The Srimala Devi Sutra
The Lion's Roar of Queen Srimala Discourse
A Buddhist Scripture on the Tathagatagarbha Theory
Translation of the lost Sanskrit work made from a collection of the
Chinese, Japanese, and Tibetan versions.
Translated by Alex and Hideko Wayman
Alex Wayman is a professor of Sanskrit at Columbia University.
The translation was first published in 1974 by Columbia University
Press.
Currently published in Delhi, India by Motilal Banarsidass Publishers.
ISBN: 81-208-0731-6
---o0o---
Prologue
This is what I once heard. The Lord was dwelling in the Jetavana of
Anathapindika's park in Sravasti. King Prasenajit of Kosala and his
Queen Mallika had believed in the Buddha's Doctrine for only a short
time. Now they engaged in conversation.
"O great king, our daughter Queen Srimala is profound and clever. If she
were just to see the Buddha, she would understand the doctrine with
little difficulty and she would have no doubts about the Buddha's
teaching."
King Prasenajit said to Queen Mallika: "We
should send a message to Queen Srimala to arouse her interest."
Queen Mallika replied: "Yes, this is the
time."
Then King Prasenajit and Queen Mallika
composed a letter praising the infinite merit of the Tathagata and sent
it by a court official named Chandra. He proceeded to Ayodhya, then to
the ladies' quarters of the palace, bowed to Queen Srimala, exchanged
salutations, and handed Queen Srimala the letter.
Chapter One
Eliminating All Doubts
1. Praises of the
Infinite Merit of the Tathagata
The queen, with joyful respect to her father
and mother, touched her head with it, and read it, then stating, "The
letter has an auspicious meaning." Convinced of the meaning, she touched
it with her head, deeply moved with wonder, and spoke these verses
before her retinue and Chandra:
It is said that the voice of a Buddha is most
rare in the world. If this saying be true, I must serve thee.
If the Lord Buddha may come for the sake of
the world, may he, with compassion, come here on behalf of the teaching
for me!
At that very instant, the Lord approached in
the space [in front], and she saw the inconceivable body of the Buddha
seated there, emitting pure light rays. Queen Srimala and her retinue
respectfully bowed with folded hands at their heads, and she praised the
best of speakers:
Lord, there is nothing comparable to your
bodily form and glory. I bow to you, the Lord of the world, matchless
and incomparable.
Your bodily form and knowledge are
unimaginable. Your Buddha nature does not perish; so it is right to take
refuge in you, the sage.
With matchless skill you have overcome the
faults of body and mind. I bow to you, King of the Doctrine, who have
acquired the stage without loss.
You are the Lord with knowledge body, who has comprehended all the
knowable. I bow to you who have attained the ultimate of all the Buddha
natures.
Homage to you, the infinite. Homage to you,
beyond comparison. Homage to you, whose nature is matchless. Homage to
you, whose form is limitless.
May the Lord now protect me and quicken the seed of enlightenment. May
the sage benefit me in this and subsequent lives.
The Lord spoke forth: "Queen, in your former
lives I have made you practice toward enlightenment; and in future lives
I shall assist you." Queen Srimala prayed: "Whatever the merit I have
performed in this and in other lives, by that merit, Lord, may I always
see you, assisting me."
Thereupon, Queen Srimala along with all her
lady attendants and entire retinue bowed to the feet of the Lord. The
Lord prophesied to Queen Srimala amid the assembled group that she would
attain the incomparable right perfected enlightenment.
"Queen, by reason of your virtuous root formed of the merits accumulated
by praising the genuine qualities of the Tathagata, you, for
incalculable aeons, will experience perfect sovereignty among gods and
men. In all your lives you will not fail to see me. Just as you now
praise me face to face, so you will continue praising. And you will also
make offerings to innumerable Buddha Lords.
"After 20,000 aeons you will become the
Tathagata-Arhat-Samyaksambuddha Samantaprabha. At that time, in your
Buddha land there will be no evil destiny. Besides, at that time the
sentient beings will stay on the path of ten virtuous actions; those
beings will not have sickness or old age or disagreeable disturbances;
and even the names of the path of unvirtuous actions will not be
mentioned.
"Any sentient being born in that Buddha land
will surpass the Paranirmitavasavartin deities in pleasure; glory of
shape and color; splendor in the sense objects of form, sound, odor,
smell, tangibles; and ecstasy of that sentient being in all enjoyments.
"Queen, any sentient being born in that Buddha land will also be
installed in the Great Vehicle. Accordingly, Queen, at that time the
beings who have created virtuous roots will all gather in that Buddha
land."
While Queen Srimala was hearing the sublime
prophesy, uncountable gods and men were inspired to be born in that
Buddha land. And the Lord prophesied that all of them would be born in
that world-region.
2. Ten Great Vows
Thereupon, Queen Srimala, having heard the
prophecy about herself directly from the Lord, joined her hands in
salutation and made the ten great vows:
(1) "Lord, from now on, and until I attain enlightenment, I hold to this
first vow, that I shall not permit any thought of violating morality.
(2) "Lord, from now on, and until I attain enlightenment, I hold to this
second vow, that I shall not allow any thought of disrespect toward the
teachers.
(3) "Lord, from now on, and until I attain enlightenment, I hold to this
third vow, that I shall not allow any thought of anger or ill-will
toward sentient beings.
(4) "Lord, from now on, and until I attain enlightenment, I hold to this
fourth vow, that I shall not allow any thought of jealousy toward the
glory of others or the perfections of others.
(5) "Lord, from now on, and until I attain enlightenment, I hold to this
fifth vow, that I shall not allow any thought of covetousness, no matter
how meager the donated food.
(6) "Lord, from now on, and until I attain enlightenment, I hold to this
sixth vow, that I shall not accumulate wealth for my own use, but shall
deal with it to assist the poor and friendless.
(7) "Lord, from now on, and until I attain enlightenment, I hold to this
seventh vow, that with the four article of conversion I shall benefit
the sentient beings and not convert them for my own sake; indeed, I
shall seek to convert the sentient beings with my mind unoccupied with
material things, ever unsatisfied, and not retreating.
(8) "Lord, from now on, and until I attain enlightenment, I hold to this
eighth vow, that when in the future I observe sentient beings who are
friendless, trapped and bound, diseased, troubled, poor and miserable, I
shall not forsake them for a single moment until they are restored.
Lord, seeing them afflicted by suffering, I shall liberate them from
each of those sufferings; having conferred goods upon them, I shall
leave them.
(9) "Lord, from now on, and until I attain enlightenment, I hold to this
ninth vow, that when I see persons with sinful occupations such as
dealing in pigs, and those who violate the Doctrine and Disciple
proclaimed by the Tathagata, I shall not take it lightly; and wherever
my residence in towns, villages, cities, districts, and capitals, I
shall destroy what should be destroyed and shall foster what should be
fostered. Why so? Lord, by destroying and by fostering, the Illustrious
Doctrine will long remain in the world, the bodies of gods and men will
thrive, and evil destinies will fade. And the Lord, having turned the
Wheel of the Doctrine, will continue to turn the Wheel of the Doctrine.
(10) "Lord, from now on, and until I attain enlightenment, I hold to
this tenth vow, that, having embraced the Illustrious Doctrine, I shall
not forget it even in a single thought. Why so? Lord, if one forgets the
Illustrious Doctrine, he forgets the Great Vehicle. If he forgets the
Great Vehicle, he forgets the Perfections. If he forgets the
Perfections, he discards the Great Vehicle. Lord, the Bodhisattva
great-being who is uncertain about the Great Vehicle become averse to
embracing the Illustrious Doctrine and is occupied with his own fancy;
he reaps the fortune of entering the stage of the spiritually immature
ordinary person. Lord, this I see to be a great disadvantage and harm.
Lord, I foresee the perfection of aim yielding incalculable benefit for
myself and future Bodhisattvas through embracing the Illustrious
Doctrine; and so I take this vow to embrace the Illustrious Doctrine.
