Mahayana Ratna Pradīpa Śāstra (大乘寶要義論)

The Great Vehicle's Precious Essential Principles, Volume 3

The *Sutra on the Seal of Entering Samadhi* states: The Buddha said: Manjushri! Suppose someone were to pluck out the eyes of all sentient beings in all worlds throughout the ten directions for a full kalpa. If a good man or good woman, feeling compassion for all those sentient beings described above, were to restore their eyes to their original state for a full kalpa. Manjushri! If another person were to give rise to a pure mind and briefly gaze upon a Bodhisattva who has faith in and understands the Great Vehicle, the store of merit from this would surpass the former by an incalculable number of times.

Suppose someone were to travel throughout all the prisons of all sentient beings in the ten directions, completely release them from their prison bonds, and further enable them to obtain the supreme bliss of a Wheel-Turning Sage King or Lord Shakra. Manjushri! If another person were to give rise to a pure mind, gaze upon, and praise a Bodhisattva who has faith in and understands the Great Vehicle, the store of merit from this would surpass the former by an incalculable number of times.

The *Sutra on the Dharma Gate of Entering the Seal of Faith* states: The Buddha said: Manjushri! If a good man or good woman were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all sentient beings as numerous as the motes of dust in all worlds, performing this universal giving for a number of kalpas equal to the sands of the Ganges. If another person were to think of a layman who, without a different teacher, perfectly cultivates the ten wholesome actions: "This is one who studies and practices the Buddha's precepts." And were to offer him a single meal in one day, the store of merit from this would surpass the former by an incalculable number of times.

In this order, if it were a bhikshu, a faith-follower, a Dharma-follower, and even a Pratyekabuddha, the merit from offering and giving would multiply each time. If another person were merely to see a painted image of the Buddha or a painted image of the Tathagata within a scripture cover, the store of merit from this would surpass the former by an incalculable number of times. How much more so if one were to join palms in respect, or offer flowers, incense, scented paste, lamps, or light with a pure mind—the store of merit from this would surpass the former by an incalculable number of times.

Furthermore, if one were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all Buddhas, World-Honored Ones, and their assemblies of disciples, as numerous as the sands of the Ganges, making offerings for a number of kalpas equal to the sands of the Ganges. If another person were to accept a person who is a practitioner of the Goat-Cart Bodhisattva path, one who has planted roots of goodness before any Buddha with a pure and complete mind, and were to offer him a single meal in one day, the store of merit from this would surpass the former by an incalculable number of times.

If someone were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all practitioners of the Goat-Cart Bodhisattva path as numerous as the motes of dust in all worlds, making offerings for a number of kalpas equal to the sands of the Ganges. If another person were to offer a single meal in one day to a practitioner of the Elephant-Cart Bodhisattva path, the store of merit from this would surpass the former by an incalculable number of times.

If someone were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all practitioners of the Elephant-Cart Bodhisattva path as numerous as the motes of dust in all worlds, making offerings for a number of kalpas equal to the sands of the Ganges. If another person were to offer a single meal in one day to a practitioner of the Sun-and-Moon Spiritual Power Bodhisattva path, the store of merit from this would surpass the former by an incalculable number of times.

If someone were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all practitioners of the Sun-and-Moon Spiritual Power Bodhisattva path as numerous as the motes of dust in all worlds, making offerings for a number of kalpas equal to the sands of the Ganges. If another person were to offer a single meal in one day to a practitioner of the Disciple Spiritual Power Bodhisattva path, the store of merit from this would surpass the former by an incalculable number of times.

If someone were to daily bestow heavenly food of a hundred flavors and heavenly fine garments upon all practitioners of the Disciple Spiritual Power Bodhisattva path as numerous as the motes of dust in all worlds, making offerings for a number of kalpas equal to the sands of the Ganges. If another person were to offer a single meal in one day to a practitioner of the Tathagata Spiritual Power Bodhisattva path, the store of merit from this would surpass the former by an incalculable number of times.

Here, a question should be asked: What are meant by the Bodhisattvas who practice the "Sheep-Cart Path," all the way up to the Bodhisattvas who practice the "Tathagata's Spiritual Power Path"?

The answer is as stated in the *Sūtra on the Seal of Meditative Stability and Non-Stability*:

The Buddha said: "Mañjuśrī! There are five kinds of practices for Bodhisattvas: namely, the Sheep-Cart Path, the Elephant-Cart Path, the Sun-and-Moon Spiritual Power Path, the Śrāvaka Spiritual Power Path, and the Tathagata's Spiritual Power Path.

Among these, the two kinds of Bodhisattvas—those of the Sheep-Cart Path and those of the Elephant-Cart Path—will regress from Anuttarā-samyak-saṃbodhi (the Unsurpassed, Perfect Enlightenment). The three kinds of Bodhisattvas—those of the Sun-and-Moon Spiritual Power Path, the Śrāvaka Spiritual Power Path, and the Tathagata's Spiritual Power Path—will not regress from Anuttarā-samyak-saṃbodhi.

