大乘集菩薩學論

Chapter Four: On Emptiness

Part Three

Again, as the Candrottarādārikāparipṛcchā Sūtra (The Inquiry of the Maiden Candrottarā) records: "At that time the Maiden Candrottarā, seeing that many people wished to draw near her, rose into the open sky to the height of a Tāla tree, and for the sake of these people spoke verses, saying:

You contemplate this body of mine,

Its color a shimmering gold,

Bearing no mind of lustful defilement,

Wholly pure and undefiled.

Should one wish to be born into the realms,

It is like a house of fire burning all to ashes.

With patience, subdue the six faculties,

Purely cultivate the holy practices.

When you behold a woman,

Regard her as your mother or your sister.

Afterward you shall gain an upright body,

One that others ever delight to see.

From the pores of my body,

A fragrance spreads in every direction.

Not from a mind of craving and defilement,

But by cultivating wholesome fruits.

When the root of a craving mind does not arise,

Being without desire, how could desire be born?

The Muni bears witness to this,

Truly, without deceit or falsehood.

In times past you were my father;

Or I was your mother.

In turn we have been father and mother to one another,

So what affection could give birth to lustful defilement?

I, moreover, do you no harm,

So how could you do harm to me;

As foe and friend, who is it that slays here?

What affection could give birth to lustful defilement.

The upright are without greed.

Greed gives birth to no wholesome path.

Greed is not parted from the cause of suffering.

Therefore all of it must be cast away.

Furthermore, by the cause of craving and desire,

One falls into the three evil destinies,

Yakṣas and Piśācas,

Together with the host of Asuras,

And the Kumbhāṇḍa demons and the rest—

All of this is by reason of craving and desire.

Whether blind, mute, or deaf,

Whether one's own body is afflicted with disease,

The good and the evil affairs of this world—

All arise from craving and desire.

Whether one attains to be a Wheel-Turning King;

Or Śakra, Lord of the Heavens,

Brahmā the King, or the Great Sovereign (Maheśvara)—

All have broadly cultivated the holy practices.

Like the elephant, horse, ox, and tiger,

The camel, the pig, the dog, and so forth,

Whose very nature is most fierce and violent,

And so they ever indulge in craving and desire.

The Kṣatriya and the royal minister;

Or the man of faith, the elder,

The wealthy, or those of noble rank—

All have broadly cultivated the holy practices.

If hemmed in by dire straits;

By water, fire, and calamitous suffering,

Whether one gives up the eyes, gives up the ears;

Or has the feet cut off, the hands cut off,

Even to becoming a slave—

All of this is by reason of the body's lustful defilement.

Furthermore, the Udayanavatsarājaparipṛcchā Sūtra (The Inquiry of King Udayana of Vatsa) has spoken the meaning of the verses on desire in this way:

If one speaks of a person defiled by desire,

He is like a fly that has spied blood.

He is, again, like the pig and the dog,

Eating foul and impure flesh.

The witless take delight in women,

Hurried and frantic, just so,

The fool does not clearly understand.

The tongue works defilement and impurity.

Like one deluded by women,

Full of every kind of darkness,

Born in the realm of Māra,

And dying, fallen into the evil destinies.

Again, like the insect kind,

Through clinging to flavor and taste

Straightaway gives rise to thoughts of joy and delight.

It is like a painted vase

Beautiful indeed on the outside.

Again, like the wind that blows across

And sweeps up all manner of filth.

Afterward one falls down into it.

Sporting together in impurity.

The body is like a vessel of foul secretions,

Yet the fool takes it to be beautiful.

This body is but a frame of bones,

Wrapped about with skin and flesh.

It grows but a single face

That is like a great festering boil.

Again, like the pores of the skin,

Everywhere full of worms.

Like a thing impure,

This body too is just so;

The belly like a great sack,

Within it filled wholly with filth.

Skull bones together with membranes of fat,

Blood and gore stained with defilement,

There are eighty thousand kinds of worms

Swarming about this body.

Fallen into the circle of blind darkness,

All because in their folly they do not see.

Again, from the nine orifices (the nine apertures of excretion),

Flow forth things impure.

Whether seen, heard, or spoken of,

The fool gives rise to grasping and attachment,

To all things filthy and defiled;

Through delight, not clearly understanding,

Taking snot and spittle to eat,

For they dwell in the realm of the foolish.

