入大乘論

Chapter Two: Questions and Discussion on the Abode of Emptiness

Question:

– You previously said that by following what accords with deliverance from great suffering, one realizes the sublime fruit and reaches the realm of the bodhisattvas. Is this not truly difficult to comprehend fully?

Answer:

– The subtle sphere of practice of bodhisattvas is difficult to know. It can be accomplished only over three asamkhyeya kalpas, or even over immeasurable hundreds of thousands of myriads of kotis of nayutas of kalpas. Among ordinary beings, there is no supramundane Dharma. As the Venerable Deva said in verse:

Throughout those immeasurable kalpas,

One constantly remains among ordinary beings.

You should now understand

That the future is likewise so.

Therefore, one should know that the sphere of practice of bodhisattvas is immeasurable in extent and also difficult to realize. For distracted beings, even hearing of it is truly difficult, and explaining it is also difficult, how much more so the actual practice. As the Venerable Deva said in verse:

It is difficult to be born when the Dharma may be encountered;

To hear it expounded is also difficult.

Although birth and death are endless,

The occasions for hearing the Dharma are limited.

Question:

– The Venerable One previously spoke of the Ten Bhūmis. I now ask that you distinguish and explain them for me. What are the Ten Bhūmis of a bodhisattva?

Answer:

– The first is the Bhūmi of Joy; the second is the Bhūmi of Freedom from Defilement; the third is the Luminous Bhūmi; the fourth is the Radiant Bhūmi; the fifth is the Bhūmi Difficult to Conquer; the sixth is the Bhūmi of Manifest Presence; the seventh is the Profound and Far-Reaching Bhūmi; the eighth is the Immovable Bhūmi; the ninth is the Bhūmi of Excellent Wisdom; and the tenth is the Dharma Cloud Bhūmi.

Question:

– What is the Bhūmi of Joy?

– One transcends the state of ordinary beings, attains the inconceivable, and leaves behind the paths of the world. Joy arises in the mind; therefore, it is called the Bhūmi of Joy.

– What is the Bhūmi of Freedom from Defilement?

– Because one is free from the defilement of violating the precepts, it is called the Bhūmi of Freedom from Defilement.

– What is the Luminous Bhūmi?

– By relying upon the twelve gateways of dhyāna, one realizes luminous wisdom; therefore, it is called the Luminous Bhūmi.

– What is called the Radiant Bhūmi?

– One attains the superior factors of awakening, discerns the factors of the Path, burns away the grass of the afflictions, and makes merit shine brightly. Therefore, it is called the Radiant Bhūmi.

– What is called the Bhūmi Difficult to Conquer?

– One cultivates the ten kinds of knowledge. Although the afflictions are subdued, they have not yet been completely conquered; therefore, it is called the Bhūmi Difficult to Conquer.

– What is the Bhūmi of Manifest Presence?

– One skillfully contemplates the twelve links of dependent origination in both forward and reverse order and attains the Dharma of manifest presence; therefore, it is called the Bhūmi of Manifest Presence.

– What is the Profound and Far-Reaching Bhūmi?

– It means delighting in the Buddha’s merit and wisdom continuously, without interruption, while one’s mind penetrates deeply into the characteristics of dharmas. Therefore, it is called the Profound and Far-Reaching Bhūmi.

– What is the Immovable Bhūmi?

– One departs from material characteristics and becomes steadfast and difficult to move; therefore, it is called the Immovable Bhūmi.

– What is the Bhūmi of Excellent Wisdom?

– One enters wisdom and eloquence, elucidates all sounds, and, in response to questions, can answer them all within a single kṣaṇa. Therefore, it is called the Bhūmi of Excellent Wisdom.

– What is the Dharma Cloud Bhūmi?

– One can receive and retain all the Buddha-Dharma, like a great cloud capable of raining down the Dharma. Therefore, it is called the Dharma Cloud Bhūmi.

– This is called the bodhisattva’s complete possession of the Ten Bhūmis. Abiding upon these Ten Bhūmis, bodhisattvas dwell within their sphere of practice. They can also perfect all wisdom, as extensively explained in the Sūtra of the Ten Bhūmis. Therefore, one may know that such are the bodhisattvas upon the Ten Bhūmis. Hence, they are called those of Excellent Knowledge who abide within the sphere of practice. They are also called Bodhisattvas of Excellent Knowledge who pervade the sphere of merit. They may further possess excellent knowledge of the Tathāgata’s immeasurable merits, which pervade all places. If one is not a person endowed with such wisdom, I now firmly make this declaration: know that such a person can comprehend neither the Bodhisattva Dharma nor the Tathāgata Dharma.

From the initial arising of the aspiration until the Ten Bhūmis, bodhisattva-mahāsattvas constantly cultivate four practices, as stated in the Sūtra of the Ten Summits. One should know these to be the practice of the pāramitās amid ignorance, the practice of discerning the factors of the Path, and the practice of bringing sentient beings to maturity. These are the four practices that enter the two wheels, namely the wheel of merit and the wheel of wisdom. On every bhūmi, bodhisattvas must possess both the fruit of wisdom and the fruit of merit.

Question:

– How are these two fruits accomplished?

Answer:

– The fruit of merit on the First Bhūmi is to become a king in Jambudvīpa. The fruit of merit on the Second Bhūmi is to become a wheel-turning sage-king who rules the four continents beneath heaven. The fruit of merit on the Third Bhūmi is to become Śakra, Lord of the Devas. The fruit of merit on the Fourth Bhūmi is to become the King of the Yāma Heaven. The fruit of merit on the Fifth Bhūmi is to become the King of the Tuṣita Heaven. The fruit of merit on the Sixth Bhūmi is to become the King of the Heaven of Delight in Transformations. The fruit of merit on the Seventh Bhūmi is to become the King of the Heaven of Mastery over Others’ Transformations. On the Eighth Bhūmi, one becomes a Brahmā King of one thousand worlds. The fruit of merit on the Ninth Bhūmi is to become a Brahmā King of two thousand worlds. The fruit of merit on the Tenth Bhūmi is to become the King of the Pure Abode Devas of three thousand worlds, as extensively explained in the Avataṃsaka Sūtra. The Tathāgata appears in the world with these fruits and embraces the worlds; therefore, this is called the Bodhisattva’s Wheel of Merit.

– What is the Bodhisattva’s Wheel of Wisdom?

– A bodhisattva on the First Bhūmi attains three hundred samādhis within a single kṣaṇa, sees hundreds of Buddhas displaying miraculous transformations and supernormal powers, can travel to a hundred Buddha lands, and can cause a hundred Buddha worlds to tremble. The bodhisattva’s light illuminates all the worlds of hundreds of Buddhas and can bring hundreds of sentient beings to maturity. Such a bodhisattva can know one hundred kalpas of the past and one hundred kalpas of the future, can enter one hundred Dharma gateways, can manifest one hundred bodies and then make them into a single body, and is surrounded by a magnificent retinue of hundreds of bodhisattvas. Through the power of vows, the bodhisattva may exceed even these, reaching hundreds of thousands of myriads of kotis, immeasurably and boundlessly, beyond all calculation, analogy, or comprehension. Through the powers of the body, light, supernormal faculties, sight, hearing, actions, adornments, preservation, and liberation, the bodhisattva creates wholesome karma for sentient beings. This is called the first abode. Within a single kṣaṇa, a bodhisattva can accomplish such immeasurable merits.

At the bodhisattva’s second abode, one attains one thousand samādhis, and the rest is explained extensively in the same manner. At the bodhisattva’s third abode, one attains one hundred thousand samādhis, and the rest is explained extensively as with the first samādhi. At the bodhisattva’s fourth abode, one attains one hundred million samādhis, and the rest is explained extensively as with the first abode.

