Aspects of Mahayana Buddhism and its Relation to Hinayana c8.s3.1

c8.s3.1

An adept as soon as he brings his mind up to the pitch described above¹ goes beyond the pṛthagjanabhūmi (plane of an ordinary being) and becomes definitely a bodhisattva. He can now be regarded as a member of the Tathāgata family,² becomes irreproachable (anavadya) by any taint relating to birth (sarvajātivādena), ceases from worldly existences, proceeds on in the transcendental existences, becomes established in the bodhisattvadharmatā and well established in the rank of a bodhisattva, comprehends sameness, and is destined to be included in the family of Tathāgatas of all times (past, present and future) and ultimately attains Sambodhi. Such bodhisattvas while in this bhūmi have prāmodya (joy), prasāda (faith), prīti (pleasure), utplāvanā (elation), udagri (exaltation), usī (fragrance), utsāha (energy), and become asamrambha (devoid of pride), avihimsā (devoid of malice) and akrodha (devoid of anger). The Jinaputras become joyous on remembering the Buddhas, their dharmas, the Bodhisattva practices, the pāramitā purifications, etc.³ They are pleased also because they know that they are out of worldly matters, nearing the Buddhabhūmi, the Jñānabhūmi, and cut off from births in hell or any lower form of existence. They are the refuge of all beings, and are always within the close view of the Tathāgatas. They are devoid of all sorts of fear⁴ because they have no love for self or for things. They do not expect any service from others; on the other hand, they are prepared to render service to all beings. As they have no conception of self, they cannot have any fear of death, as they know that when they are dead, they will always be with Buddhas and Bodhisattvas.