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PART TWO: CERTAINTY OF THE CLEAR MEANING
Section Four: Articulating the Inconceivable Acceptance of the Real Dharma
[1. Articulating the Great Resolution]
At that time Srimala addressed the Buddha to declare, “May I now again receive the Buddha’s awe-inspiring spirit to articulate the Great Resolution that subdues without differing from true reality.”
The Buddha told Srimala, “You are allowed to articulate as you please.”
Srimala addressed the Buddha, “The bodhisattvas, who have various resolutions as [many as] the sands of the Ganges, all, and in every case enter the center of the One Great Resolution* (ekasminmahapranidhane) which is designated ‘To Accept the Real Dharma.’ To Accept the Real Dharma truly is the Great Resolution.”
Buddha praised Srimala, “Excellent! Excellent! Wisdom (jnana-prajna) and skillful-means* (upaya) are extremely profound* and minutely
subtle. In the long night you have already planted various roots of virtue*. In the world to come, the multitude of beings
with that long-time kind of virtuous roots will consequently be able to
interpret that which you articulate. The
gist of your articulation of the Acceptance of the Real Dharma is, in every case, like the
various Buddhas of the past, present, and future who have already articulated,
now articulate, and will articulate it.
Now that I attained unsurpassed-awakening* (anuttarabodhi), likewise I always
articulate this Acceptance of the Real Dharma.
So it is that my articulation of the Acceptance of the Real Dharma actually
has virtuous-merits
that do not attain an utmost boundary.
The Tathagata’s wisdom and discussion ability likewise are
without an utmost boundary.
Because why? It is that the Acceptance of the Real Dharma has great virtuous-merits and has great benefits.”
[2. Articulating the Vast Meaning]
Srimala addressed the Buddha, “I will receive the Buddha’s spiritual power further to again expound and articulate the Acceptance of the Real Dharma whose meaning is vast.”
The Buddha declared, “Then articulate.”
Srimala addressed the Buddha, “That which is the vast meaning of Acceptance of the Real Dharma exactly is immeasurable and attains every Buddha Dharma embracing the 84,000 Dharma gates.
[a. Acceptance of the Real Dharma as the Great Cloud]
“For example, at the time of the formation of the Initial Aeon, a universally flourishing great cloud rained multicolored rain as well as every kind of jewel. So it is that the rain of the Acceptance of the Real Dharma is an immeasurable reward of blessings and an immeasurable rain of virtuous roots.
[b. Acceptance of the Real Dharma as the Great Water]
“World Honored One, it is also like at the time of the formation of the Initial Aeon and there was an accumulation of the great water producing and giving birth to the storehouse* of the great chiliocosm as well as the forty billion classes of continents of every kind. So it is, that the Acceptance of the Real Dharma produces and gives birth to the Great Vehicle’s storehouse of immeasurable realms, to the power of spiritual fluency* (ṛddhi-abhijñā) of every bodhisattva, to the hidden ease and glad rejoicing of all the mundane* (laukika), and to the autonomy* of the intention of all the mundane, as well as the ease and joy of the transmundane* (lokottara). From as long as the formation of the aeon, the root of heavenly-beings and humans, though actually it has not yet been attained, in every case comes forth from the center [of Acceptance of the Real Dharma].
[c. Acceptance of the Real Dharma as the Great Earth’s support]
“It is also like the great earth supporting the four heavy burdens. What classes serve for the four? That which is first is the great ocean. That which is second are the various mountains. That which is third are the plants and trees. That which is fourth are the multitude of beings. So it is that by Acceptance of the Real Dharma good sons and good daughters establish a Great Earth fit for being able to bear the four kinds of heavy burdens. By the metaphor of that Great Earth, what classes serve as the four? They are designated as (1) the multitude of beings who, though separated from good virtuous friends* (kalyanamitra), have not heard wrong Dharma and use the virtuous roots of humans and heavenly-beings, and then are brought to maturity in it; (2) those who seek as a listener-disciple* (sravaka) and are conferred the listener-disciple vehicle; (3) those who seek as a causally-awakened one* (pratyeka-buddha) and are conferred the causally-awakened vehicle; and (4) those who seek as one of the Great Vehicle and are conferred the use of the Great Vehicle. This is called Acceptance of the Real Dharma for good sons and good daughters to set up a Great Earth fit for being able to bear the four kinds of heavy burdens.
“World Honored One, so it is that by Acceptance of the Real Dharma good sons and good daughters establish a Great Earth fit for being able to bear the four kinds of heavy burdens, and universally for the multitude of beings they function as unsolicited friends with great compassion* (mahakaruna) to console the multitude of beings with sympathy to serve as Dharma Mothers of the world.
