BDK English Tripitaka 45-II

THE SUTRA ONUPASAKA PRECEPTS

Translated from the Chinese of Dharmaraksa

(Taisho,Volume 24, Number 1488)

by

Bhiksuni SHIH Heng-ching

Numata Center

for Buddhist 'Translation and Research

1994

© 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher.

First Printing, 1994 ISBN: 0-9625618-5-1 Library of Congress Catalog Card Number: 91-060120

Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always ap­propriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings.

Of course, it would be impossible to translate all of the Buddha’s eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project， it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West

this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATAYehan Founder of the English August 7，1991      Tripitaka    Project

In January, 1982，Mr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of the complete translation of the Taisho edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatory committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened.

The initial Committee consisted of the following thirteen mem­bers: HANAYAMA Shoyu (Chairman); Bando Shdjun; ISHIGAMI Zenno; KAMATA Shigeo; Kanaoka Shuyu; Mayeda Sengaku; Nara Yasuaki; SAYEKI Shinko; (late) SHIOIRI Ryotatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYUZU Ryushin; and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi; WATANABE Shogo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium.

Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century. While the publication of the First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete

Editorial Foreword

Chinese and Japanese scriptures and texts, which consist of thou­sands of works. Nevertheless, as Mr. Numata wished, it is the sin­cere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among mankind.

More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts， have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than forty-five translations have already been received as of the end of September, 1992.

The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; ICHISHIMA Shoshin; KAMATA Shigeo; KANAOKA Shujni; MAYEDA Sengaku; NARA Yasuaki; SAYEKI Shinko; TAMARU Noriyoshi; URYUZU Ryushin; and YUYAMA Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin.

Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan， the Committee published the following three texts in a limited edition in April, 1991:

(1)    The Lotus Sutra (Taisho No. 262)

(2)    The Sutra on Upasaka Precepts (Taisho No. 1488)

(3)    The Summary of the Great Vehicle (Taisho No. 1593)

In December, 1991，the Publication Committee headed by Prof. Philip Yampolsky was organized. New editions of the above vol­umes and the remaining texts will be published under the super­vision of this Committee.

HANAYAMA Shoyu

Chairman

Translation Committee of September 10，1992 the    BDK  English Tripitaka

It was in December, 1991，at the Numata Center for Buddhist Translation and Research in Berkeley, California, that a publi­cation committee was established for the purpose of seeing into print the translations of the Chinese and Japanese Buddhist works in the BDK English Tripitaka Series. This committee will perform the duties of copyediting, formatting, proofreading, indexing, consulting with the translators on questionable pas­sages, and so on—the routine duties of any publishing house. Represented on the committee are specialists in Sanskrit, Chi­nese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained.

This Publication Committee is dedicated to the production of lucid and readable works that will do justice to the vision of Mr. NUMATA Yehan in his desire to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.

“Taish6” refers to the Taisho Shinshu Daizokyo (Newly Re­vised Tripitaka Inaugurated in the Taisho Era), which was pub­lished during the period from 1924 to 1934. This consists of one hundred volumes, in which as many as 3,360 scriptures in both Chinese and Japanese are included. This edition is acknowledged to be the most complete Tripitaka of the Northern tradition of Buddhism ever published in the Chinese and Japanese languages.

The series number on the spine and title page of each volume will correspond to the number assigned to the work by the Trans­lation Committee of the BDK English Tripitaka in Tokyo. A list of the volume numbers is appended at the end of the text. For the convenience of scholars who may wish to turn to the original texts, Taisho page and column numbers are provided in the left-hand margins of each volume. No attempt will be made to standardize

Publisher’s Foreword

the English translations of Buddhist technical terms; these are left to the discretion of the individual translators.

Those participating in the work of this committee are Diane Ames, William Ames, Brian Galloway, David Hall, Nobuo Haneda, and Rev. Seishin Yamashita.

Philip Yampolsky Chairman

Publication Committee

Contents

Chapter XXI            On the Eight Precepts                                          145

Chapter XXII           On the Five Precepts                                           149

Chapter XXIII          On the Perfection of Precepts                               157

Chapter XXIV          On Karma                                                         163

Chapter XXV           On Endurance                                                    191

Chapter XXVI          On the Perfection of Vigor                                   195

Chapter XXVII         On the Perfection of Meditation                            197

Chapter XXVIII         On the Perfection of Wisdom                                201

Glossaiy                                                                                      205

Selected Bibliography                                                                     209

Index                                                                                         211

A List of the Volumes of the BDK English Tripitaka (First Series)               217

Translator’s Introduction

The Upasakasila-sutra (Yu-p'o-sai-chieh ching) is a sutra that sets forth the moral code to be observed by lay followers of Buddhism. It was translated by Dharmaraksa during the Northern Liang dynasty, A.D. 424 to 426. Among the more important sutras trans­lated by Dharmaraksa, in addition to the Upasakasila-sutra, were the Mahdparinirvana-sutra and the Suvarnaprabhasa-uttamardja- sutra. He was honored as the first patriarch of the Nirvana School. He was also the first Indian monk to translate and propagate the bodhisattva precepts in China.

The Upasakasila-sutra is also known as the Sujata-sutra (Shan- sMng ching) because Sujata is the main character of the sutra. Several other sutras of the same stratum also exist. Actually, the Upasakasila-sutra is an enlargement of three smaller sutras, the Sutra on the Worship of the Six Directions by Sujata (Shih-chia-lo- yiieh liu fang li ching) translated by An-shih-kao, the Sujata-sutra translated by Chih-fa-tu, and the Sujata-sutra in the Dirghagama. It can be said that the Upasakasila-sutra is the Mahayanization of the other smaller sutras.

As its title indicates, the Upasakasila-sutra comprehensively elucidates the content, practice, and essence of the moral code to be observed by lay bodhisattvas. It emphasizes the importance of the bodhisattva practice of lay Buddhists. The aspiration of the laity for enlightenment is said to be superior to the fruition of the practice of both sravakas and p ratyekab uddha s. At the end of each chapter, the sutra concludes that lay bodhisattvas encounter more difficulties in following the precepts than ordained bodhisattvas. As such, their observance of the precepts is highly praised in the sutra.

The chapter “On Taking Precepts” is the pivot of the Updsaka- slla-sutra. It explains how a lay Buddhist should conduct himself with respect to six groups of people represented by the six direc­tions. This chapter enumerates six major and twenty-eight minor precepts that are different from the other two main categories of bodhisattva precepts. The Yogacara tradition has four major and forty-three minor bodhisattva precepts, and the Brahmajala tradi­tion has ten major and forty-eight minor bodhisattva precepts. Although all three categories of bodhisattva precepts are for bodhi- sattvas to observe, the six major and twenty-eight minor precepts in this sutra are mainly for the lay bodhisattva, whereas the precepts of the other two traditions are for ordained bodhisattvas.

There are twenty-eight chapters in this sutra. The key points of each chapter can be summarized as follows:

Chapter I: On the Assembly. In response to Sujata^ question, the Buddha points out that in contrast to non-Buddhists，worship of the six directions in order to procure wealth, Buddhists venerate another six directions—parents, teachers, spouse, friends, sub­ordinates, and sramanas—in order to practice the six paramitas (perfections). This is the crux of the sutra.

Chapter II: On Arousing the Aspiration for Enlightenment. The meaning and significance of the aspiration for enlightenment are detailed in this chapter.

Chapter III: On Compassion. This chapter explains that com­passion derived from the observation of the suffering and anguish of sentient beings is the root of the aspiration for enlightenment. The essence of the Upasakaslla is the cultivation of a compas­sionate mind.

Chapter IV: On Liberation. This chapter outlines various ways to reach liberation. The cultivation of compassion is said to be the root of liberation.

Chapter V: On Three Kinds of Enlightenment. In this chapter, the three kinds of enlightenment, that of the sravaka, the pratyeka- buddha, and the Buddha, are explained using the analogy of the crossing of a river by a rabbit, a horse, and an elephant. Through it we see how the enlightenment of the Buddha is exalted.

Chapter VI: On Cultivating the Thirty-two Marks. This chap­ter enumerates the thirty-two marks of the Buddha and explains the sequence by which each mark is cultivated and attained.

Chapter VII: On Making Vows. This chapter emphasizes the importance of vows as the foundation of bodhisattva practice and names those vows that a bodhisattva should make in order to fortify his resolve for enlightenment.

Chapter VIII: On the Meaning of “Bodhisattva.” This chapter distinguishes a true bodhisattva from a bodhisattva in name only.

Chapter IX: On the Firm Determination of a True Bodhisattva, This chapter tells how a true bodhisattva fortifies his practice in the face of difficulties.

Chapter X: On Benefitting Oneself and Others. This chapter states the eight kinds of wisdom and sixteen qualities with which a bodhisattva should be equipped in order to benefit himself and others.

Chapter XI: On the Adornment of Oneself and Others. This chapter sets forth the eight ways of cultivation with which one adorns oneself and others.

Chapter XII: On Two Adornments. The two adornments of blessing and wisdom achieved through the practice of the six paramitas are elucidated in this chapter.

Chapter XIII: On Drawing In. This chapter explains how to teach ordained and lay Buddhist followers.

Chapter XIV: On Taking Precepts. This chapter expounds the rites of taking the upasaka precepts and enumerates and expounds the six major and twenty-eight minor precepts.

Chapter XV: On the Purification of Precepts. Various ways to purify the precepts are explained in this chapter.

Chapter XVI: On Eliminating Evils. How the mindfulness of the Buddha eliminates evils is explained in this chapter.

Chapter XVII: On Making Offerings to the Three Treasures. This chapter explains the meaning of making offerings to the Three Treasures and lays down the means of doing so.

Chapter XVIII: On the Six Perfections. This chapter elucidates the meaning and details the practice of the six pdramitds of giving, morality, endurance, vigor, meditation, and wisdom.

Chapter XIX: On Miscellaneous Subjects. This chapter explains the categories, merits, and fruitions of the practice of giving.

Chapter XX: On the Three Pure Refuges. The meaning and meritorious virtues of the Three Refuges are explained in this chapter.

Chapter XXI: On the Eight Precepts. This chapter relates the blessings and virtues of taking the eight precepts.

Chapter XXII: On the Five Precepts. This chapter explains the difference between the worldly precepts and the ultimate precepts. It also emphasizes the virtues of the five precepts and the ten improprieties of lay followers.

Chapters XXIII to XXVIII: These chapters reiterate the prac­tice of the perfections of morality, endurance, vigor, meditation, and wisdom.

On the Assembly

Thus have I heard. At one time the Buddha dwelt in the Jeta Grove

of Anthralin Ika in Sravasti, together with twelve hundred fifty

great bhiksus, five hundred bhiksunls, one thousand upasakas,

and five hundred beggars.

At that time in the assembly an elder’s son named Sujata

asked the Buddha, “World-honored One, the six heretical teachers

have often preached and taught sentient beings: ‘If in the morning

one pays reverence to the six directions, one’s life span and wealth

/

will increase. And why? The eastern land belongs to Sakra, who 1034b protects and helps those who worship him. The southern land belongs to Yama-raja, who protects and helps those who worship him. The western land belongs to Varuna, who protects and helps those who worship him. The northern land belongs to Kubera, who protects and helps those who worship him. The lower land belongs to Agni, who protects and helps those who worship him. The upper land belongs to Vajru, who also protects and helps those who worship him. World-honored One, are there also six directions in the Buddha-Dharma similar to these?”

The Buddha answered, “Good son, there are also six directions in the Buddha-Dharma, namely, the six perfections. The east is the perfection of giving. And why? It represents the initial daybreak because it brings forth the light of wisdom. The east belongs to the minds of sentient beings. If sentient beings make offerings to the perfection of giving, their life span and wealth will increase. The south is the perfection of morality. And why? The perfection of morality represents the right side. Anyone who makes offerings to it can also increase his life span and wealth. The west is the perfection of endurance. And why? The west is to the back, which symbolizes that all bad dharmas are left behind. Anyone who makes offerings to it can also increase his life span and wealth. The north is the perfection of vigor. And why? The north symbol­izes overcoming bad dharmas. Anyone who makes offerings to it can also increase his life span and wealth. The lower direction is the perfection of meditation. And why? [Through meditation one] can properly observe the three evil realms. Anyone who makes offerings to it can also increase his life span and wealth. The upper direction is the perfection of wisdom. And why? The upper direc­tion symbolizes the unsurpassed. Because of its unsurpassably, if one makes offerings to it, one can increase one’s life span and wealth. Good son the six directions belong to the minds of sentient beings. These are not the same as the teachings of the six heretical teachers.”

Can make offerings to these six directions?”

“Good son, only bodhisattvas can make offerings to them.” “World-honored One, what is meant by a bodhisattva?”

“One who has attained enlightenment (bodhi) is called a bodhi­sattva. One who has the nature of enlightenment is called a bodhisattva，” the Buddha answered.

“World-honored One, if one who has attained enlighten­ment is called a bodhisattva, how can he be called a bodhisattva before he makes offerings to these six directions? If one who has the nature of enlightenment is called a bodhisattva, then who has the nature? If one who has the nature can make offerings, 1034c one who has no such nature cannot. Therefore the Tathagata cannot say that the six directions belong to the minds of sentient beings.”

“Good son, it is not because of the attainment of enlightenment that one is called a bodhisattva. And why? One who has attained enlightenment is a Buddha. Before the attainment of enlighten­ment, one is a bodhisattva. Likewise, it is not because of the nature that one is called a bodhisattva. Good son, all sentient beings do not have the [definite] nature of enlightenment, just as they do not have the [definite] nature of a human, god, lion, tiger, wolf, dog，

and so forth. It is due to the combination of the causes and conditions of various good karmas in the present life that one becomes a human or a god. And it is through the combination of the causes and conditions of bad karmas that one is boom as an animal, such as a lion. The same is true with a bodhisattva. It is through the combination of various good karmas and the arousal of the aspiration for enlightenment that one is called a bodhi­sattva. To say that all sentient beings possess a bodhisattva nature is not correct. And why? If one possesses this nature, one does not have to cultivate good karma by making offerings to the six directions. Good son, if one has this nature, one neither brings forth the initial resolve to seek enlightenment nor gives rise to the thought of withdrawing. It is by the arousal of the aspiration for enlightenment caused by immeasurable good karma that one is said to have a bodhisattva nature.

“Good son, some sentient beings arouse the aspiration for enlightenment because they have followed the heretics but find that they do not like their perverted teachings. Some sentient beings arouse the aspiration for enlightenment through internally good causes and conditions developed from dwelling in a quiet place. Or sentient beings arouse the aspiration for enlightenment because they see the faults of cyclic existence. Or sentient beings arouse the aspiration for enlightenment because they see unwhole­someness and hear unwholesomeness. Or sentient beings arouse the aspiration for enlightenment because they know very well and reproach themselves for their own greed, desires, hatred, stupidity, and stinginess. Or sentient beings arouse the aspira­tion for enlightenment because they have seen heretics skilled in the five kinds of supernatural power. Or sentient beings arouse the aspiration for enlightenment because they wish to know if the world is limited or limitless. Or sentient beings arouse the aspira­tion for enlightenment because they have seen and heard of the inconceivability of the TatMgata. Or sentient beings arouse the aspiration for enlightenment because they have pity and compas­sion. Or sentient beings arouse the aspiration for enlightenment because they have love for sentient beings.

“Good son, there are three levels of aspiration for enlighten­ment, namely, superior, medium, and inferior. If sentient beings are said to have a definite nature, how can there be three levels? Inferior sentient beings may seek medium aspirations; medium sentient beings may seek superior aspirations; superior sentient beings may seek medium aspirations; and medium sentient beings may seek inferior aspirations. If sentient beings diligently culti­vate measureless good deeds, they can progress; if they do not cultivate diligently, they will backslide. If they progressively prac­tice the good, this is not retrogressing. If they do not progressively practice, this is retrogressing. Not retrogressing means to cul­tivate the good at all times, for sentient beings everywhere; other­wise it is retrogressing. If so, the bodhisattva will have thoughts 1035a of retreating and of fear. One who cultivates good dharmas at all times for all sentient beings attains no retrogression. This is why I prophesied that Mahoraga would soon attain unsurpassed, right, perfect enlightenment.

“Good son, the three levels of enlightenment do not have a definite nature; otherwise, those who were determined to seek the fruition of a sravaka or a pratyekabuddha could not arouse the aspiration for enlightenment. Good son, just as the Sangha has no definite nature, neither do these three levels [of enlightenment] • Anyone who claims to have a fixed nature is a heretic. And why? It is because heretics do not believe in the principle of cause and effect. For example, Isvaradeva denies both cause and effect.

“Good son, if anyone claims that the bodhisattva nature is like the nature of gold, which definitely exists in the nugget and manifests the function of gold through skillful refining, this is a Brahmanic saying. And why? The Brahman often claims that in the seed of nyagrodha there is the nyagrodha tree, and that in the eye there are fire and pebbles. Therefore the Brahman admits neither cause nor effect. The cause is just the effect and the effect is just the cause. The seed of nyagrodha is replete with nyagrodha trees—this is the Brahmanic theory of cause and effect. However, it is not correct. And why? Cause is subtle, and effect is coarse. If they say that there is definitely fire in the eye, the eye will certainly be burned. How can the eye see if it is burned? If the eye has pebbles in it, the pebbles will certainly shade the eye. If the eye is shaded, how can it see?

“Good son, the Brahman says that whatever exists remains existing, and whatever does not exist remains nonexistent. Non­existence does not come to exist, and existence should not become extinct. If the nature of gold is said to exist in the nugget, gold cannot be said to be the nature, and the nature cannot be said to be gold. Good son, through causal conditions there is unity. And because of the unity of conditions, what is originally nonexistent comes to exist. The Brahman holds that nonexistence always remains nonexistent. How can that be so? When gold is mixed with mercury, gold is ruined. [The Brahman] claims that things never become ruined. How can that be so? To say that sentient beings possess [a definite bodhisattva nature] is heretical, not Buddhist.

“Good son, just as through the unity of causal conditions of stone the function of gold comes into being, so does the bodhisattva nature. When sentient beings have the thought that can be called a wishing mind, through the cause and condition of this wishful thought for good karma they arouse aspirations for enlighten­ment. This is what is meant by bodhisattva nature.

“Good son, just as sentient beings are originally devoid of enlightenment, which is realized later, so it is with the [bodhi­sattva] nature, which is originally nonexistent but comes into being later. Therefore it cannot be said definitely to exist. Good son, anyone who seeks great wisdom is called a bodhisattva. Because he wishes to know the truth of all dharmas and is greatly adorned, because his mind is fortified and he saves many sentient 1035b beings, and because he does not spare his own life, he is called a bodhisattva who practices the Mahayana.

“Good son, there are two types of bodhisattvas: (1) retrogress­ing and (2) no retrogressing. One who has cultivated the deeds [for attaining] the thirty-two excellent marks is a no retrogressing bodhisattva. Otherwise, one is a retrogressing bodhisattva. Again, there are two types: (1) ordained and (2) lay bodhisattvas. The ordained bodhisattva who keeps completely and purely the

eight cardinal precepts is called a no retrogressing bodhisattva, and the lay bodhisattva who keeps purely the six major precepts is also called no retrogressing.

“Good son, the blessings and virtues that the heretic gains by severing desires are superior to those gained by all sentient beings in the desire realm. A stream-enterer (srotapanna) is superior to all heretics with different views. A once-returner (sakrddgamin) is superior to all stream-enterers. A nonreturner (andgamin) is superior to all once-returners, and an arhat is superior to all nonreturns. A pratyekabuddha is superior to all arhats. A lay­person who arouses the aspiration for enlightenment is superior to all pratyekabuddhas. It is not difficult for an ordained person to arouse the aspiration for enlightenment, but it is inconceiv­able for a lay person to arouse the aspiration for enlightenment. And why? Lay people are bound by more unfavorable conditions. When a lay person arouses the aspiration for enlightenment, the Four Heavenly Kings, and also kings in the Akanistha and other heavens, pleasantly and with great surprise exclaim, 'Now, we have a teacher of men and gods.”，

On Arousing the Aspiration for Enlightenment

Sujata asked the Buddha, “How do sentient beings arouse the aspiration for enlightenment?⁵⁵

Good son, one arouses the aspiration for enlightenment for two reasons: (1) increasing one’s span of life, and (2) increasing wealth. Again, there are two reasons: (1) not terminating the bodhisattva nature, and (2) severing sentient beings’ sufferings and afflictions. Again, there are two reasons: (1) perceiving that in measureless lives one has undergone great sufferings and not gained benefit, and (2) contemplating that although there are immeasurable Buddhas as many as the grains of sand in the Ganges River they cannot liberate one. One has to liberate oneself. Again, there are two reasons: (1) practicing all good deeds, and (2) not losing what has been practiced. Again there are two reasons: (1) to surpass the fruition of all men and gods, and (2) to surpass the fruition of the two vehicles. Again, there are two reasons: (1) to undergo all sufferings in order to seek the path of enlightenment, and (2) to attain immeasurable benefits. Again, there are two reasons: (1) [one contemplates that] the Buddhas of the past and future, as many as the grains of sand in the Ganges River, are the same as oneself, and (2) one deeply contem­plates that enlightenment is attainable. Therefore, one arouses the aspiration.

“Again, there are two reasons: (1) contemplating that although those in the sixth stage of bodhisattva wisdom might retrogress, they still are superior to all sravakas and pratyekabuddha，and

(2)   seeking diligently the unsurpassed fruition. Again, there are
two reasons: (1) wishing to cause all sentient beings to attain liberation, and (2) wishing oneself to liberate them and surpass the fruition obtained by heretics. Again, there are two reasons: (1) not forsaking all sentient beings, and (2) forsaking all afflictions. Again, there are two reasons: (1) eliminating sentient beings， present afflictions, and (2) preventing their future afflictions. Again, there are two reasons: (1) severing the obstruction to wisdom, and (2) severing the obstructions of the bodies of sentient beings.

“Good son, there are five deeds that arouse the aspiration for enlightenment: (1) drawing close to beneficial friends, (2) eliminat­ing hateful thoughts, (3) following teachers， instructions, (4) bring­ing forth compassionate thoughts, and (5) diligently and vigorously practicing. Again, there are five deeds: (1) not seeing others， faults，

(2)   although seeing others ，faults not becoming discouraged, (3) not becoming arrogant after performing good deeds, (4) not becoming jealous of others’ good deeds, and (5) seeing all sentient beings as one’s only child.

“Good son, after having aroused the aspiration for enlighten­ment, intelligent people can destroy the result of bad karmas as [large as] Mount Sumeru. Intelligent people arouse the aspiration for enlightenment for three reasons: (1) they have seen sentient beings [suffering] in the five periods of the decay of an existing kalpa [its deterioration, the arising of views, the prevalence of passions, the increase of human misery, and the diminution of the human life span] in the unwholesome world; (2) they have seen that the Tathagata possesses inconceivable spiritual powers; and

(3)   they have heard the eight kinds of wonderful sounds of the Buddha Tathagata. Again, there are two reasons: (1) one clearly realizes that one’s body suffers, and (2) one realizes that when sentient beings suffer, it is as if one oneself were suffering. One wants to sever their suffering just as one wants to sever one’s own. Good son, if a person can arouse the aspiration for enlightenment, you should know that he is able to pay reverence to the six directions and to increase his span of life and wealth. This is not like what the heretics teach.”

On Compassion

Sujata asked, ‘"World-honored One, those six heretical teachers do not teach [the principle of] cause and effect. The Tathagata teaches that there are two kinds of cause: (1) the producing cause and (2) the revealing cause. Is the initial aspiration for enlightenment, which the Buddha teaches, a producing or a revealing cause?” “Good son, as regards sentient beings I may proclaim one cause, two causes, three causes, four causes, five causes, six or seven causes, or up to twelve causes. The one cause would refer to the producing cause. Two causes would refer to the producing and revealing causes. Three causes would refer to affiliation， karma, and capacity. Four causes would refer to the four elements. Five 1036a causes would refer to the five links [of the twelve links] of future life. Six causes would refer to the six causes explained in the sutras. Seven causes are those as explained in the Lotus Sutra. Eight causes are the eight links in the present life. Nine causes are explained in the Ta change ching. Ten causes are those explained for upasaka Mana. Eleven causes are those explained in the Chih-yin [ching]. Twelve causes would refer to the twelve links of causes and conditions.

“Good son, there are immeasurable and boundless causes of all defiled karma, and there are also immeasurable and boundless causes for the undefiled dharmas. Intelligent people arouse aspira­tions for enlightenment in order to comprehend them. Therefore the Tathagata is the one with all wisdom.

“Good son, sentient beings who arouse the aspiration for enlightened are caused by producing causes or by revealing causes or Iby both. Now you should know that the producing cause denotes

great compassion. Because of compassion, one can bring forth the aspiration [for enlightenment]; therefore, the compassionate mind is a producing cause•”

“World-honored One, how does one cultivate compassionate thoughts?”

“Good son, an intelligent person deeply perceives that all sentient beings are sunk in the great afflictive sea of birth and death. He arouses compassion in order to save them. Again, he arouses compassion because he sees that sentient beings do not have the ten powers, the four fearlessness’s, great compassion， or the three mindfulness, and he wonders how to help them perfect these virtues. Again, he arouses compassion because he takes sentient beings as his own dear ones although they are full of grudges and malice. Again, he arouses compassion because he sees sentient beings going astray from the proper path and having no guide. Again, he arouses compassion because he sees sentient beings who lie in the mud of the five desires but cannot get out and still indulge themselves.

“Again， he arouses compassion because he sees that sentient beings are always bound by their wealth, wives, and children and cannot renounce them. Again, he arouses compassion because he sees that sentient beings become arrogant about their appearance. Again, he arouses compassion because he sees that sentient beings are deceived by unhelpful advisors, such as the six heretical teachers, whom they take as dear ones. Again, he arouses compas­sion because he sees that although sentient beings fall into the realm of existence and undergo suffering, they still take delight in it. Again, he arouses compassion because he sees that sentient beings create unwholesome, bad karma of body, speech, and mind, and that they thus suffer bitter results but still take delight in it. Again, he arouses compassion because he sees that sentient beings who crave for the five desires are like one who drinks salty water when thirsty. Again, he arouses compassion because he sees that although sentient beings seek happiness, they do not create the causes of happiness; although they do not like suffer­ing, they like to create the causes of suffering; and although they

wish for happiness in heaven, they do not keep the precepts perfectly.

“Again he arouses compassion because he sees that sentient beings take what is non-self and not possessed by a self as a self and something possessed by a self. Again， he arouses compassion because he sees that sentient beings transmigrate indefinitely in the five cycles of existence. Again, he arouses compassion because he sees that sentient beings fear birth, old age, and death, and yet they create karma leading to birth, old age, and death. Again, he 1036b arouses compassion because he sees sentient beings undergoing suffering in body and mind and yet creating more karma. Again, he arouses compassion because he sees that sentient beings suffer departing from loved ones and yet do not cut off attachment to them. Again, he arouses compassion because he sees that sentient beings stay in the darkness of ignorance and do not know how to kindle the light of wisdom. Again, he arouses compassion because he sees that sentient beings are burnt by the fire of affliction and yet do not seek for the water of samadhi. He arouses compassion because he sees sentient beings create measureless unwholesome­ness for the sake of the pleasures of the five desires. He arouses compassion because he sees that sentient beings know that suffer­ing is derived from the five desires, and yet they pursue them ceaselessly, like a hungry person taking poisoned rice.

“Again, he arouses compassion because he sees that sentient beings encounter tyrants in an unwholesome world and thus suffer greatly, and yet still indulge themselves. He arouses compassion because he sees that sentient beings transmigrate with the eight kinds of suffering and yet do not know how to sever the causes of suffering. Again, he arouses compassion because he sees that sentient beings cannot feel free and comfortable due to hunger, thirst, cold, and heat. Again, he arouses compassion because he sees that sentient beings break precepts and are born in hells, or as hungry ghosts or animals. He arouses compassion because he sees that sentient beings do not attain self-mastery in appearance, life, tranquility, and eloquence. He arouses compassion because he sees that sentient beings’ organs are defective. Again, he arouses compassion because he sees that sentient beings boom in the borderlands do not practice good dharmas. He arouses compassion because he sees that, living in a world full of hunger and famine, sentient beings are weak and emaciated, and they rob one another. Again, he arouses compassion because he sees that living in a world full of wars, sentient beings kill and harm one another, their malicious thoughts increase, and they have to undergo the immeas­urable retribution of suffering.

“Again, he arouses compassion because he sees that sentient beings who are born when the Buddha appears in the world, and who hear the sweet pure Dharma, which is like dew, do not accept and keep it. He arouses compassion because he sees that sentient beings believe in bad friends and do not follow the teaching of beneficial friends. He arouses compassion because he sees that sentient beings have great wealth but do not practice giving. He arouses compassion because he sees that sentient beings undergo all sufferings when farming and doing business. Again, he arouses compassion because he sees that sentient beings do not love their parents, brothers, wives, children, servants, relatives, or clans.

“Good son, an intelligent person should contemplate that the happiness of samadhi in the heaven of neither thinking nor no thinking is like the suffering of the hells, which is shared by all beings. He can then arouse compassion.

“Good son, to contemplate like this before attaining the way is called compassion. After attaining the way, it is called great com­passion. And why? Although one may contemplate like this before attaining the way, the contemplation is limited and so are sentient beings. After attaining the way, the contemplations and sentient beings are all boundless. Therefore, it is called great compassion.

Before attaining the way, compassionate thought wavers; there­fore it is called compassion. After attaining the way, it does not waver; therefore it is called great compassion. Before attaining the way, one cannot save and help all sentient beings; therefore this is called compassion. After attaining the way, one can greatly save and help; therefore, it is called great compassion. Before attaining the way, one does not practice [compassion] with wisdom; therefore

it is called compassion. After attaining the way, one practices with wisdom, and it is called great compassion.

“Good son, although an intelligent person when practicing compassion cannot eliminate the afflictions of sentient beings, this person has already achieved immeasurable benefits. Good son, compassionate thought is the producing cause of the six perfections.

“Good son, there are two types of bodhisattvas: (1) ordained and (2) lay bodhisattvas. It is not difficult for the ordained bodhi­sattva to cultivate compassion, but it is extremely difficult for the lay bodhisattva. And why? Lay people have more unfavorable conditions. Good son, if lay people do not cultivate compassion, they cannot attain the upasaka precepts. After cultivating compas­sion, they will attain [the precepts]. Good son, ordained people can perfect only five perfections but cannot perfect the perfection of giving. Lay people can do it. And why? They can practice giving everything all the time. Hence lay people should first cultivate compassion. If they cultivate compassion, they will perfect morality, endurance, vigor, meditation, and wisdom. Cultivating compas­sionate thoughts, one can give what is difficult to give, endure what is difficult to endure, and do what is difficult to do. Therefore compassion is the basis of all good dharmas. Good son, if a person can cultivate compassionate thought like this, he can destroy bad karma as large as Mount Sumeru and will soon attain unsur­passed, perfect enlightenment. He will gain rewards as great as Mount Sumeru even from a little good karma.”

On Liberation

“Good son, if a good son or daughter cultivates compassion, he or she will attain all the essence of the Dharma and liberation.” Sujata asked，^World-honored One, what is meant by essence?” “Good son，it denotes the body, speech, and mind. The body, speech, and mind are attained through skillful means. There are two kinds of skillful means: (1) hearing and (2) thinking. Again there are three kinds: (1) giving, (2) keeping precepts, and (3) hear­ing much [of the Dharma] •，’

Sujata asked, “World-honored One, the Buddha has said that liberation is attained through three kinds of skillful means. Are these three skillful means a definite number?”

“No, good son. And why? Although someone might give immeas­urable wealth to innumerable beings through innumerable lives, io37a he still could not obtain the way to liberation. But someone might just once give a handful of flour to a beggar and thereby perceive the way to liberation. Someone might keep precepts at the places of innumerable Buddhas and still not attain the way to liberation. Someone might keep the eight precepts for one day and night and thereby attain the way to liberation. Someone might uphold, read, and recite the twelve divisions of the scriptures at the places of infinite Buddhas for infinite lives and still not attain the way to liberation. But someone might be able to attain the way to libera­tion by reading only a four-line verse. And why? Sentient beings， minds are different. Good son, if one cannot single-mindedly per­ceive the faults of samsara and the happiness of nirvana, although he might practice giving, keep precepts, and hear much [of the Dharma], he will never attain the way to liberation. If one loathes

the faults of samsara and perceives deeply the virtue and happi­ness of nirvana, although he might give just a little, keep a few precepts, and hear a little, he can attain the way to liberation. Good son, one who attains the way during the three periods of time, or at the time of a Buddha or a pratyekabuddha，or at the time of neither [a Buddha nor a pratyekabuddha], or when the heavenly king of Akanistha speaks of liberation, will attain libera­tion upon hearing.

“Good son, when I first aroused the aspiration for enlighten­ment in the past, I did not come across any Buddhas or pratyeka-

/

buddhas. When I heard Suddhavasudeva speak of liberation, however, I aroused the aspiration for enlightenment. Good son, such a dharma cannot be attained by those in the realm of desire. And why? Because they are lax. Nor can it be attained by those in the form realm. And why? They do not have the three skill­ful means. Also, it cannot be attained by those in the formless realm because they lack body and speech. The essence of the Dharma lies in body, speech, and mind. People living in Uttara- kuru cannot attain it either. And why? They do not possess the three kinds of skillful means. Three types of beings can attain the way to liberation, namely: sravakas, pratyekabuddha^, and bodhi­sattvas. If sentient beings encounter beneficial friends, they can turn the liberation of the sravaka to that of the pratyekabuddha, and the liberation of the pratyekabuddha to that of the bodhi­sattva. The bodhisattva^ way to liberation cannot be reversed or destroyed.”

Sujata asked, ‘World-honored One, how can a Dharma preacher clearly distinguish between those who possess the way to libera­tion and those who do not possess it?”

“Good son, two kinds of people attain it, namely, lay and ordained people who listen attentively to the Dharma and uphold the way after listening to it. After hearing of the suffering of the three evil realms, their minds are full of fear. They are horror- stricken and drenched with tears. Keeping precepts firmly, they 1037b dare not commit even the most insignificant error. One should know that such people will attain the way to liberation.

‘‘Good son， even if the heretic attains the samadhi of neither

perception nor nonperception, with a life span infinite kalpas long,

if he fails to attain the way to liberation, he should be regarded as

a being in hell. If a person falls into the Avicii hell and undergoes

great suffering for infinite kalpas but attains the way to liberation，

he should be regarded as a being in nirvana. Therefore, good son,

I feel pity for Udraka Hemiptera but do not feel pity for Devadatta. /

Sariputra, for example, had sought enlightenment for sixty thou­sand kalpas but retrogressed because he had not attained the way to liberation. However, his endowment is still superior to that of pratyekabuddhas.

“Good son, the Dharma has three levels, namely, superior, medium, and inferior. Inferior refers to a sravaka, medium to a pratyekabuddha, and superior to a Buddha. Good son, some people might diligently seek upasaka precepts, keep them as heard for measureless lives, and still fail to attain them. Some ordained people might seek the precepts of bhiksus and bhiksunls, practice them as heard for measureless lives, and still fail to attain them. And why? Because they have not attained the way to liberation. There­fore this can only be called cultivating precepts, not keeping precepts.

“Good son, if the bodhisattva attains the way to liberation, he will not create the karma that leads to rebirth in the desire, form, or formless realms. He always wishes to be born in the place where he can benefit sentient beings. If he knows that he has created the karma for rebirth in the heavens, he will transfer it to take rebirth as a human. Karma refers to [the practices of] giving, morality, and meditation. Good son, if the sravaka or pratyeka­buddha attains the way to liberation, he will become liberated in less than three lives. The bodhisattva mahasattva who has attained the way to liberation will never retrogress during meas­ureless lives. His no retrogressive thought surpasses that of all sravakas and pratyekabuddha笆.

“Good son, if one attains the way to liberation， one attains immeasurable fruition even from a little practice of giving. The same is true with a little practice of morality and hearing [the Dharma]. If this person dwells in the three evil realms, he does not

have to suffer as other beings do. If the bodhisattva attains the way to liberation, he reaches the stage of regulating. Why is it called the stage of regulating? Because all the afflictions are gradually weakened. It may also be called going against the current.

“Good son, there are four types of people: (1) those who follow the current of samsara, (2) those who go against the current of samsara, (3) those who neither follow nor go against the current, and (4) those who reach the other shore. Good son, for the sravaka, this dharma is called the ground of regulating. For the bodhi­sattva, it is called both the ground of regulating and the ground of io37c joy. Why is it called the ground of joy? Because one does not retrogress after hearing [the Dharma].

“What does bodhisattva mean? A bodhisattva is one who can always awaken the minds of sentient beings. Although such a bodhisattva understands non-Buddhist texts, he does not follow them or teach them to others. Such a bodhisattva cannot be called a human or a god. He does not traverse the five realms [of a human, god, and so forth]. This is called cultivating the way of no obstruction.

“Good son, enlightenment has four seeds: (1) not being greedy for wealth, (2) not sparing one， s life, (3) cultivating endurance, and

(4)   having compassion for sentient beings. Good son, there are five ways to increase these seeds of enlightenment: (1) not think­ing of oneself lightly and saying ⁽I cannot attain unsurpassed， perfect, complete enlightenment/ (2) not regretting one’s own suffering, (3) practicing vigorously and diligently without taking a rest, (4) saving sentient beings from immeasurable suffering and afflictions, and (5) praising constantly the wonderful merits and virtues of the Three Treasures. When an intelligent person cultivates enlightenment, he should always practice these five deeds.

“There are six ways to grow the seeds of enlightenment, namely, from the perfection of giving to the perfection of wisdom. These six perfections increase through one thing, that is, not being lax. If the bodhisattva is lazy, he cannot increase these six practices. If he is not, he can.

“Good son, there are four practices for the bodhisattva seeking enlightenment: (1) being near beneficial friends, (2) having a strong and indestructible mind, (3) being able to do what is diffi­cult, and (4) having compassion for sentient beings. Another four practices are (1) being happy when others gain benefit, (2) always taking delight in praising others’ virtues, (3) always being joyful when practicing the six recollections, and (4) diligently speaking about the faults of samsara. Good son, it is impossible to realize enlightenment without these eight practices.

“Good son, at the first time the bodhisattva arouses the unsur­passed aspiration for enlightenment, he becomes an unsurpassed field of blessings because he has surpassed all things and sentient beings in the world. Good son, someone might say that although there are innumerable Buddhas in innumerable worlds, Buddha- hood is very difficult to realize. And why? The worlds are bound­less, and so are sentient beings. Sentient beings are boundless, and so are Buddhas. If Buddhahood were easy to realize, one Buddha should be able to save all sentient beings. If so, worlds and sentient beings would have a limit. Good son, when one Buddha is 1038a born in the world, he can liberate ninety-nine nayutas of people and one nayuta of sravakas, but not all sentient beings. Therefore, sentient beings are said to be boundless. Hence in the sravaka sutras I say that Buddhas do not exist in the ten directions. And why? It is from fear that sentient beings might slight the Buddha path. The holy path of all Buddhas is not in the domain of this world. What the Tathagata says is not false. The Tathagata, the World-honored One, is not jealous. It is because of the rarity [of Buddhahood] that I say that all the ten directions have no Buddhas.

“Good son, innumerable sentient beings arouse aspirations for enlightenment, but not all of them can ultimately practice the way of the bodhisattva. Someone might ask, ‘If there are innumerable Buddhas in the present, why is it that the sutras only say that there are innumerable Buddhas in the past and future but not in the present?，Good son, I say that in one world there are Buddhas as many as the grains of sand in the Ganges in the past and future,

and only one Buddha in the present. Good son, one who com­prehends the true meaning can attain Buddhahood. Although innumerable sentient beings cultivate the way of the Buddha, many of them retrogress. If a person is able to achieve Buddha-’ hood, he is as [rare] as the udumbara flower and the [matured] spawn of the fish.

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)    ordained. It is not difficult for the ordained bodhisattva to attain the way to liberation, but it is difficult for the lay bodhi- sattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On Three Kinds of Enlightenment

Sujata asked, “World-honored One, the Buddha has said that there are two kinds of bodhisattvas, (1) lay and (2) ordained. There are three kinds of enlightenment, the enlightenment of the sravakas, pratyekabuddhas, and Buddhas. If one who attains enlightenment is called a Buddha, why is it that sravakas and pratyekabuddhas are not called Buddhas? If one who realizes the Dharma nature is called a Buddha, why is it that sravakas and pratyekabuddhas, who also realize the Dharma nature, are not called Buddhas? If one who has all wisdom is a Buddha, why is it that the sravakas and pratyekabuddhas, who also have all wisdom, are not Buddhas? All [wisdom] denotes the Four Noble Truths.”

