Chapter XXII — The Good Friends (RiBa): Difference between revisions

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Chapter XXXI  
Chapter XXII  


~DHARMODGATA~  
~THE GOOD FRIEND ~
   
   
'''The Coming and the Going of Tathagatas'''  
'''The Good Friends'''


Dharmodgata: Tathagatas certainly do not come from anywhere, nor do these go anywhere. Suchness does not move, and Tathagata is Suchness. Non-production neither comes nor goes, and Tathagata is non-production. One can conceive of neither coming nor going of reality-limit, and Tathagata is reality-limit. This same can be said of emptiness, of anything which exists in according to facts, or of dispassion, of stopping, of element of space.  Tathagata is not outside these dharmas. Suchness as these dharmas is Suchness as any and all dharmas, and Suchness as Tathagata is simply Suchness as any and all Tathagatas. Here is no division within Suchness. Simply before even one, throughout and after all is Suchness.  Such is neither two, nor three, nor one divided into many. Suchness does not even pass beyond counting, as it can not be counted to begin with and thus certainly is here nothing to end with. Neither is Suchness one, nor other than one by which to determine any singularity, nor two nor three nor apart from these.  Nothing of or by any concept whatsoever can Suchness relate to or be related to, yet Suchness is greatest of anything conceivable and infinitely beyond, even...'this'.
A Bodhisattva which sets out with earnest intention from the very beginning tends, loves and honors good friends.
              
              
A man, scorched by the heat of summer, during the last month of summer [513], at noon might see a mirage floating along, and might run towards it, and think "here I shall find some water, here I shall find something to drink." What do you think, you children of good family, does this water come from anywhere, or does this water go anywhere, to or from the Eastern great ocean, or the Southern, Northern or Western?
Subhuti: Who are these good friends of a Bodhisattva?
              
              
Sadaprarudita: No water exists in this mirage. How can its coming or going be conceived? This man again is foolish and uninformed as, on seeing the mirage, he forms the idea of water, as here is no water. Water in its own being certainly does not exist in that mirage, any more than merely in his thought that it does.
The Lord: The Buddhas and Lords, and also the irreversible Bodhisattvas who are skillful in the Bodhisattva-course, and which instruct and admonish one in the perfections, who demonstrate and expound perfection of wisdom. The perfection of wisdom in particular is regarded as a Bodhisattva's good friend. All the six perfections, in fact, are good friends of a Bodhisattva. These are one's Teacher, one's path, light, torch, illumination, one's shelter, refuge, place of rest, one's final relief, island, mother, father, and these lead one to this sublime revealing of undifferentiated awareness and this inherent pure cognition herein, to understanding, to full enlightenment. For it is in these perfections this perfection of wisdom is accomplished.
 
Simply from the six perfections is revealed all-knowledge of Tathagatas which, in a period which stands completely clear of time as it is known in these triple worlds, come to realize full enlightenment and enter Nirvana...and so also the all-knowledge of Tathagatas which in all periods of these three times simultaneously realize enlightenment, and so these Tathagatas which just now reside in incalculable, immeasurable, infinite, inconceivable world systems.  
 
I also, Subhuti, am a Tathagata which in this present period is revealing full enlightenment, and reveal also this all-knowledge coming forth from these six perfections. For the six perfections contain the thirty-seven dharmas which act as wings to enlightenment, these contain four Brahma-dwellings, four means of conversion, and any Buddha-dharma whatsoever, any Buddha-cognition, cognition of the Self-Existent, any unthinkable, incomparable, immeasurable, incalculable, unequalled cognition, any cognition which equals the unequalled, any cognition of all-knowing. 
 
So Subhuti, simply the six perfections of any Bodhisattva [398] are known as one's good friends. These are one's Teacher, etc., to: these lead one to cognition, to understanding, to full enlightenment. In addition, a Bodhisattva which trains in these six perfections is a true benefactor to all beings which are in need of one. But as one wants to train in these six perfections, a Bodhisattva must above all hear this perfection of wisdom, take it up, bear it in mind, recite, study, spread, demonstrate, expound, explain and write of and about this, and investigate this profound meaning, content and method, meditate on this, and ask questions regarding this. For this perfection of wisdom directs these six perfections, guides, leads, instructs and advises these, this is their genetrix and nurse. Because, if these are deprived of the perfection of wisdom, the first five perfections do not come under any concept of perfections, and these are not called "perfections". As a Bodhisattva trains in just this perfection of wisdom, one comes to reveal a state which is such as one cannot be led astray by others, and stands naturally and firmly in this.
 
'''Emptiness, Defilements, and Purification'''
           
Subhuti: How is perfect wisdom marked? [399]
           
The Lord: It has non-attachment for mark.
           
Subhuti: Is it feasible to say that same mark of non-attachment, which exists as regards perfect wisdom, exists also as regards all dharmas?
           
The Lord: So it is, Subhuti. For all dharmas are isolated and empty. Here as well this same mark of non-attachment, which indicates perfect wisdom as isolated and empty, also indicates all dharmas as isolated and empty.
           
Subhuti: As all dharmas are isolated and empty, how is the defilement and purification of beings conceivable? For what is isolated cannot be defiled and purified, what is empty cannot be defiled or purified, and what is isolated and empty cannot know full enlightenment. Nor can one get at any dharma outside emptiness which has known full enlightenment, which will know it, or which does know it. How do we so understand the meaning of this teaching! Show us, O Lord, show us, O Sugata!
           
The Lord: What do you think, Subhuti. Do beings course for a long time in I-making and mine-making? [400]
           
Subhuti: So it is, Lord.
           
The Lord: Are also I-making and mine-making empty?
           
Subhuti: These are, O Lord.
              
