Miscellaneous Discussions on Buddhism (Part One)
Chapter Two: The Bodhisattva
1. What is a Bodhisattva? A Bodhisattva is one who is not only enlightened oneself but also enlightens others, benefiting both oneself and others. Such a person is called a Bodhisattva. If one only seeks personal benefit, disregarding the welfare of others, concerned solely with oneself, lacking even the basic character of a Bodhisattva, one cannot be called a Bodhisattva. For such a person, the path of the Mahayana Bodhisattva is arduous, and the practice of the Bodhisattva path is greatly deficient and obstructed. Only by making great vows to extensively benefit sentient beings can a Bodhisattva receive the protection of all Buddhas, Bodhisattvas, and Dharma-protecting dragons and deities, enabling future attainment of Buddhahood. Otherwise, encountering numerous obstacles midway, one will fall into the Hinayana. The Buddha also made countless pure great vows to save all sentient beings, wishing all beings to be delivered, liberated to the other shore of Nirvana. Bodhisattvas should learn the Buddha’s Four Immeasurable Minds of compassion, loving-kindness, sympathetic joy, and equanimity, so that their path can continuously advance, ultimately attaining Buddhahood and becoming the Unsurpassed, Perfectly Enlightened One.
For Buddhists seeking to transcend the ordinary state, it is necessary to continuously subdue the mind, make great vows, practice the Bodhisattva path, and gradually cause one’s mind to approach that of sages and saints, ultimately transcending the ordinary and entering the sagehood, becoming a sage. Practicing the Buddha Dharma cannot rely solely on theoretical understanding; the most crucial effort should be applied to one’s own mind-ground, to the work of subduing the mind, so that in the future one may possess the great mind of Bodhisattva compassion, loving-kindness, sympathetic joy, and equanimity, becoming a true Bodhisattva Mahasattva. This is the correct practice.
2. A Bodhisattva is an enlightened sentient being who benefits oneself and others. If one does not deliver sentient beings, it is the mentality of an Arhat, not a Bodhisattva. By delivering sentient beings, a Bodhisattva plants the seeds of their own merit and increases their wisdom. Most importantly, in the process of attaining Buddhahood, a Bodhisattva must continuously form connections with more and more sentient beings to possess immeasurable and boundless disciples at various levels, enabling the future establishment of a Buddha-land. For a Bodhisattva to become a Buddha and establish a Buddha-land, countless disciples at various levels are needed to support and cooperate, in order to extensively deliver immeasurable sentient beings. Without disciples, one is alone and cannot establish a Buddha-land. Moreover, the advancement of one’s own path also relies on disciples. Like a pyramid, one is the pinnacle; without the base, how can there be a pinnacle? This means that delivering sentient beings is delivering oneself; a Bodhisattva must unconditionally deliver sentient beings to attain Buddhahood. Conversely, the advancement of one’s own path is inseparable from the guidance and help of true good spiritual friends, Buddhas, and Bodhisattvas. Therefore, forming connections with true good spiritual friends is also very important.
3. The difference between a Bodhisattva and an Arhat is that the Bodhisattva values the resolve (bodhicitta). Because the resolve is to deliver sentient beings out of the sea of suffering, one will in the future attain Unsurpassed Bodhi and become the Perfectly Enlightened One. An Arhat, however, only seeks personal liberation, escaping the cycle of birth and death, without considering the suffering of sentient beings in birth and death, thus choosing to enter the Nirvana without residue, extinguishing body and mind.
Bodhisattvas are divided into fifty-two stages according to their level of realization. After realizing the mind (Mingxin), a Bodhisattva simultaneously attains the fruitions of both Mahayana and Hinayana. Thus, there are Srota-apanna Bodhisattvas, Sakrdagamin Bodhisattvas, Anagamin Bodhisattvas, and Arhat Bodhisattvas. Therefore, after Mingxin, a Bodhisattva also eradicates the delusions of view and thought, but does not eradicate all delusions of thought, leaving a trace to ensure rebirth in future lives with the five aggregates, enabling continued self-benefit and benefit of others, and the attainment of Buddhahood. Arhats can only eradicate the delusions of view and thought completely. Because they do not seek to realize the mind and see the nature, nor do they wish to become Buddhas, they also cannot eradicate the beginningless ignorance (avidyā) or the delusions like dust and sand. Only Bodhisattvas have the ability to eradicate these delusions of ignorance; eradicating them completely results in Buddhahood.
Arhats cultivate the four dhyānas and eight samādhis, attaining spiritual powers and samādhi, but their spiritual powers are very limited. Bodhisattvas who cultivate the four dhyānas and eight samādhis also attain spiritual powers and samādhi, and moreover possess countless mind-made bodies (manomaya-kaya) to benefit and bring joy to countless sentient beings. The spiritual powers of Bodhisattvas are immeasurably vast, which Arhats cannot compare to.
