Outlines of Mahayana Buddhism

by Daisetz Teitaro Suzuki

“In this wise the Buddha teaches and delivers all sentient beings through his religious teachings whose number is innumerable as atoms. He may reveal sometimes in the world of devas, sometimes in that of Nâgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, etc., sometimes in the world of Brahmans, sometimes in the world of human beings, sometimes in the palace of Yâmarâja (king of death), sometimes in the underworld of damned spirits, ghosts, and beasts. His all-swaying compassion, intelligence, and will would not rest until all beings had been brought under his shelter through all possible means of salvation. He may achieve his work of redemption sometimes by means of his name, sometimes by means of memory, sometimes of voice, sometimes of perfect illumination, sometimes of the net of illumination. Whenever and wherever conditions are ripe for his appearance, he would never fail to present himself before sentient beings and also to manifest views of grandeur and splendor.

“The Buddha does not depart from his own region, he does not depart from his seat in the tower; yet he reveals himself in all the ten quarters of the globe. He would sometimes emanate from his own body the clouds of Nirmânakâyas, or sometimes reveal himself in an undivided personality, and itinerating in all quarters would teach and deliver all sentient beings. He may assume sometimes the form of a Çrâvaka, sometimes that of a Brahmadeva, sometimes that of an ascetic, sometimes that of a good physician, sometimes that of a tradesman, sometimes that of a Bhikṣu [or honest worker], sometimes that of an artist, sometimes that of a deva. Again, he may reveal himself sometimes in all the forms of art and industry, sometimes in all the places of congregation, such as towns, cities, villages, etc. And whatever his subjects for salvation may be, and whatever his surroundings, he will accommodate himself to all possible conditions and achieve his work of enlightenment and salvation”^[118]....

The practical sequence of this doctrine of Trikâya is apparent; it has ever more broadened the spirit of tolerance in Buddhists. As the Dharmakâya universally responds to the spiritual needs of all sentient beings in all times and in all places and at any stage of their spiritual development, Buddhists consider all spiritual leaders, whatever their nationality and personality, as the expressions of the one omnipotent Dharmakâya. And as the Dharmakâya always manifests itself for the best interests of sentient creatures, even those doctrines and their authors that are apparently against the teachings of Buddhism are tolerated through the conviction that they are all moving according to the Spontaneous Will that pervades everywhere and works all the time. Though, superficially, they may appear as evils, their central and final aim is goodness and harmony which are destined by the Will of the Dharmakâya to overcome this world of tribulations and contradictions. The general intellectual tendency of Buddhism has done a great deal towards cultivating a tolerant spirit in its believers, and we must say that the doctrine of Trinity which appears sometimes too radical in its pantheistic spirit has contributed much to this cause.

CHAPTER XI.
THE BODHISATTVA.

Next to the conception of Buddha, what is important in Mahâyâna Buddhism is that of Bodhisattva (intelligence-being) and of that which constitutes its essence, Bodhicitta, intelligence-heart. As stated above, the followers of Mahâyânism do not call themselves Çrâvakas or Pratyekabuddhas or Arhats as do those of Hînayânism; but they distinguish themselves by the title of Bodhisattva. What this means will be the subject-matter of this chapter.

Let us begin with a quotation from the Saddharma-pundarîka Sûtra, in which a well-defined distinction between the Çrâvakas and the Pratyekabuddhas and the Bodhisattvas is given.^[119]

The Three Yânas.

“Now, Çâriputra, the beings who have become wise, have faith in the Tathâgata, the father of the world, and consequently apply themselves to his commandments.

“Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathâgata to acquire the knowledge of the Four Great Truths, for the sake of their own complete Nirvana. These, one may say, to be those who, seeking the vehicle of the Çrâvaka, fly from the triple world.....

“Other beings desirous of the unconditioned knowledge, of self-restraint and tranquillity, apply themselves to the commandment of the Tathâgata to learn to understand the Twelve Chains of Dependence, for the sake of their own complete Nirvana. These, one may say, to be those who, seeking the vehicle of the Pratyekabuddha, fly from the triple world.....