At the bodhisattva’s fifth abode, one attains one hundred billion samādhis, and the rest is explained extensively as with the bodhisattva’s first abode. At the bodhisattva’s sixth abode, one attains one trillion samādhis, and the rest is explained extensively as with the first abode. At the bodhisattva’s seventh abode, one attains samādhis numbering hundreds of thousands of kotis of nayutas, and the rest is again explained extensively as with the first abode.

At the bodhisattva’s eighth abode, one attains samādhis equal in number to the dust motes in thirteen thousand great trichiliocosms, and the rest is again explained extensively as with the first abode. At the bodhisattva’s ninth abode, one attains samādhis equal in number to the dust motes in ten Buddha worlds multiplied by hundreds of thousands of asamkhyeyas, together with all the merits extensively explained for the first abode.

At the bodhisattva’s tenth abode, one attains samādhis equal in number to the dust motes in ten Buddha worlds multiplied by ineffable, ineffable kotis of hundreds of thousands of nayutas, together with all the merits extensively explained for the first abode. Within a single kṣaṇa, one can even see Buddhas equal in number to the dust motes in ten Buddha worlds multiplied by ineffable, ineffable kotis of hundreds of thousands of nayutas.

Just as a bodhisattva at the first abode sees the Buddhas of one hundred worlds within a single kṣaṇa and can bring hundreds of sentient beings to maturity, so too is it with a bodhisattva at the tenth abode.

Question:

– As the Buddha taught that two Buddhas do not appear simultaneously within a single world, how can a bodhisattva see Buddhas equal in number to the dust motes in ten Buddha worlds multiplied by ineffable, ineffable kotis of hundreds of thousands of nayutas?

Answer:

– The Buddhas taught that two Buddhas do not appear simultaneously in a single world. This was said for beings of dull faculties and narrow minds, not for those of keen faculties and vast minds. As stated in the sutras: In one world there cannot be two Wheel-Turning Sage Kings or two Buddhas appearing in the world. Nevertheless, throughout the four continents there are indeed many Wheel-Turning Sage Kings. The appearance of Buddhas in the world is likewise.

Question:

– Buddha Shakyamuni can also manifest all Buddha lands. Why, then, must there be other Buddhas?

Answer:

– If, as you say, one Buddha can manifest all worlds, then there would have been no need for seven other Buddhas besides Buddha Shakyamuni to appear in the past and attain Perfect Awakening. Therefore, there is nothing excessive in my saying that there are many Buddhas.

Suppose Buddha Shakyamuni, by his spiritual power, could manifest all worlds, enabling immeasurable bodhisattvas to cultivate the myriad practices extensively and perfect their merits, so that all would become Buddhas. There would not be any single person whose attainment of Perfect Awakening was obstructed by the bodhisattvas and who was prevented from becoming a Buddha. No such thing could occur.

This is taught in the Ahan Sutra of the Withered Tree of the Dharma Wheel and other sutras. When that sutra was taught, sixty bhikshus exhausted the outflows, their minds became illumined, and they all attained arhatship. Bodhisattvas are likewise: when their meritorious practices are complete, they will simultaneously become Buddhas.

One should know that throughout the ten directions there are immeasurable Buddhas. The two collections of sutras, the Kim Sa Ahan, also state that some Buddhas have just attained Buddhahood, some Buddhas are present now, and some Buddhas are entering cessation. They contain the following verses:

Immeasurable Buddhas of the past,

And those of the future likewise,

As well as those now attaining Buddhahood,

All extinguish every sorrow.

All honor the Dharma,

Remember its source, and cultivate accordingly;

Those of the future will do likewise—

Such is the Dharma of Perfect Awakening.

Venerable Dharmagupta:

I bow to all Buddhas,

Whose outflows are exhausted and arise no more;

To the immeasurable bodies of the Buddhas,

The supreme honored ones of Perfect Awakening.

Born at the seat of Perfect Awakening,

They immediately realize bodhi,

Skillfully turn the wheel of Dharma,

And enter the nirvana free of outflows.

Whether walking or practicing walking meditation,

Whether the Tathagata is seated,

Or reclining like the Lion King,

I now pay homage to them all.

To all World-Honored Ones above and below,

Before, behind, and in the four directions;

To their Dharma bodies and relics,

I reverently bow to the stupas of all Buddhas.

In the eastern and northern directions,

There is in the world a Two-Footed Honored One

Certainly named Invincible.

That Buddha spoke these verses:

If one recites these verses

And constantly praises the World-Honored One,

Throughout a hundred kalpas of birth and death,

One will never fall into an evil realm.

As the Buddha said to Venerable Maudgalyayana: “You were not inferior to Shariputra in spiritual powers when you employed them to bring me a robe, yet even obtaining a seat was difficult.” In the same way, the Buddhas have taught you in this sutra and have themselves made this declaration. How much more so in the Mahayana, which elucidates that the Buddhas are immeasurable and boundless, coextensive with the Dharma realm and like empty space. Wherever there are Buddha worlds, there certainly are Buddhas.

The bodies and conduct of bodhisattvas on this bhumi are pure. Although latent fetters remain, they cause only distress; even a bodhisattva at the seventh abiding is neither said to have completely severed the fetters nor said to possess them. Why is such a bodhisattva not said to possess fetters?

Although the fetters have not been severed, they no longer produce affliction; hence the bodhisattva is called “free of fetters.” Yet because the bodhisattva delights in the Buddha’s merits, the bodhisattva is said to “possess fetters.” When the second asamkhyeya kalpa has been completed, the bodhisattva enters the eighth bhumi. All practices are complete, and nothing more remains to be done. All fetters cease, and the bodhisattva realizes bodhi, enters the Abode of Pure Emptiness, and attains the Cessation Attainment just as arhats do.

Thus the bodhisattva realizes the patient acceptance of the non-arising of dharmas. If the Buddhas did not exhort and entreat such a bodhisattva, the bodhisattva would enter nirvana without remainder while abiding in that samadhi.

As stated in the sutras: To attain the patient acceptance of the non-arising of dharmas is to be free from afflictions and to realize what arhats realize. The quiescence without remainder is freedom from birth and death and the attainment of the ten masteries.

What are the ten?

They are mastery over lifespan;

– Mastery over mind;

– Mastery over all necessities;

– Mastery over the place of birth;

– Mastery over liberation;

– Mastery over spiritual powers;

– Mastery over vows;

– Mastery over Dharma;

– Mastery over wisdom.

Having attained all such masteries, bodhisattvas acquire the bases of spiritual power as they wish and subdue the four maras.

What are the four?

– The Mara of the skandhas;

– The Mara of afflictions;

– The Mara of death;

– The heavenly Mara.

For the sake of sentient beings, all becomes of a single flavor, and they attain unconditional loving-kindness. Like a wish-fulfilling medicinal tree, they enable sentient beings to accomplish whatever they aspire to.

Question:

– How can a bodhisattva’s own actions enable sentient beings to attain whatever they aspire to?

Answer:

– A bodhisattva takes loving-kindness as the essence of the mind. Just as poison, when encountered, can kill a person, so sentient beings who see a bodhisattva acting immediately obtain benefit.

Question:

– Bodhisattvas at the eighth abiding have exhausted all fetters. Why, then, did the bodhisattva in his final body still beget Rahula?

Answer:

– It should be explained in this way: If the bodhisattva in his final body had truly acted out of sensual desire, then even Buddhahood could not have been attained, much less could there have been Rahula.

Question:

– Why would there be no Buddha?