4. "Retaining afflictions to moisten rebirth" (Liu Huo Run Sheng) means retaining a trace of the delusions of thought without eradicating them, to facilitate rebirth in future lives. If all afflictions are completely eradicated, and the mental faculty (manas) has no attachment whatsoever to the dharmas of the three realms, then at the end of life, like a fourth-fruition Arhat, one can extinguish the five aggregates and enter Nirvana without residue. After Mingxin, up until the eighth Bhumi, a Bodhisattva must retain a trace of the delusions of thought without eradicating them completely. Because of this trace of delusion, one can be reborn life after life, possessing a body of five aggregates, enabling continued study and practice of the Buddha Dharma for self-benefit and benefit of others. If, after Mingxin, a Bodhisattva eradicates all delusions of thought and afflictions, they would, like an Arhat, extinguish the five aggregates at life's end and enter Nirvana without residue. Then there would be no Bodhisattva, and one could no longer continue to study and practice the Buddha Dharma.
When cultivating to the seventh Bhumi, a Bodhisattva, having eradicated all delusions of thought and afflictions, possesses excellent samādhi power and can enter the cessation samādhi (nirodha-samāpatti) at any time and place. Therefore, one might accidentally enter Nirvana. The Buddha constantly watches over the Bodhisattva to ensure they do not enter extinction, smoothly entering the eighth Bhumi for cultivation. Without pure great vows to sustain them, Bodhisattvas on the Bhumis (grounds) can easily enter Nirvana without residue. This is because their samādhi power improves, and their attachment to worldly dharmas of the three realms weakens. By the seventh Bhumi, they think of entering Nirvana at every thought. Therefore, the Buddha taught Bodhisattvas, upon entering the first Bhumi, to make the ten infinite vows from the Avatamsaka Sutra. These vows are endless until Buddhahood. Because of the power of these vows, they are reborn life after life without entering extinction; with the birth of the five aggregates, they can extensively deliver immeasurable sentient beings, ultimately attaining the Buddha fruit.
5. A "meaning Bodhisattva" (Yi Pusa) is one who has realized the ultimate meaning Dharma, the true meaning Bodhisattva who has realized the mind and seen the nature, having entered the Path of Seeing (Darsana-marga), a Bodhisattva of the seventh abode (Zhuwei) or above. A "name Bodhisattva" (Ming Pusa) is one in name only, not yet enlightened, not having realized the true Dharma, merely a nominal Bodhisattva. A meaning Bodhisattva is a long-cultivated Bodhisattva whose mind and conduct differ greatly from a name Bodhisattva, possessing very profound roots of goodness, merit, and deep wisdom.
Name Bodhisattvas are mostly new learners who easily regress in their resolve when encountering adversity, have little habit of giving, and have not yet accomplished the practice of the Six Perfections (Paramitas). Long-cultivated Bodhisattvas extensively practice the Six Perfections, often having a strong habit of giving, always thinking of benefiting others, with reduced selfishness. Therefore, long-cultivated Bodhisattvas have great merit; studying and practicing Buddhism, they encounter the true Dharma, soon realize the Way, and can realize it themselves without others' help. Long-cultivated Bodhisattvas were once name Bodhisattvas in the past; name Bodhisattvas will also become long-cultivated Bodhisattvas in the future.
6. If we truly seek to realize the mind and see the nature in this life, we must strictly follow the Six Perfections in our study and practice. Regarding the perfection of wisdom (Prajna), one should peruse and recite the 600 volumes of the Mahaprajnaparamita Sutra, understanding its principles slightly, especially the Heart Sutra and the Diamond Sutra. It would be even better to read and recite the Agama Sutras, understanding the principle that the five aggregates are empty and unreal, realizing the selflessness and unreality of the five aggregates, which aids in Chan (Zen) meditation, enabling swift realization of the true reality of all dharmas. If one attains a Hinayana fruition at this time, it corresponds to the sixth abode (Zhuwei) of the Bodhisattva's fifty-two stages, only one stage away from Mingxin. At this point, practicing Chan meditation leads to swift realization, much faster than those who do not understand the Agamas and have not attained fruition. Moreover, one will not realize wrongly, mistaking various states of the conscious mind for the eighth consciousness (Alaya-vijnana), nor will one mistake a state of nothingness for the ultimate.
Furthermore, understanding the Agama Sutras lays a solid foundation for future Bodhisattva practice. Only when the principles of both Mahayana and Hinayana are understood can one enter the first Bhumi. Later, at the third and fourth Bhumis, one will re-observe the Hinayana Four Noble Truths and the Twelve Links of Dependent Origination. Current study and practice, whether understood or realized, are stored as seeds in the Tathagatagarbha, which will bear fruit when conditions ripen in the future. However, the seeds stored in the Tathagatagarbha differ depending on whether one understands or not; thus, no Buddhist study is in vain. Even if animals cannot understand the Dharma, hearing it plants seeds in their Tathagatagarbha; encountering the Dharma in the future, they will joyfully accept it.
