold, lesser order world system with the tip of a piece of straw, one might still be able to grasp its size. But, Kauśika, one would never be able to grasp the amount of merit in the development of the mindset associated with a noble son or daughter’s rejoicing for those bodhisattva great beings.
“Kauśika, by comparing a millionfold, medium order world system with the tip of a piece of straw, one might still be able to grasp its size. But, Kauśika, one would never be able to grasp the amount of merit in the development of the mindset associated with a noble son or daughter’s rejoicing for bodhisattva great beings.
“Kauśika, by comparing a billionfold, great order world system with the tip of a piece of straw, one might still be able to grasp its size. But, Kauśika, one would never be able to grasp the amount of merit in the development of the mindset associated with a noble son or daughter’s rejoicing for those bodhisattva great beings.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “Blessed One, there is immeasurable merit in developing the mindset associated with rejoicing for bodhisattva great beings, beginning from their first development of the proper mindset up to their having realized unsurpassed, perfect awakening. But if sentient beings do not listen to this fact, do not understand it, do not see it, and do not keep that rejoicing in mind, then those sentient beings are under Māra’s magical influence.1201 Blessed One, by not rejoicing in those bodhisattva great beings’ development of the proper mindset, these sentient beings will become members of Māra’s demon cohort. Blessed One, by not rejoicing in those bodhisattva great beings’ development of the proper mindset, these sentient beings will also fall into Māra’s realms.1202 Why is that? Because, Blessed One, when they dedicate such developments of the proper mindset to unsurpassed, perfect awakening, and rejoice in these developments of the proper mindset, they accomplish these developments of the proper mindset to destroy Māra’s realms. Blessed One, one should rejoice that those bodhisattva great beings who have developed the proper mindset for unsurpassed, perfect awakening have developed this mindset. Blessed One, one should rejoice in the development of this mindset by those noble sons and daughters who have not abandoned the Tathāgata, the Dharma, or the Saṅgha.”
At this, the Blessed One said to Śakra, powerful lord of the gods, “True, Kauśika. True. Kauśika, one should rejoice in the development of this mindset by those noble sons and daughters who have not abandoned the Tathāgata, the Dharma, or the Saṅgha. Kauśika, whether on the bodhisattva path, the path of a solitary realizer, or the disciple path, any noble sons or daughters who rejoice in the development of such a mindset will quickly please the worthy, perfectly and completely awakened tathāgatas, rather than displease them.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “So they will, Blessed One. So they will. Whether on the bodhisattva path, the path of a solitary realizer, or the disciple path, any noble sons or daughters who rejoice in the development of such a mindset will quickly please the worthy, perfectly and completely awakened tathāgatas, rather than displease them. Wherever these noble sons and daughters are reborn, they will be paid tribute to, revered, respected, venerated, honored, and cared for as a result of these roots of virtue from their having developed the mindset associated with rejoicing. They will not see unpleasant sights. They will not hear unpleasant sounds. They will not smell unpleasant scents. They will not taste unpleasant flavors. They will not touch unpleasant tactile objects. They can also anticipate being born in the heaven realm rather than being reborn in the lower realms. Why is that? It is because when those noble sons or daughters first develop their aspiration and then rejoice in the developments of the proper mindset of persons on the bodhisattva path to awakening, they are rejoicing in the roots of virtue of immeasurable and innumerable sentient beings that lead all those beings to happiness. As their developments of the proper mindset grow, they will bring forth unsurpassed, perfect awakening. And after they realize unsurpassed, perfect awakening, they will help immeasurable and innumerable sentient beings to attain complete nirvāṇa.”
“True, Kauśika. True,” said the Blessed One. “It is just the way you have verbally articulated it through the miraculous power of the Tathāgata. Kauśika, when any noble son or daughter rejoices in the developments of the proper mindset by persons on the bodhisattva path, then, by doing so in this manner, he or she not only rejoices in the roots of virtue of immeasurable and innumerable sentient beings, but also plants them and accomplishes them.”1203
Subhūti asked, “But, Blessed One, how can a mindset that is like a magical illusion realize unsurpassed, perfect awakening?”
