大乘寶要義論

I take refuge in the boundless realms of the ten directions

Dwelling within all worlds

The Tathagatas of the past, future, and present

The Bodhisattvas, the Sravakas, together with the Pratyekabuddhas

The wise should know: a human body is hard to obtain, and within each fleeting moment, to accomplish the supreme practice is even harder still. If, while within it, one does not arouse the thought of doing deeds of benefit, then this birth leads to emptiness in the life to come. For this reason, when at the pure teaching of the Tathagata, one should arouse a courageous and valiant mind to receive and listen and accept it. Herein there are two matters. That is to say, a human body is hard to obtain and the True Dharma is hard to hear, while to encounter a Buddha appearing in the world is harder still.

Question: Here, on what grounds is it confirmed that to encounter a Buddha is difficult?

Answer: In countless scriptures it is all spoken of thus. It cannot be measured. Relying in particular upon the Saddharma Pundarika Sutra, the Buddha said: O Bhiksus! A Tathagata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, passing through a hundred thousand Koti Nayuta of kalpas such as these, at one time in an age may or may not have a Tathagata appearing in the world; it is truly rare. Like the Udumbara flower, which appears but once.

In the Niyata-raja Sutra it is said:

The Buddha said: O Ananda! The Buddhas appear in the world like that Udumbara flower, which appears only at the proper time. This flower is like gold, having a cool and gentle radiance.

When it blooms, a rare fragrance wafts throughout the yojanas. The radiance of this flower can destroy places of darkness. It can cause people to remember and reflect and thereupon attain purity.

It can dispel all sicknesses and sufferings, can shine brightly, can drive away poisonous odors, can bestow wholesome fragrance. That sweet fragrance can dispel the harm of the four worlds. This fragrance, moreover, does not follow the Wheel-Turning King in transforming and pervading places so as to issue forth everywhere.

Only the Gold-Wheel King can manifest it in response. How much more so for those beings who break the precepts; only when a Buddha appears in the world does this flower then appear. Therein, how can one know that the Udumbara flower in a far place at times exists or does not exist?

As, when speaking of a causal origination, it is said that within the Lake Anavatapta, comparing the surface, there is a mountain named Five Peaks, and upon that mountain there is a forest of Udumbara flowers. If the Buddha, the World-Honored One, from the Tushita Heavenly Palace has not yet descended to be born among humankind, during the time while in the mother's womb, then that Udumbara flower remains closed. If the Buddha, the World-Honored One, comes forth from the mother's womb, then that flower grows and blooms forth with auspicious signs.

If the Buddha, the World-Honored One, attains Anuttara Samyak Sambodhi, then that Udumbara flower blooms in full, all of it. If the Buddha, the World-Honored One, casts off his lifespan and the conditions of his conduct, then that flower withers. If the Buddha, the World-Honored One, enters Nirvana, then the branches and leaves of that flower together with its blossoms and fruits all fall away entirely.

This flower is very large, like a wheel. The Jnana-prajna Vaipulya Sutra says: It is named Rishi-raja. That is to say, the host of rishis say: Those who are virtuous, the Bodhisattvas, then are able to encounter the Tathagata appearing in the world, expounding the Dharma to transform and deliver beings, bringing benefit and joy, immediately responding in accord.

In the Avatamsaka Sutra it is said: Within a Koti of kalpas, to be able to encounter a Buddha appearing in the world, to hear and receive the True Dharma, to revere, believe, and practice it with devotion—this is truly hard to come upon.

The Bhadrakalpa Sutra says: Within this Worthy Kalpa, after sixty-five kalpas there will be no Buddha appearing in the world. After that there will be one kalpa named Great Renown. In that kalpa ten thousand Buddhas will appear in the world. After the kalpa called Great Renown there will be eighty thousand kalpas with no Buddha appearing in the world. After this kalpa there will be a kalpa named Star-Like. In that kalpa eighty thousand Buddhas will appear in the world. After the Star-Like kalpa, passing through three hundred kalpas, there will be no Buddha appearing in the world. After this period there will be one kalpa named Merit and Adornment. In that kalpa eighty-four thousand Buddhas will appear in the world.

