Unmistaken Cause of Happiness

[dera]

Kyabje Lama Zopa Rinpoche - chanting http://www.megaupload.com/?d=85RU8Q1S

 

do not commit non-virtuous actions

subdue the mind thoroughly, this is a teaching of the buddha

no thoughts

 

The bodhisattva's career

 

2.a The bodhisattva's intention

 

[3] The Buddha said, "Subhuti, a person who has set out on the

bodhisattva's way of life should think, 'I must lead all the

beings of the universe to nirvana, whether they are born from an

egg, from a womb, from scum, or they miraculously appear; I must

lead them into nirvana where nothing remains behind. And yet,

although innumerable beings have been thus led to nirvana, no

being whatsoever has been led to nirvana.'

 

Why is that? If a bodhisattva thinks of a 'being' he or she

is no bodhisattva. Why is that? He or she is no bodhisattva if

they think in terms of a self or a being, or in terms of a living

person or a soul."

 

[4] "Moreover, Subhuti, a bodhisattva who shares with others

should free themselves. When sharing, they should be free from

lust for beautiful sights, lovely sounds, gourmet tastes or

smells, tactile enjoyments, and seductive thoughts. The

bodhisattva should give to others without being influenced by

seductive things. Why is that? Because a bodhisattva who shares

uninfluenced by such things will reap vast benefits.

 

"What do you think, Subhuti? Can you comprehend the vastness

of space to the east?"

"No, blessed one! It is impossible to comprehend the

vastness of space in the east."

"Subhuti, is it possible to comprehend the limits of space

in the north, the south, or the west? Or any direction in the

universe?"

"No, world-honored one."

"Subhuti, it is equally impossible to comprehend the vast

benefits that incur to a bodhisattva who shares without being

seduced by appearances."

 

[5] "What do you think, Subhuti? Can someone see the well-

traveled one in the phenomena of physical presence?"

"No, honored one! It is impossible to even see the well-

traveled one in the phenomena of his physical presence. Why?

Because the phenomena of his physical presence is not the same as

the essential well-traveled one."

"You are right, Subhuti. The phenomena of the physical

presence is wholly illusion. It is not until a person understands

this that he can realize the true well-traveled one."

 

[6] Subhuti respectfully asked the lord buddha, "Honored one! In

the future, if a person hears this teaching, or a part of it,

whether a section or a sentence, will true faith awaken in their

mind?"

"No doubt about it, Subhuti. Even 500 years after the

nirvana of the well-traveled one there will be some who,

practicing charity and keeping the faith, will believe in

sections and sentences of this scripture and will awaken their

minds purely. Know, however, that such persons, long ago, planted

seeds of goodness, not simply before one buddhist temple, or two,

or five, but before hundreds of thousands of buddhas, so that

when they hear sections and sentences of this scripture a pure

faith will awaken within their minds.

"Subhuti, the well-traveled one knows that the sentient

beings who awaken faith upon hearing sections or sentences of

this scripture will accumulate inestimable blessings and merit.

How do I know this? Because these sentient beings must have

already discarded such arbitrary conceptions of phenomena as

one's own self, other selves, living beings, and a universal

self. If they had not, their minds would inevitably grasp after

such things and they would then not be able to practice charity

nor keep the precepts.

"Moreover, these sentient beings must also have discarded all

arbitrary notions of a personal self, other personalities, living

beings, and a universal self. Otherwise their minds would

inevitably grasp after such relative conceptions. Furthermore,

these sentient beings must have already discarded all arbitrary

notions of the non-existence of a personal self, other

personalities, living beings, and a universal self. Otherwise,

their minds would still be grasping at such notions. Therefore

everyone who seeks total enlightenment should discard not only

conceptions of their own selfhood, other selves, living beings,

and a universal self, but they should also discard all notions of

the non-existence of such conceptions.

When the well-traveled one, in teaching, uses conceptions

and ideas, people should remember the unreality of all such

concepts and ideas. They should recall that the well-traveled

one, in teaching spiritual truths, always uses such notions in

the way that a raft is used to cross a river. The raft is of no

more use when the river has been crossed, and should be

discarded. So these arbitrary conceptions of and about spiritual

things should be given us as one attains enlightenment. How much

more should one give up conceptions of non-existent things?"