Regarding the perfection of meditation (Dhyana), one must cultivate to the threshold dhyana (Anagami-samadhi), the highest dhyana of the desire realm, where one can practice Chan meditation and contemplate the Dharma while walking, standing, sitting, or lying down, without a scattered mind, with subtle and meticulous thought, to enter the Path. Regarding precepts (Sila), one must receive the Bodhisattva precepts. With the Bodhisattva precepts, one can generate the great Bodhicitta vow, the mind to attain Buddhahood and benefit sentient beings. Upholding the Bodhisattva precepts, protected by Buddhas, Bodhisattvas, and Dharma-protecting deities, one’s path will progress swiftly.
Regarding the perfection of patience (Kshanti), the main point is to recognize and not slander the Dharma of the Tathagatagarbha, patiently abiding in the Middle Way principle of the Tathagatagarbha's non-arising and non-ceasing, to gradually correspond with the Tathagatagarbha and finally realize it. Regarding the perfection of giving (Dana), the main focus is on giving related to the Mahayana Dharma. If there are places (Daochang) and monastic teachers propagating the Mahayana Dharma, one must assist in its propagation and protect their interests. This accumulates merit very quickly, and the merit is also the greatest. It is like farming: to harvest what you want, plant the corresponding seeds in the right field. Planting in the wrong field or with the wrong seeds yields no corresponding fruit. Regarding the perfection of vigor (Virya), one must diligently and tirelessly strive in all the above practices. The entire process of study and practice is cultivating the Six Perfections. Only when they are relatively complete can one realize the mind and attain the Way.
7. How to Be a Good Bodhisattva
To practice swiftly and be a good Bodhisattva, one should speak gently to others, not with sharp, aggressive words. One should skillfully reconcile disputes and strive to unite and embrace sentient beings. The Four Methods of Embracing Sentient Beings (Catuh-samgraha-vastu) should be practiced as much as possible. Embracing sentient beings is paramount; making enemies is a major taboo for a Bodhisattva. In the eyes of a Bodhisattva, there should be no adversaries; all sentient beings are objects to be embraced. Therefore, do not turn the Daochang (practice place) into a battlefield, endlessly debating, striving for victory or defeat, superiority or inferiority, strength or weakness.
The "I" within everyone's mind must be strictly guarded; do not always be sharp and aggressive, using a strong sense of self to provoke others. Be skilled in subduing the self, concealing the self. Subduing afflictions is true practice, not constantly trying to subdue others or suppress them. A Bodhisattva's mind should be gentle, appealing to others with emotion and reasoning, not insisting on being right once having it. Sometimes yielding a step can instead subdue and embrace others more effectively.
Delivering people and practicing cultivation both require a combination of firmness and gentleness: firm towards oneself and adverse circumstances, but as gentle as possible towards others. Only then can one embrace all sentient beings around oneself, becoming one with them. If one's words push others a thousand miles away, it only causes sentient beings to distance themselves, prevents forming good affinities, and thus one is not a qualified Bodhisattva and cannot embrace sentient beings.
A rigid mind is easily broken and violent; a gentle mind, though bent, does not break. Being a Bodhisattva requires flexibility, able to bend with circumstances yet return to the original position unchanged. A Bodhisattva should be skilled in reconciling various disputes, not constantly causing endless conflicts. Learning to be a good Bodhisattva, gentle and harmonious, learning to embrace sentient beings, is a required course for every Bodhisattva. Insisting on being right is a major taboo for a Bodhisattva; sharp, aggressive words are a major taboo for a Bodhisattva. Violating this distances sentient beings, forms negative affinities, and violates the Four Methods of Embracing Sentient Beings.
8. The Relationship Between Bodhisattvas and Sentient Beings
When Maitreya Buddha descends, in the first assembly, ninety-six billion humans and devas attain the Way, and the number of listeners is countless. In the second assembly, ninety-four billion humans and devas are delivered. In the third assembly, ninety-two billion humans and devas are delivered. The number of listeners is countless each time.
Buddhas and Bodhisattvas never consider sentient beings who learn the Dharma too many; they always hope to deliver as many as possible. Because they compassionately pity the suffering of sentient beings and grieve for their pain in the cycle of birth and death, Bodhisattvas widely propagate the Buddha Dharma with great compassion, striving to deliver more sentient beings. Bodhisattvas embrace the spirit of self-sacrifice like a silkworm spinning silk until death or a candle burning to ashes, sacrificing themselves to illuminate sentient beings. How can we not be grateful to the Bodhisattvas, look up to them, and pay them respect? Without Bodhisattvas abiding in the world to transmit the Dharma, the world would never have the Buddha Dharma, and sentient beings would never have the opportunity to encounter the Dharma and seek liberation.