Here there is a question: how can one know that a human body is hard to obtain?

Answer: As it is spoken of in all the bodies of scriptures. As the Samyukta Agama says: The Buddha said—O Bhiksus! It is like the great earth where water flows and fills it entirely, and there is a person who takes a piece of wood and bores a hollow hole in it and then casts it into the water.

This wood, being light, floats and drifts along with the wind, the east wind to the west, the west wind to the east, blowing back and forth from south to north in such a way, and there is also a one-eyed turtle in the water whose lifespan extends to countless hundreds of years. Passing through a hundred years, it rises up once from the water and puts its head into that hollow hole. O Bhiksus!

What do you think? That one-eyed turtle, whose lifespan is truly long and enduring, rising up once in a hundred years—can it encounter the hollow opening of that hollow wood?

The Bhiksus replied: It is very difficult, O Honored One.

The Buddha said: O Bhiksus! To encounter a Buddha appearing in the world, expounding the Dharma and teaching, delivering beings to awaken to the true and right path so as to reach Nirvana—this likewise is just so. It is truly difficult. Or to obtain a human body complete with hands and feet is likewise difficult in just this way.

Here it is asked: How can one know that hands and feet are hard to be complete?

Answer: As it is said in the sutras: As the Ekottara Agama Sutra says: The Buddha said—O Bhiksus! There are eight kinds of difficulty in which, not knowing, that person cannot cultivate the holy life. What are the eight?

If a Buddha appears in the world expounding the essential Dharmas, transforming and delivering beings even unto Nirvana, but one kind of being is in the hells, then for this kind to cultivate the holy life is truly difficult.

If, when a Buddha appears in the world proclaiming the essential Dharmas to transform and deliver beings, bringing them even unto Nirvana, there is one kind of being among the animals, then this kind is the second kind that wishes to cultivate the holy life, and it is truly difficult.

If a Buddha appears in the world proclaiming the essential Dharmas to transform and deliver beings, bringing them even unto Nirvana, but one kind of being is among the hungry ghosts, then this is the third difficulty of cultivating the holy life.

If, when a Buddha appears in the world proclaiming the essential Dharmas to transform and deliver beings, bringing them even unto Nirvana, but one kind of being is in the Long-Lived Heaven, then this is the fourth difficulty of one who cultivates the holy life.

If, when a Buddha appears in the world proclaiming the essential Dharmas, transforming and delivering beings, bringing them even unto Nirvana, but one kind of being is in a border region, evil and deludedly harmful—this is the fifth difficulty of one who cultivates the holy life, and it is truly difficult.

If, when a Buddha appears in the world proclaiming the essential Dharmas, transforming and delivering beings, bringing them even unto Nirvana, but one kind of being is born only in the central land, yet is mute or stammering, the faculties not complete, and whether good or evil is spoken cannot understand its meaning—this is the sixth difficulty of one who cultivates the holy life.

If, when a Buddha appears in the world proclaiming the essential Dharmas, transforming and delivering beings, bringing them even unto Nirvana, but one kind of being is born in the central land, neither deaf nor stammering, the six faculties complete, knowing whatever good or evil is spoken, but thereafter arouses wrong views, with topsy-turvy reckoning and attachment. That is to say, not giving in charity, not doing beneficial deeds, and unable to kindle fire.

Not doing good deeds, committing evil deeds, producing the fruits and retributions of karma; there is no this world, no other world, no father, no mother, no worldly Sramanas or Brahmins, not upright in the true and right path. There are no Arhats with realized understanding in this world or other worlds, attained by their own penetrating power yet without holy fruit—this is the seventh difficulty of one who cultivates the holy life.