 

[7] "What do you think, Subhuti? Has the well-traveled one

attained anything that can be described as complete

enlightenment? Has he ever given you any such teaching?"

Subhuti replied, "As I understand the teaching of the lord

buddha, there is no such thing as complete enlightenment, nor is

it possible for the well-traveled one to teach any fixed

spiritual truth. Why? Because the things taught by the well-

traveled one are, in their essential nature, inconceivable and

inscrutable; they are neither existent nor non-existent; they are

neither phenomena nor noumena. What does this mean? It means that

buddhas and bodhisattvas are not enlightened by fixed teachings,

but by an intuitive process, spontaneous and natural."

 

[8] "What do you think Subhuti? If a follower gave treasures

enough to fill 3,000 universes, would that person gain

considerable blessings and merit?"

Subhuti replied, "Considerable blessings and merit. Why?

Because what the lord buddha has referred to as blessings and

merit does not refer to anything objective, he merely refers to

such things in a relative way.

The lord buddha continued, "If another, after studying and

observing even a single stanza of this scripture, explains its

meaning to others, their blessings and merit will be much

greater. Why is that? Because from explanations such as these

buddhas have attained unsurpassed enlightenment, and their

teachings come from this sacred scripture. However, Subhuti, I

must take back my words as soon as they are uttered, for there

are no buddhas and no teachings."

 

[9] "What do you think, Subhuti? Suppose someone has entered the

flow. Could that person arbitrarily say, 'I have entered the

flow'?"

Subhuti replied, "No way man. Because, even though they have

entered the flow, truly they have not entered anything, nor has

their mind entertained such arbitrary conceptions as form, sound,

taste, odor, tactile thing, or discrimination. Thus are such

people known to have entered the flow."

"What do you think, Subhuti? Suppose someone has only one

more life to traverse? Could that person say 'I have only one

more life to go'?"

"No way man. Because even if set to return only one more

time, truly there is no rebirth either in this world or any

other. By knowing this someone has only one more life to

traverse."

"What do you think Subhuti? Suppose someone will never be

reborn. Could that person say, 'I won't be reborn again'?"

"No way man. Because even though they won't be reborn, they

don't really think in such arbitrary terms. Because of which they

won't be reborn again."

"What do you think, Subhuti? Suppose someone is completely

awake. Would that person think, 'I am awake'?"

"No way man. Because there really isn't such a thing as a

truly awakened person. If someone harbored a thought such as 'I

am awake' they would find themselves attached to ideas about a

self, other selves, living beings, and a universal self. Oh Lord,

you have said that I have become passively atuned, have reached

the pinnacle of my potential, and am therefore awakened. If I

cherished the thought, 'I am awake, free of desire!' you, good

lord, would not have said that I delight in the practice of

silence and tranquility. But, in truth, I have cherished no such

arbitrary thought, so you could truly say, 'Subhuti delights in

the practice of silence and tranquility."

 

[10] "What do you think, Subhuti? When the well-traveled one was,

in a previous life, with Dipankara buddha, did I receive any

definite teaching or attain any definite degree of self-control,

whereby I later became a buddha?"

"No, honorable one. When the well-traveled one was a

disciple of Dipankara buddha, in truth, he received no definite

teaching, nor did he attain any definite supremacy."

"What do you think, Subhuti? Do the great bodhisattvas

embellish the elysian fields to which they go?"

"No way man. And why is that? Because what you mean by the

expression, 'embellish the elysian fields' is self-contradictory,

for elysian fields thus embellished would no longer be called

elysian fields. Therefore the expression 'embellishment of the

elysian fields' is merely a figure of speech."

The lord buddha continued, "Therefore, Subhuti, the minds of

all bodhisattvas should be purified of all thoughts that relate

to seeing, hearing, tasting, smelling, touching, and

discriminating. They should use their mental faculties

spontaneously and naturally, without being constrained by

preconceived notions arising from the senses.

"Subhuti, suppose a person's body was as big as the highest

mountain. What do you think? Would that body be considered huge?"

"Exceedingly huge, world-honored one! Because what you

really mean by the expression 'huge body' is not limited by any

arbitrary conception, so it can correctly be called huge."