Answer:

– If morality were complete but there were no paramitas, then there would indeed be no paramitas. As the Buddha taught: If there is no morality, there is no giving; if there is no giving, there is no patience; if there is no patience, there is no diligence; if there is no diligence, there is no meditation; if there is no meditation, there is no wisdom. Without wisdom, there are no merits whatsoever. Without any merits, there is no Buddha. Without a Buddha, there is no Rahula. Why, then, do you doubt whether the begetting of Rahula meant that fetters remained, when a bodhisattva at the eighth abiding no longer has afflictions? Having relinquished the four continents and the station of a Wheel-Turning Sage King, he caused sentient beings to develop a mind of renunciation. As the bhikshu Ba Liuzhi said in verses from the Account of the Buddha’s Former Practices:

One body becomes many bodies;

What is done is truly most excellent.

Neither real nor false,

Each one brings delight.

Indulgence gives rise to desire,

Increasing the force of madness;

He appears to engage in acts of desire,

Yet guides beings to the other shore.

Spiritual wisdom can burn away

All fetters of the desire realm.

Though desire’s bonds bring much madness and delusion,

He can manifest such a mind.

The bodhisattva sees desire and knows it to be like an illusion or dream and can therefore transform the mind. With great compassion, the bodhisattva performs illusory acts and transforms this mind.

Question:

– Why must these illusory acts be performed to bewilder sentient beings?

Answer:

– The bodhisattva constantly employs the Four Means of Embracing as skillful means to teach and transform all sentient beings. By working together with them for their benefit, the bodhisattva shatters their fetters. Thus, in the former-life account of the bodhisattva Blazing Radiance, wishing to cure a deranged mind, he took the place of a corpse, then ran about crying out, singing, and dancing. Through skillful means, the bodhisattva acts in the same way. To extinguish the burning desire, sorrow, and distress of that woman, he manifested the act of working together with her. This does not constitute false speech. All bodhisattvas employ the skillful means of working together with beings. None of this is false speech; rather, they perform illusory acts so that the world may gain some benefit. Bodhisattvas attain immeasurable liberations, including the samadhi known as the Gateway of Illusion. All such acts are performed solely to bring great benefit and accomplishment to sentient beings and cannot be otherwise.

Question:

– Was Rahula a manifested transformation? Is that correct or not?

Answer:

– Neither is at fault. That is, the body of a bodhisattva is a body like that of the devas, as stated in the Sutra of the Original Arising: The Buddha told Ananda, “The Tathagata appeared in the world for the sake of sentient beings. He could not have turned the Dharma Wheel in the body of a deva. Why is this? Because he wished to keep sentient beings from becoming indolent. If the Buddha had attained perfect enlightenment in the body of a deva, ordinary beings would have thought, ‘There is no way that we could attain it.’ Therefore, out of compassion for sentient beings, he descended from the realm of the devas and manifested in this world, having parents, a wife, children, and relatives. Thus, Rahula likewise existed through a conjured manifestation. If he had been an ordinary person, he could not have transcended the world; but bodhisattvas, through skillful means, attain inconceivable liberation. They abide upon the great earth to bring sentient beings to fulfillment, mutually becoming one another’s parents, siblings, spouses, and children.”

Question:

– Was Rahula a bodhisattva?

Answer:

– It was not Rahula alone who was a bodhisattva. In the city of Kapilavastu, the young men of the Sakya clan—Ananda, Nanda, Devadatta, Aniruddha, and the others—were all powerful, non-retrogressing bodhisattvas. As the Brahmin Sumedha said in verse in the Sutra of the Buddha’s Former Conduct:

Sometimes as great and noble men,

Sometimes born through Buddha’s transformation,

Devadatta

Was a companion of the Sage.

At times they became father and son,

Always dwelling among his kindred.

Powerful bodhisattvas,

Through expedient transformations, could act thus.

Together with the Buddha and the others

Were bodhisattvas and great sages:

Ananda, Nanda, and the rest,

Aniruddha and Mahanama,

Bhadra and Asva,

Upali and the others.

They became fathers, sons, and kindred,

Or all gathered around him.

Question:

– Throughout five hundred lives, Devadatta constantly committed hostile deeds against the bodhisattva. Why, then, is he called a bodhisattva here?

Answer:

– Devadatta was not an enemy of the Buddha. Why is this? If Devadatta had been hostile to the Buddha, then while the bodhisattva cultivated wholesome conduct, Devadatta would always have committed evil deeds. If so, how could they have met life after life and supported one another? This is the meaning. Devadatta was not hostile to the bodhisattva. It is like two people setting out together, one traveling east and the other west: day by day they grow farther apart until they are separated. How could they remain companions and help each other? If Devadatta had harbored resentment toward the bodhisattva, the Tathagata, the World-Honored One, could not have escaped the following faults.

Question:

– What faults could he not have escaped?

Answer:

– Without Devadatta, it would follow that the Buddha was not omniscient, that he possessed no supernormal power, that he was foolish, that he was unable to protect sentient beings, that his body was not a vajra body, and that the Tathagata was subject to residual karma and had not severed the bonds.

How would it be known that the Buddha was not omniscient? When the Tathagata was on Vulture Peak, Devadatta rolled down a rock to harm him, yet he did not know it beforehand. Therefore, one would have to conclude that the Tathagata was not omniscient. How could it be said that he possessed no supernormal power? Devadatta took up a club to strike and harm him, yet he could not defend himself. Therefore, one would have to conclude that he possessed no supernormal power.

– Why would he be called foolish?

He saw that he was about to be harmed but did not know to flee; therefore, one would know that he was foolish.

– Why would he have been unable to protect sentient beings?

Devadatta committed the five heinous offenses. The Buddha knew this but did not save him; therefore, one would have to conclude that he was unable to protect sentient beings.

– Why would his body not have been a vajra body?

– Even a wheel-turning sage-king, though possessing lesser merit and reward, cannot be harmed by enemies—how much less the Tathagata! A wheel-turning sage-king could stop the rock and prevent blood from flowing from his body. Therefore, one would have to conclude that the Tathagata’s body was not a vajra body.

– Why would it be said that his residual karma from past deeds had not been exhausted?

– Because he had struck others in the past. Therefore, one would have to conclude that the Tathagata’s residual karma had not yet been exhausted. Thus, to prevent the Buddha from being subject to these faults, it should be understood that the Tathagata wished to bring enmity entirely to an end. Through skillful means, he wished to cause sentient beings to give rise to a mind that shunned evil; therefore, he manifested the contrary deed and the subsequent fall into hell, wishing to demonstrate that karmic retribution cannot be destroyed. He also wished Devadatta, upon falling into hell, to turn toward the Tathagata and implore the Tathagata’s protection. Furthermore, when wealthy people of later generations entered the Buddha-Dharma and wished to use their power or beat others with sticks, this would cause them to reflect, “Even the body of the Tathagata was harmed; how much more so my own, for I am an ordinary person of scant merit!” Some say that these were heinous offenses. Yet because the bodhisattva acted through skillful and expedient means, although such heinous deeds bear the name of the five offenses, in reality there were only two: causing a schism in the Sangha and harming the Buddha. These were manifestations of karmic power not found among ordinary beings of the world.

Devadatta was in truth the bodhisattva Mahacala. For the sake of sentient beings, he appeared to commit heinous offenses, manifesting two deeds that led to a fall into hell. Bodhisattva mahasattvas act in this way according to what must be done. In order to transform and guide sentient beings, they may even manifest deeds resembling those of Mara, such as Mara Papiyan’s manifestation of his three jade maidens before the Tathagata, who bore the marks of freedom from desire, and his raining down swords and blades. All these illusory appearances served to reveal that the Tathagata possessed neither the marks of anger and delusion nor those of craving and ignorance.