Or again there is one kind of being born in the central land, neither deaf nor stammering, the six faculties complete, knowing whatever good or evil is spoken. Moreover able to hold right views, without topsy-turvy clinging and reckoning. That is to say, there is giving in charity bringing benefit, even unto there being Arhats who grasp and realize the holy fruit; but the Buddha has not appeared in the world, and does not expound the essential Dharmas. This is the eighth difficulty of one who cultivates the holy life.

O Bhiksus! You should know there is a kind of harmonious convergence for cultivating the holy life. That is to say, when a Buddha appears in the world expounding the essential Dharmas, good in the beginning, good in the middle, good in the end.

The letter and meaning profound, pure and unmixed, fully embodying the pure white character of the holy life, and there is a kind of being born in the central land, neither deaf nor stammering, the six faculties complete, knowing whatever good or evil is spoken. Endowed with right views, not arousing topsy-turvy clinging and reckoning. That is to say, there is giving in charity, there is doing benefit, and moreover there is the kindling of fire.

There are good deeds and evil deeds, the various retributions and fruits of karma. There is this world and other worlds. There are father and mother, there are worldly Sramanas and Brahmins, there is the right destiny and right path, there are Arhats with realized understanding.

In this world and other worlds, by their own penetrating power they realize the holy fruit. Then this is a kind of harmonious convergence. In the Mahasamnipata Sutra, the Candragarbha chapter, it is said: O virtuous ones, the period of harmonious convergence is like encountering the time when the tree puts forth fragrance.

It is truly hard to obtain.

Here it should be asked: As it is said one obtains a human body, how can one obtain pure equality and the purity of what is spoken?

Answer: There are ten kinds of merit; if one is able to fully possess them, then one obtains a human body of pure equality. What are the ten?

As the Surpassing Lineage Sutra says: First, a good man or good woman inwardly arouses the bodhi-mind and thereupon gives rise to pure faith. Second, abundantly and purely wishes to behold the sages and saints. Third, delights in hearing the True Dharma.

Fourth, does not give rise to stinginess but is able to give greatly in charity. Fifth, the body upright, mindfully reflecting with joy upon the path to Nirvana. Sixth, without obstruction in the wholesome mind, the mind broad and giving in charity.

Seventh, believes there is karma and the various retributions of karma. Eighth, does not arouse discriminating thought. Ninth, does not seek to realize doubt and moreover is not defiled in wisdom.

Tenth, does not destroy the fruits of wholesome and evil karma. Such are the ten kinds; if one has already known them. Herein, with regard to the conditions of life, the various evils come to an end.

Here it should be asked: What is called faith?

Answer: Faith means to accord with and incline toward the sages and saints, and the various evil deeds are not done. As the Discerning Defiled Wisdom Sutra says: Among the wholesome Dharmas, faith is the first path. Therein, what does faith mean?

The meaning of faith here is the meaning of according. This is able to fully embody the Tathagata's unobstructed wisdom, which is able to expound the True Dharma, hard to behold, hard to know, profound. Forever cutting off the cords of craving.

That is to say, neither forbearance nor loss of forbearance. Neither ear, nose, tongue, body, mind, nor the cessation of ear, nose, tongue, body, mind. Neither abiding nor not abiding, neither delighting in mind nor not delighting in mind.

Fully possessing the sixty kinds of vocal sounds, words, and phrases. Even unto the speech being pure and clean. This body is pure.

This mind manifests many kinds of forms and characteristics which the Buddha, the Tathagata, cannot fail to know, cannot fail to see. Cannot fail to realize and attain, realizing that there is nothing not awakened to and comprehended. The Tathagata's pure eye and the Tathagata's universal eye forever far depart from error, far depart from greedy craving, destroy the various delusions and darkness, pass beyond the fleshly eye, and are able to contemplate profoundly the crown-mark, proclaiming the unsurpassed supreme truth of the highest meaning.

Although all the Buddha-Dharmas are again discriminated, such Buddha-Dharmas do not slander dependent origination. This is named faith.

In the Sraddhabala-dhanavatara Mudra Dharma-Paryaya Sutra it is said:

The Buddha said: O Manjushri! What is the power of faith? It means that with regard to all the Buddha-Dharmas present before one, one seals and accords, believes and understands without doubt, and moreover does not seek anything else.

