四教義 7

English (machine translation) 7

Language: English

7.1

Composed by Dhyāna Master Zhiyi of Xiuchan Temple on Mount Tiantai

Third, explaining the bodhisattva stages according to the Tripiṭaka teaching in order to interpret the meaning of 'pure and untainted reputation' (Vimalakīrti): The Tripiṭaka teaching elucidates the principle of the arising and ceasing of causes and conditions; in explaining the meaning of the bodhisattva collection, it should also possess the four gates. Now, explaining the Mahāyāna bodhisattva stages according to the Abhidharma gate of existence comprises four aspects: first, translation; second, distinguishing the stages; third, critical analysis; fourth, interpreting the meaning of 'pure and untainted reputation'.

7.3

First, translation. As for the term 'bodhisattva mahāsattva', this is the language of India; if rendered fully according to that language, it should be called 'bodhisattva mahāsattva'. However, the translations of various masters differ, and will not be fully recounted now. But the *Dà zhìdù lùn* translates it as: ''Bodhi' means the Buddha path; 'sattva' means perfecting sentient beings; 'mahā' means great. This person uses the great path of all buddhas to perfect sentient beings.' There is also a master who translates it as: ''Bodhi' means path; 'sattva' means mind; 'mahā' means great; therefore it is the path-mind, the great path-mind.' As for the sūtras and treatises mostly saying 'bodhisattva mahāsattva', Master [Kumāra]jīva, finding the Indian words cumbersome, took the eight characters of the two phrases as the title, so he removed three characters, retained five characters, and combined them into a single phrase, calling it 'bodhisattva mahāsattva'. But while the bodhi of the three vehicles is commonly called 'the path', the bodhisattva alone receives the title 'great', because in dependence on the four truths he gives rise to the four universal vows of loving-kindness and compassion, seeking the Buddha fruition above and transforming sentient beings below; this mind is expansive and great, and therefore distinctively receives the designation 'mahāsattva'.

7.4

Second, distinguishing the bodhisattva stages. There are briefly seven aspects: first, generating the bodhicitta; second, practicing the bodhisattva path; third, planting the karma of the thirty-two marks; fourth, fulfilling the six perfections; fifth, [abiding at] the stage of succession in a single life; sixth, being born in Tuṣita Heaven; seventh, accomplishing the path through the eight manifestations.

7.5

First, generating the aspiration for bodhi: for instance, when the Bodhisattva Śākyamuni in a past lifetime was a potter, he encountered the Buddha Śākyamuni and made offerings to that Buddha. He also saw that Buddha's disciple foremost in wisdom named Śāriputra, his disciple foremost in spiritual penetrations named Maudgalyāyana, and his attendant of vast learning named Ānanda. Thereupon, after making offerings to the Buddha, the potter immediately generated the aspiration for bodhi and made this vow: "May I in a future lifetime become a Buddha, likewise named Śākyamuni, with a foremost disciple in wisdom named Śāriputra, a foremost disciple in spiritual supernormal power named Maudgalyāyana, and an attendant of vast learning named Ānanda." His vow was gratifying. From this initial generating of the aspiration for bodhi, the four universal vows of benevolence and compassion arose. However, in the Tripiṭaka teaching, the four universal vows of benevolence and compassion all arise based on the four noble truths of arising and ceasing. As for what is termed the mind of benevolence and compassion: first is the mind of great benevolence, wishing to bestow upon both types of sentient beings—those characterized by craving and those characterized by views—the joy of the path and cessation; second is the mind of great compassion, wishing to eradicate from both types of sentient beings—those characterized by craving and those characterized by views—the suffering of suffering and accumulation. As for the four universal vows: first, 'those who have not crossed over, I will cause to cross over' refers to the two types of sentient beings of the six paths characterized by craving and views, who are heavenly māras and heterodox practitioners; having not crossed over the suffering truth of the burning house of the three realms, he causes them to attain crossing over. Second, 'those who are not liberated, I will cause to be liberated' refers to the two types of sentient beings characterized by craving and views who have not unraveled their accumulation of karmas of craving, views, and the twenty-five states of existence; he causes them to attain liberation. Third, 'those who are not at peace, I will cause to be at peace' refers to the two types of sentient beings characterized by craving and views who are not settled in the thirty-seven factors [of awakening] and all the various paths; he causes them to be settled in the truth of the path. Fourth, 'those who have not attained nirvāṇa, I will cause to attain nirvāṇa' refers to these two types of sentient beings characterized by craving and views who have not extinguished the causes and effects of birth-and-death in the twenty-five states of existence; he causes them all to attain the nirvāṇa of the truth of cessation. If, based on these two types of sentient beings of craving and views and the four noble truths of arising and ceasing, one gives rise to the four universal vows of benevolence and compassion, this is the bodhisattva's initial generation of the aspiration for bodhi. Because he knows the four truths concerning craving and views, his wisdom surpasses all heavenly māras and all heterodox practitioners; because he possesses the meritorious virtues of the vows of benevolence and compassion, he surpasses all śrāvakas and pratyekabuddhas. Therefore, the Dà zhìdù lùn states: "Upon initially generating the aspiration, one serves as a teacher of gods and humans, surpassing all śrāvakas and pratyekabuddhas."