Question:

– Mara came intending to destroy the Tathagata, whose mind had attained perfect enlightenment. How, then, can it be said that he wished to reveal that the Tathagata was free from craving and anger?

Answer:

– If the Tathagata had passed beyond the realm of Mara, then, just as Mara did, Great Brahma, the heavenly king, also passed beyond Mara’s realm. Why, then, would Mara not be a bodhisattva? The wondrous fruition of the path cannot be seized. Moreover, because it does not belong to the other, it cannot be destroyed. It is said that Mara caused disturbance. This has two meanings. What are the two?

– First, when one truly has evil karma, Mara causes distress. Second, to advance toward what is new, to make the mind steadfast, and to compel Mara to exert his power—only then is Mara truly a bodhisattva and a genuine good spiritual friend. He therefore manifests as Mara and comes to increase one’s merit. It is like passing through a frightening road and thereby crossing beyond danger. It is also like a powerful bull that can be subdued with only a small nose-cord.

Question:

– Are there bodhisattvas who manifest in the body of Mara?

Answer:

– It is not only in this world that heavenly Maras are bodhisattvas. Throughout the worlds of the ten directions, most Mara kings are bodhisattvas. As stated in the Vimalakirti Sutra: “Most of those who act as Mara kings in the worlds of the ten directions abide in the bodhisattvas’ inconceivable liberation and are able to beg for hands, feet, heads, eyes, marrow, and brains.” Thus it is said that all of them abide in the bodhisattvas’ inconceivable liberation. Why is this? If they were not bodhisattvas, they could not endure doing such things. Just as only a fragrant elephant, and not a donkey, can tread with such a gait, only bodhisattvas can act in this way. This meaning is explained there at length and should be understood accordingly. Bodhisattvas know the many different deeds of all sentient beings and wish only to reveal the merit, wisdom, and power of skillful means. They may therefore manifest in various forms and make all manner of requests.

Question:

– If Rahula was truly a bodhisattva, why is he said to have been a sravaka arhat?

Answer:

– Bodhisattvas are also called shravakas, and they are also called arhats. Why is this? Because they enable sentient beings to hear of anuttara-samyak-sambodhi, they are called shravakas. The same applies even to devas, humans, and asuras. In order to teach and transform sentient beings, bodhisattva-mahasattvas manifest as shravakas and arhats.

Question:

– Apart from the shravakas, are all others bodhisattvas?

Answer:

– Apart from the shravakas, all are bodhisattvas. As stated in the Lotus Sutra concerning Venerable Shariputra and the five hundred disciples, they are all bodhisattvas and can always become Buddhas. All shravakas are avaivartika bodhisattvas, as extensively explained in the Sutra of the Irreversible Dharma Wheel; this should be understood. Bodhisattvas all manifest in the bodies of shravakas.

Question:

– Can all shravakas become Buddhas?

Answer:

– The attainment of Buddhahood by shravakas also does not fall outside this principle.

Question:

– What does it mean that it does not fall outside it?

Answer:

– They must first eliminate the fetters and karmic hindrances, purify the various bhumis, and advance toward omniscience. Thus it is said that they do not fall outside it.

Question:

– If the fetters are burned and destroyed like scorched seeds of grain, how can Buddhahood be realized?

Answer:

– As I have told you, one cannot become a Buddha merely by eliminating the fetters. You and all sentient beings possess afflictions, yet wish to become Buddhas. You should know that one burdened by so many afflictions cannot be a Buddha; only after parting from afflictions can one become a Buddha. Burning away the afflictions and fetters, just as the seeds of grain are burned away, does not itself constitute Buddhahood, nor does Buddhahood have any fixed locus. I do not wish to make the various afflictions that arise into seeds of the Buddha-Dharma. Lacking wisdom, you foolishly understand the matter in this inverted way, taking afflictions to be the seeds of the Buddha-Dharma. Arhats first eliminate afflictions and afterward remove the cognitive hindrances; they cultivate the bodhisattva path and attain perfect awakening. Among arhats, some eliminate cognitive hindrances. Among those who do not eliminate them, some nevertheless attain the Samadhi Free from Conflict. Among those who do not attain the Samadhi Free from Conflict, some nevertheless attain the five supernormal powers. Among those who do not attain the five supernormal powers, some nevertheless attain the four kinds of unobstructed eloquence. Among those who do not attain the four kinds of unobstructed eloquence, some attain mastery in entering and emerging from dhyana, while others attain only mastery in entering and emerging from dhyana.

Question:

– What are called cognitive hindrances?

Answer:

– That which arises from worldly ignorance is called a cognitive hindrance. As a verse in the Fundamental Practices of Shaluozhi states:

There are two kinds of ignorance:

Worldly and supramundane.

The activity of worldly ignorance

Has been left far behind by the noble sages.

The foolish cannot understand it clearly

And cannot be like those possessing the seven wisdoms.

They remain within this conscious mind,

Amid the perils throughout the Dharma realm,

Still unable to reach their source.

How can they definitively transcend them,

Realize the Dharma-body, and attain nirvana?

Only a Buddha clearly knows.

The Buddha, the Bhagavat, can also know the essential nature of wisdom and, through great compassion, eliminate the fetters. Therefore, he is called a shravaka capable of eliminating cognitive hindrances. There are two kinds of shravakas.

The first are those of dull faculties, who are encouraged to cultivate dhyana and samadhi. The second are those of sharp faculties who delight in dhyana and samadhi, dedicate their merit to bodhi, and are capable of eliminating the cognitive hindrances. Thus the sutras frequently state: Just as crystal cannot become a precious mani jewel, so too a shravaka's cultivation of dhyana cannot lead to the realization of the fruit of bodhi.

This is the realm of the Buddhas, which I do not know: whether there is one vehicle or many vehicles. I now explain this meaning only briefly to illuminate the Buddha's teaching, which cannot be otherwise; I have not yet understood it fully. It is also like the elder who, after traveling very far, manifested a conjured city.

As this sutra states, there is only one vehicle; in truth, there are not three. The Buddha himself also declared that there is only the single Buddha Vehicle, not two or three.

Question:

– How did the Tathagata eliminate the fetters?

Answer:

– The sutra states: The Buddha told Ananda that he should diligently cultivate the four bases of supernormal power. Whether remaining in the world for one kalpa or for many kalpas, even until the end of samsara, all the sutras speak alike on this matter. If, according to your assertion, he no longer had afflictions, I say the same. If there are beloved disciples who faithfully take refuge in me, I must now explain this for you.

Question:

– What does it mean to prolong one's lifespan?

Answer:

– Arhats, being free of afflictions, and bodhisattvas dwelling on the eighth bhumi can cultivate the bases of supernormal power and, as they wish, remain in the world until the end of samsara. Rahula, Pindola, and others resolved to remain in the world. By causing this body to remain in the world, they cause a residual body to abide. If it meant that a real body remained in the world, that would not be the meaning here. If a transformation body prolongs its lifespan and remains for many kalpas, then this does have a locus. As stated in the Mahasamghika teachings concerning the Tathagata's blue eyes and other features, in order to teach bodhisattvas, he dwells in the Abhasvara Heaven together with assemblies of shravakas for immeasurable hundreds of thousands of kotis of nayutas of kalpas. Just as shravakas in that heavenly realm prolong their lifespans and remain for many kalpas, it should be understood that shravakas in this world can also remain in this way. Shravakas who no longer have fetters can still abide in this manner. It should be understood that bodhisattvas on the eighth bhumi are likewise so, remaining until the end of samsara.

Question:

– The Buddha declared that Maitreya Bodhisattva is bound to one more birth. From this circumstance, should it be understood that the bodhisattva will still undergo birth? Why, then, is he called unborn?

