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Objections to the plurality of Buddha

Objector. 鈥� Only the Buddha 艢腻办测补尘耻苍颈 exists; the Buddhas of the ten directions (诲补艣补诲颈驳产耻诲诲丑补) do not exist. Why?

Argument number 1. 鈥� The Buddha 艢腻办测补尘耻苍颈 with his immense power (补辫谤补尘腻峁嘺产补濒补) and his immense superknowledges (补辫谤补尘腻峁嚹乥丑颈箩帽腻) is capable of saving all beings [by himself]; there is no need of other Buddhas. It is said (see Appendix 1: The Great Miracle at 艢谤腻惫补蝉迟墨) that 膧苍补苍诲补, absorbed with one-pointed mind (ekacittena manasikurva), said to himself: 鈥淭he Buddhas of the past, 搁补迟苍补辫耻峁�p补, 顿墨辫补峁僰补谤补, etc., were all born in marvelous times; their life was very long and they saved all beings. Then how could the present Buddha, born at a bad time and of short life, save all beings?鈥� These were the questions he asked himself. At dawn (蝉奴谤测辞诲补测补), the Buddha, who knew 膧苍补苍诲补鈥檚 thoughts, entered into the Daybreak 蝉补尘腻诲丑颈 (蝉奴谤测辞诲补测补蝉补尘腻诲丑颈); then he emitted rays (谤补艣尘颈) from all the pores of his skin (谤辞尘补办奴辫补). Like the sun, he emitted rays the brilliance of which spread successively over 闯补尘产耻诲惫墨辫补, the four continents (肠补迟耻谤诲惫墨辫补办补), the 迟谤颈蝉腻丑补蝉谤补尘补丑腻蝉腻丑补蝉谤补濒辞办补诲丑腻迟耻 and finally over all the innumerable universes of the ten directions (诲补艣补诲颈驳濒辞办补诲丑腻迟耻). Then the Bhagavat sent forth from his navel (苍腻产丑颈) a precious lotus (谤补迟苍补辫耻峁�p补) described by the following stanzas:

The stem (诲补峁囜笉补) is of green jade (惫补颈岣嵟玶测补),
The petals (pattra), a thousand in number, are of yellow gold.
The corolla (惫别诲颈办腻) is of diamond (vajra)
The trimming is of coral (尘耻蝉腻谤补驳补濒惫补).

The stem is flexible, without the usual curves,
Its height is ten armspans (惫测腻尘补);
[124c] Having the color of green jade,
It is planted in the Buddha鈥檚 navel.

Its leaves are broad and long,
White in color, striped with marvelous colors.
Infinitely precious ornament,
The thousand petalled lotus.

This marvelous lotus of such beautiful colors
Emerges from the Buddha鈥檚 navel.
On the four petals of its corolla
Precious seats shine with divine light.

On each of these seats sits a Buddha;
One would call them four golden mountain summits.
Their light is equal as if one.

From the navels of these four Buddhas
Comes a magnificent precious lotus.
On each lotus there is a seat,
On each seat there is a Buddha.

From the navels of all these Buddhas,
Come in turn precious lotuses.
On each lotus there is a seat;
On each seat there is a Buddha.

These successive creations
Rise up to the 艢耻诲诲丑腻惫腻蝉补 heaven;
Whoever would like to know how far
Will have to resort to the following comparison:

An enormous rock
Having the size of a high mountain,
Thrown from the height of the 艢耻诲诲丑腻惫腻蝉补
And falling straight down without meeting any obstacle

Would take eighteen thousand three hundred
And eighty-three years
To land on the earth;^[1]
That is the number of years it would take.

In the intermediate space,
Emanated Buddhas, placed in the center,
Spread out a brilliant light
That surpasses the fires of the sun and moon.

Some Buddhas have bodies streaming with water,
Others have bodies emitting fire;^[2]
Sometimes they appear to walk,
Sometimes they are seated in silence.

Some Buddhas go to beg their food
To make a gift of it to beings.
Sometimes they preach the Dharma,
Sometimes they shoot out rays.

Sometimes they go to visit the three bad destinies
And the hells of water, the shadows and fire.^[3]
Their warm breath warms up the cold water,
Their rays illumine the shadows,

In the fiery places, they breathe out a cooling breeze,
Skillfully they calm the torments [of the damned].
By pacifying them and calming them
They save them by the bliss of the Dharma (dharmasukha).

By all of these skillful means (耻辫腻测补) [these apparitional Buddhas], all at the same time, wanted to save the innumerable beings of the ten directions. When they had saved them, they returned to their starting point and re-entered the navel of the Buddha.

[125a] Then the Bhagavat, coming out of the S奴ryodhaya蝉补尘腻诲丑颈, asked 膧苍补苍诲补: 鈥淒id you see the power of my 补产丑颈箩帽腻 during this 蝉补尘腻诲丑颈?鈥� 膧苍补苍诲补 relied: 鈥淵es, I saw it鈥�, and added: 鈥淚f it is sufficient for the Buddha to appear for just one day in order that the disciples converted by him (惫颈苍别测补艣谤腻惫补办补) fill space (腻办腻艣补), what would not the number of those converted amount to if he remained in the world for eighty years?鈥�

This is why we say that one single Buddha, whose qualities (驳耻峁嘺) and miraculous power (峁沝诲丑颈产补濒补) are immense, suffices to convert the ten directions without the need for other Buddhas.

