In understanding the concept of the Bodhisattva, there is an
important question, an all encompassing question, that's answer can
sum up the entire crux of Mahayana teachings.  This question is:
Since the Bodhisattva's vow is not to enter Nirvana until all
beings are liberated, will the Bodhisattva ever attain
enlightenment?  To understand this question and to comprehend the
answer, important concepts must be interpreted.
     First it would be useful to discuss the meaning of
enlightenment.  Buddha nature, or the nature of enlightenment, is
thought to infiltrate the entire universe.  Therefore, the thought
of attaining enlightenment is absurd.  It is like the story of a
king who ran around looking for his head, only to find that it was
on his shoulders all along.  The nature of enlightenment is already
present in every individual.  Enlightenment is:
          ...the realizations of all living beings.  Maitreya, at
          the moment when you attain ultimate liberation, all
          living beings will also attain ultimate liberation.  Why? 
          The Tathagatas do not enter ultimate liberation until all
          living beings have entered ultimate liberation.  For,
          since all living beings are utterly liberated, the
          Tathagatas see them as having the nature of ultimate
          liberation."  (Vimalakirti, 34)
     The question then arises:  If the world has buddha nature,
then why does reality manifest itself in such a pathetic, spoiled
way?  The Buddha answers this question by explaining that the world
appears impure so that those of inferior spirituality can mature
and realize the true, perfect nature of reality.  If everyone were
to see the world as it really was (a characteristic ability of
enlightenment), they would see that the world was not spoiled.  In
a dialogue between Sariputra and Brahma Sikhin, Brahma Sikhin said:
"The fact that you see such a buddha-field as this as if it were so
impure, reverend Sariputra, is a sure sign that there are highs and
lows in your mind and that your positive thought in regard to the
buddha-gnosis is not pure either." (Vim, 18)  So, everyone
possesses enlightenment and the world is perfect, but it is up to
the individual to realize their enlightenment and to see the world
in all its glory.
     Once it is known that one is already enlightened, next step is
to find out how to realize this truth.  The idea of enlightenment
as something to be attained, or something to be worked for, is
completely alien and totally contrary to Mahayana philosophy.  In
fact, according to Mahayanists, the best way to avoid enlightenment
is to search for it.  Enlightenment is beyond conception and beyond
searching, it is: 
          ...the arrival at detachment, through freedom from all
          habitual attitudes....Enlightenment cannot be realized,
          either physically or mentally.  Why?  The body is like
          grass, trees, walls, paths, and hallucinations.  And the
          mind is immaterial, invisible, baseless, and unconscious.
          (Vim, 35)
Enlightenment is in a realm that cannot be conceived by the mind. 
It is beyond conception and thought, it is  "...neither somewhere
nor nowhere, abiding in no location or dimension." (Vim, 35) 
     So the question remains: How does one attain enlightenment? 
How does one attain the unattainable?  The answer to this question
does not lie in a normal, logical line of reasoning.  To attempt to
achieve liberation, as mentioned above, is useless.
            "The bondage of liberative technique not integrated
          with wisdom consists of the bodhisattva's planting of the
          roots of virtue without dedicating them for the sake of
          enlightenment, while living in the grip of dogmatic
          convictions, passions, attachments, resentments, and the
          subconscious instincts." (Vim, 47)
     Attaining enlightenment is performed through selfless,
enlightened activity, for the sake of others, without regards for
oneself.  That means that purposely attempting to help others for
the sake of oneself will not do any good, and would only cause
attachment to the acts involved.  The Bodhisattva way is a just as
concerned with why something is done as it is with what is done. 
"The Dharma is not a sight, a sound, a category, or an idea.  He
who is involved in sights, sounds, categories, and ideas is not
interested in the Dharma but is interested in sights, sounds,
categories, and ideas." (Vim, 51)  Therefore, from an unenlightened
position (A), to achieve enlightenment (C), one must perform
bodhisattva actions that embody enlightenment for the sake of
others (Q), rather than searching selfishly for ones own
enlightenment (B).  The subtle problem involved is that one must
not be trying to get to "C" from "A", but must be legitimately
performing "Q", enlightened actions, just for the sake of helping
others and nothing else.  Therefore, only those not interested in
enlightenment can attain it.   With that in mind there is a saying
from D.T. Suzuki that states: "There is a spade in his hands and
yet the tilling of the ground is done by him empty-handed." 
(Suzuki, 97)   It is said that for the enlightened individual,
desired results come into being instead of being forced into
existence through deliberate actions.
     To answer the original question then: Since all beings are
already enlightened, and the soiled world (samsara) is identical
with the enlightened world (nirvana), There is no nirvana to be
entered into and no entering to be performed even if one could go
there.  By living an enlightened bodhisattva life, the bodhisattva
attains liberation in this lifetime even though every other
individual has not realized enlightenment.   






                    Tilling with Empty Hands





                               by

                           Gary L. Ray








                      Religious Studies 506
                       Religions of India
                   San Diego State University