The Buddha replied, “Good son, there are three kinds of enlight­enment to be attained: (1) from hearing, (2) from reflecting, and

(3)   from practice. Because the sravaka realizes enlightenment from hearing, he is not called a Buddha. Those with the pratyeka­buddha nature who attain partial enlightenment after reflecting are, therefore, called pratyekabuddhas• The Tathagata does not have a teacher and does not rely on hearing and reflecting; he is enlightened to everything by practice; therefore, he is called a Buddha.

“Good son, one who comprehends the Dharma nature is a Buddha. There are two kinds of Dharma nature, one of general characteristics and one of particular characteristics. The sravaka comprehends only the general characteristics and therefore can­not be called a Buddha. The pratyekabuddha comprehends the general characteristics, [but] not from hearing [the Dharma], and therefore is called a pratyekabuddha rather than a Buddha. The

Tathagata, the World-honored One, comprehends all general and particular characteristics, does not depend on hearing and reflecting， and becomes enlightened solely through practice, without the help of a teacher; therefore, he is called a World-honored One a Buddha.

“Good son, the Tathagata, the World-honored One, has per­fected wisdom. Although srdvakas and pratyekabuddhas compre­hend the Four Noble Truths, they have not perfected wisdom Therefore they are not Buddhas. The Tathagata, the World-honored One, who has perfected wisdom, is called a Buddha. Good son, three kinds of animals can cross over the Ganges, namely, the， rabbit, the horse, and the fragrant elephant. The rabbit does not have to touch the bottom of the river in order to swim over; the horse may or may not touch the bottom; and the elephant touches the bottom. [Here] the water of the Ganges represents the twelve links of causes and conditions. When the sravaka crosses over, he is like the rabbit. When the pratyekabuddha crosses over, he is like the horse. And when the Tathagata crosses over, he is like the fragrant elephant. Therefore the Tathagata is called a Buddha. Although the sravaka and the pratyekabuddha sever their afflic­tions, they do not sever their habits (vdsana). The Tathagata has

pulled out the roots of all afflictions and habits and therefore is a Buddha.

“Good son, there are two kinds of doubts:⑴ afflictive doubts and ⑵ neutral doubts. Those of the two vehicles cut off the afflictive doubts but not the neutral doubts. The TatMgata elimi­nates both kinds of doubts and therefore is called a Buddha. Good son, the sravaka becomes tired of hearing much, and the Pratika becomes weary of reflecting, but the Buddha never tires in regard to these two kinds of thought and is therefore called a Buddha.

“Good son, for example, when clean food is kept in a clean container, both outside and inside are clean. Although the wis­dom of the sravaka and pratyekabuddha is pure, the containers are not. This is not so with the Tathagata, in whom both wisdom and the container are pure; and therefore he is called a Buddha.

Good son, there are two kinds of purity: (1) purity of wisdom and (2) purity of practice. Although the sravaka and pratyeka­buddha have purity of wisdom, their practice is not pure. Both the Tathagatas wisdom and his practice are pure, and he is therefore called a Buddha.

“Good son, the practice of the sravaka and pratyekabuddha is limited, but the practice of the Tathagata, the World-honored One, has no limit; therefore he is called a Buddha. Good son， in one thought the Tathagata, the World-honored One, can destroy two obstructions: (1) the obstruction to wisdom and (2) the obstruction to liberation. Therefore he is called a Buddha. The Tathagata is replete with the causes and results of wisdom, and he is therefore called a Buddha. Good son, what the Tathagata says is nondual and without error and delusion; so are his wisdom and unobstructed eloquence. He has perfected causal wisdom, timely wisdom, and the wisdom of form. He does not conceal anything， does not need 1038c protection, and is unsurpassed in eloquence. He knows all the afflictions of sentient beings, the causes for the formation of afflic­tions, and the causes for their destruction. The Tathagata cannot be tainted by the eight worldly dharmas and has great compassion to secure [beings] from suffering. He has perfected the ten powers, the four fearlessness’s, the three mindfulness, and great com­passion. His physical and mental powers are perfect. What does the perfection of physical power mean?

“Good son, in the Trayastrimsa Heaven there is a large city named Sudarsana. It is a hundred thousand miles in width and has millions of palaces and ten million six hundred sixty-six thousand six hundred sixty-six gods. During the three summer months, when In dr a wants to take a pleasure trip to the Patricia grove at Mount Yugamdhara, a fragrant elephant with seven heads, named Airavana, will be known and appear as soon as Indra has the thought. The gods in Sudarsana will accompany [Indra] by riding on Airavana heads. The grove is fifty yojanas from the city. The strength of this elephant surpasses that of all fragrant elephants. Only the combined strength of eighteen thousand fra­grant elephants such as this one can match the strength of one

finger of the Buddha. Therefore, the strength of the Buddha’s body surpasses that of all sentient beings.

Just as the worlds are boundless, so are sentient beings The mind-power of the Tathagata is also boundless. Hence only the Tathagata is called a Buddha. Those of the two vehicles are not called Buddhas. Therefore the Tathagata is called an unsurpassed teacher, a great person， a guiding fragrant elephant, a lion and dragon-king among men, a great captain, a great doctor, a king of great oxen， an ox-king among men, and a pure lotus. He becomes enlightened all on his own without a teacher and is the eye for sentient beings. He is a great giver, a great sramana and Brahman, one who keeps serene, foods precepts, diligently practices, reaches the other shore, and attains liberation.

“Good son， although sravakas and pratyekabuddhas are [par­tially] enlightened, they do not have all these virtues. Therefore, one [who has all these virtues] is called a Buddha.

“Good son, there are two kinds of bodhisattvas:⑴ lay and ⑵ ordained. It is not difficult for the ordained bodhisattva to distinguish these three kinds of enlightenment, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On Cultivating the Thirty-two Marks

Sujata asked, “World-honored One, according to what the Buddha has taught, when does the power of the bodhisattva^ body become perfected?”

The Buddha replied, “Good son, it is at the time when one initially cultivates the karma for the thirty-two marks. Good son, at the time when one cultivates such karma, one is called a bodhisattva. He attains two samddhis: (1) the samadhi of enlightenment and (2) the samadhi of cyclic existence. There are two other kinds of samadhi: (1) the samadhi of knowing previous lives and (2) the samadhi that arouses the cause for proper Dharma.

“Good son, during the time when the bodhisattva cultivates the thirty-two marks up to the realization of unsurpassed, perfect enlightenment, he has heard much [of the Dharma] without get­ting weary. The bodhisattva mahasattva cultivates each and every mark and adorns it with one hundred kinds of blessings and virtues, fifty from cultivating the mind and fifty from perfecting the mind. These are the one hundred blessings and virtues. Good son, the blessings and virtues of all the worlds are not equal to those in one of the Buddha’s hair-pores. All the blessings and virtues in one of the Buddha’s hair-pores are not equal to those of one secondary mark of the Buddha. The blessings and virtues of all the eighty secondary marks are not equal to those of one primary mark of the Buddha. The blessings and virtues of all marks are not equal to those of the mark of the tuft of white hair [between his eyebrows] (urna), which in turn is not equal to those of the invisible mark on the head (usnisa).

“Good son, the bodhisattva always greatly benefits sentient beings during innumerable kalpas, and earnestly and diligently does all good deeds. Therefore the Tathagata perfects innumerable virtues. The thirty-two marks are the rewarding result of great compassion. Although a universal monarch (cakravartin) also has these marks, they are not as perfect. It is actions of body, speech, and mind that result in these marks. It is not in heaven nor in Uttarakuru but in the other three continents that one. cultivates these marks. It is in a male body, not a female body [that one attains these marks].

When a bodhisattva mahasattua practices these deeds for three asamkhya kalpas, he will then attain unsurpassed, perfect enlighten­ment. Good son， formerly I fulfilled the first asamkhya kalpa at the place of Ratnasikhin Buddha, the second asamkhya kalpa at the place of Dipankara Buddha, and the third asamkhya kalpa at the place of Kashyap Buddha.

“Good son, formerly at the place of Sakyamuni Buddha I aroused the initial aspiration for the unsurpassed, perfect enlight­enment. After arousing the aspiration, I made offerings to innu­merable Buddhas as many as the grains of sand in the Ganges River, planted roots of virtue, cultivated the way, kept precepts, progressed vigorously, and heard much. Good son, after the bodhi­sattva mahasattva cultivates the deeds for the thirty-two marks, he clearly knows that he will definitely attain perfect enlighten­ment just as he sees clearly the mango (amra) fruit in his hand. Although the marks are fixed, the time sequence of cultivating them is not necessarily so. It is said that the Tathagata first obtained the mark of eyelashes that resemble those of a bull-king. And why? When still a bodhisattva, in innumerable lives, he delightfully looked at sentient beings with kind eyes; therefore he first gained the mark of eyelashes that resemble those of a bull- king [and then the other marks].

“Or, it is said that the Tathagata first gained the mark of eight 1039b kinds of pure voices and then the other marks. And why? While still a bodhisattva, for innumerable lives he always taught sen­tient beings with gentle and true words; therefore he first gained

the mark of the eight kinds of pure voices. Or, it is said that the Tathagata gained the invisible mark on the head and then gam the other marks. And why? While still a bodhisattva, for innumer­able lives he made offerings to teachers, prostrated to Buddhas and bodhisattvas, and hence broke his arrogance. Therefore he first gained the invisible mark on the head and then the other marks.

“Or， it is said that the Tathagata first gained the mark of a tuft of white hair and then the others. And why? While still a bodhi­sattva, for innumerable lives he did not deceive sentient beings; therefore he first attained the mark of a tuft of white hair between the eyebrows. Good son, except for the Buddha, the World-honored One there is no one who can tell the deeds for gaining such marks.

“Good son, it is said that the Tathagata first obtained the mark of level feet and then the others. And why? While still a bodhisattva for innumerable lives he practiced giving and kept pre-Copts/and his mind did not waver when practicing the way. Therefore he first obtained the mark of level feet.                      .

“After gaining this mark, he obtained the mark of images of wheels on the soles of his feet. And why? While still a bodhisattva for innumerable lives he made offerings to parents, teachers an beneficial Mends; and he properly supported and protected all sentient beings; therefore he attained the mark of images of

wheels on the soles of his feet and fingers.

“After this mark he then attained the mark of long, slender _fingers And why? While still a bodhisattva, for immeasurable with the most sincere thought, he kept the first and fourth upasaka precepts; therefore he attained the mark of long， slender

fingers and then the mark of long legs.

“After attaining these marks, he then attained the mark of full shoulders. And why? While still a bodhisattva, he accepted the teachings and instructions of teachers, parents, and beneficia friends; therefore he attained the mark of full shoulders.

“After attaining this mark, he then attained the mark of webbed hands and feet. And why? While still a bodhisattva, he took in sentient beings with the four all-embracing virtues; there­fore he attained the mark of webbed hands and feet.

“After attaining this mark, he then attained the mark of soft and tender hands and feet. And why? While still a bodhisattva for immeasurable lives he rubbed by hand and washed the bodies of

is teachers and parents. He cleansed them of dirt and applied

grant oils; therefore he attained the marks of soft and tender hands and feet.

"After attaining this mark, he attained the mark of body . And why? While still a bodhisattva, taught sentient beings and had

them practice giving, the other wholesome dharmas

therefore he attained the mark of body hair that stands upward.，

After attaining this mark, he attained the mark of graceful legs resembling those of an antelope. And why? While still a bodhisattva, for immeasurable lives he sincerely listened to and the faults of samsara;

therefore he attained the mark of graceful legs resembling those oi an antelope.

After attaining this mark, he then obtained the mark of a broad and round body like a nyagrodha tree. And why? While still a bodhisattva, for immeasurable lives he always gave away

Therefore he attained the mark of a broad and round body like a nyagrodha tree.

He attained the mark of hands reaching below the knees. And why? While still a bodhisattva he nev^ cheated sages, parents, teachers, or beneficial friends. There- ore he attained the mark of hands reaching below the knees.

After attaining this mark, he attained the mark of well sexual organs like the elephant and the horse. And why?

le still a bodhisattva, for immeasurable lives, when he saw use in fear, he saved and protected them. He had a sense of others' faults, and covered others faults well; therefore he attained the mark of well con­cealed sexual organs.

‘After attaining this mark, he attained the mark of a soft body with one hair in each hair-pore. And why? While still a bodhisattva， for immeasurable lives he drew near the wise, took delight

in hearing and discussing [with them], and after hearing, he practiced with delight. He happily built roads and removed thorns; therefore he attained the mark of soft skin with one hair in each follicle.

“After attaining this mark, he attained the mark of a golden-hued body. And why? While still a bodhisattva, for immeasurable lives he always gave away houses, bedding, food, and lamps to sentient beings; therefore he attained the mark of a golden-hued body.

“After attaining this mark, he attained the mark of seven round protuberances on his body. And why? While still a bodhi­sattva, for immeasurable lives he did not give rise to hateful thoughts, to what is detestable. He happily gave sentient beings whatever they wished; therefore he attained the mark of seven round protuberances on his body.

“After attaining this mark, he attained the mark of a round jaw. And why? While still a bodhisattva, for immeasurable lives he was able to distinguish good from bad. His speech was without error, and he did not utter any injustices. He always spoke of acceptable dharmas and did not falsely propagate unacceptable ones; therefore he attained the mark of a full jaw.

“After attaining this mark, he then attained two marks: (1) an upper body and (2) cheeks like those of a lion. And why? While still a bodhisattva, for immeasurable lives he himself did not speak deceitfully nor teach others to do so; therefore he attained these two marks.

“After attaining these marks, he attained three marks: (1) forty teeth, (2) very white teeth, and (3) no gaps between the teeth. And why? While still a bodhisattva, for immeasurable lives he taught the ten good dharmas to sentient beings whose minds were full of joy after accepting the dharmas, and he always happily praised the virtues of others; therefore he attained these three marks.

“After attaining these marks, he attained the mark of four pure white canine teeth. And why? While still a bodhisattva, for immeasurable lives he cultivated the good dharmas of compassion and joyful thought in the desire realm; therefore he attained the mark of four pure white canine teeth.

On Making Vows

Sujata asked, “World-honored One, who can accomplish these thirty-two marks?”

The Buddha replied, “Good son， the intelligent ones can.” ‘^World-honored One, who is an intelligent one?”

“Good son, an intelligent one is someone who can make unsur­passed vows. After the bodhisattva makdsattva arouses the aspira­tion for enlightenment, he is willing to share with sentient beings the good karma of body, speech, and mind for their eventual attainment of realization. The bodhisattva mahasattva always keeps near Buddhas, srdvakas, pratyekabuddhas, and beneficial friends. He makes offerings, pays reverence, and consults them about the profound Dharma, which he keeps without mistake.

“He makes this vow: 'Now I keep near the Buddhas, srdvakas, pratyekabuddhas，and beneficial friends. I would rather undergo great suffering and afflictions for immeasurable lives than retreat from enlightenment. If sentient beings with vicious thoughts beat, scold, or injure my body, I vow that I shall all the more increase compassionate thoughts and not give rise to malicious thoughts. I vow that wherever I am reborn, I shall not take rebirth as a woman, as one without sexual organs, or with both [male and female] sexual organs, or as a slave. Again, I vow to cause my body to have the power of self-mastery so that I can serve others with it, and I vow not to cause others to have the power of self-mastery merely in order to serve me. I vow to cause the organs of my body to be perfect and to keep away from bad friends. [I vow] not to be born in a bad country or borderland but to be born into a noble family with outstanding physical appearance and great wealth.

Free thoughts and a brave and healthy mmd. [I vow that] whatever I say, the listeners will like to accept it. [I vow] to keep away from obstructions, to be without ，and to leave behind all bad karma of body, speech, and not to care for my own body and life above the needs of others, and not to create bad to seek for reward when benefiting sentient beings. [I vow] to take delight always in accepting the twelve divisions of the scriptures and after accepting

To break sentient beings unwholesome views and bad karma. [I vow] not to be surpassed by

anything? in the world, and after I have surpassed all, I shall teach

others. [I vow] to cure the serious illnesses in the bodies and minds

                                              When   I  see people separate due to

bring them together in harmony. Seeing people m fear, [I vow] to save and protect them and, after protecting them to speak various dharmas in order to subdue their minds. Seeing people m hunger, [I vow] to feed them and keep them from thoughts

they feel [unattached] as if eating grass and leaves. [I vow] to make offerings happily to teachers； paints， beneficial friends, and the virtuous, and to be equal-minded With regards to both friends and foes. [I vow] always to practice the mindfulness, non-self, and [the meditation on] the twelve. At places without the Three Treasures [I vow] to stay m quietude and practice kindness and compassion so that sentient beings who see, hear, and contact me will keep away from afflictions. Although a bodhisattva knows that, except for enlightenment, he must not seek other types of fruition, yfet he seeks them anyway in order to benefit sentient beings.，

Wood son, if a bodhisattva mahdsattva perfects three deeds 】e is called an elder .

Make offerings to the Three Treasures, the Buddha, Dharma, and Sangha. Again, there are another three deeds: (1) not having regrets when suffering for others, (2) perfecting subtle, unsur­passed wisdom, and (3) not arousing arrogance when perfecting good dharmas.

“Again, there are three other deeds: (1) taking on the suffering of hell for the sake of sentient beings as if enjoying the pleasure of the three dhyana heavens, (2) not becoming jealous when others obtain benefit， and (3) performing good deeds without regard for worldly ends.

“Again, there are another three deeds: (1) regarding the suffer­ing of others as if one oneself were suffering, (2) practicing all good deeds for the sake of sentient beings, and (3) employing skillful means to rid them of suffering.

“Again， there are another three deeds: (1) seeing the pleasures of samsara as like a large poisonous snake, (2) joyfully staying in samsara for the benefit of sentient beings, and (3) contemplating the various virtues of the truth of birth lessness.

“Again, there are another three deeds: (1) giving away one’s body, (2) giving away one’s life, and (3) giving away one^?s wealth. It is for sentient beings that one gives away these three.

“Again there are another three deeds: (1) much listening [to the Dharma] without becoming weary, (2) enduring all unwhole­some dharmas, and (3) teaching others to practice endurance.

“Again, there are another three deeds: (1) examining one’s own faults, (2) skillfully covering the errors of others, and (3) practicing compassion happily.

Again, there are another three deeds: (1) keeping the pre­cepts sincerely, (2) taking in all sentient beings with the four all-embracing virtues, and (3) speaking gently and not rudely.

“Again, there are another three deeds: (1) being able to prac­tice giving the Dharma, (2) being able to practice giving wealth, and (3) exhorting sentient beings to practice these things.

“Again there are another three deeds: (1) always teaching the Mahayana to sentient beings, (2) always cultivating advancing practices, and (3) not belittling sentient beings.

.Again, there are another three deeds:⑴ although having

afflictions, one is able to endure them,⑵ although knowing the

afflictions, one remains happy and does not loathe

although having afflictions oneself, one can destroy the afflictions of others.

“Again, there are another three deeds: others gain benefit， one rejoices as if one oneself [gained benefit happiness for one’s own enjoyment, and ⑶ not to become contented with the lower vehicles.

Again, there are another three deeds:⑴ not to be frightened upon hearing of the difficulty of bodhisattva practices,⑵to say no when one sees a supplicant, and ⑶ _never to give rise to the thought of being superior to others.

“Good son, if the bodhisattva can contemplate cause and effect,

the effect of the cause and the cause of the effect, he can in this way

break causes and effects, and obtain causes and effects. If the

bodhisattva can break and obtain causes and effects, it is called

the effect of the Dharma, the king of all dharmas, and the self-mastery of them.

“Good son, there are two kinds of bodhisattvas:⑴ lay and

⑵ ordained. It is not difficult for the ordained bodhisattva to

make these vows, but it is difficult for the lay bodhisattva And

why? Because the lay bodhisattva is bound by more unfavorable conditions.**

On the Meaning of “Bodhisattva”

Sujata asked, “World-honored One, the Buddha says that there are two kinds of bodhisattvas: (1) the bodhisattva in name only and (2) the true bodhisattva. What is meant by the bodhisattva in name only?”

“Good son, a person who has aroused aspirations for enlighten­ment is called a bodhisattva in name only [if he acts in the following ways:] He likes to accept the heretics and read their scriptures, and then he teaches them to sentient beings. He kills others for the sake of his own body and life. He does not like to practice compassion but takes pleasure in samsara and creates all karma for this end. He has no faith in the Three Treasures and doubts them. Caring for his own body and life, he cannot bear insult. His speech is coarse, and he is hateful and lazy. He belittles himself with this thought, ‘I cannot attain unsurpassed enlighten­ment/ Burying himself in the afflictions, he nourishes a fearful mind. He does not diligently practice skillful means to destroy the afflictions and often gives rise to stinginess, jealousy, and hatred. He draws close to bad friends, is lazy and confused, likes to stay ignorant, and does not believe in the six perfections. Neither does he cultivate blessings nor contemplate birth and death. He likes to follow the malicious speech of others. Such a person is called a bodhisattva in name only.

“Good son, again a sentient being may arouse the aspiration for enlightenment and wish to attain unsurpassed perfect enlight­enment, but after learning that it will take immeasurable kalpas of ascetic practice to do so, he has regrets. Although he might practice the way, his mind is not sincere. He lacks remorse and

compassion. He follows the heretics to sacrifice sheep for the worship of gods. Although he may have a little faith, his mind is not firm. For the sake of the five pleasures, he will create viruses. Relying on his own physical appearance, lot, and wealth he becomes extremely arrogant. What he does is erroneous and unbeneficial. He practices giving to receive pleasure in the world he keeps precepts for the sake of pleasure in heaven. Although e practices meditation, he does it to prolong his own life. Such a person is a bodhisattva in name only.

A true bodhisattva listens to the profound teachings and likes to be near beneficial friends. He likes to make offerings to his teachers， parents, and beneficial friends and to listen to the twelve Tathagata. He accepts, reads, and =pies the sutras and ponders their meaning. For the sake of the Dharma， he does not spare his body， his life, his wife, his children or his wealth. His mind is firmly compassionate toward all and his words true. He does not deceitfully. He does not take himself lightly,  gives generously without reservation and always likes to sharpen. Although he has learned the scriptures of the heret_ics is to break and surpass their deviant views. He knows sentient beings and does not become earful in the assembly. Often he teaches sentient beings that enlightenment is easy to obtain, so that his listeners will not be discouraged. He practices diligently and thinks lightly of afflictions， so that he will not be overwhelmed by them. He is not indolent and always practices endurance. For the sake of the fruition of nirvana, he keeps precepts and practices vigorously. He is willing to solicit help for and serve sentient beings to make them feel comfortable and happy, and does not regret suffering for their sake. Seeing others retreat from enlightenment, he has compass

sentient beings from various afflictions and sees all the faults and unwholesomeness of samsara. He is able to perfect the six unsurpassed perfections, and whatever he f^06S surpasses other sentient beings. His faith is firm, and while he practices kindness and compassion, he does not seek reward for

it. With regard to both friends and foes, his mind has equanimity. He gives equally even when he gives away his own body and life. Knowing the character of impermanence, he does not spare his body and life. Through the four all-embracing virtues, he embraces sentient beings. Comprehending conventional truth, he follows their words; and when suffering for them, his mind is as unmoved as Mount Sumeru. Although he sees sentient beings do wrong, he never forgets those who do even the smallest good. He does not doubt the Three Treasures and likes to make offerings. If he has a little wealth, he gives first to the poor, then to the fields of blessing. He does things first for the poor and then for the rich. He likes to praise the good in others and skillfully instructs them regarding nirvana. He wants others to learn all kinds of skills; and seeing those who learn better than himself, he is delighted. He does not think to benefit himself but always thinks of benefitting others. He performs virtuous acts of body, speech, and mind not for his own sake but for others. Such a person is called a true bodhisattva.

“Good son, there are two types of bodhisattvas: (1) lay and

(2)   ordained. It is not difficult for the ordained bodhisattva to become a true bodhisattva, but it is difficult for the lay bodhi­sattva. And why? Because the lay bodhisattva is bound by more unfavorable condiions.”

On the Firm Determination of a True Bodhisattva

Sujata asked, ‘World-honored One, how does a true bodhisattva know that he himself is a true bodhisattva?”

“Good son, when a bodhisattva mahdsattva practices ascetic practices, he first disciplines his mind. I remember, good son, when in the past I practiced the bodhisattva way, I followed the heretics and sincerely engaged in ascetic practices. There was no thought of retrogression in my mind. For immeasurable lives I smeared my body with ashes and ate a grain of sesame, bean, rice, and wheat each day. I slept on thorns; used wood, earth, and stones as a bed; and took the excrement and urine of cattle as medicine. During the hot summers I burned my body with five kinds of heat; and during the cold winters I applied ice; or I ate grass, roots, stalks and leaves, fruit, dirt, and even the wind. Although practicing asceti­cism like this was not beneficial either to myself or to others, I did it without retrogressing and even surpassed all the heretical ascetics.

“Good son, formerly I gave away my body and life for four reasons: (1) to break the afflictions of sentient beings, (2) to cause them to enjoy peace and happiness, (3) to eliminate my own attachments to the body, and (4) to repay the kindness of my parents, who bore and raised me. If a bodhisattva does not spare his body and life, he definitely knows that he is a true one.

“Good son, in the past, for the sake of the proper Dharma, I cut out my flesh to make three thousand six hundred lamps. At that time I was still full of afflictions and thus felt pain throughout my body. For the sake of saving sentient beings, I fortified my mind so

that I would not retreat. At that time I perfected three deeds: (1) to be ultimately without retrogression, (2) to be a true bodhisattva, and (3) to be inconceivable. These are the inconceivability’s of a bodhisattva.

“Again， in the past, for the sake of the proper Dharma, I underwent pain for a kalpa from thousands of sores all over my body. At that time I was still fall of afflictions and thus felt pain; but in order to save sentient beings, I fortified my mind so that I would not retreat. This is what is meant by the inconceivability of a bodhisattva. Again，in the past I gave up my body for the sake of one pigeon. At that time I was still fall of afflictions and thus felt pain; but in order to save sentient beings, I fortified my mind so that I would not retreat. This is what is meant by the incon­ceivability of a bodhisattva.

“Good son, all bad friends and afflictive karma are nothing but companions that adorn the bodhisattva path. And why? Common people lack wisdom and right thoughts; therefore, they take afflic­tions as foes. But the bodhisattva has wisdom and right thoughts and therefore takes afflictions as well as bad friends and karma as religious companions. Good son, after severing the afflictions, one will no longer take rebirth on a path of unwholesome ways; there­fore, the bodhisattva may manifest bad karma when it is actually not a bad action of body, speech, or mind. Rather, it is the result of the power of his vow. Through the power of his vow he may take rebirth as a ferocious beast in order to subdue the beasts. Although the bodhisattva manifests himself by taking the form of a beast, 1042a he deeply understands peopled speech, the words of the Dharma, and true words. [When a human being] he does not use coarse or unwholesome speech, nor meaningless words. His mind is always compassionate, and he cultivates and accumulates kindness and compassion without laziness. This is called the inconceivability of a bodhisattva.

“Good son, in the past when I took the form of a bear, although I was filled with afflictions, afflictions had no mastering power over me. And why? I had right thoughts. At the time I pitied sentient beings, protected the proper Dharma, and cultivated

Dharma practices. I was born as a lizard, a tawny monkey, a rabbit, a serpent, a dragon, an elephant, agaruda, a pigeon, a deer, a monkey, a goat, a chicken, a peacock, a parrot, and also a shrimp. When I took the forms of these animals, although I was full of afflictions, the afflictions had no mastering power over me. And why? I had proper thoughts. I had pity for sentient beings, pro­tected the proper Dharma, and cultivated the Dharma practice. Good son, at a time of famine I made 汪 great vow. Through the power of the vow, I took the form of a large fish in order to help sentient beings who were hungry and thirsty. Those who ate me could cultivate the way, ponder it, and be free from unwholesome­ness. At the time of an epidemic, I again made a great vow. Through the power of this vow I took the form of a medicine tree. When the sick saw, heard, or touched me, or ate my skin, blood, flesh, bone, or marrow, they were cured. Good son, a bodhisattva maMsattva who undergoes sufferings like these and does not

retreat is called a true bodhisattva.

^tcWhen a bodhisattva practices the six perfections, he does not desire the fruit. Rather, he cares only about sentient beings. The bodhisattva knows well the faults of samsara; therefore he takes delight in benefitting sentient beings and making them happy. The bodhisattva knows the happiness of liberation, and yet he is able to dwell in samsara. This is the inconceivability of a bodhisattva. The bodhisattva does not seek reward from what he does, yet he always repays favors he receives. Good son, all sentient beings always seek to benefit themselves, but the bodhisattva always benefits others. This is the inconceivability of a bodhisattva. The bodhisattva mah&sattva is full of afflictions, and yet he benefits equally both friends and foes. This is the inconceivability of a bodhisattva. Good son, when heretics convert sentient beings, they may use malicious speech, beat them, or scold them, and in these ways subdue them. The bodhisattva does not do these things. When he teaches sentient beings, he does not use coarse or filthy language, angry words, or sexual talk, but gentle and true words. When sentient beings hear his words, they are like the green lotus greeting the moon and the red lotus greeting the sun.

“Good son, although the bodhisattva has little wealth to give when he sees many people coming for help, he does not feel 1042b distaste. This is the inconceivability of a bodhisattva. When the bodhisattva teaches the blind, the deaf, the mute, fools, or vicious people from the borderlands, he never tires. This is the inconceiv­ability of a bodhisattva.

“Good son, the bodhisattva is inconceivable in four ways: (1) he is able to give what he loves;⑵ he is full of afflictions and is able to endure vicious circumstances;⑶ he is able to harmonize various kinds of contentions; and ⑷ even just before death, if he sees a bad person he will speak the Dharma to convert him. These are the four kinds of inconceivability’s in a bodhisattva. Again, the bodhi- sattva is inconceivable in three ways:⑴ he reproaches all afflictions,⑵ he dwells in the midst of afflictions and does not get rid of them, and ⑶ although he is full of afflictions and afflictive karaia he is not lax. Again, the bodhisattva is inconceivable in three ways:⑴ before giving, his mind is joyful;⑵ at the time when he gives for the sake of others, he does not seek reward; and

(3)   after giving, he is happy and does not have regrets. These are three kinds of inconceivability’s of the bodhisattva.

“Good son, when a bodhisattva mahdsattva performs these

practices, he reflects: ‘Am I a bodhisattva in name only or a true

one? A sentient being who can perform these deeds is a true bodhisattva.

“Good son, there are two kinds of bodhisattvas:⑴ lay and

(2)   ordained. It is not difficult to practice these deeds for the bodhisattva, but it is difficult for the lay bodhisattva And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On Benefitting Oneself and Others

Sujata asked, “World-honored One, what is enlightenment? And what is the path of enlightenment?”

The Buddha replied, ^aGood son, there is no path of enlighten­ment apart from enlightenment itself, and there is no enlightenment apart from the path. The path of enlightenment is enlightenment, and enlightenment is the path. The path of enlightenment surpasses the fruition of the paths taken by all sravakas and pratyekabuddhas'⁷ Sujata asked, ‘"World-honored One, the fruition of the path attained by sravakas and pratyekabuddhas is enlightenment and the path of enlightenment. How can it be surpassed?”

“Good son, the path of sravakas and pratyekabuddhas is not broad, and they are not fully enlightened. Therefore, enlighten­ment and the path of enlightenment are said to be superior. For example among all the scriptures in the world, the twelve divisions of the Buddhist scriptures are foremost. And why? All that is said in the scriptures is correct and without error. The same is true when the path of enlightenment is compared with the path of the two vehicles.

“Good son, the path of enlightenment is learning and the result of learning. What is meant by learning? Learning means that before one perfects the path of enlightenment, one does not retreat. The result of learning means that after the attainment [of enlight­enment], one does not regress. Although one has not yet attained it, [one is definitely going to attain it]. This is called learning. In the third kalpa, one definitely attains [enlightenment]. This is called the result of learning. During the first asamkhya kalpa, one is not able to give everything all the time to all sentient beings. During

the second asamkhya Kalpa although one is able to give all, one has not been able to give all the time to all sentient beings. In these two periods of time, [the practice] is called learning. During the third asamkhya kalpa one is able to give all at any time to all sentient beings. This is called the result of learning. Good son, when the bodhisattva is practicing giving, morality, endurance, vigor, meditation, and wisdom, this is called learning. When [these practices are】 perfected, this is the result of learning.

“Good son, there is [the practice of] giving that is not necessarily perfected, and there are perfections that are not necessarily [the perfection of] giving. There is giving that is perfected， and there are practices that are neither giving nor perfected. Good son, the giving practiced by sravakas, pratyekab uddhas, all common people, and heretics is not perfected. During the first two asamkhya kalpas， the bodhisattva practices perfections but not necessarily the perfection of giving. For example, he also practices the perfec­tion of morality up to that of wisdom. The bodhisattva’s practice during the third asamkhya kalpa is both giving and the perfection of it. Practices that are neither giving nor perfected mean the practices of morality, meditation, endurance, and compassion by the sravakas and pratyekabuddhas. Good son, neither giving nor perfected means learning. Giving that is perfected is called the result of learning.

“Good son, enlightenment denotes ultimate wisdom and the wisdom of [understanding] birth lessness. The diligent cultivation of the thirty-seven practices in order to gain these two wisdoms is called learning. After enlightenment is attained, it is called the result of learning. To regulate one’s own spiritual faculties and then to regulate those of others is called learning. One’s own liberation and the liberation of others is the result of learning. To cultivate the ten powers, the four fearlessness’s, great compas­sion, and the three mindfulness is learning. To perfect and attain the eighteen uncommon dharmas is the result of learning. To act for the benefit of oneself and others is learning. The completion of benefitting others [and oneself] is the result of learning. To study worldly dharmas is learning, and to learn the world-transcending

one's life and wealth for their sake is the result of learning. transform sentient beings and to engage in the deeds of men is learning. To create undefiled karma is the result of learning. To be able to give sentient beings any wealth is learning and to be able to give them the Dharma is the result of Lamego one's own stinginess, greed, and jealousy is learning and to _break others¹ stinginess, greed, and jealousy is the result of learning To uphold the five spiritual faculties and cultivate 酿=^SS

beaming, and to teach others to practice and perfect mindfulness

is the result of learning.                                            ,

—«Good son, the bodhisattva with faith, after benefiting _self, benefits others. To benefit only oneself is not being true bodhisattva. To benefit others is to benefit oneself. ^ ^w                            ®

bodhisattva mahasattva is not stingy with his body, he, or wealth in order to bring benefit to others. This is benefitting oneself. The bodhisattva understands that if he teaches sentient beings the enlightenment of srdvakas and pratyekabuddha accept it. Instead, he teaches the enjoyments of men and gods. T _is benefitting others. To benefit others is to benefit oneself, an i the bodhisattva does not benefit both himself and others but only himself, this is inferior. And why? Such a bodhisattva dharmas and wealth; therefore, he cannot benefit himself. I practitioner lets others suffer and keeps himself an happiness, such a bodhisattva cannot benefit others If not practice giving， morality and much                

 [to the Dharma] but teaches others to do so,  thus as benefitting them but not himself. If he perfects the five spiritual faculty,as faith and the rest, and then teaches them to others, this is

the bodhisattva’s benefit to himself and others.

“Good son, there are two kinds of benefit: (1) present and ⑵ future. If the bodhisattva works only for present benefits, he is not a true bodhisattva. If he works for the future, he can ben fi both Good son, just as there are two kinds of happiness.⑴ the happiness of this life and ⑵ world-transcending happiness, so are

the blessings. If the bodhisattva possesses these two kinds of happiness and blessings and also teaches them to sentient beings, he is benefitting himself and others.

“Good son, the bodhisattva can benefit both [himself and others] if only he possesses one thing, that is, no laziness. Again, there are two dharmas that benefit oneself and others:⑴ listening [to the Dharma] frequently and ⑵ reflecting on it. Again, there are three dharmas that can benefit oneself and others:⑴ having compas­sion for sentient beings,⑵ practicing diligently and vigorously, and ⑶ being filled with mindfulness. Again, there are four dharmas that can benefit oneself and others, namely, the four deportments Again, there are five dharmas that can benefit oneself and others: ⑴ faith，⑵ keeping the precepts,⑶ freq_uent listening,⑷ giving， and (5) wisdom. Again, there are six dharmas that can benefit oneself and others, namely, the six mindfulness. Again, there are seven dharmas that can benefit oneself and others, that is, the destruction of the seven, kinds of arrogance.

“Good son, if sramanas, Brahmans, elders, men, women, or those in the great assembly make mistakes, the bodhisattva, 1043b having seen their mistakes and followed their intentions, should speak the Dharma to them and subdue their afflictions. If he speaks the Dharma without understanding their intentions, he is an inferior bodhisattva.

“Good son, there are two types of bodhisattvas:⑴ those who like to draw near beneficial friends and ⑵ those who do not. Those who like to draw near can benefit themselves and others. Those who do not cannot benefit themselves and others.

“Good son, there are two kinds of bodhisattvas who like to draw near beneficial friends:⑴ those who are willing to make offerings and ⑵ those who are not. The one who is willing to make offerings can benefit himself and others. The one who is unwilling cannot. There are two kinds of bodhisattvas who are willing to make offerings:⑴ those who are able to listen to the Dharma and

(2)   those who are not. Being able to listen to the Dharma with sincerity can benefit oneself and others. Not being able to listen to the Dharma with sincerity cannot benefit either. There are two

ways of listening with sincerity: (1) being able to raise questions and (2) not being able to raise questions. One who is capable of raising questions with regard to the meaning of the Dharma can benefit himself and others. One who is not capable cannot benefit himself or others. There are two kinds [of bodhisattvas] who are capable of questioning the meaning: (1) those who sincerely hold the meaning and (2) those who do not. One who holds the meaning with sincerity can benefit himself and others. One who cannot hold it with sincerity cannot benefit himself or others. There are two kinds [of bodhisattvas] who hold the meaning with sincerity:

(1)  those who ponder it and (2) those who do not ponder it. One who can ponder can benefit himself and others. One who cannot ponder cannot benefit himself or others. There are two ways to ponder the meaning: (1) to be able to comprehend the meaning, and (2) not to be able to comprehend. One who can comprehend the meaning can benefit himself and others. One who cannot comprehend the meaning cannot benefit himself or others. There are two kinds [of bodhisattvas] who can comprehend the meaning: (1) those who properly dwell in the Dharma and (2) those who do not properly dwell in the Dharma. One who properly dwells in the Dharma can benefit himself and others. One who cannot properly dwell in the Dharma cannot benefit himself or others. There are two kinds [of bodhisattvas] who properly dwell in the Dharma: (1) those who perfect the eight wisdoms and (2) those who do not perfect the eight wisdoms.

What are the eight wisdoms? They are (1) the wisdom of the Dharma, (2) the wisdom of meaning, (3) the wisdom of time, (4) the wisdom of contentment, (5) the wisdom of self and others,

(6)  the wisdom of the multitudes, (7) the wisdom of the spiritual faculties, and (8) the wisdom of superiority and inferiority. One who perfects these eight wisdoms has the following sixteen charac­teristics of speech: (1) timely speech, (2) sincere speech，(3) speaking in sequence, (4) speaking harmoniously, (5) speaking in agree­ment with the meaning, (6) speaking joyfully, (7) speaking freely, (8) speaking without slighting the listeners, (9) speaking without scolding the listeners, (10) speaking according to the Dharma,

(11)    speaking to benefit oneself and others, (12) speaking with focus, (13) speaking according to the meaning, (14) speaking truly, (15) speaking without becoming arrogant, and (16) speaking with­out seeking worldly rewards.

Such a person will listen to others, and when he listens, he ¹⁰⁴³⁰ does it in the following sixteen ways:⑴ listening at all times, ⑵ listening happily,⑶ listening sincerely,⑷ listening respect- f ully，(5) listening without trying to find fault, (6) listening without argument, (7) not listening to win, (8) listening without slighting the speaker, (9) listening without slighting the Dharma, (10) listen- mg without slighting oneself, (11) keeping away from the five obstructions when listening, (12) listening for acceptance and reading, (13) listening for the sake of eradicating the five desires, (14) listening with faith, (15) listening to subdue sentient beings， [afflictions], and (16) listening for the sake of cutting off the hearing faculties.

“Good son, one who possesses the eight wisdoms can speak and listen to the Dharma. Such a person can benefit himself and others. One who does not possess [the eight wisdoms] cannot benefit himself or others. Good son, there are two types of people who speak the Dharma:⑴ speaking after giving offer- mgs of food,⑵ speaking to promulgate the Three Treasures, ⑶ speaking to sever _0ne，_s own and others' afflictions,⑷ speaking to distinguish right from wrong, and (5) speaking to help the listener attain the superior. Good son, the impure way of speaking the Dharma is filthy betrays the Dharma, is insulting, erroneous and loses the meaning. Speaking purely is immaculate, proper, true, and an accumulation of the Dharma.