              
Dharmodgata: Equally foolish are any and all these who adhere to Tathagatas through form and sound, and who in consequence imagine coming or going of any or all Tathagatas.  A Tathagata can neither be seen nor determined from any form body. Dharma-bodies [Dharmakayas] are such Tathagatas, and the real nature of dharmas neither comes nor goes. Here is no real coming or going of the body of an elephant, horse, chariot or foot-soldier, tree or even a rock, which has been conjured up when magicians perform. Just so, here is neither coming nor going of Tathagatas which, as with all things, neither have any granting given nor even, any conjuring whatsoever.  A sleeping person might in dreams see one Tathagata, or two, or three, or up to one thousand, or still more [514]. On waking up, however, they no longer see even one single Tathagata. What do you think, dear children of good family, have these Tathagatas come from anywhere, or gone to anywhere? As Tathagata means 'one thus gone', in this relative sense in so doing one cannot thus come. But, what's not too frequently understood, is that Tathagata also means 'one thus come', and likewise in so doing can one not be thus gone.  Yet, such is this fact in principle and truth, that in, or as Suchness Tathagatas neither come nor go, at once within and throughout these three times...and at once here stand on naught but pure undifferentiated awareness as space outside of and through any and all dharmas.  Such is this difference of purely equanimous stance the same as this fathomless station of all dharma.
The Lord: Is it just do to this I-making and mine-making these beings wander about in birth-and-death?
              
              
Sadaprarudita: One cannot conceive as in any dream any dharma whatsoever as having the status of a full and perfect reality, for any dream is deceptive.
Subhuti: So it is, Lord.
              
              
Dharmodgata: Just so Tathagatas teach all dharmas are as a dream. These who do not come to naturally and wisely know all dharmas as these really are, which is to say, as a dream, as Tathagata points out, these adhere to Tathagatas through their name-body and form-body, and in consequence these imagine Tathagatas come and go. These who in ignorance of true nature of dharmas imagine a coming OR going of Tathagatas, these are just foolish common people...not as yet diligent to truth, and presently as is as good as any and all times these belong to birth-and-death with six places of rebirth, and these are far from these revelations of perfection of wisdom, far away from dharmas of a Buddha - yet experience these dharmas within each and every breath, as close as pure life itself.  
The Lord: It is in this sense the defilement of beings is conceivable. To whatever extent beings take hold of things and settle down in these, to this extent is defilement in place. But no one is here defiled. And to whatever extent one does not take hold of things and does not settle down in these, to this extent does one deconceptualize I-making and mine-making. In this sense does one come to continuously participate in revealing and hence forming this realization of the purification of being.  So see, Subhuti, to whatsoever greater or lesser extent these do not take hold of things and do not settle down in things, in direct proportion to this extent here is realized, or rather, here is revealed, purification. But no one is here purified. As a Bodhisattva courses thus, one courses in perfect wisdom. It is as this sense which we gradually and steadily come to reveal to our selves as...it is this which we are but indications of...in our day to day practice, that we form this concept of any and all defilement, and deconceptualize I-mine concepts -as becoming "some kind of purification" of beings- in spite of the fact all dharmas are isolated and empty.  As such, here is neither question of defilement to rise above or send away, nor even purity in which to seek absolution.  Here is no thing whatsoever, which 'I' have...and nothing which is mine. To be sure, Subhuti, none of this.
           
Subhuti: This is truly wonderful! And a Bodhisattva which courses thus, courses in perfect wisdom as one now does not course in form, or other skandhas. As one courses thus, [401] a Bodhisattva is not crushed by worlds with various Gods, beings and Asuras. As one courses thus, a Bodhisattva comes to reveal the coursing of all persons belonging to the vehicle of Sravaka Disciples and Pratyekabuddhas as it is, and gains an insuperable equanimous position. For Buddhahood is insuperably equanimous, and so is Tathagatahood, this state Self-Existent beyond any existent self, this state of all-knowledge in which is nothing knowledgeable. A Bodhisattva, which day and night passes 'time' dwelling on these mental activities associated with perfect wisdom, is quite near full enlightenment and quickly comes to reveal such.


On the contrary, however, these who know all dharmas as a dream, i.e., as they really are, are in agreement with the teaching of Tathagata, these do not imagine the coming or going of any dharma, nor its production or stopping. These naturally know Tathagatas  true nature, and do not imagine coming or going of Tathagatas. And these who naturally know true nature of Tathagata, these course near to full enlightenment and these course in this perfection of wisdom. These disciples of Lords do not consume alms fruitlessly, [515] and these are worthy of the world's results and dedications. The gems which are in the great ocean do not come from any place in the East, or West, or any other of the ten directions, but these owe existence to wholesome roots of beings. These are not produced without cause, or, are not without cause to be produced. Such simply manifest due to these causes and conditions.  Yet still, as dependent on cause, condition and reason, these gems are coproduced and stopped by conditions, these do not pass on to any place anywhere in the world in any of the ten directions. And nevertheless, as these conditions exist, the gems are augmented; as these conditions are absent, no augmentation takes place. Just so the perfect body of Tathagatas does not come from any place anywhere in the ten directions, and it does not go to any place anywhere in the world with its ten directions. But the body of Buddhas and Lords is not without cause. It is brought to perfection by conduct and action in time, and it is produced dependent on causes and conditions, coproduced by subsidiaries, produced as result of karma done in this past. It is, however, not in any place anywhere in the world with its ten directions. But when these conditions exist, the accomplishment of the body takes place; when these conditions are absent, the accomplishment of the body is inconceivable.
'''Attentions to Perfect Wisdom, and the Pearl of Great Price'''


