Toh 244The Noble Mahāyāna Sūtra “Proper Dharma Conduct”

Summary

Proper Dharma Conduct takes place in the
Jeta’s Grove at Śrāvastī. Knowing that many bodhisattvas are wondering about
proper Dharma conduct, the Buddha Śākyamuni gives a teaching on this topic to a
great number of bodhisattvas. The teaching follows a format in which the Buddha
first makes a short cryptic statement that seems to go against the conventions
of proper behavior for bodhisattvas. The bodhisattvas then inquire as to the
meaning of this statement, and the Buddha proceeds to explain how to interpret
the initial statement in order to decipher the underlying meaning. Because of
his teaching, many gods and bodhisattvas are able to make great progress on the
path.

Acknowledgements

This text was translated by the Dharmachakra Translation Committee under
the supervision of Chokyi Nyima Rinpoche. Yanneke Josephus Jitta translated the
text from Tibetan into English and wrote the introduction. Andreas Doctor and
Daniel Hirshberg compared the draft translation with the original Tibetan and
edited the text.

This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.

Introduction

Proper Dharma Conduct takes place in the
Jeta’s Grove at Śrāvastī, where the Buddha resides with a great gathering of
bodhisattvas. Knowing that these bodhisattvas have questions regarding
proper Dharma conduct, the Buddha decides to teach on this topic. The Buddha
first makes a short cryptic statement that seems to go against the
conventions of proper behavior for bodhisattvas. For example, at one point
the Buddha says, “Noble sons, be terrified, be without joy, be without love,
and be without compassion.” When the bodhisattvas inquire as to the meaning
of this statement, the Buddha elaborates, “ ‘Terrified’ means being
terrified by the levels of the hearers and the solitary buddhas. ‘Without
joy’ means not finding any joy in the formless attainments. ‘Without love’
means relinquishing outer phenomena. ‘Without compassion’ means giving away
personal body parts, such as the head. That is the proper conduct.” These
statements are followed by explanations of their underlying meaning that, it
becomes apparent, fully agree with the central conventions of the
Bodhisattva Vehicle. As a result of listening to his teaching, many gods and
bodhisattvas are able to progress on the path.

Very little is known about the literary history of this text. A
Sanskrit version of this sūtra is no longer extant, and it appears that it
was never translated into Chinese. Hence, the only witness of this sūtra
available is the Tibetan translation included in the Kangyur. In the absence
of any Sanskrit witness or Chinese translation, it is difficult to determine
much about the history of this scripture in India and East Asia, apart from
noting the fact that its absence in the Chinese canon may indicate a
relatively narrow circulation in India. The colophon of the Tibetan
translation states that it was produced by Prajñāvarman and Yeshé Dé, thus
locating its translation in the late eighth or early ninth century. This
dating is also confirmed by the text’s inclusion in the Denkarma Catalog of
the early ninth century ce. The translation presented
here was based primarily on the Degé edition, in consultation with the
Comparative Edition (dpe bsdur ma) and
the Stok Palace manuscript edition.

The Translation

The Noble Mahāyāna Sūtra

Proper Dharma Conduct

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was in Śrāvastī, in
Prince Jeta’s Grove, where he was residing in a pavilion made of bamboo. At
that time, a great number of bodhisattvas, who were also gathered and
assembled at the bamboo pavilion, had the following thought: “How are we to
live? How are we to practice? How are we to train? How are we to ripen
others?”

Knowing the thoughts of these many bodhisattvas, the Blessed One
went before them and sat down on a seat by the pavilion in front of them.
Sitting there, the Blessed One said to the many bodhisattvas, “Noble sons,
excellent, excellent. Your intention is noble, your questions are beautiful,
your eloquence is virtuous, and your concerns are proper. Therefore, noble
sons, listen carefully and keep in mind what is said. I shall now explain
proper Dharma conduct to you. This includes a presentation of the complete
bodhisattva conduct—the proper conduct of bodhisattva great beings—and an
explanation of all buddha qualities.”

“Very well, Blessed One,” the bodhisattvas replied, and they
listened to the Blessed One with full attention.

The Blessed One said, “Noble sons, maintain the thought of
nirvāṇa and apply yourselves to saṃsāra. Do not dwell in either saṃsāra or
in nirvāṇa.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas maintain
the thought of nirvāṇa and apply themselves to saṃsāra? How do they not
dwell in either saṃsāra or in nirvāṇa?”

