Fourteen: Peace of Mind
Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon engender a true perception of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such a transcendent perception of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: “Perception of Fundamental Reality” is merely a name.
World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come – in the last five hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.
Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name.
Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an egoentity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me.
Subhuti, I remember that long ago, sometime during my past five-hundred mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world – by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.
Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a Bodhisattva practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.
Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.
Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears: the venerable Subhuti was in a superior class of arhats, and arhats simply do not cry. Yet, so immeasurably “charged” were these exchanges with the Sugata that Subhuti experienced a deep rapture, one that filled his being with an epiphany of such stature wherein his mind was simply and definitively blown away. This supreme “satori-moment” was a sudden recognition that the Supreme Truth (Paramartha) was always “right there”, despite the obscurations that litter the delusional-mind.
if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon engender a true perception of Fundamental Reality: true perception in the sense of transcending the clouded and inadequate reasoning mind and seeing Paramartha for the first time with the imageless actuosity of the Tathagatas; indeed, this is perfect and unadulterated lucidity itself.
Consequently those who have left behind every phenomenal distinction are called Buddhas all: the Buddhas leave all impermanent phenomenal apparati behind in the sheer light of their imageless actuosity.
If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement: through the true-hearing of these Tathatic-discourses one will be blessed by the grace of the Tathagatas themselves; thus all former relativistic and dualistic vantage-points are relinquished in favor of “right-view” and “right-release” from the former anguished spirit.
the Perfection of Patience is not the Perfection of Patience: such is merely a name: not only patience, but all the six paramitas are mere ideations used solely for training the mind to look beyond its erratic behavior in favor of the supernal patience and tutelage of the Tathagatas. At some point one needs to cast-aside even the meritorious effects of those paramitas.
Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings: once again a reinforcement of what was conveyed in prior sections as to the relative and dualistic categorical classifications of being and non-being. Devoid of self-essence these categorical phantasms still manifest, but one is not to become attached to any of them.
Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate: the Element of Truth is all that the Tathagata conveys, devoid of all nominally diseased attributes.
Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal: at the same time Ultimate Truth is neither real nor unreal and is thus superior to all linguistic predications.