"Lord, I take those ten great vows in the
presence of the Lord. For that, may the Master of Dharma himself now be
my witness! Although they may be taken face to face with you the
Teacher, some sentient beings with meager roots of virtue might think,
'Oh, those ten great vows are difficult to uphold,' and would have doubt
or hesitation toward me. Lord, by so thinking they would incur for a
long time much harm, suffering, and disaster. Lord, for the sake of
helping precisely such persons, I wish to perform in the presence of the
Lord this 'Blessing of Truth.'
"Lord, just as surely as I have taken exactly
these ten great vows, and if they are just as stated by me, then, Lord
by dint of this, my word of truth, may a shower of heavenly flowers
descend upon the group and may divine sounds be heard sounded!"
No sooner had Queen Srimala uttered those words than there descended a
shower of heavenly flowers, and heavenly sounds were heard in the air.
The Lord said, "Queen, that is so! Just as you performed the 'Blessing
of Truth,' so it happened, and in no other way." The entire retinue,
having witnessed the marvelous supernatural phenomenon and having heard
that conception through divine sounds, were free from doubt and
experienced the most intense joy. The whole retinue took a vow that they
would be together with Queen Srimala, and the Lord prophesied that they
would accordingly not be separate from her.
Chapter Two
Deciding the Cause
3. Three All-inclusive Aspirations
Then Queen Srimala in the presence of the
Lord formed three great aspirations:
(a) "Lord, by this blessing of truth and by the virtuous root consisting
of accumulated merit from bringing benefit to innumerable sentient
beings, may I comprehend the Illustrious Doctrine in all my lives.
(b) "Lord, having obtained the comprehension
of the Illustrious Doctrine, may I teach the Doctrine to the sentient
beings without rest or weariness. This is my second great aspiration.
(c) "Lord, while teaching the Illustrious Doctrine, then, without regard
to my body, life force, or possessions, may I seek to protect and to
uphold the Illustrious Doctrine. This is my third great aspiration.
Then the Lord elucidated the great scope of
Queen Srimala's three great aspirations: "Queen, for example, if all
forms were to be collected together in the realm of space, it would hold
them all and extend beyond. In the same way, when all Bodhisattva
aspirations as numerous as the sands of the Ganges are taken together
within the three great aspirations, those three great aspirations
include them and extend beyond."
4. Embrace of the Illustrious Doctrine
Then Queen Srimala implored the Lord with
these words: "Furthermore, when I am teaching the scope of the great
aspirations, may the Tathagata's power make me eloquent." The Lord
replied, "Queen, by permission of the Tathagata, you shall be eloquent!"
Queen Srimala appealed to the Lord with these words: "Lord, the
Bodhisattva aspirations as numerous as the sands of the Ganges are all
collected and included in one great aspiration, namely the embrace of
the Illustrious Doctrine. Thus the embrace of the Illustrious Doctrine
is of great scope." The Lord replied, "Queen, very good, very good! Your
insight and means are profound. Queen, whatever the sentient beings to
whom you teach the Doctrine, they are rare who will comprehend the
meaning: they are ones who for a long time generated the roots of virtue
under many Buddhas. Queen, just as you embrace, teach, and explain the
Illustrious Doctrine, in the same way the Tathagatas of the past,
present, and future embrace, teach, and explain the Illustrious
Doctrine, have explained it and will explain it. Queen, I also, having
now attained the supreme Revelation-Enlightenment, embrace and teach the
Illustrious Doctrine and explain it in many ways. Queen, while I now
embrace, teach, and explain the Illustrious Doctrine in many ways, there
is no end or limit to the merits of embracing the Illustrious Doctrine.
The insight and eloquence of the Tathagata are also without end or
limit. Why so? Queen, because this embrace of the Illustrious Doctrine
has far-ranging meaning and great benefit." Queen Srimala implored the
Lord with these words: "Lord, may the Tathagata's power make me also
eloquent to teach the far-ranging meaning!" The Lord replied: "Queen, as
you know that the time for it has come, may you preach eloquently!"
[a. Teaching in the Scope of the Great Aspirations]
Thereupon, with the Lord's permission, Queen
Srimala appealed to the Lord with these words:
"Lord, the embrace of the Illustrious Doctrine will perfect all the
innumerable Buddha natures. The embrace of the Illustrious Doctrine
includes the 84,000 doctrine gates. For example, at the time of new
differentiation of the worlds there came a great cloud which poured down
innumerable colors and poured down innumerable jewels. In the same way,
this embrace of the Illustrious Doctrine pours down countless
maturations of merit and pours down countless knowledge jewels. For
example, at the time of new differentiation of the worlds, a great
chiliocosm of worldly realms was the birthplace and from that arose
myriad sets of four continents of various shapes and colors and
tremendous numbers of lesser satellite continents. In the same way, the
embrace of the Illustrious Doctrine is the source yielding the Great
Vehicle, and is the immeasurable womb giving rise to all the magical
deeds of the Bodhisattva and the various entrances into the light of the
Doctrine, as well as to all mundane perfection, all mundane mastery, and
all supramundane bliss not previously experienced by gods and men.
"Lord, for example, the great earth supports
the four great burdens. What are the four? They are: the great ocean;
all the mountains; all grass, herbs, shrubs, trees, and harvest; all the
host of sentient beings. In the same way, a good son of the family or
good daughter of the family who embraces the Illustrious Doctrine
supports four great burdens even greater than those of the great earth.
What are the four? As follows: 1. The good son of the family or good
daughter of the family who for the sentient beings without spiritual
guides, not hearing the Illustrious Doctrine, and lacking the Doctrine,
turns them to virtuously apply themselves to the root of virtue of
achieving the perfections of gods and men, supports a great burden
greater than the earth's. 2. The good son of the family or good daughter
of the family who acts to add certain sentient beings to the Vehicle of
Disciples supports a great burden greater than the earth's. 3. The good
son of the family or good daughter of the family who acts to add certain
sentient beings to the Vehicle of the Self-Enlightened supports a great
burden greater than the earth's. 4. The good son of the family or good
daughter of the family who acts to add certain sentient beings to the
Great Vehicle supports a great burden greater than the earth's. Those
four are the four great burdens. The good son of the family or good
daughter of the family who embraces the Illustrious Doctrine, and
carries those four great burdens greater than the earth's, carries an
infinite burden, becomes for all sentient beings spontaneously friendly,
compassionate, giver of solace, merciful, and is called 'world mother of
the Dharma.'
"Lord, for example, this great earth is a source for the four kinds of
jewels. Of what four kinds? A source for priceless jewels, for superior
jewels, for medium-quality jewels, for inferior jewels. Just as the
great earth is a source of the four kinds of jewels, so also the
sentient beings who depend on the good son of the family or good
daughter of the family who has embraced the Illustrious Doctrine gain
four precious things superior to all jewels. What are the four? The
sentient beings who depend on that good son of the family or good
daughter of the family as a spiritual guide gain the treasure of merit
that achieves the perfections of gods and men. They gain the acquirement
of virtuous root for approaching the Vehicle of Disciples. They gain the
acquirement of virtuous root for approaching the Vehicle of the
Self-Enlightened. They gain the lofty collection of merit for
approaching the Perfect Buddha (Samyaksambuddha). Thus, the sentient
beings who depend on the good son of the family or good daughter of the
family with embrace of the Illustrious Doctrine gain four great precious
things superior to all jewels. The expression 'infinite source of jewel
treasure' refers to embrace of the Illustrious Doctrine.
[b. Teaching the Far-ranging Meaning]
"Lord, the embrace of the Illustrious
Doctrine is called 'embracer of the Illustrious Doctrine.' The
Illustrious Doctrine is not one thing and the embracer of the
Illustrious Doctrine something else. That embracer of the Illustrious
Doctrine is himself the Illustrious Doctrine. Neither is he different
from the Perfections, nor are those different from the embracer of the
Illustrious Doctrine. Lord, that embracer of the Illustrious Doctrine
himself is the Perfections. For what reason?