[d. Acceptance of the Real Dharma as the Great Earth’s storehouse of jewels]
“It is also like the Great Earth having a storehouse of four kinds of jewels. What classes serve as the four? That which is first are the invaluable, that which is second are the highly valued, that which is third are the middle valued, and that which is fourth are the low valued. These are called the Great Earth’s storehouse of four kinds of jewels. So it is that by Acceptance of the Real Dharma good sons and good daughters establish a Great Earth to attain for the multitude of beings the four kinds of superlative great jewels. What classes serve as the four? By Acceptance of the Real Dharma good sons and good daughters are (1) the multitude of beings who have not heard wrong Dharma and use the virtuous roots of humans and heavenly-beings and then are conferred together with it; (2) those who seek as a listener-disciple and are conferred the listener-disciple’s vehicle; (3) those who seek as a causally-awakened one and are conferred the causally-awakened vehicle, and (4) those who seek as a one of the Great Vehicle and are conferred to use the Great Vehicle. So it is, that for the multitude of beings who attain the great jewels, in every case it is caused by Acceptance of the Real Dharma for good sons and good daughters to attain this virtuous-merit of extraordinarily rare existence.
“World Honored One, that which is the storehouse of great jewels is exactly the Acceptance of the Real Dharma.
[e. The sameness of the Real Dharma and those who Accept the Real Dharma]
“World Honored One, by Acceptance of the Real Dharma those who Accept the Real Dharma are no different from the Real Dharma, and as there is no difference from Acceptance of the Real Dharma, the Real Dharma exactly is Acceptance of the Real Dharma.
[f. Acceptance of the Real Dharma is the same as the Paramitas]
“World Honored One, there are no different crossings-over* (paramitas) and no different Acceptance of the Real Dharma. Acceptance of the Real Dharma exactly is the crossing-over. Because why?
“By Acceptance of the Real Dharma, good sons and good daughters are those who are matured by the responsive use of giving* (dāna). Maturation by use of giving goes as far as to renounce body, limbs, and joints. As they go on protecting those intentions, they then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by giving’ (dāna paramita).
“[By Acceptance of the Real Dharma, good sons and good daughters are] those who are matured by the responsive use of morality* (sila). Their use of protecting the purity of the six roots (i.e., 6 organs of sense) and the karma of body, mouth, and intention goes as far as the correct four respect inspiring postures [of walking, standing, sitting, and lying down]. As they go on protecting those intentions, they then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by morality’ (sila paramita).
“[By Acceptance of the Real Dharma, good sons and good daughters are] those who are matured by the responsive use of forbearance* (ksanti). If the multitude of beings revile, blame, defame, disgrace, slander, or threaten them, then by means of a hateless heart-mind, an enriching heart-mind, and primarily the power of forbearance they go on as long as it takes for their complexion to be changeless. As they go on protecting those intentions, they then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by forbearance’ (kṣānti paramita).
“[By Acceptance of the Real Dharma, good sons and good daughters are] those who are matured by the responsive use of vigor* (virya). Those in the multitude of beings who do not let arise the lazy mind, who give birth to the mind of great desire, and who primarily forge ahead vigorously will go as far as it seems to take throughout the four respect inspiring postures. As they go on protecting those intentions, they then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by vigor’ (virya paramita).
“[By Acceptance of the Real Dharma, good sons and good daughters are] those who are matured by the responsive use of meditation* (dhyana, Ch. chan, J. zen). Those in the multitude of beings who by means of a non-disordered mind, a mind not turned toward externals, and primarily aligned recollection* (samyak-smrti) go on as far as the long time that it takes to function and the long time that it takes to articulate to the very end, and they do not forget or neglect these. As they go on protecting those intentions, they then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by meditation’ (dhyana paramita).
“[By Acceptance of the Real Dharma, good sons and good daughters are] those who are matured by the responsive use of wisdom (jnana-prajna). Those of the various multitudes of beings who question every meaning by using a fearless* (abhaya) mind and then by expounding and articulating every discourse* (shastra) and every technique to completely fathom* (samapta) the fields of learning* (vidya-sthana), as far as every kind of technique for the various matters, will go on protecting those intentions and then mature. Those actually matured multitude of beings establish the Real Dharma, and this is called ‘crossing-over by intuitive-knowing’ (prajna paramita).
“For this reason, World Honored One, there are no different crossings-over (paramitas) and no different acceptance of the Real Dharma. Acceptance of the Real Dharma exactly is crossing-over.
[3. Articulating the Great Meaning]
“World Honored One, as I now receive the Buddha’s awe inspiring spirit, may I then articulate the great meaning?”