At this, the Blessed One asked, “Subhūti, what do you think? Do you identify a mindset that is like a magical illusion?”1204
“Definitely not, Blessed One,” said Subhūti.
At this, the Blessed One asked, “Subhūti, what do you think? Do you identify a magical illusion?”
“Definitely not, Blessed One,” said Subhūti. “I do not identify a mindset that is like a magical illusion, nor do I identify a magical illusion.”
The Blessed One asked, “Subhūti, what do you think? When you do not identify an illusion-like mindset or a magical illusion, do you identify that thing that realizes unsurpassed, perfect awakening as something other than a magical illusion or other than an illusion-like mindset?”1205
“Definitely not, Blessed One,”1206 said Subhūti. “I do not identify that thing that realizes unsurpassed, perfect awakening as something other than a magical illusion or other than an illusion-like mindset. Blessed One, since I myself am not identifying that thing that realizes unsurpassed, perfect awakening as something other than a magical illusion or other than an illusion-like mindset, what thing could I point to as being ‘there’ or ‘not there’?1207 Also, it cannot be specified whether an absolutely void thing is ‘there’ or ‘not there,’ or whether an absolutely void thing realizes unsurpassed, perfect awakening. Why is that? Because, Blessed One, a thing that cannot be found to exist cannot realize unsurpassed, perfect awakening. So, Blessed One, the transcendent state of wisdom is absolutely void, and that thing that is absolutely void cannot be cultivated, nor can it either produce or accomplish anything.1208 Blessed One, how could a bodhisattva great being realize unsurpassed, perfect awakening as a result of a transcendent state of wisdom that is absolutely void? Blessed One, even unsurpassed, perfect awakening is absolutely void. And, Blessed One, if even the transcendent state of wisdom is absolutely void, and if even unsurpassed, perfect awakening is absolutely void, then, Blessed One, how could a void be realized by a void?”1209
At this, the Blessed One said to Subhūti, “Excellent, Subhūti. Excellent. You are right, Subhūti. You are right. The transcendent state of wisdom is absolutely void, and unsurpassed, perfect awakening is absolutely void. Subhūti, it is only because the transcendent state of wisdom is absolutely void that unsurpassed, perfect awakening is realized as absolutely void.1210 Subhūti, if a bodhisattva great being conceives of the notion, ‘The transcendent state of wisdom is absolutely void,’ then it would not be the transcendent state of wisdom.1211 Thus, Subhūti, it is certain both that unsurpassed, perfect awakening is realized depending upon the transcendent state of wisdom, and also, Subhūti, that unsurpassed, perfect awakening is not realized depending upon the transcendent state of wisdom.1212 Nevertheless, although voidness is not realized by voidness, a bodhisattva great being does realize unsurpassed, perfect awakening, but not without depending upon the transcendent state of wisdom.”1213
Subhūti said, “Blessed One, as I understand the point of what the Blessed One has just taught, Blessed One, a bodhisattva great being is going about life in the profound point.”1214
“Yes, Subhūti, that is true,” said the Blessed One. “A bodhisattva great being is going about life in the profound point. Subhūti, a bodhisattva great being performs difficult noble deeds, goes about life in the profound point, and does not actualize that point at the level of a disciple or a solitary realizer.”