"When the good son of the family or the good
daughter of the family who embraces the Illustrious Doctrine matures any
sentient beings by giving (dana) -- if they are ones who can be matured
by giving -- then by the donation of his major or minor limbs, they
become matured. In that way, the matured ones are placed in the
Illustrious Doctrine. This is his Perfection of Giving.
"When he matures any sentient beings by
morality (sila) -- if these sentient beings can be matured through his
guarding the six senses and purifying the actions of body, speech, and
mind -- then by his dignified bearing he protects and matures their
minds. They having been thus matured are installed in the Illustrious
Doctrine. This is his Perfection of Morality.
"When he matures any sentient being by
forbearance (ksanti) -- if these beings scold, insult, or threaten him
-- he shows no ill will but seeks to heal and thus to mature by the
illustrious power of forbearance. By his maintaining facial composure,
he protects and matures their minds. Being so matured they are installed
in the Illustrious Doctrine. This is his Perfection of Forbearance.
"When he matures any sentient beings by
striving (virya), he matures these beings by his not having a torpid
mind, not being lazy, having great aspiration, and possessing great
enterprise of striving. By his control of dignified bearing he protects
and matures their minds. They having thus matured are installed in the
Illustrious Doctrine. This is the Perfection of Striving.
"When he matures any sentient beings by
meditation (dhyana), he matures them by having an undisturbed mind, his
mind not straying outside and having no mistake of mindfulness. By not
being sidetracked though he act for a long time or speak for a long
time, he protects and matures their minds. They having been so matured
stay in the Illustrious Doctrine. This is the Perfection of Meditation.
"When he matures any sentient beings by
insight (prajna), he matures them by responding confidently to their
questions about meaning, and by explaining all technical treatises,
sciences, and arts. He protects and matures their minds by mastering
problems of the sciences and the arts. They being thus matured abide in
the Illustrious Doctrine. This is his Perfection of Insight.
"Lord, that being the case, the Perfections
are not one thing, and the embracer of the Illustrious Doctrine
something else. The embracer of the Illustrious Doctrine is himself the
Perfections.
[c. Teaching the Great Meaning]
"Lord, may the Tathagata's power make me also
eloquent to teach the great meaning!" The Lord spoke: "Queen, by
permission of the Tathagata, you shall be eloquent!" Thereupon, Queen
Srimala appealed to the Lord with these words:
"Lord, the embracer of the Illustrious Doctrine is called 'embracer of
the Illustrious Doctrine.' The embracer of the Illustrious Doctrine is
not one thing and the embrace of the Illustrious Doctrine something
else. The embracer of the Illustrious Doctrine is himself the embrace of
the Illustrious Doctrine. For what reason? The good son of the family of
good daughter of the family who embraces the Illustrious Doctrine
renounces three accessories for the sake of making [persons] embrace the
Illustrious Doctrine. The three are body, life force, and possessions.
Lord, the good son of the family or good daughter of the family by
renouncing his body, thus obtaining the body of the Buddha, is equal to
the uttermost limit of samsara; thus obtaining freedom from old age,
sickness, and death, is indestructible; thus being permanent, steadfast,
calm, and eternal, is free from [ordinary] passing away and is endowed
with boundless inconceivable merits; reaching the Dharmakaya of the
Tathagata. Lord, the good son of the family or good daughter of the
family by renouncing his life force, thus being stationed in the
wondrous activity of the Buddha's Doctrine, is equal to the uttermost
limit of samsara; is free from [ordinary] passing away and is endowed
with all the boundless, permanent, and inconceivable merits; achieving
all the profound Buddha Dharma. Lord, the good son of the family or good
daughter of the family by renouncing possessions, thus being honored by
all sentient beings, is equal to the uttermost limit of samsara; is
indestructible, devoid of discursive thought; and endowed with
boundless, permanent, and inconceivable merits that are unshared with
other sentient beings; being honored by all sentient beings. Lord, in
that way the good son of the family or good daughter of the family who
embraces the Illustrious Doctrine and renounces these three accessories
acquires those extraordinary three [sets of] merits; and [besides] is
given a prophecy by all the Buddhas.
"Lord, at the time of decline of the Doctrine, when monks, nuns, male
and female laymen quarrel with each other to break up into many sects,
whatever good son of the family or good daughter of the family
delighting in the Doctrine which is without deceit or falsehood, for the
sake of maintaining the Illustrious Doctrine, creates a Bodhisattva
group of those who have the Doctrine would certainly be the good son of
the family or good daughter of the family to obtain a prophecy from all
the Buddhas because of that activity.
"Lord, I suppose the embrace of the Illustrious Doctrine is thus the
great striving (mahavirya). In this case, the Lord himself is the Eye,
is the Knowledge (jnana), is the root of all the Doctrines. The Lord is
omnipotent, is the resort."
Then the Lord, rejoicing at Queen Srimala's explanation that the embrace
of the Illustrious Doctrine is the great striving, said, "Queen, exactly
so! Queen, the embrace of the Illustrious Doctrine is the great
striving.
"Queen, for example, a small blow that
pierces a sensitive spot of a strong man gives him a pain. In the same
way, even a little embrace of the Illustrious Doctrine that pierces the
sinful Maras, makes them suffer and groan. Queen, I do not notice any
other virtuous doctrine so piercing the sinful Maras and making them
suffer and groan as this little embrace of the Illustrious Doctrine.
"Queen, for example, the chief bull in height
and breadth is superior to all the heard of cows and, shining,
outshines. In the same way, even a little embrace of the Illustrious
Doctrine of the Great Vehicle, because of its expanse, is superior to
all the virtuous doctrines of the Vehicles of the Disciples and the
Self-Enlightened.
"Queen, for example, Sumeru, king of mountains, in loftiness and breadth
is superior to and towers above all mountain chains. In the same way,
when the person of the Great Vehicle with no care for his body and life
force, and with a generous mind, has embrace of the Illustrious
Doctrine, this, because of its expanse, is superior to all the virtuous
natures of those newly entered in the Great Vehicle who still care for
body and life force. How much more superior to the [virtuous natures of
the] other two [vehicles]!
"Queen, that being the case, you should install the sentient beings into
the holding and embrace of the Illustrious Doctrine. You should make
them rely upon it, extol it, rejoice in it, hold it aloft, and display
it. Queen, the embrace of the Illustrious Doctrine is of great purpose,
of great fruit, of great benefit. Queen, although I have already
explained for incalculable eons the merit and benefit of embracing the
Illustrious Doctrine, I still have not come to the end of explaining the
merit and benefit of embracing the Illustrious Doctrine. Queen, the
embrace of the Illustrious Doctrine thus possesses infinite merit."
Chapter Three
Clarifying the Final Meaning
5. One Vehicle
"Queen, you must preach eloquently the
embrace of the Illustrious Doctrine that was held by all the Buddhas and
was explained by me." Queen Srimala replied to the Lord, "Very well."
Having thought over the Lord's exhortation, she appealed to the Lord
with these words:
[re Vehicles of Disciples and the Self-Enlightened]
"Lord, what is called the 'Illustrious Doctrine' is a term for the Great
Vehicle. Why so? Because all the vehicles of the Disciples and the
Self-Enlightened and all the mundane and supramundane virtuous natures
are distributed by the Great Vehicle. For example, the four great
streams issue from Lake Anavatapta. In the same way, all the vehicles of
the Disciples and the Self-Enlightened and all the mundane and
supramundane virtuous natures issue from the Great Vehicle. For Example,
whatever seeds there are, and plants, shrubs, herbs, trees, all of them,
based on the great earth and resting on the great earth, sprout and
grow. In the same way, whatever vehicles there be of Disciples and of
the Self-Enlightened and whatever mundane and supramundane virtuous
natures there be, based on the Great Vehicle, sprout and grow. Hence,
Lord, when one is based on the Great Vehicle and embraces the Great
Vehicle, he also has recourse to and embraces all the vehicles of
Disciples and of the Self-Enlightened and all the mundane and
supramundane virtuous natures.