7.6

Second, practicing the bodhisattva path: this is practicing the six perfections for three asaṃkhyeya kalpas. From the past Śākyamuni Buddha until the time of the Buddha Ratnaśikhin is called one asaṃkhyeya kalpa; from then on, he permanently leaves behind a female body. At that time, he did not know within himself whether he would or would not become a Buddha. This first asaṃkhyeya kalpa is the stage of attaining the fivefold settling of the mind and the four applications of mindfulness considered separately and collectively, using mindfulness of dharmic nature, shared mindfulness, and object-oriented mindfulness to practice the six perfections. The meaning of the three kinds of mindfulness is briefly as described above. Why is this? Cultivating mindfulness of dharmic nature is done to destroy the demonic deeds pertaining to craving and to shatter the six masters of omniscience pertaining to views; cultivating shared mindfulness is done wishing to destroy the fetters of craving and to shatter the six masters of spiritual penetrations; cultivating object-oriented mindfulness is done to preach the Dharma for all sentient beings with craving and views: because that which pertains to craving is destroyed, all retinues of the heavenly māras are destroyed, and because craving and views are destroyed, the three-times-six—eighteen kinds of—six masters and all retinues of heterodox paths are destroyed. Therefore, using the three kinds of mindfulness to practice the six pāramitās, the intention is to subjugate heavenly māras and quell all heterodox practitioners. When the bodhisattva uses the three kinds of mindfulness to practice the six perfections, although he cultivates mindfulness of dharmic nature, he does not cut off the fetters, because he takes birth in the three realms to deliver sentient beings. He always wishes to cultivate mostly the contemplation of shared mindfulness in order to attain spiritual penetrations, accomplish the four methods of winning beings over, and use common activities to subdue sentient beings with craving and views. He also always cultivates mostly the contemplation of object-oriented mindfulness wishing to accomplish the fourfold eloquence, preach the Dharma of the three vehicles, and transform all sentient beings with craving and views so that they together emerge from the burning house of the three realms. This is the practice of the six perfections during the first asaṃkhyeya kalpa, utilizing the four universal vows to bring comfort amid birth-and-death without faint-heartedness, thoroughly eradicating the karma of female embodiment, and constantly receiving a male body. At that time, because he had not yet given rise to the stage of understanding warmth and was an external ordinary being, he did not know within himself whether his own body would or would not attain Buddhahood. Next, explaining from the Buddha Ratnaśikhin to the Buddha Dīpaṃkara constitutes the second asaṃkhyeya kalpa. At this time, the bodhisattva offered seven stems of blue lotus flowers to the Buddha Dīpaṃkara, spread out a deerskin garment, and spread his hair to cover the mud. Then the Buddha Dīpaṃkara bestowed upon him the prediction: "In a future lifetime you will definitely become a Buddha named Śākyamuni." At that time, although the bodhisattva was able to know within himself that 'I will definitely become a Buddha,' his mouth did not proclaim 'I will become a Buddha'; it is said that this is practicing the six perfections using the wisdom of the dharma of warmth. Why is this? Because from the four applications of mindfulness considered collectively, he initially attained the wholesome contaminated five aggregates, which is the position of the initial mind of conforming patience on the stage of nature. Having the faith of realized Dharma, he therefore definitely knew he would become a Buddha; yet practicing the six perfections with the understanding of warmth, his mind was not yet distinct, so he did not speak of it to others. Next, explaining from the Buddha Dīpaṃkara to the Buddha Vipaśyin marks the completion of the third asaṃkhyeya kalpa. At this time, the bodhisattva clearly knew within his mind that he would become a Buddha, and with his mouth he spoke without fear or difficulty: "In a future lifetime I will become a Buddha." Now we say this is the stage of the dharma of the peak: practicing the six pāramitās, his contemplative understanding of the four truths is clear, just like climbing to a mountain peak and looking around in all four directions with distinct clarity; clearly knowing within himself that he would become a Buddha, he also spoke of it to others.