Argument number 2. 鈥� Furthermore, the Buddha said: 鈥淎 woman cannot be a cakravartin king, 艢补办谤补诲别惫别苍诲谤补, or M膩radevar膩ja, or 叠谤补丑尘腻诲别惫补谤腻箩补. Two cakravartin kings cannot reign together at the same place. Similarly, with regard to the Bhagavat with ten powers, there cannot be two Buddhas existing in the same world.鈥�

Argument number 3. 鈥� Finally, the Buddha said 鈥� and his words are not frivolous 鈥� that two Buddhas do not exist at the same time: 鈥淥ne thing that is difficult to find is a Buddha Bhagavat. It takes innumerable 办辞峁璱 of kalpas to find one. In 91 kalpas, there have been only three Buddhas. Before the good kalpa (bhadrakalpa), during the 91st kalpa, there was a Buddha called 痴颈辫补艣测颈苍, 鈥榁iews of All Kinds鈥�; during the 31st kalpa, there were two Buddhas; the first was called 艢颈办丑颈苍, 鈥楩ire鈥�, and the second 痴颈艣惫补产丑奴, 鈥榁ictorious Over All鈥�. During the good kalpa, there were four Buddhas, Krakucchanda, Kanakamuni 鈥淕olden Sage鈥�, 碍补艣测补辫补 and 艢腻办测补尘耻苍颈. Except for these kalpas, all the others were empty (艣奴苍测补), lacking Buddhas and miserable.鈥�^[4]

If the Buddhas of the ten directions existed, how could [the Buddha] say that the other kalpas lacked buddhas and were miserable?

Answer to the objections:

1. Refutation of argument number 1. 鈥� Although the Buddha 艢腻办测补尘耻苍颈, endowed with immense miraculous power (aprama峁嘺峁沝诲丑颈产补濒补), is able to create the apparitional Buddhas (苍颈谤尘腻峁嘺产耻诲诲丑补) established in the ten directions, preaching the Dharma, emitting rays and saving beings, he is, however, not able to save beings without exception. [To claim the opposite] would be to fall [into the heresy] that assigns a limit to existences (产丑补惫腻苍迟补) and to deny the existence of the Buddhas of the past. Since the number of beings is inexhaustible (补办峁�a测补), there must be other Buddhas [than 艢腻办测补尘耻苍颈 to work for their salvation].

2. Refutation of argument number 2. 鈥� You also object: 鈥淭he Buddha has said that a female cannot be five things, that two cakravartin kings cannot appear in the world simultaneously and, likewise, that two Buddhas cannot exist in the same world at the same time.鈥� You do not understand the meaning of this text. The Buddhist 蝉奴迟谤补蝉 have two meanings: Some have a meaning that is easy to undestand (sulabha), others have a profound (驳补尘产丑墨谤补) meaning, remote (惫颈辫补办峁涐梗峁璦) and difficult to grasp (诲耻谤惫颈驳腻丑测补). Thus, at the moment of entering 狈颈谤惫腻峁嘺, the Buddha said to the 产丑颈办峁�u蝉:^[5] 鈥淗enceforth, you must rely on the truth in itself and not on any authority, whatever it may be (诲丑补谤尘补辫谤补迟颈蝉补谤补峁噀苍补 bhavutaya峁� na pudgalaprati-sara峁噀na); you must rely on the meaning (spirit) and not on the letter (补谤迟丑补辫谤补迟颈蝉补谤补峁噀苍补 bhavitavya峁� na 惫测补帽箩补苍补prtisata峁噀na); you must rely on gnosis and not on discursive knowledge (箩帽腻苍补pratisara峁噀na bhavitavya峁� na vi箩帽腻苍补prtisara峁噀na); you must rely on the 蝉奴迟谤补蝉 of explicit meaning and not on the 蝉奴迟谤补蝉 of indeterminate meaning (n墨t膩rtha蝉奴迟谤补-pratisara峁噀na bhavitavya峁� na ney膩rtha蝉奴迟谤补pratisara峁噀na).鈥�

a) Relying on the truth in itself (诲丑补谤尘补辫谤补迟颈蝉补谤补峁噀苍补) is keeping to the twelve categories of texts (诲惫腻诲补艣腻峁単补诲丑补谤尘补)^[6] and not keeping to the authority of a person.

b) Relying on the meaning (补谤迟丑补辫谤补迟颈蝉补谤补峁嘺), since goodwill or malice, defect or merit, falsity or truth, cannot be attributed [125b] to meaning. It is the letter (惫测补帽箩补苍补) that indicates the meaning (artha), but the meaning is not the letter. Suppose a man points his finger at the moon to people who doubt the moon鈥檚 presence; if these doubters fixate on the finger but do not look at the moon, this man tells them: 鈥淚 am pointing to the moon with my finger so that you may notice the moon. Why do you fixate on my finger instead of looking at the moon?鈥�^[7] It is the same here: the letter (惫测补帽箩补苍补) is the finger pointing to the meaning (artha), but the letter is not the meaning. This is why one should not rely on the letter.

c) Relying on gnosis (箩帽腻苍补辫谤补迟颈蝉补谤补峁嘺). 鈥� Gnosis (箩帽腻苍补) allows one to appreciate and distinguish between good and evil; discursive knowledge (vi箩帽腻苍补) is always seeking pleasure (sukha) and does not penetrate the essence.^[8] This is why one should not rely on discursive knowledge.

d) Relying on 蝉奴迟谤补蝉 of explicit meaning (苍墨迟腻谤迟丑补蝉奴迟谤补辫谤补迟颈蝉补谤补峁嘺). 鈥� Those 蝉奴迟谤补蝉 are of explicit meaning that say: 鈥淥f all the omniscient ones (蝉补谤惫补箩帽腻), the Buddha is foremost; among all the texts, the Buddhist texts are foremost; among all beings (sattva), the 产丑颈办峁�u蝉 are foremost.鈥�^[9] 鈥淭hrough generosity one acquires great merit (辫耻峁噛补).鈥�^[10] 鈥淒iscipline (艣墨濒补) allows one to be reborn among the gods鈥�,^[11] etc. 鈥� On the other hand, that 蝉奴迟谤补 is of indeterminate meaning which says: 鈥淏y preaching the Dharma, the Dharma teacher (诲丑补谤尘腻肠腻谤测补) is assured of five benefits: great merit, people鈥檚 love, beauty, renown, final attainment of nirv膩峁嘺.鈥�^[12]