As the sound of a boogharp is being produced, it does not come from anywhere. As it is stopped, it does not go anywhere, nor does it pass on to anywhere. But it is produced conditioned by this totality of causes and conditions for it to occur, -namely the boat-shaped hollow body of the harp, the parchment sounding board, the strings, the hollow arm of the boogharp, the bindings, the plectrum, the person who plays it, and this person's exertions and coming to knowledge of the music to be played thereon. [516] In this way this sound comes forth from the boogharp, dependent on causes, dependent on conditions. And yet that sound does not come forth from that hollow body of the harp, nor from the parchment sounding board, nor from the strings, nor from the hollow arm, nor from the bindings, nor from the plectrum, nor from the person who plays it, nor from this person's exertions OR knowledge. It is just the combination of all of these which makes the sound conceivable. And as it is stopped, the sound also does not go anywhere.
The Lord: So it is, Subhuti. Suppose, Subhuti, all beings in Jambudvipa simultaneously acquire a human personality, and upon raising any thoughts to full enlightenment, abide in [402] these thoughts of enlightenment all life long. Just so...now [after all this preparation], these give gifts to all beings, -do these Bodhisattvas on the strength of this beget much merit?
              
              
Just so the perfect body of Buddhas and Lords is dependent on causes, dependent on conditions, and it is brought to perfection through exertions which lead to many wholesome roots. But the augmenting of Buddha-body does not result from one single cause, nor from one single condition, nor from one single wholesome root. This is also not without cause. This is coproduced by a totality of many causes and conditions, but does not come from anywhere. So, also as this totality of causes and conditions cease to be, this does not go to anywhere.  Thus is viewed the coming and going of Tathagatas, and this conforms to true nature of all dharmas. And it is just as this is naturally re-cognized as Tathagatas, and also all dharmas, are neither produced nor stopped, you are fixed on full enlightenment, and you definitely course in perfection of wisdom and in skill in means.
Subhuti: These do, O Lord.
              
              
As this disquisition of the fact Tathagatas neither come nor go is being taught, the earth and the entire great trichiliocosm shakes in six ways, stirs, quakes, gets agitated, resounds and rumbles. And all the realms thought to be and seen as of Mara are stirred up and discomfited. All the grasses, shrubs, and herbs and trees in the great trichiliocosm bend in the direction of the Bodhisattva Dharmodgata. [517] Flowers come up out of season. From high up in the air a great rain of flowers comes down. And Sakra, Chief of Gods, and the Four Great Kings scatter and pour heavenly sandalwood powder and heavenly flowers over the Bodhisattva Dharmodgata, and say: "Well spoken, son of good family. Through your might we hear a sermon which issues from ultimate reality, which is contrary to the whole world, and which gives no ground to any beings which are established in any of the views which involve the assumption of an individuality, or have settled down in any of the views which assume the existence of something which is not."
The Lord: Truly again, Subhuti, any son or daughter of good family begets a much different merit, who, as a Bodhisattva, dwells for even one single day only in mental activities connected with perfection of wisdom. For, as one goes on dwelling day and night in these mental activities, one is more and more worthy of the bestowal of sacrificial gifts to any and all beings.  Few beings whatsoever have minds and intentions so full of friendliness as these and, except for Buddhas, the Lords, and Tathagatas of course, are matchless, without any likeness, endowed with unthinkable dharmas. So, how do these sons or daughters of good family at first aspire to such merit?
 
Such ones are endowed with a kind of wise (or, exceedingly natural) insight which allows one to view any and all beings as on their way to being slaughtered. This being as it is, great compassion on all occasions take hold of such as these. [403] We survey countless beings with this heavenly eye, and what we see fills us with great agitation. So many beings carry this burden of karma which lead to immediate retribution in hells. Others acquire unfortunate rebirths [which keeps these away from the Buddha and their own revelations of buddha-nature, and these teachings]. Still others are doomed to be killed, or are enveloped in a net of false views, or fail to find this path, while again others which gain fortunate rebirths lose it again, and yet again.  
 
So, one attends to these with a thought: "I shall become a savior to all these beings, I seek release for these from all suffering!" But one makes neither this, nor anything else, into a sign to which one is partial. This also is this light of a Bodhisattva's natural wisdom, this same light by which one cognizes and reveals full enlightenment. Bodhisattvas which dwell in these dwellings are worthy of the gifts from the worlds which these inhabit, and do not turn back upon recognition of full enlightenment. These purify gifts and offerings of any and all which accord to these the requisites of life, when their thoughts are well directed toward perfect wisdom, as these are near to all-knowledge. 
 
So here a Bodhisattva dwells in mental work accorded to perfect wisdom, as one does not consume one's alms fruitlessly, as one points out the path to any and all beings, [404] sheds light over a limitless range, is able to set free from birth-and-death any and all beings who subject themselves to these ones and apply themselves attentively, and is able to cleanse the organs and faculties of perception and vision of all beings.
 
As one dwells in mental activities directed towards these goals, one brings to mind and maintains mental activities which accord with perfection of wisdom. As one decides to bring these to mind, one's mind works welfare for any and all beings. But as well, one gives no room to other mental activities, such as lack in perfect wisdom. As one so accords [as the mental work, which is essentially loving concern for beings, impels one thusly], one spends days and nights in mental activities which accord with perfection of wisdom.
 
Suppose a man, well versed in jewelry and the different varieties of jewels, newly acquires a very precious gem. This makes him very glad and elated.  As he again lost this precious gem, he is most sad and distressed. Constantly and always mental activities associated with this jewel proceed in him, and he regrets being parted from it. He does not forget it, until he either regains this gem, or another one of like quality and kind. Just so a Bodhisattva who again loses sight of the precious jewel of perfect wisdom; [405] with a clear perception of this preciousness of perfect wisdom, and convinced one is not definitely parted from it, one does, with a thought not lacking in mental work on perfect wisdom, and which is directed to the state of all-knowledge, search about everywhere until one regains this Sutra, or gains an equivalent one. All this time this is one which is not lacking in mental activities which accord with the recognition of the precious jewel of perfection of wisdom, and such a one is not lacking in mental activities which accord with recognition of this great jewel of all-knowledge.
              
