Here are a few excerpts from a sutra (something said by the Buddha) regarding the state of Buddhahood:
The Demonstration of the Inconceivable State of Buddhahood Sutra
"...The Buddha said, "It is the state of emptiness, because all views are equal. It is the state of sign-less-ness, because all signs are equal. It is the state of wish-less-ness, because the three realms are equal. It is the state of non-action, because all actions are equal. It is the state of the unconditioned, because all conditioned things are equal."
Note the mention of the word 'emptiness' In the above as a requisite. 'Emptiness' does not mean non-existence, or that Buddhists are nihilists, it means that all of samsaric reality is an interconnected flow of unity which has no inherent self-existence, and is just an empty aspect of ultimate reality.
"...The Buddha asked, "Manjusri, where should the state of Buddhahood be sought?"
Manjusri answered, "It should be sought right in the defilements of sentient beings. Why, because by nature the defilements of sentient beings are inapprehensible. Realization of this is beyond the comprehension of Sravakas and Pratyekabuddhas; therefore, it is called the state of Buddhahood."
The above means that (one of the ways) realisation can be found is to look at samsara and the acts of human beings and realise that they are all 'inapprehensible', i.e., they cannot be found, as they too are empty.
"...The Buddha asked further, "In what equality do you think the Tathágata abides?"
Equality has a number of aspects. Reality as a whole is equal in being empty, equal in being a non-duality, and equal in being 'awareness'.
"...The Buddha asked, "Manjusri, do you detach yourself from the defilements or abide in them?"
Manjusri said, "All defilements are equal [in reality]. I have realized that equality through right practice. Therefore, I neither detach myself from the defilements nor abide in them. If a sramaga or Brahmin claims that he has overcome passions and sees other beings as defiled, he has fallen into the two extreme views. What are the two? One is the view of Eternalism, maintaining that defilements exist; the other is the view of nihilism, maintaining that defilements do not exist.
World-Honored One, he who practices rightly sees no such things as self or other, existence or nonexistence. Why? Because he clearly comprehends all dharmas."
The Buddha asked, "Manjusri, what should one rely upon for right practice?"
"He who practices rightly relies upon nothing."
The Buddha asked, "Does he not practice according to the path?"
"If he practices in accordance with anything, his practice will be conditioned. A conditioned practice is not one of equality. Why? Because it is not exempt from arising, abiding, and perishing."
(The Buddhas asked:) "Why are you a Pratyekabuddha?" (someone who has become realised)
"Because I thoroughly comprehend the dependent origination of all dharmas."
Dependent origination is of course emptiness (properly called 'Sunyata')
(The Buddhas asked:) "Why are you a Worthy One, a Supremely Enlightened One?"
"Because I realize that all things are equal in the Dharmadhatu "
They are equal in unity, open-ness and emptiness.
Manjusri answered, "As an illustration, consider the empty space in the ten directions. People speak of the eastern space, the southern space, the western space, the northern space, the four intermediate spaces, the space above, the space below, and so forth. Such distinctions are spoken of, although the empty space itself is devoid of distinctions. In like manner, virtuous one, the various stages are established in the ultimate emptiness of all things, although the emptiness itself is devoid of distinctions "
Imagine that there is nothing here at all other than a single infinite sea. At times the water turns and moves, and if we look closely at the movements we might see faces, houses, people - but the movements have never been anything other than the sea that they have seemed to emerge from. Non-duality (the sea, a 'one-ness') still remains.
If waves appear on the surface of the sea, through convention, we say that there are waves and sea as though they're to different things, but non-duality still remains. In the same way, there is a non-duality 'here'. The sea is Ultimate Nature, the waves are samsaric reality. Samsara can not exist in its own right, all is non-duality.
Subhuti said, "Manjusri, please tell me how they transcend the mundane world."
Manjusri said, "The five aggregates constitute what we call the mundane world. Of these, the aggregate of form has the nature of accumulated foam, the aggregate of feeling has the nature of a bubble, the aggregate of conception has the nature of a mirage, the aggregate of impulse has the nature of a hollow plantain, and the aggregate of consciousness has the nature of an illusion. Thus, One should know that the essential nature of the mundane world is none other than that of foam, bubbles, mirages, plantains, and illusions; ill it there are neither aggregates nor the names of aggregates, neither sentient beings nor the names of sentient beings, neither the mundane world nor the supra-mundane world. Such a right understanding of the five aggregates is called the supreme understanding. If one attains this supreme understanding, then he is liberated, as he [actually] always has been. If he is so liberated, he is not attached to mundane things. If he is not attached to mundane things, he transcends the mundane world.
"Furthermore, Subhuti, the basic nature of the five aggregates is emptiness. If that nature is emptiness, there is neither 'I' nor 'mine.' If there is neither 'I' nor 'mine,' there is no duality. If there is no duality, there is neither grasping nor abandoning. If there is neither grasping nor abandoning, there is no attachment. Thus, free of attachment, one transcends the mundane world.
"Furthermore, Subhuti, the five aggregates belong to causes and conditions. If they belong to causes and conditions, they do not belong to oneself or to others. If they do not belong to oneself or to others, they have no owner. If they have no owner, there is no one who grasps them. If there is no grasping, there is no contention, and non-contention is the practice of religious devotees. Just as a hand moving in empty space touches no object and meets no obstacle, so the Bodhisattvas who practice the equality of emptiness transcend the mundane world.
"Moreover, Subhuti, because all the elements of the five aggregates merge in the Dharmadhatu, there are no realms. If there are no realms, there are no elements of earth, water, fire, or air; there is no ego, sentient being, or life; no Realm of Desire, Realm of Form or Realm of Formlessness: no realm of the conditioned or realm of the unconditioned; no realm of samsara or realm of nirvana. When Bodhisattvas enter such a domain free of distinctions, they do not abide in anything, though they remain in the midst of worldly beings. If they do not abide in anything, they transcend the mundane world." When this Dharma of transcending the world was explained, two hundred monks became detached from all dharmas, ended all their defilements, and become liberated in mind. One by one they took off their upper garments to offer to Manjusri, saying, "Any person who does not have faith in or understand this doctrine will achieve nothing and realize nothing."
Then Subhuti asked these monks, "Elders, have you ever achieved or realized anything?"
The monks replied, "Only presumptuous persons will claim they have achieved and realized something. To a humble religious devotee, nothing is achieved or realized. How, then, would such a person think of saying to himself, 'This I have achieved; this I have realized'? If such an idea occurs to him, then it is a demon's deed."
Subhuti asked, "Elders, according to your understanding, what achievement and realization cause you to say so?"
"What is the nature of suffering? It is the very nature of non-arising. The same is true concerning the characteristic of the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. The nature of non-arising is sign-less and unattainable. In it, there is no suffering to be known, no cause of suffering to be eradicated, no cessation of suffering to be realized, and no path leading to the cessation of suffering to be followed. Those who are not frightened terrified, or awestricken upon hearing these Noble Truths are not presumptuous. Those who are frightened and terrified are the presumptuous ones."
This is a very important text in many tradition, again I hope it clarifies what enlightenment and Buddhahood are.
MM
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