Decisively and truly believes in karma and the retributions of karma. The mind of faith is without admixture. With regard to emptiness, signlessness, and wishlessness, one does all deeds, and toward all Dharmas one gives rise to pure faith.

That is to say, giving in charity has the fruit of charity. Upholding the precepts has the fruit of upholding the precepts. Forbearance has the fruit of forbearance.

Vigor has the fruit of vigor. Meditative concentration has the fruit of meditative concentration. Wisdom has the fruit of wisdom.

That, being so, is spoken of as the mark of purity. With regard to the supreme understanding of the Mahayana, one is able to give rise to pure faith. This is named the power of faith.

If, moreover, one clearly comprehends the various attachments, this is named the faculty of faith. Whether faculty or power, taken together they are spoken of as faith. Furthermore, herein, why is it named the power of faith? Faith means sealing and according, being able to believe what is heard there. How is it that the cultivating Bodhisattva believes what is heard there?

Because, hearing there the teaching to arouse the bodhi-mind and cultivate the Bodhisattva conduct. The Bodhisattva, relying upon the Paramitas with skillful means together with the four methods of attraction, hears all the Buddha-Dharmas, the Bodhisattva-Dharmas. Having heard from there, one utterly gives rise to pure faith. This is named the power of faith.

In the Bodhisattva-Pitaka Sutra it is said:

The Buddha said: O Sariputra! One who cultivates this Bodhisattva conduct, having aroused the bodhi-mind within, thereupon gives rise to pure faith. Broadly and abundantly, with purity, wishing to behold the sages and saints, delighting in hearing the True Dharma.

Decisively believing that there is karma and the fruits and retributions of karma. Cutting off the ten unwholesome deeds, cultivating the ten wholesome deeds. Believing there are Sramanas and Brahmins, and the right destiny, the right path, and moreover being learned.

What is heard accords with one, the mind and thought in harmony, departing from doubt and delusion, not receiving future existence. With regard to the Buddhas, the Bodhisattvas, the Sravakas, together with the truly good and wise teachers. Constantly drawing near and arousing a mind of loving care.

Believing those good and wise teachers who speak of the various karmas together with the fruits and retributions of karma. Having known that matter, one then speaks profound discourse in this way. That is to say, emptiness, signlessness, wishlessness, non-action, non-arising, non-origination, the various present discussions.

The discourses of no-self, no-person, no-being, no-life-span, together with the discourse of dependent arising. Having heard these discourses, having heard them, one does not doubt, and moreover does not cling. Following along with all the Dharma-aggregates, sense-fields, elements, and so forth, one does not become attached at all.

Believing that the self-nature of all Dharmas is entirely empty, while the Buddha-wisdom seeks only purity and singleness, without indulgence.

Why is it named non-indulgence?

It means that if, when the faculties arise and become scattered and confused, one should subdue one's own mind, that mind being guarded accordingly. In the Candrapradipa Bodhisattva Sutra it is said: If beings arouse a mind of pure faith with regard to the Three Jewels, that is truly hard to obtain. It is likewise just as the Wish-Fulfilling Jewel Mani is hard to seek and obtain. In the Sutra on Entering the Inconceivable Realm of the Tathagata's Wisdom and Virtue it is said: The holy Bodhisattva Realizing the Removal of the Aggregates addressed the Bodhisattva Manjushri, saying: There are five kinds of Dharmas by which the Bodhisattva Mahasattvas will give rise to supreme understanding. Whether this or that, the most supreme merit of asamkhyeyas is thereby obtained. What are the five?

First, all Dharmas are empty. Second, all Dharmas are without counteraction. Third, all Dharmas are non-arising. Fourth, all Dharmas are non-ceasing. Fifth, all Dharmas cannot be recorded in speech. Such are the five kinds by which one will give rise to supreme understanding. Like the dust-motes of the land of Jambudvipa and the number of the various deportments together with the places of their functioning. The Tathagata does not awaken to them at all, and moreover does not discriminate, but accords with the minds and thoughts of sentient beings. Whether at the proper time or not at the proper time, all is ever turning. The Bodhisattva Mahasattvas, with regard to this, will give rise to supreme understanding.