7.7

Third, explaining the planting of the karmic causes of the thirty-two marks beyond the three asaṃkhyeya kalpas: now we say this is the stage of entering lower patience. Using this wisdom of patience to practice the six perfections, he brings about a hundred merits, and uses a hundred merits to bring about one mark, taking this as the karmic cause for the thirty-two marks. Planting the karmic causes of the thirty-two marks, at the stage of lower patience he practices the six pāramitās, bringing about the marks of a hundred merits, which serve as the karmic causes for the thirty-two marks. These thirty-two marks are planted while receiving a male body among humans in Jambudvīpa in the desire realm, when a Buddha appears in the world, by taking the bodily marks of the Buddha as an object. Question: Regarding the statement that 'a hundred merits accomplish one mark,' how many meritorious virtues constitute the merit of one mark? Answer: Different interpretations are not uniform, and it is difficult to determine conclusively. Some say: "This merit cannot be weighed or measured, nor can it be likened to anything. This bodhisattva enters three asaṃkhyeya kalpas, cultivates great practice in mind, and plants the causes and conditions for these thirty-two marks. For this reason, the merit cannot be measured; only a Buddha can know it." Question: How long does a bodhisattva take to plant the thirty-two marks? Answer: At the slowest, one hundred kalpas; at the quickest, ninety-one kalpas. The Buddha Puṣya observed that the Bodhisattva Śākyamuni himself was [spiritually] immature while his disciples were mature, whereas the Bodhisattva Maitreya was himself mature while his disciples were immature. Many people are difficult to deliver, while one person is easy to transform; therefore, the Buddha Puṣya emitted light within a jeweled cave that shone upon the Bodhisattva Śākyamuni. Following the light, the Bodhisattva Śākyamuni arrived at the location of the Buddha Puṣya, where for seven days and seven nights he single-mindedly contemplated the Buddha without blinking his eyes, praising him with only a single verse, saying: / 'In heaven and earth, this realm has many dwellings, / But in palace or heavenly abode, across the ten directions there is none like this: / A true hero, king of bulls, a great śramaṇa, / Searching the earth, mountains, and forests throughout, there is none his equal.' / By the power of ascetic practice, he surpassed nine kalpas, attaining perfect awakening before the Bodhisattva Maitreya.