Whether from many places liquids flow,

Filthy and truly to be loathed,

What delight is there, not knowing the filth,

Like flies and gnats, is it so?

In things of base and inferior dharma,

The one craving desire is a coward,

Producing these evil deeds.

Dying, he falls into the evil destinies,

Falling into the Avīci hell,

Suffering great anguish and torment.

The Buddha says that women

Are the worst of the worst (the foulest among the foul, the utterly vile among the vile).

Therefore in their union together,

Break apart and forsake all thoughts of the base and inferior.

Again, if one gives rise to grasping and attachment,

Only the fool contends and quarrels,

Producing evil deeds such as these;

And so he suffers fruits such as these.

The Sūtra also records: "Such characteristics of conduct pursue and seek out the place of suffering. One imprisons one's own body and life within the place of defilement and does not let go of it. One even relies upon the calamity of craving together with food and drink.

Subdued and led by women, one therefore enters the place of delusion. It is like a small child enslaved and freely ordered about at another's command. Because of the delight in women, of which it is wholly made, one is certainly unable to cultivate giving, the keeping of precepts, and other wholesome deeds.

Furthermore, brought to ruin by the deeds of evil women, demanding and exacting, one is bound fast. Through a grasping mind one bears and submits to it all. It is like inviting a woman to one's house, giving rise to a lustful and reckless mind in order to gaze upon her form and features.

Because desire is the cause and condition, one is naturally turned and transformed."

The Buddha said:

"O Great King! One who lusts after craving and desire is impure, is truly foul and evil. The practices of the world are forever apt to cast such a one aside."

Therefore there is a verse, saying:

Gathering together with women,

Seeing it done and rejoicing along.

Having heard of it, the mind grows yet more delighted,

That one does not part from it,

Drawing near to the various sufferings of desire—

This is what is truly the bandit.

Through hearing this Dharma,

Skillfully spoken, together with delusion,

This mind follows after women,

No different from mouse and cat,

But should one hear what the Buddha has spoken,

Gradually one comes to awaken,

And thereafter, toward craving,

It is as though drinking the Lālā poison.

Again, like the pig that sees dung,

Giving rise to craving and desire.

Gaining it for but a moment,

It turns about into fear and dread.

Deluded and attached, those foolish ones

Depart far from the Buddha's teaching.

Drawing near to base aspirations,

Dying, they fall into the evil destinies.

Delighting, they sink into desire and craving,

Destroying the precepts, breaking the pure practices.

Producing impure karma,

They fall into the various evil destinies.

But toward the right Dharma,

Clearly knowing the various realms of desire,

Giving rise to no mind of indulgence and license.

Ever to be born in the heavenly realms,

The unsurpassed path of Bodhi,

This is not impossible to attain.

If one hears this Dharma,

In a moment one gains Right Wisdom,

Meets the Dharma-gate of going forth into homelessness,

And departs far from all desires.

The Treatise says:

This is truly said to be difficult. As the Praśāntaviniścayaprātihārya Sūtra (The Sūtra of the Spiritual Transformation that Determines Quiescence) records: "The Buddha said to Mañjuśrī:

'Suppose there were a person in the land of Jambudvīpa, among sentient beings, who life after life possessed wealth and goods; when the faculty of life is destroyed—O Mañjuśrī! if that good man or good woman, toward a Bodhisattva, cuts off and forsakes all wholesome mind, he straightaway falls into the animal realm. As for what he grasps and holds, it too is like that place of degradation. Because he has severed his wholesome roots, he must pass through asaṃkhyeya kalpas.

Why is this so? Because one who severs the wholesome roots severs and loses the world-transcending appearance of the Buddha.'

The Buddha said:

'Mañjuśrī! Furthermore, those sentient beings who, toward a Bodhisattva, give rise to a stingy and miserly mind—this is the cause and condition, you should know, whereby they fall into three kinds of fear and dread. What are the three? They are: falling into the fear and dread of the hells; then arising the fear and dread of blindness; and the fear and dread of hardship in the borderlands.'"

The Sūtra records: "If one becomes a human being, but one's words are not truthful, and one delights in slander, harsh speech, anger, and harassing others—afterward, when this very body's life comes to an end, one falls into the hells, born with the six faculties incomplete, suffering all manner of anguish and torment. Revolving through five hundred yojanas, one becomes small insects, eating flesh. Like a snake with as many as five thousand heads—this is by reason of slander. Each of those heads has five hundred tongues. On each tongue there protrude five hundred hot iron pellets. This is the sin of the karma of speech. Fierce fire gathers and melts down upon it.

