Chapter 28: Avakīrṇakusuma12641265
Then, at that time, one of the gods together with the gods from the Heaven of the Thirty-Three gathered a magnificent array of heavenly māndārava flowers and then approached the Blessed One.1266 At that same time, six hundred monks had arrived at that very assembly and taken their seats. They stood up from their seats, put their upper robes over one shoulder, placed their right knees on the earth, and then prostrated to the Blessed One with their hands cupped together in reverence. Through the Buddha’s miraculous power, those monks’ hands, outstretched and cupped together in reverence, were completely filled with the magificent heavenly māndārava flower blossoms. The monks showered and scattered magnificent heavenly māndārava flower blossoms upon the worthy, perfectly and completely awakened Tathāgata and spoke these words: “Blessed One, we will go about life in the transcendent state of wisdom. Blessed One, we will abide in this supreme state, the transcendent state of wisdom.”1267
Then, at that moment, the Blessed One manifested a smile. But, as is the true nature of blessed buddhas when they manifest a smile, a multicolored variety of light rays—blue, yellow, red, white, bright red, clear, silver, and gold—emerged from the mouth of the Blessed One and radiated to infinite and limitless world systems. After having ascended as far as the Brahmā world, the light rays returned once again, circled to the right three times around the Blessed One, and then disappeared into the Blessed One’s forehead.
Then the venerable Ānanda stood up from his seat, put his upper robe over one shoulder, placed his right knee on the earth, prostrated to the Blessed One with his hands cupped together in reverence, and said, “Blessed One, given that worthy, perfectly and completely awakened tathāgatas do not manifest smiles without cause or conditions, what is the cause and what are the conditions for your manifesting this smile?”
At this, the Blessed One said to the venerable Ānanda, “Ānanda, in a future time, during the Star-Like eon, these six hundred monks will realize unsurpassed, perfect awakening, and once awakened, will teach the Dharma. And they all will have the same name, Avakīrṇakusuma.1268 As worthy, perfectly and completely awakened tathāgatas, they will be teachers in the world. Also, Ānanda, all the worthy, perfectly and completely awakened tathāgatas with the name Avakīrṇakusuma will have the same saṅgha of disciples. And all the worthy, perfectly and completely awakened tathāgatas with the name Avakīrṇakusuma will have the exact same twenty-thousand-eon lifespan, and the extensive teachings given by each and every one of them will be received far and wide among gods and humans, so that the genuine Dharma of absolutely all of them will remain for an equal time period—each for exactly twenty thousand eons.1269 Also, a shower of flowers with five-colored blossoms will appear in all the villages, cities, towns, communities, kingdoms, and principalities, from which they all depart for the ascetic life and then set in motion the Dharma wheel, and also in those places where they subsequently enter, abide, or depart whenever they are entering, abiding, or departing there.
“Therefore, Ānanda, those bodhisattva great beings who wish to abide in this final state should abide in the transcendent state of wisdom. That is to say, Ānanda, those who wish to abide in the state of a tathāgata should abide in the transcendent state of wisdom.1270 For, Ānanda, one can conclude that to be born here among humans, those bodhisattva great beings who will go about life in the transcendent state of wisdom will have died in their previous life either in the human realm or else in the Tuṣita heaven. Why there? Because this transcendent state of wisdom will spread widely among humans and among Tuṣita gods. Ānanda, if bodhisattva great beings go about life in the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, or even just write it out—and in doing so help other bodhisattva great beings see it clearly, help them take on the practice of it, help them be enthusiastic about it, and help them rejoice in it—then one should know that these bodhisattva great beings are watched over by the tathāgatas. Ānanda, one should know that those bodhisattva great beings have planted the roots of virtue in the presence of worthy, perfectly and completely awakened tathāgatas. That is to say, there should be no doubt that any bodhisattva great beings who train in this transcendent state of wisdom without being stricken with fear have planted the roots of virtue to train in this transcendent state of wisdom not merely in the presence of disciples and solitary realizers, but rather in the presence of worthy, perfectly and completely awakened tathāgatas. Ānanda, if those bodhisattva great beings take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, write it out, and follow it, based on its meaning, contents, and methods, then one can conclude that they must previously have been face to face with the worthy, perfectly and completely awakened tathāgatas. Also, if these bodhisattva great beings never criticize this transcendent state of wisdom, reject it, resent it, suppress it, repudiate it, dismiss it, or wish to obstruct it, then one should know that they must have performed some service to the former conquerors.1271