The Blessed One said, “They maintain the thought of nirvāṇa in order
to reach the happiness of immortality. They apply themselves to saṃsāra in
order to gather the roots of virtue. They do not dwell in either saṃsāra or
nirvāṇa in order to attend to noble and ordinary beings. That is the proper
conduct.

“Therefore, noble sons, train your minds, protect the minds of
others, and be courageous.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas train
their minds? How do they protect the minds of others? How are they
courageous?”

The Blessed One said, “They train their minds by eliminating
afflictions. They protect others’ minds by being without anger. They are
courageous as they do not relinquish the mind of awakening. That is the
proper conduct.

“Therefore, noble sons, do not go against what is proper, perceive
what is improper, and do not hope to get anything in return for what has
been done.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not go
against what is proper? How do they leave behind what is improper? How do
they not hope to get anything in return for what has been done?”

The Blessed One said, “ ‘Not going against what is proper’ means
having confidence in the ripening of actions due to engaging with the Dharma
of dependent origination. ‘Perceiving what is improper’ means being
committed to great compassion. ‘Not hoping to get anything in return for
what has been done’ means not hoping for any benefit in return. That is the
proper conduct.

“Therefore, noble sons, do not get up at inappropriate times. Do not
sleep when the time has come. Rouse those who are sleeping. Sleep
forever.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not get up
at inappropriate times? How do they not sleep when the time has come? How do
they rouse those who are sleeping? How do they sleep forever?”

The Blessed One said, “ ‘Not getting up at inappropriate times’
means not teaching the Dharma to those who are inappropriate recipients.
‘Not sleeping when the time has come’ means not passing over suitable
vessels. ‘Rousing those who sleep’ means encouraging others in terms of the
appropriate and inappropriate times. ‘Sleeping forever’ means never arising
from attainment. That is the proper conduct.

“Therefore, noble sons, be without confidence, destroy confidence,
and have confidence in those without confidence.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas without
confidence? How do they destroy confidence? How do they have confidence in
those without confidence?”

The Blessed One said, “ ‘Being without confidence’ means not
settling the mind in the formless attainments. ‘Destroying confidence’ means
reversing the formless attainments. ‘Having confidence in those without
confidence’ refers to those who are in error. That is the proper
conduct.

“Therefore, noble sons, be endowed with wealth. Connect those who
are without gratitude. Do not hope to get anything in return. Maintain a
livelihood with great profit.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas endowed
with wealth? How do they connect those who are without gratitude? How do they
not hope to get anything in return? How do they maintain a livelihood with
great profit?”

The Blessed One said, “ ‘Being endowed with wealth’ means being
endowed with the seven riches. ‘Connecting those who are without gratitude’
means connecting the greedy with generosity and connecting those with
distorted wisdom with wisdom. ‘Not hoping to get anything in return’ means
diligently working toward one’s own purpose. ‘Maintaining a livelihood with
great profit’ means dedicating toward unsurpassed and perfect awakening.
That is the proper conduct.

“Therefore, noble sons, understand passion. Enjoy passion. Consider
those who are attached to passion. Protect those who are without
passion.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas understand
passion? How do they enjoy passion? How do they consider those who are
attached to passion? How do they protect those who are without passion?”

The Blessed One said, “ ‘Understanding passion’ means understanding
the formless attainments. ‘Enjoying passion’ means cutting the six sense
sources. ‘Considering those who are attached to passion’ means ripening
ordinary beings. ‘Protecting those who are without passion’ means not
entering the state that is free from faults. That is the proper conduct.

“Therefore, noble sons, be terrified, be without joy, be without
love, and be without compassion.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
terrified? How are they without joy? How are they without love? How are they
not compassionate?”

The Blessed One said, “ ‘Terrified’ means being terrified by the
levels of the hearers and the solitary buddhas. ‘Without joy’ means not finding
any joy in the formless attainments. ‘Without love’ means relinquishing
outer phenomena. ‘Without compassion’ means giving away personal body parts,
such as the head. That is the proper conduct.

“Therefore, noble sons, understand the truth and do not give up
lying.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas understand
the truth? How do they not give up lying?”

The Blessed One said, “They ‘understand the truth’ in order to tame
hearers and solitary buddhas. They ‘do not give up lying’ in order to make
use of conditioned phenomena. That is the proper conduct.