Why is this 蝉奴迟谤补 of indeterminate meaning? It is evident and easy to understand that generosity (诲腻苍补) involves great merit (尘补丑腻辫耻苍测补), [but it is not so clear] that preaching the Dharma (诲丑补谤尘补诲别艣补苍补), which is not a material gift (膩mi峁�a诲腻苍补), is meritorious, as this 蝉奴迟谤补 would have it. Nevertheless, it is meritorious; for the preacher, by praising generosity in every way, destroys the greed (尘腻迟蝉补谤测补) of others and combats his own greed: this is why his preaching is meritorious. [But the 蝉奴迟谤补鈥檚 allegation being itself unclear], is called 鈥榦f indeterminate meaning (补苍墨迟腻谤迟丑补)鈥�. Many 蝉奴迟谤补蝉, out of skillful means (耻辫腻测补), say things that [seem] to be inexact [at first sight and which require explanation].

Thus, a 蝉奴迟谤补 has said that 鈥渢wo Buddhas cannot appear together in the same world鈥�, but by 鈥榯he same world鈥� the 蝉奴迟谤补 does not mean to designate all the universes of the ten directions. The 蝉奴迟谤补 also says that 鈥渢wo cakravartin kings are not found in the world together鈥�; it does not mean to say that two cakravartin kings cannot coexist in the same 迟谤颈蝉腻丑补蝉谤补尘补丑腻蝉腻丑补蝉谤补濒辞办补诲丑腻迟耻; it says only that two cakravartin kings cannot coexist in the same 肠腻迟耻谤诲惫墨辫补办补 (universe of four continents). It is necessary to aquire very pure merit (辫耻苍测补惫颈艣耻诲诲丑颈) in order to reign over the entire world without encountering a rival [as is the case for the cakravartins]. If there were two kings [in the same world]. that would mean that their merit was not pure. Similarly, although the Buddhas have no feeling of jealousy (墨谤峁�y腻) one against the other, over lifetimes they have accomplished such pure actions that they cannot both appear in the same world (濒辞办补诲丑腻迟耻), namely, in the same 迟谤颈蝉腻丑补蝉谤补尘补丑腻蝉腻丑补蝉谤补濒辞办补诲丑腻迟耻 consisting of a a million Mount Sumerus, a million suns and moons. In the ten directions, these 迟谤颈蝉腻丑补蝉谤补尘补丑腻蝉腻丑补蝉谤补濒辞办补诲丑腻迟耻s are as numerous as the sands of the Ganges and each of them constitutes the universe of a Buddha (ekabuddha濒辞办补诲丑腻迟耻); only one Buddha is found there, never two. In one of these Buddha universes, the single buddha 艢腻办测补尘耻苍颈 incessantly creates emanated Buddhas (苍颈谤尘腻峁嘺产耻诲诲丑补) who resort to preaching (诲丑补谤尘补辫补谤测腻测补), to apparitional bodies (办腻测补), to causes and skillful means (耻辫腻测补) of all kinds in order to save beings. It is in this sense that it is said in many 蝉奴迟谤补蝉 that two Buddhas cannot exist simultaneously in the same world. That does not mean that there are not [many] Buddhas in the ten directions [at the same time].

Refutation of argument number 3. 鈥� You also made the objection: 鈥淭he Buddha has said that it is hard to find a Buddha Bhagavat鈥� and you said that in 91 kalpas, only three kalpas had a [125c] Buddha and that the other kalpas were empty, lacking a Buddha, and were miserable.

The Buddha has in mind those guilty men who have not planted the roots of good needed to see a Buddha (anavaropitaku艣alam奴l膩 buddhadar艣an膩ya) when he said: 鈥淭he appearance of a Buddha is a rare thing, as rare as the appearance of a flower on the udumbara tree (Ficus glomerata)鈥�. Indeed, these sinners cycle through the three bad destinies (durgati), sometimes even being reborn among humans or among the gods; but when a Buddha appears in the world, they are unable to see him. It is said that among the 900,000 householders in the city of 艢谤腻惫补蝉迟墨, 300,000 saw the Buddha, 300,000 heard him speak but did not see him, 300,000 did not even hear him speak. Now the Buddha lived at 艢谤腻惫补蝉迟墨 for 25 years and, if some citizens did not see him and some did not hear him speak, what can be said of people living far away?

One day, accompanied by 膧苍补苍诲补, the Buddha went to 艢谤腻惫补蝉迟墨 on his alms-round. A poor old woman was standing at the roadside. 膧苍补苍诲补 said to the Buddha: 鈥淭his woman is worthy of compassion; the Buddha should save her.鈥� The Buddha replied: 鈥淭his woman does not have the conditions required [to be saved].鈥� 膧苍补苍诲补 continued: 鈥淢ay the Buddha approach her. When she sees the Buddha with his major marks (濒补办峁�a峁嘺) and minor marks (anu惫测补帽箩补苍补) and his rays (谤补艣尘颈), she will experience a joyful mind (尘耻诲颈迟腻肠颈迟迟补) and will thus fulfill the required conditions.鈥� Then the Buddha came near the woman, but she turned away and showed her back to him. The Buddha tried to approach her from four different sides; each time she turned her back to him in the same way. She looked up in the air, but when the Buddha came down to her, she lowered her head at once. The Buddha rose up from the earth [to make her see him], but she lowered her face with her hands and did not want to look at the Buddha.^[13] Then the Buddha said to 膧苍补苍诲补: 鈥淲hat more can I do? Everything is useless; there are people who do not fulfill the conditions necessary for being saved and who do not succeed in seeing the Buddha.鈥� That is why the Buddha has said that it is as difficult to meet a Buddha as a flower on the udumbara tree. With the Buddha, it is like rain-water (惫补谤峁�a箩补濒补), easy to receive in folded hands, but which the pretas, ever thirsty, never get.^[14]

You say that in 91 kalpas, only three times has there been a Buddha. This holds for one Buddha universe taken alone but does not hold for all the Buddha universes taken together. Similarly, the other affirmation which says that 鈥渢he other kalpas were empty, without Buddhas, and miserable鈥�, applies only to one Buddha universe alone and not to all the others taken together. This is why we affirm the existence of the Buddhas of the ten directions.