              
Sadaprarudita now asks Dharmodgata: "What is the cause, what is the reason why this great earthquake is manifested in the world?"
Subhuti: But, since the Lord teaches all dharmas and all mental activities are lacking in own-being, and empty, -how can a Bodhisattva now be as one not lacking in mental activities which accord with perfect wisdom, or with all-knowledge?
              
              
Dharmodgata: In consequence of your asking for this disquisition on the non-coming and non-going of Tathagatas, and through my exposition of this, eight thousand living beings acquire patient acceptance of dharmas which fail to be produced, eighty niyutas of living beings raise their hearts to full enlightenment, and of sixty-four thousand living beings the dispassionate, unstained dharma-eye is purified for  vision of dharmas.
The Lord: As the mind of a Bodhisattva works on this fact that all dharmas are through their own-being isolated and empty, and agrees this is so, now such a one is one not lacking in mental activities which accord with perfect wisdom and with all-knowledge. As  perfect wisdom is empty, such neither increases nor decreases.


'''Sadaprarudita's Self Sacrafice'''
'''Emptiness and Growth in Enlightenment'''


The Bodhisattva Sadaprarudita now has a supreme, most sublime feeling of zest and joy: "It is a gain to me, a very great gain by asking for perfection of wisdom, and for this disquisition, I have wrought the weal of so many beings. [518] This alone brings me merit sufficient for the accomplishment of full enlightenment. Unquestionably I become a Tathagata."  In his zest and joy he rose seven palm trees high into the air, and, standing at the height of seven palm trees, he reflected: "How can I, standing here in the air, do honor to the Bodhisattva Dharmodgata?" Sakra, Chief of Gods, now sees him, and reads his thoughts, presents him with heavenly Mandarava flowers, and says to him: "Honor the Bodhisattva Dharmodgata with these heavenly flowers! For we feel in this we honor the man who helps you. Today your might wroughts the weal of many thousands of living beings. Rare are the beings who, like you, have the strength, for the sake of all beings through countless aeons to bear such great burden."
Subhuti: So, how can a Bodhisattva cognize, with no increase in perfect wisdom, full attainment of enlightenment, how can one know full enlightenment?
              
              
The Bodhisattva Sadaprarudita now takes the Mandarava flowers from Sakra, Chief of Gods, and scatters these over the Bodhisattva Dharmodgata. He presents the Bodhisattva Dharmodgata with his own body, and said to him: "I give you myself as a present, and I am your attendant and servant from today onwards." And with hands together he stands before Dharmodgata. [519] The merchant's daughter and her five hundred maidens said to the Bodhisattva Sadaprarudita: "We in our turn make a present of ourselves to you, son of good family. Through this wholesome root we also become recipients of just these dharmas, and together with you we again and again honor and revere the Buddhas and Lords, and the Bodhisattvas, and we remain near to you." Sadaprarudita replied: "As you, maidens, in accordance with my own earnest intention, give yourselves with earnest intention to me, I accept you." The maidens replied: "We are in accord with you, and with earnest resolution we give ourselves as presents to you, to do with us as you may."  Here and now the Bodhisattva Sadaprarudita presented the merchant's daughter and her five hundred maidens, embellished and adorned, together with their five hundred well-decorated carriages, to the Bodhisattva Dharmodgata, and said: "All these I present to you as attendants and servants, and also the carriages for your own use." Sakra, Chief of Gods, applauded him and said: "Well done, son of good family! A Bodhisattva renounces any and all property. Through this thought of renunciation one soon realizes full enlightenment, and the worship one pays thus to exponents and preachers of Dharma enables one to hear about perfection of wisdom and skill in means. [520] Also in these three times Tathagatas, as these still are Bodhisattvas, do, by this fact these renounce everything, procure a claim to realization of full enlightenment; and these also ask questions about perfect wisdom and about skill in means." The Bodhisattva Dharmodgata accepted Sadaprarudita's gift, so his wholesome root might reach fulfillment. Immediately afterwards he returned this to Sadaprarudita. After this all, now the Bodhisattva Dharmodgata goes into his house. The sun is about to set.
The Lord: In actual fact a Bodhisattva which courses in perfect wisdom neither increases or decreases. Just as perfect wisdom is empty, without increase or decrease, just so also a Bodhisattva is empty, without increase or decrease. It is this fact, -i.e. just as perfect wisdom is empty, [406] without increase or decrease, -a Bodhisattva arrives at cognition of enlightenment, and thus is full enlightenment revealed. As a Bodhisattva is taught, and is not afraid, does not lose heart, this one is known as a Bodhisattva who courses in perfect wisdom.
              
              
The Bodhisattva Sadaprarudita thinks to himself: "It does not indeed appear seemly for me, who comes here out of love for dharma, to sit or to lie down. I remain either standing or walking, until the Bodhisattva Dharmodgata again comes out of his house, in order to reveal dharma to us."
Subhuti: Does now perfect wisdom course in perfect wisdom?
              