“Therefore, noble sons, cross over but look at the shore on this
side. Look at the shore on the other side but do not cross over.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas cross over
but look at the shore on this side? How do they look at the shore on the
other side without crossing over?”

The Blessed One said, “ ‘Crossing over’ refers to the minds,
conduct, and thoughts of all beings. They ‘look at the shore on this side’
in order to ripen all beings. They ‘do not cross over’ so that they can
liberate others. ‘Looking at the shore on the other side’ means always
leaning toward nirvāṇa. That is the proper conduct.

“Therefore, noble sons, on the one hand never conform, and on the
other hand do take the lack of dispute to be supreme. On the one hand dwell
in love, and on the other hand do see flaws.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas never
conform and take the lack of dispute to be supreme? How do they dwell in
love but also see flaws?”

The Blessed One said, “They ‘never conform’ in order to uphold the
sacred Dharma. They ‘take the lack of dispute to be supreme’ in order to purify
thoughts. They ‘dwell in love’ in order to protect beings. ‘Seeing flaws’
means seeing all compounded entities.

“Therefore, noble sons, on the one hand do not exhaust what becomes
exhausted, and on the other hand do not fall into what does not become
exhausted. Understand the nature of exhaustion.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not
exhaust what becomes exhausted? How do they not fall into what does not
become exhausted? How do they understand the nature of exhaustion?”

The Blessed One said, “ ‘What becomes exhausted’ means the
compounded. ‘What does not become exhausted’ means the uncompounded. In
order to accumulate roots of virtue bodhisattvas must not exhaust compounded
phenomena. Using their skill in means, they must not fall into the
uncompounded. ‘Understanding the nature of exhaustion’ means knowing the
fact of impermanence. That is the proper conduct.

“Therefore, noble sons, on the one hand dwell within darkness, and
on the other hand seize the light. Do what should not be done. Set aside
what should be done.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas dwell
within darkness? How do they seize the light? How do they do what should not
be done? How do they set aside what should be done?”

The Blessed One said, “ ‘Darkness’ means ignorance. Bodhisattvas
must attain the truth for the benefit of ignorant beings. ‘Light’ means
insight. By that insight they must clear away darkness. ‘What should not be
done’ means passing beyond suffering. ‘What should be done’ means
non-performance. That is what bodhisattvas must set aside. That is the
proper conduct.

“Therefore, noble sons, dwell in the light of the profound Dharma.
Do not
despise apparent phenomena. Do not dwell in either appearance or
nonappearance.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas dwell in
the light of the profound Dharma? How do they not despise apparent
phenomena? How do they not dwell in either appearance or nonappearance?

The Blessed One said, “ ‘Profound’ refers to dependent origination.
By being free of all views, bodhisattvas must understand that all phenomena
are dependent origination. Since all phenomena are dependent origination, in
order to ripen beings they must not despise apparent phenomena. They ‘do not
dwell in either appearance or nonappearance’ in order to be free from
duality. That is the proper conduct.

“Therefore, noble sons, be without desire for what is to be
accumulated, and yet, in order to accumulate, do not loosen your
diligence.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas without
desire for what is to be accumulated? How do they, in order to accumulate,
not loosen their diligence?”

The Blessed One said, “ ‘What is to be accumulated’ are the roots of
virtue. ‘Being without desire for that’ means freely giving them to sentient
beings. ‘In order to accumulate, not loosening their diligence’ means
applying effort while never feeling sated by roots of virtue. That is the
proper conduct.

“Therefore, noble sons, on the one hand be hard to fathom, and on
the other hand manifest intelligible conduct.

The bodhisattvas asked, “Blessed One, how are bodhisattvas hard to
fathom? How do they manifest intelligible conduct?”

The Blessed One said, “ ‘Being hard to fathom’ means resting in the
profound, a state that not even the hearers and solitary buddhas can fathom.
‘Manifesting intelligible conduct’ means blending with the phenomena of
childish ordinary beings. That is the proper conduct.

“Therefore, noble sons, avoid the path. When the path is lost,
illuminate. Do not reject the authentic path.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas avoid the
path? How do they illuminate when the path is lost? How do they not reject
the authentic path?”

The Blessed One said, “ ‘Avoiding the path’ means turning away from
the paths of the hearers and the solitary buddhas. They ‘illuminate when the
path is lost’ in order to mature sentient beings. ‘Not rejecting the
authentic path’ refers to the path of the six perfections. That is the
proper conduct.