“Beyond even that, Ānanda, if bodhisattva great beings do not renounce their aspiration to attain unsurpassed, perfect awakening, then accordingly the roots of virtue that they planted in the presence of the worthy, perfectly and completely awakened tathāgatas will not ripen to bring such bodhisattva great beings to the state of a disciple or the state of a solitary realizer, but instead, for the most part, Ānanda, to their observantly going about their lives in the transcendent state of wisdom.1272
“Therefore, Ānanda, I am entrusting this transcendent state of wisdom to you, and I am transmitting it to you in the form of syllables, to ensure, to a greater degree, that it be taken in, kept in mind, chanted, mastered, and passed on so that it does not disappear for a long time.1273 Ānanda, if—excluding the transcendent state of wisdom—you were to take in all the Dharma teachings that you have personally been taught by me, and subsequently lose them, set them aside, and forget them, then the offense you would commit against me would not be so serious.1274 However, Ānanda, if you lose, set aside, or forget even a word or phrase connected with the transcendent state of wisdom, then you would be committing a serious offense against me, and it would not please my heart.1275
“Also, Ānanda, if you were to take in the transcendent state of wisdom, and subsequently lose it, set it aside, or forget it, not pay tribute to it, not revere it, not respect it, not venerate it, not honor it, and not tend to it, then you would not be paying tribute to the past, present, and future blessed buddhas, not be revering them, not be respecting them, not be venerating them, not be honoring them, and not be tending to them. And, if you were to take in the transcendent state of wisdom, and subsequently lose it, set it aside, or forget it, then you would be committing a serious offense against me, and you would bring displeasure to my heart. Why is that? Ānanda, the Tathāgata has stated, ‘The transcendent state of wisdom is the mother of the past, present, and future worthy, perfectly and completely awakened tathāgatas. She engenders them, gives them birth, and brings them forth.’1276
“Therefore, Ānanda, I am entrusting this transcendent state of wisdom to you, and transmitting it to you in the form of syllables to ensure, to a greater degree, that it does not disappear. Ānanda, this transcendent state of wisdom should be taken in. Ānanda, this transcendent state of wisdom should be kept in mind. Ānanda, this transcendent state of wisdom should be chanted. Ānanda, this transcendent state of wisdom should be mastered. Ānanda, this transcendent state of wisdom should be passed on. Ānanda, this transcendent state of wisdom should be taught. Ānanda, this transcendent state of wisdom should be expounded. Ānanda, this transcendent state of wisdom should be explained. Ānanda, this transcendent state of wisdom should be recited. Ānanda, this transcendent state of wisdom should be written out. Ānanda, this transcendent state of wisdom should be cultivated. Ānanda, you should make sure this transcendent state of wisdom is well attended to, well kept in mind, well mastered, and well passed on. It should be well pronounced and taken in with clearly enunciated vowels, consonants, and words.1277 Why is that? Because, Ānanda, conforming with the true nature of things, ‘it becomes the truth body of the past, present, and future worthy, perfectly and completely awakened tathāgatas.’1278
“Ānanda, just as you think, out of your appreciation, devotion, goodness, and your wish for my welfare, to serve me, give me offerings, and keep me in mind, since I am the Tathāgata who is residing, existing, and abiding here presently, just so, out of your appreciation, devotion, helpfulness, and contentment, you should take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, write it out, cultivate it, pay tribute to it, revere it, respect it, venerate it, honor it, and tend to it.1279 In this way, Ānanda, you venerate me and the bodhisattva great beings, and you also engender appreciation, trust, and devotion for the past, present, and future blessed buddhas.