Answer:

– To speak of birth is a matter of conceptual proliferation. Through the power of skillful means, bodhisattva-mahasattvas manifest the experience of birth, but it is not ultimately real. As Vimalakirti said, no birth of Maitreya Bodhisattva can be apprehended. Why, then, did the Tathagata confer upon him the prediction that after one more birth he would attain anuttara-samyak-sambodhi? Is this birth in the past, the present, or the future? If it were due to a past birth, that past birth has already arisen and ceased. If it were a future birth, the future has not yet arrived. A present birth likewise has no abiding place. Contemplating past, future, and present birth in this way, none can be apprehended. Therefore, I say that bodhisattvas on the eighth bhumi, during the second asamkhyeya kalpa, bring all activities to completion and abide in non-activity, like arhats who have eliminated all fetters. Thus the verse says:

From the first arising of resolve,

They employ skillful means throughout the bhumis;

Before reaching the eighth bhumi,

They do not freely master and exhaust all fetters.

Chapter Three: Cultivating the Practices in Accordance

Question:

– As it has been said that bodhisattvas on the eighth bhumi can eliminate all afflictions and fetters, how do they then become Buddhas and attain omniscience?

Answer:

– Bodhisattva-mahasattvas remove all attachment to the body, bring the fetters to quiescence, transcend samsara, and sport in sovereign freedom. Vajra warriors constantly accompany and support them, helping them attain pure vajra bodies. As extensively explained in the Tathagatagarbha Sutra, they attain the four wisdoms of unobstructed eloquence and enter the pure ninth bhumi. Among two thousand Brahma kings, they attain sovereign power and are then able to teach the Dharma. They become great Dharma masters capable of entering the Tathagata's treasury of mysteries, thereby reaching the pure tenth bhumi. They acquire immeasurable and boundless dharanis and methods, are able to act with complete freedom and without obstruction, become Maheshvara devaputras, and also serve as a refuge for the entire world.

Question:

– Is this Maheshvara the same as the worldly Maheshvara, or is it different?

Answer:

– That is the Sovereign Lord of the Pure Abodes, not the sovereign lord of the mundane world. Although, as you say, the name Mahesvara is the same, the persons are not the same. In the Pure Abodes there is Pisaca Mahesvara, who is a being of the Pure Abodes, just as a bodhisattva draws near to the Buddha-ground. Like a raksasa, in a single instant he can fully know all the innumerable dharmas throughout the worlds of the ten directions, as numerous as motes of dust, and with his breath he can cause all the worlds of the ten directions to quake. Furthermore, from one body he can manifest all Buddha-lands. Just as a crown prince first assumes his office, this occurs through the power of karma. He is spontaneously born by transformation within a great and precious lotus, assumes the station of omniscience, and sits upon the precious lotus as a king sits upon his throne. Immeasurable bodhisattvas, likewise seated upon such lotuses, surround him. After he has taken his seat upon the precious lotus, all the Buddhas throughout the worlds of the ten directions emit a great light that universally illuminates him. This bodhisattva receives the station of consecration, just as the eldest son of a wheel-turning sage-king receives consecration. From that very seat, he eliminates the subtle obstruction to the knowledge of objects and attains the Surangama Samadhi, the Lotus Sutra Samadhi, the Samadhi of Definitive Realization of All True Dharmas, the Samadhi of Inconceivable Liberation, the Samadhi of the Profound and Fearless Ocean Waters, the Samadhi of Subtle, Wondrous Purity Free from Defilement, the Samadhi of the Equality of All Dharmas Beyond Expression, and so forth, up to the Vajra Samadhi. Having attained all samadhis, he is then entirely unobstructed. All practices are perfected; he knows all cognitive obstructions and attains anuttara-samyak-sambodhi. Upon attaining perfect awakening, he acquires the ten powers of the Tathagata, the four kinds of wisdom and eloquence, and the nineteen distinctive qualities. He can manifest transformations throughout all Buddha-lands, attains the indestructible Dharma-bodies of all Buddhas, and completely possesses all dharma-dhatus. All characteristics of bodily, verbal, and mental karma are entirely extinguished. He realizes the unconditioned abode of quiescent cessation and realizes the ground of the Tathagata.

There are also two causes and conditions. First, for the sake of the entire world, he manifests a physical body. This is due to his original vows, not to the power of karma.

Second, differences arise because of the discriminative conceptions and imaginings of sentient beings. Therefore, he creates many different forms in response to them, and thus it is called the Tathagata’s Unobstructed Physical Body.

It was asked:

– As stated in the sutra, from the time one first leaves the household life and abides in the Buddha-Dharma, should one therefore be called the Dharma-body?

The reply was:

– This is not so. If, as you say, this were the Dharma-body, then although the Dharma would exist, there would be no Buddha, and consequently there would not be the Three Refuges. If one wishes the Three Refuges to be complete, how could this be the first ground or even the final, tenth ground? It is upon attaining perfect awakening in the Heaven of the Pure Abodes and freely manifesting responsive transformation-bodies that it is called the Dharma-body, in which the Three Jewels are complete.

It was asked:

– If what is called the Dharma-body is like this, then it is false and unreal. Why is that? The Tathagata, replete with merit, departed from the Tusita Heaven, descended to Jambudvipa, and was born in the royal palace in his final body, in which he realized bodhi. Why, then, do you say that he attained Buddhahood only in the Heaven of the Pure Abodes and that this is called the Dharma-body?

The reply was:

– It is not in Jambudvipa that Buddhahood is attained. The merit of the ten grounds cannot be contained even within the dharma-dhatu; how much less could perfect awakening be attained in Jambudvipa? Did I not say earlier that an eighth-ground bodhisattva, having completely extinguished all outflows, can become the Brahma King of one thousand worlds; that a bodhisattva of the ninth abode becomes the Brahma King of two thousand worlds; and that a bodhisattva of the tenth abode becomes the Brahma King of a great trichiliocosm? Through the power of his vows, he is born in the Heaven of the Pure Abodes and abides there. The assertion that he possesses a real body in Jambudvipa and attains Buddhahood there does not convey the intended meaning. You should understand that Buddhahood is attained in the Heaven of the Pure Abodes, not in Jambudvipa.

It was asked:

– Supposing that one were born in Jambudvipa and attained Buddhahood there, could one then exercise sovereignty throughout the great trichiliocosm?

The reply was:

– That would be impossible. Why? Because the place is determined by the karmic recompense of merit. How can you fail to understand this and still say that, if Sakyamuni Buddha was born in Jambudvipa, he exercises sovereignty throughout the great trichiliocosm and even throughout all the worlds of the ten directions?

It was asked:

– From here, could he exercise sovereignty throughout all the ten directions? Is such a thing possible?

The reply was:

– If that alone were a Buddha-world, then the Buddhas of the ten directions would have no place upon which to depend. Furthermore, as stated in the sutra, the word “all” means that Sakyamuni Tathagata exercises sovereignty throughout the great trichiliocosm; it does not speak even of anything beyond that, much less of the worlds of the ten directions. If it were as you say, there would be no cause and effect. As stated in the sutra, when Buddhas appear in the world, the lands and sentient beings are all dependent recompenses, and all have definite boundaries. Therefore, you should understand that perfect awakening is attained in the Heaven of the Pure Abodes and that its domain is a great trichiliocosm, not Jambudvipa.

It was asked:

– If the Buddha did not attain perfect awakening in Jambudvipa, would the Tathagata’s four stupas then be of no benefit?

The reply was:

– Did I not explain this before? If one assumes a body because of the causes and conditions of the fetters, one cannot attain the Way, because there would be no sila-paramita, the perfection of morality. If there were no sila-paramita, there would be none of the other paramitas. If there were no Buddha, there would be no four stupas.