Bodhisattvas are admirable and praiseworthy; Arhats are not entirely so. The Buddha never acknowledged Arhats as his true children because they do not understand repaying the Buddha's kindness, do not repay the kindness of sentient beings, only care about personal liberation, escaping suffering and attaining bliss, lacking compassion. Therefore, the Buddha often reprimanded them as "scorched seeds and rotten sprouts." From this perspective, the Mahayana Dharma is forever superior to the Hinayana Dharma because of its greater mind, its true benefit to sentient beings, and its compassion for sentient beings.
When sentient beings cultivate to the seventh or eighth Bhumi, that "I"-nature can completely dissolve. Then, there will be no sectarianism or contention, no highlighting of self. We see that all Buddhas praise and recommend each other; even Buddhas take the form of Bodhisattvas, reversing their course to compassionately support other Buddhas in propagating the Dharma, unafraid of lowering their status. As long as it delivers sentient beings, Buddhas cooperate, praise, and help each other. Manjusri Bodhisattva should have become a Buddha long ago but does not take the Buddha position, specifically assisting Buddhas in propagating the Dharma, serving as the Buddha's assistant without contending for any Buddha's glory, completely without self. All Buddhas and Bodhisattvas are our role models.
All disputes arise because there is an "I" in the mind. If this "I"-mind is not eliminated, this "I" will always come out to stir up trouble, making the world unsettled. Therefore, the ultimate goal of learning Buddhism is to thoroughly defeat oneself, defeat that so-called "I," eliminate oneself without residue, to ultimately attain Buddhahood. Learning Buddhism is actually fighting with oneself, not fighting outward; fighting others is not as good as fighting oneself. When one defeats and eliminates oneself, birth and death are greatly liberated. This is easy to say but extremely difficult to do. In this era, the Buddha Dharma is still too scarce, the number of sentient beings learning Buddhism is too large, and the power to transmit the Dharma is actually very insufficient. Sentient beings need more Bodhisattvas to save them. The karmic connections of Bodhisattvas with sentient beings differ; the karmic connections of sentient beings with Bodhisattvas differ. Therefore, Bodhisattvas cannot substitute for each other.
Without adverse conditions, a Bodhisattva cannot eliminate afflictions; without adverse conditions, one also cannot eliminate karmic obstacles. Without sentient beings, a Bodhisattva certainly cannot become a Bodhisattva; without disciples to deliver, one cannot increase one’s own path. Not delivering sentient beings indeed prevents the accomplishment of one’s own path. The wisdom a Bodhisattva attains is all born and grows while delivering sentient beings. Without the tempering of sentient beings, a Bodhisattva’s wisdom cannot advance. Just as the true and false depend on each other, Bodhisattvas and sentient beings indeed have a mutually dependent relationship; without one, there is no other. Many people learning Buddhism do not generate a great mind, are selfish, do not consider the suffering of sentient beings, resulting in their own path hardly advancing, remaining stagnant for a long time. Not delivering sentient beings, one cannot become a Buddha. It is sentient beings who accomplish every Buddha; Buddhas in turn help each sentient being escape the deep abyss of birth and death. Actually, it is mutually beneficial; there is no good thing obtained alone.
Always observe one’s own suffering and also observe the suffering of sentient beings. Seeing the suffering of oneself and sentient beings, one should generate a mind of compassion for sentient beings, generate the mind to attain liberation together with sentient beings. This is generating Bodhicitta. With this mind, blessed by Buddhas and Bodhisattvas, one’s own path advances, and the Buddha path can be pursued courageously forward.
9. Do Bodhisattvas on the Bhumis Have No Suffering?
Where there is a body, there is suffering. When a fourth-fruition Arhat exists in the world, it is called Nirvana with residue (Sopadhiśeṣa-nirvāṇa), meaning there is still residual suffering that manifests dependent on the physical body, and the Arhat must experience this residual suffering. The Arhat's body can still feel pain, cold and heat, wind, sun, mosquito bites, still feel hunger, fullness, thirst, fatigue, and various illnesses and pains of the body. After an Arhat enters Nirvana, it is called Nirvana without residue (Nirupadhiśeṣa-nirvāṇa), meaning there is no physical body, no conscious mind; any suffering cannot find them.
Bodhisattvas from the first Bhumi up to the seventh Bhumi, in terms of Hinayana fruition, are equivalent to fourth-fruition Arhats of wisdom-liberation. As long as a physical body exists, suffering is felt. However, the mental feelings of Bodhisattvas are far lighter than those of ordinary people; they are indifferent to many things, having no pursuit in worldly dharmas, so the suffering felt is slight, with the vast majority focused on the pursuit of the Buddha Dharma. There is still much suffering in teaching sentient beings, especially in the evil age of the five turbidities, where sentient beings are stubborn and difficult to tame, deeply afflicted, of inferior disposition, unable to distinguish right from wrong, good from evil. Bodhisattvas must exhaust their mental energy, inevitably experiencing some suffering. When Sakyamuni Buddha was in the world, due to ascetic practices in the snow mountains, he caught a chill in his back and also manifested back pain for sentient beings, manifesting slight suffering.