7.8

Fourth, explaining the fulfillment of the six pāramitās: Question: How is the dāna-pāramitā fulfilled? Answer: Being able to give everything without any hindrance or reservation, even to the point that when giving one's own body, the mind has no regret. For example, King Śibi gave his body for a dove; though suffering excruciating pain as his skin and flesh were carved away, he stepped onto the balance with his entire body to ransom the dove's life without resentment, making a vow as self-verification: "If my mind is without regret, may my body be restored to normal." Once he had made the vow, heaven and earth shook, and his body returned to its original state. In such jātaka stories of the Bodhisattva relinquishing his body and life in acts of giving without retreat or regret, this is the fulfillment of the dāna-pāramitā. Question: How is the śīla-pāramitā fulfilled? Answer: Upholding the pure precepts without begrudging one's life, as King Sudharma did. This king was energetic in upholding the precepts and always adhered to truthful speech. Having agreed with the Great King Kalmāṣapāda to ask for leave to return to his kingdom, once he had made offerings to the śramaṇas for seven days, he immediately came to face his demise. When the king's term expired, for the sake of upholding the precept of truthful speech, he went to the appointed place to die. This is not begrudging body and life for the sake of upholding a single precept. In such cases, everywhere in the Nidāna-sūtras it is taught that when the Bodhisattva in his causal stage upheld precepts, relinquishing body and life without regret, this is the mark of the fulfillment of the śīla-pāramitā. Question: How is the kṣānti-pāramitā fulfilled? Answer: If someone comes to revile, beat, flay, dismember, or take one's life, the mind does not give rise to anger, like the monk Kṣānti, who constantly cultivated loving-kindness and forbearance, entering meditative samādhi beneath trees in the forest. At that time, King Kali, succumbing to defiled craving on account of female charms, severed his hands, feet, ears, and nose, yet his mind remained forbearing and unmoved. The king then asked: "Now that your body is dismembered, can you truly endure it?" The monk replied: "My mind truly harbors no anger or hatred." The king said: "Who can believe you now?" The monk replied: "If my forbearance is genuine and my mind harbors no anger or hatred, let my body immediately be restored to normal." When he spoke these words, his body was immediately restored as before. In such cases, practicing forbearance without begrudging body and life is called the mark of the fulfillment of the kṣānti-pāramitā. Question: How is the vīrya-pāramitā fulfilled? Answer: If one possesses a great aspiration like Prince Mahātyāgavān, who entered the ocean to gather jewels for all sentient beings, obtained a wish-fulfilling jewel from the dragon king, and wished to bring it back to Jambudvīpa to rain down clothing and precious objects as gifts to sentient beings. The ocean deity begrudged the jewel, stole it while he was asleep, and took it back to the ocean palace. When the prince awoke, for the sake of this jewel he vowed to bail out the great ocean with his own body until it was completely dried up, demanding the jewel from the ocean deity, his resolve steadfast and indefatigable. Śakra and the gods were moved by the prince's energetic effort on behalf of beings and his disregard for his own life; they led the gods to assist in bailing out the sea water, which subsequently dropped by half. Terrified and ashamed, the ocean deity returned the jewel. It is also like the Bodhisattva Śākyamuni encountering Puṣya Buddha, standing on one foot for seven days and seven nights without blinking an eye. In such cases, making energetic efforts on behalf of beings without begrudging body and life is called the mark of the fulfillment of the vīrya-pāramitā. Question: What is called the mark of the fulfillment of the dhyāna-pāramitā? Answer: It is like having sovereign mastery over all dhyāna concentrations. It is also like the hermit Śāṅkarī, who, while sitting in meditation, had neither in-breath nor out-breath, such that birds nested and hatched chicks in his topknot, and he remained unmoving until the chicks flew away. This is called the mark of the fulfillment of the dhyāna-pāramitā. Question: How is the prajñā-pāramitā fulfilled? Answer: The Bodhisattva's great-minded analysis is like the brāhmaṇa minister Govinda dividing the great earth of Jambudvīpa into seven parts, dividing all its various large and small cities, settlements, and villages into seven parts; the prajñā-pāramitā is also like this. This is the mark of the Bodhisattva's fulfillment of the prajñā-pāramitā. Now I say that these are all the wisdom of the lower stage of forbearance, which is capable of subduing the sense faculties and fulfilling the six pāramitās. Why is this? The power of the wisdom of lower forbearance is strong, and the power of afflictions is weak; using this wisdom to practice the six pāramitās, one can endure the six defilements and accomplish the six pāramitās without begrudging body and life. The fulfillment of the [first] four pāramitās is precisely the power of the mindfulness of dharmic nature reaching the lower stage of forbearance. The fulfillment of the dhyāna-pāramitā is mostly the power of shared mindfulness reaching the lower stage of forbearance. The fulfillment of the prajñā-pāramitā is precisely the power of object-oriented mindfulness reaching the lower stage of forbearance. Question: An arhat is still unable to practice the six pāramitās without begrudging body and life; how could the power of the wisdom of lower forbearance accomplish the six pāramitās? Answer: Without the power of vows of loving-kindness and compassion and cultivation accumulated over kalpas, even the wisdom of an arhat cannot do so, much less that of lower forbearance. Here, externally conditioned by vows of loving-kindness and compassion and long-accumulated perfuming cultivation, and internally possessing the wisdom of the dharma of forbearance, there is the power to assist in breaking the six defilements.