“Good son, if one knows the twelve divisions of the scriptures, the theory of words and their meanings (sabdavidyd), and logic， and if one understands one’s own and others^; propositions, reasons! and examples [of a syllogism], this is proper speech. There are four kinds of listeners:⑴ those who understand much while hearing

only a little, (2) those who understand distinctively, (3) those who understand according to the original meaning, and (4) those who understand literally, word by word. The Tathagata speaks the Dharma for the first three kinds of people, not for the fourth kind. And why? Because they are not [suitable] vessels of the Dharma. These four types of people can again be classified into two types:

(1)   mature and (2) immature. The mature are those who have already been regulated, while the immature are those who are to be regulated in the future.

“Good son, there are, for example, four types of trees: (1) easy to cut but hard to uproot, (2) hard to cut but easy to uproot, (3) easy to cut and easy to uproot, and (4) difficult both to cut and to uproot. Likewise, there are four types of lay people: (1) easy to regulate but difficult to encourage, (2) difficult to regulate but easy to encour­age, (3) easy to regulate and to encourage, and (4) difficult either to regulate or to encourage. These four types of people can again be classified into three kinds; those regulated (1) by reproach, 1044a       (2)by gentle words, and (3) by both reproach and gentle words.

Again, there are two types: (1) those who can regulate themselves without help from others and (2) those who cannot regulate them­selves and ask to be regulated by others. Again there are another two types: (1) those regulated through giving and (2) those regu­lated through a mantra. There are two different times for being regulated: (1) when one is happy and (2) when one is suffering.

“There are two kinds of skillful means to be used when speak­ing the Dharma to these four kinds of people: (1) [The bodhisattva must] know the affairs of the world well and (2) must seek to serve. Good son, one who knows these two skillful means is able to benefit both himself and others. One who does not know them cannot benefit himself or others.

“Good son, the bodhisattva mahasattva may first learn non- Buddhist texts in order to benefit others and then study the twelve divisions of the [Buddhist] scriptures. If sentient beings hear the twelve divisions of the scriptures, they will discard non-Buddhist texts. Further, the bodhisattva speaks to sentient beings about the faults of the afflictions and about liberation from them. He praises

the virtues of beneficial friends and reproaches the faults of friends who do wrong. He praises the virtue of giving and reproaches the fault of stinginess. The bodhisattva is always serene and praises the virtues of serenity. He constantly practices the Dharma is benefitting himself and others.

The lay bodhisattva should regulate himself first. If he does not regulate himself, he should not renounce the householder's life. The lay bodhisattva can bring over many people, but the or dammed bodhisattva cannot. And why? If there were no lay bodhisattva， there would be no ordained Sangha of the three vehicles The ordained Sangha of the three vehicles cultivates the path by keeping the precepts, reciting sutras, and meditating; and it is complemented by lay people. Good son, there is the path and the adornment of the path. The path refers to the practice of t its adornment denotes the laity. An ordained , and lay people practice the Dharma for the ordained. A lay bodhisattva cultivates two kinds of dharma:⑴ receiving and ⑵ giving. The ordained also practice two kinds of dharma:⑴ reciting and ⑵ teaching.

“Good son, the bodhisattva mahdsattva also practices four dharmas, namely:⑴ receiving,⑵ giving,⑶ reciting, and ⑷ teach- mg. This is to benefit oneself and others. If the bodhisattva wants to speak about the profound meaning of the Dharma Realm for

^{Sentient bein}g^s，^{he should first} speak of worldly dharmas and then of the profound meaning of the Dharma Realm. And why? They are easier [for sentient beings to understand]. The bodhisattva mahasattva should care for the thoughts of all sentient beings If he did not, he could not subdue them. The bodhisattva should also care for his own body; otherwise, he cannot regulate sentient beings. A bodhisattva is not covetous, of his body, life, or wealth. If

^pr0tects ^ ^body，^life，^and wealth, it is to regulate sentient beings. The bodhisattva mahdsattva first eradicates his own faults and then teaches others to do the same. There is no such thing as ^{a b0dhisattva} teaching others to eradicate faults when he has not ^{1044b eradicated  own first}- Therefore the bodhisattva himself should first practice giving, keeping precepts, being content and vigorous

and then teach others to do likewise. IF the bodhisattva does not practice the Dharma himself, he cannot teach sentient beings.

“Good son, with regard to sentient beings and bodhisattvas， there are three levels of faculties: (1) inferior, (2) medium, and

(3)   superior. The bodhisattva with inferior faculties can teach those with inferior faculties but not those with medium or superior faculties. The bodhisattva with medium faculties can teach those with medium or inferior faculties but not those with superior. The bodhisattva with superior faculties can teach all three.

“Good son, there are two types of bodhisattvas: (1) lay and

(2)   ordained. It is not difficult for the ordained bodhisattva to benefit himself and others, but it is difficult for the lay bodhisattva to cultivate these two benefits. And why? Because the lay bodhi­sattva is bound by more unfavorable conditions.”

On the Adornment of Oneself and Others

Sujata asked, World-honored One, how many dharmas does the bodhisattva mahdsattva have to possess in order to benefit himself and others?”

“Good son, the bodhisattva has to perfect eight dharmas to benefit himself and others. What are they? [They are:] (1) a long life, (2) superior appearance, (3) great physical strength, (4) noble birth, (5) much wealth, (6) being a male, (7) eloquence, and (8) fear­lessness when facing great assemblies of people.”

Sujata asked，‘^World-honored One, what are the causes and conditions for the bodhisattva to attain a long life and so on up to fearlessness in the assembly?”

The Buddha replied, “Good son, the bodhisattva mahdsattva has compassion and does not kill for immeasurable lives; for this reason he obtains a long life. In measureless lives he constantly gives away clothing and lamps, and for this reason he enjoys a superior appearance. In measureless lives he always destroys arrogance, and for this reason he is born into a noble family. In measureless lives he always gives food to others, and for this reason he obtains great physical strength. In measureless lives he always takes delight in speaking the Dharma, and for this reason he obtains great wealth. In measureless lives he loathes the female body and for this reason he is born as a man. In measureless lives he keeps precepts sincerely, and for this reason he is eloquent. In measureless lives he makes offerings to the Three Treasures, and so he is fearless in the assembly.

“There are three conditions necessary to these eight dharmas-

(1)   pure things,⑵ a pure mind, and ⑶ _a pure field of blessings What do pure things mean? Pure things refer to those things not stolen from others, not disapproved of by the sages, not belonging to the public or the Three Treasures, not given to one and then trans­ferred to others, not given to many and then transferred to one, not obtained by troubling others or by cheating or bullying others

^{<<What does a} P^{ure min}d mean? When one practices giving, one i044_C does not do it to gain rewards in samsara, such as fame, a superior appearance, power, wealth, a continuous family line, or prosperous relatives. Rather it is just for adorning enlightenment and subsume sentient beings that one practices giving. This is called purity of mind. What does a pure field of blessings mean? It means that the receiver keeps away from the eight unwholesome dharmas. Goo j son, by these three conditions one perfects the eight dharmas.

“Good son, the bodhisattva seeks a long life in order to praise [the virtue of] nonkilling for the sake of sentient beings. The bodhisattva seeks a superior physical appearance in order to make sentient beings happy when they see him. It is to cause sentient beings to become respectful that the bodhisattva seeks noble birth. The bodhisattva seeks physical strength so that he can keep the precepts， recite sutras, and meditate. The bodhisattva seeks much wealth to subdue sentient beings. The bodhisattva seeks to be born as a male to become a vessel of the Dh_{arma an}d hold wholesome dharmas. The bodhisattva seeks eloquence in order to have sen­tient beings accept his teachings. The bodhisattva seeks fearless­ness m front of the assembly in order to distinguish the true Dharma. Therefore, good son, a bodhisattva who perfects these

eight dharmas can benefit himself and others. To practice like this is true practice.

Good son, a bodhisattva who possesses these eight dharmas perfects and upholds the ten good dharmas and takes delight in teaching people. He also perfects and upholds the upasaka happily. Although he maintains superior appearances, he does not become arrogant. Although he keeps pure precepts, hears much Dharma, progresses vigorously, and has

great strength, noble birth, and wealth, he never becomes arro­gant. He does not deceive sentient beings with delusion or become lax about practicing the six harmonies.

“A bodhisattva who perfects these dharmas is not different from one who has left the home life although he is still a house­holder. Such a bodhisattva will never create bad causes and condi­tions for others. And why? Because he has a strong sense of shame. Good son, if a lay person keeps such upasaka precepts throughout his life, he will never create bad causes and conditions even if he is reborn in places without the Three Treasures. And why? There are two reasons: he (1) has wisdom and (2) is not lax. Good son, there are four reasons for not behaving badly even in unwholesome places: (1) knowing the faults of the afflictions, (2) not following them, (3) being able to endure malicious suffering, and (4) not becoming frightened, A bodhisattva who has perfected these four dharmas cannot be moved by any suffering or affliction. Good son, there are five reasons to become an unmoved bodhisattva:

(1)  taking delight in practicing wholesome dharmas, (2) distinguishing good from bad，(3) drawing close to the proper Dharma,

(4)  having compassion for sentient beings, and (5) knowing past lives.

“Good son, if the bodhisattva who has perfected these eight dharmas is slandered, he is able to endure it. If he is praised, he feels ashamed. He feels happy for himself when practicing the way, but he does not give rise to pride or arrogance. He can discipline erroneous people. Seeing those in contention, he can help them get along harmoniously. He makes known the good deeds of others and covers up their errors. He never spreads what people feel ashamed of. Hearing others’ secrets, he does not tell people about them. He never makes vows concerning worldly affairs, that is， he never swears. Receiving small favors, he repays them with great ones.

“He always shows kindness to his foes. When friends and foes are suffering, he first saves his foes. He is compassionate to those who scold him. Seeing someone steal his things, he keeps silent and unmoved. He has compassion for those who come to beat him. He sees sentient beings as his parents. He would rather die than tell lies. And why? Because he understands retribution. He arouses resentful thoughts with regard to the afflictions and friendly thoughts with regard to good dharmas. If he gives rise to thoughts of greed toward heretic dharmas, he quickly observes the faults of the greed. He does likewise with regard to all afflictions. Although he may stay long with bad people, he never takes the bad for good; and although he may not stay with good people, he does not feel far from them. Although he makes offerings to support his parents and teachers, he never does wrong on their behalf. Seeing suppli­cants who are in financial difficulties, he does not feel disgust. Although he does not draw near vicious people, his mind is always full of compassion for them. When harm befalls him, he returns it with good. When enjoying himself he does not slight others, and when seeing others suffer he does not feel happy. His actions are pure, and he keeps the four deportments through which he teaches sentient beings. His speech is purified by reading and reciting the twelve divisions of the scriptures through which he teaches sen­tient beings. His mind is purified by cultivating the four measureless nesses through which he teaches sentient beings. He is willing to make others happy through his own suffering. Although secular studies are not beneficial, he learns them for the sake of sentient beings. What he learns should be the best in the world. Although he masters the most superior worldly learning, he does not become arrogant. He diligently uses what he knows to transform others. He teaches others what he knows so that it can be perpetuated. He does not cause his relatives or friends to do wrong. He teaches happily and transforms sentient beings with the eight dharmas mentioned above. He expounds cause and effect without mistake. He is not afflicted when apart from dear ones because he contem­plates impermanence. He is not indulgent when enjoying himself because he contemplates suffering and impermanence.

“Good son, one who has perfected the eight dharmas is able to 1045b do things in this manner. Good son, there are two kinds of bodhi­sattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to cultivate these eight dharmas, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On Two Adornments

Sujata asked, “How does a bodhisattva adorn himself and others?” The Buddha replied, “Good son, the bodhisattva can adorn himself and others by perfecting two dharmas:⑴ blessings and

(2)  wisdom.”

‘"World-honored One, what are the causes and conditions for

attaining these two adornments?”

“Good son, the bodhisattva who practices the six perfections

will attain these two adornments. Giving morality, and vigor are the adornments of blessings. Endurance, meditation, and wisdom are the adornments of wisdom. Again, there are six dharmas that are causes for the two adornments, that is, the six mindfulness. The mindfulness of the Buddha, the Dharma, and the Sangha are the adornment of wisdom. And the mindfulness of the pre­cepts, giving, and heaven are the adornment of blessings. Good son, the bodhisattva who perfects these two adornments can bene­fit himself and others. He can undergo the suffering of the three evil realms for the sake of sentient beings without feeling regret. If the bodhisattva perfects these two adornments, he attains subtle, wonderful skillful means and comprehends worldly and world-

transcending dharmas.

“Good son, the adornment of blessings is the adornment of

wisdom, and the adornment of wisdom is the adornment of bless­ings. And why? One who has wisdom can cultivate wholesome dharmas, perfect the ten good deeds, and attain wealth and self­mastery. Attaining the two, he can benefit himself and others. A wise person can learn the most superior worldly dharmas well, and because of that, he can gain wealth and self-mastery. The

bodhisattva who perfects these two dharmas can benefit himself and others in present and future lives. The wise can distinguish the worldly dharmas from world-transcending dharmas. The worldly dharmas refer to all worldly teachings and meditation. The world- transcending dharmas refer to the doctrines of the [five] skandhas, the [twelve] sense-fields， and the [eighteen] realms. Because the bodhisattva knows the causes and conditions of the two dharmas, he can benefit himself and others in present and future lives.

“Good son, although the bodhisattva knows that worldly pleasure is illusory and untrue, he can create causes and conditions for it. And why? Because he wants to benefit sentient beings. Good son, there are two direct causes for the two adornments: (1) a kind heart and (2) a compassionate heart. Cultivating these two causes, although the bodhisattva transmigrates in the samsara sea of suffering, he does not have regrets.

“Again， the bodhisattva perfects two dharmas that can adorn unsurpassed enlightenment: (1) he does not take delight in samsara 1045c and (2) he deeply contemplates liberation. Therefore, he can bring benefit in present and future lives. He knows the characteristics of dharmas, attains great wisdom, and is able to increase his own and others， wealth and life span. Good son, the bodhisattva mahasattva who perfects these two dharmas does not regret anything he has given and is forbearing when he encounters various bad conditions.

When the bodhisattva practices giving, he contemplates two fields: (1) the field of blessings and (2) the field of poverty. The bodhisattva gives to the poor in order to increase blessings and virtues; and he gives to the field of blessings (the Sangha) in order to increase unsurpassed, wonderful wisdom. He gives to the field of blessings to repay kindness, and he gives to the poor because he pities them. In order to forsake afflictions, he gives to the field of blessings; and in order to accomplish merit and virtue, he gives to the poor. In order to increase the causes and conditions for all happiness, he gives to the field of blessings; and in order to eliminate the causes and conditions of all suffering， he gives to the poor. The bodhisattva gives to his dear ones so that he can repay kindness. He gives to his enemies so that he can eliminate enmity.

“The bodhisattva mahdsattva sees the supplicant as his only son; therefore, he gives whatever he can. This is called the perfec­tion of giving. When giving, the bodhisattva keeps away from thoughts of stinginess. This is called the perfection of morality. Being able to endure the words of a supplicant is called the perfection of endurance. Giving things away with his own hands is the perfection of vigor. [When giving] he sincerely contemplates liberation; this is called the perfection of meditation. He does not make a distinction between all friends and foes; this is called the

perfection of wisdom.

“Good son, just as the thought of a person who kills for greed is filled with the twelve causes and conditions, so is the bodhi- sattva's thought of giving filled with these six perfections. This is the cause and condition for the adornments of blessings and wisdom. Further, good son, the causes and conditions from which the bodhisattva mahdsattva creates uncommon dharmas are called the adornment of blessings. To teach sentient beings so that they can all attain the three kinds of enlightenment is called the adornment of wisdom. Again, good son, if the bodhisattva subdues sentient beings，[afflictions], this is called the adornment of wis­dom. To undergo suffering with sentient beings is called the adorn­ment of blessings. That the bodhisattva can cause all sentient beings to avoid unwholesome views is called the adornment of wisdom. To be able to teach sentient beings to dwell in faith, giving, morality, much listening, and wisdom is the adornment of blessings. Again, good son, the bodhisattva mahdsattva who per­fects the five dharmas can adorn unsurpassed enlightenment. What are the five dharmas? They are ⑴ faith,⑵ compassion, ⑶ courage,⑷ reading secular texts without becoming weary, and

(5)  learning all secular business without becoming tired.

“Good son, the bodhisattva who perfects these two adornments has seven characteristics. What are the seven?⑴ He knows his own faults,⑵ does not talk about others’ faults,⑶ looks after the sick happily,⑷ gives happily to the poor, (5) acquires the aspira­tion for enlightenment, (6) is not lax, and (7) sincerely practices the six perfections at all times. Good son.

On Drawing In

Sujata asked, ‘"World-honored One, after the bodhisattva per­fects the two adornments, how does he draw in his followers and disciples?”

“Good son, he should draw them in with the four all-embracing virtues and cause them to leave behind all evil and increase good dharmas. He should sincerely teach them as if [each one] were his only son without seeking reward, fame, benefit, or pleasure. Good son, the bodhisattva who draws in disciples without these qualities is a wicked person, a bodhisattva in name only and not a true one. He is like an outcast {candala) who is unclean and impure and who destroys the Buddha-Dharma. Such a person will not be looked upon favorably by the Buddhas of the ten directions.

“Good son, the bodhisattva should teach his disciples precepts at times. ‘At times’ means those times when they give rise to covetousness, hatred, and stupidity. When their covetousness arises, he should teach them various ways to counteract it so that they can eliminate it. He does the same when they give rise to the other two [i.e., hatred and stupidity]. Next he should teach them the twelve divisions of the scriptures and samadhi, and he should explain the profound meaning to discipline their bodies and minds.

He has them cultivate the six mindfulness without laxity. He looks after them tirelessly when they are sick and endures slander, scolding, and the sufferings of body and mind. If the disciples suffer, he saves and helps them. He helps them rid  themselves of malicious and suspicious thoughts. He knows well who has superior, medium, and inferior faculties. He teaches those of inferior faculties to arouse faith, those of medium faculties to purify themselves,

^aGood son, if the ordained bodhisattva has lay disciples ” teachers monks, elders, and virtuous ones; giving peace and happiness; sincerely accepting the precepts without transgression; not appro­priating what is entrusted; being patient in the face of malice; not using malicious language or meaningless words; being compas­sionate toward sentient beings; always having respect and awe 16c toward kings, elders, and officials; being able to subdue [the afflictions of] one’s wife, children, and relatives; distinguishing friends and foes and yet not slighting sentient beings; severing arrogance and keeping away from bad friends; being moderate with food; eliminating greed; having few desires and being con­tent; avoiding places of fighting; and not using bad words even in jest. These are called the practice of not being lax.

“If the ordained bodhisattva has a lay disciple, he should at first teach him this practice of not being lax. In painful and happy times the master and disciple should stay together. If the disciple is in poverty and need, the teacher should share generously except for the six items. He should provide what the disciple needs when he is sick, and when looking after him he should not become weary. If he himself does not have things [to give to his disciple]，he should go out everywhere to look for them; and if he still cannot obtain them, he can borrow from the Three Treasures. After recovering from an illness, the disciple should return ten times what he borrowed, according to the law of Prasenajit, King of Sravasti. If he is unable to repay, [the master] should teach him, ‘Now you owe the Three Treasures and are unable to repay. You should diligently practice so as to attain the fruition of stream-enterer up to that of an arhat.， If [the ordained bodhisattva] can sincerely arouse the aspiration for enlightenment, teach thousands of people to bring forth pure faith in the Buddha Dharma， or destroy even one person’s extremely erroneous views if he can teach lay disciples things such as these both master and disciple will attain immeasur­able benefits.

“Good son, the lay bodhisattva who takes a lay disciple should first teach him the practices of not being lax. Not being lax means to make offerings to parents, teachers, monks, elders, and virtuous ones; to support brothers, wife, children, friends, and relatives; to

give food first to those who are about to travel and those who come from afar and to all servants. He offers them food first, then takes food himself. Further, he should teach his disciple to believe in the Three Treasures. He shares with him pain and happiness and never isolates himself. At all times he provides for him so that he does not experience hunger or cold. He should never beat or scold but instead should teach with gentle words. If the disciple is sick, he should look after him. He should look after what he needs and teach him mundane affairs. He will not match him in marriage with those of lower status. He teaches him the five divisions of the scriptures of the Tathagata. Seeing him separated or con­tending with others, he brings all into harmony. Then he causes him to increase wholesome thoughts and to make offerings indis­criminately to all Buddhist and non-Buddhist practitioners as far as he can. And why? He first draws them in by giving and then regulates them. He teaches his disciple the six harmonies. If the disciple seeks wealth by engaging in business, farming, or govern­ment work, he teaches him to do so properly. Once wealth is gained, he teaches him to protect it properly and happily give it away for blessings and virtue. Seeing others do [as he instructs], he is pleased. These are called the practices of not being lax. If a ^1047a lay bodhisattva can teach other lay bodhisattvas things like this, the master and disciple attain immeasurable benefits.

“^{Good son}，^if fortunately the lay bodhisattva happens to be a kmg, he should protect his subjects like his only son. He will teach them to keep away from wrong and to cultivate good deeds. When he sees others doing wrong, he may beat or reproach them, but he never kills them. He taxes a sixth of his subjects' property. Seeing hateful and vicious people, he teaches them the practice of endurance and no laxity. He teaches with gentle words and is able to distinguish good folk from bad. He refrains from questioning the guilty. Depending upon what he has, he always gives to his people. He does his best to read and recite the five collections of sutras and protects his body, life, and property well. He skillfully teaches sentient beings not to do wrong. Seeing the poor, he arouses compassion and is always content with his own land. He does not

mind slander from bad people. He does not gain wealth through improper means. He properly protects his country and avoids the seven kinds of unwholesome actions. He dislikes (1) the six kinds of gambling in games, chess, and so forth, (2) hunting, (3) taking alcohol, (4) sensual pleasures, (5) vicious speech, (6) hypocrisy, and

(7)  wealth improperly acquired. He always takes delight in making offerings to monks. He always causes his people to take the king as their parent and to believe in cause and effect. Seeing those better than himself, he does not become jealous, nor does he become arrogant when he is better than others. He recognizes favors from others and returns small favors with large ones. He subdues his [desire for] sensual pleasure and purifies the three karmas [of body, speech, and mind]. He praises good people and reproaches bad ones. He thinks [carefully] before he talks. His words are gentle. If he has not enough power, he yields in a proper way; and he does not use the four kinds of force to take over other countries. When sentient beings are in fear, he saves and relieves them. He always embraces them with the four all-embracing virtues. He is able to distinguish various characteristics of dharmas. Those who do not accept the Dharma he persuades with gentle words.

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)  ordained. It is not difficult for the ordained bodhisattva to take in two disciples, but it is difficult for the lay bodhisattva to take even one disciple. And why? Because the lay bodhisattva is bound by more unfavorable conditions,”

“Good son, if a lay bodhisattva wants to take the upasaka precepts, he should first make offerings in sequence to the six direc­tions of east, south, west, north, lower, and upper. The eastern direction represents parents. Anyone who makes offerings to 1047b his parents with clothing, food, bedding, medicine, lodging, and valuables; pays reverence to them; and praises them is making offerings to the east. The parents return these favors in five ways: (1) sincerely loving their children, (2) never deceiving them,

(3)  giving them wealth, (4) arranging their marriages to those of good family, and (5) teaching them worldly affairs.

“The south represents teachers. Anyone who can make offer­ings to his teachers with clothes, food, bedding, medicine, lodging, and valuables; pay reverence to them and praise them; and get up early and stay up late to receive and practice the wholesome teaching is making offerings to the south. The teacher responds with five things: (1) teaching without wasting any time, (2) teach­ing as best he can without withholding, (3) not becoming jealous when the student excels, (4) referring [the student] to strict teachers and beneficial friends, and (5) giving the student his possessions before he dies.

“The west represents one’s wife. If anyone can provide his wife with garments, food, bedding, medicine, and adornments such as necklaces set with precious stones, he is making offerings to the west. The wife responds in fourteen ways: (1) in whatever she does, she does her best; (2) she is constantly at work.

 “Good son, anyone who wishes to take the upas Aka precepts so as to increase wealth and life span should consult his parents first. If his parents give permission, he should then inform his wife and servants. If all agree, he then asks the king for permission. After gaining the king’s permission, he may then go to anyone who has been ordained and has awakened the aspiration for enlighten­ment. He bows and courteously asks him, ‘Great virtuous one, I am a real man who wishes to take the bodhisattva upasaka precepts. May the great virtuous one kindly allow me to take the precepts.，

“Then the bhiksu should say, 'Have your parents, wife, serv­ants, and king given permission?’ If the answer is yes, he should then ask, ‘Do you owe anything to the Buddha, Dharma, Sangha, or others?’ If the answer is no, he should further ask, 'Do you have any physical or mental illnesses?，If the answer is no, he should further ask, ‘Have you ever wronged a bhiksu or a bhiksunlT If the answer is no, he should ask, ‘Have you ever committed any of the five cardinal transgressions?，If the answer is no, he should then ask, 'Have you stolen the answer is no, he should then ask, ‘Are you a hermaphrodite or one without sexual organs? Have you ever violated the eight precepts? Have you ever aban­doned your parents and teachers when they were ill? Have you ever killed anyone who had aroused the aspiration for enlighten­ment, stolen things from the Sangha, or used deceitful or unwhole­some speech? Have you ever behaved improperly to your mother or sisters? Have you ever lied to the public?’

“If the answer is no, he should then tell him, 'Good son, the upasaka precepts are very difficult to keep. And why? These precepts are the basis for the ten precepts of the sramanera, the bhiksu precepts, the bodhisattva precepts, and even for unsur­passed, perfect enlightenment. If one sincerely keeps the upasaka precepts, one obtains the immeasurable benefits of these precepts. If one violates these precepts, then in measureless and boundless lives one will dwell in the three evil realms and undergo great suffering.

‘“Now you wish to obtain immeasurable benefits. Can you keep the precepts sincerely?’ If the answer is yes, he should further

say, ‘The upasaka precepts are difficult to follow. If one has taken

would rather die than take refuge in Isvaradeva or other gods. If one has taken refuge in the Dharma one would rather die than take refuge in the scriptures of heretics， And ifone has taken refuge in the Sangha, one would rather die

than take refuge in heretics. Can you sincerely take refuge in the Three Treasures as such?，

“If the answer is yes, he should further say, ‘Good son, the difficult to keep. One who has taken refuge in the Three Treasures should protect sentient beings from fear. If he can give fearlessness, he attains the upasaka precepts and even unsurpassed, perfect enlightenment. Can you give fear­lessness to sentient beings?，

“If the answer is yes, he should further say, ‘There are five things that prevent one from attaining wealth and a long life span m the present life. What are they? They are ⑴ killing ⑵ stealing 〒 sexual misconduct,⑷ lying, and (5) taking intoxicants. Because' of [past] killing, sentient beings suffer in the present life from unpleasant appearance, weakness, infamy, short lives, decreased wealth， separation from dear ones, reproach from the sages, dis­trust from others, and blame for the misdeeds of others. These are called the retributions in the present life of the bad karma [of kilims]. After death, one falls into the hells and suffers the afflictions， hunger, thirst, a long life span [in hell], bad appearance weakness, infamy, and so forth. These are called the retributions m future lives from the bad karma [of killing], If one is again born as a human, one again suffers from inferior appearance, short life span, and poverty. Because of the power of the unwholesome causes and conditions attached to this person, the five kinds of grains and vegetables decrease in production. The disaster of this person extends to all people in the world.

Anyone who likes to steal also receives the retribution of a bad appearance, weakness, infamy, and a short life. Wealth dimin­ishes and one becomes separated from his family. He is suspected if someone loses something. Although he may be close to people, he is not trusted and is often reproached by sages. These are called

the retributions from the bad karma [of stealing] in the present life. After death, he is born in the hells to undergo the suffering of a bad appearance, weakness, infamy, hunger, and thirst for a long time. These are called the retributions of bad karma in future lives. If he is again reborn as a human, he will be poor. And although he might gain wealth, he loses it as soon as it is received. He is not loved by his parents, his brothers, or his wife. His body 1048b often suffers and his mind is always full of sorrow. Because of the causal power of one bad person, others do not gain physical strength from what they eat. This person’s unwholesome retribu­tion extends to millions of people.

‘“Good son, anyone who likes to tell lies acquires a foul mouth and a bad appearance. Although he might tell the truth, people do not trust him but dislike and avoid him. These are called the retributions of the bad karma [of telling lies] in the present life. After death he will be born in the hells to undergo the great suffering of hunger, thirst, and heat. These are called the retribu­tions from bad karma in future lives. If he is reborn again as a human being, his body and mouth will be deformed. Although he tells the truth, people do not believe him and avoid him. Although he might speak the proper Dharma, people will not like to listen. All external things decrease because of the causal power of one bad person.

“‘Good son, anyone who likes to take intoxicants loses wealth in this life. He is unhealthy in body and mind and always likes to fight. His infamy spreads far, and he loses wisdom. He has no shame or remorse and gains a bad appearance and weakness. He is often reproached by all. People avoid him and he cannot practice well. These are called the retributions from taking intoxi­cants in the present life. After he dies, he will stay in hell and undergo the immeasurable sufferings of hunger and thirst. This is called the retribution from bad karma in future lives. If he is reborn again as a human being, his body and mind are always out of harmony, and he cannot be mindful of the good dharmas. Because of the causal power of one bad person, all external things degenerate.

He will be born with inferior appearance and bad speech, and people will avoid him. He cannot protect and keep his Wife, sons, or daughters. Because of the causal power of one bad person, all external things are not at ease.

Good son, can you keep away from these five bad dharmas?， If the answer yes, [the precept master] should then say, ‘Good son, after taking the upasaka precepts, one should not do four o cheat because of

in the various kinds of entertainment such as singing, dancing, and so forth. Can you keep away from these two things?’

“If the answer is yes, he should then say, ‘Good son， after taking the upasaka precepts, one should not stay close to four kinds of people: (1) gamblers, (2) those who take intoxicants,

(3)  cheaters, or (4) those who sell intoxicants. Can you keep away from these four kinds of people?，

“If the answer is yes, he should then ask, ‘Good son, after taking the upasaka precepts, one should not become lax. What is meant by laxity? It means that one does not cultivate good dharmas when cold, hot, hungry, thirsty, or very full; in the morn­ing or afternoon, or at times of business, initial action, loss, gain, fear, joy, or theft; at a time when grain is expensive; or at times of sickness, youth, weakness, old age, wealth, poverty; or at a time when one makes money for living. Can you keep away from laxity?，

“If the answer is yes, he should then say, 'Good son, after taking the upasaka precepts, one should at first pursue secular studies. After learning them, one can seek wealth properly. If one earns wealth, one should divide it into four parts. One part should be offered to one’s parents, oneself, one’s wife, and one’s relatives. Two parts should be invested, and the last part should be saved for future use. Can you do these four things?，

“If the answer is yes, he should then say, ‘Good son, wealth should not be entrusted at four places: (1) places of old people,

(2)  distant places, (3) places of bad people, and (4) places of power­ful people. One should not leave one’s wealth at these four places. Can you avoid them?，

“If the answer is yes, he should then say, ‘Good son, after taking the upasaka precepts, one should always keep away from four kinds of bad people: (1) those who talk of other’s faults,

(2)  those who express deviant views, (3) those who are gentle in speech but vicious in mind, and (4) those who do little but say much. Can you keep away from these four kinds of bad people?’ “If the answer is yes, he should have the person [who wants to take the precepts] live nearby and serve an ordained and wise

^[m_a„^] for six months. The wise one should observe the four Kinds of deportjneiat of that person.

^(<Iflhis person can do as taught, after six months a harmonious assembly of at least twenty monks is called to a meeting [The wise

Sood dharmas. One who perfects these precepts will attain the fruition of a stream-enterer up to that of a nonreturner. One who breaks these precepts will fall after death into the three evil realms. Good son, the updsaka precepts are inconceivable. And why? After taking these precepts, although one night enjoy the five pleasures, they cannot prevent one from tatami the fruition of a stream-enterer up to that of a  inconceivable. Can you take these precepts for the sake of sentient beings?，

“If the answer is yes, the wise one should explain to him the

procedure of taking refuge in [the first of] the Three Treasures.

he same is done with the second and third [Treasures]. After

having taken the Three Refuges, one is an updsaka.

“Then the wise one again says, ‘Good son, listen attentively. The perfectly enlightened Tathagata says, that

fulfillment of the updsaka precepts

namely one precept held, half of them held, none held, the major of the precepts held, and the full precepts held. If after taking refuge m the Three Treasures one does not take any of the five precepts one is called an updsaka [not holding precepts]. If after refuge in the Three Treasures erne takes one precept, one is one precept. If after taking refuge in the Three Treasures one takes and keeps two precepts, one is called an upasaka holding partial precepts. After taking refuge in the Three Treasures and taking two precepts, if one breaks even one precept, one is a non-precept-holding upasaka. If after taking refuge in the Three Treasures one takes and keeps three or four precepts, one is a major-precept-holding upasaka. If after taking refuge in the Three Treasures one takes and keeps five precepts, one is an upasaka holding the full precepts. Now, from a holder of one precept up to a full-precept-holding upasaka, which one of these do you want to be?，

“After the person expresses his choice, the wise one should then bestow the number of precepts chosen. After giving the precepts, he should further say, There are six cardinal precepts among the upasaka precepts. Good son, after an upasaka takes the precepts, he should not kill any being from a goddess all the way  down to an ant. After taking the precepts, if he instructs others to kill or if he himself kills, he loses his upasaka precepts. This person cannot attain even the state of warmth (usmagata), let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka， a stinking upasaka, an outcast (candala) upasaka, a defiled upasaka, and an afflicted upasaka. The precept against killing is called the first cardinal precept.

“‘He should not steal even as little as a penny for his own life. If he breaks this precept, he loses the upasaka precepts. This person cannot even attain the dharma state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an outcast upasaka, a defiled upasaka，and an afflicted upasaka. This is the second cardinal precept.

“‘Even for the sake of his life, he should not lie that he has mastered the contemplation of impurity or the fruition of a non­returner. If he breaks this precept, he loses the upasaka pre­cepts. This person cannot attain even the dharma state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an out­cast, a defiled and afflicted upasaka. This is the third cardinal precept.

^Even for the sake of his life, he should not engage in sexual

misconduct. If he breaks this precept, he loses the updsaka precent

This person cannot attain even the dharma state of warmth,

et alone the fruition of a stream-enterer or a nonreturner. He is

called a precept-breaking updsaka, a stinking updsaka, an out-

cast，a defiled and afflicted updsaka. This is the fourth cardinal precept.

If he breaks this precept, he loses the updsaka precepts. This person cannot attain even the dharma state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking updsaka, an outcast, a defiled and afflicted updsaka. This is the fifth cardinal precept.

“‘Even for the sake of his life, he should not sell intoxicants If he breaks this precept, he loses the updsaka precepts. This person cannot even attain the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an outcast, a defiled and afflicted upasaka. This is the sixth cardinal precept.

‘“Good son, if a person who takes such updsaka precepts can sincerely keep them without transgressing, he can attain,

the updsaka precepts are like a precious necklace and its adornment, the fragrance of which per- umes boundless realms and covers unwholesome dharmas. [The Gannas and regulations, the store of the unsur­passed treasury, the tranquil place of nobility, and the ground for the growth of wholesome dharmas as sweet as dew. One aspiring fought [of the precepts] will bring such measureless benefits takes and keeps them without violation.

Good son, as the Buddha has said, if an updsaka who has taken the precepts does not make offerings to his parents and tachers， he commits a grave offense (duskrta). He cannot rise [nor can he purify his actions. If an updsaka who has taken the precepts indulges in intoxicants, he commits a grave

offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not look after those who are sick, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not, upon seeing supplicants, give away whatever he can, but rather sends them away empty-handed, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

“‘If an upasaka who has taken the precepts does not, upon seeing bhiksus, bhiksunis, elder upasaka^, or elder upasikas, get up to greet and bow to them, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts arouses this arrogant thought upon seeing bhiksus, bhiksunls, upasakas, and upasikas who violate the precepts, ‘I am superior to them, for they are not as good as I，，this upasaka commits a grave offense. He cannot rise from degrada­tion, nor can he purify his actions. If an upasaka who has taken the precepts does not keep the eight precepts or make offerings to the Three Treasures for six days each month, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not attend the Dharma lectures held within a distance of forty miles, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts takes bedding, beds, or furniture from the Sangha, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

‘“If an upasaka who has taken the precepts suspects that there are living organisms in water and drinks it anyway, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts travels alone in questionable places, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts stays overnight alone [without other men] in a nunnery, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has

take， the precepts beats or scolds his slaves, servants, or other people for the sake of his own wealth and life, he commits a grave cense. He cannot rise from degradation, nor can he purify his actions. who has taken the precepts offers leftovers tobhiksus, bhiksums, upasakas, or updsikds, he commits a grave

^0f!^enSe- ^{He Cannot rise from} degradation, nor can he purify his actions.        ^J

If an upasaka has taken the precepts and raises cats or foxes he commits a grave offense. He cannot rise from degradation, no； can he purify his actions. If an updsaka who has taken the precepts elephants, horses, cows, sheep, camels, donkeys, or any o十_er animals and does not give them to those who have not yet taken the precepts, he commits a grave offense. He cannot rise rom degradation, nor can he purify his actions. If an updsaka who t taken the precepts does not keep the precept robes, begging ^owls and staff， he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an updsaka who has taken the precepts needs to farm for a living but does not seek pure a grave offense. He cannot rise from degradation, nor can he purify his actions. If a precept-holding

business for a living using weights or scales- and after having made a deal, he should not call off _a previous deal when weighing goods, he should weigh them correctly. If [the amount is] not correct, he should speak out not do so, he commits a grave offense.

“‘If an upas Aka who has taken the precepts has sexual inter-

improper times, he commits a grave offense. He cannot rise from degradation, nor can he purify

appropriates public funds, he commits a grave offense. He cannot rise from degradation, nor can he purify his action， If an upasaka who has taken the precepts violates the commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not offer the newly harvested grain, fruits

and vegetables first to the Three Treasures but eats them first himself, he commits a grave offense. He cannot rise from degradation， nor can he purify his actions. If an upasaka who has taken the receipts then lectures on the Dharma without permission from the Sangha and praises himself for it, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts walks ahead of bhiksus or sramaneras, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts offers food to monks, meanwhile offering the better food in excessive amount to his own teacher, he commits a 1050b grave offense. He cannot rise from degradation, nor can he purify his actions.

“‘If an upasaka who has taken the precepts raises silkworms, he commits a grave offense. He cannot rise from degradation， nor can he purify his actions. If an upasaka who has taken the precepts comes across a sick person along the road and does not look after and arrange a place for him but deserts him, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

“‘Good son, if an upasaka can sincerely accept and keep these precepts, he is like a white lotus flower among other updsakas, a wonderful and superb fragrance among others, a pure lotus among other upasaka,, a genuine jewel and hero among other upasakas.

‘“Good son, as the Buddha has said, there are two kinds of bodhisattvas: (1) lay and (2) ordained. An ordained bodhisattva is called a bhiksu and a lay bodhisattva is called an upasaka. It is not difficult for the ordained bodhisattva to hold the precepts for ordained people, but it is difficult for the lay bodhisattva to hold the precepts for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.

On the Purification of Precepts

Sujata said to the Buddha， “After he takes these precepts, how does he purify them?”

The Buddha said, “Good son, there are three ways to purify these precepts: (1) to have faith in the Buddha, Dharma, and Sangha, (2) to have deep faith in the doctrine of cause and effect, and (3) to have a comprehensive mind. There are another four ways: (1) kind thought, (2) compassionate thought, (3) no covetous thought, and (4) favor to those who have not shown favor to oneself. There are another five ways: (1) to benefit one’s foes, (2) to rescue those in danger or fear，(3) to give happily even before being asked, (4) to give equally and indiscriminately, and (5) to be compassionate to all regardless of their relationship to oneself.

“There are another four ways: (1) never humbly thinking that one cannot attain the fruition of enlightenment, (2) the mind becoming fortified on the way to enlightenment, (3) vigorously and diligently cultivating all wholesome dharmas, and (4) engaging in great deeds without becoming weary or regretful. There are another four ways: (1) studying good dharmas oneself and teach­ing others to do likewise, (2) avoiding bad dharmas oneself and teaching others to do the same, (3) distinguishing good dharmas from bad ones, and (4) remaining unattached to all dharmas.

“There are another four ways: (1) knowing that the condi­tioned dharmas are without a self and are not possessed by a self, (2) knowing that there is a karmic result for every action,

(3)   knowing that all conditioned dharmas are impermanent, and 1050c        (4) knowing that happiness is the result of pain and pain is the

result of happiness. There are another three ways: (1) not being

attached to sentient beings,⑵ bestowing happiness on sentient beings with the thought of equanimity, and ⑶ practicing in accord­ance with what one preaches. There are another three ways:

(1)  being able to provide sentient beings with the causes leading to happiness,⑵ not asking for a reward for one’s action, and

(3)  knowing that supreme enlightenment is definitely attainable.