              
The Bodhisattva Dharmodgata remains for seven years immersed in one uninterrupted state of trance, and he dwelt in countless thousands of concentrations, peculiar to Bodhisattvas, which issue from perfection of wisdom and skill in means. For seven years Sadaprarudita adopted any other posture than sitting or lying down, and he did not fall into sloth and torpor. For seven years he never feels any preoccupation with sense desires, or with ill will, or with harming others, he never feels any eagerness for tastes, or any self-satisfaction. But he thinks: "When does the Bodhisattva Dharmodgata emerge from his trance, [521] so we may spread out a seat for him, and hereon he may demonstrate dharma, and so we may sprinkle well the place he reveals perfection of wisdom and skill in means, anoint this well and bedeck it with manifold flowers?" And the merchant's daughter with her five hundred maidens follow this example, pass their time in two postures only, and accorded with all his works.
The Lord: No, Subhuti.
           
One day Bodhisattva Sadaprarudita heard a heavenly voice which said: "On the seventh day from today the Bodhisattva Dharmodgata emerges from his trance, and he at this time, seated in the center of the town, demonstrates dharma." As Sadaprarudita hears the heavenly voice, he is contented, elated, joyous, overjoyed and jubilant. Together with the merchant's daughter and her five hundred maidens he cleans the ground, spreads out the seat made of the seven precious things, takes off his upper garment, and spreads it on top of the seat. The maidens also took off their upper garments, spread their five hundred upper garments on this seat, and thought: "Seated on this seat the Bodhisattva Dharmodgata demonstrates dharma." [522] And these also are contented, elated, joyous, overjoyed and jubilant.
Subhuti: Does emptiness of perfect wisdom course in perfect wisdom?
           
The Lord: No, Subhuti.
           
Subhuti: Can one now apprehend outside any emptiness of perfect wisdom, any dharma which courses in perfect wisdom?
           
The Lord: No, Subhuti.
           
Subhuti: Does emptiness course in perfect wisdom? [407]
           
The Lord: No, Subhuti.
           
Subhuti: Can one apprehend in emptiness any dharma which courses in perfect wisdom?
           
The Lord: No, Subhuti.
           
Subhuti: Does emptiness course in emptiness?
           
The Lord: No, Subhuti.
           
Subhuti: Does form, etc., course in perfect wisdom?
           
The Lord: No, Subhuti.
           
Subhuti: Can one apprehend outside form, etc., any dharma which courses in perfect wisdom?
           
The Lord: No, Subhuti.
           
Subhuti: So, O Lord, how does a Bodhisattva course in perfect wisdom?
           
The Lord: Do you now, Subhuti, see any real dharma which courses in perfect wisdom?
           
Subhuti: No, Lord. [408]
           
The Lord: Do you see perfect wisdom, in which the Bodhisattva courses, as a real thing?
           
Subhuti: No, Lord.
           
The Lord: Do you see as real any dharma which offers no basis for apprehension? Is this dharma by any chance  produced, or can this be produced, or is this being produced, is this stopped, can this be stopped or is this being stopped?
           
Subhuti: No, Lord.
           
The Lord: This insight gives any Bodhisattva patience in regards to dharmas which fail to be produced. As one is endowed with this, one is sure to reveal full enlightenment. One is bound to progress towards self-confidence of a Tathagata. This is quite impossible for a Bodhisattva, which courses, strives and struggle in this way, and progresses in this direction, to not reach this supreme cognition of a Buddha, the cognition of the all-knowing, the cognition of a great Caravan Leader.
              
              
As the Bodhisattva Sadaprarudita wanted to sprinkle the ground he can not find any water, though he searched all round. For Mara, the Evil One, was thought to and therefore seen to have hidden all the water. And he did this so Sadaprarudita, as he can not find any water, becomes depressed and sad, or change his mind, with the result his wholesome root may vanish, or the fervor of this worship be dimmed. The Bodhisattva Sadaprarudita now thinks to himself: "Let me pierce my own body, and sprinkle the ground with my blood. The ground is full of rising dust, and I fear some of it may fall on the body of the Bodhisattva Dharmodgata. What else can I do with this body which is of necessity doomed to break up? Better surely this my body be destroyed by such an action rather than by an ineffectual one. For the sake of sense pleasures, as a result of sense pleasures many thousands frames of mine again and again, while I wandered in birth-and-death, break up, but never in conditions as favorable as these, never for the sake of gaining the good law. As these once more be broken up, let these in any case be broken up in a holy cause." He [523] took a sharp sword, pierced his body on every side, and everywhere sprinkled any piece of ground with his own blood. The merchant's daughter with her five hundred maidens followed his example, and did as he did. But here is no alteration of thought in either the Bodhisattva Sadaprarudita, or in all these maidens, which gives what's seen and thought of as Mara, the Evil One, a chance of entering in order to obstruct these wholesome roots.
Subhuti: Can this true nature of all dharmas, which consists in the fact that these fail to be produced, can this be predestined to full enlightenment?
              
              
Sakra, Chief of Gods, thinks to himself: "It is wonderful how this Bodhisattva Sadaprarudita loves dharma, how firm his sense of obligation, how great this armor he has put on, and how he disregards this body, this life, and these pleasures, and how resolutely he sets out with the goal of knowing full enlightenment, in his aspiration to set free any and all beings from measureless sufferings of birth-and-death, once he knows full enlightenment." Sakra now changes by magic all this blood into heavenly sandalwood water. And all round this piece of ground, for one hundred leagues, an inconceivable sublime scent, the scent of the heavenly sandalwood water, filled the air. And Sakra said to Sadaprarudita: "Well done, son of good family! I applaud your inconceivable vigor, your supreme love and search for dharma. The Tathagatas in this past [524] also procure the right to full enlightenment through this kind of earnest intention, vigor, and love for dharma."
The Lord: No, Subhuti.
              