Furthermore, if one gives rise to an unripened mind and rushes to vex and harm a Bodhisattva, this person, in the animal realm, ever does that difficult thing. He falls into the hells, passing through a hundred thousand nayuta kalpas. Dying there, he becomes a great venomous snake, greedy, evil, and hateful.

Hungry and thirsty, he then commits evil deeds against other sentient beings. Even should he obtain food and drink, it is never enough to fill him. After he dies, even should he be born as a human, he is born again as a blind man, without wisdom, with an evil and venomous mind that does not cease its thoughts.

His evil words slander, without reverence for the Sages and Worthies. When that person dies, he again falls into the evil destinies, passing through thousands and tens of thousands of years, and when he is born, he does not see a Buddha."

The Sūtra says: "Mañjuśrī! A Bodhisattva, toward a Bodhisattva, even to giving rise to a pure and clear mind, or should that mind be lax and careless—even so, for many kalpas he is in the great hells, like one scorched and burned therein. O Mañjuśrī! The karma of this Bodhisattva cannot cause him to fall, save only by slander. As for the Bodhisattva, Mañjuśrī! He is like a Vajra Maṇi jewel, which no wood or stone is able to destroy. O Mañjuśrī! The karma of this Bodhisattva is likewise just so; it certainly cannot cause him to fall, save only by slandering a Bodhisattva."

The Śraddhābalādhānāvatāramudrā Sūtra (The Sūtra of the Seal of Entering into the Power of Faith) records: The Buddha said to Mañjuśrī: "If, again, there are people in the worlds of the ten directions, and sentient beings together give rise to the bondage of anger and delusion, they fall into the place of black darkness. O Mañjuśrī! If, toward a Bodhisattva, in a distant place, in a hidden and lonely place, one gives rise to a mind of craving, anger, and delusion, then the sin is greater than the former by asaṃkhyeya kalpas in number.

O Mañjuśrī! Furthermore, suppose there is a person in the land of Jambudvīpa whose every possession and good is plundered away. If, toward a Bodhisattva, one again gives rise to a mind of insult and humiliation, this sin is greater than the former by asaṃkhyeya kalpas in number."

The Sūtra also records: "The Buddha said to Mañjuśrī: Suppose there is a person who, toward the stūpas and shrines of the Buddhas as numerous as the sands of the Ganges, slanders them all. If, toward a Mahāsattva Bodhisattva of faith and understanding in the Great Vehicle, one gives rise to a mind of craving, anger, and delusion; and furthermore adds insult and humiliation; or furthermore adds slander, that sin exceeds the former by asaṃkhyeya in number.

Why is this so? Because these Bodhisattvas give birth to the Buddhas, the World-Honored Ones; from the Buddhas come the stūpas and shrines, which give birth to all manner of benefits for the devas. If one slights and slanders the Bodhisattvas, this is to slight and despise the Tathāgatas.

If there are those who revere the Bodhisattvas, this is to revere the Tathāgatas. One who wishes to seek the supreme offering should make offerings to the Bodhisattvas, which is just like making offerings to the Tathāgatas."

The Treatise says:

Concerning the merit and blessings of this offering—as the Praśāntaviniścayaprātihārya Sūtra records: "If there are those who protect the Dharma and those who expound the Dharma, this is to depart far from all the evil paths. Broadly, together with Śakra the Lord of Devas, Brahmā the King of the World, Yāma, Tuṣita, the Sovereign Heaven (Paranirmita-vaśavartin), and so forth—after being born as a human, one becomes a Wheel-Turning King, an elder, or a layman. Complete in wealth and treasure, with mindfulness and wisdom in mutual accord, at ease and without fear."

The Treatise says:

How does a Bodhisattva, toward a Bodhisattva, give rise to an evil mind? This refers to the other kinds of ordinary beings (pṛthagjana). Again, as the Śraddhābalādhānāvatāramudrā Sūtra records: Mañjuśrī!

Suppose there is a person who, toward the sentient beings of worlds as numerous as motes of dust, daily feeds them a hundred heavenly flavors and clothes them in heavenly garments, and gives in this way for kalpas as numerous as the sands of the Ganges. If there is a good man or good woman who, accomplishing the ten wholesome deeds, makes offerings in this way: to one who speaks of the Śrāvaka, to one who speaks of the Pratyekabuddha, to one who speaks of the Great Vehicle—the one who abides in the moral virtue of the Great Vehicle, in accord with the joy of eloquence, together with those witless ones engaged in frivolous discourse—and who, for the sake of contriving to hear and receive, makes offerings, even until the sin is exhausted.