.“There are another three ways:⑴ suffering greatly for sen­tient beings，⑵[suffering for them] in sequence, and ⑶[suffering for them] without intermission, and although suffering not having regrets. There are another three ways:⑴ although not yet having eradicated thoughts of desire, one can still give what one loves to others，⑵ although having not yet eradicated hatred, one is able to endure harm from others, and ⑶ although having not yet eradicated stupidity, one is able to distinguish good dharmas from bad dharmas. There are another three ways:⑴ knowing well the skillful means of teaching sentient beings to avoid bad dharmas, ⑵ knowing well the skillful means of teaching sentient beings to cultivate good dharmas, and ⑶ never becoming tired when teach­ing sentient beings.

There are another three ways:⑴ not sparing one’s body or life in order to help sentient beings avoid physical suffering,⑵ not sparing _one’_s body or life in order to help sentient beings avoid mental suffering, and ⑶ not sparing one’s body or life when teaching sentient beings to cultivate good dharmas. There are another three ways:⑴ attending to others， affairs before one’s own,⑵ not selecting a time to attend to others' affairs, and ⑶ not wording about personal difficulties that might arise by doing so.

There are another three ways:⑴ not being jealous,⑵ rejoic­in_g when seeing others being happy, and ⑶ perpetuating whole­some thoughts without interruption. There are another three ways:⑴  forgetting even the smallest good seen in others,

⑵ always thinking of repaying the smallest favor, and ⑶ having a firm mind and never retrogressing when undergoing the immeas­urable suffering encountered during immeasurable lives. There are another three ways:⑴ knowing  the faults of sa_{msara one} does not waver in one's effort,⑵ becoming a refuge to sentient

beings who have no refuge, and (3) seeing erring sentient beings, one has compassion for them and does not criticize their flaws.

“There are another three ways: (1) staying close to beneficial friends, (2) never becoming tired of listening to the Dharma, and

(3)               sincerely consulting and accepting the teachings of beneficial friends. There are nine other ways including avoiding three [bad] actions, not having regrets during the three periods of the day, and giving equally to the three kinds of sentient beings. There are four other ways: kindness, compassion, joy, and equanimity. Good son, if the bodhisattva purifies his mind with the pure Dharma， he 1051a should do it during two [different] times: (1) during the time when a Buddha appears in the world and (2) during the time when a pratyekabuddha appears in the world.

^good son, there are three ways through which sentient beings bring forth good dharmas: (1) listening [to the Dharma]，(2) ponder­ing [the Dharma], and (3) practicing it. One should listen to and ponder the Dharma during the two [different] times [mentioned above], whereas practicing [good dharmas] can be accomplished during either time.

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)   ordained. It is not difficult for the ordained bodhisattva to purify precepts, but it is difficult for the lay bodhisattva to do so. And why? Because the lay bodhisattva is bound by more unfavor­able conditions.”

On Eliminating Evils

Sujata said, World-honored One, after the bodhisattva has taken the updsaka precepts, if internal and external evils and impurities remain, how does he avoid them?” “Good son, if the bodhisattva has inner and outer evils and impurities, he should cultivate the mindfulness of the Buddha. If one sincerely cultivates the mind­fulness of the Buddha, one can avoid internal and external vices and impurities and can increase compassion and wisdom.”

“World-honored One, how does one cultivate the mindfulness of the Buddha?” “One should contemplate the seven superiorities of the Buddha: (1) the superiority of the body, (2) the superiority of abiding in the Dharma, (3) the superiority of wisdom, (4) the superiority of perfection, (5) the superiority of practice, (6) the superiority of inconceivability, and (7) the superiority of liberation.

“What is the superiority of the body? The Tathagata’s body is adorned with thirty-two excellent marks and eighty excellent characteristics. The power of each of his fingers matches the power of ten thousand eighty Airavanas [Indra’s elephant]. Sentient beings take delight and never get weary of seeing [the TatMgata’s body]. This is what is meant by the superiority of the body.

“What is the superiority of abiding in the Dharma? After the Tathagata himself has attained benefits, he can afterwards pity, help, and benefit immeasurable sentient beings. This is what is meant by the superiority of abiding in the Dharma.

“What is the superiority of wisdom? The Tathagata’s wisdom consists of four kinds of eloquence that are beyond those of the sravakas and pratyekabuddhas. This is called the superiority of wisdom.

“What， is the superiority of perfection? This refers to the Tath含gatas perfections in practice, life, morality, and views.

“What is the superiority of practice? It refers to the practices of the Tathagata, the World-honored One, in the three samadhis and the nine grades of meditation, which are superior to those of the sravakas and pratyekabuddhas.

“What is the superiority of inconceivability? It refers to the Tathagata^ six supernatural powers, which are superior to those of the sravakas and pratyekabuddhas, the ten powers, the four qualities of fearlessness, great compassion, and the three qualities of mindfulness.

"What is the superiority of liberation? This means that the Tathagata has perfected two kinds of liberation, eliminating the obstruction to wisdom and severing the obstruction of all afflic­tions and all [bad] habits forever, and has attained self-mastery over knowledge and conditions.

ere fore, in the sutras Sariputra praised the Tathagata^?s seven kinds of superiority. Going through the stages from the con­templation of impurity to the attainment of unsurpassed, perfect enlightenment, and from the stage of adornment to that of libera­tion, the Tathagata surpassed the sravakas and pratyekabuddhas and is therefore called the Unsurpassed and the Honored One.

“In order to benefit sentient beings, the Tathagata practiced the samddhi of emptiness and the samddhi of complete extinction [of sensation], the four dhydnas, kindness, compassion, and the twelve links of causes and conditions. The Tathagata is completely enlightened and his sermons are absolute; therefore he is called the Thus-gone (tathd-gata). The Buddha started from the stage of adornment and proceeded to the attainment of unsurpassed， complete enlightenment. He is therefore called the Thus-come (tatha-agata). Because he completely attains the subtle, wonderful Dharma, he is called an Arhat. And because he is worthy of offerings from all gods and men, he is called an Arhat. Because he comprehends the two truths, the conventional truth and the ulti­mate truth, he is called the Perfectly Enlightened One. Because he

cultivates and keeps the pure precepts and perfects the three insights, he is called the Perfect One in Knowledge and Conduct. Because he no longer transmigrates in cyclic existence, he is called Well-gone {su-gata). Because he knows the two worlds, the world of sentient beings and the physical world, he is called the Knower of the Worlds. Because he knows well the skillful means of regulat­ing sentient beings, he is called the Tamer of All. Because he relieves sentient beings from fear and expediently teaches them to rid themselves of suffering and to gain happiness, he is called the Teacher of Gods and Men. Because he knows every dharma and practice, he is called the Buddha. Because he can break the four demons， he is called the Bhagavan.

^Furthermore, [an passata-precept-holding bodhisattva should] contemplate that the Tathagata practices morality, meditation, and wisdom in order to benefit sentient beings. Over immeasur­able and numerous lives, he benefits both foes and friends with­out discrimination. He has eliminated immeasurable afflictions and knows each, and every sentient being who undergoes great suffering for each affliction over immeasurable lives. For the sake of sentient beings, the Tathagata, the World-honored One， gives away what is hard to give and endures what is hard to endure. The Buddha has two kinds of purity: (1) the purity of adorn­ment and (2) the purity of karma. Because of the power of the causes and conditions of these two Muds of purity, no god or man in the stages from the first ten to the last ten [stages of practice] is able to speak of his flaws. The Tathagata is replete with eighty thousand voices; sentient beings never tire of hearing him. Because of all these, the Tathagata excels all sravakas and pratyekabuddhas •

“Good son, if a precept-holding bodhisattva wishes to purify his precepts, he should cultivate the mindfulness of the Buddha as [explained] above. If he does this, he will be free from the impure causes of all internal and external evils; increase compassion and wisdom; eradicate greed, hatred, and stupidity; and perfect all wholesome dharmas.

“Good son, there are two kinds of bodhisattvas:⑴ lay and ⑵ ordained. It is not difficult for the ordained bodhisattva to cultivate the mindfulness of the Buddha, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On Making Offerings to the Three Treasures

Sujata said, ‘"World-honored One, after a bodhisattva takes the upasaka precepts, how should he make offerings to the Three Treasures?”

“Good son, there are three kinds of fields of blessings in the world: (1) the field of returning kindness，(2) the field of meri­torious virtue, and (3) the field of poverty. The field of returning kindness refers to parents, teachers, and monks. The field of meritorious virtue refers to those who attain the state of warmth [the first of the four stages of accelerating practice] all the way to those who attain unsurpassed, perfect enlightenment. The field of poverty refers to all poverty-stricken people. The Tathagata, the World-honored One, belongs to two fields of blessings, the field of returning kindness and the field of meritorious virtue. The Dharma also belongs to these two fields. The Sangha belongs to the three fields of blessings, the fields of returning kindness, meritorious virtue, and poverty. Because of this, after a person has taken the upasaka precepts, he should sincerely and diligently make offer­ings to the Three Treasures.

“Good son, the Tathagata is the treasury of the Dharma; therefore a wise person should sincerely and diligently make offerings to his physical body, and to the relics, images, and stupas [of the Tathagata after he has entered nirvana]. In uncivilized places where there are no stupas or statues, he should always remain mindful and respectful [of the Buddha] and constantly be full of praise [of him]. He should do this himself, and he should encourage others to do likewise. He should feel delighted when he

sees others do so. If he himself has meritorious power, he should have others do it along with him. After making offerings, he should not slight himself nor the Three Treasures. He does not force others to make offerings for himself nor does he make offerings in order to surpass others. When he makes any offerings, he should feel neither regret nor sorrow. [Instead] he places the palms of his hands together and with great respect and reverence makes the offering, whether the offering be one penny up to immeasurable jewels, one piece of silk up to immeasurable amounts of silk, one flower up to immeasurable flowers, one incense stick up to immeasurable amounts of incense, one line of praising verse up to immeasurable lines of praising verses, one bow up to immeasur­able bows, one circumambulation up to immeasurable circumambulations, doing these once up to innumerable times, or whether done by himself or with others.

“Good son, [a bodhisattva who] can sincerely make offerings to the Buddha, Dharma, and Sangha like this should do it indis­criminately during my lifetime or after my nirvana. When he sees a stupa, he should make offerings with gold, silver, bronze, iron, banners, music, incense, oil, and light. If he sees a stupa that has been stepped upon and ruined by birds or animals, he should repair and clean it. If it is destroyed by storms, floods, or fires, he 1052a should also repair it. If he himself is not capable of making repairs， he should exhort others to make repairs either with gold, silver, bronze, iron, soil, or wood. If [the stupa] is dusty, he should sweep it; and if it is filthy, he should wash it with fragrant water.

“If [the bodhisattva] builds a jeweled stupa or statue [of the Buddha], he should make an offering to it of various banners, canopies, incense, and flowers. If he has no resources to build a jeweled stupa, he should build one with clay or wood and also offer it various banners, canopies, incense， flowers, and music. If there are grass, unclean things, dead bodies of birds or animals, night soil, or rotten and stinking flowers inside the stupa, he should remove them. If there are holes through which snakes or rats can go into the stupa, he should fill them. Whether the Buddha statues are made of bronze, wood, stone, clay, gold, silver, crystal, and so

forth, he should frequently wash them and apply fragrances to them. According to his financial resources, he should make various necklaces or even build a cakravartin stupa, and he should put incense inside the temple. If the stupa and statue are made of white clay, they should be adorned with crystal, pearl, fine cloth, silk, thread, and bells. Materials used to paint the Buddha should not contain resin or eggs. He should make offerings to it during the day as well as at night, whether with garlands of various flowers, clean mirrors, powdered incense, fragrant oils, scatter­ing incense, burning incense, or various types of music or dance. He should not make offerings of burning ghee or barley as the heretics do. Neither should he apply ghee to the stupa or to the statue of the Buddha nor wash it with. milk. He should not make a statue of only the torso of the Buddha. If any Buddha statue is in bad condition, he should cover it and have someone fix it. After fixing it, it can then be uncovered. If he sees a damaged statue, he should sincerely make offerings and worship it as if it

were intact.

[A bodhisattva] himself should make offerings like this. It it is beyond his capacity, he should help others do so and exhort others to help. Someone might make offerings to the Tathagata with all the jewels in the four continents, whereas another person might simply pay respect with various merits and utmost sincere praise. The blessings and virtues of these two persons are equal. The Tathagata is perfect both physically and mentally. Physically, he possesses the thirty-two magnificent marks and eighty excel­lent characteristics and is endowed with great power. Mentally, he has the ten powers, the four qualities of fearlessness, the great compassion, the three qualities of mindfulness, the five wisdoms, samadhi, the three dharma-doors, the eleven kinds of contem­plations of emptiness, wisdom derived from the twelve causal links, and immeasurable concentrations and meditations. Perfect­ing the seven wisdoms, [the Tathagata] achieves the six perfec­tions. If someone can praise these dharmas of the Buddha, he is

truly making offerings to him.”                                              ”

“What is meant by making offerings to the Dharma?

“Good son, if a person can make offerings to the three fields of you should know that he will enjoy m immeasurable lives. Good son, there are two kinds of bodhisattvas：chained. It is not difficult for the ordered bodhisattva to make offerings to the Three Treasures is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Six Perfections

Sujata said， ‘"World-honored One, the Buddha previously said that the six directions refer to the six perfections and that making offer­ings to them increases one’s wealth and life. What are the charac­teristics of those [who can make offerings to the six perfections]?” The Buddha said, “Good son, [these are the characteristics of such a person:] Sparing none of his wealth, he constantly engages in benefitting others. He thinks of giving and joyfully practices giving. He gives whatever he has regardless of the amount. When practicing giving, he does not think lightly of his body or wealth. Giving purely, he does not discriminate between precept-holders and precept-transgressors. He praises [those who practice] giving, 1052c and when he sees people doing so he is delighted and not jealous. When he sees supplicants, he joyfully greets them and offers them seats， so that they can request advice from him. If they do not request advice from him, he then tells them the rewards of giving. He protects those in fear. When there is a famine, he happily gives away food. Although he practices giving like this, he seeks neither reward nor favor for his generosity. He does not deceive sentient beings, and he praises the merits and virtues of the Three Treasures. He neither trades in unfair or inferior merchandise nor has [any] desire for intoxicants or gambling. He constantly culti­vates the virtues [derived from having the thought] of remorse and shame. Although he has immense wealth, he is not dissipated. Although he often practices giving, he never becomes arrogant. Good son, you should know that a person who has these character­istics is able to make offerings to the perfection of giving.

“Good son, [a person who acts in the following ways can make offerings to the perfection of morality:] He purifies his body, speech, and mind. Constantly cultivating a tender mind, he does not com­mit offenses. If he mistakenly commits an offense, he feels remorse­ful about it and believes that this offensive action will result in bad retributions. His mind is full of joy at his good deeds and of great sorrow at the small offenses he might commit. So for whatever offense he has done, he feels alarmed and remorseful. He never beats, scolds, or annoys sentient beings. He speaks after [careful] thought and speaks gently. When he sees sentient beings, he arouses loving thoughts toward them. He is aware of people’s kindness and repays their favors. He is not stingy, does not deceive others, seeks wealth in proper ways, and is happy to create virtues. He always transfers his merits and virtues to others. When he sees poor and suffering people, he is willing to suffer personally for them. He always cultivates kindness and has compassion for all. He helps those who have done wrong. And when he sees those who do good, he not only praises their virtue and talks about its good conse­quences but also assists them with his own resources. He frees those who are not free physically. He always endeavors to rid himself of angry or hateful thoughts. If such thoughts arise, he immediately becomes aware of them and feels ashamed. He speaks truthfully and tenderly and does not use deceitful or meaningless speech. Good son, you should know that anyone who has these characteristics is able to make offerings to the perfection of morality.

“Good son, [he who has the following characteristics can make offerings to the perfection of endurance:] He can purify the actions of body, speech, and mind. Even when sentient beings do terribly vicious things to him, he never gives rise to any thoughts of anger nor repays evil with evil. If someone comes to apologize, he imme­diately accepts it. He always rejoices when he looks at sentient beings. And when he sees them do wrong, he has compassion for them. He praises the effect of endurance, reproaches hatred, and preaches that hatred causes harmful results. When he practices giving or endurance, he does so to his enemies first. He correctly comprehends the five aggregates as being the combination of

various conditions. Since it is so, why be angry? He has the nigh insight that anger and hatred are the causes of future end e suffering in the evil realms of existence. If he temporarily becomes angry:, he feels ashamed, alarmed, and regretful. Seeing others excel him in being patient, he does not become jealous. Good son^ you should be aware that a person who has these characteristics is able to make offerings to the perfection of endurance.

“Good son, [he who has the following characteristics can make offerings to the perfection of vigor:] He is neither lax nor is he greedy for the enjoyment derived from relying, sitting _or ^ng down. Whether it is a large or small chore, he does it     -

hearted effort and completes whatever he engages m. When he s engaged in some activity, he is aware of neither hunger nor thirst nor of cold nor heat. He never slights himself at any time. I e cannot accomplish a big job, he is not regretful. If the job is done he feels comfortable. He praises the reward of being vigorous^ acquires wealth properly and uses it correctly. To those who apply their efforts incorrectly, he tells them of its bad consequences, skillfully teaches sentient beings to practice vigorously and ne e rests before he accomplishes what he is doing. He dharmas without being swayed by others， comments. Good son you should know that anyone who has these characteristics

to make offerings to the perfection of vigor

“Good son, [one who can make offerings to the perfection of meditation has the following charismatics:] He Punches the actions of body, speech, and mind; and he always takes dwelling in quiet places such as caves, mountains, woods a empty houses. He does not like noise nor is he attached to bedding. He does not like to listen to worldly affairs; and he dislikes covetousness, hatred, and Cupidity. When he speaks, he speaks gently. He takes delight is monastic life and sew beings. His afflictions being light, he is able to keep away rom meditation and contemplation. Toward his foes, he practices      -

ness and speaks to them of defame causal consequence _mind goes astray, he becomes alarmed and remorseful. Weather who practice incorrect meditation, he points out their

sees those sentient beings proper meditation. Good son, you should know that anyone who has these character­istics is able to make offerings to the perfection of meditation

• “Good son, [one who can make offerings to the perfection of wisdom has the following characteristics:] He is able to purify the actions of body， speech, and mind and learns all worldly studies, fishing stays away from covetousness, hatred, and stupidity, and he is neither unrestrained nor disarranged. He is compassionate to sentient beings. He makes offerings to his parents, teachers, monks， elders, aged people, and virtuous ones. He trains himself not to be lax. When he speaks, he speaks gently. He never deceives sentient beings but knows the differences between right and deviant paths and between good and bad retributions. He always enjoys amended and the monastic life. He teaches sentient beings about secular knowledge and never becomes jealous of those who excel him nor arrogant when he excels others. He does not become miserable when suffering nor overjoyed when happy. Good son. you should know that anyone who has such characteristics as these is able to make offerings to the perfection of wisdom.

“Good son， in each direction there are four aspects [of the perfections]. The four aspects of the perfection of giving are (1) subsume sentient beings,⑵ transcending faults,⑶ benefitting one- self， and ⑷ benefitting others. If a person is not stingy with his wealth and does not at any time make distinctions between dear ones and enemies, he is able to subdue sentient beings. Because he js not stingy with his wealth, he can practice giving, which keeps him from the fault of stinginess. This is what is meant by trans

，at the time of giving, and after having given, he is joyful and never has regrets. As a result he will enjoy mundane and heavenly happiness all the way up to unsur­passed happiness in the future. This is called benefitting oneself. [Gang] can relieve others from suffering from hunger or thirst. This is called benefitting others.

“The four aspects of practicing morality are ⑴ adorning enlightenment，⑵ transcending faults,⑶ benefitting oneself, and ⑷ bene- fitting others. To adorn enlightenment means that the upasaka

precepts and bodhisattva precepts are the basic foundation of unsurpassed, complete enlightenment. This is called adornment. After one has taken precepts, one can keep away from evil rules and customs and maintain no precepts. This is transcending the faults [of evil rules and customs]. After one has taken precepts, one attains the bliss of a man or a god to the level of unsurpassed bliss. This is benefitting oneself. After one has taken precepts, one gives sentient beings courage and helps them avoid suffering and attain happiness. This is benefitting others.

“The four aspects of the perfection of endurance are (1) adorn­ing enlightenment, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. To adorn enlightenment means that through endurance, one is able to cultivate good. And because of the cultivation of good, one is able to attain the fruition of the first ground (bhumi) and to go on to the level of unsurpassed, perfect enlightenment. This is called adornment. After one cultivates endurance, one is able to avoid the fault of hatred. This is what is meant by transcending faults. Through endurance one is able to attain the mundane and heavenly bliss all the way up to the unsurpassed bliss. This is called benefitting oneself. One’s endur­ance helps others give rise to joyful, kind, and disciplined thoughts. This is called benefitting others.

“The four aspects of practicing vigor are (1) adorning enlighten­ment, (2) transcending faults, (3) benefitting oneself, and (4) benefit­ting others. To adorn enlightenment means that because of being vigorous, one is able to cultivate good. And because of the cultiva­tion of good, one attains the fruition of the first ground and even to the level of the unsurpassed, complete enlightenment. This is called adornment. After the cultivation of good, one departs from the fault of laziness. This is called transcending faults. Because of this good dharma, one attains the mundane and heavenly bliss all the way up to the unsurpassed bliss. This is called benefitting oneself. And to teach sentient beings to cultivate good and avoid evil is called benefitting others.

“The four aspects of the perfection of meditation are (1) adorn­ing enlightenment, (2) transcending faults, (3) benefitting oneself,

and (4) benefitting others. To adorn enlightenment means that because of the cultivation of meditation, one attains the fruition of the first ground and even to the level of unsurpassed, com­plete enlightenment. This is called adornment. Because of the cultivation of meditation, one can practice immeasurable good deeds and avoid erroneous ways of contemplation. This is called transcending faults. Because of the power derived from the cul­tivation of meditation, one always remains serene and thereby attains mundane and heavenly bliss and even the unsurpassed bliss. This is called benefitting oneself. And to eradicate sen­tient beings’ greedy, hateful, and ignorant thoughts is benefitting others.

“The four aspects of the perfection of wisdom are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, and

(4)  benefitting others. To adorn enlightenment means that because of the cultivation of wisdom, one attains the fruition of the first ground and even to the level of unsurpassed, complete enlighten­ment. This is called adornment. Because of the cultivation of wisdom, one avoids ignorance and thereby keeps afflictions in check. This is transcending faults. The perfection of wisdom eradi­cates the obstruction of afflictions and the obstruction to wisdom. This is called benefitting oneself. To teach sentient beings and to discipline them is called benefitting others.

“Good son, it is said [by some] that there are only four perfec­tions because besides [the perfection of morality there is no [perfection of] endurance, and besides [the perfection of] wisdom there is no [perfection of] meditation. To be able to forbear ill- treatment without retaliation is [the perfection] of morality. To cultivate meditation with an unshattered mind is wisdom. There­fore, morality is endurance and wisdom is meditation. Apart from wisdom there is no meditation, and apart from meditation there is no wisdom. Therefore wisdom is meditation and meditation is wisdom. Apart from morality there is no vigor, and apart from vigor there is no morality. Therefore morality is vigor and vigor is morality. Apart from [the perfection of] giving, there is no [perfec­tion of] vigor, and apart from vigor there is no giving. Therefore

giving is vigor and vigor is giving. Hence, it cannot be said that there are six perfections.

“This cannot be true. And why cannot this be true? Wisdom is the cause and giving is the result. Vigor is the cause and morality is the result. Meditation is the cause and endurance is the result. The cause and the result cannot be one; therefore there should be six perfections. It is said that morality is endurance and endurance is morality. This also is not true. And why is it not true? Precepts are acquired from others but not endurance. It is possible that one can endure ill treatment without having taken precepts. One can cultivate good for others and endure immeasurable suffering, and undergo great suffering for sentient beings in innumerable lives without regret. Therefore there can be [the perfection of] endur­ance apart from precepts. Good son, samadhi is samatha and .

wisdom is vipasyana. Samatha means undisturbed by concen­trating on one thing, whereas vipasyana means discernment. Therefore in the twelve divisions of the scriptures, I said that meditation and wisdom are different, and therefore there should be six perfections. The Tathagata first taught the perfection of giving. In order to teach sentient beings to be rid of covetousness when they practice giving, he next taught the perfection of pre­cepts. In order to teach sentient beings how to forbear the thought of forsaking their belongings when practicing giving, he next taught the perfection of endurance. In order to teach sentient beings to be joyful and to disregard time when giving, he then taught the perfection of vigor. In order to teach sentient beings to be single-minded and undisturbed when practicing giving, he then taught the perfection of meditation. In order to teach sentient beings not to indulge in the pleasures of samsara when practicing giving, he taught the perfection of wisdom.

“Good son, why are they called perfections (paramitas)? When giving, if one does not seek internal or external rewards, does not care if [the receiver is] the field of blessing or not, and gives all 1054a wealth without stinginess and regardless of time, this is called the perfection of giving. [If one adheres to the precepts strictly，] not transgressing even the most insignificant precept even at the cost

of one’s own life, this is called the perfection of morality. [If one is patient enough] not to become hateful even when wicked people cut one’s body, this is called the perfection of endurance. [If one is vigorous] in praising the Buddha with one verse for three months without taking any rest, this is called the perfection of vigor. [If one practices meditation so well that one] perfects the thunderbolt samadhi, this is the perfection of meditation.

“Good son, when one attains unsurpassed, complete enlighten­ment, one accomplishes the six perfections. Therefore, it is called the perfection of wisdom. Good son, there are two kinds of bodhi­sattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to purify the six perfections, but it is difficult for the lay bodhisattva. And why? The lay bodhisattva is bound by more unfavorable conditions’

On Miscellaneous Subjects

Sujata said, “World-honored One, after a bodhisattva has culti­vated the six perfections, what can he do for sentient beings?”

“Good son, such a bodhisattva can liberate sentient beings who are sunk in the sea of suffering. Good son, if one is stingy with wealth, the Dharma, or food, one receives the retribution of poverty and stupidity for immeasurable lives. Therefore, when the bodhi­sattva practices the perfection of giving, he should benefit himself and others. Good son, if a person enjoys giving, sees all foes as dear friends, liberates those who are not free, believes in the causes and consequences of giving and morality, he will procure the result of giving.

“Good son, it is said that the practice of giving is just thought because thought is the root of giving. This is not true. And why is it not true? The practice of giving involves the five aggregates, because it involves the actions of body, speech, and mind. If giving is to benefit oneself and others, it should involve the five aggre­gates. To practice giving like this can adorn the path of enlighten­ment. Separation from afflictions and attainment of great wealth is the primary result of giving. Longevity, physical power, happi­ness, and eloquence are the secondary results of giving. There are three results of giving. Because of great wealth, one procures excellent results from giving. Because of the excellent fields [of blessings], one procures excellent results from giving. Because of being an excellent giver, an excellent result is procured. The excellent fields refer to the stream-enterer or the future bodhisattva [who is to be the next Buddha in this world] up to the Buddha. Making offerings to them, one procures an excellent result. Excellent

wealth refers to things of excellent color, smell, taste, or touch. Giving such things, one procures an excellent result. If the giver morality， hearing [of the Dharma], and wisdom， he procures an excellent result.

 “Good son, a wise person practices five kinds of giving:⑴ sin. cere giving, accordance with the Dharma. Good son, what kinds of result does one receive from sincere giving? One who gives sincerely receives a great wealth of gold, silver, crystal, carnelian, pearl, and coral; elephants, horses, cattle, sheep, farms,^； houses; and servants and many relatives. A sincere giver gains rewards such as these. What kind of result does one receive from giving personally? He also receives the wealth mentioned above and is able to enjoy it personally. Anyone who gives personally like this receives such rewards. What kind of result does one who gives with faith attain? After giving with faith, in addition to the results mentioned above, he also enjoys love from his parents, brothers, clan members, and other sentient beings. He who gives at the， appropriate time receives such rewards. What kind of result does one who gives at the appropriate time receive? In addition to what was mentioned above, he also receives the reward of receiving whatever he wants whenever he wishes. What kind of result does one who gives in accordance with the Dharma receive? He receives the rewards as mentioned above; and his wealth will not be taken away by the king, robbers, floods, or fire.

“If one likes to give away colorful things, one will as a result gain a wonderful and superior appearance. If one gives fragrance to people, one becomes famous. If one gives away delicious things, people like to hear and see him; and after having heard and seen him，+ people love him. If one gives away touchable things, one attains the most wonderful touchable things. After the receiver obtains the gift, [the giver] receives [the rewards of] longevity, physical strength, happiness, and eloquence.

“Good son, someone has said that one does not attain longevity, physical strength, happiness,, and eloquence by making offerings to the stupas and statues [of the Buddha] because there is no

receiver. This is not true. And why is this not true? It is out of faith that the donor practices giving. Therefore, he should gain these five rewards. Good son, for example, a bhiksu who cultivates kind thought procures immeasurable rewards even though his kind­ness may not be directed at a particular object. Likewise, one who makes offerings to stupas and statues should also gain the five kinds of rewards. Good son, for example, a person who plants grains does not reap melons. This is also true of making offerings to stupas and statues. Due to the fields of blessings, one is able to plant [blessings and attain] the results. Therefore, I say that the fields [of blessings], wealth, and the giver produce the consequences.

“Good son， there are two kinds of giving, the giving of wealth and the giving of the Dharma. Through the giving of the Dharma， one attains the rewards of wealth and the Dharma, whereas the giving of wealth only results in the reward of wealth. The bodhisattva 1054c practices these two kinds of giving for two reasons: (1) in order that sentient beings may avoid afflictions and (2) in order that sentient beings may be disciplined.

“Good son, again there are three kinds of giving: (1) the giving of the Dharma，(2) the giving of fearlessness, and (3) the giving of wealth. The giving of the Dharma means to teach others to take precepts, leave the home life, cultivate the way, consult the Sangha about important matters, preach the proper Dharma to those with deviant views, distinguish between the true and the false， and proclaim the four errors and no laxity. This is called the giving of the Dharma. If the bodhisattva sees sentient beings in fear of kings, lions, tigers, wolves, floods, fires, or robbers and saves them [from the fear]，this is called the giving of fearlessness. The giving of wealth means to give away one’s wealth freely and without consideration of its value or quantity. Things such as cattle, sheep, elephants, horses, houses, bedding, trees, wells, slaves, servants, buffaloes, donkeys, vehicles, utensils, vases, beds, furniture, copper- ware, ironware, earthenware, clothes, jewels, lamps, flowers, tents, hats, shoes, tables, canes, ropes, plows, axes, grass, water, rocks, and so on are, if given, considered according to the supplicant's needs. In addition to these, the building of temples or living

quarters given to those who renounce the household life, excluding elephants and horses, is also the giving of wealth.

“Good son, there are four obstructions to [the perfection of] giving:⑴ being stingy,⑵ _not practicing giving,⑶ slighting things of small value, and ⑷ seeking worldly rewards. There are two ways to counteract these four obstructions:⑴ the cultivation of non-self and ⑵ the cultivation of impermanence. Good son, in order to enjoy giving, one must break from five things:⑴ _a hateful mmd，⑵ a stingy mind,⑶ a jealous mind,⑷ attachment to one’s own body and life, and ⑶ lack of faith in [the principle of] cause and effect. If one breaks these five obstructions, he will always be happy in giving and will attain five things:⑴ he will always be near sages,⑵ all sentient beings will like to hear and see him, ⑶ he will not be afraid when facing people, (4) he will become renowned, and (5) he will adorn enlightenment. Good son, a bodhi- sattva means one who can practice universal giving. What is meant by universal giving? Good son, a bodhisattva mahasattva seeks wealth according to the Dharma and gives it away; this is called universal giving. He always gives with pure thoughts; this is called universal giving. He might possess little but is willing to give it away; this is called universal giving. He is able to give away what he loves and to break stinginess; this is called universal giving. Giving without seeking rewards is called universal giving. When giving he does not care if [the receiver is] a field of blessings or not; this is called universal giving. He gives to foes and friends equally; this is called universal giving.

“There are two kinds of objects to whom the bodhisattva gives his wealth: (1) sentient beings .he does not spare anything including his own life; this is called bodhisattva gives out of compassion; this called universal giving. Before, during, and after giving, he does not feel regret; this is called universal giving. He should not offer at any time impure things to the dead in order to please them. He never gives alcohol, poisons, swords, shades, and so on to people whether they have attained self-mastery or not. He does not give impure food or medicine to the sick nor does he steal as little as

one penny so as to give. The bodhisattva obtains self-mastery through giving, and he does not beat or scold servants to make them angry or cause them to suffer. He gives away wealth properly without seeking rewards in this life or future lives. After having given, he often thinks of the faults of afflictions and deeply con­templates the subtle merits of nirvana. He seeks nothing but enlightenment. When he gives to the poor, he brings forth compas­sionate thoughts. When he gives to fields of blessings, he arouses joyful and respectful thoughts. And when he gives to his friends, he does not have thoughts of laxity. When he sees the supplicants, he knows what they want and gives accordingly without their asking for it. Why does he so give? To give without being asked produces immeasurable results.

“Good son, there are three kinds of givers: superior, medium, and inferior. The inferior refers to anyone who does not believe in karmic consequences, is very stingy, fears to exhaust his wealth, and feels angry with supplicants. The medium refers to anyone who believes in karmic consequences but is stingy and afraid of exhausting his wealth; [nevertheless] he arouses the thought of giving when he sees the supplicant. The superior refers to anyone who deeply believes in karmic consequences, is not stingy with his wealth, considers it as impermanent, feels happy if he can give to supplicants, and feels sorry if he cannot give. He even exchanges himself for things so as to help others.

“The inferior giver slights, scolds, or insults supplicants. The medium giver gives but slights and disrespects [the supplicants]. The superior giver gives before being asked and gives respectfully. Again, the inferior giver gives for present rewards, the medium giver gives for future rewards, and the superior giver gives out of compassion. Again, the inferior giver gives in order to repay kind­ness, the medium giver gives in order to create good karma, and the superior giver gives for the treasure of the Dharma. Again, the inferior giver gives in fear of his superior, the medium giver gives for his own purpose, and the superior giver gives without making distinctions between foes or friends. Again, the inferior giver is defined as one who has wealth but denies it. The medium giver is

defined as one who has much wealth but says he has little. And the

superior giver is one who gives more than asked. There are three

kinds of persons who have nothing to give. The inferior giver

viciously reproaches the supplicant, the medium giver honestly

tells the supplicant that he has nothing to give, and the superior

giver feels ashamed and sorry for having nothing to give to the supplicant.

“Good son, the inferior giver is often reproached by sages, the madam giver is always pitied, and the superior giver is well liked

practices giving so as to benefit himself and others. He realizes that wealth is impermanent. In order to cause sentient beings to bring forth joyful thoughts to have compassion [for sentient beings], to eradicate stinginess, not to seek rewards, and to adorn the path of enlightenment, a bodhi- sattva gives everything without regret or fear that his wealth will be exhausted. He does not think lightly of his wealth or himself. He does not pick a [particular] time [to give]，nor make distinctions among supplicants. He always sees the supplicant as a hungry person who longs for food. He draws near beneficial friends to accept good advice. When he sees the supplicant, he is as delighted as a person who has rescued his wealth from his burning house. He rejoices in praising [giving] and speaking of the faults [of attachments to wealth]. After giving he is as happy as if he had entrusted [his wealth] to a good person. He says to the supplicant, You are really the cause of my meritorious virtue. It is because of your supplication that I am able to be rid of covetous thoughts，He thoughts for the supplicant. After having given, he then teaches him to keep the gift properly and to make offerings diligently to the Treasures of the Buddha, the Dharma, and the Sangha. A bodhisattva who gives joyfully like this is able to avoid laxity. Even when he sacrifices his own life, he never gives rise to even one vicious thought but increases kindness, compassion, joy, and equanimity. He neither slights the receiver nor thinks highly of himself. He feels fortunate to give wealth in accordance with the supplicants’ wishes. His faith develops and he does not doubt the karmic results.

“Good son, if a person can see wealth as impermanent and considers sentient beings as his only son, he can give to any supplicant. Good son, he cannot be moved by the affliction of stinginess just as Mount Sumeru cannot be moved by the wind. Such a person can be a refuge for sentient beings and can achieve the perfection of giving. Good son, a wise person rejoices in giving for four reasons: (1) giving can destroy afflictions，(2) from giving one makes various vows, (3) giving makes one happy, and (4) from giving one becomes wealthy. Good son, the no covetous mind is called giving. What is meant by no covetousness? Giving is the action, and the gift is given through the action. The action plus the gift is the completion of giving. This is what is meant by no covetousness. Why is it that giving can destroy afflictions? It is because the practice of giving eradicates stinginess, greed, jeal­ousy, hatred, and stupidity. Why is it that one makes various vows from practicing giving? It is because through the practice of giving, one can make various good or bad vows from which one attains 1055c good or bad results. And why is this? It is because of the power of the vow. Why is it that giving makes one happy? Because of giving, one enjoys mundane and heavenly happiness all the way up to unsurpassed happiness. Why is it that giving makes one wealthy? Because of giving, one obtains gold, silver, or even animals as sought or wished.

“Good son, if a person gives joyfully, he destroys five bad attitudes: (1) deviant views, (2) faithlessness, (3) laxity, (4) stingi­ness, and (5) anger. Avoiding these, his mind is joyful. And because of this joy, he eventually attains true liberation. He gains four rewards in the present: (1) all people, even his enemies, like to see him, (2) his fame spreads far, (3) he has no fear when facing a great assembly, and (4) all good people like to follow him.

“Good son, if a person cultivates giving without regret, then even if he falls into hell because of some adventitious affliction he will not suffer from hunger or thirst in that unwholesome place. Because of this, he is always spared two kinds of suffering: (1) the suffering from the iron ball and (2) the suffering from liquid iron [in hell]. If he becomes an animal, he can easily acquire what he

 becomes a hungry ghost, he does not suffer from hunger or thirst but is always satisfied. If he is boom as a human, he excels others in longevity, physical strength, happiness, eloquence, faith, precepts, learning, and wisdom. Although decadent age, he does no evil. Even when Raster’s happen, he does not fall from the path. And he does not

become afraid in fearful places. If he is born as a god, he excels in ten aspects.

Good son, a wise person practices giving for two reasons:⑴ to subdue his own mind and ⑵  destroy angry thoughts. Because of this the Tathagata is called the unsurpassed Honored One. Good

P^erson does not expect loving thoughts from the receiver in return. He does not seek fame or to be free from fear, nor does he expect good people to become his followers.

He contemplates two things:⑴ exchanging transitory wealth for lasting wealth

⑵ _never following stingy thoughts. And why does he do this? [He reflects:] ‘Such wealth will not follow me when I die. Therefore I should give it away personally and should not become annoyed should rejoice at giving accordingly.'

“Good son, the giver should first test his own mind by giving external things. After his mind is disciplined, he can give away, he attains two dharmas:⑴ leaving all cyclic existences forever and ⑵ attaining liberation. Good son, just as a person who travels a great distance with a heavy load becomes very tired and feels relieved after being of it, so the practitioner of giving who sees the suppli­cant and gives him his wealth feels delighted. Good son, the wise per， often thinks thus, ‘I would rather give away my wealth， He deeply contemplates the suffering resulting from poverty and the happiness resulting mindfully takes delight in giving.

“Good son, if a wealthy person tells the supplicant that he has nothing [to give away], you should know that he is speaking of the poverty and shallow virtue [from which he will suffer] in his fixture is lax. Good son, if a poor person says he has

nothing [to give away], this cannot be true. And why cannot this be true? There is no one who does not have access to water or grass [which he can give away]. It is not necessarily true that a king is able to give and that the poor are not able to give. And why is this? Even the poor have some food. After he has eaten, he can give away the leftovers or give the water used to wash the dishes to those in need, and thus he will attain merits. If he feeds ants with a bit of noodle, he can also gain immeasurable rewards. Who in the world can be so poor that he does not even have a little bit of noodle? Who could be so poor that he does not have three handfuls of noodles in a day? Therefore, people should give half of their food away to beggars.

“Good son, who is so poor that he has no clothes and thus has to go naked? If he has clothes, why can he not have one piece of cloth to give someone to bandage a sore, or give even a small part of his possessions for making a lamp wick? Good son, who in the world is so poor that he does not have a body? Since everyone has a body, when he sees others creating merits， he should happily and untiringly help. He can thus be called a giver and gain blessings and virtue. Some gifts may be worse than, the same as, or better than others. Because of this, when I received food from King Prasenajit, I stated that the blessings and merits attained [through giving] by the king and by the poor are not different. Good son, just as a person who buys rubbing incense, powdered incense, scatter­ing incense, or burning incense smells its fragrance, so do other people who come into contact with these four kinds of incense. The fragrance smelled by the buyer of the incense and by the one who comes into contact with it is not different. The incense does not lose its smell even a little bit. The same is true of the cultivation of giving. Whether much or little, gross or subtle, if one joyfully helps or rejoices when seeing others [practicing giving]，the rewards one receives are not different [from that of the giver], because their thoughts are the same.