"Lord, you explained six basic topics:
preservation of the Illustrious Doctrine, decline of the Illustrious
Doctrine, the Pratimoksa, the Vinaya, the going forth to the religious
life, and monk ordination; besides, these six topics stem from the
purport of the Great Vehicle. For what reason? Lord, the expression
'preservation of the Illustrious Doctrine' has the purport of the Great
Vehicle, since preservation of the Great Vehicle itself is the
preservation of the Illustrious Doctrine. The expression 'decline of the
Illustrious Doctrine' has the purport of the Great Vehicle, since
decline of the Great Vehicle itself is the decline of the Illustrious
Doctrine. The two Dharmas called Pratimoksa and Vinaya differ as words
but have the same meaning. What is called 'Vinaya' is the instruction
for persons in the Great Vehicle. The reason is that it is for
Tathagatahood and for the going forth to the religious life and monk
ordination. That being the case, what are called 'Vinaya,' and 'the
going forth to the religious life, and monk ordination' stand for the
aggregate of strict morality of the Great Vehicle. Lord, going forth and
monk ordination do not belong to the vehicles of the Disciples and the
Self-Enlightened. Why so? Because going forth and monk ordination are
not for the purpose of being a Disciple or a Self-Enlightened one.
However, because there is Tathagatahood, the Disciples and
Self-Enlightened ones go forth and have monk ordination.
[re Arhats and Pratyekabuddhas]
"Lord, the Arhats and Pratyekabuddhas not
only take refuge in Tathagatahood, but also have fear. This is because
both the Arhats and Pratyekabuddhas hold to the idea of nonforbearing
fear toward all constructions, for example, as though facing an
executioner with uplifted sword. On that account, neither attains the
deliverance that has endless bliss. But Lord, the refuge does not seek a
refuge. Just as sentient beings without a refuge are fearful of this and
that and seek deliverance from this and that, so also the Arhats and
Pratyekabuddhas fear and, beset with fear, the Arhats and
Pratyekabuddhas take refuge in the Lord.
"Lord, not only do the Arhats and
Pratyekabuddhas have fear, but also, that being the case, both have a
remainder of rebirth nature and are eventually reborn. They have a
remainder of resort; hence they are not pure. They have not finished
with karma; hence they have many needs. Besides, they have many natures
to be eliminated; and because those are not eliminated, the Arhats and
Pratyekabuddhas are far away from the Nirvana-realm.
"Lord, what is called 'Nirvana' is a means belonging to the Tathagatas.
A reason is that only the Tathagata-Arhat-Samyaksambuddhas having
attained Nirvana possess all merits, while the Arhats and
Pratyekabuddhas do not have all merits.
"Lord, what is called 'Nirvana' is a means belonging to the Tathagatas.
A reason is that only the Tathagata-Arhat-Samyaksambuddhas having
attained Nirvana possess immeasurable merit, while the Arhats and
Pratyekabuddhas possess measurable merit.
"Lord, what is called 'Nirvana' is a means belonging to the Tathagatas.
A reason is that only the Tathagata-Arhat-Samyaksambuddhas having
attained Nirvana possess inconceivable merit, while the Arhats and
Pratyekabuddhas possess conceivable merit.
"Lord, what is called 'Nirvana' is a means belonging to the Tathagatas.
A reason is that only the Tathagata-Arhat-Samyaksambuddhas having
attained Nirvana have eliminated all the faults to be eliminated and are
completely pure, while the Arhats and Pratyekabuddhas have a remainder
of faults and are not completely pure.
"Lord, what is called 'Nirvana' is a means belonging to the Tathagatas.
A reason is that only the Tathagata-Arhat-Samyaksambuddhas have indeed
attained Nirvana, while the Arhats and Pratyekabuddhas are far away from
the Nirvana realm.
"Lord, concerning the Arhats' and Pratyekabuddhas' realizing their
liberation and gaining the four knowledges, thus reaching the stage of
arrested breath, the deep purport of the Lord analyzes and explains that
as 'attended with remainder' and 'not final meaning.' Why is that?
Because there are two kinds of passing away -- [the ordinary]
discontinuous passing away and the passing away which is the
inconceivable transference. The discontinuous passing away belongs to
the sentient beings who have reconnection (pratisamdhi) [with sense
organs]. The passing away which is the inconceivable transference
belongs to the bodies made of mind (manomaya-kaya) of Arhats,
Pratyekabuddhas, and Bodhisattva great beings who have attained power,
up to their reaching the terrace of enlightenment.
["Attended with Remainder" and "Not Final
Meaning"]
"Lord, among those two kinds of passing away,
it is the knowledge of having gained control over the discontinuous
passing away that occurs to the Arhats and Pratyekabuddhas, and they
think, 'My births are finished.' Having accordingly resorted to a direct
realization of the fruit attended with remainder, the Arhats and
Pratyekabuddhas think, "It was my reliance on the pure life
(brahmacarya).' Having resorted to eliminating all the defilements
accompanying the activities of immature ordinary persons as well as of
gods and men, and all the defilements accompanying the reconnections of
the seven classes of trainees, which they had not previously
accomplished, the Arhats and Pratyekabuddhas think, 'The duty is
accomplished.'
"Lord, they think, 'There is nothing to be
known beyond this.' It is because the Arhats and Pratyekabuddhas have
gained control over the defilements to be eliminated by the Arhat as
well as control over the reconnections in samsara, that it occurs to
them, 'There is nothing to be known beyond this.' However, the person
who thinks, 'There is nothing to be known beyond this,' has neither
eliminated all defilements nor avoided all rebirth. Why is that?
Because, Lord, in the Arhats and Pratyekabuddhas there are still
uneliminated defilements as well as rebirth defilements that have not
been searched out.
"Those defilements are of two kinds, static defilements and mobile
defilements. The static kinds are of four varieties: (1) the static kind
based in a particular viewpoint; (2) the static kind in attraction to
desire; (3) the static kind in attraction to form; (4) the static kind
in attraction to [mundane] gestation. The four static defilements
generate all the mobile defilements. The mobile ones are momentary, to
wit, a moment of consciousness and its associate (a dharma).
"Lord, the nescience entrenchment which has
existed from beginingless time is unconscious. The great power among
those four static kinds is the substratum of all the secondary
defilements, but those four cannot bear comparison with the great power
of the nescience entrenchment in terms of magnitude, portion, count,
example, or cause. That being the case, the nescience entrenchment is
the greatest power; it is also called 'static kind in attraction to
[supramundane] gestation.' For example, the sinful Maras belong to the
Paranirmitavasavartin class of gods; still they surpass those gods in
shape, color, radiance, power, retinue, and lordliness. In the same way,
this nescience entrenchment called 'static kind in attraction to
[supramundane] gestation' surpasses those four by way of entrenchment.
It is the foundation exceeding the Ganges sands of secondary
defilements. It has cohabited a long time with the four defilements. It
cannot be erased by the knowledge of the Disciples and the
Self-Enlightened. It is destroyed only by the enlightenment wisdom of
the Tathagatas.
"Lord, indeed the nescience entrenchment is
of great power. For example, with indulgence as condition and fluxional
action as basic cause, there arises three kinds of gestation. In the
same way, with nescience entrenchment as condition and nonfluxional
action as basic cause, there arise the three bodies made of mind
belonging to the Arhats, Pratyekabuddhas, and Bodhisattvas who have
attained power. The nescience entrenchment is the condition for
manifesting the nonfluxional karma and for the arising of these three
bodies made of mind in three stages. Lord, there being a condition, a
condition arises. That being the case, the nescience entrenchment is the
condition for nonfluxional action and for the three bodies made of mind.