It was asked:

– According to what you have said, does none of this have any meaning? Why? All the masters of the treatises belonging to the various schools say that all Buddhas appear from this Jambudvipa. Thus the Blessed Sakyamuni was born in Lumbini Garden, sat at the seat of awakening in the city of Gaya, and attained perfect awakening. At Varanasi he first turned the Dharma wheel. At Kusinagara he entered parinirvana. Do you say that none of this occurred?

The reply was:

– That is not so.

My intention is not to say that the Tathagatas attain perfect awakening in the Suddhavasa Heaven. If they attained perfect awakening in the Tusita Heaven, they would not be born in the royal palace, nor would they leave the household life, nor would they attain the Way. Why is this?

The Tathagata has no family relations, no place of birth, and no place of cessation, as taught in the Lotus Sutra and the Sutra of Wisdom’s Illumination: the Tathagata is neither born nor extinguished. Kasyapa himself said, “I left the household life in reliance upon omniscience.” This meaning should be understood accordingly: these events are manifestations. Because the Tathagata is unborn, he extended both feet from the golden coffin when Venerable Kasyapa came to bow in reverence; this demonstrated that the Tathagata is not extinguished.

Therefore, one should understand that the Dharma-body of the Tathagata is neither born nor extinguished.

It was asked:

– Then does the Tathagata have not even the slightest birth or extinction?

The reply was:

Speaking now in accordance with right principle, the Tathagata is truly neither born nor extinguished; this is not false speech. The Tathagata merely manifests the skillful means of birth and extinction. This is an inconceivable means of teaching and transforming sentient beings. As the Buddha said in the Sutra of Tu-lai: “If I were to manifest my true body in the Saha world, not a single person would accept my instruction and transformation.” Thus, the profound and hidden meaning fully contained herein must be revealed. It is entirely for sentient beings of inferior faculties, whose wisdom is shallow and who cannot comprehend profound dharmas. Therefore, such manifestations must be expediently displayed. A verse says:

The Mahayana is truly profound and vast;

Its manifestations make it easy to explain

To those of lowly wisdom and feeble minds.

Having heard this, one may again give rise to doubt.

True sons of the Buddha

Should know this is profound and weighty.

To cause the truth to be spoken

Is solely for the sake of seeking Buddhahood.

Those accomplished in the Two Vehicles,

And humans and devas of keen faculties,

Receive blessings from this Vehicle.

It is called the Mahayana.

The Mahayana is able to bring forth

The paths of the shravakas and pratyekabuddhas.

If there were no Mahayana,

How could the various fruits be attained?

It is like the root forms of written characters:

Apart from the roots, there are no characters.

If one were to depart from the Mahayana,

No other vehicle would remain.

Those of dull faculties and little wisdom

Do not believe in the Mahayana;

Nor can they believe

In any of the vehicles.

Benefiting oneself while encompassing all

Is called the Unsurpassed Vehicle.

Therefore, one should draw near to it

Until the path to Buddhahood is accomplished.

This meaning is profound and difficult to reveal; it cannot be explained to people everywhere.

Question:

– Although it cannot be taught everywhere, may it be said that if one gives rise to the great resolve and increases in wisdom, one should know that this person possesses the discernment described above?

Answer:

– There are four kinds of inconceivability.

They are the inconceivability of the Buddha, the inconceivability of meditative concentration, the inconceivability of dragons and spirits, and the inconceivability of karmic retribution. The inconceivability of the Buddha is the wish to reveal the Dharma. Even when sentient beings of keen faculties come from Vairocana Buddha, they are capable of receiving all the Dharmas that are taught.

Question:

– How has this been received from that Buddha and transmitted in succession down to the present?

Answer:

– The Tathagata’s Dharma-body has four skillful means for teaching and transforming sentient beings. What are the four?

The first is Dana Paramita (Giving) in this land. The second is giving more extensively than in that land. The third is Adantapara here and there, and the fourth is Adantala here and there. (A note in volume 4 of the Tripitaka states that these four profound terms could not be translated from the original Sanskrit.)

Question:

– If the Tathagata’s Dharma-body is permanent, then when he manifests cessation, it is signless and unconditioned. Why, then, does it still assume responsive forms?

Answer:

– It is because of the power of his vows. For example, when a bhikshu enters the concentration of cessation, although perceptions and mental activity are absent, the essential mind remains; therefore, when the wooden gong is struck, its reverberation enters his ears. In response to that sound, he emerges from concentration. A bodhisattva is likewise. Upon giving rise to bodhicitta, through the power of his original vows he declares, “When I attain the cessation of the Dharma-body, although at that time consciousness is signless and inactive, it will nevertheless teach and transform sentient beings.” Therefore, the Tathagata’s signless Dharma-body can immediately respond and transform, accommodatingly manifesting forms with characteristics. Thus, throughout the trichiliocosm—in its ten billion Tushita heavens and ten billion Yama heavens—it simultaneously manifests physical bodies. Having manifested a physical body, it may appear to relinquish its lifespan or to enter a womb. It may manifest various corresponding forms, or appear as Shakra, Brahma, Mara, the Four Heavenly Kings, and others attending on either side. It may manifest taking seven steps, or manifest the lion’s roar. It may itself proclaim that in heaven and among humankind it is the most honored and supreme. This is its final body, severing birth, aging, illness, and death. It may manifest as a youth or manifest entering the royal palace. It may manifest in the body of one who has gone forth, or in a body practicing austerities. It may manifest a body seated at the place of awakening. It may manifest subduing Mara, or manifest first attaining Buddhahood. It may manifest awakening sentient beings, or manifest not yet having attained Buddhahood. It may manifest Shakra and Brahma requesting it to turn the Dharma wheel. It may manifest sentient beings who are mature or sentient beings who are not yet mature. It may manifest liberating those who have matured; it may manifest entering nirvana; or it may manifest having already entered nirvana. In Jambudvipa, it may manifest relics of the whole body and then relics of the divided body. It may manifest descending from Tushita heaven through to liberating mature sentient beings. In accordance with whatever is seen, it manifests all forms. It may also make many different manifestations, or manifest only temporarily. Only in this way can these be called the true meanings. Could it be that, before completing three asamkhyeya kalpas of cultivating the paramitas, one attains the result, and then after forty or fifty years that result is utterly extinguished?

How could one say that something resembling Mount Sumeru has only a surrounding mountain, while its result is as tiny as a mustard seed or a mote of dust? To speak thus is truly inverted. In my teaching, however, one may make the cause as small as a mustard seed, yet its result may be like Mount Sumeru, the great surrounding mountain.

This accords with the meaning; therefore it is said that the cause cultivated over three asamkhyeya kalpas brings all the fruits and retributions within samsara. The transformation bodies respond to and teach sentient beings, while the Dharma-body remains forever. This is clearly explained in the “Lifespan of the Tathagata” chapter of the Lotus Sutra.

Furthermore, as stated by Manjushri in the “Prophecy” chapter, why is that person named the Son of the Wisdom of the Abundant Treasure Dharani? As the Buddha said: “When I have completed the work of a Buddha, I tell the bhikshus, ‘The time has come for me to enter nirvana.’” The Buddhas of the ten directions likewise do the same. For the sake of teaching and transforming sentient beings, they speak such words, but in truth they do not pass into cessation.

All lands are transformations produced through spiritual powers, just like the Dharma-realm and empty space. Therefore, one should know that the Dharma-body abides permanently, while the responsive transformation bodies are impermanent. If one contemplates the Buddha through his physical body, one cannot see the Tathagata, as the Buddha said in verse:

If one sees the Buddha through physical form,

Or seeks the Buddha through sound,

That person practices a deviant path

And cannot see the Buddha.

