Malcolm wrote: Zhen Li wrote:
Malcolm wrote:This not a Tibetan idea, this is throughout Mahāyāna in Indian texts.
Can you please point me to those?
It is based on statements in the Lanka such as:
- There is no buddhahood in the desire realm,
it is accomplished in Akaniṣṭha.
- In the divine palace of Akaniṣṭha
free from all misdeeds,
always free of concepts,
free of mind and mental factors,
having obtained strengths and the faculties of clairvoyance,
after obtain the faculty of samadhi,
the perfect Buddha attains buddhahood there,
the emanations obtain buddhahood here.
- In the form realm's Akaniṣṭha
free from desire, you obtained Buddhahood.
- The perfect buddhas attain awakening
in the supreme place, Akaniṣṭha,
there is no buddhahood in the desire realm,
the deeds of the buddhahood are not performed there...
You can easily find in many Madhyamaka and Yogacara treatises systematically elaborating upon these ideas about the five certainties which the nirmanakāya lacks. This is also taken up systematically in Indian Vajrayāna commentaries.
Then how would you respond to the Avatamsaka Sutra...
Great bodhisattvas have no attachment to Buddha and do not develop attachments;
they have no attachment to the teachings and do not develop attachments; they have
no attachment to lands and do not develop attachments; they have no attachments
to sentient beings and do not develop attachments. They do not see that there are
sentient beings, yet they carry on educational activity, civilizing and teaching ways
of liberation; they do not give up the practices of bodhisattvas with great compassion
and great commitment. Seeing buddhas and hearing their teachings, they act accordingly;
trusting the buddhas they plant roots of goodness, ceaselessly honoring and serving them.
They are able to shake infinite worlds in the ten directions by spiritual powers; their minds are
broad, being equal to the cosmos. They know various explanations of truth, they know how
many sentient beings there are, they know the differences among sentient beings, they know
the birth of suffering, they know the extinction of suffering; while knowing all acts are like reflected
images, they carry out the deeds of bodhisattvas. They sever the root of all subjection to birth.
They carry out practices of bodhisattvas for the sole purpose of saving sentient beings and yet
do not practice anything. Conforming to the essential nature of all buddhas, they develop a mind
like an immense mountain. They know all falsehood and delusion, and enter the door of omniscience.
Their knowledge and wisdom are broad and vast and unshakable, due to the attainment of true enlightenment.
This is the insight of practical knowledge of equally saving all sentient beings in the ocean of birth and death.