10. The Mind and Conduct of Bodhisattvas Cannot Be Fathomed by Sentient Beings
The mind and conduct of Bodhisattvas, especially those practicing secret conduct, cannot be understood by sentient beings. For example, when Sakyamuni Buddha was a Bodhisattva, he once killed a person. This person was about to kill five hundred Bodhisattvas on a boat. Knowing this, to protect this person from falling into the Avici Hell, the Buddha killed him with the utmost compassion, preventing him from creating the karma for hell, and willingly accepted the karmic retribution of going to hell himself. There are other examples illustrating the compassionate, skillful means (Upaya) of Buddhas and Bodhisattvas in delivering sentient beings, which cannot all be told, lest sentient beings with heavy afflictions use them as an excuse to create evil karma.
Judging whether a person is good or evil cannot be based solely on their outward behavior at the time; it mainly depends on their mind, conduct, and intention, and the purpose and outcome of their actions. Ordinary people generally lack such wisdom. Great Bodhisattvas can grasp the measure and timing, skillfully knowing what to accept and reject and employing skillful means. Sentient beings can only see superficial phenomena, not the essence, nor the true purpose. Therefore, many things Bodhisattvas cannot clearly tell sentient beings because sentient beings cannot understand, due to their shallow wisdom.
To deliver sentient beings, Bodhisattvas hide among them, transforming into butchers, prostitutes, customers, gamblers, mingling with sentient beings, aiming to rescue them from the fiery pit of birth and death. As long as they can deliver sentient beings, Bodhisattvas do not hesitate to tarnish their own reputation, endure misunderstandings from sentient beings, and pay any price. How many can see the compassion, patience, and burden-bearing mind and conduct of the Bodhisattva?
11. Those who follow the flow of birth and death are ordinary beings; those who go against the flow of birth and death are Arhats; those who neither follow nor go against are Bodhisattvas; those who reach the other shore are Buddhas. Regarding the flow of birth and death, the attitude of a Bodhisattva is neither following nor going against. Because following the flow, the Bodhisattva suffers in the cycle and cannot liberate oneself, let alone others; going against the flow means one must abandon birth and death, like an Arhat entering Nirvana without residue, then there is no body of five aggregates. Not only can one not continue to study and practice to attain Buddhahood, one also cannot extensively deliver sentient beings, thus violating one’s own vows. Therefore, regarding birth and death, the Bodhisattva neither goes against nor follows.
12. The sequence of the three contemplations in Bodhisattva practice is emptiness, conventional existence, and the Middle Way. The contemplation of emptiness (Sunyata) is contemplating that all dharmas are impermanent, empty, and illusory, realizing the emptiness of all dharmas. Based on this contemplation of emptiness, continuing cultivation, after realizing the eighth consciousness (Alaya-vijnana), one contemplates that all dharmas are manifested by the eighth consciousness; therefore, all dharmas are conventional, illusory, projected by the eighth consciousness. Then, based on this, continuing cultivation, one contemplates that all dharmas are the functional activity of the eighth consciousness; there are no dharmas, only the eighth consciousness; all dharmas in their entirety are Suchness (Tathata); the ten directions are the One True Dharma Realm. At this point, the Buddha fruit is perfected, the Buddha path is accomplished, the entire Buddha path is traversed, all Buddha Dharma is practiced, and one becomes a Mahayana non-learner (i.e., a Buddha).
13. For a naughty child like Mara (Papiyas), the master (Buddha) scolds him while also patting his head and shoulder, telling him to be obedient and good, that he too will become a Buddha in the future, and not to cause trouble anymore. For the sake that all sentient beings can become Buddhas, for the sake of the suffering of sentient beings, the Bodhisattva, while appearing fierce, is full of compassion, with a heart tender and turning a thousand times.
A Bodhisattva who has cultivated compassion, seeing the chaotic behavior of sentient beings, sighs with pity for their foolishness while their mind embraces everything like the sky. The mind is not only vast and boundless but also exceptionally soft. Now, my mind is extremely gentle, and I also very much like mischievous troublemakers, because since childhood I have dealt with those naughty little guys; I do not dislike them.
Moreover, a Bodhisattva should realize that all dharmas are transformations of the Tathagatagarbha; actually, there are no dharmas, only the empty appearance and empty nature of the Tathagatagarbha. Hiding within the Tathagatagarbha to enjoy coolness and tranquility, how free and comfortable would that be? Just the other day, a disciple said, "Quickly find the Tathagatagarbha, then hide within it to enjoy coolness and stillness, with no thoughts of right and wrong or disturbances in the mind."