 

[11] "What do you think, Subhuti? If there are as many Ganges

Rivers as there are grains of sand in the river Ganges, will

these rivers be numerous?"

"Exceedingly numerous, lord."

"Suppose there were these innumerable rivers, how

immeasurable would be their grains of sand! Subhuti, if a good

and faithful person, whether man or woman, were to give gifts of

desirable things equal to those grains of sand in all those

Ganges Rivers, would the merit accrued be considerable?"

"A very considerable merit, my lord."

"Subhuti, if another person, after studying and observing

even one stanza of this scripture, were to explain it to others,

their merit would be greater."

 

[12] "Furthermore, Subhuti, if any person in any place were to

teach even one stanza of this scripture, that place would become

sacred ground and would be revered by numerous kinds of beings,

as if it were a sacred temple. How much more sacred would the

place become if that person studied and observed the whole

scripture! Be assured, Subhuti, such a person will attain total

enlightenment, and the place where this scripture is reverenced

will be like an altar consecrated to the buddha, or to one of his

honored followers."

 

[13a] Subhuti said to the blessed one, "By what name shall we

know this scripture, so that it can be honored and studied?"

The lord buddha replied, "This scripture shall be known as

The Transcendent Awareness that Cuts Like a Diamond. By this name

it shall be revered and studied and observed. What does this name

mean? It means that when the buddha named it, he did not have in

mind any definite or arbitrary conception, and so named it. This

scripture is hard and sharp, like a diamond that will cut away

all arbitrary conceptions and bring one to the other shore of

enlightenment.

"What do you think, Subhuti? Has the well-traveled one given

you any definite teaching in this scripture?"

"No blessed lord, the well-traveled one has not given us any

definite teaching in this scripture."

 

[13b] "What do you think, Subhuti? Are the atoms in 3,000 worlds

very numerous?"

"Very numerous indeed, lord."

"Subhuti, when the well-traveled one speaks of atoms, it

does not mean I am thinking any definite or arbitrary thought, I

merely use the words as a figure of speech. It is just the same

with the word universe; these words do not assert any definite or

arbitrary idea, I merely use the words as words."

 

[13c] "What do you think, Subhuti? Can someone grasp the well-

traveled one's personality by its 32 marks of physical

excellence?"

"No blessed one! We cannot grasp the well-traveled one's

wonderful personality by its 32 marks of excellence. Why? Because

what the well-traveled one has expressed as '32 marks of physical

excellence' does not convey any definite or arbitrary assertions

as to the qualities of a buddha. The words are merely used as a

figure of speech."

 

[13d] "Subhuti, if a good and faithful follower, whether male or

female, has, for the sake of charity, been sacrificing their life

for generation upon generation, for as many generations as the

grains of sands in 3,000 universes; and another follower has been

merely studying and observing a single stanza of this scripture

and explaining it to others, their blessings and merit will be

greater."

 

[14a] As Subhuti listened intently to the words of the lord

buddha, the teachings of this scripture penetrated his awareness,

and he realized it to be the true path to enlightenment. With

tears in his eyes, he said, "Oh, blessed lord, I have never

before understood this profound scripture. You have opened my

eyes to transcendent awareness.

"Honored one, what has been taught about the true

significance of phenomena has no arbitrary or limited meaning.

This teaching is, as you say, a raft to carry us to the other

shore. Noble lord, when, as now, I have the chance to hear this

scripture, it is not difficult to concentrate my mind upon it and

clearly understand its significance; it awakens within my mind a

pure faith. In the future, after 500 years, if there are any

ready to hear it and ready to attain enlightenment, able to

concentrate their minds upon it, able to clearly understand it,

able to awaken a pure faith in it, such a person will thereby

become a wonderful and preeminent person. And if there are such

people, they will be able to awaken pure faith because they have

ceased to cherish any arbitrary notions of their own selfhood,

other selves, living beings, or a universal self. Why? Because if

they are cherishing any arbitrary conception as to their own

selfhood, they will be cherishing something that is non-existent.

It is the same with all arbitrary conceptions of other selves,

living beings, a universal self. These are all expressions of

non-existent things. Such a person, able to discard all arbitrary

conceptions of and about phenomena, will immediately become a

buddha."