“Ānanda, if you feel affection for me, cherish me, and do not forsake me as the Tathāgata, then may you feel affection for this transcendent state of wisdom, cherish it, and not forsake it, so that not even one word of it is lost or disappears. I could speak highly of the entrustment of the transcendent state of wisdom for a long time—one eon, several eons, hundreds of eons, thousands of eons, hundreds of thousands of eons, millions of eons, billions of eons, trillions of eons, or even more than that. But, in brief, Ānanda, the transcendent state of wisdom is your teacher in the same way that I am your teacher.12801281 The transcendent state of wisdom is the teacher of the world with its gods, humans, and asuras in the same way that the blessed buddhas are teachers of the world with its gods, humans, and asuras.
“Therefore, Ānanda, as this transcendent state of wisdom is unlimited, I am entrusting and transmitting this transcendent state of wisdom to you with an unlimited assignment to bring welfare and happiness to the world with its gods, humans, and asuras. Ānanda, if anyone does not forsake the Tathāgata, does not forsake the Dharma, does not forsake the Saṅgha, and does not forsake the awakening of the past, present, and future blessed buddhas, then let him or her also not forsake the transcendent state of wisdom! This is our admonition.
“Also, Ānanda, if anyone were to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it, write it out, and cultivate it, then he or she would support the awakening of the past, future, and present blessed buddhas. Ānanda, this is because anyone who supports this transcendent state of wisdom during its degeneration supports the awakening of the past, present, and future blessed buddhas. Why is that? Because, Ānanda, the awakening of the blessed buddhas is born from the transcendent state of wisdom.
“Ānanda, the unsurpassed, perfect awakening of those blessed buddhas who were the past worthy, perfectly and completely awakened tathāgatas was born from nothing but the transcendent state of wisdom.
“Ānanda, the unsurpassed, perfect awakening of those blessed buddhas who will be the future worthy, perfectly and completely awakened tathāgatas will be born from nothing but the transcendent state of wisdom.
“Ānanda, the unsurpassed, perfect awakening of those blessed buddhas who are the worthy, perfectly and completely awakened tathāgatas presently residing, existing, and abiding in immeasurable, innumerable world systems is born from nothing but the transcendent state of wisdom.
“Therefore, Ānanda, any bodhisattva great being who wishes to realize unsurpassed, perfect awakening and 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, recite it, and write it out. He or she should train in and engage in meditation in this very transcendent state of wisdom. Why is that? Because, Ānanda, this transcendent state of wisdom is the mother who engenders and gives birth to bodhisattva great beings.
“Furthermore, Ānanda, all those bodhisattva great beings who have gone forth, are going forth, or will go beyond cyclic existence to unsurpassed, perfect awakening train in the six transcendent states and become trained in them, Ānanda, thanks to the transcendent state of wisdom. They too are all born from the six transcendent states, Ānanda, thanks to only this transcendent state of wisdom. Why is that? Because, Ānanda, all the transcendent states born from the transcendent state of wisdom bring forth unsurpassed, perfect awakening.
“Therefore, Ānanda, I am entrusting this transcendent state of wisdom to you and transmitting it to you, to an even greater degree, a second and a third time, so that it does not disappear. Ānanda, it is because this, the transcendent state of wisdom, is the inexhaustible Dharma treasury of the worthy, perfectly and completely awakened tathāgatas. Why is that? Because, Ānanda, all the Dharma that the previous blessed buddhas taught to sentient beings stuck in beginningless and endless cyclic existence has come from this very Dharma treasury, the transcendent state of wisdom.
“Also, Ānanda, the future blessed buddhas who will realize unsurpassed, perfect awakening and then teach the Dharma to sentient beings stuck in boundless cyclic existence will arise from this very Dharma treasury, the transcendent state of wisdom.
“Also, Ānanda, the present blessed buddhas who are residing, existing, and abiding in immeasurable, innumerable world systems, while teaching the Dharma, are manifesting from this very Dharma treasury, the transcendent state of wisdom. Therefore, Ānanda, this Dharma treasury, the treasury of the transcendent state of wisdom, is inexhaustible.1282
“Suppose you were to teach the Dharma at the disciple level to persons on the disciple path. Even if, by your doing so, all the sentient beings in a billionfold, great order world system were to actualize the state of a worthy one, then, you, as a disciple of mine, still would not have accomplished the task of a disciple through teaching the Dharma by continuing to turn the Dharma wheel that I set in motion. But, Ānanda, suppose you were to teach and elucidate for a bodhisattva great being even just one word of Dharma associated with the transcendent state of wisdom. Then it would please me that you, as a disciple, were teaching the Dharma by continuing to turn the Dharma wheel that I set in motion. But that would not be the case with the former Dharma teaching that helped all those sentient beings in the billionfold, great order world system to attain the state of a worthy one. Ānanda, what do you think? Would the things that all those worthy ones are producing—namely, the merit associated with generosity, the merit associated with ethical discipline, and the merit associated with cultivation—amount to much merit?”
