Commentary on the Mahayana Vijñapti Sutra

Original text: Throughout past, future, and present, they illuminate without obstruction. They are great Nagas, practicing in accordance with the Buddha's teachings. What ought to be done has been done. They have laid down the heavy burden, attained their own benefit, severed the cycle of rebirth, and ended the suffering of existence. With right knowledge and power, they skillfully discern the inclinations of beings' minds. Such is the assembly of great Śrāvakas, with the Elder Śāriputra as their leader. Furthermore, there is an immeasurable assembly of Bodhisattva-Mahāsattvas gathered together.

The term "Nāga" refers to the dragon race. These Arhats possess great power like mighty dragons, faithfully practicing the Buddha's teachings. Having sought liberation in this very life, they attained liberation, casting off the heavy burden of birth and death, thereby finding rest and ease for body and mind. Arhats of the Fourth Fruition often declare: "Birth is destroyed, the holy life has been lived, what ought to be done has been done, there is no more coming back to any state of existence." What Arhats must accomplish is the complete eradication of the afflictions of greed, hatred, and delusion, enabling them to transcend the Triple World and attain liberation. This is the task they accomplish in this very life. "What ought to be done has been done" means all that needed to be done is fully accomplished. An Anāgāmin (Third Fruition) cannot yet say this; only an Arhat (Fourth Fruition) can make this declaration. This is because an Anāgāmin still has afflictions not fully eradicated, including self-attachment and self-conceit. Only an Arhat has completely eradicated all afflictions of greed, hatred, and delusion, with all outflows exhausted, and thus can declare that what ought to be done has been done, with no more coming back to any state of existence.

Laying down the heavy burden – what is this burden? The five aggregates and eighteen elements constitute the heavy burden of birth and death; the five desires and six dusts are also heavy burdens. The Arhat, able to lay down this great burden, is free from mental afflictions and the burdens of the Triple World. They no longer concern themselves with whether beings suffer or not, having cast off all baggage and burdens, surging beyond the Triple World. Attaining their own benefit, they have finally gained the advantage, ended the suffering of birth and death, and attained liberation. The Arhat cares only about their own liberation from the Triple World, no longer suffering the pains of the cycle of birth and death; other matters are not their concern. If all Buddhists held such an attitude, the Dharma could not continue; the Dharma would perish. Future generations of beings would have no one to propagate the Dharma, no one to teach them, and thus beings could gain no benefit from the Dharma. Their suffering in birth and death would remain unresolved, forever dwelling in a dark abyss.

Therefore, the Śrāvaka vehicle (Hinayāna) is not the ultimate Dharma; it can only be practiced for a period of time. We Bodhisattvas who study the Mahāyāna Dharma, although inevitably must practice and realize the Hinayāna stages, do not take the path of Nirvāṇa. After achieving our own realization, we must still benefit others – this is the Bodhisattva's resolve. The Bodhisattva's mind is vast and great. Not only do they seek to liberate themselves, but they also vow to liberate all beings suffering in the cycle of rebirth, enabling them all to attain ultimate liberation. This is the conduct of the great-hearted Bodhisattva; hence, Bodhisattvas are also called beings with great minds.

"Having severed the suffering of the cycle of birth and death" – the Arhats have cut off the suffering of the cycle of birth and death within the Triple World. "Existence" (Bhava) encompasses the realm of desire, the realm of form, and the formless realm. That is, the desire realm has its own dharmas, the form realm has its own dharmas, and the formless realm has its own dharmas. The "existence" within these three realms is all suffering. Not only are the three evil destinies suffering, but our human realm is also suffering. What about the devas (heavenly beings)? They too experience suffering. Is there suffering within what is perceived as "pleasure"? Within pleasure there is also suffering, and moreover, this so-called "pleasure" itself is a kind of suffering; after pleasure comes suffering again.