The Buddha said: O good man! It is like a person who, in the morning of the day, in the land of Jambudvīpa, takes precious things and gives them in offering to the disciples of the Buddha. At midday and at the day's end he again does likewise.

Filling out a full hundred thousand years of giving in this way—does that person gain much merit and blessing?

"World-Honored One, it is very much. This person's merit and blessing is immeasurable and innumerable, and the merit and blessing cannot be counted or reckoned, save only that the Tathāgata alone is able fully to comprehend it."

The Buddha said: O good man! If there is a good Kṣatriya king as was spoken of before, does that king gain much blessing? Thus, to speak in brief, the merit and blessing exceeds the former by immeasurable asaṃkhyeya in number.

The Buddha said: In the latter age, in the five hundred years, those who guard the world with the Dharma-eye, who skillfully guard themselves and others, even to guarding and protecting other people. Ever apt to become disciples in my teaching. Whether vessels of the Dharma or not vessels of the Dharma, those who shave their hair and wear the Kāṣāya robe—all should be well guarded; let none give rise to vexation and harm.

Even in this land or that other realm, all gain wealth, and the defilements of sin are wholly extinguished. The devas and the ṛṣis increase and uphold the long preservation of life, and the afflictions of oneself and others all alike are wholly lost. Abiding in the path of the Right Awakening, the Six Pāramitās, departing from all sins and evils.

In the ocean of saṃsāra, not sinking and drowning for long, ever parting from evil companions and drawing near to good and wise friends (kalyāṇamitra). Together with the Buddhas and the great Bodhisattvas, delighting in the Buddha-lands. Before long, one shall gain the fruit of Anuttarā-samyak-saṃbodhi.

At that time, within the assembly, of all the paths of karma, a single upāsaka who, day by day, is apt to give in offering food and drink to the disciples of the Buddha in this way—the merit and blessing exceeds [the former] by asaṃkhyeya in number. Furthermore, Mañjuśrī! If, toward worlds as numerous as motes of dust, [there are those who] accomplish the ten wholesome deeds together with the upāsakas, day by day [offering] a hundred heavenly flavors, the food and drink and garments of the devas, in this way for kalpas as numerous as the sands of the Ganges giving in offering.

If, again, there is a person who, toward a single bhikṣu, day by day is able to give in offering food and drink, the merit and blessing is greater [than the former] by asaṃkhyeya in number.

As the Niyatāniyatagati-mudrāvatāra Sūtra (The Sūtra of Entering the Seal that Determines the Fixed and the Unfixed Destinies) records: "The Buddha said to Mañjuśrī: Suppose, of the sentient beings of all the worlds of the ten directions, all should be scorched blind in one eye for the full span of a kalpa. And there is a good man or good woman who, toward sentient beings, gives rise to a mind of compassion, causing those eyes to be restored to wholeness again for the full span of a kalpa.

Mañjuśrī! If, again, there is a person who has faith in the Great Vehicle and, toward a Bodhisattva, takes a pure mind to come and go and observe and reflect, this merit and blessing exceeds the former by immeasurable asaṃkhyeya in number. O Mañjuśrī, suppose there is a person able to cause all the prisons of the ten directions to be shut fast, and then all the sentient beings together are released from them.

And they receive, moreover, from the Wheel-Turning Holy King a wondrous joy, or the joy of Brahmā Heaven. If, again, there is a person who has clear faith in a Bodhisattva of the Great Vehicle, using a pure mind to gaze upon and praise—this merit and blessing exceeds the former by immeasurable asaṃkhyeya in number."

The Kṣitigarbha Sūtra records: World-Honored One! If there is a truly good Kṣatriya king; a truly good layman; a truly good minister; a truly good Śramaṇa, a truly good Brāhmaṇa, and so forth, who guard themselves, guard others, and guard the other worlds. Toward the disciples of the Buddha, whether vessels of the Dharma or not vessels of the Dharma; even to those who shave their hair and wear the Kāṣāya robe, all should be guarded and protected.

