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Taken separately or together, the 尘补丑腻尘补颈迟谤墨 and 尘补丑腻办补谤耻峁嚹� of the Buddha literally invade the 惭补丑腻测腻苍补 蝉奴迟谤补蝉 where they appear on almost every page. It will suffice here to refer to the citations collected by 艢腻苍迟颈诲别惫补 in his 艢ik峁Ｄ乻amuccaya, p. 286鈥�290.

In their way of dealing with the subject, the 艣腻蝉迟谤补蝉 of the Greater Vehicle are evidently inspired by the Sarv膩stiv膩din masters mentioned above: see, e.g., the Abhidharmasamuccayavy膩khy膩, T 1606, k. 14, -p. 761c1鈥�4, the Bodh. 产丑奴尘颈, p. 247鈥�248, and above all, the Upanibandhana on the 厂补峁僩谤补丑补, p. 301鈥�302 as note. The Two Vehicles agree on an essential point: the lesser 办补谤耻峁嚹� practiced in the course of the 补辫谤补尘腻苍补蝉 is of no use to beings, whereas the 尘补丑腻办补谤耻峁嚹� of the Buddhas and bodhisattvas is an efficacious skillful means.

There are, however, important points on the subject of which the Hin膩y膩na and 惭补丑腻测腻苍补 scholars disagree:

1) The Mah膩y膩nists did not know or, in any case, did not retain the 82 miseries of human society given by the 笔补峁璱蝉补尘产丑颈诲腻 (I, p. 126鈥�131) as bringing forth the great compassion of the Buddhas. In their place, they have a list of 32 罢补迟丑腻驳补迟补蝉测补 尘补丑腻办补谤耻峁嚹佱弗 drawn up by the Brahmavi艣e峁�acintiparip峁沜ch膩 (T 585, k. 1, p. 9b23鈥�10a16; T 586, k. 2, p. 41c6鈥�42a25; T 587, k. 2, p. 72b26鈥�73b9) and reproduced in the Mah膩vyut., no. 154鈥�186.

2) In contrast to the Sarv膩stiv膩dins, they do not accept that the great compassion of the Buddhas is a conventional (蝉补峁僾峁泃颈箩帽腻苍补) and impure (蝉腻蝉谤补惫补) knowledge on the pretext that it deals with non-existent beings. For the Mah膩y膩nists, all the attributes of the Buddha are pure (补苍腻蝉谤补惫补).

The S奴tr膩la峁僰膩ra, p. 127 says: M膩t膩pit峁沺rabh峁泃墨n膩峁� hi t峁涐梗峁嚹乵aya岣� sneha岣�s膩vadhy膩岣�, laukika办补谤耻峁嚹乿ih膩ri峁嚹乵 niravato 鈥檖i 濒补耻办颈办补岣�, bodhisattv膩n膩峁� tu 办补谤耻峁嚹乵ay膩岣� sneho niravadya艣 ca laukik膩tikr膩nta艣 ca. 鈥�

鈥� In the mother, the father, etc., affection, made of desire, is blameworthy; in those who dwell in worldly compassion, affection is beyond reproach, but nevertheless worldly. But among bodhisattvas, affection, made of (pure) compassion is both beyond reproach and supraworldly.

The Bodh. 产丑奴尘颈, p. 247鈥�248, says in turn:

厂耻惫颈艣耻诲诲丑腻 ca bhavati tadyath膩 ni峁ａ弓h膩gat膩n膩峁� bodhisattv膩n膩峁� bodhisattva产丑奴尘颈vi艣uddhy膩 tath膩gat膩n膩峁� ca tath膩gata产丑奴尘颈vi艣uddhy膩. 鈥�

鈥淕reat compassion is also very pure as is the case among the bodhisattvas who have attained the summit and in the 罢补迟丑腻驳补迟补蝉, by virtue of their respective levels.鈥�

If the Sarv膩stiv膩dins take the great compassion and omniscience of the Buddhas to be conventional knowledges, worldly and impure, it is because they are concerned, more or less, with non-existent beings and things. But in the eyes of the Mah膩y膩nists, the argument does not hold. Indeed, according to the Ak峁�ayamatis奴tra (see above, p. 1245F, 1272F), apart from the 尘补丑腻办补谤耻峁嚹� having beings and things as object, there is a 尘补丑腻办补谤耻峁嚹� without object (补苍腻濒补尘产补苍补). It is that of the Buddhas and also of the great bodhisattvas who, beginning at the eighth 产丑奴尘颈, are no longer disturbed by objects and notions: this eighth level, 础肠补濒腻, is rightly called 补苍补产丑颈蝉补峁僺办腻谤腻苍腻产丑辞驳补惫颈丑腻谤补 or 补苍腻产丑辞驳补苍颈谤尘颈迟迟补惫颈丑腻谤补 (cf. S奴tr膩la峁僰膩ra, p. 178; Bodh. 产丑奴尘颈, p. 367; 厂补峁僩谤补丑补, p. 202). In simple words, the great compassion of the Buddhas and bodhisattvas acts spontaneously outside of any consideration relating to beings and things. This is why it is so effective.

3) Finally, the Mah膩y膩nists, instead of locating 尘补丑腻尘补颈迟谤墨 and 尘补丑腻办补谤耻峁嚹� in the fourth 诲丑测腻苍补 as the Sarv膩stiv膩dins do, place it in the great 蝉补尘腻诲丑颈蝉 of the Buddhas, the 厂补尘腻诲丑颈谤腻箩补蝉补尘腻诲丑颈 and Si峁僪avik峁浤玠i峁璦sam膩dhi.

These are the ideas which the 罢谤补颈迟茅 is going to develop in the following pages.