The lord buddha was very pleased with this reply, saying,

"True, quite true. If a person, having heard this scripture, is

not surprised, nor frightened, and does not shrink from it, they

are a truly wonderful person."

 

[14b] "In talking about the practice of transcendent patience,

the well-traveled one does not hold onto any arbitrary

conceptions about the phenomena of patience, he merely refers to

it as the practice of transcendent patience. And why is that?

Because when, in a previous life, the Prince of Kalinga severed

the flesh from my limbs and my body, even then I was free from

such ideas as my own self, other selves, living beings, and a

universal self. For if, at the time of my suffering, I had

cherished any of these arbitrary notions, I would have fallen

into impatience and hatred.

"Besides, Subhuti, I remember that during my five hundred

previous lives I had used life after life to practice patience

and to look upon my life humbly, as though I were a saint called

upon to suffer humility. Even then my mind was free of arbitrary

conceptions of the phenomena of my self, other selves, living

beings, or a universal self."

 

[14c] The lord buddha continued, "When a great bodhisattva

begins to practice toward attaining unsurpassed enlightenment, he

or she must give up attachment to arbitrary ideas about reality.

When thinking, he or she should definitely banish all thought

connected with the sensory phenomena of sight, sound, taste,

smell, touch, and all discriminations based thereupon, keeping

the mind free of such arbitrary conceptions about reality. The

mind becomes disturbed by discriminating in terms of sense data

and the arbitrary conceptions that arise in their wake; as the

mind gets disturbed it begins to falsely imagine a self and its

relationship with other selves. Therefore the well-traveled one

has constantly urged the great bodhisattvas, in their practice of

sharing, not to be influenced by any arbitrary ideas about

reality, such as sights, sounds, and so forth.

"Great bodhisattvas should share uninfluenced by any

preconceived notions as to a self and other selves, and for the

sole purpose of benefitting sentient beings, always recalling

that both phenomena and sentient beings are to be considered as

mere expressions. Nevertheless, Subhuti, the teachings of the

well-traveled one are all true, credible, unchangeable; they are

neither extravagant nor chimerical. The same is true of the

attainments of the well-traveled one--they are neither real nor

unreal.

"Subhuti, if a great bodhisattva, in practicing charity,

holds within his or her mind any of these arbitrary conceptions,

thereby discriminating self from other selves, he or she will be

like a person walking in the darkness and seeing nothing. But if

a great bodhisattva, in practicing charity, has no arbitrary

conception of receiving blessings and merit by such practice, he

or she will be like a person with clear sight, seeing all things

in bright sunshine.

"If, in the future, there is a worthwhile man or woman able

to observe and study this scripture, their success and attainment

of inconceivable blessings and merit will be instantly known and

appreciated by the overarching vision of the well-traveled one.

 

[15] The lord buddha continued, "Subhuti, if a good person,

whether male or female, in their zeal to practice charity is

willing to sacrifice their life in the morning, at mid-day, or in

the evening, on as many occasions as there are grains of sand in

the river Ganges, and these occasions recur for a 100,000 eons,

would the blessings and merit be great?"

"It would be great indeed, lord buddha."

"Supposing, Subhuti, another person were to observe and

study this scripture with pure faith. Their blessings and merit

would be greater. And if still another person, besides observing

and studying this scripture, were to enthusiastically explain it

to others and copy and circulate it, their blessings and merit

would be far greater.

"In other words, Subhuti, this scripture is invested with an

inestimable, illimitable, ineffable virtue and power. The well-

traveled one elucidates this scripture only to those persons who

are earnestly and perserveringly seeking to perfectly realize

total enlightenment and attain the bodhisattva stages of

compassion that characterize the greater path. As people are able

to enthusiastically and faithfully observe and study this

scripture, explain it to others and circulate it widely, the

well-traveled one will recognize and support them until they

succeed in attaining its inestimable, illimitable, and wonderful

virtues. Such people will share with the well-traveled one its

task of compassion and its reward of total enlightenment.

"And why, Subhuti, is this promise limited to the followers

of the greater path? Because the followers of the lesser path

have not yet been able to free themselves from such arbitrary

conceptions as personal selfhood, other personalities, living

beings, and a universal self, and are therefore not yet able to

faithfully and earnestly observe and study and explain this

scripture to others.