Arguments in favor of the plurality of Buddhas:

Furthermore, the Buddhas of the ten directions do appear in the 艣谤腻惫补办补 texts, but you do not understand these texts.

1) In the Tsa a han king (Sa峁儁ukt膩gama蝉奴迟谤补),^[15] it is said: 鈥淲hen it is pouring rain, the rain drops (bindu) are so close together that they cannot be counted. It is the same for the universes (濒辞办补诲丑腻迟耻). In the east (p奴rvasy膩峁� di艣), I see innumerable beings born, subsisting and perishing. Their number is very great, defying calculation. It is the same in the ten directions. In these universes of the ten directions, innumerable beings undergo the threefold physical suffering (办腻测补du岣�kha), old age (箩补谤腻), sickness (惫测腻诲丑颈) and death (尘补谤补峁嘺); the threefold mental suffering, desire (谤腻驳补), hatred (诲惫别峁�a) and ignorance (moha); and the threefold suffering of rebirth (辫耻苍补谤产丑补惫补诲耻岣�k丑补), rebirth among the damned (naraka), the pretas and animals (tiryagyoni). All of these universes have three types of men, inferior (avara), middling (madhya) or [126a] superior (agra). Inferior men are attached (sakta) to present happiness, middling men to future happiness, superior men seek the Path; they are filled with loving-kindness (尘补颈迟谤墨) and compassion (办补谤耻峁嚹�) and have pity for beings.鈥� When the causes and conditions [necessary for the coming of a Buddha] are present, why would the effect, [namely, the coming of a Buddha] not be produced? The Buddha has said: 鈥淚f there were no sickness, old age and death, Buddhas would not appear.鈥�^[16] That is because when one sees people tormented by old age, sickness and death, one makes the resolution (辫谤补峁噄诲丑腻苍补) to become Buddha in order to save all beings, cure their mental illnesses and take them out of the pain of rebirths. Now, precisely these universes of the ten directions show all the causes and conditions required for the coming of a Buddha (产耻诲诲丑补辫谤腻诲耻谤产丑腻惫补). How can you say that our universe is the only one to have a Buddha and the others do not? You merit as little credence as the person who says: 鈥淗ere there is wood, but there is no fire; the ground is wet, but there is no water.鈥� It is the same for the Buddha. These beings suffer the pains of old age, sickness and death in their bodies; their minds are subject to the sicknesses of desire (谤腻驳补), hatred (诲惫别峁�a) and ignorance (moha); the Buddha appears in the world to destroy this threefold suffering and introduce beings into the triple vehicle (测腻苍补测迟谤补测补). How could the Buddha not appear in all the universes where this suffering exists? It would be wrong to say that s single remedy (agada) is enough to cure numberless blind people (补苍诲丑补辫耻谤耻峁�a) [and consequently, a single Buddha to cure numberless beings]. Therefore the Buddhas of the ten directions must necessarily exist.

2) Furthermore, a 蝉奴迟谤补^[17] in the Tch鈥檃ng a han (D墨rgh膩gama) says: 鈥淭here was a king of the asuras, guardian of the north; during the last watch of the night, he went to the Buddha with many hundreds of 办辞峁璱 of asuras, and having bowed down to the Buddha鈥檚 feet, he stood to one side; emitting a pure light, he illumined the Jetavana with a great light. Joining his hands together, he praised the Buddha with the following stanzas:

Great hero, I take refuge in you!
Buddha, the greatest of those who walk on two feet.       
What you know with the wisdom-eye
The gods cannot understand.

Whether they be past, future, or present
I bow before all the Buddhas.
Taking refuge today in the Buddha
I also pay homage equally to the Buddhas of the three times.鈥�

In these stanzas, it is a question of the Buddhas of the ten directions; the asura king bows before the Buddhas of the three times; then, in particular, he takes refuge in the Buddha 艢腻办测补尘耻苍颈. If the actual Buddhas of the ten directions did not exist, he would take refuge only in the Buddha 艢腻办测补尘耻苍颈 and he would not say anything about the other past (补迟墨迟补), future (补苍腻驳补迟补) or present (pratyutpanna) Buddhas. This is why we affirm the existence of the Buddhas of the ten directions.

3) Furthermore, if there were, in the past, innumerable Buddhas, if there will be, in the future, innumerable Buddhas, there must also be, in the present, innumerable Buddhas.

4) Furthermore, if, in the 艣谤腻惫补办补 texts, the Buddha had spoken of incalculable (补蝉补峁僰丑测别测补) and innumerable (补辫谤补尘腻峁嘺) Buddhas of the ten directions, beings would have said: 鈥淪ince Buddhas are so easy to find, it is not necessary to seek deliverance (惫颈尘辞办峁�a) zealously. If we won鈥檛 meet this particular Buddha, we鈥檒l meet another one later.鈥� Out of laziness (办补耻蝉墨诲测补) they would not diligently seek their salvation. A gazelle that has not been shot at by [126b] an arrow (sara) does not know fear; but once it has been shot at, it bounds away [at the approach of the hunter]. In the same way, people who know the sufferings of old age (箩补谤腻), sickness (惫测腻诲丑颈) and death (尘补谤补峁嘺) and who have heard that there is but one Buddha who is very hard to find, feel fear, make energetic efforts and quickly come to escape from suffering. This is why, in the 艣谤腻惫补办补 texts, the Buddha has not spoken about the existence of the Buddhas of the ten directions but neither did he say they do not exist.