“Therefore, noble sons, don the armor of non-regression. Turn away
from everything. Be free after having turned away.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas don the
armor of non-regression? How do they turn away from everything? How are they
free after having turned away?”

The Blessed One said, “ ‘Donning the armor of non-regression’ means
observing vows that are in accord with the Dharma. ‘Turning away from
everything’ means turning away from vows that are not endowed with the
Dharma. ‘Being free after having turned away’ means being free from all
nonvirtuous qualities. That is the proper conduct.

“Therefore, noble sons, be united. Always divide. Be steadfast. Be
both agitated as well as not agitated.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas united?
How do they always divide? How are they steadfast? How are they both
agitated and not agitated?”

The Blessed One said, “They are ‘united’ in order to overcome māras.
‘Always
dividing’ means knowing that a continuous succession is different from the
non-abiding mind. ‘Steadfast’ means being steadfast in accomplishment. They
are ‘both agitated and not agitated’ in order to observe the different
virtuous qualities. That is the proper conduct.

“Therefore, noble sons, be affectionate. Always be hostile. Look for
a long time. Do not respond in kind.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
affectionate? How are they always hostile? How do they look for a long time?
How do they not respond in kind?”

The Blessed One said, “ ‘Affectionate’ means being affectionate
toward the Great Vehicle. ‘Hostile’ means being hostile to the lower
vehicle. They ‘look for a long time’ in order to accept saṃsāra. ‘Not
responding in kind’ means not retaliating against those who commit evil
acts. That is the proper conduct.

“Therefore, noble sons, on the one hand be very generous, and on the
other hand be miserly. Be free from a grasping attitude.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas very
generous? How are they miserly? How are they free from a grasping
attitude?”

The Blessed One said, “ ‘Being very generous’ means being generous
in order to not abandon anyone. ‘Being miserly’ means being miserly to those
who are not proper recipients. They are ‘free from a grasping attitude’ so
that teachers are not stingy with the teachings. That is the proper
conduct.

“Therefore, noble sons, accept those who have been abandoned.
Disregard those who have been accepted. Act like a sick person. Cure the
sick.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas accept
those who have been abandoned? How do they disregard those who have been
accepted? How do they act like a sick person? How do they cure the
sick?”

The Blessed One said, “ ‘Accepting those who have been abandoned’
means that bodhisattvas must accept those beings who are fixed in error and
have been abandoned by all the buddhas. ‘Disregarding those who have been
accepted’ means disregarding all those on the paths of training and no
training. ‘Acting like a sick person and curing the sick’ means
intentionally demonstrating old age and sickness and then teaching the
Dharma to ordinary beings. That is the proper conduct.

“Therefore, noble sons, cause the works of Māra to blaze, and pacify
buddha qualities.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas cause the
works of Māra to blaze? How do they pacify buddha qualities?”

The Blessed One said, “ ‘Causing the works of Māra to blaze’ means
striving for virtuous qualities. ‘Pacifying buddha qualities’ means engaging
with all phenomena while free from afflictions and secondary afflictions.
That is the proper conduct.

“Therefore, noble sons, fight with the māras and do not investigate
the teacher.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas fight with
the māras? How do they not investigate the teacher?”

The Blessed One said, “They ‘fight with the māras’ because the māras
work hard to create obstacles when bodhisattvas ripen sentient beings. They
‘do not investigate the teacher’ because he is endowed with all virtuous
qualities. That is the proper conduct.

“Therefore, noble sons, do not slander what the hearers slander, and
do not have fondness for what the hearers are fond of.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not
slander what the hearers slander? And how do they not have fondness for
what the hearers are fond of?”

The Blessed One said, “Hearers slander the modes of birth, but you
should not slander them. Hearers find pleasure in their personal nirvāṇa,
but you should not find pleasure in that. That is the proper conduct.

“Therefore, noble sons, abide in the world. Experience the phenomena
of the world. Moreover, be unstained by the world, and free those who are
bound in the world.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas abide in
the world? How do they experience the phenomena of the world? How are they
unstained by the world? How do they free those who are bound in the
world?”

The Blessed One said, “ ‘Abiding in the world’ means abiding in the
desire realm, the form realm, and the formless realm. ‘Experiencing the
phenomena of the world’ means experiencing the eight worldly concerns.
‘Being unstained by the world’ means being unmoved by happiness and
suffering. ‘Freeing those who are bound in the world’ means releasing those
who are in the prison of the three realms. That is the proper conduct.