"Listen up Subhuti! Wherever this scripture shall be

observed and studied and explained, that place will become sacred

ground to which countless spiritually advanced beings will bring

offerings. Such places, however humble they may be, will be

reverenced as though they were famous temples, and countless

pilgrims will come there to worship. Over them spiritually

advanced beings will hover, sprinkling that place with celestial

flowers."

 

[16] The blessed one continued, "Subhuti, should there be among

the faithful some who have not yet matured their karma and who

must first suffer the natural retribution of evils committed in

some previous life by being degraded to a lower life form, and

should they earnestly and faithfully observe and study this

scripture, and thereby be despised and persecuted by people,

their karma will immediately mature and they will attain supreme,

total awakening.

"Subhuti, I recall that long ago, numerous eons before the

time of Dipankara buddha, without my having been at fault, I

served and worshiped and received spiritual instruction and

discipline from 84,000 myriad buddhas. Yet in the far future ages

of the last era of this world, if a student faithfully observes,

studies, and puts into practice the teachings in this scripture,

the blessing that will accrue will far exceed that acquired by me

during those long years of service and discipline under those

many buddhas. Yes, it will exceed my poor merit, billions to one.

Yes, even more, it will exceed uncountable myriads to one.

The lord buddha continued, "Subhuti, in contrast to what I

have said about the inestimable blessing that will come to

earnest followers who observe and study and practice this

scripture in that far off time, I must tell you that there will

probably be some students who, upon hearing this scripture, will

become bewildered and will not believe what they hear. Subhuti,

you should remember that just as the spiritual message of this

scripture transcends human thought, so also the effect and the

final result of studying it and putting it into practice is

inscrutable."

 

[17] Then Subhuti asked the lord buddha, "Suppose a good person,

either man or woman, having aimed themself toward total

enlightenment, still finds their mind to be disturbed. How are

they to keep the mind tranquil, how subdue wandering thoughts and

cravings?"

"The lord buddha replied, "Subhuti, any good person who

concentrates on attaining total enlightenment should cherish one

thought: the intention to attain the highest transcendent

awareness in order to show all sentient beings the eternal peace

and freedom of nirvana. If this intention is sincere, these

sentient beings are already freed. And yet, Subhuti, if the full

truth is realized, one knows that not a single sentient being has

ever been freed. And why, Subhuti? Because if the great

bodhisattvas have held onto any such arbitrary conceptions as

one's own self, other selves, living beings, or a universal self,

they could not be called great bodhisattvas. And what does this

mean, Subhuti? It means that there are no sentient beings to be

freed and there is no selfhood that can begin the practice of

seeking to attain total enlightenment.

"What do you think, Subhuti? When the well-traveled one was

with the buddha Dipankara did he have any such arbitrary

conception of the spiritual truth by which he sought to attain

total enlightenment intuitively?"

"No, blessed lord. As I understand what you are saying, when

you were with buddha Dipankara you had no such arbitrary

conception of spirituality by which you sought total

enlightenment intuitively."

The lord buddha was very pleased with this, and said, "You

are right, Subhuti. Speaking truthfully there is no such

arbitrary conception of spiritual truth as that. If there had

been, Dipankara would not have predicted that in some future life

I would attain buddhahood under the name Shakyamuni. What does

this mean Subhuti? It means that what I attained is not something

limited and arbitrary that can be called 'total enlightenment,'

but is that buddhahood whose being is identical with the being of

all things and is what it is--universal, inconceivable,

inscrutable.

"Suppose, Subhuti, there were a student who asserts that the

well-traveled one had some ideas about the spiritual truth that

warranted his seeking to attain complete enlightenment.

Understand, Subhuti, that the well-traveled one truly had no

ideas of the spiritual truth by which he sought to attain total

enlightenment."

The lord buddha emphasized this by saying, "Subhuti, the

buddhahood which the well-traveled one attained is both the same

and not the same as total enlightenment. This is merely another

way of saying that the phenomena of all things is one beingness

with buddhahood and complete enlightenment, and is neither

reality nor unreality, but is together with all phenomena in

openness and silence, inconceivable and inscrutable. Subhuti,

that is why I say that the spiritual truth of all things can

never be encompassed by any arbitrary conception of phenomena,

however universal that conception may be. That is why it is

called the truth, and that is why there is no such thing as the

truth.