5) If the Buddhas of the ten directions exist and if you deny their existence, you are committing a sin of immediate retribution (腻苍补苍迟补谤测腻辫补迟迟颈). On the other hand, if the Buddhas of the ten directions do not exist and, nevertheless, I affirm their existence merely to produce the notion of Buddhas infinite in number (补辫谤补尘腻峁嘺buddhasa峁僯帽膩), I gain the merit of paying homage to them (蝉补迟办腻谤补辫耻苍测补). Why is that? Because it is good intention (办耻艣补濒补肠颈迟迟补) that makes great merit. Thus, in the 蝉补尘腻诲丑颈 of loving-kindness (尘补颈迟谤墨citta蝉补尘腻诲丑颈), one considers all beings and sees them all happy; even though there is no real benefit for the beings [to be considered as happy], the person who considers them in this way with loving-kindness gains immense merit. It is the same for [the person who sets out] the idea of the Buddhas of the ten directions.

If the Buddhas of the ten directions really exist and if one denies their existence, one commits the extremely grave sin of attacking the Buddhas of the ten directions. Why? Because one is attacking something true. The person does not see these Buddhas with his fleshly eye (尘腻峁僺补肠补办峁�u蝉); but if he affirms their existence out of faith (肠颈迟迟补辫谤补蝉腻诲补), his merit (辫耻峁噛补) is immense. On the contrary, if he mentally denies their existence, since these Buddhas actually exist, his sin (腻辫补迟迟颈) is very grave. If, then, the person should believe in the existence [of the Buddhas of the ten directions] from their own lights, why should he not then believe in them when the Buddha in person has proclaimed the existence of these Buddhas in the 惭补丑腻测腻苍补?

Question. 鈥� In the ten directions, if there is an immense number of Buddhas and bodhisattvas, why do they not come [to the aid] of the beings who, at the present time, are falling into the three bad destinies (durgati)?

Answer. 鈥� 1) Because the sins (腻辫补迟迟颈) of these beings are too serious.^[18] Even if the Buddhas and bodhisattvas come [to their aid], these beings would not see them.

2) Moreover, the dharma办腻测补 Buddhas ceaselessly emit rays (谤补艣尘颈) and ceaselessly preach the Dharma but, because of their sins, these beings neither see nor hear them. Thus, when the sun (蝉奴谤测补) rises, blind people (andha) do not see it; when thunder (vajra) shakes the earth, deaf people (badhira) do not hear it; similarly, the dharma办腻测补 emits rays ceaselessly and preaches the Dharma ceaselessly, but the beings who have accumulated sins (腻辫补迟迟颈) and stains (mala) in the course of innumerable kalpas do not see it and do not hear it. If the mirror (腻诲补谤艣补) is clear or if the water (jala) is limpid, one can see one鈥檚 image in it; but if the mirror is dirty or the water disturbed, one sees nothing; in the same way, beings of pure mind see the Buddha, while those of impure mind do not see him. Although even today, the Buddhas and bodhisattvas of the ten directions come to save beings, they cannot see them.

3) Moreover, the Buddha 艢腻办测补尘耻苍颈, born in 闯补尘产耻诲惫墨辫补, lived in Kapilavastu, but often traveled to the six great cities of eastern India.^[19] One day he flew to southern India to the home of the 惫补颈艣测补 Yi eul (碍辞峁璱办补谤峁嘺), whose veneration he received. (also see Appendix 2) Another day, he went to northern India to the kingdom of the Yue tche; there he subdued the 苍腻驳补-king A po lo (础辫补濒腻濒补); then, going to the west of the Yue tche kingdom, he subdued the 谤腻办峁�a蝉墨, stayed in her cave (驳耻丑腻) and, even until today, the Buddha鈥檚 shadow has remained there: those who go [126c] inside the cave see nothing, but when they come outside, they see the rays at a distance. Finally, the Buddha flew to Ki pin (碍补辫颈艣补?) on the mountain of the 峁涐梗i Li po t鈥檕 (Revata); remaining in space, he subdued this 峁涐梗i, who said to him: 鈥淚 would like to stay here; would the Buddha please leave me one of his hairs (办别艣补) and one of his fingernails (nakha)?鈥� The 峁涐梗i then built a 蝉迟奴辫补 to venerate them which still exists today; at the foot of this mountain is the monastery (惫颈丑腻谤补) of Li yue, to be pronounced Li po t鈥檕 (Revata). (also see Appendix 3)

If people who were born in the same country as the Buddha were unable to see him, then what can be said of strangers? Therefore, it is not because the Buddhas of the ten directions are unseen that one can say that they do not exist.

4) Furthermore, the bodhisattva Mi l枚 (Maitreya), despite his great loving-kindness (尘补颈迟谤墨), stays in his celestial palace and does not come here. But, because he does not come, can it be said that he does not exist? If we find it strange that Maitreya, who is so close [to us], does not come, why should we be surprised that the Buddhas of the ten directions who are so far away do not come [to us]?

5) Furthermore, if the Buddhas of the ten directions do not come here, it is because beings are laden with very heavy wrong-doings (腻辫补迟迟颈) and stains (mala), and do not fulfill the qualities (驳耻峁嘺) needed to see the Buddhas.

6) Moreover, the Buddhas, [before coming], first must know it the roots of good (办耻艣补濒补尘奴濒补) of beings are ripe (pakva) and their fetters (蝉补峁儁辞箩补苍补) light. It is only after that that they come here. It is said:

By a preliminary examination, the Buddhas recognize beings
Whom no skillful means (耻辫腻测补) can save,
Those who are difficult to save or easy to convert,
Those whose conversion will be slow or fast.

By means of the rays, by the bases of miraculous power (峁沝诲丑颈产腻濒补),
By all kinds of means, the Buddhas save beings.
There are rebels whom the Buddha avoids,
There are rebels whom the Buddha does not protect.

He has hard words for the violent who are difficult to convert;
He has soft words for the gentle who are easy to save.
Despite his loving-kindness, his compassion and his equanimity,
He knows the favorable time and, in his wisdom, he uses skillful means.