The Buddha declared, “Then articulate it.”
[a. Acceptance of the Real Dharma as renunciation of body, life, and riches]
Srimala
addressed the Buddha, “By Acceptance of the Real
Dharma those who Accept the Real Dharma are no different from Acceptance of the
Real Dharma. Those who are no different
from Acceptance of the Real Dharma are the good sons and good daughters who Accept
the Real Dharma and exactly are the Acceptance of the Real Dharma. Because why? If there are good sons
and good daughters who Accept the Real Dharma, for Acceptance of the Real
Dharma they renounce the three kinds of allotments. What are the classes that serve as the three? They are designated body, life, and riches.
“Of the good sons and
good daughters, those who renounce the body are equal to the last boundary of
birth-and-death* (samsara), are separate from old age, decay, and death,
and attain the Tathagata’s Dharma-body* (Dharmakaya)
of virtuous-merit
that is indestructible, always abiding, without having transformations, and
unable to be conceptualized.
“Those who renounce
life are equal to the last boundary of birth-and-death and in the end, after
all, are separate from death and attain the virtuous-merit that is endless, always abiding, unable to be
conceptualized, that freely penetrates every extremely
profound Buddha Dharma.
“Those who renounce riches are equal to the last boundary of birth-and-death and attain what is not shared by all the multitude of beings: the virtuous-merit that is inexhaustible, undiminished, in the end, after all, always abiding, unable to be conceptualized, and fully endowed, and they attain the rare making of offerings of all the multitude of beings.
“World Honored One, so it is, by renouncing the three allotments, good sons and good daughters Accept the Real Dharma, and always serve as that sign of all the various Buddhas wherein all the multitude of beings are revered.
[b. Acceptance of the Real Dharma as Dharma Friendship]
“World Honored One, furthermore, when the desire for the Dharma is extinguishing and factions of monks, nuns, layman disciples, and laywoman disciples dispute, break up, separate, and scatter, those good sons and good daughters who Accept the Real Dharma use not-flattering, not-deceiving, not-misrepresenting, and the joy of love for the Real Dharma to Accept the Real Dharma and enter into the midst of Dharma friendship. Those who enter Dharma friendship certainly are conferred the sign [of future Buddhahood] by the various Buddhas.
[c. Acceptance of the Real Dharma as great strength]
“World Honored One, I see that Acceptance of the Real Dharma thus is great strength. The Buddha serves as the true eye, the true knowledge, serves as the root of the Dharma, serves as the freely penetrating Dharma, serves as the refuge of the Real Dharma, and even is all-knowing and seeing.”
[4. The Buddha Affirms Then Continues the Great Strength Metaphor]
At that time, the World Honored One’s mind was aroused in joyous accord by Srimala’s articulation of the great zeal and strength of acceptance of the Real Dharma.
“So it is Srimala, thus you have articulated the great zeal and strength of Acceptance of the Real Dharma. Like a being of great strength having a little strike against a part of his body that gives birth to great suffering and pain, so it is Srimala, a little Acceptance of the Real Dharma makes Mara suffer afflictions. I do not see any other remaining single good Dharma that makes Mara grieve and suffer like a little Acceptance of the Real Dharma.
“Because its use is vast, it is also like the King Ox whose shape of form* is without compare and superior to every ox. So it is that in the Great Vehicle a little Acceptance of the Real Dharma is superior to all the virtuous roots of the Two Vehicles*.
“Because its use is vast, it is also like Sumeru*, the King of Mountains, that in strict propriety is distinguished as superior to the multitude of mountains. So it is that in the Great Vehicle those who renounce body, life, and riches by using the mind that embraces and takes up the Acceptance of the Real Dharma are superior to all the virtuous roots of those who do not renounce body, life, and riches in the early stages of the Great Vehicle, not to mention the Two Vehicles.
“For this reason, Srimala, you should use Acceptance of the Real Dharma to open and instruct the multitude of beings in the teaching that converts the multitude of beings and establishes the multitude of beings [in the Real Dharma]. So it is, Srimala, the Acceptance of the Real Dharma thus is a great benefit; thus is a great blessing; thus is a great fruit. Srimala, as I, in numberless upon numberless aeons, articulate the meaning and benefits of the virtuous-merit of Acceptance of the Real Dharma, I do not get to an utmost boundary. This is because Acceptance of the Real Dharma has immeasurable and endless virtuous-merit.”
Continue to Post 5: PART THREE: ENTRANCE TO THE WAY OF THE ONE VEHICLE, Sec. 5: Articulating the Entrance to the One Vehicle.[First half.]