"Subhuti, suppose I were to speak of the largeness of the

human body. What would you understand thereby?"

"World-honored one, I would understand that the lord buddha

was not speaking of the largeness of the human body as an

arbitrary conception of its being. I would understand that the

words carried merely an imaginary meaning."

"Subhuti, it is just the same when the great bodhisattvas

speak of delivering numberless sentient beings. If they have in

mind any arbitrary conception of sentient beings or of definite

numbers, they are unworthy of being called great bodhisattvas.

And why, Subhuti? Because the very reason they are called great

bodhisattvas is because they have abandoned all such arbitrary

conceptions. And what is true of one arbitrary conception is true

of all conceptions. The well-traveled one's teachings are

entirely free of all such arbitrary conceptions as one's own

self, other selves, living beings, and a universal self."

To make this teaching even more empathic, the lord buddha

continued, "If a great bodhisattva were to speak as follows, 'I

will add embellishments to the buddhafields' he would be unworthy

of being called a great bodhisattva. Why? Because the well-

traveled one has explicitly taught that when a great bodhisattva

uses such words, they must not bear in mind any such arbitrary

conception of phenomena; they are to use such expressions merely

as so many words.

"Subhuti, it is only those students whose understanding can

penetrate deeply enough into the meaning of the well-traveled

one's teachings concerning the egolessness of both things and

living beings, and who can clearly understand their significance,

that are worthy to be called great bodhisattvas."

 

[18] The buddha then asked Subhuti, "What do you think? Does the

well-traveled one have ordinary eyes?"

"Subhuti replied, "Sure, he has ordinary eyes."

"Does he have the eyes of enlightenment?"

"Of course, the well-traveled one has the eyes of

enlightenment, otherwise he would not be the buddha."

"Does the well-traveled one have the eyes of transcendent

intelligence?"

"Yes, the well-traveled one has the eyes of transcendent

intelligence."

"Does the well-traveled one have the eyes of spiritual

intuition?"

"Yes, lord, the well-traveled one has the eyes of spiritual

intuition."

"Does the well-traveled one have the buddha eyes of love and

compassion for all sentient beings?"

Subhuti agreed and said, "Lord, you love all sentient life."

"What do you think, Subhuti? When I referred to the grains

of sand in the river Ganges, did I assert that they were truly

grains of sand?"

"No blessed lord, you only spoke of them as grains of sand."

"Subhuti, if there were as many Ganges rivers as there are

grains of sand in the river Ganges, and if there were as many

buddhalands as there are grains of sand in all those innumerable

rivers, would these buddhalands be considered numerous?"

"Very numerous indeed, lord buddha."

"Listen up, Subhuti. Within these innumerable buddhalands

there are every form of sentient beings with all their various

mentalities and attitudes, all of which are fully known to the

well-traveled one, but not one of them is held in the well-

traveled one's mind as an arbitrary conception. They are all

merely thought of. Not one of this vast accumulation of

conceptions since beginningless time, through to the never ending

future, not one of them is graspable."

 

[19] The buddha continued, "What do you think Subhuti? If a

follower were to give away enough goods to fill 3,000 universes,

would a great blessing and merit incur to him or her?"

Subhuti replied, "Honored one, such a follower would acquire

considerable blessings and merit."

The lord buddha said, "Subhuti, if such a blessing had any

substantiality, if it were anything other than a figure of

speech. The well-traveled one would not have used the words

blessings and merit."

 

[20] Again the lord buddha inquired of Subhuti, saying, "Can the

well-traveled one be fully known through any manifestation of

form or idea?"

"No, world-honored one! The well-traveled one cannot be

fully known through any manifestation of form or idea. Why?

Because the phenomena of form and idea are inadequate to express

buddhahood. They can only serve as mere expressions, a hint of

that which is inconceivable.

"What do you think, Subhuti? Can the well-traveled one be

fully known through any of his transcendent transformations?"

"No, world-honored one! The well-traveled one cannot be

fully known even by his transcendent transformations. Why?

Because what the well-traveled one has referred to as

'transcendent transformations' is merely a figure of speech. Even

the most advanced bodhisattvas are unable to fully realize via

intuition that which is essentially inscrutable."