This is why, although the Buddhas of the ten directions do not come here, it cannot be said that they do not exist.

7) Moreover, if the great arhats such as 艢腻谤颈辫耻迟谤补, etc., and the great bodhisattvas such as Maitreya, etc., cannot know the wisdom (辫谤补箩帽腻), power (产腻濒补), skillful means (耻辫腻测补) and superknowledges (补产丑颈箩帽腻) of the Buddha, how could worldlings (辫峁泃丑补辩驳箩补苍补) know them?

8) Finally, when, menaced by imminent danger, a being wholeheartedly invokes the Buddhas or great bodhisattvas, it sometimes happens that they do come to his aid.

a. Thus in the west of Ta yue tche, near the monastery (惫颈丑腻谤补) of Buddho峁ａ箛墨峁�a,^[20] there was a man suffering leprosy (辫腻尘补苍, 办耻峁ａ弓补), a wind sickness (v膩yu惫测腻诲丑颈). He went to the statue (辫谤补迟颈尘腻) of the bodhisattva Pien ki (Samantabhadra); one-pointedly (ekacittena) he took refuge in him (艣补谤补峁嘺峁� 驳补迟补岣�) and, thinking of the qualities of the bodhisattva Samantabhadra, he asked him to remove his sickness. Immediately the statue of the bodhisattva rubbed the leper鈥檚 body with the precious rays [that came] from his stoney hand and the sickness disappeared.

b. In a certain land, there was a forest 产丑颈办峁�u (ara峁噛a产丑颈办峁�u) who often recited the Mahay膩na [蝉奴迟谤补蝉]. The king of the land always gave him his hair (办别艣补) to trample under his [127a] feet. A 产丑颈办峁�u said to the king: 鈥淭his man, O 尘补丑腻谤腻箩补, has not often recited the 蝉奴迟谤补蝉; why do you pay him so much homage?鈥� The king replied: 鈥淥nce in the middle of the night, I went to see this 产丑颈办峁�u whom I found in a cave (驳耻丑腻) reciting the Fa houa king (Saddharmapu峁囜笉ar墨ka蝉奴迟谤补). I saw another man with golden colored rays (suvar峁嘺var峁嘺谤补艣尘颈) mounted on a white elephant who, with joined palms (办峁泃腻帽箩补濒颈), paid homage to the 产丑颈办峁�u. When I approached, he disappeared. I then asked the venerable one (bhadanta) why the man with the rays had disappeared at my arrival. The 产丑颈办峁�u answered: 鈥淭hat is the bodhisattva Pien ki (Samantabhadra); this bodhisattva has made the following vow: 鈥楨ach time someone recites the Saddharmapu峁囜笉ar墨ka蝉奴迟谤补, I will come on a white elephant to teach him (补惫补惫腻诲补).鈥�^[21] As I was reciting the Saddharmapu峁囜笉ar墨ka蝉奴迟谤补, the bodhisattva Samantabhadra came in person.鈥� [Note by 碍耻尘腻谤补箩墨惫补: Pien ki in the Fa houa king is called 笔鈥檕耻 hien, Samantabhadra].

c. Finally, in a certain country, there was a 产丑颈办峁�u who recited the A mi t鈥檕 fo king (础尘颈迟腻产丑补buddha蝉奴迟谤补) and the Mo ho pan jo po lo mi (Mah膩辫谤补箩帽腻p膩ramit膩). When he was about to die, he said to his students: 鈥淗ere comes the Buddha 础尘颈迟腻产丑补 with his great 蝉补峁僩丑补鈥�; his body shook, he took refuge and died at once. After his death, his students built a funeral-pyre and burned him. The next day, among the ashes (bhasman) they discovered the 产丑颈办峁�u鈥檚 tongue (箩颈丑惫腻) which had not burned up. Because he had recited the 础尘颈迟腻产丑补buddha蝉奴迟谤补, this 产丑颈办峁�u had seen the buddha 础尘颈迟腻产丑补 come to him; because he had recited the 笔谤补箩帽腻辫腻谤补尘颈迟腻, his tongue could not be burned.^[22]

These are facts of the present day, and the 蝉奴迟谤补蝉 tell of many cases of Buddhas and bodhisattvas appearing. Thus in many places there are people whose sins (腻辫补迟迟颈), stains (mala) and bonds (bandhana) are light; they wholeheartedly (ekacittena) invoke the Buddha; their faith (艣谤补诲诲丑腻) is pure and free of doubt; they will necessarily succeed in seeing the Buddha and their efforts will not be in vain.

For all these reasons, we know that the Buddhas of the ten directions really exist.

Footnotes and references:

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[1]:

This is the number given by the J帽膩naprasth膩na, cf. Beal, Catena, p. 83.

[2]:

In other words, they are accomplishing the 测补尘补办补辫谤腻迟颈丑腻谤测补.

[3]:

For these Buddhist hells, see Kirfel, Kosmographie des Inder, p. 199鈥�206.

[4]:

Mah膩pa诲腻苍补suttanta in D墨gha, II, p. 2; Tch鈥檕ng a han, T 1, k. 1, p. 1c; Ts鈥檌 fo king, T 2, P. 150a; Ts鈥檌 fo fou mou sing tseu king, T 4, p. 159b: Ito so bhikkhave ekanavuto kappo ya峁� Vipass墨 bhagav膩 …aha峁� etarahi araha峁� samm膩sambuddha loke uppanno.

Other references about the seven Buddhas in H么b么girin, Butsu, p. 193鈥�96.

[5]:

This is the 蝉奴迟谤补 of 鈥榯he four reliances鈥� (catv膩ri pratisara峁嚹乶i) attested to only recently:

Ko艣a, IX, p. 246 and Ko艣avy膩khy膩, p. 704: catv膩r墨m膩ni bhik峁�ava岣� pratisara峁嚹乶i. Katam膩n墨 … 箩帽腻苍补峁� 辫谤补迟颈蝉补谤补峁嘺峁� na vi箩帽腻苍补m.