“Therefore, noble sons, be light, be heavy, suffer, and be happy.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas light?
How are they heavy? How do they suffer? How are they happy?”

The Blessed One said, “ ‘Being light’ means worrying about the
actions of all sentient beings. ‘Being heavy’ means being firm in their
vows. They ‘suffer’ because they engage in unpleasant antidotes. They are
‘happy’ because they have produced merit. That is the proper conduct.

“Therefore, noble sons, be invisible. Appear everywhere. Avoid
mistakes. Do what remains to be done.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
invisible? How do they appear everywhere? How do they avoid mistakes? How do
they do what remains to be done?”

The Blessed One said, “ ‘Being invisible’ means having transcended
all downfalls and mistakes. ‘Appearing everywhere’ means accomplishing the
factors that are in harmony with awakening. ‘Avoiding mistakes’ means
avoiding strife and dispute. ‘Doing what remains to be done’ means gathering
sentient beings. That is the proper conduct.

“Therefore, noble sons, on the one hand dwell on what has not been
done, and on the other hand dwell on what has been done. Have impartial
minds with regard to both what has and has not been done.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas dwell on
what has not been done? How do they dwell on what has been done? How do they
have impartial minds with regard to both what has and has not been
done?”

The Blessed One said, “They ‘dwell on what has not been done’ in
order to accomplish the roots of virtue. They ‘dwell on what has been done’
in order to reach the higher qualities of the roots of virtue that have been
performed. ‘Having impartial minds with regard to both what has and has not
been done’ means making no distinction between those who observe discipline
and those who have faulty discipline. That is the proper conduct.

“Therefore, noble sons, strive for what has an essence instead of
what has no essence. Give rise to the notion that the essence has no
essence. Experience what both has an essence and has no essence.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas strive
for what has an essence instead of what has no essence? How do they give rise to the
notion that the essence has no essence? How do they experience what both has
an essence and has no essence?”

The Blessed One said, “ ‘What has no essence’ means the body, life
force, and possessions. Instead of striving for that, they strive for what
has an essence by perfecting the sacred Dharma. ‘Essence’ means the
uncompounded. In order to apprehend the qualities of buddhahood, one must
give rise to the notion that they are without essence. ‘Experiencing what
both has an essence and has no essence’ means abandoning the idea of both
compounded and uncompounded phenomena. That is the proper conduct.

“Therefore, noble sons, break your vows. Maintain unimpaired
discipline. Pay attention to those who have faulty discipline. Disregard
those who are disciplined.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas break
their vows? How do they maintain unimpaired discipline? How do they pay
attention to those who have faulty discipline? How do they disregard those
who are disciplined?”

The Blessed One said, “They ‘break their vows’ in order to aim for
higher roots of virtue. They ‘maintain unimpaired discipline’ in order to
aim for the mind of awakening. They ‘pay attention to those who have faulty
discipline’ in order to connect them with discipline. They ‘disregard those
who are disciplined’ because their work is done. That is the proper
conduct.

“Therefore, noble sons, delight in the wealth of others, give away
your own wealth, and be present.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas delight
in the wealth of others? How do they give away their own wealth? How are
they present?

The Blessed One said, “ ‘Delighting in the wealth of others’ means
rejoicing in the merit of all bodhisattvas, hearers, and solitary
buddhas, as well as that of all sentient beings. ‘Giving away one’s own
wealth’ means giving one’s own roots of virtue to all beings. ‘Being
present’ refers to the dedication to awakening. That is the proper
conduct.

“Therefore, noble sons, on the one hand be splendorous, and on the
other hand be humble. On the one hand be lazy, and on the other hand always
persevere.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
splendorous? How are they humble? How are they lazy? How do they always
persevere?”

The Blessed One said, “They are ‘splendorous’ due to insight and
wisdom. ‘Being humble’ means not having pride. ‘Being lazy’ refers to
attaining the levels of the hearers and solitary buddhas. ‘Always
persevering’ means persevering in the perfections. That is the proper
conduct.

“Therefore, noble sons, on the one hand be wrathful, and on the
other hand be gentle. On the one hand be fearful, and on the other hand
subdue with the force of a lion.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
wrathful? How are they gentle? How are they fearful? How do they subdue with
the force of a lion?”