The Sutra on the Non-Activity of All Dharmas (Sarva-dharma-apravrtti-nirdesa) – "Activity" means operation, functioning, manifestation. All dharmas actually have no real activity. Why is this? All dharmas are the characteristic of Nirvana, tranquil and inactive, neither arising nor ceasing, unbound and unliberated, always naturally still like space.
All dharmas are the characteristic of the Tathagatagarbha. Seeing the Tathagatagarbha, one does not see any dharmas; this is hiding within the Tathagatagarbha. What dharma is not the Tathagatagarbha? All is the empty nature of the Tathagatagarbha. Therefore, there are no appearances of worldly dharmas of the three realms, no appearances of good and evil, no appearances of chaos, no appearances of opposition. Bodhisattvas always roam in ultimate emptiness; their minds are always in samadhi, unattached. If there is attachment, they are not Bodhisattvas; if they see any appearances of good or evil, they are not Bodhisattvas. Therefore, my mind is gentle, soft to the utmost, beyond description.
14. After Mingxin, one is a true Mahayana Bodhisattva. If one’s mind-nature has not been truly transformed before Mingxin, and one does not yet possess the qualified mind-nature of a Mahayana Bodhisattva, it is difficult or even impossible to become a true Mahayana Bodhisattva. A Bodhisattva should have the character of a Bodhisattva; a human should have human character; a Buddha has Buddha character. The mind-nature should correspond to the fruition; this is normal. Otherwise, it is a false Bodhisattva, a false Buddha. A person lacking human character is not a complete person, not a true human in the real sense.
15. Bodhisattvas study for immeasurable kalpas under Buddhas and Bodhisattvas of the ten directions. The parts of their teachings that are correct belong to the Dharma of the Buddhas of the ten directions; the erroneous parts belong to the Dharma they themselves have not yet perfected in realization. The Buddha Dharma cannot belong to any single Buddha, much less to any Bodhisattva; ordinary beings certainly cannot possess the Buddha Dharma. Those who have the Buddha Dharma are Buddhas; those who have the Bodhisattva Dharma are Bodhisattvas; those who have the ordinary being Dharma are ordinary beings. People at each level have their corresponding Dharma. Therefore, everyone should generate a great mind, quickly perfect the Buddha Dharma, to quickly attain Buddhahood.
16. Regarding the observation of dharmas, the Buddha is the most ultimate. The post-enlightenment observations of Bodhisattvas are not completely ultimate; their degree is insufficient. Therefore, the realizations of Bodhisattvas are divided into countless levels; it is impossible to suddenly realize all dharmas, nor to realize the most ultimate level. The merit, samadhi, and wisdom of Bodhisattvas differ, so the levels of their realization differ. At a certain point, if a Bodhisattva does not cultivate the four dhyānas and eight samādhis, future dharmas cannot be realized; they are restricted. The vast majority of Buddha Dharma is realized through extremely deep samādhi.
Some people insist on denying the role of samādhi. If Bodhisattvas do not cultivate samādhi, their path fundamentally cannot advance; they get stuck at a certain stage, blocked at a certain level, unable to proceed. Subtle dharmas and extremely subtle dharmas must be realized with the support of samādhi and spiritual powers to be fully realized. Profound wisdom is also realized with the support of extremely deep samādhi and spiritual powers.
17. A Bodhisattva is also an Arhat; they also have the conduct of an Arhat, must also have samādhi, must also have a pure mind free from afflictions, must also have the wisdom of liberation. The conduct of a Bodhisattva only surpasses that of an Arhat, never falls below it. The virtues of an Arhat must all be possessed by a Bodhisattva, except for not wishing to enter Nirvana without residue. Only then is one a true great Bodhisattva. If a Bodhisattva has very heavy afflictions, of course they are inferior even to an Arhat, even to a first-fruition Srotapanna, and thus not a true Bodhisattva.
18. How Bodhisattvas Subdue Afflictions Like Arhats
For a Bodhisattva to permanently subdue afflictions like an Arhat, they must possess the samādhi power of the first dhyāna. Only then can they eradicate the afflictions of greed, hatred, and delusion. Afterward, the delusions of the four abidings (Vasana) within the three realms can be eradicated but not completely, leaving only a trace of slight delusion of thought uneradicated. This is called "permanently subduing afflictions like an Arhat." Cultivating to this point, one is already a first Bhumi full-hearted Bodhisattva. Without the first dhyāna samādhi, one cannot eradicate any afflictions; at best, one can only temporarily subdue them, which differs greatly from the subduing of afflictions by a first Bhumi Bodhisattva. A first Bhumi Bodhisattva subduing afflictions like an Arhat means that, under the condition of possessing samādhi power of the first dhyāna or above, they have eradicated greed, hatred, delusion, arrogance, doubt, and wrong views, leaving only a trace of the delusion of the four abidings uneradicated. If they eradicated it completely, they would enter Nirvana without residue. Therefore, Bodhisattvas can eradicate but do not, intentionally leaving it, called "retaining afflictions to moisten rebirth."