The deva king together with the retinue of the devas, even to the donors together with their retinues, all rose from their seats, joined their palms in reverence, and addressed the Buddha, saying: Reverently, World-Honored One: If in the future age, even to five hundred years thereafter, there is a truly good Kṣatriya king; a truly good layman; a truly good minister, a truly good Śramaṇa, a truly good Brāhmaṇa, and so forth, who thus uphold the right Dharma and protect the Three Jewels, all making the Dharma flourish and prosper.

This is the matter of importance. Wherein there are these retinues of ours; the truly good Kṣatriya king; the truly good layman, minister, and so forth—the ten tasks of protection shall increase and grow. What are the ten?

The first is the increase of lifespan. The second is the broad upholding of the right Dharma. The third is ever to be without sickness and affliction.

The fourth is a retinue numerous and complete. The fifth is granaries full of grain. The sixth is a life that is not cut short.

The seventh is wealth and ease. The eighth is a sweet name spread everywhere. The ninth is good friends in every place.

The tenth is wisdom complete. These are the ten kinds, broad and far-reaching, as has been spoken."

The Treatise says:

One should know that the fruit and recompense is vast and broad, deep and profound, like a person who has entered the holy ground. Therefore the Avalokana Sūtra (The Sūtra of Beholding) records: "To give rise to the mind of Right Awakening is to bring benefit to all sentient beings. Even if one only circumambulates to the right around the stūpa of a Buddha, I say this merit too is exceedingly vast. O sons of the Buddha! If a person does not delight in the devas and departs far from good people, the realm of the hells opens wide for him, as was spoken before."

The Treatise says:

If one is not yet able to reveal and instruct in that place, do not halt at this discrimination. As the Karmāvaraṇaviśuddhi Sūtra (The Sūtra of the Purification of Karmic Hindrances) records: "Whatever is called a hindrance is all given the name of difficulty. The Buddha said to Mañjuśrī: Why is it called a hindrance?

Because craving is a hindrance, anger is a hindrance, delusion is a hindrance. Giving is a hindrance; precept-keeping, patience, vigor, meditative concentration, and wisdom are all alike hindrances. Why is this so?

Because the foolish, ordinary person, born in another life, when he practices giving, is often stingy and miserly and does not give rise to pure faith. Because pure faith does not arise, he works harm to the mind. Because of this harm, he gives rise to regret and vexation, and the sin makes him fall into the great hells.

The keeper of precepts, because he breaks the precepts of others, adds to the slander; he does not perform the act of praise; he causes these people to hear and lose their faith, and then they do not give rise to pure faith; because they do not believe, they fall into the evil destinies. The cultivator of patience, because his patience is arrogant, this patience is dull and stupefied and makes the mind turbid. Because patience is dull and stupefied, it creates the root of indulgence and license, and he shall fall into the place of suffering.

One who gives rise to a mind of vigor straightaway gives rise to conceit, causing the bhikṣus who cultivate practice to grow indolent. They do not, together with the donors of faith, eat their meals and drink their water fully; because the vigorous mind of conceit arises, they slight and despise others, like that foolish ordinary person; and one who rests at ease in meditative concentration, because of the calm contemplation of the three dharmas, gives rise to attachment and delight.

He thinks: as I have practiced samādhi, yet the minds of the bhikṣus, when they practice, become scattered and confused. Therefore the Buddha, for their sake, expounded this broadly."

Furthermore, as the Sarvadharmapravṛttinirdeśa Sūtra (The Sūtra Expounding the Course of All Dharmas) records: "To teach a Bodhisattva to remove karmic hindrances, he shall attain Bodhi. To teach only deportment, he shall attain Bodhi. To teach only the deportment and the conduct of the path, he shall attain Bodhi.

But should that Bodhisattva, toward a Bodhisattva, give rise to base and inferior thoughts, and then this body produce thoughts of haughtiness and pride, this means he removes but little of his karmic hindrances. This Bodhisattva, toward that Bodhisattva, perhaps speaks words of guidance and revelation, causing him to enter into contemplation reaching to the Buddha. A Bodhisattva, toward a Bodhisattva, should not give rise to a slandering mind, so that the other does not forsake Bodhi.

The Buddha said: O Devaputra! Such a Bodhisattva does not sever and lose even a small portion of his wholesome roots, as a Bodhisattva is without the two [evil] conducts. Suppose one who has not given rise to the mind of Bodhi—below, toward the keen and clever Bodhisattvas, above, gives rise to no insult—how much more so one who has given rise to the mind of Bodhi." As the Śūraṅgamasamādhi Sūtra records: "The Buddha said to the Bodhisattva Dṛḍhamati (Firm Resolve): Why is it that one who has not yet given rise to the mind nonetheless receives a prediction?