7.9

Fifth, abiding in the position of being bound to one last birth: this is when the Bodhisattva Śākyamuni was the disciple bound to succession during the lifetime of Kāśyapa Buddha, purely upholding the restrictive precepts and practicing various meritorious deeds, and Kāśyapa bestowed the prediction that he would next become a Buddha. It seems that this belongs to the position of the middle stage of forbearance.

7.10

Sixth, being born in the Tuṣita Heaven: having relinquished the retribution of Jambudvīpa, he is born above into this heaven to be a teacher to gods and humans. While in this heaven, he utilizes the three types of mindfulness to cultivate the eight abodes of mastery, in order to purify and subdue fetters, descend to Jambudvīpa, use supernatural powers and transformations to subdue heavenly demons, use the four unhindered eloquence to preach the Dharma and defeat all externalists, and deliver all sentient beings. This still belongs to the position of the middle stage of forbearance. Question: Why has the Bodhisattva subdued the fetters from his initial aspiration up to this point, subduing them without severing them? Answer: If he severed the fetters, he would not be able to take rebirth to transform beings. Contemplating impermanence subdues the fetters, causing the fat of the various afflictions to melt away. Using a pure mind to cultivate the six pāramitās causes the various merits to fatten.

7.11

Seventh, descending to be born and attaining the Way: this is what the Tripiṭaka teaching explains as the fruit of Bodhi through the eight marks of attaining the Way. The eight marks of attaining the Way are: 1. Descending from the Tuṣita Heaven; 2. Entering the womb; 3. Being born; 4. Leaving household life; 5. Subduing the demons; 6. Attaining the Way; 7. Turning the wheel of the Dharma; 8. Entering nirvāṇa. 1. Descending from Tuṣita Heaven: when the Bodhisattva is about to descend and be born, he contemplates the human realm in four ways. First, he contemplates the time: that is, when the human lifespan is one hundred years, that is the time for a Buddha to appear in the world. Second, he contemplates the land: the Buddhas are always born in the Central Country; Kapilavastu is the center of the ten billion suns and moons. Third, he contemplates the caste: Buddhas are born into two castes: first, the Kṣatriya caste, because their power and influence are great; second, the Brāhmaṇa caste, because their wisdom is great. Śākyamuni Buddha was born into the Kṣatriya caste. Fourth, he contemplates the place of birth: what kind of woman can bear a Bodhisattva with the strength of Nārāyaṇa? Only the queen of King Śuddhodana in the city of Kapilavastu in the Central Country can bear a Bodhisattva in his final body. Having reflected in this manner, he then descended from the Tuṣita Heaven. Question: Why did he assume the form of a white elephant and not something else? 2. Explaining dwelling in the womb: that is, entering the mother's womb with correct wisdom. All ordinary beings enter the mother's womb with erroneous wisdom; the Bodhisattva's mindfulness is unfailing, hence it is called entering the mother's womb with correct wisdom. Dwelling in the intermediate existence, he knows the intermediate existence; when entering the womb, he knows he is entering the womb; at the stage of the kalala, he knows it is the kalala, when in the first seven days the red and white seminal fluids merge; at the stage of the arbudam, in the second seven days it resembles a silkworm cocoon; at the stage of the ghana, in the third seven days it is like curdled milk; at the stage of the five vesicles, and at the time of birth, he is unfailing in his mindfulness in all of them; this is called entering the mother's womb with correct wisdom. Furthermore, when other people dwell in the intermediate existence and enter the mother's womb desiring rebirth, they give rise to inverted and impure thoughts toward their parents. The Bodhisattva does not do so; with correct wisdom, he clearly recognizes the continuum of father and mother and enters the womb; this is called correct wisdom. 