 

[21] The lord buddha then warned Subhuti, saying, "Subhuti, do

not believe that the well-traveled one ever thinks, 'I ought to

present a system for teaching spiritual truths.' You should never

entertain such an idea. Why? Because if anyone thinks this way,

they will not only be misunderstanding the teachings of the well-

traveled one, but they will be slandering as well. Furthermore,

what has been referred to as 'a system of teaching' has no

meaning, because truth cannot be cut up into pieces and arranged

into a system. The words can only be used as figures of speech."

Then Subhuti, blessed with enlightened, transcendent

intelligence, said to the buddha, "Blessed lord, in future ages

when any sentient beings happen to hear this scripture, will the

essential elements of faith arise within their hearts?"

The lord buddha said, "Subhuti, why do you still think in

such arbitrary terms? There are no such things as sentient

beings, neither are there any non-sentient beings. Why? Because

what you think of as sentient beings are unreal and non-existent.

When the well-traveled one has used such words in is teachings,

he has merely used them as figures of speech. Your question is

therefore irrelevant."

 

[22] Subhuti again asked, "Blessed lord, when you attained

complete enlightenment, did you feel in your mind that nothing

had been acquired?"

The buddha replied, "That is it precisely, Suhuti. When I

attained total enlightenment, I did not feel, as the mind feels,

any arbitrary conception of spiritual truth, not even the

slightest. Even the words 'total enlightenment' are merely words.

 

[23a] "Furthermore Subhuti, what I have attained in total

enlightenment is the same as what all others have attained. It is

undifferentiated, regarded neither as a high state, nor a low

state. It is wholly independent of any definite or arbitrary

conceptions of an individual self, other selves living beings, or

a universal self."

 

[23b] "Subhuti, when someone is selflessly charitable, they

should also practice being ethical by remembering that there is

no distinction between one's self and the selfhood of others.

Thus one practices charity by giving not only gifts, but through

kindness and sympathy. Simply practice kindness and you will

become fully enlightened.

"Subhuti, what I just said about kindness does not mean that

when someone is being charitable they should hold onto arbitrary

conceptions about kindness, for kindness is, after all, only a

word and charity needs to be spontaneous and selfless."

 

[24] The buddha continued, "Subhuti, if a person collected

treasures as high as 3,000 of the highest mountains, and gave

them to others, his or her merit would be less than what would

accrue to the person who simply observed and studied this

scripture and, out of kindness, explained it to others. The

latter person would accumulate hundreds of times the merit,

hundreds of thousands of trillions of times the merit. There is

no comparison."

 

[25] The lord buddha continued, "Do you think, Subhuti, that the

well-traveled one would consider in his own mind, 'I will deliver

human beings'? That would be a degrading thought. Why? Because

there are not really any sentient beings to be delivered by the

well-traveled one. Should there be any sentient beings to be

delivered by the well-traveled one, it would mean that the well-

traveled one was harboring in his mind some arbitrary conceptions

about phenomena, such as a self, other selves, living beings, and

universal self. Even when the well-traveled one refers to himself

he is not holding on to such arbitrary thoughts. Only earth

people think of selfhood as a personal thing. Subhuti, even the

expression 'earth people' as used by the well-traveled one does

not mean that there are any such beings. It is merely used as a

figure of speech."

 

[26] Then the buddha inquired of Subhuti, "What do you think

Subhuti? Is it possible to recognize the well-traveled one by the

32 physical marks?"

Subhuti replied, "Yes, world-honored one, the well-traveled

one may thus be recognized."

"Subhuti, if that were true then Chakravartin, the

mythological king (who also had the 32 marks) would be called a

well-traveled one."

Then Subhuti, realizing his error, said, "World-honored one,

now I realize that the well-traveled one cannot be recognized

merely by his 32 physical marks of excellence."

The lord buddha then said, "Should anyone, looking at an

image or likeness of the well-traveled one, claim to know the

well-traveled one and worship him, that person would be mistaken,

not knowing the true well-traveled one."