“A great amount, Blessed One. A great amount, Sugata,” said Ānanda.
The Blessed One said, “Ānanda, compared to that, a person on the disciple path who teaches bodhisattva great beings the Dharma associated with the transcendent state of wisdom would earn much more merit. For this reason, Ānanda, if a bodhisattva great being were to teach another bodhisattva great being the Dharma associated with the transcendent state of wisdom even just for one day, he or she would earn much more merit. Ānanda, never mind one day, even just for one breakfast period. Ānanda, never mind one breakfast period, even just for thirty minutes to an hour. Ānanda, never mind thirty minutes to an hour, even just for one minute. Ānanda, never mind one minute, even just for one second. Ānanda, never mind one second, even just for one instant.1283 If a bodhisattva great being were to teach another bodhisattva great being a Dharma word associated with the transcendent state of wisdom—be it just for one minute, one second, or one instant—he or she would earn much more merit, because, Ānanda, this gift of the Dharma to the bodhisattva great being surpasses the roots of virtue belonging to all persons on the paths of disciples and solitary realizers. When, Ānanda, a bodhisattva great being has such a root of virtue and keeps it in mind, there is no possibility or chance that he or she would regress from unsurpassed, perfect awakening. Such a thing could never occur.”
Then, at that time, the Blessed One created a magical display such that, through the miraculous power of the Buddha, everyone there—including the four assemblies consisting of the monks, nuns, male lay devotees, and female lay devotees, along with the gods, nāgas, benevolent spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and other nonhumans—came to see the worthy, perfectly and completely awakened tathāgata Akṣobhya teaching the Dharma surrounded by a retinue of monks, and flanked by a gathering of bodhisattvas. In his deep, ocean-like assembly, he was attended by bodhisattva great beings endowed with inconceivable positive qualities and encircled by all the worthy ones.1284 Those worthy ones had eliminated the worldly influences. They had no emotional defilements. They had become self-controlled. They had utterly liberated their mindset. They had utterly liberated their discernment. They were noble. They were exemplary. They had completed the work to be done. They had accomplished the tasks. They had laid down their burdens. They had attained the benefits for themselves. They had completely cut the ties to worldly existence. They had the mindset utterly liberated through accurate understanding. And they had succeeded in reaching the supreme perfection of mastery over all their mental faculties.
Then the Blessed One retracted the magical display he had created. After he had retracted it, the blessed, worthy, perfectly and completely awakened tathāgata Akṣobhya was no longer visible. His buddhafield, his bodhisattva great beings, and his great disciples all no longer appeared to the eyes of the four assemblies, or the gods, nāgas, benevolent spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or other nonhumans. Why? Because the worthy, perfectly and completely awakened tathāgata had retracted his magical display, so everything ceased to appear anymore to any of their eyes.