The Sutra on the Causal Origination of Punyarasi Nairmana says: The World-Honored Sakyamuni Tathagata, for the sake of transforming and delivering the various beings, brought about their benefit. Throughout kalpas as numerous as the sands of the Ganges, passing through the cultivation of the various practices, he manifested the attainment of perfect enlightenment. The Bodhisattva Mahasattvas with regard to this give rise to faith and understanding.

Again, the World-Honored Sakyamuni Tathagata, with the Buddha Dipankara, received his distinct prophecy. In the interval between, passing through the cultivation of supreme practices, entering and leaving the various realms of the Buddhas, passing through boundless kalpas. Even unto the present, attaining perfect enlightenment.

With regard to this, one should give rise to faith and understanding.

Again, the Sakyamuni Tathagata, seeing the causes and conditions of the Sakya clan being slain, transformed and delivered beings so as to bring them benefit. Throughout boundless kalpas constantly cultivating supreme practices, he manifested the attainment of perfect enlightenment. With regard to this, one gives rise to faith and understanding. Therefore one should know that for all beings, if they arouse the bodhi-mind, this is hard to obtain.

Question: To arouse the bodhi-mind is truly hard to obtain. Then how can this be aroused?

Answer: In many sutras it is said: Based upon the Dharma Flower Sutra, it is said: If a worldly being arouses the mind of Anuttara Samyak Sambodhi, then it is truly hard to obtain. One should know that the bodhi-mind is like the seed of the world, by which all the wholesome Dharmas of the world are all able to be planted. Like all the realms of the Buddha-Dharma.

All the evil deeds it is able to bring to an end, like the kalpa-fire; all unwholesome Dharmas it is able to consume and destroy; like the great earth, all meanings can be accomplished. Like the Mani Jewel King, all that the mind delights in is entirely fulfilled. Like the auspicious vase (?), it overturns the flow of birth and death, like the supreme [chakravartin]; all the worlds, the devas, humans, asuras, even unto all the Buddha-Dharmas, all the Buddha's merits, all extol the merit of that bodhi-mind.

Like the Buddha's stupas and shrines. Why so? Within this is fully embodied the supreme realm of the Bodhisattvas' practice.

Furthermore, here the bodhi-mind gives birth to all the Buddhas of the past, future, and present. O good man! It is like a kind of medicine named Iron-Gold-Radiance, which is a medicine that from one thousand produces two thousand, all of it transformed into gold.

There is no iron of those two thousand that can destroy these thousand of the holy medicine. Arousing the bodhi-mind is likewise just so. If one is able to arouse it once, the subtle and marvelous mind of all-wisdom, the holy medicine of the wholesome roots, is grasped and received by the dedicating wisdom.

It can cause all the realizations of karmic afflictions all to become entirely the gold of all Dharmas, of all-wisdom. It is not the case that those realizations of all karmic afflictions are able to defile the mind of all-wisdom.

O good man! Again, it is like requiring a single lamp to enter into a dark room. As soon as it enters that room, the accumulated darkness of a hundred thousand years is all destroyed, and suddenly it is brightly lit. Arousing the bodhi-mind is likewise just so. One requires the mind of all-wisdom, the torch of great radiance, to enter into the dark mind and thought of beings. As soon as it enters therein, the indescribable hundred thousand kalpas that have passed, the accumulated realizations of all karmic afflictions, the ignorance and black darkness, are all consumed and removed, and the radiance of great wisdom arises and shines forth.

O good man! Again, it is like the Great Dragon King who upon his head has the crown of the Wish-Fulfilling Jewel King, which on account of that cannot be invaded or terrorized in anger. The Bodhisattva Mahasattvas are likewise just so.