If one is born into the five destinies of saṃsāra; whether deva, human, animal, hell, or the realm of the Asuras, then this person's faculties are strong and healthy, his faith broad, and he understands the profound meaning. The Tathāgata clearly knows that this person, even though it be within a hundred thousand nayuta kalpas, shall give rise to the mind of Anuttarā-samyak-saṃbodhi; and even thus, passing through a hundred thousand asaṃkhyeya kalpas, shall attain the fruit of Bodhi.

The matter of importance, the Buddha said: O Dṛḍhamati! This Bodhisattva is called one whose mind of Bodhi has not yet arisen, yet who has already received the prediction. At that time the Venerable Kāśyapa came before the Buddha and said: Reverently, World-Honored One: From this time forward, toward all sentient beings I shall give rise to the thought of [their being] World-Honored Ones.

Why is this so? Because we do not possess such wisdom. Let me ask: how can a sentient being possess the ripening of the wholesome roots of Bodhi, and yet one not say that he is without it?

World-Honored One! We do not know such characteristics of conduct; if, toward a sentient being, one gives rise to the thought of his being base and inferior, this is to work harm upon oneself."

The Buddha said: Excellent! Mahākāśyapa! Well have you spoken these words, and the meaning is just this. With sovereign right contemplation! I, regarding that, speak the Dharma in this way. One should not falsely declare of the one gone forth, the householder, the man, or the woman. If one falsely declares, this is to work harm upon oneself. Only the Tathāgata is able to know a sentient being. O Mahākāśyapa! If the assemblies of Śrāvakas and Bodhisattvas would teach all sentient beings to give rise to the thought of [their being] World-Honored Ones.

The Treatise says:

How could a Bodhisattva, toward sentient beings, have even a small portion in which he does not perform the work of liberation and conversion; in which he does not guard and protect this body? Having seen thus, he straightaway determines to attain Bodhi. Toward that son of the Buddha one should not give rise to insult.

One should guard and protect, as the Saddharmapuṇḍarīka Sūtra (Sūtra of the Lotus of the Wondrous Dharma) records: "Whether there are people who build temples of stone, of Candana or of Aguru (sinking incense); of ordinary timber or precious wood, of tile and brick, of mud and earth, and so forth; if even in the wilderness one takes earth and forms it into a temple in worship of the Buddha; even to children at play who heap up sand to make a stūpa of the Buddha—people such as these shall all accomplish the Buddha-path.

Even to those who paint images of the Buddha adorned with the marks of a hundred blessings. Whether they fashion them themselves or have others do it; all shall accomplish the Buddha-path. Even to children at play who, with grass and wood and stalks of straw, or with the joint of a finger or a fingernail, paint and form an image of the Buddha.

In this way, all these people shall accomplish the Buddha-path. If there are people who, toward stūpas and shrines, precious images and painted images, with flowers and incense, banners and canopies, with a reverent and sincere mind make offerings. Or have others produce music, beating drums, blowing conches, playing flutes, lutes, panpipes, fifes, pīpā, gongs, and so forth—producing in this way subtle and wondrous sounds, all in order to make offerings.

Or with a joyful mind sing high and chant in praise of the merits of the Buddha, even to a single small sound. All shall likewise accomplish the Buddha-path. If there is a person with a scattered mind who brings a single flowering branch to make offering before a painted image, he straightaway beholds innumerable Buddhas.

Or if there is a person who bows in worship, or again is apt to join his palms; even to raising a single hand; or making a single bow with the head bent low to make offering to an image, then he shall behold immeasurable Buddhas."

It further records: "If a person with a scattered mind enters a stūpa or shrine and, with but a single utterance, proclaims 'Namo Buddha.' All shall come to accomplish the Buddha-path. Toward the Buddhas of the past, of the present, whether dwelling in the world or after their parinirvāṇa. If one hears this Dharma. All shall come to accomplish the Buddha-path."

Furthermore, as the Mahākaruṇā Sūtra (The Sūtra of Great Compassion) records: "The Buddha said to Ānanda: It is like a person fishing who catches a fish; by a great lake he sets out the fishing rod, causing the fish to come seeking the bait, and the fish, having eaten, is caught upon the hook. Why is this so? Because he knows that the fish is only within the lake and does not leave the lake.