              
The Bodhisattva Sadaprarudita now thinks to himself: "I spread out the seat for the Bodhisattva Dharmodgata, and I swept and sprinkled this piece of ground. Now I must still get flowers with which to cover this peace of ground, and to scatter over the Bodhisattva Dharmodgata as he demonstrates dharma." Sakra now says to Sadaprarudita: "Accept these heavenly Mandarava flowers for this twofold purpose!" And he presented him with a thousand heavenly Khara measures of heavenly flowers. And the Bodhisattva Sadaprarudita accepted these flowers, and used some of them to cover the piece of ground, and, later on, he strewed others over the Bodhisattva Dharmodgata.
Subhuti: How in this case does the prediction of this dharma to full enlightenment take place?
 
'''Dharmodgata's Demonstration of Dharma'''
 
At the lapse of seven years the Bodhisattva Dharmodgata emerges from his trance, goes up to the seat spread out for him, sits down on this, and, surrounded and attended by an assembly of many hundreds of thousands, he demonstrates dharma. The moment the Bodhisattva Sadaprarudita [525] sees the Bodhisattva Dharmodgata, he is filled with a kind of happiness which a monk feels as, with one-pointed attention, he obtains the first trance. And this is the demonstration of the perfection of wisdom by the Bodhisattva Dharmodgata:
              
              
"The perfection of wisdom is self-identical and as such, any and all dharmas are same. Perfect wisdom is isolated and as such, any and all dharmas are isolated. Perfect wisdom is immobile and as such, any and all dharmas are immobile. Perfect wisdom is devoid of mental acts and  as such, any and all dharmas are devoid of mental acts. Perfect wisdom is unbenumbed and as such, any and all dharmas are unbenumbed.  Perfect wisdom has but one single taste and as such,  any and all dharmas have one and the same taste. Perfect wisdom is boundless and as such, any and all dharmas are boundless. Perfect wisdom is non-produced and as such, any and all dharmas are non-produced. Perfect wisdom is non-stopping and as such, all dharmas are not stopped. As firmament is boundless, so perfect wisdom. As the ocean is boundless, so perfect wisdom. As Meru shines in multicolored brilliance, so does perfection of wisdom. As firmament is not fashioned, so perfect wisdom is not fashioned. Perfect wisdom is boundless, and as such form, and the other skandhas are boundless. Perfect wisdom is boundless and as such, the element of earth, and the other elements, are boundless. Perfect wisdom is self-identical, and as such, the adamantine dharma is self-identical. Perfect wisdom is undifferentiated and as such, all dharmas are undifferentiated. Non-apprehension of perfect wisdom follows from non-apprehension of all dharmas. Perfect wisdom remains the same regardless of whatever or whoever this may appear to surpass and as such all dharmas remain the same regardless of whatever or whoever these may surpass. [526] Perfect wisdom is powerless to act and as such all dharmas are powerless to act. Perfect wisdom is unthinkable and as such, all dharmas are unthinkable."
The Lord: Do you see as real this dharma which has a prediction to full enlightenment? [409]
              
              
Here and now on this occasion is born in the Bodhisattva Sadaprarudita the king of concentrations called "sameness of any and all dharmas," and, consequent on this, the concentrations called "isolation of any and all dharmas," "immobility of any and all dharmas," "absence of any and all mental acts in any and all dharmas," "lack of numbness in any and all dharmas," "the one taste of any and all dharmas,"  "boundlessness of any and all dharmas," "boundless like  firmament," "boundless like the ocean," "brilliant and multicolored like Meru," "not fashioned, like firmament," "boundless like form, etc.," "boundless like the element of earth, etc.," "adamantine," "non-differentiatedness of any and all dharmas," "non-apprehension of any and all dharmas," "sameness of any and all dharmas whatever these may surpass," "any and all dharmas are powerless to act," "any and all dharmas are unthinkable." Beginning with these, the Bodhisattva Sadaprarudita acquired six million concentration doors.
Subhuti: No, Lord. I do not see any real dharma which is at any time predestined to full enlightenment. Nor do I see any real dharma which is known by the enlightened, which can be known to these, or by means of which these can even reveal full knowledge. It is such as any and all dharmas cannot be apprehended, that this does not occur to me to think, "this dharma is known to the Enlightened, this dharma can be known to such as these, by means of this dharma these recognize full knowledge."




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Revision as of 19:45, 25 April 2010

Chapter XXII

~THE GOOD FRIEND ~

The Good Friends

A Bodhisattva which sets out with earnest intention from the very beginning tends, loves and honors good friends.

Subhuti: Who are these good friends of a Bodhisattva?

The Lord: The Buddhas and Lords, and also the irreversible Bodhisattvas who are skillful in the Bodhisattva-course, and which instruct and admonish one in the perfections, who demonstrate and expound perfection of wisdom. The perfection of wisdom in particular is regarded as a Bodhisattva's good friend. All the six perfections, in fact, are good friends of a Bodhisattva. These are one's Teacher, one's path, light, torch, illumination, one's shelter, refuge, place of rest, one's final relief, island, mother, father, and these lead one to this sublime revealing of undifferentiated awareness and this inherent pure cognition herein, to understanding, to full enlightenment. For it is in these perfections this perfection of wisdom is accomplished.

Simply from the six perfections is revealed all-knowledge of Tathagatas which, in a period which stands completely clear of time as it is known in these triple worlds, come to realize full enlightenment and enter Nirvana...and so also the all-knowledge of Tathagatas which in all periods of these three times simultaneously realize enlightenment, and so these Tathagatas which just now reside in incalculable, immeasurable, infinite, inconceivable world systems.

I also, Subhuti, am a Tathagata which in this present period is revealing full enlightenment, and reveal also this all-knowledge coming forth from these six perfections. For the six perfections contain the thirty-seven dharmas which act as wings to enlightenment, these contain four Brahma-dwellings, four means of conversion, and any Buddha-dharma whatsoever, any Buddha-cognition, cognition of the Self-Existent, any unthinkable, incomparable, immeasurable, incalculable, unequalled cognition, any cognition which equals the unequalled, any cognition of all-knowing.