3. Explaining the mark of emerging from the womb: this Bodhisattva, having completed ten months, with correct wisdom and unfailing mindfulness, emerged from the womb via the right flank. Falling to the ground at birth, he immediately walked seven paces and uttered from his own mouth: "In heaven above and on earth below, only I am supreme." When he was first born, there were thirty-two auspicious signs in the realm, as explained in detail in the Ruìyìng jīng. Then, when he was shown to the physiognomist Asita, seeing that the prince's body was complete with the thirty-two marks and eighty minor signs, Asita immediately wept. The king, fearing misfortune, asked Asita: "Is my son inauspicious that you shed tears of grief?" The ṛṣi replied: "It is auspicious and without misfortune; the prince's marks and signs are distinct. If he remains at home, he will become a wheel-turning sage king, a flying emperor, ruling over the four continents and transforming the world through the ten virtues. If he leaves household life, he will certainly become a self-awakened Buddha and liberate myriad people. However, the prince's marks and signs are distinct; he will certainly not remain at home to become a wheel-turning king. If he leaves household life, he will surely attain Bodhi and liberate gods and humans. Grieved that I am old and will not behold the arising of the Buddha, I shed tears of sorrow." The reason he adorned his body with the thirty-two marks and eighty minor signs was to make it a vessel for attaining sambodhi. Question: Why are thirty-two marks and eighty minor signs manifested? Answer: Because such is the dharma for the adornment of Buddhahood. 4. Explaining leaving household life: at this time, as the Bodhisattva gradually grew up, he went out of the four city gates and saw the sufferings of old age, sickness, and death; feelings of disgust and fear arose. At midnight he leaped over the city walls, left household life, practiced austerities for six years, and ate the rock-sugar milk-rice offered by the brāhmaṇa Nandā, enhancing his body with sixteen meritorious qualities. 5. Explaining the mark of subduing the demons: beneath the Bodhi tree, he routed the demon horde of eighteen thousand billion ghost soldiers; the demon king suffered total defeat, and the ghost soldiers retreated and scattered. 6. The mark of attaining the Way: after the demon horde scattered, he gathered his mind and sat upright; in the fourth dhyāna, he dwelt in middle forbearance, cultivated contemplation, and completed one kṣaṇa of middle forbearance, one kṣaṇa of upper forbearance, and one kṣaṇa of the worldly supreme dharma. Giving rise to the true untainted [wisdom], with thirty-four minds he attained anuttarasamyaksaṃbodhi. The thirty-four minds are the eight forbearances, eight cognitions, nine unhindered paths, and nine paths of liberation. He was fully endowed with the Buddha's ten powers, four fearlessnesses, eighteen unshared dharmas, three unhindered penetrations, three applications of mindfulness, great compassion, and four unhindered knowledges. Knowing all dharmas collectively and separately, he is therefore called a Buddha. Because the ninth liberation fully endows the knowledge of all aspects and belongs to the future, he is called a Hīnayāna Buddha. 7. Explaining the mark of turning the wheel of the Dharma: in the Deer Park, for the five men including Kauṇḍinya, he turned the wheel of the Dharma of the four noble truths of arising and ceasing three times. Gods and humans attaining the Way served as witness to this, and the Three Jewels thereby appeared in the world. Next, he turned the wheel of the twelve links of dependent origination; next, he turned the wheel of the six pāramitās for the bodhisattvas; this opened the teaching of the three vehicles and is called the Sūtra Piṭaka. Twelve years later, when the Buddha was in the country of Vaiśālī, because the elder's son Sudinna engaged in sexual misconduct, he formulated on this basis the first major offence of the two hundred and fifty precepts. Next, in the city of Śrāvastī, the Buddha addressed the monks: "Those who do not eradicate and extinguish the five fears, five offences, and five enmities, due to these causes and conditions, will suffer immeasurable pain in this world and the future." This is called the Buddha personally speaking the Abhidharma teaching. From this point he turned the wheel of the Tripiṭaka Dharma until nirvāṇa, teaching the disciples of the three vehicles; this is called the mark of turning the wheel of the Dharma. 8. Explaining the mark of entering nirvāṇa: between the twin śāla trees at Kuśinagara, he entered and emerged from the transcendent samādhi in forward and reverse orders; in the fourth dhyāna he entered the fire-radiance samādhi, cremating his body and entering extinction, leaving only relics to serve as fields of merit for humans and gods; body and wisdom both extinguished, he entered nirvāṇa without remainder. This is the stage of the Great Vehicle explained in the Śrāvaka sūtras.