This is the meaning. Only by contemplating the Buddha through the Dharma-body can one see the Tathagata. When the bhikshuni Utpalavarna wished to see the Buddha through his physical body, she thought, “I am the first to see the Buddha.” But the Buddha told her, “You are not the first to see me. Subhuti alone comprehended the Dharma-body, and so he encountered me before you did.” Therefore, one should know that at the Ten Abodes, one is said to see the Dharma-body. To bow to the Dharma-body is to bow to all physical bodies, as the Buddha taught in the Lotus Sutra. If someone invokes the name of and makes offerings to the Dharma-body of Avalokiteshvara Bodhisattva, this is equivalent to making offerings to the physical bodies of 6.2 billion Buddhas. Why is this so?

Because one who has reached the Ten Bhumi has realized the Dharma-body and is therefore called a bodhisattva. Such a one is also called a Buddha. Thus, one should know that the Dharma-body is the basis, and immeasurable physical bodies rely upon the Dharma-body to manifest bodies for teaching and transforming beings. Therefore, the Buddha explained that making offerings to the physical bodies of 6.2 billion Buddhas, as numerous as the sands of the Ganges, does not equal making offerings to a single Dharma-body.

As the Buddha said in the Ratnakuta Sutra: “Thus, Kashyapa, people in the world reverently bow when the new moon has just risen, but when the moon becomes full, they no longer revere it. Why is this so? It is so from beginning to end, Kashyapa. If any good man wishes to honor me, he should first reverently bow to the bodhisattvas. Why? Because all Buddhas attain fulfillment from the bodhisattva bhumis.” Even while passing through births and deaths and transforming their physical forms, they do so solely to benefit sentient beings. This is the principal meaning. Having attained the fruit of Buddhahood there, as the Buddha often said, one is no longer in need of training.

Question:

– If a bhikshu who has received the full precepts has not yet entered the bodhisattva bhumis, may he bow to a bodhisattva?

Answer:

– He may bow. This is because a bodhisattva who has first given rise to the resolve surpasses all shravakas and pratyekabuddhas. As Venerable Rahula said in verse:

If one later gives rise to the resolve,

One will certainly attain awakening.

Therefore, everyone

Should show reverence.

Question:

– How can a bhikshu who has received the full precepts bow to one who has not yet received the full precepts and has not yet entered the bodhisattva’s rightful position?

Answer:

– One should pay homage to bodhisattvas. Why is this? Because those bound by the precepts of the sravakas must first receive them in full, and then relinquish them when they relinquish their life span. But when bodhisattvas arouse the aspiration, they perfect the Precepts of the Ultimate Meaning of Intrinsic Nature and the Precepts of Liberation. Therefore, although a sravaka may have received the full ordination precepts, he should still pay homage to a bodhisattva who has not yet entered the Right Position. For the intrinsic nature of such a bodhisattva is not to kill: he keeps far away from knives and clubs, and has no thought of killing even insects and ants, but possesses a sense of shame and moral dread. To explain this extensively: his intrinsic nature is not to steal, and so forth, up to his intrinsic nature being free from wrong views, just as prescribed by the Pratimoksha precepts. Those precepts are relinquished when life ends and relinquished when the path comes to an end. The precepts inherent in the nature of a bodhisattva-mahasattva, however, remain perfected all the way to the place of enlightenment; unless that path is completed, they are never relinquished. This is the meaning. Therefore, although one has fully received the precepts, one should still pay homage.

Question:

– If someone has perfected the intrinsic nature of the precepts, may one make offerings to that person without bowing in homage?

Answer:

– No. Because that person possesses the merit of the precepts, one should also bow in homage; how could merely making offerings be sufficient? You say that one who has not received the bodhisattva precepts should not be bowed to. I shall now explain this matter to you more extensively. Even the full ordination precepts need not always be received through a motion followed by three proclamations in a karman procedure. As stated in the Vinaya-vibhasha, there are ten ways of receiving the full ordination precepts, while the bodhisattva precepts have many different modes of reception. What are the ten?

1. When the Buddha said, “Come, bhikshu,” the full ordination precepts were received spontaneously, as in the case of Venerable Mahakasyapa.

2. Receiving the full ordination precepts through a self-administered vow arising from causes and conditions.

3. Kaundinya received the full ordination precepts upon hearing the Four Noble Truths.

4. The bhikshuni Mahaprajapati fully received the full ordination precepts by accepting the Eight Principles of Respect.

5. The bhikshuni Dharmadinna was enabled to receive the full ordination precepts.

6. The novice Sudaniya fully received the full ordination precepts through a discussion of doctrine.

7. The bhikshu Yasa and others fully received the full ordination precepts through the words, “Come, bhikshu.”

8. Bhadrapalanga fully received the full ordination precepts through taking the Three Refuges.

9. In a border region, the presence of only five persons, including the presiding witness, is sufficient for full ordination.

10. In the central region of a country, one fully receives the full ordination precepts through a karman procedure consisting of a motion followed by three proclamations, with the three teachers and seven witnesses present.

In this way, bodhisattvas continually possess the full ordination precepts and never relinquish them.

Question:

– May a bodhisattva wearing Dharma robes bow to a white-robed lay bodhisattva?

Answer:

– Bodhisattvas, fully endowed with skillful means and the five superknowledges, assume appearances and garments corresponding to those of all sentient beings. They enter among all sentient beings in forms like theirs. Thus, great bodhisattvas, in accordance with the karmic retributions of sentient beings, manifest transformation bodies and take birth. As Venerable Kumaralata said in verse:

They manifest transformations in every realm,

Except only among the Gods of the Pure Abodes.

Following karma, they assume every kind of form;

There is no place where they do not take birth.

Therefore, one should know that bodhisattvas always take birth in accordance with circumstances for the benefit of beings and guide them through transformation. As a skillful means, they transform themselves into sentient beings; they are not driven by afflictions and karmic retribution. As Venerable Deva said in verse:

At times they appear as teachers and elders;

At other times they become disciples.

They possess exceedingly many skillful means

For teaching and transforming ordinary fools.

Sovereign throughout all realms,

They are always revered by beings.

Those who do not show them reverence

Thereby create the grave karma of arrogance.

Although bodhisattvas may assume the appearance and dress of worldly people, they should still be revered and bowed to. Similarly, in order to teach and transform sentient beings, the Tathagata performed acts suited to those difficult to tame. He also transformed himself into King Pushkarala, assumed the form of an elderly bhikshu, became a teacher afflicted with sores, and further manifested many forms of householders. Although there were many different forms and appearances such as these, all should be revered and bowed to. Even though they wear the same clothing as worldly people, they should still be revered. As the Buddha said in verse:

Adorning all practices, yet quiescent,

Resolutely disciplined, they cultivate the myriad practices.

For the sake of sentient beings, they cast aside blades and clubs,

And are called sramanas and brahmins.

Therefore, among bodhisattvas one should not cling to physical form and appearance and thereby give rise to a discriminating mind. For the sentient beings of the three realms, bodhisattvas undertake the great work and leave the household life behind. They may transform themselves into Buddhas, gods, or humans, and may even transform themselves into animals.

One should bow to all such bodhisattvas, for their merit is truly wondrous and subtle. One should not have a mind that bows only to outward appearances, as worldly people do, venerating merely an image while neglecting to bow to the Dharma-body. Images made of gold, stone, clay, or wood are treated with reverence.

Therefore, when bodhisattvas employ skillful means to assume various inner and outer forms solely for the benefit of sentient beings, they should likewise be bowed to. Thus, the Tathagata neither enters nirvana nor does not enter nirvana. As Rahula said in verse:

The suffering of birth and death endures for a long time;

One therefore ought to enter nirvana.