“Good son, if one has nothing to give and becomes unhappy when seeing others give and has doubts with regard to the fields of blessings, he is really poor. If a person has much wealth, is free

from obstructions, and there is a good field of blessings [to accept his offerings], but still he has no faith and cannot give, he is just as poor. Therefore a wise person should give according to his own giving, no one can attain the mundane and heavenly bliss to the level of unsurpassed bliss. Therefore I said in a sutra that even if a wise person was in the situation whereby he would live if he ate the last handful of food but would die if he gave it away, he should still give it away. How much more so if he had a large amount of food!

“Good son, a wise person should contemplate the imperma­nence of wealth. Because of its impermanence, it can be uselessly exhausted in immeasurable lives. Although it is impermanent, it can be given to do immense benefit. So why be stingy and not give? The wise person should further contemplate that if he keeps precepts and hears much of the Dharma, because of the strength derived from these practices, he can even attain athwartship. How­ever, even this fruition cannot eliminate the suffering from hunger, thirst, and so forth. Some arhats do not even have enough houses, clothes, food, bedding, or medicine, because they did not practice giving in previous lives. If a precept transgressor has happily practiced giving, even if he falls into the life-path of _a hungry ghost or an animal, he is often well fed and lacks nothing.

“Good son, one cannot achieve the two fruitions, self-mastery and liberation, without the perfection of giving. Although a precept- holder can be reborn in a heaven, if he does not cultivate giving, he will not receive superb food or adornments. If one wishes for worldly happiness and unsurpassed bliss, one should joyfully give. The intelligent person should see that samsara is bound­less and so are pleasures. Therefore he should give for the sake of severing samsara and should not seek pleasures. He should further reflect, ‘Even if I were so rich as to own the four conti­nents of the world and were able to enjoy immeasurable pleas- ures，I would never be content. Therefore I should practice giving for the unsurpassed bliss and not for worldly and heav­enly bliss/ And why is this? Whatever is impermanent has its limitations.

“Good son, someone might say, ^£The giver, the receiver, and the enjoyer are themselves [combinations of] the five aggregates, which are impermanent; and so in giving things to the [imperma­nent] five aggregates, who is it that can receive?，Although there is no receiver [as such], the wholesome result is not annihilated even though there is neither the giver nor the receiver. You should then ask him, ‘Are there [actions of] giving and receiving?’ If he answers that giving is giving and receiving is the self, you should say, The same is true for me. Giving is giving, and the self is the five aggregates/ If he says, The aggregate of giving is impermanent. Who is it that receives?，you should say, ‘Listen attentively to what I say to you. Is the seed permanent or impermanent?，If the answer is permanent, ask, 'How is it that the sprout can grow only after the seed has broken?，If he sees the error, he may say [the seed is] impermanent. You should say to him, ‘If it is impermanent, how is it that it grows into a sprout if you apply fertilizer and water and put soil on it?，If he argues that the seed is impermanent and it is the work [of applying fertilizer and so forth] that makes the sprout 1056c grow, you should say the same is true of the five aggregates. It is not right to say that there is already a sprout in the seed， and the effect of man, water, and fertilizer are merely its auxiliary causes. And why is this? The auxiliary cause does not cause things to increase or decrease; they just remain as they are. But water and fertilizer cause the sprout to grow, and therefore what is non­existent comes into being.

“If you say that there are two kinds of auxiliary causes, a major and a minor， and if you then conclude that the major [cause] will have a large effect and the minor [cause] a small effect, just as a large lamp casts a brighter light than a small lamp, then you are making a mistake. Does a seed grow as tall as a man in a day or an hour just because you add a lot of fertilizer and water? You may argue, 'Although there are two kinds of auxiliary causes， they both must wait for the right time [to bring forth results]. A great cause creates a big effect, whereas a small cause creates a little effect. Therefore I say that the auxiliary causes do not increase. This argument is not true. And why is it not true?

“Good son, someone may argue that the aggregates, being impermanent, lack continuity and that therefore there is no retri­bution. This is not true. And why is it not true? In my teaching there are cases in which the doer is actually the receiver, the doer is different from the receiver, and there is neither doer nor receiver. The doer being actually the receiver’ refers to cases in which the aggregates receive the effect of their own actions. ‘The doer being different from the receiver’ refers to such a case as [one in which] a man does an action but receives the effect at another stage of existence. For example, one does something as a human 1057a and receives its effect as a god. 'Neither doer nor receiver’ means that since action is merely the result of a combination of causes and conditions, it has no original self-nature and consequently there can be neither a doer nor a receiver of retribution. If you maintain that the doer is different from the receiver, how then can you argue that there is continuity between them? This is a mis­taken view. And why is this view incorrect? For example, poison is added to milk and after the milk turns into ghee, it is used to poison someone. Milk is different from the ghee, yet there is continuity between them and harm can be caused. The same is true of the five aggregates. They are different [at different stages of existence]，yet there is continuity. Therefore, it is correct to say there are cases in which the doer is actually the receiver, the doer is different from the receiver, and there is neither doer nor receiver.

“Apart from the five aggregates, there is no self or thing possessed by a self. But sentient beings, unable to see clearly, hold incorrect views. Whether they advocate that form all the way up to consciousness is the self, or that the aggregate of form is the self and the other four aggregates are the possessions of the self the same argument goes [similarly] all the way up to the aggregate of consciousness—it is totally a mistaken view to hold that the self and the five aggregates are separate. And why is this? In the Buddhist teaching, form is not the self because it is impermanent Why is this not correct? There two kinds of differences that I am referring to:⑴ momentarily P educed and momently becoming extinct, and ⑵ momentarily

produced and not momentarily becoming extinct. When the pro­duction is different, the extinction is also different. Therefore when I say the receiver is different from the doer, or the receiver is the same as the doer, I do not make a mistake as you do. For example, someone who wanted to burn down a village set fire to a bundle of dry grass. The fire, which in turn brought forth the causes and conditions [for more fire], burned one hundred miles all the way up to two hundred miles. When the head of the village caught the arsonist, he asked, "You evil man! Why did you burn the village?，The arsonist answered, ‘It was not I that burned down the village, because the fire I set was already extinguished. What I have burned was nothing but a bundle of grass. I will pay you back two bundles of grass. I do not have to pay the rest.， The head of the village spoke again, 'Idiot! Because the small fire you set continued to burn, it extended to one hundred miles up to two hundred miles. It was your fault. Why should you not pay for it?’

“Although the former fire is different from the latter fire, because of the continuity between them, the arsonist is responsible for his crime. The same is true of good or bad committed by the five aggregates. At the time of receiving retribution, one may argue that the [later] aggregates do not take any action. Still, because of continuity, one has to undergo retribution. For example, a man made a bet with another man that he could carry a torch to a place one hundred miles away. If he could make it there， he would win; otherwise, he would lose the bet. After he had held the torch and had run for the one hundred miles, he came to collect his bet. The other man said, ‘The fire of your torch was extinguished as soon as you started running. Why do you ask me to pay off the bet?’

“The torch-holder said, ‘Although the initial fire of the torch may have burned up, the torch continued to burn till here.， Both points of view are arguable. And why is this? Both arguments, that the doer and the receiver are the same, and that the doer and the receiver are different persons, are right. It is the same with the question of the five aggregates. That is to say that both the argument that the doer and the receiver are the same and the argument that the doer and the receiver are different are not

correct For example, both this bank, the other bank, and the middle of the river are in totality called the river Ganges In summer the two banks are far apart, whereas in autumn they are Coser. They have no fixed form or size. Although the water may increase or decrease, people still call it a river. If wise would reply that it is a river and a so that it is not a river. The wise see that this is true of the five aggregates. They say that the doer and the receiver are the same and that the doer and the receiver are different. If you say that the two banks are soil, the middle of the stream is water, and the river god is the never, this is not correct. And why is it not correct? If the the river sometimes become clean does the depth of the river differ between the two banks and the middle? And why is it that some ocean and retimes it does not? For example, where there is a tree, there is the abode of gods. If, then, there were no tree, where would the gods live? e same should be said of the river and the gods. Therefore the continuity of [the existence of] the two banks and the middle of the river _{1S m} totality called a river. The relationship between the doer and receiver with regard to the five aggregates can also be under­stood _m this way. A man who insults a high-ranking officer is punished by having his feet chained. It is not, however, his feet

committed the offense of using insulting language. And yet * ^{6y are chained}. Therefore it cannot be definitely said that the doer _1S the receiver or not the receiver. Only the wise can say in receiver or the doer should not be the receiver. For example, the light of a lamp comes from the combination of the lamp, oil, wick, fire, and man's effort. If you say that the light of the lamp increases or decreases, this is not true And why is it not true? Because the light momentarily becomes extinct， it does not increase. Because the light is momentarily produced, it does not decrease. Because of its momentary existence， the light of the lamp either increases or decreases. You say at t e lamp is impermanent, and that the oil is permanent, that is much light, and that when there

is little oil, there is little light. This is not true. Why is it not true? Oil is impermanent, so it can be burned and exhausted. If it is permanent, the two concepts [of lamp and oil] should be eternal. If so， who can ever bum all the oil? Therefore a wise person would say that the lamp and its light are different. The same is true of the five aggregates. Consider light as the six sense organs and oil the karma. The working of karma causes the five aggregates to increase or decrease. Take for example the language of Atyaya. It is no longer used nowadays, yet people passed it down from generation to generation without its becoming extinct. Therefore we can still call it the Atyaya language. A knowledgeable person can say that the Atyaya language neither exists nor does not exist. To say one or the other is in accordance with reason. The same is true of the five aggregates. It can be said that the doer is the receiver and that the doer is not the receiver.

“Suppose after a very rich man and all his children die, all his property is taken by the government. Then a man comes and states, ‘All the property belongs to me. An official then says, 'How can this property go to anyone other than a relative?，The man says, 1 am the seventh-generation offspring of the deceased man. There is a continuity between us. Why does the property not belong to me?，The official says, ‘So be it. So be it. It is as you have said. A wise person would also say that the same is true of the five aggregates in which the doer is the receiver and the doer is not the receiver. You may argue, ‘After the five aggregates have created karma, the action is completed. Although the body remains as it is, the karma depends on nothing. If the karma depends on nothing, it does not exist. If so, how can there be retribution after death?’ Such an argument is not right. And why is it not right? All past karma has to wait for the right object and time [to ripen]. For example, an orange tree grows oranges, and the oranges are sour before they are ripe. People plant the orange seed in order to have 1058a oranges. The orange that grows out from the seed, root, stalk, leaves, and flower is not sour, yet at the time when it is ripening, its flavor is sour. The sour flavor originally does not exist but now exists. Fruit does not grow without reason; rather, it is the result

of original fruit. The same is true of corporeal verbal and

He others to bring forth thoughts of giving, to follow the way of the sages, to destroy their afflictions, and to cause them to enter into nirvana and thus sever cyclic existences.

“Good son, the bodhisattva who practices giving will avoid the four evils: (1) precept-transgression, (2) doubt, (3) deviant views, and (4) stinginess. He practices giving in five ways: (1) not discriminating as to whether [the receiver is] virtuous or non- virtuous or (2) good or evil, (3) disregarding caste, (4) not belittling the supplicant, and (5) not scolding him. There are three ways of giving that do not result in attaining a superb reward: (1) ini­tially thinking of giving much but in the end only giving a little, (2) choosing inappropriate things to give，and (3) having regrets after giving.

“Good son, also there are eight ways of giving that do not result in great results: (1) after having given, looking for the recipient’s faults, (2) not giving equally, (3) after having given, asking the [recipient] to do something in return, (4) enjoying praising one­self after having given, (5) saying that one has nothing [to give] before giving, (6) scolding [the recipient] after giving, (7) asking for double in return after having given, and (8) arousing doubts after having given. A giver such as this cannot draw near to the Buddhas or the sages.

“To give away things of good color, smell, taste, and touch is pure giving. To give things acquired properly is pure giving. To give with the thought that wealth is not permanent and lasting is pure giving. To give for the purpose of breaking afflictions is pure giving. To give in order to purify one’s mind is pure giving. If one considers who the giver and the receiver are, what to give and why to give, and what consequences one receives from giving, the giving through these reflections involves the twelve entrances (dyatana). The receiver, the giver, the causes and conditions [of giving], and the rewards all involve the twelve entrances. To give in this way is pure giving. When giving, one brings forth a joyful mind toward the fields of blessings. The fields of blessings work for meritorious virtues; likewise I do so unceasingly.’ Giving to one’s wife, family members, and servants causes them to arouse a

compassionate mind, while giving to the poor eliminates their suffering.

One should not seek worldly rewards when giving. Giving is for eradicating arrogance, cultivating a gentle mind, transcending cyclic existences, and seeking unsurpassed liberation. One gives because one deeply sees the faults of samsara. When giving one should not see [whether the recipient is] a field of blessings or not. If a person can practice giving like this, the reward follows him as mother. If one gives merely to gain rewards this is not giving but trading. If one cultivates the land and grows [food] for a livelihood, one reaps what one sows. Likewise, after giving the giver receives rewards of blessings according to what he gives， Just as the recipient who accepts [gifts] attains life, body, power, peace， and eloquence, the giver also attains these five rewards. If one gives to animals, one gains a hundred times in return. Giving to the precept-transgressor, one gains a thousand times in return ^{Giving t0 the} Precept-holder, one gains a million times in return who have done away with desires, one gains a million times in return. Giving to one who tends toward the way one gains a hundred billion times in return. Giving to a stream- enterer, one gains immeasurable rewards. The same is true with

giving to anyone who has attained the level of a once-returner up to a Buddha.

“Good son， I have distinguished various kinds of fields of bless different degrees of rewards ranging from] hundredfold rewards to immeasurable rewards. If one sincerely and compassionately gives to animals, the blessings one gains are not different from those which one gains from making offerings to the Buddhas. To say ‘hundredfold rewards， means that if one gives one’s life, body, strength, peace, and eloquence, the giver will gain from one hundred times to immeasurable times what he has given m return. Therefore, I have said in the sutras that I made offerings to Sariputra and that Sariputra also made offerings to me. But it was I，not Sariputra, who had gained more blessings.

“Someone may say that the offenses that the recipient commits affect the giver. This is not true. And why is it not so? It is to break

[the recipient’s] suffering and not to cause him to commit offenses that the giver gives. Therefore the giver should gain good results, whereas the receiver who does wrong accepts the consequences, which do not affect the giver. If the giver gives pure things, he gains pleasant features. People like to see him， his fame spreads， he gains what he wishes, and he will be born into a household of upper social standing. These are not bad, so how can it be said that the giver receives bad results? After giving, the giver becomes delighted without regret, draws near to good people, gains wealth and self-mastery, is reborn in a noble family, obtains worldly and heavenly happiness all the way up to unsurpassed happiness, and is capable of severing all bonds of afflictions. The giver gains wonderful rewards like these. How can it be said that he receives bad results? If the giver can give personally, he will be reborn into a family of the upper class, encounter beneficial friends, have great wealth and abundant retinues which he can enjoy and give away; and all sentient beings will like to see him. After seeing him, they respect and praise him ‘ The giver gains rewards like these. How can it be said that he receives bad results?

“If the giver gives pure things, because of this he will become rich, be reborn in an upper class family, have innumerable retinues, 1059a and will be free from physical or mental suffering. His wealth will not be taken away by the king, robbers, floods, or fires. Even if he were to lose his property, he would never become sorrowful. In innumerable lives he is peaceful and happy in body and mind. How can it be said that he receives bad retributions? Before giving he has faith [in the practice of giving]; when giving he is delighted; after giving he is happy. He does not feel bitter when people come asking for gifts or when they keep and use the gifts. He attains superior physical features if he gives clothes, unsurpassed power if he gives food, pure and wonderful eyes if he gives lamps, happi­ness if he gives carts; and he gains what he needs if he gives houses. The giver of such things gains such good rewards. How can it be said that he receives bad retributions?

“Furthermore the giver’s reward is determined after his offer­ing to the Buddha is made, no matter whether [the offering is] used

are not real giving. If one gives only to a good field of blessings and does not like to give frequently, one will attain the result of not taking delight in giving in the future. If a person has regrets after giving or robs others of things and gives them away, although he might gain wealth in the future, it will always be exhausted and not be accumulated. If he gives away things gained through annoy­ing his clan members, although he might attain great rewards in the future, he will often suffer from sickness. If he does not support his parents, annoys his wife, and keeps servants in distress, even if he gives, he is still a bad person and his giving is false and cannot be called real giving. Such givers have no compassion and no inclination to repay kindness, and although they might attain wealth in the future, they will always lose it, will not be able to enjoy it, and will constantly be in poor health.

“If a person gives his wealth properly, he attains immeasur­able blessings and great wealth for his use in the future. If he does not do it properly, although he might still receive good results in the future, he often has to depend on others. If others are not available [to help him], he becomes poor. A wise person perceives deeply that the pleasures enjoyed by a man, a god, or a universal king, although subtle and wonderful, are impermanent. Therefore, it should not be for worldly or heavenly pleasure that one gives.

“Good son, there are two kinds of giving, the giving of wealth and the giving of the Dharma. The giving of wealth is inferior whereas the giving of the Dharma is superior. How does one practice the giving of the Dharma? If a bhiksu, bhiksunl, upasaka, or upasika teaches others to perfect faith, morality, and giving, to listen [to the Dharma] and to perfect wisdom, or if by employing paper and ink they have people copy or themselves copy the Buddhist scriptures and then give them to people to read, this is called the giving of the Dharma. To give the Dharma like this results in fine physical features in innumerable future lives. And why is this? Sentient beings who hear the Dharma eradicate their hateful thoughts. Because of this, the giver [of the Dharma] attains superior features in immeasurable future lives. Sentient beings who hear the Dharma become compassionate “If one gives clothes, food, houses, bedding, or other necessities to sramanas, Brahmans, or poor beggars and chants prayers for them, because of the power of this giving hungry ghosts can attain great strength and receive whatever is offered to them. And why is this? Because of the state they are born into, hungry ghosts eat different things. Some eat pus, some eat night soil, and some eat blood, spittle, or saliva. If someone makes offerings to them, all [the things they eat] become very delicious. Even if one offers impure soup to hungry ghosts who are prevented from taking the food, the giver will still attain blessings and virtue. And why is this? It is because the giver is compassionate. Who is the bene­ficiary if a sacrifice is offered? They are those who reside in the place of the sacrifice. If the sacrifice takes place near a forest, the gods of the forest are the beneficiaries. The same is true of [those gods who dwell in] houses, rivers, wells, woods, or mounds. The person who offers the sacrifice can also attain blissful virtues. And why is this? It is because he makes the receiver of the sacrifice happy. The virtue derived from offering a sacri­fice protects the body and wealth of the doer. If one says that blessings can be gained by the sacrificing of lives, this is not true. And why is this? People do not grow a sandalwood tree by planting elapattra seeds; likewise, they do not gain blessings or virtues by taking the life of a sentient being. One who wishes to offer a sacrifice should use incense, flowers, milk, butter, or medicine.

“There are three periods of time to create blessings for the deceased: during the spring in the second month, during the summer in the fifth month, and during the autumn in the ninth month. If a person gives away houses, bedding, medicine, gardens, 1060a wells, cattle, sheep, elephants, horses, or other daily necessities, the blessings and virtues from this giving always arise after his death no matter how long the gifts last. The blessings follow him as a shadow follows an object. Some say that the blessings and virtues disappear after death. This is not true. And why is it not true? Things do not lose their usefulness when their owner dies; rather, they are ruined as a result of being used day and night.

So if a man is willing to give away his wealth, you should know that he will give his body and life, too. If he is stingy and will not give his wealth, you should know that he will spare his body and life. If he can give away his body and life and wealth, you should know that he is a great giver. If a person gains wealth but is stingy and would not give, you should know that he plants the seed of poverty in future lives.

“Therefore, I said in a sutra that among the four continents, the people of Jambudvipa are superior in three ways: (1) courage, (2) mindfulness, and (3) purity in conduct. They can create a cause before they see the result. After getting wealth without caring for their bodies and lives, they can break stinginess and give their wealth away. After giving, they do not have regrets. And they can distinguish a true field of blessings from a false one. This is why they are said to be courageous. Good son, there are three reasons for having regrets about giving: (1) being greedy for wealth, (2) fol­lowing deviant views, and (3) seeing the faults of the recipient. There are another three reasons: (1) fearing another^ reproach, (2) fearing suffering after the exhaustion of wealth, and (3) seeing others⁵ misfortunes after they have given.

“Good son, the wise are not regretful during the three periods of time for three reasons: (1) believing in the teaching of cause and effect, (2) having drawn near beneficial friends, and (3) being unattached to wealth. There are two factors for having belief in the doctrine of cause and effect: (1) hearing the Dharma from others and (2) reflecting. There are two factors for drawing near benefi­cial friends: (1) strong faith and (2) wisdom. There are two factors for not attaching oneself to wealth: (1) contemplating imperma­nence and (2) non-self-mastery. Good son, if the giver can contem­plate and practice giving like this, you should know that he can achieve the practice of the perfection of giving. Therefore, pre­viously I said that there is giving that is not perfected, there are [other kinds of perfection] that are not the perfection of giving, there is perfected giving, and there is giving that is neither [real] giving nor perfected giving.

Good son, there are three kinds of wisdom：⑴ giving external tums，(2) giving external and internal things [i.e., one's body]，and =)teaching sentient beings after giving external and internal thug_.  How does one teach [sentient beings]? When one sees one should first ask them, ‘Will you take refuge in the Three Treasures and take precepts?，If they say they will, he first trans- the Three Refuges and precepts and then gives them things, hey say they cannot, he should say to them, ⁽If you cannot can fu repeat after me:，dharmas are impermanent, non-self and Un the state of] nirvana and tranquility?' If the answer is yes he old teach them and then give them things. If they say that they "f^{n 0nly under}stand two teachings but not the teaching of the being non-self, he should say to them, ‘If you cannot understand that the dharmas are non-self, can you understand ,^{at the}     are without self-nature?^; If the answer is yes he

should teach them and then give them things. If one can teach others before he gives them material things, one is called a great

on of the patient, and which medicine or food can eradicate the suffering of an illness. If the patient asks for a medicine or food that will worsen his illness, he should refuse and

“Good son, when a wise person seeks enlightenment, if he is wealthy, he should learn medicine. He should build hospitals and provide the needed food and medicine for the sick. If there are holes in a road, he repairs them and broadens the road and cleans thorns, dung, and other filth from it. At dangerous places, he provides needed boards, ladders, or ropes. In the wilderness, he builds wells, plants fruit trees, and builds water channels. In places where there are no trees, he erects posts and builds sheds for animals. He builds guest houses and supplies necessities such as washing basins, lamps, beds, and bedding. In places where there is dirty water, he builds bridges. He builds bridges over the rivers and provides rafts. Those who cannot cross over [rivers] he i06ia helps. He personally helps the old， the young, and the weak to cross. By the roadside， he builds stupas and grows flowers and fruit trees. Seeing animals who are in fear, he helps and shelters

them and persuades hunters [to stop hunting] by providing them with material things and with kind words. If he sees travelers traveling in a dangerous place, he guides them away from it. When he sees those who have lost their land or loved ones, he properly consoles them with kind words. He washes and massages the hands and feet of those who are tired from traveling, and he provides them with beds. If there is no bed， he uses straw instead. When it is hot, he uses umbrellas and clothes to make shade. When it is cold, he provides heat and clothes to keep them warm. He does all these things himself and teaches others to do likewise. He teaches the merchants to make fair deals and not to deceive others for even a small profit.

When he sees travelers, he tells them which route is safe and which is not. The safe route is that which has abundant water and vegetation and has no thieves or robbers. He tells them about the disasters [they might encounter] on the unsafe route. When he sees people’s shoes, clothes, or bowls worn out, he mends， washes, or repairs them. If there are rats, snakes, bees， lice, or poisonous insects, he gets rid of them. He provides people with ear picks, he sews and washes goods for the Sangha, and he provides clean water， beans [for bathing], clean ashes in the room, and a toilet. If he makes clothes or bowls, he offers them to the Buddha before letting his parents, teachers, or monks use them. He himself uses them last. When he makes offerings to the Buddha, he offers flowers and incense. Whatever food he has he offers to the sramana^, and Brahmans first， and he himself eats later. Seeing people who come from afar, he greets them kindly and provides water for taking a bath and ointment for their feet. He also provides them with flowers, willow branches, cleaning beans, ash, oil, fragrant water honey, papal， and body oil. After they have a bath, he provides them with various flowers, pills, medicine powders， foods, and drinks as needed. He also gives them razors, filtering bags， needles, thread, paper, pens, ink, and so forth. If it is not possible to provide all these daily, they should be provided on ceremonial days. Seeing the blind， he helps by holding their hands or giving them canes and showing them the way. Seeing those who suffer

from having lost wealth or parents, he gives them things, consoles them with kind words, and speaks of the Dharma and the two retributions of afflictions and blessings. Good son, if one can practice giving like this, one is called a pure giver.

“Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to be a pure giver, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Three Pure Refuges

1061b Sujata said to the Buddha, “Previously the Buddha has said that one should teach supplicants to take the Three Refuges before one gives them things. Why and how does one take the Three Refuges? What are the Three Refuges?”

“Good son, it is to eliminate suffering, eradicate afflictions, and attain unsurpassed, blissful tranquility that one takes the Three Refuges. Good son, since you ask, the Three Refuges refer to the Buddha, the Dharma， and the Sangha. The Buddha is the one who teaches the cause leading to the destruction of afflictions and the attainment of the correct way to liberation. The Dharma is [the teaching] that destroys the cause of afflictions and [leads] to true liberation. The Sangha are the ones who receive the teaching that destroys the cause of afflictions and who attain true liberation. Some may say that if this is so there is only one refuge. This is not right. And why is this not true? Whether the Tathagata appears in the world or not, the true Dharma exists as always without any difference. But when the Tathagata appears in the world, he expounds the Dharma; therefore, one should separately take refuge in the Buddha. Although the Dharma exists as always regardless of the Tathagata being in the world or not, yet Buddhists will have no one to study with if the Sangha does not exist. Therefore one should separately take refuge in the Sangha. The true path of liberation is called the Dharma, a self-enlightened one without a teacher is called a Buddha, and the ones who can practice the Dharma are called the Sangha. If there were not Three Refuges, how could there be the four indestructible faiths? There are the complete and the incomplete Three Refuges. The former means

taking refuge in the Buddha, Dharma, and Sangha, whereas the latter means that the Tathagata takes refuge in the Dharma [but not in the Sangha]. Good son, all bhiksus, bhiksunis, upasakas, and upasikds take the complete Three Refuges.

Good son, just as the Buddha, pratyekabuddhas, and sravakas are different, so are the Three Treasures. How are they different? They are different in terms of aspiration, adornment, attainment of the way, and in their natures. So it is said that they are different. Why is it said that the Buddha is the Dharma? It is because the Buddha comprehends the Dharma. Those who accept the exposi­tion [of the Dharma] are called the Sangha. If someone says that the Buddha is one member of the Sangha, this is not right. And why is it not right to say that the Buddha is one member of the Sangha? If the Buddha were one of the Sangha, there would not be Three Treasures, Three Refuges, or four indestructible faiths. Good son, the Dharma of the bodhisattva is different from that of the Buddha.

There are two kinds of bodhisattvas: (1) posthumous bodhisattvas and (2) cultivating [bodhisattvas]. To take refuge in the posthumous bodhisattva is to take refuge in the Dharma, and to take refuge in cultivating [bodhisattvas] is called taking refuge in the Sangha. The Buddha is so called because he perceives the faults of all conditioned dharmas, cultivates by himself, and attains the sweet-dew flavor [of the Dharma], The Dharma refers to the logic whole undefiled, unconditioned Dharmadhatu. Those who keep the precepts and study and explain the twelve divisions of the scriptures are called the Sangha.

“If someone asks how one takes refuge in the Buddha after the Tathagata enters nirvana, this is how one does it. Good son, I have taught the Elder Trapusa the Asaiksa Dharma of the past Buddhas and to take refuge in the future Sangha [to learn this Dharma], Likewise, you can take refuge in the past Buddhas. Because there are differences in the degree of blessings and rewards [with respect to the Three Refuges], they are categorized into three. Whether the Buddha is in the world or has attained nirvana, there is no difference in the rewards from making offerings to the Buddha.

The same is true with the Sangha. When the Buddha is still in the world, he establishes the rules for his disciples. Even after the Buddha passes away, the transgressors reap retributions just the same. Likewise, [one gains the same result from] taking refuge with the past Buddhas‘ For example, when the Buddha is about to enter nirvana, all men and gods make many offerings for [his] nirvana. At that moment, the Tathagata has not yet entered nirvana. He is still in the world and already accepts offerings for the future [nirvana]. The same is true of taking refuge in past Buddhas. Take another example. When one’s parents are far away, one commits offenses if one angrily scolds them in their absence, and one attains blessings if one feels respectful and praises them. The same is true with taking refuge in the past Buddhas. There­fore I say that the giver who makes offerings to me whether I am still in the world or after I have entered nirvana attains equal blessings without a difference.

^Good son, a man or a woman who can repeat the Three Refuges three times is called an updsaka or upasika. Although all Buddhas take refuge in the Dharma, the Dharma is revealed through their preaching. Therefore one should first take refuge in the Buddha, be earnestly mindful of the Buddha with pure physi­cal action, speech, and mind. With the recollection of the Buddha, one can keep fear away and avoid suffering and affliction. There­fore one should first take refuge in the Buddha. The wise should deeply perceive that the wisdom and liberation of the Buddha are the most supreme. The Buddha can expound liberation and its cause, gain unsurpassed tranquility, and transcend the samsara sea of suffering. His manner is awesome. His three actions [of body, speech, and mind] are peaceful. Therefore one should first take refuge with the Buddha. The wise should deeply perceive samsara as an accumulation of great suffering that can only be cut off by the unsurpassed way. Samsara is full of desires and hunger and can only be fulfilled by the unsurpassed sweet-dew flavor [of the Dharma]. Samsara is fall of fear and disasters that can only be eradicated by the unsurpassed, true Dharma. Samsara is full of erroneous, deviant, and unjust views. These include taking the

impermanent as permanent, the non-self as self, unhappiness as happiness, and impurity as purity. Only the unsurpassed, true Dharma can eliminate these views. Because of this, one should take refuge in the Dharma. The wise should deeply perceive that the followers of the heretics are shameless and remorseless and do not abide in the Dharma. Although they also practice the way, they 1062a choose the wrong path. Although they seek liberation, they cannot find its true essence; and although they attain some worldly wholesome dharmas, they stingily keep them to themselves and do not teach others. They take unwholesome practices as wholesome. Those of the Buddhist Sangha are serene and compassionate. They have little desire, are content, and abide in the Dharma. They cultivate the proper way and attain true liberation; after attaining it, they teach it to others. Therefore one should next take refuge in the Sangha.

“If a person pays reverence to the Three Treasures, greets them or bids farewell to them with respect and praise, and abides in the Dharma without doubt, he is making offerings to the Three Treasures. If he can take refuge in the Three Treasures, although he might not take precepts, he can cut off all evil and practice all good. Although he may be still a layman, he abides in the Dharma and can be called an updsaka. Some may say that one cannot take precepts without first taking refuge in the Buddha, the Dharma, and the Sangha. This is not true. Why is it not so? After I say, Come bhiksu/ even though there may be one who has not taken refuge in the Three Treasures, he is replete with precepts. Some people may say that if one does not take the complete precepts, one cannot gain the essence of the precepts and that this applies to the eight [updsaka] precepts. This is not a correct interpretation. And why is this not so? If one cannot receive precepts unless one takes them completely, how can a precept-seeking updsaka receive pre­cepts? Actually he attains the precepts, although he does not attain all eight precepts. Although the incomplete precepts cannot be called fasting precepts， they are still wholesome.

“Good son, if one can purify the actions of body, speech, and mind and take the updsaka precepts, this is called the five

aggregates. What are they? They are not to accept deviant views, not to speak of deviant views, to accept correct views, to speak of correct views, and to cultivate the true Dharma. These are called the five aggregates. After taking refuge in the Three Treasures, one loses them if one creates actions of stupidity, accepts heretical teachings, or follows the words of Isvaradeva. If one is honest, generous, often cultivates remorseful thoughts, and has little desire and is content, one can quickly attain a tranquil body. He who creates various miscellaneous karma, practices wholesomeness for the sake of pleasure, such as engaging in business, but has no compassion for sentient beings, cannot take refuge with the Three Treasures. If one offers sacrifices to the gods for the reason of protecting one’s home, body, and life, one does not lose the refuge of the Three Treasures. But if one sincerely believes that [the heretics] can. save all from fear and worships them, one loses the Three Refuges, If one has heard that the gods have merits derived from seeing the Buddha and thus respects them, one does not lose the refuges. Likewise, if one pays reverence to Isvaradeva as one does to kings, noblemen, elders, and virtuous ones, he will not lose 1062b the refuges. Although one may have respect for what [Isvaradeva] teaches, one should be careful not to accept it. When making offerings to the gods, one should arouse compassionate thoughts, for it is for the purpose of protecting people’s bodies, lives, property, and lands and freeing them from fear [that one pays respects to the gods]. Why is it not proper to accept the incorrect teaching [of the gods]? The wise should know that the heretics claim that all things are created by isvaradeva. If it is so, why should one create good karma? Others have even said that killing oneself by jumping into a river or a fire or fasting will end one’s suffering. Actually, this being the cause of suffering, how can it keep one away from suffering? All sentient beings create either good or bad karma from which they themselves reap the result. Also [the heretics] say that all things, times, and places are determined by Isvaradeva. If this is so, then why do we receive retribution for past and present actions? The wise clearly know the effect of karma. How can it be that isvaradeva decides the time and place? If one’s happiness and

suffering depend on [a certain] time and place, then why is it that among many people in the world [born] at the same time and place some suffer all hardships whereas others enjoy happiness? Another discrepancy is that some are born as men and others as women. There are gods and asuras who are boom at the same time and place, but some gods are better off than some asuras and vice versa. Also there are kings who are born at the same time and place and rule [their own countries], but some kings lose their countries whereas some rule and keep their countries well. The heretics also teach people to cultivate good so as to eradicate [bad karma] when a bad year or a bad star appears. If it is time and place [that decide one’s fate], how can the cultivation of good eliminate [retribution]? Therefore, how can the wise accept the erroneous views of the heretics?

Good son, all sentient beings reap what they sow. If one follows correct views, one enjoys peace and happiness; if one cultivates deviant views, one suffers from afflictions. He who cultivates good farmer attains self-mastery, and after he attains self-mastery people like to draw near him. He explains to them the causal condition of good karma, from which self-mastery is achieved. All sentient beings attain peace and happiness through the cultivation of good, not because they are born at a particular time and place. Good son, Ajatasatru and Devadatta fell into hell because of their bad karma, not because of time or place. Udraka Ramaputra will fall into hell because of his deviant views.

“Good son, aspiration is the foundation of all good dharmas. Because of aspiration, one attains perfect enlightenment and the fruit of liberation. [Because of aspiration，] one renounces home life, breaks fundamental bad karma and the karma leading to i062_C cyclic existence, takes precepts, draws near to the Buddhas, gives all to supplicants, definitely eradicates bad retribution, destroys great offenses, attains definite concentration, keeps away from the three obstructions, and skillfully practices the way that destroys afflictions. Because of aspiration, one takes refuge in the Three Treasures, and after taking the Three Refuges one can take pre­cepts. After taking precepts, one practices the stages of perceiving

and cultivating the way and surpasses the sravakas. Even one who takes refuge in the Buddha out of fear of lions, tigers, wolves, or other ferocious beasts can attain liberation; how much more so those who bring forth the aspiration to transcend the world! When Anathapindika taught the Three Refuges to his wife, his unborn son also received the Refuges, but the unborn son did not complete the taking of the Refuges. And why was this? Because one has to take refuge with one’s own words. Although it is not complete, one receives protection just the same.

“Good son, the heretics claim that all things are created by

Sarajevan and that ‘illusion will appear in the world hundreds

of kalpas in the future. The ‘illusion refers to the Buddha. If

isvaradeva can create a Buddha why is it then that the Buddha

is able to refute his teachings? And if Isvaradeva cannot create a

Buddha, how can it be said that he created all? The heretics also

claim that Mahabrahma, Mahesvara, and Visnu are one, but the

places they were born are different. [They claim that] Isvara is so

called because he is eternal, autonomous, and substantial. He is

/

also called Rudra and Siva. He has different names, and he has sought for liberation and gained liberation, but what the heretics claim is not true. And why is this not true? If Isvaradeva could create sentient beings and other forms of existence, he would create good and bad karma and their effects, and he would also create greed, hatred, and stupidity to bind sentient beings. Also, they claim that after sentient beings are liberated, they merge into his body; therefore liberation is impermanent. This is not true. And why is it not true? If it is impermanent, how can it be called liberation? For example, the son of a Brahman has a life span; there­fore he cannot be called Isvara. The three gods [Mahabrahma, Mahesvara, and \^snu] cannot be one. And why is this? It is because the Isana people are to be liberated by Visnu and Mahabrahma. Therefore they are not one. If liberation is impermanent, it is an illusion. The Buddha is not an illusion. If one clearly and correctly perceives the true self, this is called liberation. Also the heretics say that perceiving the particles of dust is called liberation. Also they say that perceiving the differences of nature and differences

of self is called liberation. This is not true. And why is it not true? If one cultivates the way and perceives the Four Noble Truths, one perceives nature and the self. He who takes the Three Refuges can truly see the Four Noble Truths. The Three Refuges are the foundations of immeasurably good dharmas all the way up to unsurpassed, perfect enlightenment. There are two kinds of bodhisattvas:⑴ lay and ⑵ ordained. It is not difficult for the ordained bodhisattva to take the Three Refuges purely, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Eight Precepts

Sujata said, ‘"World-honored One, what result does one get if one takes the Three Refuges and the eight precepts?”

“Good son, you should know that he who takes the Three Refuges attains inexhaustible blessings. Good son, there is a treasure of seven jewels called Pirigala in the kingdom of Kalinga. Even if all men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure.

“Good son, there is a treasure of seven jewels called Panraka in the kingdom of Videha. Even if all the men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure. Good son, there is a treasure of seven jewels called Sankha in the kingdom of Varanasi. Even if all the men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move all of it. One who sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure. Good son, there is a treasure of seven jewels called Elapatra in the kingdom of Gandhara. Even if all the men and women, young and old, of that kingdom moved the treasure with carts, elephants, horses, and mules for seven years, seven months, and seven days, they could not move it all. One who

sincerely takes the Three Refuges and the eight precepts gains merits superior to that treasure.

“Good son, one who takes the Three Refuges and eight pre­cepts three times from others [for one day and night] can be called a full updsaka of one day and night. At dawn, he loses [that status]. Therefore one should not take [the Three Refuges and the eight 1063b precepts] from a Buddha statue but from a person of purity. After taking the precepts, one is purified in adornment, contemplation, mindfulness, and retribution. This is called the Three Refuges and eight pure fasting precepts. Good son, taking the eight precepts and refuges with a pure heart eliminates the five deadly offenses and destroys all other offenses.

“Two people cannot take these precepts at the same time. And why is this so? If two people take the precepts at the same time, what happens if one keeps them while the other violates them? Because of the power of the precepts, one will not commit crimes in future lives; and if one does commit transgressions, still the precepts can never be lost. Suppose a man sends for or instructs another to kill someone, but the hired assassin does not show up; and before the murder is committed this man changes his mind and takes the precepts. Then when he is taking the precepts, the hired assassin comes and commits the murder. Although the kill­ing occurs after he has taken the precepts, he is not in violation of the precept against killing. Such is the power of the precepts.

“If people in high positions who have often ordered others to do evil wish to take the fasting precepts, they should first reveal and repent of their former wrongdoings. Then the precept-taking should be performed. If they take the fasting precepts without repentance, it cannot be called fasting. The person who wants to fast should specify where he wants to fast, and during the period of the fast he must not kill or commit any offenses. These are the eight precepts. He who takes them with a pure heart and adheres to them as specified will attain immeasurable rewards all the way up to unsurpassed bliss.

“To fast for one hundred years during Maitreya’s time is not as good as fasting for one day and night when I am in the world. And

why is this? During my time sentient beings are m the five turbidities (periods of decay of the present kalpa). Therefore I said to Mrgaramatr, ‘Good woman, if the sdla tree can take the eight precepts, it can attain mundane and heavenly bliss all the way up to unsurpassed less.， Good son, the eight precepts are the orna­ment that adorns unsurpassed enlightenment. These precepts are easy to keep, and they accrue immeasurable merits. Not to prac­tice what is easy to practice is being lax.