7.12

Third, regarding the evaluation: Question: In the śrāvaka sūtras, the three vehicles are opened. Why do [practitioners of] the two vehicles sever defilements in their present lifetime, whereas a bodhisattva does not sever defilements at all from the initial resolve of the mind right up until subduing Māra? Answer: Śrāvakas and pratyekabuddhas are repulsed by and distressed with saṃsāra and seek nirvāṇa for themselves, not to benefit other beings. Therefore, they eagerly grasp the real and sever defilements; when their defilements are exhausted, they do not undergo rebirth, but enter nirvāṇa. Bodhisattvas possess great compassion and pity, desiring to liberate all beings; they undergo the sufferings of saṃsāra in order to teach and transform sentient beings. When sentient beings' roots of goodness for transcending the world have fully ripened, [the bodhisattva] then attains the path, teaches the doctrine of the three vehicles, and together with persons of the three vehicles enters nirvāṇa. If they severed defilements in the causal stage, they would not be able to undergo rebirth, and how then could they benefit beings? For this reason, they endure saṃsāra without severing the fetters, remaining within saṃsāra for three asaṃkhyeya [kalpas] to teach and transform sentient beings, so that they may leave the three realms together. The intent in not severing the fetters lies herein. Question: If a bodhisattva can sever defilements and, through vows, supernormal powers, and responsive transformation, benefit beings, why must they retain the defilements to undergo rebirth? Answer: Severing defilements and undergoing rebirth through vows, supernormal powers, and responsive transformation is what is taught in the Mahāyāna, not what is elucidated in the Tripiṭaka [teaching]. Why is this so? Undergoing rebirth through vows upon severing defilements is what the shared teaching explains; undergoing rebirth through supernormal powers with a body of dharmic nature is what the distinctive teaching explains; and responsive rebirth with the dharma-body is what the perfect teaching explains. Question: For what reason can the doctrine of the śrāvaka sūtras not discuss undergoing rebirth upon severing defilements? Answer: The Tripiṭaka teaching primarily transforms the Hīnayāna, and only secondarily transforms bodhisattvas. If it were taught that bodhisattvas undergo rebirth with their defilements exhausted, [practitioners of] the two vehicles would suspect: 'If one can undergo rebirth even when defilements are exhausted, will the śrāvakas who attain the fruit of arhatship perhaps also undergo rebirth again?' Therefore, it does not speak of bodhisattvas undergoing rebirth upon severing defilements. Question: If it does not speak of bodhisattvas undergoing rebirth upon severing defilements for fear that the two vehicles would give rise to doubts, then the Mahāyāna *Vaipulya* [sūtras], the *Mahāprajñāpāramitā*, and the three vehicles of the shared teaching likewise ought not to say that bodhisattvas sever defilements and undergo rebirth using vows and supernormal powers. Answer: These are the teachings of raw curds and cooked curds. As the two vehicles gradually ripen and their faithful understanding becomes clear, upon hearing of the deeds of bodhisattvas their minds have no doubts. Hence the *Lotus Sūtra* states: 'After this, their minds came to mutual trust, entering and leaving without difficulty, yet what he stayed in remained as before in his original place.' Question: Is the doctrine of the bodhisattva elucidated in the śrāvaka sūtras spoken by the Buddha, or was it spoken by the śrāvaka disciples after the Buddha passed away? Answer: Some was spoken by the Buddha, and some was spoken by the arhats in composing the *Vibhāṣā-abhidharma*. Question: Which is spoken by the Buddha, and which is spoken by the arhats? Answer: What states that a bodhisattva, from the initial resolve of the mind right up until sitting at the place of the path without severing the fetters, severs both [the defilements themselves] and the habit-energies, is spoken by the Buddha. How is this known? Treatise Master Nāgārjuna answered the Sarvāstivādins: 'That the bodhisattva in his final body does not sever defilements is a conventional teaching spoken by the Buddha.' There are also things spoken by the arhats after the Buddha passed away, such as the statement: 'In the first asaṃkhyeya [kalpa] he does not know himself that he will become a Buddha; in the second asaṃkhyeya he knows himself that he will become a Buddha but does not declare it with his mouth; and in the third asaṃkhyeya kalpa he clearly knows himself that he will become a Buddha and also utters words to tell others.' This meaning was not spoken by the Buddha in the Tripiṭaka, but was rather the arhats' composing of the *Vibhāṣā* to explain the doctrine of the bodhisattva. Question: If the Buddha himself taught the Tripiṭaka teaching elucidating the doctrine of the bodhisattva, then it is trustworthy. If it was spoken by the arhats, how can it be trusted? Answer: Since the arhats were noble ones who together gathered the Buddha's intent in the Tripiṭaka teaching to elucidate the doctrine of the bodhisattva, how could it be completely errant? Question: If so, why does the *Dà zhìdù lùn* refute it one by one from beginning to end? Answer: Nāgārjuna wished to express the Mahāyāna and illuminate the path traversed by bodhisattvas; using the great to refute the small, all can be refuted. If one considers it from the standpoint of the Hīnayāna elucidating the tradition of the Tripiṭaka, compiled by arhats and noble ones, how could it suddenly be perverse and errant? If the arhats' exposition of the doctrine of the bodhisattva in the śrāvaka sūtras were utterly perverse and errant, how could ordinary Dharma masters in the final age have an erroneous exposition? Since an ordinary person's explanation of the Hīnayāna cannot be permanently relied upon, how could deep Mahāyāna sūtras be discussed emerging from delusional sentiments? Therefore, we know that although it was not spoken by the Buddha, if it is a treatise composed by arhats, it must also be accepted with faith.