If one continues to advance on the Bodhisattva path, after enlightenment, one must cultivate the first dhyāna samādhi. With the first dhyāna samādhi, one can eradicate the afflictions of greed, hatred, and delusion, becoming a third-fruition practitioner (Anagamin). Only third and fourth fruition practitioners have the ability to enter the first Bhumi. After entering the first Bhumi, one can permanently subdue afflictions like an Arhat. This is the path a Bodhisattva must take; it cannot be bypassed. If not taken in this life, it must be taken in future lives; otherwise, one cannot attain the third fruition, much less enter the first Bhumi. Samādhi is a hard requirement; no matter how difficult, it must be cultivated. Without samādhi, there is no talk of any fruition. The establishment of various fruitions has corresponding standards; without the corresponding samādhi, there is no corresponding wisdom. Samādhi and wisdom are one; they are equally maintained.
The threefold training in precepts, samādhi, and wisdom (Sila, Samadhi, Prajna) taught by the Buddha is the essence of practice. We cannot abandon precepts, nor can we cultivate wisdom directly without receiving and upholding precepts. Without precepts, samādhi power cannot arise; without samādhi power, true wisdom cannot arise. Without the water of samādhi to nourish it, even if there is wisdom, it is shallow wisdom and dry wisdom, without real inner benefit, unable to subdue the afflictions of greed, hatred, and delusion. And without eradicating greed, hatred, and delusion, there is no experiential benefit of liberation. Especially in this turbid Dharma-ending age, our practice must not abandon or violate the Buddha's teachings. Only by strictly practicing the threefold training as taught by the Buddha can we achieve something. Practice the threefold training before enlightenment; also practice it after enlightenment. Bodhisattvas on the Bhumis still practice the threefold training; only then can they quickly perfect all dharmas and attain Buddhahood soon.
19. Bodhisattvas Cannot Eradicate Delusions of Thought Like Arhats
The delusion of a single thought (Klista-mano-vijnana) includes the delusion of abiding in the view of a self (Sathāya-dṛṣṭi-paryavasthāna), desire-realm attachment, form-realm attachment, and formless-realm attachment. Bodhisattvas do not eradicate all the delusion of a single thought but retain afflictions to moisten rebirth. "Delusion" (Huo) is confusion, ignorance, and deluded actions; in Hinayana, it mainly refers to the deluded and inverted thoughts and views like greed, hatred, delusion, arrogance, doubt, etc. "View" (Jian) is the delusion of views, the view of self, delusion in understanding. One who eradicates all the delusion of a single thought is a fourth-fruition Arhat, equivalent to an eighth Bhumi Bodhisattva in Mahayana. When a Bodhisattva enters the first Bhumi, their Hinayana fruition is close to that of a fourth-fruition practitioner. By the full heart of the first Bhumi, they can completely eradicate the delusion of a single thought, eradicate self-attachment (Atma-graha), and become a true fourth-fruition Arhat. However, before the eighth Bhumi, Bodhisattvas cannot eradicate self-attachment completely, cannot eradicate the delusion of a single thought completely; otherwise, they would transcend the three realms and enter Nirvana without residue. Then there would be no body of five aggregates for self-benefit and benefit of others, nor could they become Buddhas. Therefore, Bodhisattvas make the ten infinite great vows to benefit and bring joy to sentient beings endlessly, not escaping the three realms to avoid suffering. Thus, Bodhisattvas begin to eradicate attachment to dharmas (Dharma-graha) before completely eradicating self-attachment.
To extensively deliver sentient beings and not enter Nirvana without residue, Bodhisattvas eradicate all delusions of view, leaving only a trace of delusions of thought uneradicated. What kind of delusion of thought should be left? One should leave the most subtle delusion of thought, which is attachment to the formless realm—a slight attachment to the samādhi states of the formless realm—to ensure one does not enter Nirvana, preserving a physical body life after life for self-benefit and benefit of others. Or, retain attachment to the Buddha Dharma; relying on this attachment, one remains in the three realms to continue practicing the Buddha Dharma. If one retains attachment to the desire realm, it can seriously obstruct the path, causing one not only to lose the first dhyāna samādhi but also to regress from the realization of the third fruition and the merit of the first Bhumi. Therefore, Bodhisattvas on the Bhumis must eradicate desire-realm attachment extremely thoroughly, leaving not a trace; greed for the desire realm and hatred must be completely eradicated, arrogance must also be eradicated. Only attachment to the samādhi of the formless realm or attachment to the Buddha Dharma can be left uneradicated; all other delusions and karmic afflictions must be eradicated. By the sixth or seventh Bhumi, even attachment to the formless realm samādhi must be eradicated for the path to advance. Only the diligent pursuit of the path to Buddhahood can ensure not entering Nirvana without residue.