 

[27] The lord buddha continued, "Subhuti, do not think the

opposite either, that when the well-traveled one attained total

enlightenment it was not by means of his possessing the 32 marks

of physical excellence. Don't think that way. Otherwise, when you

begin the practice of seeking total enlightenment you would think

that all systems of phenomena and all conceptions about phenomena

are to be rejected. Don't think that way. Why? Because when a

person seeks to attain complete enlightenment, they should

neither grasp after nor reject arbitrary conceptions of reality."

 

[28] The lord buddha continued, "Subhuti, if someone gives

treasures equal to the number of sands on the shores of the

Ganges River, and if another, having realized the egolessness of

all things, thereby understands selflessness, the latter would be

more blessed than the one who practiced external charity. Why?

Because great bodhisattvas do not see blessings and merit as a

private possession."

Subhuti inquired of the lord buddha, "What do you mean

'great bodhisattvas do not see blessings and merit as a private

possession'?"

The lord buddha replied, "Because those blessings and merit

have never been lusted after by those great bodhisattvas, they do

not see them as private possessions, but as the common possession

of all beings."

 

[29] The buddha said, "Subhuti, if any person were to say that

the well-traveled one is now coming or going, or sitting up or

lying down, they would not have understood the principle I have

been teaching. Why? Because while the expression 'well-traveled

one' means 'he who has thus come, thus gone,' the true well-

traveled one is never coming from anywhere or going anywhere. The

name 'well-traveled one' is merely an expression."

 

[30] The lord buddha resumed, "Subhuti, if any good person,

either man or woman, were to take 3,000 galaxies and grind them

into microscopic powder and blow it into space, what do you

think, would this powder have any individual existence?"

"Subhuti replied, "Yes, lord, as a microscopic powder

infinitely dissipated, it might be said to have a relative

existence, but as you use words, it has no existence. The words

have only a figurative meaning. Otherwise the words would imply a

belief in the existence of matter as an independent and self-

existent thing, which it is not.

"Furthermore, when the well-traveled one refers to the

'3,000 galaxies,' he could only do so as a figure of speech. Why?

Because if the 3,000 galaxies really existed, their only reality

would consist in their cosmic unity. Whether as microscopic

powder or as galaxies, what does it matter? Only in the sense of

the cosmic unity of ultimate being can the well-traveled one

rightfully refer to it."

The lord buddha was very pleased with this reply and said,

"Subhuti, although earth people have always grasped after an

arbitrary conception of matter and galaxies, the concept has no

true basis; it is an illusion of the mortal mind. Even when it is

referred to as 'cosmic unity' it is inscrutable."

 

[31] The lord buddha continued, "If any person were to say that

the well-traveled one, in his teachings, has constantly referred

to himself, to other selves, to living beings, and a universal

self, what do you think, would that person have understood my

meaning?"

Subhuti replied, "No, blessed lord. That person would not

have understood the meaning of your teachings. For when you refer

to them, you are not referring to their actual existence, you

only use words as figures of speech, as symbols. Only in that

sense can words be used, for conceptions, ideas, limited truths,

and spiritual truths have no more reality than have matter and

phenomena."

Then the lord buddha made his meaning even more emphatic by

saying, "Subhuti, when people begin their practice of seeking to

attaining total enlightenment, they ought to see, to perceive, to

know, to understand, and to realize that all things and all

spiritual truths are no-things, and, therefore, they ought not to

conceive within their minds any arbitrary conceptions

whatsoever."

 

[32] The lord buddha continued, "Subhuti, if anyone gave to the

well-traveled one treasures sufficient to fill the universe; and

if another person, a good man or woman, in seeking to attain

complete enlightenment were to earnestly and faithfully observe

and study even a single stanza of this scripture and explain it

to others, the accumulated blessing and merit of that latter

person would be greater.

"Subhuti, how can one explain this scripture to others

without holding in mind any arbitrary conception of things and

phenomena and spiritual truths? It can only be done, Subhuti, by

keeping the mind in perfect tranquility and in selfless harmony

with the thusness of being well-traveled. Why? Because all the

mind's arbitrary conceptions of matter, phenomena, and of all

conditioning factors and all conceptions and ideas relating

thereto are like a dream, a phantasm, a bubble, a shadow,

evanescent dew, a flash of lightening. Every true student should

see all phenomena and all activities this way, and thus keep the

mind free and selfless and tranquil."

Edited May 17, 2010 by dera