7.13

Fourth, interpreting the meaning of Pure Stainless Renown (Vimalakīrti) in terms of the stages of the Tripiṭaka teaching: it is precisely the stage of middle patience, one destined to succeed [to Buddhahood]. The path of the six perfections is precisely the meaning of 'pure'. Why is this so? Among the three medicines there are none of the three sicknesses; the six perfections are the truth of the path, which is precisely the meaning of 'pure'. Hence the *Lotus Sūtra* states: 'Again I see the Buddha's sons practicing various activities, seeking unsurpassed wisdom; for them he preaches the pure path.' The great being Vimalakīrti accomplished the six perfections, which is precisely the meaning of 'pure'. Being free from the defilements of the six faults, he is said to be 'stainless' (vimala). Through a semblance understanding, he inwardly accords with the principle of the four truths of arising and ceasing, and outwardly accords with faculties and conditions, assisting Śākyamuni Tathāgata in revealing the teaching of the three vehicles; hence he is called 'Pure Stainless Renown' (Vimalakīrti). Thus in the 'Expedient Means' chapter he manifests illness and preaches for the kings and elders the teachings of impermanence, suffering, emptiness, non-self, and impurity, rebuking everyone and encouraging them to seek the fruit of Buddhahood—his intent lies precisely herein. Question: Vimalakīrti humbled the śrāvakas and rebuked the bodhisattvas; this is an inconceivable stage of practice, so how can it be evaluated using the stage of the bodhisattva elucidated in the śrāvaka sūtras? Answer: A bodhisattva abiding in the inconceivable liberation can manifest in various ways; could he not manifest the appearance of a bodhisattva elucidated in the śrāvaka sūtras to assist Śākyamuni in propagating the transformation? Question: Why is it that, when transforming the kings and elders, he manifests the form of a Tripiṭaka bodhisattva and speaks the Dharma, whereas in rebuking the śrāvakas and bodhisattvas, he manifests the inconceivable teaching of the Mahāyāna? Answer: For worldly ordinary beings within the realms, their defilements and karmas are not yet eliminated, so he speaks the four truths of arising and ceasing; this is precisely an antidote. For the arhats and bodhisattvas, the causal sickness within the realms has already been eliminated, and they are deluded only with regard to the principle of the inconceivable three truths; therefore he speaks the three kinds of four truths to humble the śrāvakas, and speaks the four real truths of non-action to rebuke the bodhisattvas.

7.14

Fascicle Seven of the Meaning of the Four Teachings

Linked texts (1)

四教義 — Classical Chinese