First Bhumi Bodhisattvas begin to realize a portion of the wisdom of the patience with the non-arising of dharmas (Anutpattika-dharma-ksanti). They can use the wonderful observing wisdom (Pratyaveksana-jnana) to observe that within the dharmas produced by the combination of the aggregates (Skandhas), bases (Ayatanas), and elements (Dhatus), there is no self and nothing belonging to self. Sentient beings who have not yet cultivated to possess the wonderful observing wisdom lack the ability to observe and realize the selflessness of dharmas (Dharma-nairatmya) and thus lack the ability to eradicate attachment to dharmas (Dharma-graha). First Bhumi Bodhisattvas, because they must retain afflictions to moisten rebirth, preserving a body of five aggregates life after life in the world for self-benefit and benefit of others, cannot completely eradicate self-attachment; otherwise, they would transcend the three realms. However, at this stage, they begin to eradicate attachment to dharmas. After first Bhumi Bodhisattvas study and realize the hundred dharmas (Citta-caitta), realizing the selflessness and absence of anything belonging to self within the hundred dharmas produced by the combination of the aggregates, bases, and elements, they enter the second Bhumi to practice eradicating innate attachment to dharmas. When attachment to dharmas is completely eradicated, one becomes a tenth Bhumi, Equal Enlightenment Bodhisattva.
20. A Bodhisattva is an enlightened sentient being, oneself being an enlightened sentient being. Then, one enlightens other sentient beings, benefiting both oneself and others. A Bodhisattva is also a great-minded sentient being, not seeking personal peace and happiness but wishing sentient beings to be free from suffering, with a broad, magnanimous, and all-embracing mind. Like Maitreya Bodhisattva, whose great belly can contain things difficult for the world to contain. In the eyes of a true Bodhisattva, there is no right or wrong, no opposition; the mind is penetrating, not forming adversarial relationships with any person, thing, or event. Bodhisattvas see everything as oneself, all are images of one's own mind; there is nothing outside the mind. In the eyes of a Bodhisattva, there are no evil people, only sentient beings whose conditions are not yet ripe and who cannot be taught for the time being.
Bodhisattvas observe sentient beings, not looking at superficial good or evil, focusing on the substance, looking at roots of goodness, potential, merit, conditions, and wisdom. Avalokitesvara Bodhisattva often transforms into various forms to deliver sentient beings. But the sentient beings he delivers are not necessarily superficially good people but those whose conditions are ripe. Those whose conditions are ripe, even if superficially evil, have incomparably profound roots of goodness. After being delivered, their power to create good far exceeds that of minor good people by hundreds of thousands, even immeasurable times. In the Shurangama Sutra, a prostitute was delivered by the World-Honored One as a fourth-fruition Arhat, while those good people remained ordinary beings. The monk Yongshi committed heavy offenses but was delivered by the World-Honored One as an enlightened great Bodhisattva, while those precept-holding monks remained ordinary beings. In the Tang Dynasty, there was a hunter who often killed deer. When the conditions for leaving home ripened, he met a Chan master. After a brief dialogue, the Chan master ordained him as a monk; soon after, he realized the mind and attained the Way.
Therefore, matters of good and evil are hard to define; the disposition of sentient beings is also hard to define. Often, those seen as evil, because of profound roots of goodness and high wisdom, upon encountering conditions, practice very swiftly; while small-minded good people chase closely behind but cannot catch up. The Buddha said wisdom liberates; wisdom becomes Buddha. A mind-nature that is penetrating, embracing everything, is wisdom.
Observe our Tathagatagarbha: it never opposes any dharma, always embraces all people, things, and events. Regardless of good, evil, right, wrong, sentient beings can do anything; it all flows past. Sentient beings go to heaven; it flows along to heaven. Sentient beings enter hell; it flows along into hell. Thus, it perfectly accomplishes all dharmas. Whatever dharma it encounters, it manifests without obstruction. It is straight when encountering straightness, bent when encountering bend, square when encountering square, round when encountering round; though its nature is straight, it bends with the bend. Thus, it is never broken, never shattered, never born, never ceases. With a penetrating mind-nature, one has immeasurable merit, wisdom, and virtue.
21. The love of worldly people is always premised on some personal benefit of the small self. If this personal benefit is not guaranteed, that so-called love disappears or turns into hatred. The great love of Buddhas and Bodhisattvas, however, is selfless and without ego, for the benefit of sentient beings. Therefore, they are willing to pay any price for the sake of Buddhism and sentient beings, indifferent to the slander and unreasonable provocations of sentient beings.
