"Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas' purification of the Buddha-field. Please, Lord, explain to them the bodhisattvas' purification of the Buddha-field!"
… The Buddha said, "Noble sons, a Buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a Buddha-field to the same extent that he causes the development of living beings.
He embraces a Buddha-field to the same extent that living beings become disciplined.
He embraces a Buddha-field to the same extent that, through entrance into a Buddha-field, living beings are introduced to the Buddha-gnosis.
He embraces a Buddha-field to the same extent that, through entrance into that Buddha-field, living beings increase their holy spiritual faculties.
Why so? Noble son, a Buddha-field of bodhisattvas springs from the aims of living beings.
"For example, Ratnakara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space. In just the same way, should a bodhisattva, who knows full well that all things are like empty space, wish to build a Buddha-field in order to develop living beings, he might go ahead, in spite of the fact that it is not possible to build or to adorn a Buddha-field in empty space.
"Yet, Ratnakara, a bodhisattva's Buddha-field is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his Buddha-field.
"Noble son, a bodhisattva's Buddha-field is a field of high resolve. When he attains enlightenment, living beings that have harvested the two stores and have planted the roots of virtue will be born in his Buddha-field.
"A bodhisattva's Buddha-field is a field of virtuous application. When he attains enlightenment living beings that live by all virtuous principles will be born in his Buddha-field.
"A bodhisattva's Buddha-field is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings that are actually participating in the Mahayana will be born in his Buddha-field.
"A bodhisattva's Buddha-field is a field of generosity. When he attains enlightenment, living beings that give away all their possessions will be born in his Buddha-field.
"A bodhisattva's Buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance - hence beautiful with the thirty-two auspicious signs - will be born in his Buddha-field.
"A bodhisattva's Buddha-field is a field of meditation. When he attains enlightenment, living beings that are evenly balanced through mindfulness and awareness will be born in his Buddha-field.
"A bodhisattva's Buddha-field is a field of wisdom. When he attains enlightenment, living beings that are destined for the ultimate will be born in his Buddha-field.
"A bodhisattva's Buddha-field consists of the four immeasurables. When he attains enlightenment, living beings that live by love, compassion, joy, and impartiality will be born in his Buddha-field.
"A bodhisattva's Buddha-field consists of the four means of unification. When he attains enlightenment, living beings that are held together by all the liberations will be born in his Buddha-field.
"A bodhisattva's Buddha-field is skill in liberative technique.
When he attains enlightenment, living beings skilled in all liberative techniques and activities will be born in his Buddha-field.
"A bodhisattva's Buddha-field consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his Buddha-field.
"A bodhisattva's Buddha-field is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his Buddha-field.
"A bodhisattva's Buddha-field is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his Buddha-field.
"A bodhisattva's Buddha-field consists of his personal observance of the basic precepts and his restraint in blaming others for their transgressions. When he attains enlightenment, even the word 'crime' will never be mentioned in his Buddha-field.
"A bodhisattva's Buddha-field is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft-spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his Buddha-field.
"Thus, noble son, just as is the bodhisattva's production of the spirit of enlightenment, so is his positive thought. And just as is his positive thought, so is his virtuous application.
"His virtuous application is tantamount to his high resolve, his high resolve is tantamount to his determination, his determination is tantamount to his practice, and his practice is tantamount to his total dedication, his total dedication is tantamount to his liberative technique, his liberative technique is tantamount to his development of living beings, and his development of living beings is tantamount to the purity of his Buddha-field.
"The purity of his Buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind."
Thereupon, magically influenced by the Buddha, the venerable Shariputra had this thought: "If the Buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Shakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this Buddha-field appear to be so impure?"
The Buddha, knowing telepathically the thought of venerable Shariputra, said to him, "What do you think, Shariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"
Shariputra replied, "No, Lord. It is not so. The fault lies with those blind from birth, and not with the sun and moon."
The Buddha declared, "In the same way, Shariputra, the fact that some living beings do not behold the splendid display of virtues of the Buddha-field of the Tathágata is due to their own ignorance. It is not the fault of the Tathágata. Shariputra, the Buddha-field of the Tathágata is pure, but you do not see it."
This is very clear, but we know that Mahamudra and Chan are both Sudden experiences and not gradual. How can the Mahamudra and Chan path deal with this question of the qualities necessary?