What, then, is the Bodhisattva of the Sheep-Cart Path like?

It is like a person who wishes to cross a distance of five Buddha-lands' worth of world-dust particles. He thinks to himself, 'I shall ride in a sheep-cart.' Having thought this, he mounts it and sets off along the road. After a very long time, enduring great hardship, he travels a hundred yojanas. Suddenly, a great wind blows and pushes him back eighty yojanas.

Mañjuśrī, what do you think? Could this person, riding that sheep-cart, cross that many worlds, or even a single world, in one kalpa, or even in incalculable, unspeakable kalpas?"

Mañjuśrī said: "No, World-Honored One. It would be impossible for him to cross."

The Buddha said: "Mañjuśrī, so it is, so it is. There are Bodhisattvas who first arouse the great Bodhi-mind, but afterwards do not uphold or recite the Mahāyāna teachings. Instead, they delight in studying and practicing the Śrāvaka teachings, praising them equally, upholding, reciting, and explaining their meaning, and also encouraging others to uphold, study, and understand them.

Because of this cause, their wisdom becomes dull and inferior, and they regress from the path of unsurpassed wisdom. Although these Bodhisattvas initially cultivated the great Bodhi-mind, the roots of wisdom, and the eye of wisdom, because their wisdom has become dull and inferior, they suffer loss. These are called Bodhisattvas of the Sheep-Cart Path."

What is meant by a Bodhisattva who travels by elephant chariot? It is like a person who wishes to cross as many worlds as there are dust motes in a Buddha-land, and thinks to himself: "I shall ride in a fine elephant chariot, fully equipped with eight parts." Having thought this, he mounts it and sets off along the road. After a hundred years, having traveled two thousand yojanas, he is suddenly blown back a thousand yojanas by a great wind. Manjushri, what do you think? Could such a person even cross a single world? Manjushri said: "No, World-Honored One. It would be impossible for him to cross." The Buddha said: "Manjushri, it is so, it is so. There are Bodhisattvas who first arouse the great Bodhi mind, but afterward do not uphold or recite the Great Vehicle teachings. Instead, they delight in practicing, upholding, reading, and understanding the teachings of the Hearers. This is called a Bodhisattva who travels by elephant chariot."

What is meant by a Bodhisattva who travels by the power of sun and moon? It is like a person who wishes to cross as many worlds as there are dust motes in a Buddha-land, and that person travels by the power of sun and moon along the road. Manjushri, what do you think? Could such a person cross that many worlds? Manjushri replied to the Buddha: "World-Honored One, that person could cross, but it would take an extremely long time and involve much hardship." The Buddha said: "Manjushri, it is so, it is so. There are Bodhisattvas who first arouse the great Bodhi mind, but do not delight in practicing the teachings of the Hearers—not even a single four-line verse do they uphold or read. They only delight in reading, reciting, explaining, and understanding the teachings of the Great Vehicle. This is called a Bodhisattva who travels by the power of sun and moon."

What is meant by a Bodhisattva who travels by the power of a Hearer? It is like a person who wishes to cross as many worlds as there are dust motes in a Buddha-land, and that person travels by the power of a Hearer along the road. Manjushri, what do you think? Could such a person cross that many worlds? Manjushri replied to the Buddha: "World-Honored One, that person could cross." The Buddha said: "Manjushri, it is so, it is so. There are Bodhisattvas who, having aroused the great Bodhi mind, delight in practicing the teachings of the Great Vehicle. Moreover, toward other Bodhisattvas who practice the Great Vehicle, who have faith and understanding in the Great Vehicle, who uphold and recite the Great Vehicle, and who embrace the Great Vehicle, they respectfully rely upon, draw near to, and associate with them. They seek the Great Vehicle, receive, uphold, read, and recite it, and even when faced with circumstances that threaten their lives, they do not abandon the Great Vehicle even for a moment. Furthermore, they honor and make offerings such as incense and flowers to others who practice the Great Vehicle, and toward Bodhisattvas who have not yet studied, they do not give rise to a conceited mind. This is called a Bodhisattva who travels by the power of a Hearer."

What is meant by a bodhisattva who possesses the Tathagata's divine power? It is like this: Suppose someone wishes to traverse as many worlds as there are dust motes in a Buddha-land, and that person seeks the Tathagata's divine power to travel along the path. Manjushri, what do you think? Could that person swiftly cross that many worlds?

Manjushri replied to the Buddha, "World-Honored One, from the very instant that person gives rise to such a mind, they can swiftly cross that many worlds."

The Buddha said, "Manjushri, indeed, it is so. There may be a bodhisattva who, having awakened the great bodhi mind, thoroughly understands the most profound, vast, and supreme principles of the Great Vehicle. Constantly aiming to rescue and liberate all sentient beings, they give rise to the great bodhi mind, embracing them with compassion. Having diligently devoted themselves to the six paramitas and the four means of attraction, they also lead others to abide in the same way. This is called a bodhisattva who possesses the Tathagata's divine power."