For this reason it has the same name as the static kind in attraction to
[mundane] gestation. However, its action is not common with the static
kind in attraction to [mundane] gestation, since the nescience
entrenchment is indeed different from the four static kinds. It is to be
eliminated by the Buddha stage and to be utterly eradicated by the
enlightenment wisdom of the Tathagata. The reason is that when the
Arhats and Pratyekabuddhas eliminate the four static kinds, they neither
gain the power over the ending of fluxes not do they manage to realize
it directly.
"Lord, 'ending of fluxes' is a term applying to the nescience
entrenchment. That being so, even the Arhats, Pratyekabuddhas, and the
Bodhisattvas in their last life, are obscured and prevented, are
enwrapped and blinded by the nescience entrenchment. That is why they do
not search and do not comprehend this and that nature (dharma). Not
searching and not seeing this and that nature, they do not eliminate
this and that nature which should be eliminated and purified. Since they
do not eliminate or purify those natures to be eliminated, they are
attended with remainder of elimination from faults, i.e., they are not
liberated from all faults. They are subjects attended with remainder of
purity since they are not subjects with complete purity. Their merits
are attended with remainder because they do not have all merits. Lord,
whoever are attended with a remainder of liberation from faults and so
have not been liberated from all faults; who are subjects attended with
remainder of purity and so are not subjects of complete purity; who are
attended with remainder of merits and so do not have all merits are
persons attended with remainder of suffering to search, attended with
remainder of source of suffering to eliminate, attended with remainder
of cessation of suffering to realize directly, and attended with
remainder of path leading to the cessation of suffering to cultivate.
"Lord, whoever are attended with remainder of suffering to search, of
source of suffering to eliminate, of cessation of suffering to realize
directly, and of path leading to the cessation of suffering to cultivate
are persons who have a fractional Nirvana. Those who have attained a
fractional Nirvana, Lord, are called 'directed toward the
Nirvana-realm.' Those who search all suffering, who eliminate all
sources of suffering, who realize directly the cessation of suffering
attain the permanent, calm, and cooled Nirvana in the world destroyed by
impermanence and ever sick, and become the protection and refuge of the
world in a world without protection and refuge. Why so? Because Nirvana
is not attained by those who distinguish superior and inferior natures:
it is attained by those for whom knowledge is equal; it is attained by
those for whom pure knowledge and vision are equal. Therefore, the
Nirvana-realm has a single taste (ekarasa). That is to say, the tastes
of knowledge and liberation are identical. Lord, whichever persons do
not eliminate or purify the nescience entrenchment, are ones without the
single taste of the Nirvana-realm; that is to say, for them, knowledge
and liberation taste different. Why is it so? Because they who do not
eliminate or purify the nescience entrenchment, do not eliminate or
purify the natures to be eliminated that are more numerous than the
sands of the Ganges; and when they do not eliminate or purify the
natures to be eliminated that are more numerous than the sands of the
Ganges, they do not reach, do not experience directly the virtuous
natures more numerous than the sands of the Ganges.
"Lord, that being the case, the nescience entrenchment is the source
from which arise all the [primary] defilements and secondary
defilements, which should be eliminated by contemplation. From that
[nescience entrenchment] there also arise the secondary defilements on
thoughts, on calming, on clear vision, on meditation, on intense
concentration, on equipoise, on yoga, on knowing, on the fruit, on
understanding, on power, on fearlessness.
"Lord, the secondary defilements which are
more numerous than the sands of the Ganges are utterly eradicated by the
enlightenment wisdom of the Tathagatas; and all of them arise from the
nescience entrenchment. The nescience entrenchment is the cause and
condition for all the secondary defilements and their manifestations.
Those manifestations are momentary, a moment of consciousness and its
associate (a dharma). From time immemorial, the nescience entrenchment
has been unconscious. The natures to be eliminated, more numerous than
the sands of the Ganges and which are utterly eradicated by the
enlightenment wisdom of the Tathagatas, are all natures whose substratum
and foundation is the nescience entrenchment. For example, whatever kind
of seed it be, or grass, shrub, herb, or tree, all of them are founded
on soil, germinate on soil, and grow on soil. If the great earth were
shattered, should disintegrate, be displaced, and become nonexistent,
then whatever kind of seed it be, or grass, shrub, herb, or tree, all of
them would be shattered, would disintegrate, be displaced, and become
nonexistent. Lord, in the same way, the natures to be eliminated,
exceeding the sands of the Ganges River, which are all utterly
eradicated by the enlightenment wisdom of the Tathagata, are founded on
the nescience entrenchment, are situated on the nescience entrenchment,
germinate and grow [there]. If the nescience entrenchment were
eliminated or purified and were to become nonexistent, the natures to be
eliminated, exceeding the sands of the Ganges River, which are all
utterly eradicated by the enlightenment wisdom of the Tathagata, would
all be eliminated or purified and become nonexistent."
["Final Meaning" and "One Vehicle"]
"Lord, when all the defilements and secondary
defilements are eliminated, one obtains the inconceivable Buddha natures
exceeding the sands of the Ganges River. Then, as a
Tathagata-Arhat-Samyaksambuddha, one gains the unhindered understanding
of all natures; it is omniscient and all seeing, free from all faults
and possessed of all merits; King of the Doctrine and Lord of the
Doctrine; and, having gone to the stage which is sovereign over all
natures, utters the Lion's roar: 'My births are finished; the pure life
fully resorted to; duty is done; there is nothing to be known beyond
this.' That being so, the Lion's roar of the Tathagatas has final
meaning (nitartha), and explains the meaning straightforwardly.
"Lord, there are also two kinds of knowing indicated by the statement
'There is nothing to be known beyond this.'
"The Tathagata, having shattered and defeated
the four Maras by the incomparable victory of a Buddha, gained the
Dharmakaya which is superior to all the worlds and which cannot
conceivably be witnessed by any sentient being. Having been made Lord of
the Doctrine unhindered in all stages of the knowable, he rightly saw
that there is no duty or stage beyond this to be left over or to be
understood. Having properly entered the supreme incomparable stage which
is fearless and endowed with the power of the ten powers, and having
clearly seen all the knowable with unhindered knowledge, he uttered the
Lion's roar with the knowing, 'There is nothing to be known beyond
this.'
"Lord, the Arhats and Pratyekabuddhas overcame the dangers of samsara
and promptly experienced the pleasure of liberation, rightly observing,
'Thus I have been liberated from the dangers of samsara and will not
again experience the sufferings of samsara.' The Arhats and the
Pratyekabuddhas, having realized, 'There is nothing to be known beyond
this,' decided that they were in the supreme Nirvana stage of the
arrested breath. Furthermore, when they so realized, they were subjects
(dharmin) undeceived regarding that stage. Besides, they insisted on
thinking, 'Without dependence on another, I have attained the [Nirvana]
stage with remainder; I am certainly in the incomparable rightly
completed enlightenment.'
"Why is that so? Because the vehicles of the
Disciples and the Self-Enlightened ones are included in the Great
Vehicle. Lord, 'Great Vehicle' is an expression for Buddha Vehicle. In
that way, the three vehicles are counted as one vehicle (ekayana). By
realizing the 'one vehicle' one attains the incomparable rightly
completed enlightenment. Lord, 'incomparable rightly completed
enlightenment' is an expression for the Nirvana-realm. 'Nirvana-realm'
is an expression for the Dharmakaya of the Tathagata. The ultimate
realization of the Dharmakaya is the One Vehicle. Lord, the Tathagata is
not one thing, and the Dharmakaya something else, but the Tathagata is
himself the Dharmakaya. The ultimate realization of the Dharmakaya is
the ultimate of the One Vehicle. Lord, 'ultimate of the One Vehicle' is
an expression for the absoluteness of the One Vehicle. Why so? Because,
Lord, the Tathagata does not dwell within the limits of time; the
Tathagata-Arhat-Samyaksambuddhas dwell at the uttermost limit. The
Tathagatas do not have a time limit for their compassion or for their
pledge to heal the world. When people exclaim, 'Ah, for the world's
benefit he has compassion without temporal limit, has the pledge without
temporal limit,' they refer to the Tathagata himself! When people
exclaim, 'Ah, for the world's benefit he is the Refuge with imperishable
nature, permanent nature, steadfast nature,' they refer to the Tathagata
himself! Lord, since that is the case, the
Tathagata-Arhat-Samyaksambuddhas in the world without refuge and without
a protector are the imperishable refuge, the permanent refuge, the
steadfast refuge at the uttermost limit.