And likewise he knows that the fishing rod is the place where a stake is fastened on the bank. At that time the fisherman comes to the place and, seeing the float move, knows that he has the fish. He straightaway pulls up the line and brings it onto the bank.

Thus, according to his wish, he takes it for use. The Buddha said to Ānanda: I now am likewise just so. I cause all sentient beings, toward the Buddha, the World-Honored One, to give rise in their minds to pure faith and plant deeply the wholesome roots; even to a single thought of faith—yet those sentient beings, save only that they are veiled by evil karma; for a kṣaṇa they fall into degradation.

If the Buddha, the World-Honored One, toward those sentient beings, uses the wisdom of Bodhi to connect that line and draw them across the ocean of saṃsāra and establish those sentient beings in peace upon the far shore of Nirvāṇa."

The Treatise says:

In all the deeds of recollecting and reverently bowing to the Buddha; one should know that in this the mind and intention is ever apt to be at ease and reverent. If one who has newly given rise to the mind of Bodhi uses the body to bow in reverence, as Sudhana the youth (Sudhana), toward the great Bodhisattva Ratnamegha, used his body to bow in reverence when he first gave rise to the intention toward the path. All of this is set forth fully as the Sūtra of Profound-Mind Instruction records: "Because the Bodhisattvas, in the deliverance of sentient beings, reverently bow in worship.

Whether one says that in some place one bows or does not bow, no distinction arises. Herein the bowing in worship is fastened firmly one to another. Those who do not bow in this way give rise to no merit and blessing.

Through but a single bow one comes to behold the Buddhas; there is no place where this can be otherwise."

The Treatise says:

Because "this is the Bodhisattva's field of training; this is not the Bodhisattva's field of training"—both are slander of the right Dharma, and so it is said to be difficult. Therefore the Sarvadharmavaipulyasaṃgraha Sūtra (The Sūtra of the Broad Collection of All Dharmas) records: "The Buddha said to Mañjuśrī: Why is it that, when the Tathāgata speaks only a small portion of the Dharma; whether one gives rise to thoughts of purity or gives rise to thoughts of impurity—both are slander of the right Dharma.

That one who slanders the right Dharma is one who slanders and slights and despises the Buddha, the Dharma, and the Saṅgha. Again, to say 'this is liberation'—when this is not liberation—all is slander of the right Dharma. I have not separately said that there is a Dharma entrusted to the Śrāvaka Vehicle, entrusted to the Pratyekabuddha Vehicle, but [that all is] entrusted to the Great Vehicle.

The foolish and deluded, toward this Dharma of mine, using many kinds of comparisons, say: this is the Śrāvaka Dharma. This is the Pratyekabuddha, this is the Bodhisattva. Because they give rise to differing thoughts, they straightaway slander the right Dharma.

To call this 'the Bodhisattva's field of training. This is not the Bodhisattva's field of training'—the one who slanders the right Dharma calls this 'a Dharma master possessed of eloquence; lacking eloquence.' This too is named slander of the Dharma. Again, to say 'this is the expounding of the Dharma, this is a Dharma-discourse, this is not the Dharma'—all are named slander of the Dharma. [To say] 'Why is it that in the past, when the Buddha appeared in the world, there was no dhāraṇī to be had'—this too is named slander of the Dharma.

Toward a Dharma master, again [to say] he lacks dhāraṇī—all are named slander of the Dharma. Toward a Dharma master [to say] he has lost the conduct—this too is named slander of the Dharma. That is, [to say] that a Dharma master expounds the Dharma without complete eloquence—this is named slander of the Dharma.

To teach and reveal indulgence and license—this is named slander of the Dharma. To teach and reveal the deportment and conduct of the path—this too is named slander of the Dharma. To teach the precepts that are not right—this too is named slander of the Dharma. [To say] he is deficient and wanting in eloquence—this too is named slander of the Dharma.

Toward the radiance and brightness of the Dharma not to clearly understand—this too is named slander of the Dharma. When invited and requested, not to clearly understand the place of what is spoken—this is named slander of the Dharma. Toward the teaching of the Tathāgata, to think only of the letters and not be able to enter into the place of comprehension—all of this is named slander of the Dharma.

The Mahāyāna Compendium of the Bodhisattva's Training (Mahāyāna-Śikṣāsamuccaya)

End of the Sixth Fascicle