The Blessed One said, “They are ‘wrathful’ in order to tame all
māras. They are ‘gentle’ in order to tame beings of good origin. ‘Being
fearful’ means being fearful of any wrongdoing. They ‘subdue with the force
of a lion’ in order to suppress all adversarial disputes. That is the proper
conduct.

“Therefore, noble sons, on the one hand be attractive, and on the
other hand be unattractive. On the one hand be free from reproach, and on the
other hand reproach.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas
attractive? How are they unattractive? How are they free from reproach? How
do they reproach?”

The Blessed One said, “ ‘Attractive’ means that through their
wealth of good qualities they have arrived at the mind of all buddhas.
‘Unattractive’ refers to their manifestation of all the superknowledges,
which are unattractive to all māras. They are ‘free from reproach’ because
their body, speech, and mind are pure. They ‘reproach’ because they
disparage all unwholesome qualities. That is the proper conduct.

“Therefore, noble sons, do not discourage those who are
discouraged. Discourage those who are not discouraged. Search for wisdom.
Avoid fondness for the actions of wisdom.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not
discourage those who are discouraged? How do they discourage those who are
not discouraged? How do they search for wisdom? How do they avoid fondness
for the actions of wisdom?”

The Blessed One said, “ ‘Those who are discouraged’ means those who
are on the levels of the hearers and solitary buddhas. They should not be
discouraged. ‘Those who are not discouraged’ means all ordinary beings. They
should be discouraged. ‘Searching for wisdom’ means searching for the
knowledge of exhaustion and the unborn. ‘Avoiding fondness for the actions
of wisdom’ means not straying into the uncompounded. That is the proper
conduct.

“Therefore, noble sons, on the one hand rest in composure, and on
the other hand be distracted. On the one hand do not let your minds rest,
and on the other hand always remain composed.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas rest in
composure? How are they distracted? How do they not let their minds rest?
How do they always remain composed?”

The Blessed One said, “They ‘rest in composure’ by means of the
mind of awakening. ‘Distracted’ means being distracted from the mind of the
hearers. They ‘do not let their minds rest’ because they are unattached to
that. They ‘always remaining composed’ because they maintain an unbiased
mind toward all beings. That is the proper conduct.

“Therefore, noble sons, burn what must be burnt. Set things on
fire. Abandon birth. Collect the extensive.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas burn what
must be burnt? How do they set things on fire? How do they abandon birth?
How do they collect the extensive?”

The Blessed One said, “ ‘Burning what must be burnt’ means burning
all afflictions with the fire of wisdom. ‘Setting things on fire’ means
skillfully apprehending the aggregates, elements, and sense sources.
‘Abandoning birth’ means having misgivings about all the activities of
beings. ‘Collecting the extensive’ is synonymous with dedicating the merit.
That is the proper conduct.

“Therefore, noble sons, know the wrong time to be the right time.
Know the right time to be the wrong time. Be knowledgeable about the right
time and the wrong time.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas know the
wrong time to be the right time? How do they know the right time to be the
wrong time? How are they knowledgeable about the right time and the wrong
time?”

The Blessed One said, “The time for the attainment of the hearers
is ‘the wrong time’ for bodhisattvas. When they have completed all the
perfections and fully awaken to unexcelled and perfect buddhahood, that is
‘the right time’ for bodhisattvas. They are ‘knowledgeable about the right
time and the wrong time’ in order to accomplish roots of virtue at the right
time. That is the proper conduct.

“Therefore, noble sons, separate from what has been attained,
connect with what has not been attained, and do not be attached to
attainment or non-attainment.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas separate
from what has been attained? How do they connect with what has not been
attained? How are they not attached to attainment or non-attainment?”

The Blessed One said, “ ‘What has been attained’ means the
acquirement of the four misapprehensions and the swamp of saṃsāra. That is
what a bodhisattva must separate from. ‘What has not been attained’ means
the proper contemplation of nirvāṇa. That is what a bodhisattva must connect
with. ‘Not being attached to attainment or non-attainment’ means not being
attached to the conduct of the hearers and solitary buddhas or the conduct
of ordinary beings. That is the proper conduct.

“Therefore, noble sons, do not relieve those who are relieved.
Relieve those who have not been relieved.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not
relieve those who are relieved? How do they relieve those who have not been
relieved?”