Then the Blessed One addressed the venerable Ānanda: “Ānanda, such is the case with all things.1285 They do not appear to the eye. Things do not appear to things. No things see things. No things know things. Why is that? Because, Ānanda, nothing is a knower, a seer, or has the capacity to do anything. Why is that? Because, Ānanda, all things are actionless in the same way that space is actionless.1286 All things are inconceivable, just as an illusory person is. There is not anything that is experiencing, due to there not being an existent thing.1287 Ānanda, by going about life in this way, a bodhisattva great being goes about life in the transcendent state of wisdom. He or she does not habitually fixate on any thing. Ānanda, by training in this way, a bodhisattva great being trains in the transcendent state of wisdom. Any bodhisattva great being who wishes to obtain the great awakening, the supreme perfection of all trainings, should train in the transcendent state of wisdom. Why is that? Because, Ānanda, among all the trainings, this training is called the foremost, the best, the most distinguished, the most eminent, the preeminent, the most prominent, the excellent, the unexcelled, the most excellent, the unequaled, and the equal to the unequaled, in terms of its providing protection to those without a protector, its bringing benefit to the whole world, its bringing happiness to the whole world, its being recommended by the Buddha, and its being praised by the Buddha. Ānanda, because the worthy, perfectly and completely awakened tathāgatas have trained in this transcendent state of wisdom and have remained in this training, they could, with a single big toe, lift up this entire billionfold, great order world system and let it drop again, without them even thinking that they had ‘lifted up’ this billionfold, great order world system or ‘let it drop.’ Why is that? Because the transcendent state of wisdom is endowed with immeasurable and innumerable positive qualities. Ānanda, the blessed buddhas have trained in the training of this transcendent state of wisdom and they have attained freedom from attachment toward all things past, present, and future.1288 So, Ānanda, however many trainings there are in the past, present, and future, Ānanda, among them all, it is this very training in the transcendent state of wisdom that is called the foremost, the best, the most distinguished, the most eminent, the preeminent, the most prominent, the excellent, the unexcelled, the most excellent, the unequaled, and the equal to the unequaled. For, Ānanda, the transcendent state of wisdom is immeasureable; Ānanda, the transcendent state of wisdom is inexhaustible; and, Ānanda, the transcendent state of wisdom is limitless. Why is that? Because, Ānanda, the transcendent state of wisdom is a state free of existence.1289 It is because, Ānanda, anyone who might think he or she can grasp the measure, dissipation, or limit of the transcendent state of wisdom would be thinking he or she can grasp the measure, dissipation, or limit of space. Why is that? Because, Ānanda, the transcendent state of wisdom is immeasurable; Ānanda, the transcendent state of wisdom is inexhaustible; and, Ānanda, the transcendent state of wisdom is limitless. Never, Ānanda, have I described a measure, dissipation, or limit of the transcendent state of wisdom. But certainly, Ānanda, any grouping of names, words, or syllables is bound up with measures. And yet, Ānanda, the transcendent state of wisdom is not bound up with measures.1290 Why is that? Because, Ānanda, the grouping of names, words, and syllables here is not the transcendent state of wisdom. Ānanda, this transcendent state of wisdom is not subject to being measured. Ānanda, this transcendent state of wisdom is unlimited.”
Ānanda asked, “But, Blessed One, what is the reason that the Blessed One has not described the measure of the transcendent state of wisdom?”
The Blessed One said, “Ānanda, the Tathāgata has not explicated the measure of the transcendent state of wisdom because it is inexhaustible. Ānanda, the Tathāgata has not described the measure of the transcendent state of wisdom because of its voidness. Ānanda, one cannot mentally perceive the voidness of a void thing, so how could one possibly measure it? Ānanda, the worthy, perfectly and completely awakened tathāgatas in the past have manifested from this very transcendent state of wisdom, Ānanda, but this transcendent state of wisdom has not been depleted or completely exhausted. Also, Ānanda, the worthy, perfectly and completely awakened tathāgatas in the future will manifest from this very transcendent state of wisdom, Ānanda, but this transcendent state of wisdom will not be depleted or completely exhausted. Also, Ānanda, those worthy, perfectly and completely awakened tathāgatas who are presently residing, existing, and abiding in immeasurable, innumerable world systems are manifesting from this very transcendent state of wisdom, Ānanda, but this transcendent state of wisdom is not depleted or completely exhausted. Also, Ānanda, I am presently the worthy, perfectly and completely awakened Tathāgata. I too am a manifestation of this very transcendent state of wisdom, Ānanda, but this transcendent state of wisdom is not depleted or completely exhausted. Why is that? Because, Ānanda, anyone who thinks that the transcendent state of wisdom can be exhausted should think space can be exhausted. That, Ānanda, is why this transcendent state of wisdom is inexhaustible.”
Then the venerable Subhūti asked the Blessed One, “Blessed One, is the transcendent state of wisdom inexhaustible?”
The Blessed One said, “Subhūti, this transcendent state of wisdom is inexhaustible, specifically as inexhaustible as space, because it is free of the arising of all things.”1292
Subhūti asked, “Blessed One, how should one realize the transcendent state of wisdom?”