“Good son, there are two kinds of bodhisattvas:⑴ lay an ⑵ ordained. It is not difficult for the ordained bodhisattva to teach sentient beings to purify the eight precepts, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Five Precepts

1063c Sujata asked, World-honored One, what kind of person can take the Three Refuges and what kind cannot?”

“Good son, one who believes in the principle of cause and effect, the [Four Noble] Truths, and the attainment of the way can take the Three Refuges. He who has sincere and indestructible faith, draws near the Three Treasures, and accepts the teaching of beneficial friends can take the Three Refuges. The same is true of taking the updsaka precepts. Anyone who can contemplate the updsaka precepts [in the following ways can take the Three Refuges and the eight precepts and can avoid evil and unwholesome karma] • He perceives that the upasaka precepts accrue immeasurable merits and destroy innumerable bad dharmas and sufferings of sentient beings. It is difficult to be reborn as a human. Even if one is reborn as a human, it is difficult to have defect less sense organs. Even if one has defect less sense organs, it is difficult to arouse faith. Even if one has faith， it is difficult to have beneficial friends. Even if one has beneficial friends, it is difficult to attain self-mastery. Even if one attains self-mastery all dharmas being impermanent—if one creates bad karma now, one undergoes bad retribution in body and mind in present and future lives. Because of this, the unwholesome actions of the body, speech, and mind are the causes of one’s retribution. Even if the three unwholesome karmas did not result in bad retribution, one should not do evil in the present, for the three unwholesome karmas result in bad physical features in the present life and cause remorse at the time of death. Because of this, one should take the Three Refuges and the eight precepts so as to avoid all evil and unwholesome karma.

“The wise perceive that there are two kinds of precepts the worldly and the ultimate precepts. The precepts taken without having taken the Three Refuges first are called worldly precepts which are not firm; they are like a color that is not fixed with glue: Therefore one should take refuge in the Three Treasures before taking precepts, specifically the updsaka precepts or the eight precepts, whether they are taken for a lifetime or for a day and night. Worldly precepts cannot destroy previous unwholesome ^karma- ^ ^Three Refuges and [Buddhist] precepts can. Even if one commits many great offenses, the precepts are not lost. And why is this? It is because the power of the precepts is strong If two

toother and one has taken precepts and the other has not, the former offense is heavier and the letter's offense is lighter. And why is this? It is because he transgresses the Buddha^ teachings.

There are two kinds of transgressions: transgressions against a natural law [e.g., murder] and transgressions against a convent of transgressions in turn are subdivided into two categories: major and minor. Some people create great transgressions by light [actions], whereas others commit [actions]. For example, Angulimala took the worldly precepts, whereas Elapattra-naga took Buddhist precepts. Although Angulimala transgressed a natural law he did not commit a serious offense. Elapattra-naga transgressed a con­ventional law but committed a serious offense. So some people by great offenses, whereas some by serious [actions] create light offenses. Therefore it cannot be said that when the precepts are the same the retributions from violating them are the same. The worldly precepts are those against killing and stealing. The Buddhist precepts also include these but in contemplation, mindfulness, and retribution are also not purified. These are not ultimate precepts but just

worldly precepts. Consequently, one should take true [Buddhist] precepts.

On the Five Precepts

“Good son, if one person takes precepts in the future age when people will be eight feet tall and have a life span of eighty-four thousand years, and if another takes precepts in this present turbid world, the results they gain will be the same. And why is this? It is because the three roots of virtue are the same. It is said that precepts only apply to those whose lives can be taken (i.e., sentient beings). This is not true. And why is it not true? It is because precepts apply to both sentient and non sentient beings. Just as sentient beings and non sentient beings are immeasurable, so are the consequences of the precepts pertaining to them.

“Good son, among various kinds of giving, the giving of fear­lessness is foremost. Therefore I say that the five great kinds of giving are the five precepts that keep sentient beings away from the five kinds of fear. These five kinds of giving are easy to practice, for not only do they free one from obstructions but they do not cost anything; furthermore, they reward those who practice them with immeasurable blessings and virtues. Without practicing the five kinds of giving, one cannot attain the fruition of a stream-enterer all the way up to unsurpassed, complete enlightenment. Good son, you should know that he who takes the precepts is respected and protected by men and gods. He gains a good name, and although he might encounter evil, he is not annoyed. Sentient beings like to draw near and follow him. Although the son of the elder Anathapindika took precepts for the sake of eight thousand pieces of money, he attained immeasurably virtuous rewards. Good son, one even gains benefit from taking precepts for wealth. How much more so when one does so sincerely for liberation!

“Good son, there are five wholesome dharmas that surround the precepts and often make them increase like the water of the river Ganges. What are the five? They are: (1) kindness，(2) com­passion, (3) joy，(4) endurance, and (5) faith. He who can relinquish mistaken views and has a mind unclouded by doubts is replete with proper mindfulness, pure adornment, essential purity, and 1064b contemplation free from evil. Good son, he who avoids the five kinds of bad conduct can be said to have taken [the five] precepts, for he is free from all [physical, verbal, and mental] unwholesomeness. If

transcend samsara without the five precepts, it is not true.

wishes to cross over the sea of samsara should sincerely keep the five precepts. [If desire is severed ] four of the five precepts become precepts of nonaction in future ‘lives. However, it is difficult to accomplish, for it is difficult to sever dose Therefore one should be careful not to get caught up in lustful desire and become lax. When there are so many other serious offenses, some may ask why the Buddhas of the past did not make precepts concerning them but only the precept against the use of intoxicants. Good son, taking intoxicants can result in destroying our sense of shame and fear of the three evil realms. As four precepts. Therefore the

buddhas m the past set up the precept against taking [intoxicants]. Some people may ask that since the Buddha has spoken of the ill effects of drinking in excess, why did he not list it as the first of the five precepts? Such a question is incorrect. And why is this? The precept against taking intoxicants is called a conventional precept， not a natural precept. The Tathagata set up the natural precepts first and then the conventional ones.

“Good son, following the heretics, the Tathagata set three fast days during the bright period and the dark period of the =011. The heretics always offer sacrifice to the gods on these days Therefore the Tathagata also set three fasting days. Good son just as the window screen does not fall because of its rope, neither does the system of the three fasting days. Sentient beings who resolve to adhere to these fasting days will never fall into the three evil

giving, makes offerings to the Three Treasures, meditates, cultivates good deeds, reads sutras and makes offerings to one’s parents, one should first make this resolution, ‘If I do not exhort myself to practice, I will punish

his blessings and virtues day and like the water of the river Ganges. The five precepts have five kinds of fruition:⑴ the fruition of nonaction,⑵ the fruition cause and effect, fruition of action, and (5) the fruition of liberation. If one

takes and keeps the complete five precepts, you should know that one attains these five kinds of fruition.

“If an upasaka can often go to a monastery, draw near to the bhiksus, ask for instruction on the Dharma, listen carefully to it, receive and uphold it, remember and distinguish its meaning, and in turn teach it to others， then he will be benefitting himself and others. If an upasaka does not study in this way but slights bhiksus, finds fault with them, has no respect when listening to their preaching, honors and serves the heretics and acknowledges 1064c their virtues, or believes in the astrology of the sun, the moon, the five planets, and the various constellations, he is not firmly abid­ing in the Dharma. Although an upasaka does not commit the five kinds of wrongdoing, if he teaches others to do them, he is not abiding in the Dharma. If an upasaka takes things from others without permission, he is not abiding in the Dharma. If an upasaka charges some things for curing and then after curing the disease he sells the goods, he is not abiding in the Dharma. If an upasaka violates the law and takes the law into his own hands, he is not abiding in the Dharma. If an upasaka does not do evil himself, does not teach others to do it, and does not intend evil, he is abiding in the Dharma. If an upasaka commits offenses because of adven­titious afflictions and does not feel remorseful afterwards, he is not abiding in the Dharma. If an upasaka leads a bad life and does all bad things, he is not abiding in the Dharma. If an upasaka, though born as a human, does not behave according to the Dharma, he is not really a human. [If, however, he behaves in accordance with the following and contemplates its meaning, he is truly a human.]

He has faith and cultivates blessings, virtues, and proper mindful­ness. He contemplates that all dharmas are impermanent and non-self, and he is not attached to any dharmas. He sees all dharmas as bondage; for they are impermanent, suffering， empty, and without tranquility. It is hard to be reborn as a human.

Although one may be reborn as a human, it is hard to have defect less sense organs; and although one may have defect less sense organs, it is hard to have right views. Although one may                                ,

have right views, it is hard to have faith. Although one may have

faith， it is hard to encounter beneficial friends. Although one may meet beneficial friends, it is hard to hear the true Dharma. Although one may hear the true Dharma, it is hard to follow it. He who contemplates these is truly called a human.

If one perceives the impermanence of the realms from the desire realm to the realm where there is neither thinking nor no thinking, one will not seek to be born in the three evil realms all the way up to the realm where there is neither thinking nor no thinking. After this contemplation, one will perceive the three kinds of impermanence. To change the impermanent body into a lasting body, one should pay respect, make offerings, greet, bid farewell, and present gifts to the virtuous and serve them per­sonally. This is how one changes the impermanent body into a lasting body. To change impermanent wealth into lasting wealth, one should give away one’s own food to the sick and to travelers and make offerings to sramanas, Brahmans, the poor, the desti­tute, and so forth. This is how one changes impermanent wealth into lasting wealth. To change the impermanent life into a lasting life, one should cultivate kindness, compassion, joy, equanimity, and the six kinds of mindfulness. One should also realize the Four Noble Truths and perceive birth, old age, sickness, and death. One should also believe in retribution from good and bad karma and realize that one must eventually be separated from loved ones. One should also realize that all sentient beings are not free, that the power of samsara is enormous before the realization of the holy 1065a path, and that all worldly pleasure is always mixed with suffering. Although one may enjoy [worldly pleasures], one should not be attached to them, as the moon in winter warms itself up with heat. Although one might enjoy [pleasure], one never does evil. One cultivates endurance and giving in order to benefit sentient beings and deeply contemplates that the nature of suffering and the nature of happiness are the same. Whatever one says, one does so gently. One skillfully teaches sentient beings to abide in the Dharma and avoids bad friends. And one’s mind is never lax. One does not take intoxicants, gamble, or hunt animals. This is how one changes the impermanent life into a lasting life.

“Good son, a person who, being a human being, has great wealth and self-mastery should make offerings to his parents, teachers, monks, elders, and Dharma-practitioners; he should also provide whatever travelers need when they are sick. He speaks gently and has a sense of humility. He neither believes in nor one-sidedly respects only one virtuous person. When seeing those who are virtuous in a sagely way, who keep the precepts, and who have heard the Dharma, he makes offerings to them with lodging, food, bedding, clothes, and medicine. He believes that there are virtuous ones in the Sangha who cultivate the way, attain the fruition of a stream-enterer all the way up to the fruition of an arhat, and cultivate the thunderbolt samadhi and the lightning samadhi. After contemplating in this way, he gives equally and attains immeas­urable blessings. Therefore in the Mrgaraputra-sutra, I told Mrgaramatr that the blessings derived from making offerings to the Buddha and the five hundred arhats were not as much as the blessings gained from making offerings to the Sangha. Even to make offerings to a seemingly vicious bhiksu results in immeasur­able blessings. And why is this? Although this bhiksu may be bad, does not keep precepts, has no learning, or does not cultivate wholesome dharmas, he teaches that there are causes and effects leading to the three kinds of enlightenment; he does not slander the Treasures of the Buddha, the Dharma, or the Sangha but upholds the unsurpassed banner of the Tathagata’s Dharma and has the correct view without mistake.

“To make offerings to the Sangha is to make offerings to the two Treasures of the Buddha and the Dharma. To contemplate the subtle merits of the Buddha-Dharma is to make offerings com­pletely to the Three Treasures. He who does not seek reward from giving is making offerings to supreme enlightenment, perfecting the practice of giving, and cultivating the way of enlightenment. He is able to gain immeasurable merit in the future and to benefit himself and others. He can cultivate kindness and compassion by forsaking his own happiness in order to eradicate the suffering of others. He is neither worried nor regretful that he has not yet attained enlightenment. Although he hears that it is hard and

takes a long time to become enlightened, he does not backslide. Although he suffers for immeasurable lives for the sake of sentient beings, he does not become weary. Taking delight in the practice of the Dharma, he does not seek worldly pleasure but likes to stay in quiet places and to leave the home life to practice the way. Even if he cannot leave the home life and remains a householder, as a person seeking liberation he does not do evil. He can attain three kinds of precepts: the precept of precepts, the precept of medita­tion, and the precept of no defilement.

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)    ordained. It is not difficult for the ordained bodhisattva to practice according to the Dharma, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Perfection of Precepts

Sujata said, “World-honored One, how does a bodhisattva who aspires for enlightenment fortify his mind?”

“Good son, the bodhisattva fortifies his mind through four means: (1) when suffering, he never forsakes the proper practices;

(2)  attaining great self-mastery, he always cultivates endurance;

(3)  even if he is poor, he always gives joyfully; and (4) in the prime of his life, he happily leaves the home life. If a bodhisattva perfects these four dharmas, he is aspiring for enlightenment and his mind is fortified. After the bodhisattva perfects these four dharmas, he realizes that the foundation of the way of enlightenment is a precept called the initial ground, the guiding ground, the even ground, the equal ground, the ground of kindness, the ground of compassion, the trace of the Buddha, the root of all virtues, and the field of blessings. Therefore the wise never violate the precepts but adhere to them fervently. Furthermore, they understand that there are two rewards for [keeping] precepts: (1) the bliss of heaven and (2) the bliss of enlightenment. The wise should seek the bliss of enlightenment, not the bliss of heaven.

“After taking precepts, if one violates them in action or thought, is lazy, sleeps too much, contemplates incorrectly, engages in an inappropriate livelihood, or makes bad vows, one is staining the precepts. After taking precepts, if one feels regretful, seeks mun­dane and heavenly pleasures, is lax, or is without compassion, one is staining the precepts. If, out of fear of poverty, of losing wealth, or of becoming a servant, after taking the precepts one is driven to doubt them in order to save one’s body and life, to gain benefit， or to satisfy desire, one is staining the precepts.

“Good son, [if a person acts in the following ways, he purifies the precepts:] he does not like to stay long in samsara, sees its faults, perceives no difference between the pleasures of men and gods and the suffering of the Avicii hell, extends compassion for sentient beings, and holds correct thoughts. He keeps the precepts without laxity for the sake of benefitting innumerable sentient beings, perfects the supreme way of enlightenment, and practices in accordance with the Dharma. He can look into his physical, verbal, and mental actions done in the past， present, and future; and he is aware of the extent of the things that he has done. He concentrates on whatever he is doing and does not become lax.

After he has done it, he does not become lax. Even if he is not aware beforehand that he commits offenses, he feels responsible for the offense. Any loss of mindfulness, temporary arising of afflictions, or even becoming a little lax is a transgression of the precepts. He always considers even small offenses as serious and feels remorse, shame, fear, and sorrow as a result of committing them. He then repents sincerely and as a result of repenting feels joyful and determines that he will not violate the precepts again. This is the correct way to purify the precepts.

“Good son, a wise person, after taking precepts, should not do evil for three reasons: (1) for the reason of oneself, (2) for the reason of others, and (3) for the reason of the Dharma. What does Tor the reason of oneself’ mean? It means that one recognizes what is unwholesome and understands that one receives retribution from creating bad karma and reward from good karma, and that the bad karma is not annihilated, for it definitely results in bad retribution. And the good karma is not annihilated, for it definitely results in good reward. If these two kinds of karma are not annihilated, how can one deceive oneself? Hence after taking the precepts, one should not violate the precepts but adhere to them fervently. This is what is meant by Tor the reason of oneself.， What does ‘for the reason of others’ mean? A wise person knows that some people in the world have obtained pure divine ears and eyes and the power to read the minds of others, so that if he does evil, they will hear and know it. And if they know, how can he

shamelessly do evil? Furthermore, [he should be] aware that gods have immeasurable blessings, supernatural power to appear in any place, divine ears and eyes, and the power of reading the minds of others so that they can hear and see from afar. Even though the gods are near people, people cannot see them. So if he does evil, the gods will certainly know. And if they clearly see him [do evil], how can he shamelessly commit offenses? This is what is

meant by ‘for the reason of others.’

“What does ‘for the reason of the Dharma， mean? A wise person sees that the Dharma of the Tathagata is pure and undefiled, results in present benefits, causes tranquility, transports people to the other shore, and liberates them regardless of time. For the reason of the Dharma, [he reflects:] ‘I should take precepts. If I cannot first take the minor precepts, how can I take the major ones? Breaking the minor precepts increases suffering m the five cycles of existence, whereas sincerely keeping them increases unsurpassed bliss. I never received the precepts from the immeas­urable Buddhas in the past so that I never realized liberation when I underwent transmigration. Now that I have taken the precepts, I shall definitely encounter Buddhas as numerous as the sands of the Ganges in the future. Upon making such a deep contemplation, I arouse great compassion and sincerely take pre­cepts; and after taking the precepts, I should continue on the path of the unsurpassed, complete enlightenment so as to benefit

innumerable sentient beings.

“Good son, whether a person is lay or ordained; whether he takes the Three Refuges, the eight precepts, or the five precepts; whether the precepts are perfected or not; whether [they are observed] for one day, one night, one hour, one instant of thought, or one lifetime, if he sincerely keeps the precepts, he obtains great blessings and virtue. Good son, after taking precepts, if he culti­vates the three good karmas, hears much of the Dharma, practices giving, meditation, and wholesomeness, and makes offerings to the Three Treasures, he is adorning enlightenment. After taking the precepts, if he reads the twelve divisions of the Buddhist scriptures, he becomes the storehouse of the unsurpassed great

Dharma. If he diligently and vigorously endeavors to adhere to the precepts, the precepts are perfected and are called precepts of nonaction. This is so even if he does not take them again in a future life.

“Good son, there are imperfect precepts, there are perfections other than precepts, there are perfected precepts, and there are practices that are neither perfected nor precepts. The unperfected precepts refer to those practiced by the sravakas and pratyeka­buddhas. The perfections other than that of precepts are the perfection of giving [and the others]. The following example demon­strates the practice of the perfected precepts. Godanlya, a bodhi­sattva in a previous life, did not stir when worms, beasts, and ants devoured his body; neither did he harbor any resentment toward them. A second example is that of a sage (rsi) who also was a reborn bodhisattva. He did not move for twelve years for the sake of sentient beings, lest he should disturb the sparrows sitting on his head. A practice that is neither perfected nor of the precepts is part of another practice such as the worldly practice of giving.

“Good son, when a bodhisattva mahdsattva abides in the per­fection of precepts, who can tell what suffering he undergoes for the sake of sentient beings? After taking some minor precepts, if a man is satisfied and has little desire [to take more precepts]，and lacks compassion for suffering sentient beings, he cannot perfect the practice of the precepts. If he can practice endurance, medita­tion, wisdom, and vigor and take delight in hearing much [of the Dharma], he can increase the perfection of precepts and can adorn and realize the fruition of enlightenment. Because such precepts are full of immeasurable good, immeasurable rewards, and immeas­urable disciplines, they adorn enlightenment. Good son, after the bodhisattva mahdsattva takes precepts, he neither speaks evil nor likes to hear it. Likewise, he does not like to speak about or hear of worldly affairs. He never becomes caught up in bad contem­plations, nor does he stay close to bad friends. Therefore, these are called the serene and pure precepts.

“If a bodhisattva sees precept-transgressors, he does not feel disgusted with them. Instead, he adopts various skillful means to

discipline them. And if they cannot be disciplined, he feels compas­sionate toward them. He never breaks or forsakes the Precept his own body and life. After he takes food, he has thoughts o shame and non-laxity; for it is to keep have at he takes = as if to cure a bad sore. If he goes into a city, it is like going into a forest with a sword. He regulates his sense organs summons _pr0per mindfulness, considers what is appropriate and inappro­priate action, and does not become lax. [He reflects:] People create

both blessings and offenses because of me. Therefore I should not be delighted when receiving great offerings nor be hateful why the misfortune of suffering occurs. When I receive a small offing I should reflect that this is because I have only a little practice of faith, of the precepts, of giving, of hearing the Dharma, and practicing wisdom. Knowing this， I should not become annoyed. I accept offerings for two reasons:⑴ to micro her, blessings and (2) to increase my own wholesomeness. Therefore "Lid not become annoyed with small or bad things. If I have to wait for a long time or even if I am reproached before recent offering, I should blame myself [and reflect that] it is not the； but due to my own past offenses. Therefore I should not become annoyed. If after taking precepts, I create offenses against I Should say to myself that this is not in accord with he why is this? It is because the twelve divisions of the

Buddhist scriptures do not teach that wrongdoing enlightenment. Consequently, I undergo various rebuttons. one can make reflections like this, one can achieve the perfection if a person can reflate his sense organs in the four

actions of his body (i.e., walking, standing, sitting and  down), then he does not commit offenses, can endure suffering,

On Karma

Sujata said, “World-honored One, before all the Buddhas and Tathagatas appear in the world, what does the bodhisattva mahasattva take as his precepts?”

“Good son, before a Buddha appears in the world, there are no Three Refuges. There are only the ten virtues, which the wise cultivate to seek the way of enlightenment. Only the Buddhas can expound the ten virtues. The Buddhas of the past have expounded and transmitted them down to today. [The Dharma of the ten virtues] has never been lost, and the wise accept and protect it. Good son, sentient beings in the past did not draw near to or seek instruction from the Buddhas; consequently, they are unable to accept or practice in accordance with the ten virtues. Good son, all sentient beings have random thoughts. Because of their random thoughts they have various afflictions， and because of various afflictions they create various karmas. Because of the causal conditions of mixed karma, they undergo various cyclic existences, and from the various existences they take different forms of life.

“Good son, sentient beings take different forms of life and see miscellaneous things. Seeing miscellaneous things, they give rise to bad thoughts, which are called ignorance. From the seeking mind, ignorance arises; this is called craving. Action done as a result of craving is called karma. Because of karma, one undergoes retribution. The wise realize that bondage is caused by internal afflictions and external causal conditions. The cultivation of the ten virtues can undo the bondage. Therefore just after the Tagmata attained unsurpassed， complete enlightenment, he expounded the doctrine of the ten virtues. Because of the ten virtues，[one can see

the differences between] good behavior and bad behavior in the world， good existence and bad existence up to liberation. Hence sentient beings should sincerely discern and comprehend the way of the ten virtues.

“It is because of the practice of the ten virtues by sentient beings that the palace of the asuras, the great earth, the mountains， the abodes of hungry ghosts, the animals, the hell beings and the Four Heavenly Kings up to the Paranirmita-vasavartin—Ported by the wind, the clouds, and the great waters. It is because of the practice of the ten virtues that the Wheel- turning kings (cakravartins) possess the four wheels of gold, silver, copper， and iron and that seven groups of Buddhists take precepts and seek enlightenment. It is also because of the ten virtues that internal property and lives of sentient beings increase or decrease. Therefore, the wise should cultivate the ten virtues completely. Just as in youth, in the prime of _one’_s life and m old age, and m the seasons of spring, summer, autumn，’ and winter， people have different kinds of afflictions, so the afflictions arising during the small, medium, and great kalpas are all different. When sentient beings initially practice the ten virtues, they bottom immeasurable lives, form, smell, and taste, but because of greed, hatred, and stupidity they are all lost. Because of the ten nonvirtual, the seasons the yearly cycles, the stars, the sun, the moon， and the four elements change. If a person realizes [the effect of practicing the ten virtues], you should know that he can attain liberation. Because of suffering, sentient beings bring forth faith. With faith, they can distinguish good from evil. And after knowing good and evil, they cultivate the ten virtues. They are called the ten paths, because they comprise ten categories.

“With regard to [the actions of] the body, there are three [non virtuous] actions: killing, stealing, and adultery. With regard to [the actions of] speech, there are four: coarse language, lying, deceptive language, and meaningless language. With regard to [the actions of] the mind, there are three non virtuous actions: jealousy, anger, and deviance. These ten actions are the root of all offenses of sentient beings. Just as there are different

kinds of sentient beings, different realms, existences, lives, forms, destinies, and names, so there are immeasurable [ actions] other than the ten mentioned. Among the ten, three can be called karma but not the way, and the seven physical and verbal actions can be called karma and the way, making ten in all. Irrespective of whether the ten karmas are created by oneself, by others, or by both, they will result in good or bad retribution. They are the causes of the good and evil of sentient beings. Therefore the wise should not even think [of doing actions]，let alone actually do them.

“By not keeping one’s karmic afflictions and defilements in check, one creates the ten actions. In contrast, if one destroys afflictive defilements， one keeps afflictive defilements under control and in so doing practices the ten virtues. If a person at the beginning employs skillful means [to prevent wrongdoing] or unintentionally does something wrong, this is not an offense. The wise should diligently cultivate the ten virtues as well as the Four Noble Truths. The action done with bad intentions is con­sidered. Without bad intentions, it is not regarded as offensive. Therefore the wise should practice the ten virtues. When sentient beings practice the ten virtues, they increase their life span and internal and external wealth. Afflictions cause the ten actions to increase. Without the cause of afflictions, the ten virtues increase.

“Good son, there are three aspects to each of the ten karmas: (1) root, (2) means, and (3) completion. If a person takes something as someone or a living being and kills it with doubt, whether he carries out the killing personally or orders others to do it， this action is called the root [of killing]. To sharpen the knife, apply poison， or attach a rope that is used to kill is called the means [of killing]. The completion [of the action of killing] means that after having killed [an animal]，one holds or weighs it, eats it alone or with others, gives it away casually or gladly, eats it without shame or regret, praises oneself, or becomes very arrogant.

“If things belong to others and one knows this, then, if one steals, instructs another to steal, or steals with a suspicious mind，

this is the root of stealing. Breaking down walls, using a ladder to break into another’s house, or looking [for valuables], even if one’s hands only touch them, is called the means of stealing. To hide stolen things, to give them away， to sell them, to enjoy them shamelessly and without regret, to praise oneself for having stolen them， or to become arrogant is called the completion of the act of stealing.

“To be fully aware that a woman is committed to another man and yet to have sexual contact with her with a vicious mind is called the root of adultery. To send someone [for her], to go to her personally, to send mail to her, to touch her, or to make sexual remarks, these are all the means [of committing adultery] ■ If after consummating the act one gives her jewelry, shamelessly and unregretfully enjoys meals with her, praises oneself, or becomes very arrogant, this is the completion [of adultery].

If in front of others one hides one’s original characteristics and tells lies, whether it is during the three periods or the two periods [of the day], this is called the root [of lying]. If one makes light of one’s faults, says untruths， or lets secrets be known to others, this is called the means [of telling a lie]. If one gains profit as the result of a lie, joyfully shares it with others, has no filings of shame or regret, praises oneself [for lying], or becomes very arrogant, this is called the completion [of the act of lying] ■ Among the actions of telling lies, [the actions of] deceptive language, which destroys harmony, is called the root. If one speaks of others’ faults and wrongdoings and claims that harmony is definitely impossible and disharmony is good， this is called the means [of deceptive language]. After harmony is destroyed, if one accepts reward [for it], shares it with others, enjoys the reward shamelessly or without regret, praises oneself, or becomes very arrogant, this is called the completion [of the act] • If one turns red [from anger] and viciously scolds others, this is called the root [of coarse speech]. If one exaggerates the offenses of others that one hears of or spreads word of them wherever one goes, this is called the means [of coarse speech]. If one gains profit as a result of scolding others, joyfully shares it with others, feels no shame or

regret, praises oneself [for scolding others], or becomes very arro­gant, this is called the completion [of using coarse language]. If one engages in sexual talk or improper conversation, this is called the root [of meaningless speech]. To praise others with meaningless words or to act completely in accord with others， wishes is called the means. If one gains profit from teaching others meaningless speech, accepts rewards for it, joyfully shares it, has no feelings of shame or regret, praises oneself for doing it, or becomes greatly arrogant, this is called the completion [of idle speech].

^ulf one becomes greedy for others wealth, this is called the root [of greed] • The arising of afflictive thoughts is called the means. If one receives wealth from greed, joyfully shares it, boasts about it, has no feelings of shame or regret, praises oneself, or becomes very arrogant, this is called the completion [of being greedy]. If one scolds or beats others， this is called the root [of anger]. To use sticks or stones to beat others for their faults is called the means. After beating others, if one feels happy, receives a reward for it, joyfully shares or enjoys it, has no feelings of shame or regret, praises oneself for it, or becomes arrogant, this is called the completion [of being angry]. To refute the doctrine of karma, cause and effect, or the Noble Truths, or to slander the sages, is the root of ignorance. To recite, read, copy, believe in, accept, or praise the scriptures of the heretics is called the means. After accepting [the heretics’ teachings], if one explains or preaches them to others to increase their deviant views, or if one gains profit by spreading the heretics’ teachings, joyfully shares or enjoys them, has no feelings of shame or regret, praises oneself, or becomes very arrogant, this is called the completion [ofbeing ignorant].

“With regard to the ten karmas, one may create two karmas of telling lies and using deceptive language at the same time; or the three karmas of telling lies, using deceptive language, and coarse speech at the same time; or the other three karmas of deviant views, coarse speech, or telling lies at the same time. Engaging in these unwholesome verbal karmas is idle talk, which constitutes the fourth [unwholesome verbal karma]. The karmas of hatred and covetousness [regarding the same object] cannot coexist at the

same time, whereas the other eight karmas can. What does ⁴at the same time， mean? For example, motivated by the six organs, one does two things. One is committing adultery with another's wife. The other is declaring [that it causes] no karmic result. As soon as one carries out the action, one creates the karma. The ten unwholesome karmas are either mental or physical acts, forms of action or forms of nonaction. If they are not committed by some means or if they are not completed, they are mental and not physical acts. If they are carried out by some means completely, they are both mental and physical. Some offenses of the ten karmas are more serious, and some are less serious. Killing one’s own parents or apratyekabuddha, stealing things belonging to the Three Treasures, committing sexual misconduct with one’s parent or a bhiksuni, and slandering and harming the Sangha are the serious offenses.

“Good son, the ten karmas arise from three [factors]: greed, anger, and stupidity. To commit murder for material gain is [an action of] greed. To murder a foe is [an action of] anger. To kill one’s parents is [an action of] stupidity. The same is true with regards to the act of stealing others^> wealth. To rob others for oneself, one’s wife, or one’s relatives is [an action of] greed. To steal things belonging to a foe is [an action of] anger. To harm one’s sub­ordinates is [an action of] stupidity. The same can be applied to the act of sexual misconduct. To commit adultery for one’s own lust is 1068a [an action of] greed. To violate a foe’s wife is [an action of] anger, and to commit sexual misconduct with one’s mother is [an action of] stupidity.

“There are three kinds of lying. To lie in order to gain benefit for one’s enjoyment is [an action of] greed. To lie to discredit one’s foe is [an action of] anger. To lie for fear of death is [an action of] stupidity. There are three kinds of double-tongue. To use double-tongue to gain benefit is an action from greed, to speak of a foe， s faults is [an action of] anger, and to break the harmony of the heretics is [an action of] stupidity. There are three kinds of coarse speech. To scold women or children is [an action of] greed. To speak of a foe’s faults deliberately is [an action of] anger, and to speak of

the faults of previous generations is [an action ofl stupidity. There are three kinds of meaningless speech. To make resounding and noisy meaningless speech in order to have fun is [an action of greed, to outdo others is [an action of anger, and to increase deviant views is [an action of stupidity. Jealousy arises from greed, anger arises from hatred, and deviant views arise from

stupidity.

“^With the cultivation of the ten virtues, one will attain three liberations from each virtue, whereas with the ten improbity’s, one will definitely fall into the hells or become a hungry ghost or an animal. The other retributions include having a short life as a man, being poor, having an unchaste wife, not being believed, having no close allies, being often slandered, not listening to good advice, and suffering from the intangible deterioration of the four external elements: strong winds and heavy rains ruining and destroying things; the ground being uneven and unable to produce the seven kinds of jewels yet full of rocks and sand and thorns; the seasons and weather changing drastically and unpredictably; and f_ruits being few and tasteless. One has to practice the ten virtues sincerely in order to eradicate such retributions.

“The ten virtues are present in the three continents. They can be taken either as Buddhist precepts or not. The beings m the northern continent, Uttara kuru, have only four kinds of whole­someness; the beings in the hells have five kinds of wholesome­ness. Hungry ghosts, animals, and gods have ten, which are not taken as Buddhist precepts. The beings in the six heavens of the desire realm do not need any means [to complete a karmic act] but only the fundamental root and the completion [of the karma]. Karma is accomplished in one thought. If the killer and the killed both die, the fundamental karmic result cannot be established. If the preparation [to kill] is completed but not the act of killing, [the killer] only carries out the means of killing but does not commit the fundamental [offense of killing]. After making the prepara­tions and completing the act of killing, one commits the funda­mental offense of killing. After the act of killing, no matter whether the act is completed or not, one commits the offense. If the killer

dies after giving rise to the thought [of killing] and the intended victim dies afterwards, the killer does not commit the fundamental offense of killing. If one sends someone else to kill, the latter commits the offense of killing with action while the former com- 1068b mits the offense of killing without action. Having incited [others to kill] with coarse speech, the instigator commits both the offenses of killing and killing without action. After killing, even if the killer becomes benevolent or neutral [neither happy nor sad], he com­mits both the offenses of killing and killing without action.

Someone may say that since the past has already passed, the future has not arrived yet, and the present does not stand still, how can there be killing? One thought of killing does not destroy even a dust mote. If one thought of killing is not possible, neither are many thoughts of killing. Consequently, how can killing be possible? Such an argument is incorrect. And why is it incorrect? Although at present no thought of killing arises, it does not neces­sarily prevent [the thought of killing from] arising in the future. Therefore, there exists the fact of killing. Accordingly, one cannot deny killing in other places just because there is no killing in one place. There are cases in which one can lose one’s life by being stung on the hand yet survive when one’s legs are cut off. This is not true of the head, for by either being stung on the head or having it cut off one will certainly die. Anyone who commits such an act commits a great offense. This is called karma. The three [mental] karmas involve oneself, and the seven [physical and verbal] karmas involve oneself and others. If there is no action， there is also no nonaction. Some may say that the three karmas of the body involve aspects of both action and nonaction but not the karma of speech. This is not true. And why is it not true? If the karma of speech did not involve aspects of both action and non­action, instigating someone to kill would not constitute an offense. Therefore the karma of speech should involve aspects of both action and nonaction. The karma of mind is not like this. And why is this? For sages do not commit offenses. Why are they called the [karmas of] action and nonaction? One who creates such karma falls into the three evil realms. Even if one is born as a human being, one’s life span is short and one’s six organs constantly undergo suffering. The auxiliary retribution [from different karma] is similar, whereas the primary retribution may be similar or different. The primary retribution takes place in the Equally Reviving (Saipjiva) hell and the Black Rope (KSlasutra) hell, whereas the auxiliary retribution takes place in the three evil realms of hungry ghosts, animals, and humans. If one makes preparations to kill one man, but after the preparations two men are killed, you should know that it is only against the intended victim that one commits an off ense of killing with action or nonaction.

“Someone may say that the aggregate of form is neutral [neither good nor bad] and so is life，and, as such, how can there be the offense of killing? Such an argument is not true. And why is it not true? Body and life are vehicles for good and bad minds. To destroy the vehicle is to destroy future good or bad minds and therefore is an offense. If the king’s officials praise the kin^s order to kill, the king and the officials commit the same offense. The same is true of hunting. One commits the offense of killing even when killing with a knife a person who is breathing his last breath. But if the person was dead before the action of killing, the offense of killing is not committed. If one plans to beat another but accidentally kills him, the offense of killing is not committed. If one causes death to an embryo by giving poisonous medicine to a pregnant woman, one 1068c commits the offense of killing with and without action. One who commits suicide does not commit the offense of killing. And why is this so? For the killing does not involve the thought of killing other people or of getting angry with others, and it is not out of the causes and conditions of one’s own and others.

“Someone may say that one commits an offense of killing whether one’s mind is good, bad, or neutral, just as anyone who is burnt by fire or takes poisons will certainly die even if the mind is good, bad, or neutral. Such an argument is not true. And why is it not? Just as some people in the world do not die even if they are burnt by fire or take poison, so one who kills without a vicious mind does not commit the crime. Some doctors may argue that Vasu, who killed men by putting spells on them and slew sheep as

sacrifices to the gods, did not commit the offense of killing. This is not true. And why is it not? It is because he takes life out of stupidity. If upon seeing someone killed one feels happy，you should know that one commits the offense of the completion [of killing]. The same is true if one feels happy on seeing someone kill and rewards the killer with money. If one instigates someone to kill and the killer tortures the victim before the killing, then the instigator commits the offense of killing with action and the killer commits both the offenses of killing with and without action.

“If one robs others with a vicious mind, one commits the offense of stealing with and without action. If a _man steals repeatedly and appropriates things that are entrusted to him, or cheats during business transactions, he also commits the offense of stealing. Even though one does not steal oneself, is not greedy, and does not appropriate [others， wealth] but instigates others to steal, one commits the offense of stealing with and without action. If a person wishes to steal gold but gets silver [by mistake] and after finding out the mistake returns the silver, he does not commit the offense of stealing. Supposing after stealing some gold, a person thinks of impermanence and has regrets. He wants to return the gold to its owner but has fears [of being caught]. By applying some skillful means, he finally returns the stolen gold. Even though the gold had been removed, he does not commit the offense of stealing.

“Suppose at first a servant has the thought of sharing his belongings with his master, but later the servant becomes greedy and steals his master’s things. After having stolen, he has doubts [about his own action] and escapes. Later he again thinks of sharing the things. Although the things were removed, he does not commit the offense of stealing. Suppose a traveler is robbed on a ‘road. After he reaches a village, the head of the village says to him,

‘I will repay you for what you have lost [on the road] .，If the traveler asks for more than he lost, he commits the offense of stealing. Suppose a person has the thought of giving someone two robes. If the receiver needs only one robe but keeps the other robe anyway, he commits the offense of stealing. Suppose someone plans to make offerings of lodging, furniture, medicine, and other necessities to a

bhiksu, but before he makes the offerings, he hears of another virtuous bhiksu coming from afar. If he transfers these offerings [to the latter monk]，he commits the offense of stealing. If someone steals a possession of a dead bhiksu, by whom is he convicted? If an assembly for monastic duty (karma) is held, the attending 1069a monks decide the sentence; otherwise, the sentence is given by monks from various places. In the case [of a thief who is] dying, the sentence is decided by [the men in] the place where he stays. One who steals things belonging to the temple is judged and convicted by the stupa-keeper. One does not commit the offense of stealing if one finds such things as grains, fruit, clothes, or other necessities afloat in flood waters.

“If at an improper time or place one has sexual contact with women other [than one’s wife], one commits the offense of sexual misconduct. This offense exists only in the three continents but not in the Uttarakuru continent. If a monk has sexual intercourse with an animal, another monk, a prisoner, a fugitive, or his teacher’s wife, he commits the offense of sexual misconduct. For the monk who is not related [to any Sangha], by whom is he convicted? It is by the ruler of the country to which he is connected that he is convicted. If at a time of difficulty, war, tyranny, or fear, one has one’s wife renounce the home life and later maintains a sexual relationship with her, one commits the offense of sexual mis­conduct. If the contact involves the three organs, the offense of sexual misconduct is committed. If on the roadside or at a place beside a stupa, temple, or a place where people gather, one engages in impure conduct either by oneself or with another, one commits the offense of sexual misconduct. Whether one is protected by one’s parents, one’s brothers, or a king, whether one has set a date, whether one promises, or whether one is paid or invited, if one engages in impure conduct beside statues or dead bodies, one commits the offense of sexual misconduct. If one [has sexual intercourse with one’s wife but] thinks her another, or thinks another’s wife is one’s own, one commits the offense of sexual misconduct. There are light and heavy offenses of sexual mis­conduct. That which is associated with serious afflictions is a

heavy offense, whereas that which is associated with trivial afflic­tions is a light offense.

“Either with or without doubt, if a man says things differently from what he sees, hears, or knows, no matter if he has asked about it or not, he tells a lie. If he says something that he does not see, hear, or know, this is also a lie, for he is not telling the whole truth. To say something without intending to dissemble is not telling a lie. To say something perverting or to speak loudly and unclearly so as to cause misunderstanding is telling a lie. If one uses deceptive or coarse language, whether it hurts others or not, one commits the same offense. The same is true of engaging in idle talk. These seven are pertinent both to karmic acts and to the way, whereas the other three are pertinent to karmic acts but not to the way. And why is this not true? It is because they do not work by themselves and can harm oneself and others and thus cause grave offenses.