So Subhuti, simply the six perfections of any Bodhisattva [398] are known as one's good friends. These are one's Teacher, etc., to: these lead one to cognition, to understanding, to full enlightenment. In addition, a Bodhisattva which trains in these six perfections is a true benefactor to all beings which are in need of one. But as one wants to train in these six perfections, a Bodhisattva must above all hear this perfection of wisdom, take it up, bear it in mind, recite, study, spread, demonstrate, expound, explain and write of and about this, and investigate this profound meaning, content and method, meditate on this, and ask questions regarding this. For this perfection of wisdom directs these six perfections, guides, leads, instructs and advises these, this is their genetrix and nurse. Because, if these are deprived of the perfection of wisdom, the first five perfections do not come under any concept of perfections, and these are not called "perfections". As a Bodhisattva trains in just this perfection of wisdom, one comes to reveal a state which is such as one cannot be led astray by others, and stands naturally and firmly in this.

Emptiness, Defilements, and Purification

Subhuti: How is perfect wisdom marked? [399]

The Lord: It has non-attachment for mark.

Subhuti: Is it feasible to say that same mark of non-attachment, which exists as regards perfect wisdom, exists also as regards all dharmas?

The Lord: So it is, Subhuti. For all dharmas are isolated and empty. Here as well this same mark of non-attachment, which indicates perfect wisdom as isolated and empty, also indicates all dharmas as isolated and empty.

Subhuti: As all dharmas are isolated and empty, how is the defilement and purification of beings conceivable? For what is isolated cannot be defiled and purified, what is empty cannot be defiled or purified, and what is isolated and empty cannot know full enlightenment. Nor can one get at any dharma outside emptiness which has known full enlightenment, which will know it, or which does know it. How do we so understand the meaning of this teaching! Show us, O Lord, show us, O Sugata!

The Lord: What do you think, Subhuti. Do beings course for a long time in I-making and mine-making? [400]

Subhuti: So it is, Lord.

The Lord: Are also I-making and mine-making empty?

Subhuti: These are, O Lord.

The Lord: Is it just do to this I-making and mine-making these beings wander about in birth-and-death?

Subhuti: So it is, Lord.

The Lord: It is in this sense the defilement of beings is conceivable. To whatever extent beings take hold of things and settle down in these, to this extent is defilement in place. But no one is here defiled. And to whatever extent one does not take hold of things and does not settle down in these, to this extent does one deconceptualize I-making and mine-making. In this sense does one come to continuously participate in revealing and hence forming this realization of the purification of being. So see, Subhuti, to whatsoever greater or lesser extent these do not take hold of things and do not settle down in things, in direct proportion to this extent here is realized, or rather, here is revealed, purification. But no one is here purified. As a Bodhisattva courses thus, one courses in perfect wisdom. It is as this sense which we gradually and steadily come to reveal to our selves as...it is this which we are but indications of...in our day to day practice, that we form this concept of any and all defilement, and deconceptualize I-mine concepts -as becoming "some kind of purification" of beings- in spite of the fact all dharmas are isolated and empty. As such, here is neither question of defilement to rise above or send away, nor even purity in which to seek absolution. Here is no thing whatsoever, which 'I' have...and nothing which is mine. To be sure, Subhuti, none of this.

Subhuti: This is truly wonderful! And a Bodhisattva which courses thus, courses in perfect wisdom as one now does not course in form, or other skandhas. As one courses thus, [401] a Bodhisattva is not crushed by worlds with various Gods, beings and Asuras. As one courses thus, a Bodhisattva comes to reveal the coursing of all persons belonging to the vehicle of Sravaka Disciples and Pratyekabuddhas as it is, and gains an insuperable equanimous position. For Buddhahood is insuperably equanimous, and so is Tathagatahood, this state Self-Existent beyond any existent self, this state of all-knowledge in which is nothing knowledgeable. A Bodhisattva, which day and night passes 'time' dwelling on these mental activities associated with perfect wisdom, is quite near full enlightenment and quickly comes to reveal such.

Attentions to Perfect Wisdom, and the Pearl of Great Price

The Lord: So it is, Subhuti. Suppose, Subhuti, all beings in Jambudvipa simultaneously acquire a human personality, and upon raising any thoughts to full enlightenment, abide in [402] these thoughts of enlightenment all life long. Just so...now [after all this preparation], these give gifts to all beings, -do these Bodhisattvas on the strength of this beget much merit?

Subhuti: These do, O Lord.

The Lord: Truly again, Subhuti, any son or daughter of good family begets a much different merit, who, as a Bodhisattva, dwells for even one single day only in mental activities connected with perfection of wisdom. For, as one goes on dwelling day and night in these mental activities, one is more and more worthy of the bestowal of sacrificial gifts to any and all beings. Few beings whatsoever have minds and intentions so full of friendliness as these and, except for Buddhas, the Lords, and Tathagatas of course, are matchless, without any likeness, endowed with unthinkable dharmas. So, how do these sons or daughters of good family at first aspire to such merit?

Such ones are endowed with a kind of wise (or, exceedingly natural) insight which allows one to view any and all beings as on their way to being slaughtered. This being as it is, great compassion on all occasions take hold of such as these. [403] We survey countless beings with this heavenly eye, and what we see fills us with great agitation. So many beings carry this burden of karma which lead to immediate retribution in hells. Others acquire unfortunate rebirths [which keeps these away from the Buddha and their own revelations of buddha-nature, and these teachings]. Still others are doomed to be killed, or are enveloped in a net of false views, or fail to find this path, while again others which gain fortunate rebirths lose it again, and yet again.