The Blessed One said, “Subhūti, the bodhisattva great being should realize this transcendent state of wisdom through the inexhaustibility of physical forms.1293 Likewise, the bodhisattva great being should realize this transcendent state of wisdom through the inexhaustibility of feelings, conceptions, conditioning factors, and consciousness. In this way, Subhūti, the bodhisattva great being should realize this transcendent state of wisdom.
“Subhūti, the bodhisattva great being should realize this transcendent state of wisdom through the inexhaustibility of ignorance. Likewise, the bodhisattva great being should realize this transcendent state of wisdom through the inexhaustibility of karmic conditioning factors, through the inexhaustibility of consciousness, through the inexhaustibility of mentality and physical form, through the inexhaustibility of the six bases, through the inexhaustibility of contact, through the inexhaustibility of craving, through the inexhaustibility of clinging, through the inexhaustibility of becoming, through the inexhaustibility of birth, through the inexhaustibility of aging, and through the inexhaustibility of dying. The bodhisattva great being should realize this transcendent state of wisdom through the inexhaustibility of the mental disturbances of grief, lamentation, suffering, and despair.
“Subhūti, that is how a bodhisattva great being surveys dependent arising freed from the two extremes. Subhūti, by surveying it in this way, a bodhisattva great being surveys dependent arising as lacking either beginning, middle, or end. Subhūti, what a bodhisattva great being surveys while seated at the epicenter of awakening is something unique.1294 Subhūti, when a bodhisattva great being surveys dependent arising in this way, he or she attains the knowing of someone who has complete knowing. Subhūti, this is because when a bodhisattva great being goes about life and surveys dependent arising in terms of realizing the inexhaustible, he or she will come to abide not on the levels of disciples or solitary realizers, but in the state of complete knowing.
“Subhūti, there are some bodhisattva great beings who might regress from unsurpassed, perfect awakening. For instance, as a result of not depending upon the proper attentiveness and skill in means, they may not know how a bodhisattva great being should realize the transcendent state of wisdom through realizing the inexhaustible, or how a bodhisattva great being should survey dependent arising in the transcendent state of wisdom through realizing the inexhaustible. Subhūti, all those bodhisattva great beings who have previously regressed from unsurpassed, perfect awakening, are now regressing from it, or will regress from it will do so as a result of not depending upon the proper attentiveness and skill in means. Subhūti, all those bodhisattva great beings who have not regressed from unsurpassed, perfect awakening, are not regressing from it, or will not regress from it do so as a result of depending upon this transcendent state of wisdom. Thus, a bodhisattva great being going about life in the transcendent state of wisdom should realize the transcendent state of wisdom through realizing the inexhaustible, and should survey dependent arising in the transcendent state of wisdom through realizing the inexhaustible in this way.
“But that said, Subhūti, when a bodhisattva great being surveys dependent arising in this way, he or she does not identify any thing that arises without a cause. He or she also does not identify any thing that is permanent, fixed, lasting, or qualitatively unchanging. He or she also does not identify any thing that is an agent or an experiencer.1295 Subhūti, when a bodhisattva great being realizes this transcendent state of wisdom through realizing the inexhaustible, and goes about life in this transcendent state of wisdom, that is how he or she surveys dependent arising. Subhūti, at the time when a bodhisattva great being realizes this transcendent state of wisdom through realizing the inexhaustible and surveys dependent arising, Subhūti, that bodhisattva great being does not identify physical forms. He or she also does not identify feelings, conceptions, conditioning factors, or consciousness. He or she also does not identify ignorance, the karmic conditioning factors, consciousness, mentality and physical form, the six bases, contact, craving, clinging, becoming, birth, aging, or dying. He or she also does not identify the mental disturbances of grief, lamentation, suffering, or despair. He or she also does not identify this buddhafield or another buddhafield, or even a thing through which this or another buddhafield might be identified. Subhūti, this is the transcendent state of wisdom for bodhisattva great beings.
“Subhūti, when a bodhisattva great being goes about life in the transcendent state of wisdom, then the pernicious Māra is overcome with pangs of utter grief. As an analogy, it is just like a person who is overcome with pangs of utter grief when his mother and father are dying. In the very same way, Subhūti, when a bodhisattva great being goes about life in the transcendent state of wisdom, then the pernicious Māra is overcome with pangs of utter grief.”