“It is said that all particles exist momentarily and become extinct every instant. After they become extinct, they do not exist. If they do not exist, there is no action, let alone nonaction. Such a viewpoint is not correct. And why is it not? With regard to worldly 1069b dharmas if there is a cause, there is an effect, and if there is no cause, there is no effect, just as when one faces a water mirror there is a reflection. Apart from the face, there is no reflection. The same is true of one’s actions. Actions are produced by the body, and nonaction is produced by action. When we face a water mirror there is a reflection. It is the same， for example, as when a man arouses a vicious thought; then vicious appearances will be mani­fested. And when a man arouses a virtuous thought, wholesome appearances will be manifested. The same is true with action and nonaction. It is due to good karma that magnificent appearances are manifested. It is due to bad karma that vicious appearances are manifested. This is true in the case of both action and non­action. If you maintain that due to momentary existence and extinction, there is neither action nor nonaction, you are mistaken. Like the analogies of the lamp and the river mentioned previously, although [all dharmas] become extinct every instant, action and

nonaction can be established through the principle of the two truths. Although particles are not perpetual, the dharmas within the domain of conventional truth cannot be denied. Just as par­ticles exist sequentially, so do parents and arhats. Anyone who kills them commits immeasurable offenses. Although parents and arhats are no different from other people in terms of the [five] aggregates, the [twelve] entrances, and the [eighteen] realms of the senses, yet because they are representing the field of blessings for repaying kindness, killing them results in a grave transgression.

“No one can say two words exactly at the same time; however, if they are not said together, no sense can be made out of them. Likewise, although words become extinct every instant, lies can be established through conventional truth. As with shooting an arrow, although the action [of shooting] becomes extinct every instant, it is because of the power of the atom’s physical action that the arrow reaches its target. The same is true of action and nonaction. Again, as it is with enjoying dancing by oneself. Although the act [of dancing] becomes extinct every instant, it is because of the power of the atom's physical action that one can dance. The same is true of action and nonaction. As with turning a fire-wheel, although the act [of turning] becomes extinct every instant, because of the power of the atom’s physical action, the fire

forms a circle.

“The initial aspiration, expedient thought, the thought at the time of action, and the thought at the time of speaking are dif­ferent from one another, yet through the combination of various conditions, action can be established. The causes and conditions of action arise from nonaction. For example, when ones mind changes, so does one’s manner. Because it is indestructible, it is called nonaction. After nonaction 6m6rg6S from action, whether the mind is wholesome, unwholesome, or neutral, the karma it creates never disappears. This is called nonaction. If one’s body does wholesome actions but the mouth does unwholesome actions, one receives mixed retribution. The wholesome physical karma is of action and nonaction, while the unwholesome verbal karma is of action but not of nonaction. You should be aware that such a
person will receive good, not bad, retributions. Therefore a sutra says that the seven kinds of karma are of both action and non­action. If a person is seriously ill, he needs the combination of various medicines to cure his illness. Lacking even one kind of medicine, he cannot be cured. Why is this? It is because his illness is serious. The same is true of all sentient beings. They are full of evils and need various precepts to counteract them. Lacking even one precept, they cannot do it.

“Good son, there are two kinds of sentient beings who commit offenses: namely, (1) those who observe incorrect precepts and

(2)        those who have not taken precepts. Those who take incorrect precepts often commit the sin of killing when they kill only one sheep or even when they do not kill. And why is this? It is because they have made the vow to keep incorrect precepts. If those who have not taken precepts kill thousands of sheep, they commit the sin of killing at the time when they are killing but not when they are not killing. And why is this? It is because they have not made the vow. Hence it is the mind that is the root of all wholesome and unwholesome dharmas.

“There are two kinds of transgressions made by bhiksus: (1) transgressions through the body and (2) transgressions made through speech but not through the mind. If the time and the conditions are not complete, one does not attain the precepts. For example, in order to bore wood to make fire, there should be the combination of a drill, the action of boring, and the dry wood. Then you get fire. No fire can be made if any one of these [conditions] is missing. The same is true in attaining precepts. It all depends on the mind whether one attains, forsakes, keeps, or violates the precepts. The TatMgata clearly comprehended the nature of the dharmas; so he established the precepts.

“He who does not create any evil because of the powerful thought of good karma is following the precepts in accordance with the Dharma. If he receives it from someone, this is called taking precepts. If one could gain merit without taking precepts, all fierce animals such as lions, tigers, and wolves should receive merit. But this is not so. Therefore one who takes good precepts

obtains immeasurable blessings, whereas one who takes incorrect precepts obtains immeasurable faults. Hence, a sutra explains bad conduct as including (1) raising sheep, (2) raising chickens, (3) raising pigs,⑷ fishing, (5) catching fish，(6) killing cows, (7) being a jailor, (8) raising hunting dogs, (9) making bows, (10) being a hunter, (11) cursing dragons, (12) killing human beings, (13) being a thief, (14) using a double-tongue, and (15) torturing people by whipping, shackling, using iron nails, burning, and so forth. Those who slander and disregard favors from the king or officials, who are vicious in nature or in mind, those who evade taxes, and bhiksus who shamelessly break precepts are people of no pre- 1070a cepts. Although these conducts are not called, people commit grave⁴ offenses if they do them. And why is this? It is because  do them throughout their lives. Such incorrect pre­cepts are not valid if one has not made vows to take them from others.

“The incorrect precepts can be forsaken on four occasions: (1) at the time of attaining the two organs, (2) at the time of death

(3)         at the time of taking good precepts, and (4) at the time of eradicating the bondage of desires. Some people may say that the incorrect precepts can be completed as the good precepts. This is not true. And why is it not true? The incorrect precepts are easy to attain. They are attained through one condition, namely, making the vow. But the good precepts are not so made. They are attained through five means: the five organs. Hence they are difficult to attain. Because of this, they should be perfected. Someone may say that the updsaka precepts do not include the precepts against meaningless speech, deceptive language, or coarse speech, and that therefore the eight updsaka precepts are not followed by sramaneras or bhiksus. This is not true, because they also keep the precept of pure speech. If someone says that he takes the five precepts to purify the body, speech, and mind, but his thoughts are not purified, you should know that he cannot perfect the precepts. For example, if someone has taken incorrect precepts, although he does not kill, the incorrect precepts will often cause him to commit offenses. This is equally true for a bhiksu who does the same. And

why is this? It is because after the precepts are taken each of them results in many acts and consequences.

“Just as sentient beings are immeasurable, so are precepts. Just as things are measureless, so are precepts. There are three kinds of good and incorrect precepts， namely, the superior, and inferior. If one does not take incorrect precepts, although one might commit offenses, this is not called incorrect precepts. If someone asks why the five precepts should be kept for life while the eight precepts are kept for only one day and night, the answer is that the Tathagata, who knows well the characteristics of dharmas and comprehends them without obstruction, taught it as such.

Good son, there are two kinds of worldly fields of blessings, the field of meritorious virtue and the field of repaying kindness. There are five atrocious offenses that violate these two kinds of blessings. Three factors cause one to commit the five atrocious offenses: (1) an extremely vicious mind, (2) not recognizing bless­ings and virtue, and (3) not perceiving the consequence. A person does not commit an atrocious offense, even if he kills an arhat or his parents, if it is done when insane. But if he shamelessly does not think of repaying kindness, does not show respect to his parents, and commits only the means without the root of killing his parents, which does not constitute an atrocious offense, he will have to undergo serious retribution.

“Parents teach their children well, have great love for them, are patient, do what is difficult to do, and undergo great suffering for them. They are called the fields of repaying kindness. After one kills one’s parents, even if one cultivates wholesomeness, it bears no good result. Therefore, I say that to have some shade even for a short time, one should not break the branches and leaves of a tree. Good son, after I enter nirvana, those who claim that one does not commit an atrocious offense if one kills one’s own parents because of mistaken identity will belong to the Dharmaguptaka sect. Those who claim that one who kills one’s parents even when insane or because of mistaken identity commits an atrocious offense will belong to the Mahlsasaka sect. Those who claim that one commits an atrocious offense if one kills one’s parents when insane or because of mistaken identity belong to the Sarvastivada sect. And why is this? Worldly truth is believable. The reality of the parents cannot be changed. If one kills them with a vicious mind, one commits an atrocious offense. However, if at the time one kills one’s parents, one does not think of them as parents and does not have a vicious thought, even if the parents die, one does not commit an atrocious offense. An why is this? The act of an atrocious offense takes four conditions (1) true parents and the thought of them as parents, (2) a vicious mind, (3) the thought of abandonment, and (4) regarding the parents as sentient beings. The atrocious offense is committed if all of these four conditions are met. Otherwise, the offense is not committed. If one gives one’s parents a weapon to kill themselves, although one oneself does not kill them, out of pity or respect, or out of fear, or if one kills them because commanded to do so [by one’s parents], or if to gain fame, then even though one does not personally kill them, one commits an atrocious offense. If one is forced to kill one’s parents and does it with grief, the offense is not as heavy. If one wants to kill one’s parents, but kills someone else by mistake, one does not commit an atrocious offense. If one wants to kill someone, but kills one’s parents by mistake, one does not commit an atrocious offense either. If one wants to kill one’s mother but kills someone else looking like her, and after the killing [accidentally] strikes one’s mother when concealing the knife, one does not commit the atro­cious offense [of killing one’s parent]. In this kind of killing involv­ing mistaken identity of the mother and accidental killing, one only commits the offense of killing but not the atrocious offense [of killing one’s parent] if one kills one’s mother out of mistaken identity. Of the five atrocious offenses, the offense of matricide is heavier than that of patricide. The offense of killing an arhat is heavier than that of matricide. The offense of shedding the blood of a Buddha is heavier than that of killing an arhat. The offense of destroying the harmony of the Sangha is heavier than that of shedding the blood of a Buddha.

“There are cases in which the object of killing is heavy and the thought is light, the object light and the thought heavy, both object

and thought are heavy， and both object and thought are light. An example of _a heavy object and light thought is killing one’s parents without a vicious thought. An example of a light object and heavy thought is killing an animal while having a very vicious thought. An example of a heavy object and thought is killing one’s mother while having a vicious thought， and an example of a light object and thought is killing animals while having a slightly vicious thought. To bad karmic acts such as these, there are cases in which the means [of the offense] is heavy and the root and completion [of the offense] are light, the means and root light and the completion heavy, the means and root heavy and the completion light, and the root light and the means and completion heavy. If the object is the same, it is the thought that makes the difference of heavy or light retribution. Good son, if someone wishes to offer me food, but if before he does so he gives it to a hungry dog, I praise him as L great giver just the same. One obtains immeasurable blessings and 1070c virtues if one gives indiscriminately whether it is a field of bless­ings or not. And why is this? It is because his mind is pure and good.

“There are four kinds of karma:⑴ that which bears result in the present,⑵ that which bears result in the next life,⑶ that which bears result in future lives, and ⑷ that which bears no result. There are four kinds of karma:⑴ that which is fixed in time but not fixed in retribution,⑵ that which is fixed in retribu­tion but not in time, (3) that which is fixed in both time and retribution, and ⑷ that which is not fixed in either time or retribution. Fixed time refers to the present lifetime, the next lifetime, or future lifetimes [in which one will undergo retribu­tion]. Karma that is not fixed in either time or retribution can be changed. If the retribution is fixed, then the ftiture retribution of the karma can be changed to be carried out at present. And why is this? It is because of the power of a kind mind and wisdom that the fixed bad retribution can be made light. Why is it that some retributions are certain? If some action is carried out frequently and without regret, mindfully, joyfully, and with determination, and the doer feels happy afterwards, the retribution from the action is fixed. Otherwise, the retribution is not definite.

“Some actions of sentient beings are less serious and some more serious. Some result in future retribution and some in imme­diate retribution, all depending on causes and conditions. If one disciplines oneself and cultivates precepts, the mind, and wisdom, although good or evil will certainly bear results, one can change serious karma into light karma and be exempt from minor retribu­tions. If one encounters a field of blessings， meets beneficial friends, and cultivates the way and goodness, one can change the serious retributions in future lives into minor ones in the present lifetime. If a person has karmas from the desire realm, after he attains the frontier of a nonreturner he can make future retributions mature in the present lifetime. The same is true of the fruition of an arhat. Good son, if the wise can discipline themselves and cultivate precepts, the mind, and wisdom, they can destroy the most serious karma, just as the agada (health) mantra or a poison-neutralizing jewel destroys deadly poison. If a man initially commits a small offense but later it becomes greater, it is because he does not discipline himself or cultivate precepts, the mind, or wisdom. This is how a minor offense becomes a serious one.

“Sentient beings may create one kind, two kinds, or various kinds [of karma]. Some of the various actions of sentient beings are complete and some are not. A complete action is that which is done after careful consideration. An incomplete action is one that is done before careful consideration. Also, an incomplete action means that the action is complete but that the retribution from the action is not determined. A complete action means that the action is complete and that the retribution is also determined. Also there is another kind of incomplete action in which the retribution is determined but the time to undergo the retribution is not. A complete action is one in which retribution and time are both determined. An incomplete action is one that is done through keeping precepts and a correct view, while a complete action is done through breaking precepts and holding deviant views. An incomplete action is done through belief in cause and effect, and 1071a complete action is done without belief in cause and effect. An incomplete action means that when evil is being done it is also

surrounded by good, whereas a complete action is when evil is being done while aggravated by another evil. An incomplete action means that although one does various evils, one undergoes retribu­tion in this world, whereas a complete action means that one does various evils in this world but undergoes the retribution in hell. An incomplete action is one that is done with proper thought, whereas a complete action is one that is done with improper thought. Also, an incomplete action means that the doer feels regret for it during the three periods of the day, whereas a com­plete action means that the doer does not feel regret for it during any of the three periods of the day. The same is true of the good. When a good action is done and completed, one receives retribution appropriate to the magnitude of the good action.

“One’s physical existence is derived from one thought. Once the body comes into existence, innumerable thoughts arise. The initial thought [in terms of human beings] is good. After the body comes into existence, two kinds of results arise, mixed, good, and nongod. This is the same for human beings and gods. The physical existence of beings in hell is derived from unwholesome thought. After their bodies come into existence, their thoughts are nothing but evil. The physical existences of hungry ghosts and animals are also derived from unwholesome thought. After their bodies come into existence, their thoughts are mixed with both good and nongod. The good or evil intermediate existence between death and rebirth is derived from good or evil thought. After the body comes into existence, it gains mixed retribution, either good or bad. From the time as an embryo to old age and death， one undergoes mixed retribution of good and nongod. Therefore a sutra says，⁴There are four kinds of karma: namely, bad karma with bad retribution, good karma with good retribution, mixed karma with mixed retribu­tion, and karma that is neither bad nor good resulting in no retribution/ The bad karma with bad retribution refers to the actions of beings in hell. The good karma with good retribution refers to the actions of gods in the realm of form. Mixed karma with mixed retribution refers to the actions of gods in the desire realm, humans, animals, and hungry ghosts. And the karma that is

neither bad nor good, resulting in no retribution, refers to the actions of those who have no afflictions.

“Good son, he who does not comprehend the cause and condi­tion of karma will undergo birth and death for immeasurable lives. And why? Because he does not understand the cause and condition of karma. Even if he is born in the heaven of neither thinking nor no thinking, he will be reborn in the three evil realms after the blessings of a life span of eighty thousand years is exhausted. Good son, there is no modifier that is more powerful than thought. Thought shapes affliction, which in turn shapes karma. Karma shapes the cycle of existence. Because of greed, one seeks beautiful forms, sounds, and deportment. Because of hatred，one’s voice becomes harsh and one behaves violently. As is hatred, so is stupidity. It is due to their karma that innumerable animals and hungry ghosts fall into the one hundred thirty-six hells of count­less worlds. The same principle of karma applies to those who are born as men and gods. Likewise, innumerable sentient beings attain liberation because of their karma.

“Good son, the ten virtues can achieve three things: (1) they can keep afflictions away, (2) they can develop wholesome thought, 1071b and (3) they can increase morality. Likewise, three things can neutralize poison, namely, agada medicine, divine mantras, and real jewels. By cultivating well the practice of no laxity, having a correct view, and distinguishing good from bad, one can definitely cultivate the ten virtues. He who is lax, shameless, and faithless definitely creates the ten no virtues. There are three aspects to the ten karmas: (1) the means, (2) the root， and (3) the comple­tion. Diligently paying respect and making offerings to parents， teachers, and monks, and greeting and speaking gently to the virtuous, are the means. After one has done [virtuous action]，if one can cultivate joyful thought and does not regret it, this is called the completion [of the action]. To carry out [a virtuous action] with concentrated mind is called the root.

“Good son, there are three aspects to the ten karmas, superior, medium, and inferior. There are cases in which the means are superior, the root medium, and the completion inferior; or the means medium, the root superior, and the completion inferior; or the means inferior, the root superior, and the completion medium. The ten karmas are linked to three dharmas they are linked either with nongreedy, nonheated, and no stupidity, or with greed, hatred, and stupidity. These ten karmas can be practiced either with precepts or without precepts.

“There are six occasions in which one gives up the precepts:

(1)    when the root of virtue is severed, (2) when one attains the two organs, (3) at the time of death, (4) at the time of taking bad precepts, (5) at the time of forsaking precepts, and (6) when the body is forsaken in the desire realm. Some people say that one loses the precepts when the Buddha Dharma is destroyed. This is not true. And why is it not so? One does not lose the precepts after having taken them and one does not obtain the precepts without having taken them. The disciplinary precepts refer to cutting off physical, verbal, and mental offenses. The meditative precepts refer to the four fundamental dhyanas and the four primary dhyanas. The four fundamental dhyanas, the first dhyana and the other primary dhyanas, are called the undefiled precepts. After death, never committing any evil in future lives is called the precepts of nonaction. To regulate the sense-organs, to cultivate proper mindfulness, and not to become lax with regard to the senses of sight, sound, smell, taste, touch, and mind are called the precepts of disciplining the organs.

Why  is it that the precepts are so named? Precept means a restriction that prevents all unwholesome dharmas. It also means a narrow pass that blocks unwholesome dharmas. Precept also means coolness, for it fights against the heat of affliction, not allowing it to enter. Precept also means upward, for it assists one to enter heaven, even as far as the unsurpassed way. Precept also means learning, that is, learning to subdue the mind [for] wisdom and the sense organs,

“Good son, some people may perfect one kind of precept, that 1071c is, the pratimoksa; or two kinds of precepts, [the previous one] in addition to the meditative precepts; or three kinds of precepts, [the previous two] in addition to the undefiled precepts; or four kinds

of precepts, [the previous three] in addition to the precepts dis­ciplining the organs; or five kinds of precepts, [the previous four] in addition to the precepts of nonaction. Good son, the pratimoksa can be taken in the present life, whereas the meditative precepts can be taken in the three periods [of past, present, and future] ■ Good son, if one can sincerely think of the faults of samsara and the merits of liberation and has a joyful mind at the time of taking precepts, one can attain the precepts of action and nonaction at the same time， which last as long as one lives. If one’s life is long, they last long; and if one’s life is short, they last for a short time. The precepts of nonaction are lost for three reasons: (1) little adorn­ment, (2) the mind being lax, and (3) the effort not being persistent. There are three reasons that a precept is not lost: (1) the power of the original vow, (2) persistent effort, and (3) sincere diligence.

“Good son, excluding the ten virtuous karmas, the ten unwhole­some karmas, the good precepts, and the incorrect precepts, there are actions not included in the precepts of action. There are wholesome and unwholesome dharmas. They are of either action or nonaction. Some people engage in both dharmas, those of action and those of nonaction. If one does good, at that very moment there is both action and nonaction. At the second thought both action and nonaction are completed. After the action [of doing something good], there is only nonaction and no action. For example, if a person has taken precepts but commits transgressions, he is doing two things in this present life: acting on unwholesome dharmas and not acting on wholesome dharmas. His action and nonaction cease on two occa­sions: at the time when he finishes giving away his possessions and when he gives up unwholesome thought. Action is accom­plished in two periods of time, the present and the future. Non­action is accomplished in three periods of time.

“The meditative precepts are lost on two occasions: (1) when one regresses [in practice] and (2) when the root of virtue is severed. Another three occasions are: (1) when one dies, (2) when one regresses, and (3) when one is reborn in a higher sphere of existence. The undefiled precepts are lost on three occasions:

(1)   when one regresses, (2) when [the mind] turns from dullness to

sharpness, and (3) at the time when one’s good retribution reaches fruition. At the time of regressing or attaining a higher existence, the good karma of the mind is lost; and when the root of virtue is severed, the good karmas of body, speech, and mind are lost. Good son， he who is replete with the full precepts (i.e., the meditative precepts, the undefiled precepts, and the precepts of disciplining the organs comprehends the path of the ten karmas.

“Good son, because of the ten karmas, the life span of sentient beings either increases or decreases. The shortest life span is ten years and the longest is immeasurable years. Those born in Uttarakaru have a life span of one thousand years, those in this world one hundred years, and those in the eastern and western continents [around Mount Sumeru] two hundred fifty years. If the life span in this world were immeasurable, the life span in those worlds would be immeasurable too. The life span [in the realm] of the Four Heavenly Kings is nine million years. Their [future] destination is not certain. The life span of the gods of the thirty- three heavens of the three world systems is eighteen million ^{1072a years}.奶也[future] destination is not certain. Those in the Yama Heaven have a life span of thirty-six million years. Their [future] destination is not certain. Except for the future bodhisattvas, those in the Tusita Heaven have a life span of seventy-two million years: Their [future] destination is not certain. The inhabitants of the Nirmanarati Heaven have a life span of one hundred forty-four million years. Their [future] destination is not certain. The inhabi­^{tants of the} Paranirmita-vasavartin Heaven have a life span of two hundred eighty-eight million years. Their [future] destination is not certain. One year in the Paranirmita-vasavartin Heaven is equal to one day and one night in the hot hells. As in this world, thirty days make a month and twelve months a year. The inhabitants of the hot hells have a life span of two hundred eighty-eight million years: Their [future] destination is not certain. One year in the Nirmanarati Heaven is equal to one day and one night in the Hell of Big Noise. Thirty days make a month and twelve months a year. The life span in this hell is one hundred forty-four million years. Their [future] destination is not certain. One year in the Tusita

Heaven is equal to one day and night in the Hell of Small Noise. Thirty days make a month and twelve months a year. The life span in this hell is seventy-two million years. Their [future] destination is not certain. One year in the Yam Heaven is equal to one day and one night in the Uniting Hell. Thirty days make a month and twelve months a year. The life span in this hell is thirty-six million years. Their [future] destination is not certain. One year in the thirty-three heavens is equal to one day and night in the Black Rope Hell. Thirty days make a month and twelve months a year. The life span in this hell is eighteen million years. Their [future] destination is not certain. One year in the realm of the Four Heavenly Kings is equal to one day and night in the Equally Reviving Hell. Thirty days make a month and twelve months a year. The life span in this hell is nine million years. Their [future] destination is not certain. The life span in the Avici Hell is one kalpa and that in the Hell of Great Heat is half a kalpa. The life span in these two hells is fixed. Five hundred years in the world of human beings are equal to one day and night in the world of hungry ghosts. Thirty days make a month and twelve months a year. The life span [in the world of hungry ghosts] is fifteen thousand years. Their [future] destination is not certain. The life span of animals, except for Nanda and Upananda [dragon brothers], is not fixed. One year in the Avici Hell is equal to one day and night in the heaven of neither thinking nor no thinking. Thirty days make a month and twelve months a year. The life span in this heaven is eighty thousand great kalpas， in the Heaven of Non­existence sixty thousand kalpas, in the Heaven of Limitless Con­sciousness forty thousand kalpas, and in the Heaven of Limitless Space twenty thousand kalpas.

“He who arouses slight affliction and is attached to emptiness and meditative concentration will be reborn in one of the four heavens of the formless realm. The life span starts at ten years, then increases to eighty thousand years, and then decreases from eighty thousand back to ten. The time that it takes for this increasing and decreasing to occur eighteen times is called a middle-sized kalpa. The time that it takes to undergo three calamities of famine, three

calamities of pestilence, and one calamity of weapons is called a small kalpa. The calamity of wind follows five cycles of the two calamities of flood and fire. The time that it takes to undergo five calamities of wind is called a great kalpa.

“When the calamity of weapons breaks out in JambudvTpa, people in the eastern and western continents give rise to hatred. When people in one continent become sick, people [in the other continent] develop headaches and become weak. When the price of grains rises [in one continent]，people [in the other continent] long for food. There is no such misfortune in Uttarakuru. The life span increases because of nonkilling, and it decreases because of steal­ing. There are two kinds of calamities, namely, the calamity of flood and the calamity of fire. When the calamity of fire takes place, the beings in hells can be liberated if they can exhaust their karmic retributions. If not， they move to other big hells. Only when there are no sentient beings in the eight great hells of this world can it be said that sentient beings have been liberated from hell. Sentient beings in the four great seas can be liberated if they can exhaust their karma. If not, they move to other seas. Only when there are no sentient beings in the seas can it be said that they have been liberated from the seas. Fiveyq/aTias below Jambudvipa is a Yama city which is seventy-five thousand yojanas in diameter. The hungry ghosts in this city can be liberated if they can exhaust their karma. If not, they move to another city of Yama’s. Only when there are no sentient beings left in his cities can it be said that they have been liberated.

At the time when the calamity of fire takes place some people achieve the first dhyana because of personal causal conditions. They proclaim loudly, The first dhyana is tranquil. The first dhyana is tranquil.，Hearing this, people practice contemplation, and they all achieve the first dhyana. They immediately forsake their human bodies and are reborn in the first dhyana heaven. At the same time some inhabitants of the first dhyana heaven achieve the second dhyana because of personal causal conditions. They proclaim, The second dhyana is tranquil. The second dhyana is tranquil/ Others who hear this practice contemplation and achieve

the second dhyana. They give up the physical existence of the first dhyana heaven and are reborn in the second dhyana heaven. At that time, there is not even one sentient being left in either the Avicii hell or the first dhyana heaven.

“Good son, outside of the four continents is the Yugamdhara where there are seven suns. Because of the blessing and virtue of the inhabitants, only one sun appears. Depending on it, grains, grasses, and trees are able to grow. But when the calamity of fire takes place, the seven suns all appear and burn up all grains, grasses, trees, mountains, rivers, the earth, and Mount Sumeru all the way up to the first and second dhyana heavens. The sentient beings are frightened when seeing the fire. Among the sentient beings, those boom earlier in the heaven say to those born later, ‘Do not be afraid. We have seen fire like this before. It will stop and not extend to here.， The heat will last as long as it takes to go a cycle of the life span’s increasing from ten years to eighty thousand years and decreasing from eighty thousand years to ten years. After that, rain pours heavily from the middle dhyana heaven. After one cycle of the life span’s increasing and decreasing, because of sentient beings’ karma, seven layers of clouds emerge from it to hold the water. The rain stops and a screen like rich milk grows on the surface of the water. Gradually, Mount Sumeru emerges from the center of the four continents. The water is naturally fall of all kinds of seeds. At this time someone from the second dhyana heaven exhausts his blessings and shortens his life span. Because of his karma, he falls into the world, where he enjoys a long life and self-illumination. After staying in solitude for a long time, he becomes distressed and has this thought, ‘I am now all alone. If I still have any blessings, I hope someone will be born here to keep me company/ After he has this thought, those in the second dhyana heaven who have exhausted their blessings and whose life spans are coming to an end are reborn in this world due to the causes and conditions of their karma. Seeing this, he is happy and thinks, 'These people have been transformed by me. I created them, and I have controlling power over them.，Each of these people also thinks, 1 was transformed by him. He created us,

and he has a controlling power over us.， Because of this, all sentient beings give rise to the view of self.

“Good son, it is all because of the causal conditions of the ten karmas that the [five] aggregates, the realms, the sentient and insentient worlds, and so forth come into being. Good son, there are two kinds of bodhisattvas: (1) lay and ⑵ ordained. It is not difficult for the ordained bodhisattva to observe the path of the ten karmas, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

Chapter XXV

On Endurance

Sujata said, “World-honored One, the Buddha has previously explained the perfection of giving and the perfection of precepts. How does a bodhisattva achieve the perfection of endurance?”

The Buddha said, “Good son, there are two kinds of endur­ances: worldly endurance and world-transcending endurance. To endure hunger, thirst, cold, heat, suffering, and happiness is called worldly endurance. To endure faith， precepts, giving, hearing [of 1073a the Dharma], wisdom, and correct views without fallacy; to be patient with the Buddha, Dharma, and Sangha; to endure reproach, beating, coarse language, bad things, and others ，greed， hatred， and stupidity; to bear what is unbearable, give what is difficult to give, and do what is difficult to do are called world-transcending endurance. Good son, if people beat, slight, slander, speak harshly to, or scold a bodhisattva, he does not think of revenge. Although the bodhisattva can endure all these, he does it not for present but for future benefit. The evil that causes good result [for the person to whom the evil is done] does not reach him.

“Good son, there are imperfect endurance, perfections other than that of endurance, perfected endurance, and that which is neither perfected nor endurance. The imperfect endurance is worldly endurance, which is practiced by sravakas and pratyekabuddhas. A perfection other than that of endurance is the perfection of meditation. The perfected endurance refers to the occasion in which if one has one’s head, eyes, hands, or feet cut off, one does not arouse even one hateful thought. The perfections of giving, morality, and wisdom [are perfections] other than that of endur­ance. The practice that is neither perfected nor endurance is the

practice of keeping precepts or giving by a sravaka or a pratyeka­buddha.

“Good son, he who wishes to practice endurance should first break arrogant, hateful, and ignorant thoughts and should not perceive a self or things possessed by a self or their permanent value. If he reflects as such, you should know that he can cultivate endurance. After this cultivation, he will feel joyful. When a wise person encounters scolding, he should reflect，‘The scolding words do not come all at once; and when the first scolding word bursts out, the second word has not come into existence. When the second word is spelled out, the first word is already gone. If [sliding words] do not have existence all at once, how can they be scolding? It may just be like the blowing of the wind. Why should I become angry? My body is composed of the five aggregates. If four aggre­gates are lacking, there is no one to be scolded. The aggregate of matter is made up of combinations. Thought of such combinations changes instantaneously. If thought never stops, who is there to be scolded? The scolding is just like the blowing of the wind. There are two kinds of wind, internal and external wind. I do not even become angry with external wind, how much less with internal wind. Worldly scolding is of two kinds, true and false. If I truly deserve the scolding, why should I become angry? And if someone makes false accusations against me, he is the one who deserves scolding. It has nothing to do with me, so why should I become angry? If I become angry, I am creating unwholesomeness. And why is this? Because of anger, one will be reborn in the three evil realms of existence. To suffer in the three evil realms is my own doing and so I have to undergo retribution. Therefore it is said that all good or evil depends on oneself.，

 “Good son, there are five ways to bring forth endurance: (1) not

returning evil with evil, (2) perceiving impermanence, (3) cultivat­ing kindness and compassion, (4) the mind not becoming lax, and (5) eliminating anger. Good son, he who achieves these five prac­tices can cultivate endurance. He who speaks gently, purifies physical and verbal activities, greets people with a peaceful and happy expression, and contemplates the causes and conditions of

all suffering and happiness can cultivate endurance. If a person practices the samadhi of emptiness, perceives that sentient beings and sufferings are all impermanent, and when being insulted sees the insulter as insane, ignorant, or unwise, he can cultivate endur­ance. A wise person should reflect, With those stronger than I，I should not become angry when they reproach me. And why is this? If I do, they might kill me. With those who are not as strong as I am, I should not avenge myself. And why is this? They are not my equals. If I take revenge, I am insulting myself. For example, if someone gives poison to others who refuse to take it, and he himself then takes the poison, people will laugh at him. The same is true of me. If I become angry with others, I will undergo suffering in the future and be reproached by all sages. Hence even if my body is cut up, I should not become hateful; instead, I should reflect on my previous karma and cultivate kindness and compas­sion with regard to all sentient beings. If I cannot endure even a small insult, how can I regulate sentient beings? Endurance is the primary cause of bodhi, and unsurpassed, complete enlightenment is a direct result of endurance. If I do not sow the seed, how am I going to reap the fruit?’

“Good son, the wise person who joyfully practices endurance always looks peaceful and happy and has a good sense of humor. People like him and never become tired of seeing him. He does not become attached to those whom he teaches. When a wise person sees a foe come with ill will, he should make a goodwill wish, ‘I hope that my foe will become my parent, brother, or relative in future lives and never have ill will toward me.， He should further reflect, ‘It is due to hatred that people become handicapped, ugly, or poor. How can I not practice endurance now?，Therefore the wise deeply cultivate the virtue of endurance.

“Good son, when a bodhisattva mahasattva practices endur­ance, he always looks into the faults of samsara; happily cultivates the Dharma; diligently reads and copies the Buddhist scriptures; makes offerings to teachers, elders, and virtuous ones; takes care of the sick; and has compassion for all. When he sees people suffer, he helps free them from suffering. He always likes to leave the

1073c home life to the end of his life. He seriously keeps precepts and disciplines the six sense organs so as to prevent the arising of afflictions. He would rather die than violate precepts. He takes delight in helping others manage their business, always has a sense of shame, and happily praises others， virtues. In order to regulate sentient beings, he is willing to endure suffering. He is able to be patient with the vicious things done by foes, let alone by dear ones. He can endure two kinds of anger, the anger of sentient beings and the anger of beings. He gives away his musical instruments to make others happy. He does not remember great ill will and never forgets small amounts of good. He avoids hypocrisy and keeps silent about others， shortcomings. He speaks of the faults of afflictions so that others do not talk about unpleasant things behind people’s backs. He purifies his body， speech, and mind, and rids himself of offensive karma. If he commits offenses out of adventitious afflictions, he feels shame and regret.

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)     ordained. It is not difficult for the ordained bodhisattva to cultivate endurance purely, but it is difficult for the lay bodhi- sattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions _ ”

On the Perfection of Vigor

Sujata said, ‘"World-honored One, of the six perfections that the bodhisattva mahdsattva practices, which is the primary cause?”

“Good son, if a good son or a good daughter diligently practices in order to sever aroused evil, to prevent the appearance of evil that has not yet been aroused, to arouse undeveloped good, and to increase aroused good, this is called vigor. Vigor is the primary cause of the cultivation of the six perfections. It can help one transcend the realm of all afflictions. Good son, he who endures the suffering of the three evil realms can truly cultivate the perfection of vigor with impartiality and without haste or tardiness.

“There are two kinds of vigor, the correct and the incorrect. A bodhisattva should avoid the incorrect and cultivate the correct kind of vigor. To cultivate faith, giving, morality, hearing [of the Dharma], wisdom, and compassion is the correct kind of vigor. To practice sincerely during the three periods of the day without regret, never to feel that one has had a surfeit of wholesome dharmas, and to study worldly and world-transcending dharmas are correct ways of vigor. Although a bodhisattva does not spare his body and life, in order to protect the Dharma he should care for his body and life. He should always properly cultivate the four awesome deportments and should not become lax when cultivating good dharxnas or reject the Dharma even at the cost of his body and life. The cause of the achievement of the six perfections is vigor. To practice vigorously for oneself is to read, recite, copy, and ponder 1074a the twelve divisions of the scriptures. To practice vigorously for others is to transfer one’s practices so as to regulate sentient beings. To practice vigorously for enlightenment is to cultivate the

path of enlightenment. To practice giving; to keep precepts; to hear much of the Dharma; to practice wisdom; to learn worldly dharmas; to make offerings to parents, teachers, and virtuous ones; to practice calmness (samatha) and discernment (vipasyana); to read and copy the twelve divisions of the scriptures; and to avoid greed, hatred, and stupidity: all these are called correct vigor, the primary cause of the six perfections.

“Good son, lazy people do not always practice giving, keep precepts, practice meditation vigorously, endure hardship, nor distinguish good from evil. Therefore the six perfections are rooted in vigor. Good son, there are imperfect vigor, perfections other than that of vigor, perfected vigor, and that which is neither perfected nor vigor. Imperfect vigor is the incorrect vigor [of common people] and the correct but imperfect vigor practiced by sravakas and pratyekabuddhas. An example of the perfections other than that of vigor is the perfection of wisdom. The perfected vigor is [the vigorous practice] of the five perfections of giving, precepts, endur­ance, vigor, and meditation. That which is neither perfected nor vigor is the good dharmas of giving, precepts, endurance, medita­tion, wisdom, and so forth practiced by common people, sravakas, and pratyekabuddhas•

“Good son, there are two kinds of bodhisattvas: (1) lay and

(2)     ordained. It is not difficult for the ordained bodhisattva to practice vigorously, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Perfection of Meditation

Sujata said, ^World-honored One, a bodhisattva mahasattva culti­vates the perfection of meditation. What does meditation mean?

“Good son, meditation means morality, kindness, compassion, joy, equanimity, leaving behind all defilements, and cultivating good dharmas. Good son, one cannot achieve even worldly matters without concentration, let alone world-transcending ones. Hence one should earnestly practice meditation. The bodhisattva who wishes to achieve the perfection of meditation should first draw close to truly beneficial friends and practice the skillful means of samddhi and the precepts. Through the practice of precepts we discipline the sense organs and remove improper ways of living. One should abide in the Dharma， follow the instructions of one’s teacher, never feel that one’s practice of good dharmas is enough, never take rest when cultivating wholesomeness, always enjoy 1074b quietness, avoid the five obstructions, take delight m contem­plation, and question the faults of samsara. One should constantly practice good dharmas without interruption; have correct views; not be lazy; and avoid excessive talking, sleep, and food. One should purify one’s mind and body, not associate with bad friends, and avoid unwholesomeness and the enjoyment of worldly pleasures. One should be aware of the [right] time, comprehend the Dharma, understand oneself, and know the ways of mental contemplation. One should be aware of any feelings of joy, sorrow, hate, softness, or firmness in one’s meditation, just as a goldsmith is aware of cold and heat and remains detached from them. One should not lose the pleasant sweet-dew flavor of meditation. Although one is involved in worldly matters, one should not be disturbed by them, just as

Mount Sumeru is not moved by the four winds. One should have a firm correct view and be aware of the faults of all that is condi­tioned. Anyone who joyfully and tirelessly cultivates samadhi in this way can accomplish the perfection of meditation, just as fire is easily made by continuing to bore wood.

“Good son, there is no such thing as achieving worldly dharmas and world-transcending bodhi without samadhi. Good son, samadhi is the basis of all good dharmas. Hence one should concentrate one s mind, just as when holding up a mirror one can see all good and bad. Therefore, samadhi is called the ornament on the path to enlightenment. Physical and mental bliss is called samadhi; neither increasing nor decreasing is called samadhi; from the initial meditation on white bones up to the attainment of unsurpassed， complete enlightenment are all called samadhis. There are four conditions for samadhi:⑴ wish,⑵ vigor,⑶ mind, and ⑷ wisdom. Immeasurable blessings as well as all good are， attained from these four conditions. Also, there are three conditions:⑴ hearing,⑵ reflecting, and ⑶ cultivating. From these three conditions samadhi gradually arises. There are three occa­sions on which samadhi is realized: at the time of starting [the practice] ’ at the time of continuing, and at the time of intensifying.

“Good son, there are in the desire realm seeds of samadhi from which enlightenment is realized. There are cases in which the samadhi regresses, remains [at the same level], or increases. At the heaven of the fourth dhydna，samadhi is firm and strong. From the heaven of the first dhydna to that of neither thinking nor no thinking, the upper heaven is superior to its next one. There is bliss and happiness in the fundamental dhydna heaven, but not in the medial stages of dhydna. The same is true of the six super­natural powers, which are possessed in the fundamental dhydna heaven but not in other places. Samadhi is the adornment of enlightenment. Because of the practice of samadhi, the bodhi- sattva attains the path of learning and the path of no more learning [i.e., arhatship], the four immeasurable minds, the three emancipations, the immeasurable supernatural power that bene­fits oneself and others, the power of reading others ‘minds that can

subdue sentient beings, immeasurable wisdom, the five roots, and concentration. Those with dull [faculties] become sharp and thus sever birth, decay, sickness, and death. They accomplish complete wisdom and perceive the nature of all dharmas as they see lo-hu [i.e., the material used to make the garments of the gods].

“Good son, a wise person should reflect like this: ‘All afflictions are my big enemies. And why is this? It is because they can destroy me and others. Hence I should cultivate compassionate thought so as to benefit sentient beings and to obtain immeasurable pure good dharmas. It is said that there is no such thing as achieving good dharmas without compassion. Compassion can destroy unwhole­someness and cause sentient beings to be free from suffering, to enjoy happiness, and to destroy the realm of desire. The kindness that is tied with the desire realm is called the kindness of the desire realm.，

“Good son, sentient beings who can accumulate compassionate thought will gain immeasurable merits. When cultivating a kind mind, if one provides safety for one’s foes, this is called the cultiva­tion of kindness. Good son， all sentient beings have three kinds of relationships with others: (1) bitter, (2) close, and (3) neutral. All these three are called the objects of one’s kindness. A cultivator of kindness usually wants to make his dear ones happy. After this is done, he extends his kindness to his foes. Good son, a kind mind arises from precepts or from giving. To take foes as one’s own sons is kindness. Good son, kindness can only increase affinity but cannot relieve suffering. Compassion is not so. It not only increases affinity but also relieves [pain]. Good son, if a person can see even one hair’s breadth of goodness in his foes rather than their unwhole­someness, you should know that he is practicing kindness. When his foes are suffering from illness, if he goes visiting, takes care of them, and gives them what they need, you should know that he is cultivating compassion.