"Lord, 'Dharma' is an expression for teaching the path of One Vehicle.
'Samgha' is an expression for the host of the three vehicles. The second
one of these refuges is the ancillary refuge of the first one and is not
the highest refuge. Why is it so? Because the Dharma which teaches the
path of the One Vehicle is the ultimate realization of the Dharmakaya,
and beyond this [the Dharmakaya] there is nothing whatever that concerns
the Dharma which teaches the path of the One Vehicle! The host of the
three vehicles takes refuge, through fear, in the Tathagata, then seeks
the method of coming forth [in the religious life], studies and
practices, and becomes directed toward the incomparable right completed
enlightenment. Hence the second refuge is not the highest one; it is the
refuge with temporal limitation.
"Lord, when those sentient beings to be tamed
by the Tathagata go to the Tathagata for refuge, they have faith flowing
from the true nature (dharmata). Therefore, they also go to the Dharma
and to the Samgha of monks for refuge. It is because of their faith
flowing from true nature that they go for refuge to those two refuges.
But when they for refuge to the Tathagata, they do not go for refuge by
reason of faith flowing from true nature. Lord, the going to the
Tathagata for refuge is the actual going for refuge. To the extent the
other two goings for refuge are also actual, one must understand them as
ultimately the same as going to the Tathagata for refuge. The reason is
the Tathagata is not one thing, and the two refuges something else.
Lord, the Tathagata is himself the three refuges. This is because the
Dharma which teaches the path of One Vehicle is the speech of the
Tathagata as Lord of bulls and is the Lion's roar of the Tathagata which
has the four kinds of confidence. It is also because, whatever the
beliefs, they are furnished for the sake of the Mahayanaists by the
Tathagata when he furnishes the means of both vehicles. When there is no
terminology of two vehicles, this is the ultimate case where the One
Vehicle is the genuine vehicle and incorporates the three vehicles.
6. The Boundless Noble Truths
"Lord, when the Disciples and the
Self-Enlightened ones have their one [-sided] knowledge which initially
comprehends the four Noble Truths, they eliminate a certain amount of
static kinds [of defilement]. With that one [-sided] knowledge they
realize directly the four merits of search and so on, and acutely
discriminate the four objects according to their true nature. Lord, in
the supramundane knowledge there is no progression of four knowledges
and no progression of four meditative objects. The supramundane
knowledge which is diamond-like is of nonprogressive nature. Lord, that
being the case, all the Disciples and Self-Enlightened ones actually
know the first kind of knowledge of the Noble Truths which eliminates
static kinds [of defilement], but they do not have the second kind of
knowledge of the Noble Truths for eliminating the static kinds. Lord,
the Tathagata-Arhat-Samyaksambuddhas are outside the sensory domain of
all Disciples and Self-Enlightened ones, and eliminate all the
defilement-stores by inconceivable voidness knowledge. The ultimate
knowledge which disintegrates the entire defilement-store is entitled
'Right Knowledge.' The first kind of knowledge of the Noble Truths is
not the ultimate knowledge but is the knowledge on the way towards the
incomparable right completed enlightenment.
"Lord, the meaning of 'Noble' does not apply
to any of the Disciples or Self-Enlightened ones. Both have a measurable
merit, and because their merit is ancillary to that [Truth] the
Disciples and the Self-Enlightened ones are called 'Noble' (arya). The
Noble Truths are not Truths belonging to the Disciples and the
Self-Enlightened ones and are not merit belonging to them. Lord, these
truths were first discovered by the Tathagata-Arhat-Samyaksambuddhas;
and after being fully understood by them were revealed and taught to the
world which is enclosed in the shell of nescience. That is the way one
should understand the Noble Truths.
7. The Tathagatagarbha
"Lord, the explanation of the meaning of the
Noble Truths should be considered to be profound and subtle, difficult
to understand, incapable of being judged, and not in the domain of
logic. It takes a wise man to appreciate it. It cannot be the concern of
any worldly persons. Why is that? Because this profound teaching
explains the Tathagatagarbha (embryo of the Tathagata). The
Tathagatagarbha is the domain of the Tathagata. It is not the domain of
any Disciple or Self-Enlightened one. Lord, the Tathagatagarbha is the
locus of this explanation of the meaning of the Noble Truths. Because
the locus of the Tathagatagarbha is profound, the meaning of the Noble
Truths is considered to be profound and subtle, difficult to understand,
incapable of being judged, and not in the domain of logic. It takes a
wise man to understand it. It cannot be the concern of any worldly
persons.
"Lord, whoever does not doubt that the
Tathagatagarbha is wrapped up in all the defilement-store, also does not
doubt that the Dharmakaya of the Tathagata is liberated from all the
defilement-store. When anyone's mind reaches the ultimate purport of the
Tathagatagarbha, the Dharmakaya of the Tathagata and inconceivable realm
of the Buddha, he has implicit trust and the conviction in two kinds of
explanation of the meaning of the Noble Truths. The two kinds of
explanation of the meaning of the Noble Truths are difficult to know and
difficult to understand.
"Lord, what are the two kinds of explanation
regarding the meaning of the Noble Truths? The Create and Uncreate
explanations regarding the meaning of the Noble Truths. The Create
explanations of the meaning of the Noble Truths present the four Noble
Truths with intellectual limitation. Why so? Because when one depends on
another person, one does not seek out all suffering, eliminate all
sources of suffering, directly realize the cessation of all suffering,
cultivate all the path leading to the cessation. That being the case,
not only are there both the constructed and the unconstructed samsara,
but also there are both the constructed and unconstructed Nirvana. Lord,
the uncreate explanations of the meaning of the Noble Truths present the
Noble Truths without intellectual limitation. Why so? Because in
dependence on oneself, one seeks out all deepfelt suffering, eliminates
all deepfelt sources of suffering, directly realizes the deepfelt
cessation of all suffering, cultivates all the deepfelt path leading to
the cessation. That being the case, those explanations by the Tathagata
of the four Noble Truths become eight kinds (four Create and four
Uncreate) of Noble Truths.
"Lord, the Tathagata-Arhat-Samyaksambuddhas
perfect these four Uncreate explanations of the meaning of the Noble
Truths. The Disciples and the Self-Enlightened ones do not perfect them,
for the reason that one cannot understand the realm of Nirvana by
understanding natures as superior, middling, and inferior. Then how is
it that the Tathagata-Arhat-Samyaksambuddhas perfect the Uncreate
explanations of the meaning of the Noble Truths? It is because all the
Tathagata-Arhat-Samyaksambuddhas completely know all future suffering,
eliminate every source of suffering which incorporates any defilement or
secondary defilement, and realize the cessation of all suffering
amounting to the cessation of the entire mind aggregate.
8-9. The Dharmakaya and the Meaning of
Voidness
"Lord, the cessation of suffering is not the
destruction of Dharma. Why so? Because the Dharmakaya of the Tathagata
is named 'cessation of suffering,' and it is beginningless, uncreate,
unborn, undying, free from death; permanent, steadfast, calm, eternal;
intrinsically pure, free from all the defilement-store; and accompanied
by Buddha natures more numerous than the sands of the Ganges, which are
nondiscrete, knowing as liberated, and inconceivable. This Dharmakaya of
the Tathagata when not free from the store of defilement is referred to
as the Tathagatagarbha.