Subhūti said, “Blessed One, as I understand the point of what the Blessed One has just said, there is no bodhisattva great being performing difficult noble deeds.1215 Why not? Because, Blessed One, one cannot mentally perceive any thing that actualizes something, any thing that is actualized by it, or any thing that serves as a means to actualize that.1216 Blessed One, when this is described, if a bodhisattva great being does not become disheartened, deflated, depressed, discouraged, frightened, terrified, or stricken with terror, then he or she goes about life in the transcendent state of wisdom.1217 If he or she does not identify the conception, ‘I am going about my life,’ then he or she is going about life in the transcendent state of wisdom. If such a bodhisattva great being does not identify the conception, ‘I am close to unsurpassed, perfect awakening,’ then in this way, too, he or she is going about life in the transcendent state of wisdom. If such a bodhisattva great being does not have the conception, ‘I am far from the level of a disciple or the level of a solitary realizer,’ then in this way, too, he or she is going about life in the transcendent state of wisdom.1218
“Blessed One, it is just, for instance, like space, which does not have the conception, ‘I am close to something’ or ‘I am far from something.’ Why not? Because, Blessed One, space is free of conceptualization. Blessed One, in this very way, that bodhisattva great being going about life in the transcendent state of wisdom does not have the conception, ‘I am close to unsurpassed, perfect awakening’ or ‘I am far from the level of a disciple or the level of a solitary realizer.’ Why not? Because, Blessed One, the transcendent state of wisdom is beyond conceptualization.1219
“Blessed One, it is just, for instance, like the fact that an illusory person does not have the conception, ‘I am close to the magical illusionist, but I am far from that crowd that has assembled.’1220 Why not? Because, Blessed One, an illusory person is free of conceptualization. Blessed One, in this very way a bodhisattva great being going about life in the transcendent state of wisdom does not think, ‘I am close to unsurpassed, perfect awakening’ or ‘I am far from the level of a disciple or the level of a solitary realizer.’ Why not? Because, Blessed One, the transcendent state of wisdom is free of conceptualization.
“Blessed One, it is just, for instance, like the fact that a reflection does not have the conception, ‘I am close to that object, because of which the reflection arises, but I am far from those who do not come close here, in the mirror or on the surface of water.’1221 Why not? Because, Blessed One, a reflection is free of being conceptualized [as such]. Blessed One, in this very way it does not occur to a bodhisattva great being going about life in the transcendent state of wisdom, ‘I am close to unsurpassed, perfect awakening’ or ‘I am far from the level of a disciple or the level of a solitary realizer.’ Why not? Because, Blessed One, the transcendent state of wisdom is free of conceptualization.
“Blessed One, it is just, for instance, like the fact that a delightful thing or an undelightful thing is not found in the Tathāgata. Why not? Because, Blessed One, the Tathāgata has exhausted all fabrications and conceptualizations. Blessed One, in this very way something delightful or not delightful is not found in the Tathāgata.1222 Why not? Because, Blessed One, the transcendent state of wisdom is free of conceptualization, since, Blessed One, the transcendent state of wisdom has exhausted all fabrications and conceptualizations exactly as the Tathāgata has exhausted all fabrications and conceptualizations.1223
“Blessed One, it is just, for instance, like the fact that a miraculous creation created by the worthy, perfectly and completely awakened Tathāgata does not have the conception, ‘I am far from the level of a disciple or the level of a solitary realizer’ or ‘I am close to unsurpassed, perfect awakening.’1224 Why not? Because, Blessed One, a miraculous creation is free of conceptualization. Blessed One, in this very way a bodhisattva great being going about life in the transcendent state of wisdom does not think, ‘I am close to unsurpassed, perfect awakening’ or ‘I am far from the level of a disciple or the level of a solitary realizer.’ Why not? Because, Blessed One, the transcendent state of wisdom is free of conceptualization.
“Blessed One, it is just, for instance, like when a tathāgata’s miraculous creation has been created to do a task and it does that task, but that miraculous creation is free of conceptualization.1225 Why? Because a miraculous creation is free of conceptualization. Blessed One, in this very way a bodhisattva great being cultivates the transcendent state of wisdom for the sake of a task and he or she does that task, but the transcendent state of wisdom is free of conceptualization. Why? Because, Blessed One, the transcendent state of wisdom is free of conceptualization.
“Blessed One, it is just, for instance, like the fact that a skilled carpenter or an apprentice carpenter might have made a wooden man or woman and connected it to strings. It might do the task for which it was made, but that slapped-together wood is free of conceptualization.1226 Why? Because slapped-together wood is free of conceptualization. Blessed One, in this very way a bodhisattva great being cultivates the transcendent state of wisdom for the sake of a task and does that task, but the transcendent state of wisdom is free of conceptualization. Why? Because, Blessed One, this transcendent state of wisdom is free of any conceptualization at all.”
This ends the chapter “The Magical Illusion,” the twenty-sixth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”