The crown of the Bodhisattva-mind together with the mind of Great Compassion is the crown of the Marvelous Jewel King, which causes that all evil destinies and those evil destinies cannot come to invade or terrorize. Again, it is like the radiance of the sun and the full round moon shining brightly, within which there appear all gold and silver and precious jewels, garments and fine musical instruments, together with all that is possessed there—none of which can be compared in value with this Wish-Fulfilling Jewel King.

Arousing the bodhi-mind is likewise just so. Even unto the three periods of time, all-wisdom knowing the Dharma-realm and the place of enlightenment are all illuminated and made radiant. Within it there are manifested all beings, all devas and humans, and all the Sravakas and Pratyekabuddhas.

Whether with outflows or without outflows, all the wholesome roots cannot together with the arousing of the bodhi-mind, the sovereign jewel king, and this value [compare]. Again, it is like the milk of cows and goats filling the great ocean. Or the milk of the lion, whose footprint soaks into the ocean, then the milk of cows and goats cannot congeal and moreover cannot blend together.

The bodhi-mind is likewise just so. The indescribable hundred thousand kalpas of accumulated karmic afflictions are likewise like the great ocean. The Tathagata, the Great Hero, the Lion, arouses the mind of all-wisdom, and when one drop of milk soaks into the ocean, the karmic afflictions are forever exhausted and removed, no longer remaining.

Therefore the liberation of all the Sravakas and Pratyekabuddhas moreover cannot blend together [with it].

Again, it is like drawing near a strong and healthy person, whom all wrath and evil cannot invade and harm. One who arouses the bodhi-mind is likewise just so. If one draws near a courageous and valiant Bodhisattva, then all evil deeds, anger, and resentment cannot enter and harm.

Again, it is like the chipped place of a precious diamond which, though damaged and broken, yet among the various precious things is still the most supreme, and is able to surpass [them], making things truly adorned and beautiful, while the name of that precious diamond moreover is not damaged or destroyed. It has the capacity to aid the poor and lowly. Even a small portion of the bodhi-mind is likewise just so.

The simile of the precious diamond being chipped and broken, dazzling though in a place not yet complete, has nevertheless already surpassed all the merit and true adornment of the Sravakas and Pratyekabuddhas. That Bodhisattva moreover is not damaged or destroyed. It can rescue and aid those who are poor, who have no wealth or possessions.

In the Prasenajit-raja Sutra it is said:

The Buddha said: O Great King, excellent, excellent! That you are able, with regard to the Buddha-Dharma, to cherish and aspire and seek, as the Great King here, presently reigning and teaching the land of Kosala, bringing benefit and peace and joy to all the people, rescuing and aiding, bringing peace and security, leading and guiding so as to cause many people to return to the right path, and that you are able, for the sake of the vast benefit of all beings, to cause them to arouse the mind of all-wisdom, to be fully endowed with all the Buddha-Dharmas, even unto realizing Anuttara Samyak Sambodhi. This is truly beneficial!

Furthermore, O Great King! In that Jeta Grove there are always countless hundreds of thousands of sages and saints dwelling at peace in that place, so one should arouse reverence and mindful remembrance. O Great King! Those sages and saints, with regard to perfect equal enlightenment, have the joyful wish to have faith, to have seeking, to have vows, to have praise, so one should arouse a mind of faith and sympathetic joy. Toward all those sages and saints, from their body, speech, and mind, one is able to give rise to deep faith. Why so?

O Great King! For in that region countless hundreds of Buddhas have appeared, countless hundreds have thereupon turned the Dharma-wheel. Countless hundreds of holy assemblies have continued to be delivered. Thus, even unto countless hundreds of thousands of Koti Nayuta of Ganges-sand-numbered Buddhas appearing, turning the wheel of the True Dharma, transforming and delivering beings. Thus those sages and saints all give rise to bodhi, joyfully wishing to believe, to seek, to vow, and so forth.

The Mahayana Ratna-Sara Artha Sastra, Scroll One, Ends.