Here it should be stated: If someone slanders the true Dharma, they are creating an obstruction to the Dharma itself, and this is an extremely grave transgression. As the *Prajñāpāramitā Sūtra* says, there may be those who practice the Bodhisattva path. Though they have seen hundreds of thousands of koṭis and nayutas of Buddhas, and though they have extensively practiced generosity and even cultivated wisdom in the presence of those Buddhas, they cling to a mind of grasping. Though they go to the assemblies of Buddhas to listen to and receive the teaching of the Prajñāpāramitā, they do not give rise to reverence. Their body and mind are not pure, and they give rise to defiled wisdom, creating great unwholesome karma. They then slander the profound Prajñāpāramitā. Because they slander this profound Prajñāpāramitā, they thereby slander the Buddhas, the World-Honored Ones of the past, present, and future, and the Buddha's omniscience. For this reason, it is called creating a great obstruction to the Dharma. This karma continues, and they fall into the great hells for hundreds of thousands of koṭis and nayutas of years. Emerging from one hell, they enter another, thus revolving and transmigrating repeatedly. After leaving the hells, they then fall into the realms of hungry ghosts and animals.

Shariputra addressed the Buddha, saying: "World-Honored One! This karma of obstructing the true Dharma continues and will cause one to fall into the five uninterrupted hells. Can one now speak of the measure of this sinful karma, or is it unspeakable?"

The Buddha said: "Enough, Shariputra! You should not speak of it."

Furthermore, there are many kinds of demonic obstacles for those who practice the bodhisattva path. As the *Prajñāpāramitā Sūtra* states:

"Furthermore, Subhūti! If there is any establishment of names and labels, a bodhisattva should know this is a demonic obstacle. If a demon comes to a bodhisattva and says: 'You, this bodhisattva, will now attain perfect enlightenment; this name is established.' At that time, the bodhisattva should carefully examine this. If he abides in the irreversible stage, then that demon cannot find an opening. If he gives rise to a conceptual mind, thinking 'I have received the prediction,' then arrogance arises. He then looks down upon and disparages other bodhisattvas. This is an evil demon skillfully using expedient means to cause the bodhisattva to stray far from prajñā, to not be embraced by good friends, and to be followed by bad friends. He may fall to the level of a śrāvaka or a pratyekabuddha. For one who gives rise to a mind corresponding to disparagement and arrogance, the offense incurred is extremely grave, surpassing the four root offenses. A bodhisattva should know this is a demonic obstacle."

The *Mañjuśrīvikrīḍita Sūtra* states: Mañjuśrī said: "Prince! Whatever activity is accomplished, all this is a demonic obstacle. If there is seeking, if there is grasping, if there is rejecting, all these are demonic obstacles. If there is desire, if there is imagination, if there is experiencing, if there is conceptualizing, all these are demonic obstacles.

Furthermore, Prince! If there is any grasping or attachment regarding bodhicitta, it is a demonic obstacle. If there is grasping or attachment regarding the minds of generosity, discipline, patience, diligence, meditation, or wisdom, all these are demonic obstacles.

Furthermore, if generosity gives rise to arrogance, if discipline dwells in discrimination, if patience produces anger, if diligence becomes frivolous debate, if meditation grasps at signs, if wisdom involves deliberate mental engagement—all these are demonic obstacles.

If one gives rise to a mind of aversion and renunciation, delighting in dwelling in solitude, this is a demonic obstacle. If one develops a conceptual understanding regarding the virtues of having few desires, contentment, and ascetic practices, this is a demonic obstacle.

If one practices emptiness, practices signlessness, practices wishlessness, practices non-conceptualization, practices solitude, and regarding the practices taught by the Tathāgata's words, gives rise to arrogance and engages in discrimination—all these are demonic obstacles.

Prince! Even when discrimination or non-discrimination, seeing, hearing, feeling, knowing, or thoughts arise, all these are demonic obstacles."

The Prince asked: "Mañjuśrī, from what cause do all these demonic obstacles arise?" Mañjuśrī said: "Prince! All demonic obstacles arise from intensified mental engagement. Why? Because demonic activities seek their opportunity within the sphere of intensified mental engagement. If it were not for superior states of mental engagement, what could demons do?"

The Prince said: "Mañjuśrī, what is intensified mental engagement for a bodhisattva? What is non-engagement?" Mañjuśrī said: "Prince! If two dharmas are engaged, that is intensified mental engagement. Why? Because the engagement of two dharmas is the worldly basis for conjunction. This intensified mental engagement is the verbal designation for correct engagement. This correct engagement is the verbal designation for non-engagement. This non-engagement is the verbal designation for non-conceptualization. This non-conceptualization is the verbal designation for correct engagement. Whether engaged or non-engaged, therein is establishment.

Therefore, Prince! Non-engagement with the eye, non-engagement with form, up to non-engagement with the mind, non-engagement with mental objects—this is called the correct engagement of a bodhisattva."