So, one attends to these with a thought: "I shall become a savior to all these beings, I seek release for these from all suffering!" But one makes neither this, nor anything else, into a sign to which one is partial. This also is this light of a Bodhisattva's natural wisdom, this same light by which one cognizes and reveals full enlightenment. Bodhisattvas which dwell in these dwellings are worthy of the gifts from the worlds which these inhabit, and do not turn back upon recognition of full enlightenment. These purify gifts and offerings of any and all which accord to these the requisites of life, when their thoughts are well directed toward perfect wisdom, as these are near to all-knowledge.

So here a Bodhisattva dwells in mental work accorded to perfect wisdom, as one does not consume one's alms fruitlessly, as one points out the path to any and all beings, [404] sheds light over a limitless range, is able to set free from birth-and-death any and all beings who subject themselves to these ones and apply themselves attentively, and is able to cleanse the organs and faculties of perception and vision of all beings.

As one dwells in mental activities directed towards these goals, one brings to mind and maintains mental activities which accord with perfection of wisdom. As one decides to bring these to mind, one's mind works welfare for any and all beings. But as well, one gives no room to other mental activities, such as lack in perfect wisdom. As one so accords [as the mental work, which is essentially loving concern for beings, impels one thusly], one spends days and nights in mental activities which accord with perfection of wisdom.

Suppose a man, well versed in jewelry and the different varieties of jewels, newly acquires a very precious gem. This makes him very glad and elated. As he again lost this precious gem, he is most sad and distressed. Constantly and always mental activities associated with this jewel proceed in him, and he regrets being parted from it. He does not forget it, until he either regains this gem, or another one of like quality and kind. Just so a Bodhisattva who again loses sight of the precious jewel of perfect wisdom; [405] with a clear perception of this preciousness of perfect wisdom, and convinced one is not definitely parted from it, one does, with a thought not lacking in mental work on perfect wisdom, and which is directed to the state of all-knowledge, search about everywhere until one regains this Sutra, or gains an equivalent one. All this time this is one which is not lacking in mental activities which accord with the recognition of the precious jewel of perfection of wisdom, and such a one is not lacking in mental activities which accord with recognition of this great jewel of all-knowledge.

Subhuti: But, since the Lord teaches all dharmas and all mental activities are lacking in own-being, and empty, -how can a Bodhisattva now be as one not lacking in mental activities which accord with perfect wisdom, or with all-knowledge?

The Lord: As the mind of a Bodhisattva works on this fact that all dharmas are through their own-being isolated and empty, and agrees this is so, now such a one is one not lacking in mental activities which accord with perfect wisdom and with all-knowledge. As perfect wisdom is empty, such neither increases nor decreases.

Emptiness and Growth in Enlightenment

Subhuti: So, how can a Bodhisattva cognize, with no increase in perfect wisdom, full attainment of enlightenment, how can one know full enlightenment?

The Lord: In actual fact a Bodhisattva which courses in perfect wisdom neither increases or decreases. Just as perfect wisdom is empty, without increase or decrease, just so also a Bodhisattva is empty, without increase or decrease. It is this fact, -i.e. just as perfect wisdom is empty, [406] without increase or decrease, -a Bodhisattva arrives at cognition of enlightenment, and thus is full enlightenment revealed. As a Bodhisattva is taught, and is not afraid, does not lose heart, this one is known as a Bodhisattva who courses in perfect wisdom.

Subhuti: Does now perfect wisdom course in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness of perfect wisdom course in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: Can one now apprehend outside any emptiness of perfect wisdom, any dharma which courses in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness course in perfect wisdom? [407]

The Lord: No, Subhuti.

Subhuti: Can one apprehend in emptiness any dharma which courses in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness course in emptiness?

The Lord: No, Subhuti.

Subhuti: Does form, etc., course in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: Can one apprehend outside form, etc., any dharma which courses in perfect wisdom?

The Lord: No, Subhuti.

Subhuti: So, O Lord, how does a Bodhisattva course in perfect wisdom?

The Lord: Do you now, Subhuti, see any real dharma which courses in perfect wisdom?

Subhuti: No, Lord. [408]

The Lord: Do you see perfect wisdom, in which the Bodhisattva courses, as a real thing?

Subhuti: No, Lord.

The Lord: Do you see as real any dharma which offers no basis for apprehension? Is this dharma by any chance produced, or can this be produced, or is this being produced, is this stopped, can this be stopped or is this being stopped?

Subhuti: No, Lord.

The Lord: This insight gives any Bodhisattva patience in regards to dharmas which fail to be produced. As one is endowed with this, one is sure to reveal full enlightenment. One is bound to progress towards self-confidence of a Tathagata. This is quite impossible for a Bodhisattva, which courses, strives and struggle in this way, and progresses in this direction, to not reach this supreme cognition of a Buddha, the cognition of the all-knowing, the cognition of a great Caravan Leader.

Subhuti: Can this true nature of all dharmas, which consists in the fact that these fail to be produced, can this be predestined to full enlightenment?

The Lord: No, Subhuti.

Subhuti: How in this case does the prediction of this dharma to full enlightenment take place?

The Lord: Do you see as real this dharma which has a prediction to full enlightenment? [409]

Subhuti: No, Lord. I do not see any real dharma which is at any time predestined to full enlightenment. Nor do I see any real dharma which is known by the enlightened, which can be known to these, or by means of which these can even reveal full knowledge. It is such as any and all dharmas cannot be apprehended, that this does not occur to me to think, "this dharma is known to the Enlightened, this dharma can be known to such as these, by means of this dharma these recognize full knowledge."


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