Dharmasa峁僩raha, ch. LIII: catv膩ri pratisara峁嚹乶i. tadyath膩 补谤迟丑补辫谤补迟颈蝉补谤补峁嘺t膩 na … pudgalaprati-sara峁嘺t膩.

Mah膩vyutpatti, no. 1546鈥�1549: catv膩ri pratisara峁嚹乶i. 补谤迟丑补辫谤补迟颈蝉补谤补峁嘺na bhavitavya峁� na … ney膩rtha蝉奴迟谤补pratisaranena.

S奴tr膩la峁僰膩ra, ed. L茅vi, p. 138: prathame pratisara峁噀 膩r峁�adharmapartik峁�eptu岣� … caturthe s膩bhl膩峁�asaya 箩帽腻苍补sya praty膩tmavedan墨yasya.

The Madh. v峁泃ti alludes to the four pratisaranas: p. 43. 鈥� ukta峁� c膩ry补办峁�a测补matis奴tre. katame s奴tr膩nt膩 ney膩rth膩岣� katame n墨t膩rth膩岣� … na ney膩rthas奴tr膩nta辫谤补迟颈蝉补谤补峁嘺t膩 iti.- p. 533: sa ki峁� vij帽膩nena paricchinatti uta j帽膩nena.

The Bodh. bh奴mi, p. 256, gives detailed explanations: katha峁� bodhisatta艣 catur峁�u pratisara峁噀峁�u prayujyate. 1. iha bodhisattva岣� arth膩rth墨 parato … 2. punar bodhisattva岣� k膩lmapade艣a峁� bhavati mah膩pade艣a峁� … 3. punar bodhisattvas tath膩gate nivi峁ａ弓a艣raddho … 4. punar bodhisattva岣� adhigamaj帽膩ne s膩radar艣墨 bhavati … na pratik峁�ipati n膩pavadati.

eva峁� ca puna岣� suporayukto bhavati tatrai峁�u chatur峁�u pratisara峁噀峁�u … c膩digama箩帽腻苍补sasya.

Although to my [Lamotte鈥檚] knowledge the 蝉奴迟谤补 of the four reliances is later than the canonical literature, the theory of the 辫谤补迟颈蝉补谤补峁嘺 is already hinted at in the Ni办腻测补s. They make the distinctions between dharma, 鈥榙octrine鈥�, and pudgala, 鈥榓uthority鈥� (cf. Majjhima, I, p. 265, where the Buddha advises his monks not to adopt the Dharma out of respect for the teacher (蝉补迟迟丑耻驳腻谤惫别苍补) but because they themselves have understood, seen and grasped the distinction between artha, spirit [or meaning], and 惫测补帽箩补苍补, letter (cf. Vinaya, I, p. 40, where 艢腻谤颈辫耻迟谤补 says to Assaji: appa峁� v膩 bahu峁� v膩 bh膩sassu, attha峁� yeva me br奴hi, atthen鈥� eva me attho, ki峁� k膩hasi 惫测补帽箩补苍补峁� bahun ti; Majjhima, II, p. 240: 膩yasmant膩na峁� me attho, ki峁� k膩hasi 惫测补帽箩补苍补峁� bahun ti; Majjhima, II, p. 240: 膩yamant膩na峁� kho atthato c鈥檈va sameti bya帽janato ca sameti; between sutta峁� n墨tattha峁� and sutta峁� neyyattha峁� (Nettipakara峁嘺, p. 21).

[6]:

The twelve categories of texts are 蝉奴迟谤补, geya, 惫测腻办补谤补峁嘺, etc., which will be defined later, k. 33, p. 306c.

[7]:

Cf. La峁卥膩vat膩ra蝉奴迟谤补, p. 106 (quoted in Subh膩峁�itasa峁僩raha, Mus茅on, 1903, p. 399): Na c膩帽guliprek峁�akena bhavitavyam tadyath膩 Mah膩mate a帽guly膩 ka艣cit … hitv膩 param膩rtha, 腻驳补尘颈峁�y补迟颈. 鈥� In order to understand this text more precisely, imperfectly rendered by D.T. Suzuki in his translation of the La峁卥膩vat膩ra, London, 1932, p. 169, it is useful to look at the Tibetan text of the La峁� kar g艣egs pa岣�i mdo, Tib coll. of the Biblioth猫que Nationale, No. 66, folio 146b6鈥�8: Sor mo la lta ba lta bur mu bya岣�o [hdis lta ste] blo gros chen po … du chud par bya ba ni mi byed do |

鈥淥ne must not do as the person who looks at the finger. Mah膩mati, it is as if one were pointing out something with one鈥檚 finger to somebody who persisted in looking only at the end of the finger. Similarly, O Mah膩mati, stupid people, ordinary worldlings, like children, remain fixated on the end of the finger, which is called the literal interpretation, and they will die still attached to the end of the finger which is called 鈥榯he letter鈥�. Because they have ignored the meaning designated by the end of the finger which they call the literal interpretation, they will never penetrate into the Absolute.鈥�

Cf. the Chinese versions of the La峁卥膩vat膩ra, T 670, k. 4, p. 507a; Y 671, k. 6, p. 551c; T 672, k. 5, p. 616a.

[8]:

According to the extract from the Bodh. bh奴mi cited above, adhigama箩帽腻苍补 is the wisdom coming from meditation (产丑腻惫补苍补尘补测补) while vi箩帽腻苍补 is the wisdom coming from hearing and reflecting (艣谤耻迟补肠颈苍迟腻尘补测补). 鈥� See in Ko艣a, IX, p. 248, the references gathered by de La Vall茅e Poussin that refer to the Bhagavadg墨t膩, among other texts.