Yet through the power of great compassion,

He remains for a long time and does not depart.

Therefore, one should know that throughout the long course of birth and death, the Dharma-body constantly abides, while the form-body manifests in response to beings and appears to be extinguished like a lamp. The Dharma-body of a bodhisattva is superior even to the form-body of a Buddha. The form-bodies of Buddhas attain perfect enlightenment in the desire realm, whereas the Dharma-body of a bodhisattva abides in peace and security.

The bodhisattva Dharma-body abides in the omniscience of all Buddhas. The form-bodies of Buddhas teach and transform sentient beings, causing Sakra, Brahma, the Four Heavenly Kings, and others to show them reverence. Therefore, the Buddha taught that making offerings to the form-bodies of Buddhas numbering sixty-two kotis of Ganges sands does not equal making an offering to the Dharma-body of a single bodhisattva.

This is the meaning. As stated in the Sutra of the Samadhi of All Merit: “Joyful indeed is the True Dharma, which ultimately never declares that the Buddha enters nirvana.” As stated in the Lotus Sutra in verse:

I constantly abide on Vulture Peak,

And in all other dwelling places.

Ordinary fools, people without wisdom,

Though I am present, do not see me.

As stated in the Sutra of the Samadhi of the Great Adornment of All Worlds (?) : The Blessed One addressed the good men, saying, “Do you see the Dharma-body of the Tathagata?”

– “Blessed One, we have seen it. Within each pore we see kotis of hundreds of thousands of nayutas of Buddha-worlds. His bodily and verbal karma pervade all Buddha-worlds.” Moreover, as stated in the Esoteric Treasury, the Tathagata said: The Bodhisattva Upholding Far and Near gazed upward from the crown of the Tathagata’s head through immeasurable Buddha-worlds, yet still could not see its limit. Likewise, Maudgalyayana sought the sound of the Tathagata’s Dharma teaching as far as the world of Yama, yet still could not reach the end of the Buddha’s voice. As stated in the Surangama Sutra:

When the Tathagata is in the royal palace, he manifests in immeasurable worlds his first birth, the turning of the Dharma wheel, and his entrance into nirvana. As stated in the Sutra of the Secret Treasury: The Dharma Body of the Tathagata abides within the bodies of all sentient beings, manifesting both inwardly and outwardly. Just as the outer surface of a mani jewel is indestructible, so too is it with the Dharma Body.

Therefore, one should know that the Dharma Body of the Tathagata pervades every place where sentient beings dwell. As the Buddha taught, one should refrain even from lighting a fire in a dead tree, lest it harm a living being dwelling therein; how much more so regarding other kinds of beings. Thus, apart from the Tathagatas, no one can measure or know sentient beings.

As Vimalakirti said: “All Buddha lands are pure and adorned; this Saha world is likewise.” Within the great minds of sentient beings lies the treasury of the Tathagata. Through skillful means, the Tathagata Shakyamuni caused all his shravaka disciples to appear in the evil age of the five defilements together with the followers of other paths. Although they appear different from one another, the bodies of all those people are also the Dharma Body.

This itself is a skillful means produced by bodhisattvas. All of it reveals and sets forth the path of the Mahayana. Therefore, one should know that, in order to teach and transform sentient beings throughout the three-thousand-great-thousand world-system, bodhisattvas assume many different forms.

If sentient beings possess sharp faculties, they praise the Mahayana without disparaging or doubting it, enabling their minds readily to attain liberation. If sentient beings possess dull faculties and are caught in the forest of wrong views and the net of delusion, once they behold the Buddhas and bodhisattvas, they immediately relinquish those wrong views and ultimately enter the Mahayana. Therefore, the Mahayana is the dwelling place of all Vehicles and is the most fundamental Vehicle.

If any sentient being accepts, upholds, believes in, and understands this Mahayana, one should know that all the karmic retributions and afflictions of that person will be extinguished. Thus did the Blessed One resolve Ajatashatru’s doubts and remorse, as stated in the sutra concerning the marks of radiant light: “Do not speak those words. Why?

Although you might cultivate the dhyanas for ten kalpas in that Buddha world, this would not equal cultivating a mind of loving-kindness and compassion for the duration of a single meal in this Saha world. Why? Because the elimination of afflictions in that world cannot compare with that in this Saha world.

Cultivating wholesome karma here for the duration of a single meal is as declared in Manjushri’s prophecy.” Other sutras likewise explain all these matters distinctly.

If any sentient being slanders the True Dharma, as extensively taught in the Prajnaparamita Sutras and the Lotus Sutra, that slanderer commits a grave transgression. But if anyone accepts, upholds, believes in, and understands the Mahayana, even the five heinous offenses entailing immediate retribution and all other offenses will be entirely extinguished. As the Buddha spoke in verse:

Though one has committed evil deeds,

If one can deeply repent of one’s faults,

Reverently believe in the Mahayana Dharma,

The roots of every offense will be severed.

What the Buddha taught in this way is the true characteristic of Dharma. As faith progressively and continuously increases, all becomes empty and quiescent. The evil previously committed is then extinguished, just as the Blessed One taught in the Sutra on Dispelling Doubt and Remorse:

“Great King, contemplate your own mind. Which mind was the mind that killed your father: the mind of the past, the mind of the future, or the mind of the present? If it was the mind of the past, the past mind no longer exists.

Since that mind has already vanished, it is nowhere to be found, nor does it have any place in which to remain. If it was the mind of the future, the future mind has not yet arrived. As for the mind of the present, the present mind does not abide.

It is like an illusion: it is neither blue, yellow, red, white, purple, nor the color of crystal. Its essential nature is entirely pure, without characteristics and incapable of being seen.” Through such extensive teaching, he gained benefit and joy. Therefore, one should know that the Mahayana is the fundamental Vehicle, as stated in the Sutra of Maitreya’s Adornment.

To arouse the mind of bodhi, explain the mind of bodhi, and abide in the mind of bodhi brings great benefit and prevents one from falling into the evil destinies. Liberate the mind of bodhi; purify the mind of bodhi. Advancing from one bhumi to another, one gradually increases in benefit, attains the Dharma Body, and can manifest supernormal powers.

Then the Buddha Lushana transformed himself and spoke this verse:

If one attains an undefiled body,

Its colors are exceedingly numerous;

It may dwell in Jambudvipa,

Or in the Tushita heaven.

From the radiance atop the Buddha’s crown

Until the end of samsara,

Whether the time is known or unknown,

Know that it is a transformation born of samadhi.

It possesses neither form nor color,

Yet neither is it without characteristics;

Accumulated causes form its basis,

Like the moon reflected in water.

Body, speech, and mind are all concealed;

This indeed is an unequaled Dharma.

Throughout all worlds,

The form body manifests liberation.

Protectors of the world, together with gods and humans,

Wished to behold the crown of the Buddha,

Boundless and inconceivable,

Beyond hundreds of millions of worlds.

Maudgalyayana and the disciples

Single-mindedly sought the Buddha’s voice;

They passed through hundreds of thousands of lands,

Yet that voice knew no limit.

The merits of the Dharma Body

Can never be known in their entirety;

They cannot be divided into distinct categories,

And are described thus only through provisional words.

Hearing and beholding the powers of the Buddhas,

I know they lie beyond my sphere.

Mindful of repaying the Buddha’s kindness,

I reverently receive and practice the teaching.

The Dharma I now proclaim

I dedicate and bestow upon all sentient beings;

May all attain cessation and exhaust their afflictions,

And realize the unsurpassed path.

Treatise on Entering the Mahayana

(End of the Second Scroll)