"Lord, the knowledge of the Tathagatagarbha is the voidness knowledge of
the Tathagatas. The Tathagatagarbha is something not seen before or
understood before by any Disciple or Self-Enlightened one. It has been
seen directly and understood by the Lord. The voidness knowledge of the
Tathagatagarbha is of two kinds. These two are as follows:
"Lord, the Tathagatagarbha is void of all the defilement-stores, which
are discrete and knowing as not liberated.
"Lord, the Tathagatagarbha is not void of the
Buddha dharmas which are nondiscrete, inconceivable, more numerous than
the sands of the Ganges, and knowing as liberated.
"Lord, these two kinds of voidness knowledge of the Tathagatagarbha
arouse trusting faith in the Lord, even by the great Disciples. Lord,
the voidness knowledge of all the Disciples and Self-Enlightened ones
involves the four wayward objects. That being so, none of the Disciples
or Self-Enlightened ones have ever seen before or understood before the
cessation of all suffering. The Lord has experienced it directly and
understood it. Also he has overcome all the defilement-store and
cultivated the path leading to the cessation of suffering.
10. The One Truth
"Lord, among those four Noble Truths, three
Truths are impermanent and one Truth is permanent. Why so? Because the
three Truths belong to the characteristic of the constructed, and
anything belonging to the characteristic of the constructed is
impermanent. Anything impermanent has an illusory nature. Everything
with illusory nature is untrue, impermanent, and not a refuge.
Therefore, the Noble Truths of Suffering, Source of Suffering, and Path
leading to the Cessation of Suffering are actually untrue, impermanent,
and not a refuge. Lord, among those [four], the one Truth -- Cessation
of Suffering -- excludes the realm with the characteristic of the
constructed. Anything excluding the realm with the characteristic of the
constructed is permanent. Whatever is permanent lacks an illusory
nature. Anything that lacks an illusory nature is true, permanent, and a
refuge. Therefore, the Truth -- Cessation of Suffering -- is in reality
true, permanent, and a refuge.
11-12. The One Refuge and Wayward Stage
"Lord, the Truth -- Cessation of Suffering,
being beyond the object of perception of all sentient beings, is
inconceivable and is not the domain of knowledge of any Disciple or
Self-Enlightened one. For example, just as a blind person cannot see
forms, or as a seven-day-old infant cannot see the sun, so also the
Truth, Cessation of Suffering, is neither the perceptual object of any
immature ordinary person, nor the knowledge domain of any Disciple or
Self-Enlightened one. Lord, 'perception of any immature ordinary person'
is terminology for the wayward views of the two extremes. 'Knowledge of
any Disciple or Self-Enlightened one' is terminology for pure knowledge.
'Views of the two extremes' is terminology for the reasonings of the
immature ordinary persons with egoistic attachment to the [five]
grasping personality aggregates. Lord, his 'extreme views' are two; and
what are the two? The nihilistic view and the eternalistic view. If he
would observe, 'The constructions are impermanent,' that would be his
nihilistic view; that would not be his right view. If he would observe,
'Nirvana is permanent,' that would be his eternalistic view; that would
not be his right view. Why is that? Lord, when someone observes that
body, sense organs, feelings, and volitions deteriorate in the present
life, and he cannot understand or find their transmigration, then his
viewpoint with such reasons, being a confused view, is the nihilistic
view. Lord, when someone is confused regarding the stream of
consciousness and cannot understand the momentary perishing of
consciousness, his viewpoint with such reasons, being the view that the
domain of perception does not alter, is the eternalistic view. Lord, in
that way the reasoning views declare such to be the case; they insist on
nihilism or insist on eternalism because their view goes too far from
the meaning, or their view falls short of the meaning, or their view is
mixed with a different character. Lord, the sentient beings go astray
regarding the five grasping personality aggregates; they have the idea
that the impermanent is permanent, suffering is pleasure, nonself is
self, the impure is pure.
"Lord, the domain of omniscient knowledge
which is the Dharmakaya of the Tathagata has never been seen before,
even by the pure knowledge of the Disciples and the Self-Enlightened.
When sentient beings have faith in the Tathagata and those sentient
beings conceive [him] with permanence, pleasure, self, and purity, they
do not go astray. Those sentient beings have the right view. Why so?
Because the Dharmakaya of the Tathagata has the perfection of
permanence, the perfection of pleasure, the perfection of self, the
perfection of purity. Whatever sentient beings see the Dharmakaya of the
Tathagata that way, see correctly. Whoever see correctly are called the
sons of the Lord born from his heart, born from his mouth, born from the
Dharma, who behave as manifestation of Dharma and as heirs of Dharma.
"Lord, 'pure knowledge' is the knowledge
perfection of all Disciples and Self-Enlightened ones, and accordingly
is pure knowledge. Since the Truth -- Cessation of Suffering -- is
neither the domain nor the object of pure knowledge, how much more is
the Truth -- Cessation of Suffering -- not the domain, not the object,
of those having [merely] the knowledge of the four resorts! Why is that?
It was so that the beginners in the three vehicles would as undeluded
subjects comprehend the meaning and fully understand the meaning that
the Lord pointed out and explained the four resorts. These four resorts
are mundane. Lord, this single resort, the Truth -- Cessation of
Suffering -- is the best of all resorts and supramundane. That is said
to be the genuine resort, and it is the refuge.
13. Intrinsic Purity of the Mind
"Lord, samsara is based on the
Tathagatagarbha. It was with reference to the Tathagatagarbha that the
Lord pointed out and explained, '[It is] without limit in the past.'
Since there is the Tathagatagarbha, there is reason for speaking of
'cyclical flow' (samasra). Lord, as to 'cyclical flow,' no sooner do the
sense organs for perception pass away than it [the Tathagatagarbha]
takes hold of sense organs for perception, and that is 'cyclical flow.'
Lord, the two natures, 'passing away' and 'rebirth' are conventional
terminology for the Tathagatagarbha. Lord, 'perished' and 'born' are
conventional terminology for the world (loka). 'Perished' is the loss of
the senses. 'Born' is the renewal of the senses. But, Lord, the
Tathagatagarbha is not born, does not die, does not pass away to become
reborn. The Tathagatagarbha excludes the realm with the characteristic
of the constructed. The Tathagatagarbha is permanent, steadfast,
eternal. Therefore the Tathagatagarbha is the support, the holder, the
base of constructed [Buddha natures] that are nondiscrete, not
dissociated, and knowing as liberated from the stores [of defilement];
and furthermore is the support, the holder, the base of external
constructed natures that are discrete, dissociated, and knowing as not
liberated.
"Lord, if there were no Tathagatagarbha,
there would be neither aversion towards suffering nor longing,
eagerness, and aspiration towards Nirvana. What is the reason? Whatever
be these six perceptions, and whatever be this [other] perception, these
seven natures are unfixed, momentary, and lack experience of suffering;
hence these natures are unfit for aversion towards suffering or for
longing, eagerness, and aspiration towards Nirvana. Lord, the
Tathagatagarbha has ultimate existence without beginning or end, has an
unborn and undying nature, and experiences suffering; hence it is worthy
of the Tathagatagarbha to have aversion towards suffering as well as
longing, eagerness, and aspiration towards Nirvana.
"Lord, the Tathagatagarbha is neither self
nor sentient being, nor soul, nor personality. The Tathagatagarbha is
not the domain of beings who fall into the belief in a real personality,
who adhere to wayward views, whose thoughts are distracted by voidness.
Lord, this Tathagatagarbha is the embryo of the Illustrious Dharmadhatu,
the embryo of the Dharmakaya, the embryo of supramundane dharma, the
embryo of the intrinsically pure dharma.