“Good son, you should know that the cultivation of tolerance is the causal condition of the cultivation of kindness, which [in turn] is the causal condition of all peace and happiness. A cultivator of kindness can break all causal conditions of arrogance and can

practice giving, morality, endurance, vigor, meditation, and wis­dom in accordance with the Dharma. You should know that he who cultivates meditation is cultivating pure blessings and virtues from which he attains a pure body. If a person perceives the faults of samsara and the merits of nirvana, even the dirt under his feet should be saluted, for he can endure what is hard to endure, give away what is hard to give away, and do what is hard to do; and he can cultivate the four dhydnas, the four emptiness’s, and the eight liberations.

[Furthermore, a bodhisattva should reflect:] ‘I shall undergo for sentient beings all their retributions of suffering from physical, verbal, and mental evils in the future, and I shall share with all sentient beings the good reward from my good karma.， The extent of kindness and compassion thus depends on the extent of the objects it reaches. There are three kinds of kindness and compas­sion, namely, superior, medium, and inferior. There are another three kinds: (1) extending to dear ones, (2) extending to foes, and

(3)   extending to neutral ones. Also, there are another three kinds: (1) extending to the greedy, (2) extending to sentient beings, and 1075a (3)                  extending     to beings. To extend [kindness to objects]

like these is called samddhi. The same is true of compassion, joy, and equanimity.

“Good son, there are imperfect meditation, perfections other than meditation, perfected meditation, and the practices that are neither perfected nor meditation. Imperfect meditation is worldly medita­tion or the meditation practiced by sravakas and pratyekabuddhas. Perfections other than meditation are giving, morality, endurance, and vigor. The vajrasamadhi (diamond samddhi) is perfected medi­tation. [The practices] that are neither perfected nor meditation are all the good dharmas arising from listening and thinking practiced by all sentient beings, sravakas, and pratyekabuddhas,

“Good son, there are two kinds of bodhisattvas: lay and or­dained. It is not difficult for the ordained bodhisattva to practice pure meditation, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.”

On the Perfection of Wisdom

Sujata said, World-honored One, how does a bodhisattva cultivate the pure perfection of wisdom?”

“Good son, [if a bodhisattva practices in the following way, he will attain wisdom.] He keeps precepts， is vigorous, hears much [of the Dharma], has a right livelihood, cultivates endurance, has compassion toward sentient beings and a sense of shame， and avoids jealousy. He truly comprehends skill in means. When suffer­ing for others, he does not become regretful. He happily gives, skillfully disciplines sentient beings, and knows the major and minor offenses well. He diligently exhorts sentient beings to create karma of blessings. He knows words and their meanings but does not become arrogant. Drawing near beneficial friends, he benefits himself and others. He pays respect to the Three Treasures, teachers, monks, elders, and virtuous ones. He does not think lightly of self-enlightenment and can perceive the profound virtues of enlight­enment. He understands the nature of good and evil, the worldly and world-transcending, theories of grammar and logic, causes and their effects, and skillful means and their basis.

“Wisdom arises from three factors: (1) from hearing, (2) from thinking, and (3) from cultivating. To get meaning from words means wisdom arising from hearing. To get meaning from think­ing means wisdom arising from thinking. To get meaning from cultivation means wisdom arising from cultivation. Wisdom is obtained from studying the twelve divisions of the Tathagata’s scriptures, which disperse doubts, and from reading the secular treatises, which distinguish good from bad. Wisdom is to discern well the twelve divisions of the scriptures; the meanings of the

causes and effects of the aggregates; the realms (dhdtus); the entries; the characteristics of calmness and discernment; the inferior, 1075b medium, and superior forms; the good ，bad, and neutral; the four errors; the stage of beholding the truth; and the stage of culti­vating the way. To discern all these well is called wisdom.

“Good son, a wise person seeks the ten powers, the four fearlessness’s, great compassion, and the three mindfulness. He always stays close to the Buddha and his disciples. In the era of no Buddha Dharma, he feels happy to leave the home life, and studies with the heretics. Although he follows a deviant path, he likes to seek the right path. He constantly cultivates the thought of kindness， compassion, joy， and equanimity, and the five supernatural powers. After having attained the five supernatural powers，he contemplates impurity and impermanence, talks about the faults of conditioned dharmas, and has sentient beings study theories of grammar and logic for correct language. He helps sentient beings eradicate physical and mental diseases, enjoys teaching secular studies to others, and excels in what he does, such, as in [reciting] mantras or [practicing] medicine. He can skillfully accumulate wealth. After acquiring wealth, he manages it and gives it away in proper ways. Although he is very knowledgeable, he is not arro­gant. Gaining great meritorious virtues, he does not feel satisfied. He teaches sentient beings to have faith, giving precepts, learn­ing? and wisdom. He comprehends wholesome, unwholesome, and neutral [dharmas] and skillful means, and he understands well the stages of learning and practice. He knows the path to enlight­enment and its adornment. He also knows the superior, medium, and inferior faculties of sentient beings, and secular theories of grammar and logic; but he is not attached to them. He knows the right time to discipline sentient beings. He also knows the world of sentient beings and the physical world, and he consciously follows the six perfections.

“Good son, there are imperfect wisdom, perfections other than wisdom， practices that are both perfect and wisdom, and practices that are neither perfect nor wisdom. Imperfect wisdom is worldly wisdom, or the wisdom practiced by sravakas and pratyekabuddha^.

There is no such thing as a perfection that is not wisdom. [The practices that are both] perfection and wisdom are all of the six perfections. [The practices that are] neither perfect nor wisdom are those of giving, precepts, and vigor that are practiced by sravakas and pratyekabuddhas• Good son, he who diligently culti­vates these six perfections is making offerings to the six directions and can increase his wealth and life. Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained bodhisattvas. It is not difficult for the ordained bodhisattva to cultivate pure wisdom, but it is for the lay bodhisattva. And why is this? Lay people are bound by more unfavorable conditions •”

When [the Buddha] had spoken this Dharma, Sujata and thousands of upasakas aroused the aspiration for unsurpassed, complete enlightenment. After having aroused the aspiration, they rose from their seats, bowed to the Buddha, and withdrew to their own places.

Glossary

agni: fire.

Ajatasatru: the son of King Bimbisara.

Akanistha: the highest heaven of the form realm.

Anathapindika: a wealthy elder of SravastI, famous for his gift of the Jetavana, with its gardens and buildings, to the Buddha. Angulimala: a disciple of the Buddha. When he was a Brahman, he made a wig out of the fingers of those whom he had killed. When he was about to kill the thousandth person, the Buddha converted him. arhat: the perfect saint who has eliminated all passions and desires, who is forever freed from the bonds of samsara, and who has reached the fourth or last stage of Hinayana enlightenment.

Asaiksa: one who has completed all one’s religious training, another name of an arhat who has nothing more to learn. asamkhya: infinite, innumerable. asura: a jealous and ferocious spirit or demon-god.

Avici: the hell of uninterrupted suffering. ayatana: “sense-field.”

Bhagavan: “Excellent,” ‘Hevered，，; an epithet of a Buddha. bhiksu: the fully ordained Buddhist monk. bhiksuni: the fully ordained Buddhist nun. bhumi: earth or stage, level.

bodhi: “awakening,” enlightenment, the special knowledge of a Buddha, the ultimate goal of Buddhist practice, bodhisattva: one who aspires to the attainment of enlightenment for the sake of all living beings. There are many stages in the bodhisattva path, but both the beginner and the enlightened saint can be regarded as bodhisattvas.

cakravartin: a ruler of the world, the wheels of whose chariot roll every­where without obstruction. canddla : the lowest class of the Indian caste system.

Devadatta: a cousin of Sakyamuni, who tried to usurp the leadership of the Sangha by murdering the Buddha.

Dharma: the teaching of the Buddha, the truth.

dhatu: a realm or sphere.

dhydna: meditation; a state of perfect concentration.

Dipamkara: the Buddha who was the twenty-fourth predecessor of Sakyamuni Buddha.

duskria: a class of offenses against the Buddhist precepts, requiring confession before a virtuous monk.

elapattra: a kind of tree with a very bad odor.

Gandhara: an early locale of the Sarvastivadin School of Buddhism. It is known for beautiful art works.

garuda: king of birds.

gati: one of the six realms into which one may be reborn.

Indra: a Hindu god.

Isana: the name of a heavenly being inhabiting the sixth heaven of the

desire realm.

_ /

Isvaradeva: a title of Siva, king of the devas.

Jambudvipa: the name of a great island to the south of Mt. Sumeru which is, according to the Buddhist cosmological view, the world in which we are living.

Jetavana, Jeta Grove: “Grove of Prince Jeta，” a monastery built for the Buddha by Anathapindika.

kalpa: an aeon.

karma: an act, action, or deed performed by body, speech, or mind, which will have a set consequences experienced in this life or in a future rebirth.

/

Kasyapa: one of the seven Buddhas preceding Sakyamuni.

Kubera: another name ofVaisravana, one of the Four Quarter Kings.

Mahabrahma (or Brahma): the Hindu God, who considers himself to be the creator of the universe.

mahasattva: a great bodhisattva who has reached the advanced stage of enlightenment.

Mahayana: the school of the Great Vehicle, sometimes called northern Buddhism. It stresses faith, devotion, compassion, altruistic prac­tices, and so forth.

Mahesvara: an epithet of Siva.

Mahisasaka: a school derived from the Sthavira School about three hundred years after the Buddha’s nirvana.

Mahoraga: a god whose head is that of a snake; one of the eight kinds of beings who protect Buddhism.

Maitreya: the future Buddha who is now living in the Tusita heaven.

Mrgaramatr: a daughter of a rich man in Anga, and a devoted believer in the Buddha.

nayuta: a very large Indian numerical unit.

nirvana: the stopping or cessation of all passions and desires; the state of liberation.

nonretumer (anagamin): one who will attain enlightenment after death.

once-returner (sakrdagamin): one who will attain enlightenment in one more lifetime.

paramita: perfection; practice of a virtue to the point of supremacy, especially by a bodhisattva.

Paranirmita-vasavartin: the sixth and highest heaven in the realm of desire (kama-dhatu).

Prasenajit: the Indian king of Kosala, who was a patron of Buddhism.

Pratimoksa: the code of precepts in the Vinaya.

pratyekabuddha: “solitary buddha/，who attains enlightenment on his own.

sabdavidya: linguistic studies, one of the five studies in India.

Sakyamuni: an epithet of Siddhartha Gautama, the historical Buddha.

samadhi: concentration, a synonym for dhyana.

samatha: calmness in meditation.

Samjiva: the hell of repetition of painful life. The first of the eight great hells.

samsara: continuous rebirth in the phenomenal world, which is con­sidered undesirable.

Sangha: the Buddhist mendicant community, or the assembly of Buddhist monks and nuns.

/

Sariputra: one of the leading disciples of the Buddha, who is known as the foremost in wisdom among the Buddha’s disciples.

Sarvastivada: one of the twenty schools of the Hinayana, holding that dharmas have a real existence, although denying the existence of an dtman in sentient beings.

sila: morality, virtue, conduct conducive to progress on the path to nirvana.

sramana: a novice Buddhist monk.

sravaka: a disciple of the Buddha, or one who hears and follows the teaching of the Buddha.

Sravasti: the capital of Kerala.

stream-enterer (srotapanna): one who has entered the stream of the Buddha’s teaching and is on the path of enlightenment.

stupa: a memorial mound constructed over relics of the Buddha.

Sumeru: the highest mountain in the world.

sutra: “thread”； a Buddhist text.

Tathagata: “Thus-come，，，a title of the Buddha.

Trapusa: a merchant in North India, the first lay devotee of the Buddha.

Trayastrimsa: the thirty-three gods who live on the top of Mt. Sumeru in the second heaven of the realm of desire.

Tusita: the fourth of the six heavens in the realm of desire.

udumbara \ the name of a legendary tree that is thought to blossom once in three thousand years.

updsaka: a Buddhist layman.

upasika: a Buddhist laywoman.

Varanasi: an ancient city in Central India.

vasana: “the process of perfuming.” In Yogacara, habits are created by the influence (“perfuming⁵，）of past karma.

vipasyana: intuitive observation taking place during deep meditation.

Visnu: a very popular deity in Hinduism who has been taken into the Buddhist pantheon.

Yama-raja: the king of the world of the dead.

Index

Agada, 181, 183 Aggregates, 122，141，202

five, 98,105,115-21,175，190,192 Agni, 5

Angulimala (transgressor), 150 Ajatasatru (king), 142 Akanistha (heaven), 10，20 Anagamin, 10. See also Nonreturner(s) Anathapindika (wealthy elder), 5，

143，151

Arhat(s), 10，67, 90，96,114，155，175, 178,179，181 Arhatship, 198 Asaiksa, 138

Asamkhya kalpa(s), 30，47，48 Asuras, 142, 164 Avici (hell), 21，66，158，187, 189 Ayatana. See Entrances, twelve

Bhagavan, 91

Bhiksu(s)_f 5，21, 73，80，81, 82，83，

107,127,138，140,153,155,173, 176，177

BhiksunT(s)_} 5，21，73，80, 81, 82，127， 138,168 Bhumi, 101 Birthlessness, 37，48 Blessings

field(s) of，23，58，62，93，105，

107-9，113，114, 122-24，127， 130-31，157,175,178，180，

181

Bodhi, 6, 193, 198

Bodhisattva(s), 1—3, 6-11,17, 20-25,

28-           35, 36，38, 39-41，43-46, 48-51, 53-55, 57-69, 71, 73, 83， 87, 89，91-92，93-96，101, 104-105,107-10，123，135，138， 144,147,156,157,160,162-63, 190-91，193-94，195-98，200，

201，203

future, 105，186

lay, 1，2，9,10,17，24，28，34, 38, 41， 46，54, 55，60，64, 66，67, 68，

69, 71，83，87，92，96，104’ 135， 144，147, 156，162, 190，194， 196，200，203 (non)retrogressing, 9，10. See also Nonretrogression; Retrogression path, 44

practice(s), 1, 38，48 precepts, 2，73, 91, 101 Brahman(s), 8, 9，28，50，72

Cakravartin, 30，95, 164 candala, 65，76，79 Cause(s)

and conditions, 7, 57, 59, 61-63，74，

91,116-             19, 123，171，175，181， 189, 192

and effect, 8，13，38，60，69，85,108, 126, 130-31，149,152，167，181 major and minor, 115 twelve links of, 13，26，36, 63，90，

95

Characteristics

of dharmas, 62，69，178 eighty excellent, 89，95 general and particular, of Dharma nature, 25 seven, 63

sixteen, of speech, 51 Compassion, 2, 7, 12,13-17, 19, 22,

23, 27, 30-37, 39-40, 44, 48，50， 57, 59，60, 62-64, 67，68, 85，87， 89-91, 95，98，100-10, 122，124, 126，127，129，130,140，141,151, 154,155,157-62, 192, 193，195, 197,199-202 Conditions. See Cause(s), and conditions

Contemplation, 16，79，90，95, 99，102， 146,150，151,154，159，160，188， 197

Contentment, 51，66

Devadatta (monk), 21，142 Dharma(s)

Buddha-, 5，65，155 characteristics of, 62，69，178 eighteen uncommon, 48 king, 36 nature, 25

state of warmth, 79-80 Dharmadhatu, 138 Dharmaguptaka (school), 178 Dharmaraksa (translator-monk), 1 Dhatu(s)_t 202 Dhyana(s)_f

heaven, 37，188-89, 198 four, 90，200

four fundamental/primary, 184 Dipankara (Buddha), 30 Directions

six, 2，5-7，12, 71, 72, 97，203 ten, 23, 65，96 Doubt(s), 26，39，41，52，110，113,123， 128,140,151,157,165,172，174, 201

Dragon(s), 28, 45,177 Duskrta, 80

Effect. See Cause(s), and effect Effort(s), 86，99，120, 185 Elapattra-naga (transgressor), 150 Elapattra seeds, 129 Elephant(s)，2，26, 27，32，45, 82，89， 106，107，108,129,145 fragrant, 26, 27，28，66 Emptiness(es), 90，95，187，193, 200 Endurance, 4，6, 17, 22，37, 40, 48, 61, 63, 68，98, 99,1014，151, 154, 157, 160, 161, 191-94, 196，200， 201. See also Perfection(s), six Enlightenment

aspiration for, 1，2，7-13，20，23，35， 39，63, 67, 73, 96, 203 complete/perfect, 8，17, 22, 29, 30, 39, 73, 74, 90, 93，101,102,

104，142, 144, 151，159,163，

193,   198 path of, 11, 47，105，110，196

supreme/unsurpassed, 39，62, 63， 86,133,147,155 three kinds of, 2, 25，28, 63，155 Entrances (ayatanas), twelve, 123,

175. See also Sense-fields, twelve Equanimity, 41，86, 87,110，154，197, 200, 202

Existence(s), 9，14, 99，117,120，122, 143,163, 164，165，174，182,185， 186,189,192 cyclic, 7, 15，29，91, 112, 123, 124,

142,   159，163, 183. See also Realm(s), (three) evil; Samsara

Faith(s), 39，40，49, 50, 52, 63, 65，67, 72, 85,106-8,110，112，114, 125， 127,128，131，137，138，149，151， 153，154,161,164，191,195, 202 Faithlessness, 111

Fearlessness(es), 57，58，74，90，107， 151

four, 14, 27, 48, 95, 202 Fo-饴，118 Friends

bad, 16，35，39，44，67，154，160,

162, 197

beneficial，12，16, 20,23, 31, 32，35， 36, 40, 50, 54, 71, 72，87，110, 125，131，149，154,181，197, 201

Gandhara, 145

Ganges (river), 11，23，26，30,120，

151，152,159 Garuda (king of birds), 45 Gatiy 116. See also Realm(s)，(three) evil; Samsara Ghee, 95,117

Ghost(s), hungry, 15, 112，114, 128， 129，164，169,171,182,183, 187， 188

God(s)，6, 7，10，11, 22，27, 40，49，74， 90, 91,101，112，117, 120，127, 129，139，141-43, 151，152，158, 159，164,169，172,182,183，186，

199

Godaniya (bodhisattva), 160

Harmonies, six, 59，68 Hell(s), 15, 16, 21，37, 66, 74-76, 111， 128，142,158，164,169,171，182， 183,186-89

Heretic(s), 7，8，10, 12, 21, 36, 39，40, 43, 45, 48，60, 74, 95, 124, 14043, 152，153,167, 168, 202. See also Teachers, six heretical

Impermanence, 41, 60, 108，114，131，

154,172,192,       202 Inconceivability, 7，44^6, 89, 90 Indra, 27, 89

Isana (heavenly being), 143 Tsvaradeva, 8, 74,141,143. See also Mahesvara; Siva

Jambudvlpa (continent), 131，188 Jeta Grove, 5

Joy, 33, 77，87，98，110，111，151，154，

197,   200，202 ground of, 22

Kalasutra (Black Hope Hell), 171，187 Kalinga (kingdom), 145 Kalpa(s), 12, 21，30，39, 44，47, 48，

143,    147, 164，187, 188 Karma(s), 7，9，12-15，17，21, 29，35， 36，39, 44, 46，49, 69, 74-76, 91， 109,121-22，141-43,149，150, 154,158，159，163,165，167-71, 173-76, 180-86,188-90 ten, 165, 167，168, 183-86,190 Kasyapa (Buddha), 30 Kindness, 34，36, 40, 43, 44, 59，62，

87, 90, 93，98, 99, 107, 109, 110, 122,127,130，151,154，155，157, 162，175, 178，192,193,197， 199—200，202 Kings

Four Heavenly, 10，164,186，187 Wheel-turning, 164. See also Cakravartin Kubera (heavenly king), 5

Liberation, 2，12，19-22，24, 27, 28,

45，48，53，62, 63，64，66，89, 90， 111, 112，114，124，137，139，140, 14244, 151, 152，156，159,164， 169，183, 185, 200

Mahabrahma (god), 143 Mahasattva, 21, 29, 30，35，36, 43，45, 46，49，53，54，57, 62，63，64, 66, 108,160, 163,193,195, 197

Mahesvara (god), 143. See also Isvaradeva;泠iva Mahisasaka (school), 178 Mahoraga (god), 8 Maitreya (future Buddha), 146 Mantra(s), 53，132,181,183，202 Marks, thirty-two (excellent), 3, 9，

29-           35, 89，95 Medicine tree, 45

Meditation, 4, 6，17, 21, 40, 48，61, 62， 63, 90, 91, 95, 99-104, 156, 159, 160,191，196-98，200 Merit(s), 4，22，62，93，94，95，96，97, 109，110，113，123，128, 141, 145, 146,147,149,155,176,178,185, 199，200, 202 transference of, 98 Mindfulness(es), 3, 49, 50，61，89-92， 95，131, 146，150, 151, 153，158， 161，184 six, 36, 50, 61, 65，154 three, 14，27, 48, 202 Morality, 4，5，17，21, 32, 48，49, 61，

63, 90，91, 98，100，102-6,127, 128，183,191,195,197，200. See also Precepts Mrgaramatr (devout Buddhist), 147, 155

Neither thinking nor no thinking (realm or heaven), 16，154,183， 187，198 Nirmanarati (heaven), 186 Nirvana, 19, 20, 21, 40，41，93, 94，

109，123，126,132,138,139,178,

200

Nirvana School, 1

Non-self, 15，36, 108, 117, 132，140,

153

Nonexistence, 9,187 Nonretrogression, 8-10, 21. See also Bodhisattva(s), (non)retrogressing; Retrogression NonreturnerCs), 10, 78-80, 181. See also Anagdmin Nyagrodha (tree), 8，32

Obstruction(s), 12，36，114,151，

178

of afflictions, 90，102 five, 52,108,197

four, 108 three, 142 two, 27

to wisdom, 12, 27，90，102 Offense(s), 80-83, 98, 120，124，125, 139, 142，146，150，152,153，158， 159，161,164-66, 168-81,184,

194,  201

Once-returaer(s), 10,124. See also Sakrdagamin

Paramitas, 103. See also Perfection(s) six, 2-4

Paranirmita-vasavartin (heaven), 164, 186

Perfection(s), 2-6,17，22，27, 48，63， 89，90, 97-105, 108, 111, 114，

128,131，157,160-62, 191, 195-98, 200-3. See also Paramitas six, 4r-b, 17，22, 39-40, 45，61，

63，95，97,103-5,195-96, 202-3

Poverty, 67, 74，77，93，105,112，130, 131，157 field of, 62, 93 Powers, 95

five (or six) supernatural, 7, 90，

198,  202 ten, 14, 27, 48, 90, 202 Prasenajit (king), 67，113 Pratimoksa, 184-86 Pratyekabuddha(s)_f 1, 2, 8,10, 11， 20-21, 25-28，35，47-49, 87, 89-91, 96, 138，160，168，191，

192，196，200, 202, 203 Precepts

eight, 4，19，73, 81，140,14547, 149-50,159,178 five, 4，78, 79，149, 151-53,159,

177, 178 ten, 73

Purity, 27，58, 78, 91，131，140，146, 151

Ratnasikhin (Buddha), 30 Realm(s)

desire, 10，20，21，33，154，169，181, 182，184, 198,199 Dharma, 54 eighteen, 62，175

five, 22，116 form, 20，21, 182 formless, 20, 21,187 (three) evil, 6, 20, 21，61，73，78, 99， 122, 128，152，154，170, 171， 183, 192，195. See also Existence(s), cyclic; Samsara Refuge(s), 74, 78-79, 86，87, 111, 132, 133, 137-44 Three, 4，78, 132，137-39,141-46, 149-50，159,163. See also Treasures, Three Regulating, stage (or ground) of, 22 Remorse, 32，39，75，97，149, 158 Retribution(s), 16, 59, 74-76, 98，100，

105,116—         19, 121-22，125, 133， 135,139，141,142，146，149，150, 152,154,158,161，163,165，169， 171,175,176，178，180-83，186,

188,192,     200 Retrogression, 43—44. See also

Bodhisattva(s), (non)retrogressing; N onretrogression;

Sabdavidyd_t 52 Sakra, 5

Sakrdagamin, 10. See also Once-retumer(s)

Sakyamuni, 30

Samddhiis), 15, 16，21，29, 65, 90，95， 103，104,155，193, 197-98, 200 Samatha, 103, 196 Samjlva (Equally Reviving Hell), 171,

■ 187

Samsara, 19, 20, 22, 23, 32, 36, 37，39, 40，45, 58, 62, 86, 103，114，124， 139，152,154,158, 185，193,197,

200 _ See also Existence(s), cyclic; Realm(s), (three) evil Sangha, 8, 37, 54, 61，62, 66，73, 74,

78，81, 83，85, 93, 94, 96, 107,

110,126,130，133,134,137-40, 155，168,173,179, 191. See also Refuge(s), Three; Treasures,

Three ,

Sariputra (Sakyamuni^ disciple), 21, 90，124 Sarvastivada (school), 179 Scriptures

twelve divisions of, 19，36，40,

47, 52，53，60，65，66, 96，

103,138, 159, 161，195, 196,

201

Seed(s), 8, 22，115-16, 121，129,131， 189，193, 198 four, of enlightenment, 22 Self

-mastery, 15，35, 38，61，90，108， 109，114, 125，131，142, 149， 155, 157 -nature, 117, 132 true, 143 Sense organs, six, 121,168,171,

194

Sense-fields, twelve, 62. See also , Entrances, twelve Siva, 143. See also Isvaradeva;

Mahesvara Skillful means, 19-20，37，39, 40，53, 61，86, 91, 132, 160，165, 172， 197, 201, 202 Speech, sixteen characteristics of, 51 Sramana(s\ 2，28，50，72，129, 134,

154

Srdvaka(s\ 1，2, 8，11，20-23, 25-28, 35，4749，89-91, 138, 143,160,

,191，192，196，200, 202, 203 SravastI (capital city), 5，67 Srotapanna, 10. See also Stream-enterer(s) Stream-enterer(s), 10，67, 78-80, 96， 105, 124，151,155. See also Srotapanna Stupa(s), 93-95, 106,107,133, 173 Sudarsana (city), 27 Suddhavasudeva, 20 Sujata (elder’s son), 1，2, 5，11,13，19, 20, 25, 29, 35, 39, 43, 47, 57, 61, 65, 71, 85，89，93，97，105，137, 145,149,157,163，191，195,197, 201，203 Sujdta-sHtra，1

Sumeru (mount), 12, 17，41，111, 186， 189, 198

Sutra(s), 1，2，13，23，40, 54, 58，68，

90，114, 124，131, 152, 176，177,

182

Sutra on the Worship of the Six Directions by Sujata, 1

Tathagata(s), 6, 7，12，13, 23，25-28，

30-           31, 40，53，68，78, 89-91, 93，

95-96，103,112，137-39, 152, 155,159,162, 163,176,178,

201

Tbachers, six heretical, 5，6,13, 14.

See also Heretic(s)

T^en-te, 118 Transmigration, 159 Trapusa (elder), 138 Trayastrimsa (heaven), 27 Treasures, Three, 4, 22，36, 37，39，41， 52，57，58，59, 66, 67, 68, 74，78， 79，81, 83, 93-96, 97, 130，132, 133,138,14042，149, 150，152， 155，159,168, 201. See also Refuges, Three Truth(s)，9，75,174，179，202. See also Dhanna of birthlessness, 37 conventional, 41, 90，175 Four Noble, 25，26，144, 149, 154.

165, 167 three, 96 two, 90，175 ultimate, 90 Tusita (heaven), 186

Udraka Ramaputra (Sakyamuni^ teacher), 21,142 Udumbara (flower), 24 Usnisa, 29

UpdsakaisX 3, 5,13，17, 21，31，58，

59, 71-74, 76-83, 89，91, 93,100, 127，138,139，140, 146，149,150, 153,177，203 Updsikd(s\ 80-82, 127, 138, 139 Uttarakuru (continent), 20，30，169,

173,188

Vajrasamddhi (diamond samadhi),

200

Varanasi (country), 145 Vasana (habits), 26 Vigor, 4, 6，17，48, 61，63, 99，

101—4，160,195-96,198,

200, 203. See also Perfection(s), six

Vipasyana, 103,196 Virtues, ten, 163-65, 169, 183 Visnu (god), 143

Vow(s)，3, 35—38，44-45, 59，111，157， 176,177，185

Wisdom(s), 3, 4, 5, 6，9,13,15,16, 17, 22, 25-27, 37, 40，44, 48, 50-52, 59, 61-63, 72, 75, 89-91, 95, 100，

102-         4, 106，112，126-28, 131, 132，139，160，161，180, 181，184, 191,195,196，198-203. See also Perfection(s), six

eight, 51, 52 five, 95 seven, 95

Yama (city), 188 Yama-raja (king), 5 Yugamdhara (mount), 27，189

▼

A List of the Volumes of the BDK English Tripitaka

(First Series)

Abbreviations

Ch.\ Chinese Skt:        Sanskrit

Jp.:        Japanese

T.\ Taisho Tripitaka

Vol. No.                                            Title                             _______ T.^o.

Vol. No.

Jen-wang-pan-jo-po-lo-mi-ching                                                      245

(仁王般若波羅蜜經）

Karunikaraja-prajnaparamita-sutra (?)

Pan-jo-po-lo-mi-to-hsing-ching (般若波維蜜多心經）251 Prajnaparamitahrdaya-sutra

Ta-lo-chin-kang-pu-^ung-chen-shih-san-mo-yeh- 243 ching (大樂金剛不空眞實三®耶經） Adhyardhasatika-prajftaparamita-sutra

Wu-liang-shou-ching (無量赛經）                                 360

Sukhavativyuha

Kuan-wu-liang-shou-fo-ching (觀無夏呑佛經）                            365

Amitayurdhyana-sutra

A-mi-t*o-ching (阿彌陀經）                                        366

Sukh 备vativyiiha

Ti-ts^ng-p^-sa-pen-ylian-ching (地藏菩薩本願經）412 Ksitigarbhapranidhana-sutra (?)

Yao-shih-liu-li-kuang-ju-lai-pen-yxian-kung-te-            450

ching (藥師琉璃光如桊本願动徳龠）

Bhaisajyaguruvaiduryaprabhasapurvaprani-

dhanavisesavistara

Mi-le-hsia-sheng-ch^ng-fo-ching (彌勒下生成佛經〉454 Maitreyavyakarana (?)

Wen-shu-shih-li-wen-ching (文殊師利問經）                  468

Maiijusripariprccha (?)

Miao-fa-lien-hua-ching (妙法蓮举經）                                           262

Saddharmapundarika-sutra

Wu-liang-i-ching (無量義經）                                                          276

Kuan-p‘u-hsien-p‘u-sa-hsing-fa-ching                                             277

rw普賢菩薩行法經）

Ta-fang-kuang-fo-hua-yen-ching                                                     278

(大方廣佛華嚴經）

Avatamsaka-sutra

 Sheng-man-shih-tzu-hou-i-ch^eng-ta-fang-pien- fang-kuang-ching (勝#師子吼一乘大方便方廣經>

Skt. Srnnaladevisimhanada-sutra

 Chin-kuang-ming-tsui-sheng-wang-ching (金光明最勝王經）

Skt. Suvamaprabhasa-sutra

Ch. Ta-pan-nieh-p^{an-ching (大般淫樂經^

Skt. Mahaparinirvana-sutra

Ch. F o-ch‘ui-pan-nieh-p‘an-liao-shuo-chiao-chieh- ching (佛垂般涅槃略説教誡經）

Ch. Pan-chou-san-mei-ching (般舟三味經）

Skt. Pratyutpannabuddhasammukhavasthitasamadhi- sutra

Ch. Shou-leng-yen-san-mei-ching (首楞嚴二昧經）

Skt. Surarigamasamadhi-sutra

Ch. Chieh-shen-mi-ching (解深密經）

Skt. Samdhinirmocana-sutra

Ch. Yii-lan-p^n-ching (盂蘭盆經）

Skt. Ullambana-sutra (?)

Ch. Ssu-shih-erh-chang-ching (四十 二章經）

Ch. Wei-mo-chieh-so-shuo-ching (維摩詰所説經）

Skt. Vimalakirtinirdesa-sutra

Ch. Yiieh-shang-nil-ching (月上女經）

Skt. Candrottaradarikapariprccha

Ch. Tso-ch‘an-san-mei-ching (世禪三昧經）

Ch. Ta-mo-to-lo-ch'an-ching (達摩多羅禪經）

Skt Yogacarabhumi-sutra (?)

Ch. Yiieh-teng-san-mei-ching (月燈三昧經）

Skt. Samadhirajacandrapradipa-sutra

Ch. Ju-leng-ch^eh-ching (人榜伽經）

Skt. Lankavatara«sutra

Ch. Ta-fang-ku a ng-yiian-chio-hsiu-to- lo-l i ao-i-ching

(大方廣圓覺修多羅了義經）

Ch. Su-hsi-ti-chieh-lo-ching (蘇悉地竭羅經）

Skt. Susiddhikaramahatantrasadhanopayika-patala

Ch. Mo-teng-ch^eh-ching (摩登伽經）

Skt. Matangl-sutra (?)

Ch. Ta-p'i-lu-che-na-ch'eng-fo-shen-pien-chia-ch'ih- ching (大昆盧遮那成佛神變加持經）

Skt. Mahavairocanabhisambodhivikurvitadhisthana- vaipulyasutrendraraja-nama-dharmaparyaya

Ch. Chin-kang-ting-i-ch^eh-ju-lai-chen-shih-she-ta- ch^eng-hsien-cheng-ta-chiao-wang-ching (金剛頂一切如來眞實攝大乘現證大教王經）

Skt. Sarvatathagatatattvasamgrahamahayanabhi- samayamahakalparaj a

Ch. Mo-ho-seng-ch^i-lii (摩訊僧抵律^

Skt. Mahasamghika-vinaya (?)

Ch. Ssu-f&n-lii (四分律）

Skt. Dharmagnptaka-vinaya (?)

Ch. Shan-chien-lti-p‘i-p‘o-sha (善見律毘婆沙）

Pali Samantapasadika

Ch. Fan-wang-ching (梵網經）

Skt. Brahmajal a-sutra (?)

Ch. Yu-p‘o-sai-chieh-ching (優婆塞戒經）

Skt. Upasakasila-sutra (?)

Ch. Miao-fa-lien-hua-ching-yu-po-t'i-she (妙法蓮華經憂波提舍）

Skt. Saddharmapundankopadesa

Ch. Fo-ti-ching-lun (佛地經—）

Skt. Buddhabhumisutra-sastra (?)

Ch. She-ta-ch^ng-lun (攝大乘—）

Skt. Mahayanasamgraha

Ch. Shih-chu-p‘i-p‘o-sha-lun (十住昆婆沙論 j Skt. Dasabhumika-vibhasa (?)

Ch. A-p⁴i-ta-mo-chu-she-lun (阿毘達磨俱舍論> Skt. Abhidharmakosa-bhasya

Ch. Yii-ch‘ieh-shih-ti-lun (瑜伽師地論）

Skt. Yogacarabhumi

Ch. Ch^ng-wei-shih-lun (成唯識論）

Skt. Vijnaptimatratasiddhi-sastra (?)

Ch. Wei-shih-san-shih-lun-sung (唯識三十論頌） Skt. Trimsika

Ch. Wei-shih-erh-shih-1 un (唯識二十論 >

Skt. Vimsatika

Ch. Chung-lun (中論）

Skt. Madhyamaka-sastra

Ch. Pien-chung-pien-lun (辯中邊論）

Skt. Madhyantavibhaga

Ch. Ta-ch‘eng-ch‘纟ng-yeh-lun (大乘成業論）

Skt. Karmasiddhiprakarana

Ch.沿n-ming-ju-cheng-li-lun (因明入正理論） Skt. Nyayapravesa

Ch. Chin-kang-chen-lun (金剛針論）

Skt. Vajrasuci

Ch. Chang-so-chih-lun (彰所知論）

Ch. Ta-ch⁴eng-chuang-yen-ching-lun (大乘莊嚴經論J Skt. Mahayanasutralamkara

Ch. Chiu-ching-i-ch^ng-pao-hsing-lun (究竟一乘賨性論）

Skt. Ratnagotravlbhagamahayanottaratantra-sastra

Ch. Pu-ei-hsing-ching (菩提行經）

Skt. Bodhicaryavatara

63-111             Ch. Chin-kang-ting-jru-ch^ieh-chung-fa-a-nou-to-lo-

s a n- mi ao-s an -p‘u-t‘i-hsin-lun (金剛頂琅伽中發阿释多羅三藐三菩提心論）

63-IV                          Ch. Ta-ch‘eng-ch‘i-hsin-lun (大乘起信論）

Skt. Mahayanasraddhotpada-sastra (?)

Ch. Na-hsien-pi-ch'iu-ching (那先比 ft經）

Pali Milindapanha

Ch. Ta-ch'eng-chi-p^-sa-hsiieh-lun (大乘集菩薩學論) Skt Siksasamuccaya

Ch. Shih-mo-ho-yen-lun (釋摩訊衍論）

Ch. Pan-jo-po-lo-mi •to-hsin-ching-yu-tsa n (般若波羅蜜多心經幽賛）

Ch. Kuan-wu_liang-shou-fo*ching-shu (觀無釐壽佛經疏）

Ch. San-lun-hsiian-i (二論玄義）

Ch. Chao-lun (肇論）

Ch. Miao-fa-lien-hua-ching-hsuan-i

(妙法蓮華經玄義）

Ch. Ta-ch^ng-hsiian-lun (大乘玄論）

Ch. Hua-yen-i-ch'eng-chiao-i-fen-ch*i-chang (華嚴一乘教義分齊章）

Ch. Yuan-j en-lun (原人論）

Ch. Hsiu-hsi-chih-kuan-tso-ch*an-fa-yao

(修習止觀坐禪法要>

Ch. Tien-t'ai-ssu-chiao-i (天台四教儀）

Ch. Mo-ho-chih-kuan (摩訊止觀）

Ch. Kuo-ch*ing-pai-lu (國清百録）

Ch. Liu-tsu-ta-shih-fa-pao-^an-ching

(六祖大師法寶壇經）

Ch. Hua*ng-po~shan-tuan-chi-ch^£an-shih-ch‘uan- hsin-fa-yao (黄葉ill斷際禪師傳心法要）

Ch. Yung-chia-cheng-tao-ko (永嘉證道歌）

Ch. Chen-chou-lin-chi-hui-chao-ch^n-shih-wu-lu

(鎭州臨濟慧照禪師語録)

Ch. Wu-men-kuan (無門關）

Ch. Hsin-hsin-ming (信心銘）

Ch. Ch‘ih-hsiu-pai-chang-ch‘ing-kuei

(勅修百丈淸規）

Ch. F o-kuo-ytian-wu-ch‘an-shih-pi-yen-lu

(佛果圜悟禪師碧巌録）

Ch. I-pu-tsung-lun-Iun (異部宗輪論）

Skt, Sam ay abhedo p ar a can acakra

Ch. A-yti-wang-ching (阿育王經）

Skt. Asokaraja-sutra (?)

Ch. Ma-ming-p^-sa-ch'uan (馬鳴菩薩傳）

Ch. Lung-shu-p‘u-sa-ch‘uan (龍樹菩薩傳）

Ch. P‘o-sou-p‘an-tou-fa-shih-ch‘uan (婆e槃a法師傳）

Ch. Pi-ch‘iu-ni-ch‘uan (比丘尼傳）

Ch. Kao-s§ng-fa-hsien-ch‘uan (高僧法顯傳）

Ch. T‘ang-ta-ho-shang-tung-ch§ng-ch‘uan (遊方記抄:唐大和上東征傳）

Ch. Ta-t'ang-ta-tz'u-en-ssu-san-ts'ang-fa-shih- ch‘uan (大唐大慈恩寺三藏法師傳）

Ch. Kao-seng-ch'uan (高僧傳）

Ch. Ta-t'ang-hsi-yii-chi (大唐西域記）

Ch. Hung-ming-chi (弘明集}

Ch. Fa-yiian-chu-lin (法苑珠林）

Ch. Nan-hai-chi-kuei-nei-fa-ch'uan

(南海寄歸内法傳）

Ch. Fan-yti-tsa-ming (梵語雜名）

Jp. Sho-man-gyo-gi-sho (勝髮經義疏）

Jp. Yui-ma-kyo-gi-sho (維摩經義疏）

Jp. Hok-ke-gi-sho (法華義疏）