Subhūti asked, “Blessed One, is just a single pernicious Māra overcome with pangs of utter grief? Or are many pernicious Māras overcome with pangs of utter grief? Or else, are all the pernicious Māras in the billionfold, great order world system overcome with pangs of utter grief?”
At this, the Blessed One said to Subhūti, “Subhūti, at the time when a bodhisattva great being is abiding in the transcendent state of wisdom, all the pernicious Māras in the billionfold, great order world system are overcome with pangs of utter grief and do not enjoy sitting on their own thrones. Why is that? Because, Subhūti, when a bodhisattva great being abides in the transcendent state of wisdom, no one in the world with its gods, humans, and asuras can find any vulnerability in such a bodhisattva great being, or gain any foothold to take possession of him or her, so that in doing so they can harm the bodhisattva great being and cause him or her to regress from unsurpassed, perfect awakening. Therefore, Subhūti, any bodhisattva great being who wishes to realize unsurpassed, perfect awakening should go about life in the transcendent state of wisdom. Why is that? Because, Subhūti, when a bodhisattva great being goes about life in the transcendent state of wisdom, he or she perfects the cultivation of the transcendent states of generosity, ethical discipline, tolerant acceptance, heroic perseverance, and meditation.1296
“That is to say, Subhūti, when a bodhisattva great being goes about life in the transcendent state of wisdom, he or she perfects the cultivation of all six transcendent states and perfects the cultivation of all the skills in means. When a bodhisattva great being goes about life in this transcendent state of wisdom, he or she discerns all the activities of Māra that might arise immediately as they are arising, and in so doing, dismisses them. So, Subhūti, any bodhisattva great being wishing to gain all the skills in means should go about life in the transcendent state of wisdom and should cultivate the transcendent state of wisdom.1297 Subhūti, at the time when a bodhisattva great being is going about life in the transcendent state of wisdom and realizing the transcendent state of wisdom, then at that time, Subhūti, the bodhisattva great being should keep in mind not merely those blessed buddhas presently residing, existing, and abiding in immeasurable, innumerable world systems, but also their state of complete knowing, or, more precisely, the transcendent state of wisdom, because they are born from this alone. After keeping this in mind, the bodhisattva great being should develop the proper mindset repeatedly, thinking, ‘I will attain the qualities that have been attained by the blessed buddhas.’ Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom in this way, he or she should develop this mindset and should realize it throughout the day, even just for a mere finger snap. Even if other bodhisattva great beings who cling to mental perceptions were to give gifts for eons equal in number to the grains of sand in the River Ganges, any bodhisattva great being who realizes this transcendent state of wisdom throughout the day, even just for a mere finger snap, would earn much more merit than those other bodhisattva great beings who cling to mental perceptions. Such a bodhisattva great being will come to abide in the state beyond regressing. One should also know that such a bodhisattva great being who goes about life in this transcendent state of wisdom and develops this mindset throughout the day, even just for a mere finger snap, will be kept in mind by the tathāgatas. What more can be said about someone who functions within this mindset on a daily basis? Subhūti, when a bodhisattva great being is kept in mind by the tathāgatas, what future birth should he or she look forward to? Subhūti, a bodhisattva great being kept in mind by the tathāgatas should look forward to nowhere other than unsurpassed, perfect awakening. Yet, since it is not possible for them to be reborn in the lower realms, one would expect them to be born in a heaven realm—that is to say, born into buddhafields that never lack tathāgatas so that he or she will never be separate from the tathāgatas, and can also help other sentient beings ripen. Subhūti, when a bodhisattva great being goes about life in the transcendent state of wisdom, realizes the transcendent state of wisdom, and develops this mindset too throughout the day, even just for a mere finger snap, such are the qualities and advantages he or she possesses. What more can be said about someone who functions within this mindset on a daily basis? Subhūti, it is just like, for example, the bodhisattva great being called Gandhahastin who is presently going about his life engaged in spiritual practice in the presence of the worthy, perfectly and completely awakened tathāgata Akṣobhya.”
This ends the chapter “Avakīrṇakusuma,” the twenty-eighth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”