"Lord, this intrinsic purity of the
Tathagatagarbha stained by adventitious secondary defilements is the
domain of the Tathagata, who is the inconceivable master. Why so? The
virtuous consciousness, being momentary, is not defiled by defilements;
and also the unvirtuous consciousness, being momentary, is not defiled
by defilements. Lord, since neither do defilements touch that
consciousness nor does that consciousness touch defilements, in that
case, how does consciousness, having a noncontacting nature, get
defiled? Lord, there is both the defilement and the defiled
consciousness. Therefore, the meaning of the defilement on the
intrinsically pure consciousness is difficult to understand. The Lord
alone has the Eye, the Knowledge for it. The Lord is the root of all
Doctrines. The Lord is the omnipotent being. The Lord is the resort."
The Lord, having heard Queen Srimala explain matters difficult to
understand, sympathetically rejoiced and said, "Queen, exactly so! It is
difficult to understand the meaning of the intrinsically pure
consciousness in a condition of defilement. Queen, these two Doctrines
are difficult to understand: the consciousness intrinsically pure is
difficult to understand; and the defilement of consciousness is
difficult to understand. Queen, you as well as the Bodhisattvas
possessed of the great Doctrine are able to hear these two Doctrines.
Queen, the rest, the Disciples, accept the two Doctrines only through
faith in the Tathagata.
Chapter Four
Entering the One Vehicle Path
14. The True Son of
the Tathagata
"Queen, whatever disciples of mine are
possessed of faith and [then] are controlled by faith, they by depending
on the light of faith have a knowledge of the precincts of the Dharma,
by which they reach certainty in this. Queen, 'knowledge in the
precincts of the Dharma' is (a) vision of sensory representation in the
range of mind, (b) vision of the maturation of karma, (c) vision of the
sleep of the Arhats, (d) vision of the joy and pleasure in the
meditation of those who control their mind, (e) vision of the magical
power of the nobles which belongs to the Arhats, Pratyekabuddhas, and to
the Bodhisattvas who have attained power. Queen, in regard to having
this skill in the five kinds of vision, those who now and, after my
passing, in future times are my disciples possessed of faith and [then]
are controlled by faith, they by depending on the light of faith have a
knowledge in the precincts of the Dharma, by which they reach certainty
in the intrinsic purity and in the defilement of consciousness. Queen,
that very certainty of theirs is a cause for installing [persons] in the
path of the Great Vehicle. That being the case, because with faith in
the Tathagata they do not abandon the profound Doctrine, they are a
great benefit to the living beings."
15. The Lion's Roar of Queen Srimala
Then Queen Srimala implored the Lord with
these words: "May the Tathagata's power make me eloquent for still
further explanations of the faultless meaning!" The Lord replied:
"Queen, you shall be eloquent!"
Queen Srimala appealed to the Lord: "Lord,
there are three kinds of good son of the family and good daughter of the
family who guard themselves to be unblemished and unspoiled regarding
the profound Dharma; and these generate much merit and also have entered
the path of the Great Vehicle. Who are the three? Lord, (a) any good son
of the family or good daughter of the family who has the profound
Doctrine through introspection; (b) any good son of the family or good
daughter of the family who has the knowledge in the precincts of the
Dharma; (c) any good son of the family or good daughter of the family
who shrinks from gaining the knowledge of the profound Doctrine by
himself, thinking, 'I cannot possibly know it; this meaning can only be
known by the Tathagata himself,' and so keeping the Lord in mind,
obtains the mental presence of the Lord. Lord, those are the three kinds
of good son of the family or good daughter of the family.
"Lord, there are sentient beings, differing from the three kinds of good
son of the family or good daughter of the family, who occupy themselves
seriously with the profound Dharma, but are attached to mistaken ideas
and pose as teachers, talking much. Lord, may I defeat in the manner of
a royal decree those persons who have turned their backs on the
Illustrious Doctrine and who have the rotten seed of the heretics. May I
utterly overcome those rotten seeds by the scope of command among gods,
men, and demigods."
When Queen Srimala had appealed with those words, her retinue joined her
in bowing to the feet of the Lord. The Lord then said to Queen Srimala,
"Excellent, most excellent, timely and opportune is your explanation of
the means for properly guarding oneself in the profound Doctrine and
your explanation of overcoming the enemies of the Illustrious Doctrine!
Queen, the worship of a hundred thousand Buddhas is less a marvel than
your explanation of the meaning."
Then the radiant Lord illumined the bodies of
the entire retinue and ascended skyward to a height of seven tala. By
the magical power of levitation he proceeded in the direction of
Sravasti. Meanwhile Queen Srimala and her retinue, with hands folded at
their heads, were gazing enraptured and unblinking at the Lord. When the
Lord passed out of sight, Queen Srimala and her retinue showed utter
transport in their faces. One by one and again they praised the merits
of the Tathagata. Not losing their attentive mindfulness of the Buddha,
they returned to the city of Ayodhya.
Back in the palace, Queen Srimala converted
King Yasomitra to the Great Vehicle. She converted all the women in the
capital seven years or older to the Great Vehicle. King Yasomitra
converted all the men in the capital seven years or older to the Great
Vehicle. In the same manner the whole state was brought over to the
Great Vehicle.
Epilogue
On his part, the Lord arrived at the Jetavana and called the venerable
Ananda. He also remembered Devendra Sakra. In an instant, Devendra
Sakra, surrounded by the retinue of gods, appeared in front of the Lord.
Then the Lord extensively explained this Scripture to Devendra Sakra and
the venerable Ananda:
"Kausika, retain this scripture! Kausika,
explain it to the thirty-three gods! Ananda, retain this scripture!
Ananda, explain it to the fourfold retinue -- monks, nuns, male and
female laymen!"
Then Devendra Sakra asked the Lord: "Lord, what is the name of this
scripture and how is it to be retained?" The Lord replied: "Kausika,
this scripture has infinite merits. If all the Disciples and
Self-Enlightened ones are unable to know, to discern, or to understand
the entire meaning of this scripture, then how much less can other
sentient beings! Kausika, just so, this scripture is profound and a
source of great merit. Therefore, I shall tell you the titles which
convey the merits of the scripture. Listen well and retain them in
mind!" Devendra Sakra and Ananda urged the Lord, saying "Excellent! We
will listen to what you teach." The Lord spoke as follows: "Retain this
as 'Praises of the true and infinite merit of the Tathagata.' Also
retain it as 'The inconceivably great vows.' Also retain it as 'The
great aspiration which includes all aspirations.' Also retain it as
'Teaching the embrace of the Illustrious Doctrine.' Also retain it as
'Teaching the entering in one vehicle.' Also retain it as 'Teaching the
boundless Noble Truths.' Also retain it as 'Teaching the
Tathagatagarbha.' Also retain it as 'Teaching the Dharmakaya.' Also
retain it as 'Teaching the hidden purport of the meaning of voidness.'
Also retain it as 'Teaching the one truth.' Also retain it as 'Teaching
the permanent, steadfast, calm, eternal; and the one refuge.' Also
retain it as 'Teaching what is the wayward stage.' Also retain it as
'Teaching the hidden purport that the mind is intrinsically pure.' Also
retain it as 'Teaching the true son of the Tathagata.' Kausika, also
retain it as 'Lion's roar of Queen Srimala.' Also retain all
explanations contained in this scripture as 'Eliminating all doubts,
deciding the cause, clarifying the final meaning, and entering the One
Vehicle path.' Kausika, I entrust to your hands this scripture that
teaches the Lion's roar of Queen Srimala. For as long as the Illustrious
Doctrine lasts in the world, so may you recite and teach it in all the
worlds of the ten quarters."
Then Devendra Sakra exclaimed to the Lord,
"Excellent!" Having embraced this scripture in the presence of the Lord,
and having learned it by heart, Devendra Sakra, the venerable Ananda,
others who had assembled there, and gods, men, demigods, and heavenly
musicians all rejoiced and praised what the Lord had pronounced.
Source: Buddhism Study and Practice Group
(http://www.sinc.sunysb.edu/Clubs/buddhism/)
---o0o---
Collected by Dieu My
Layout: Pho Tri