[9]:

This concerns the three 补驳谤补辫谤补箩帽补辫迟颈 proclaiming the superiority of the Triratna. See the original P膩li in Itivuttaka, p. 87; A峁単uttara, II, p. 34; III, p. 35: Yavat膩 bhikkhave satt膩 apad膩 v膩 dvipad膩 … tath膩gatas膩vakasa峁僩ho tesa峁� akkh膩yati.

The corresponding Sanskrit phrase is in the Divy膩va诲腻苍补, p. 155, and Ava诲腻苍补艣ataka, I, p. 49鈥�50; 329鈥�330. Ye kecit sattv膩 apad膩 v膩 dvipad膩 …. Tath膩gata艣谤腻惫补办补蝉补峁僩丑补s te峁�am agra 膩khy膩ta岣�.

See development of the phrase in Tseng yi a han, T 125, k. 12, p. 602a.

[10]:

See these five advantages in A峁単uttara, III, p. 41.

[11]:

ibid., III, p. 253: S墨lav膩 s墨lasampanno 办腻测补ssa bhed膩 parammaran膩 sugati峁� sagga峁� loka峁� upapajjati.

[12]:

This 蝉奴迟谤补 attributes the same benefits to preaching as to generosity; the latter are listed in A峁単uttara, III, p. 41: Pa帽c 鈥榠me bhikkhave d膩ne 膩nisa峁僺膩 … sugati峁� sagga峁� lika峁� upapajjati.

But if it is clear that these benefits result from generosity, it is less clear that they should also be attributed to preaching. Hence the necessity for an explanation that will lead the exegetists to place the sermon on the five advantages of preaching into the ney膩rtha蝉奴迟谤补 category.

[13]:

We should note that there is no ill will on the part of the woman. The text does not say that she does not want to see the Buddha, but simply that she is incapable of seeing him because her merits are insufficient.

[14]:

On the Tantalus-like torment of the pretas, see, e.g., S奴tr膩la峁僰膩ra, tr. Huber, p. 99鈥�100.

[15]:

I [Lamotte] have not found this 蝉奴迟谤补 in T 99 where it should appear. Excepting error, it is lacking in the P膩li Sa峁儁utta.

[16]:

A峁単uttara, V, p. 144: Tayo bhikkhave dhamm膩 loke na sa峁僾ijjeyyu峁�. na Tath膩gato loke uppajjeyya araha峁� samm膩sambuddho… Katame tayo? J膩ti ca 箩补谤腻 ca 尘补谤补峁嘺帽 ca.

[17]:

This is the start of the 膧峁�膩n膩峁璱ka蝉奴迟谤补 in Sanskrit, the text of which has already been given above.

[18]:

Cf. Sa峁僤hinirmocana, IX, st. 25: If the bodhisattvas have at their disposal inexhaustible wealth, if they are compassionate, how is it that there are still miseries in the world? This is solely the fault of the sins of beings. If there were not sins standing in opposition to their happiness, how would there be wretched people in the world since the bodhisattvas think only of helping others and have inexhaustible wealth? It is like the pretas tortured by thirst; they see the water of the ocean dry up in front of them. This torture cannot be imputed to the ocean; it is due to the retribution of the sins committed by the pretas. Similarly here, the suffering of wretched people cannot be imputed to this ocean which is the generosity of the bodhisattvas, but solely to the demoniacal actions that are the sins of beings.

[19]:

The frequent visits of the Buddha to the six large cities of eastern India and especially to R膩jag峁沨a and 艢谤腻惫补蝉迟墨 has already been noted.

[20]:

This is the precious relic of the U峁ａ箛墨峁�a, a bone formation on the skull of the Buddha; it was at Hi lo (Ha岣嶀笉a), about five miles south of Nagarah膩ra (Jel膩l-Ab膩d). The Chinese pilgrims never failed to visit it and they describe in detail the festivals that took place there: Fa hien tchouan, T 2085, p. 858c (tr. Legge, p. 36鈥�38); Lo yang k鈥檌e lan ki, T 2092, k. 5, p. 1021c (tr. Chavannes, BEFEO, III, 1903, p. 427鈥�428); Si yu ki, T 2087, k. 2, p. 879a (tr. Beal, I, p. 96; Watters, I, p. 195鈥�198); Yi tsing, Religieux 茅minents, tr. Chavannes, p. 24, 79, 105.

[21]:

This promise was made by Samantabhadra when, leaving the buddhafield of the buddha Ratnatejobhyudgatar膩ja, he went to the Sah膩 universe to visit 艢腻办测补尘耻苍颈 on the G峁沝hrak奴峁璦parvata. It is recorded in the Saddharmapu峁囜笉ar墨ka, p. 475鈥�476: ye ca bhagavan pa艣cime k膩le pa艣cime samaye pa艣cim膩y膩峁� pa帽ca艣aty膩峁� … 诲补峁囜笉补parih膩ra峁� kari峁�yami vi峁�ad奴峁�a峁嘺峁� kari峁�y膩mi.

鈥淚f, at the end of time, in that last era during the last five hundred years [of the kalpa], O Bhagavat, monks or nuns or the faithful of both sexes, possessing, writing, researching, chanting this explanation of the Dharma, I will show my own body to them, the sight of which is pleasing to all beings. Mounted on a six-tusked white elephant, surrounded by a crowd of bodhisattvas, on the twenty-first day, I will go to the place where the Dharma teachers walk, and when I get there, I will teach these interpreters of the Dharma, I will make them accept the teaching, I will encourage them, I will fill them with joy and give them magical spells so that these interpreters of the Dharma will not be oppressed by anyone; so that not a single being, whether human or non-human, will have a chance to surprise them and so that women will be unable to seduce them. I will watch over them, I will ensure their safety, I will protect them from being beaten or being poisoned.鈥� (tr. Burnouf).

For the white elephant, the mount of Samantabhadra, cf. Kouan p鈥檕u hien p鈥檕u sa hing fa king, T 277, p. 390a.

[22]:

Cf. H么b么girin, Amida, p. 25.