The Blessed One said, “ ‘Not relieving those who are relieved’
means that one should not ripen beings who are already ripened. ‘Relieving
those who have not been relieved’ means that one should ripen beings who
have not been ripened. That is the proper conduct.

“Therefore, noble sons, get injured, avoid injury, heal wounds, and
do not cause injury where there are no wounds.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas get
injured? How do they avoid injury? How do they heal wounds? How do they not
cause injury where there are no wounds?”

The Blessed One said, “They ‘get injured’ in order to give away
their major and minor limbs. ‘Avoiding injury’ means doing so mentally. ‘Healing
wounds’ means correcting downfalls according to the Dharma. ‘Not causing
injury where there are no wounds’ means that they should not transgress
their trainings even at the cost of their lives. That is the proper
conduct.

“Therefore, noble sons, on the one hand be without a livelihood,
and on the other hand provide a livelihood for all beings. On the one hand
collect what has not been collected, and on the other hand do not waste what
has been collected.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas to be
without a livelihood? How do they provide a livelihood for all beings? How
do they collect what has not been collected? How do they not waste what has
been collected?”

The Blessed One said, “ ‘Being without a livelihood’ prevents all
māras and non-Buddhists from getting an opportunity. ‘Providing a livelihood
for all beings’ means being like a wish-fulfilling tree. They ‘collect what
has not been collected’ in order to create roots of virtue. ‘Not wasting
what has been collected’ means dedicating all virtuous thoughts to
awakening. That is the proper conduct.

“Therefore, noble sons, on the one hand be weak, and on the other
hand be powerful. On the one hand be without support, and on the other hand
be without a leader.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas weak?
How are they powerful? How are they without support? How are they without a
leader?”

The Blessed One said, “ ‘Being weak’ means not retaliating against
those who cause harm. ‘Being powerful’ means patiently helping those who
cannot help themselves. They are ‘without support’ because they are
self-reliant. ‘Being without a leader’ means not following others. That is
the proper conduct.

“Therefore, noble sons, stain what is pure, purify what is stained.
Be without stains, and always be pure.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas stain
what is pure? How do they purify what is stained? How are they without
stains? How are they always pure?”

The Blessed One said, “ ‘Staining what is pure’ means defiling the
mind of equipoise with roots of virtue. ‘Purifying what is stained’ means
purifying the mind stained by afflictions so that it becomes the mind of
awakening. ‘Being without stains’ means eliminating all afflictions. ‘Being
always pure’ means having a pure attitude toward all beings. That is the
proper conduct.

“Therefore, noble sons, on the one hand go against the grain, and
on the other hand train with the grain, and know the continuum that is
reversed.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas go
against the grain? How do they train with the grain? How do they know the
continuum that is reversed?”

The Blessed One said, “ ‘Going against the grain’ means that you
turn away from the behavior of all childish ordinary people. ‘Training with
the grain’ means training in all the practices of the bodhisattvas. ‘Knowing
the continuum that is reversed’ means reverting from the attainment of the
stage of neither thought nor no thought and then appearing in the desire
realm.

“Therefore, noble sons, do not mix nectar and poison. Do not
associate with those who are without poison. Offer nectar to those who are
poisoned.

The bodhisattvas asked, “Blessed One, how do bodhisattvas not mix
nectar and poison? How do they not associate with those who are without
poison? How do they offer nectar to those who are poisoned?”

The Blessed One said, “ ‘Nectar’ is conscientiousness and
‘poison’ is carelessness. Bodhisattvas should be conscientious and not mix
that with a careless attitude. ‘Those who are without poison’ are the
hearers, and they should not associate with them. ‘Those who are poisoned’
are ordinary beings, and bodhisattvas must teach the nectar to them. That is
the proper conduct.

“Therefore, noble sons, do not be delighted by what delights. Be
delighted by what does not delight. On the one hand be delighted and
passionate, and on the other hand eliminate delight and passion.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas not
delighted by what delights? How are they delighted by what does not delight?
How are they delighted and passionate? How do they eliminate delight and
passion?

The Blessed One said, “ ‘What delights’ means grasping at
I and grasping at mine, but
they should not be delighted by that. ‘What does not delight’ refers to the
way māras perceive buddha wisdom, but bodhisattvas should be delighted by
that. ‘Being delighted and passionate’ means being a companion to those who
crave cyclic
existence.
‘Eliminating delight and passion’ means knowing cessation. That is the
proper conduct.

“Therefore, noble sons, on the one hand tie with bonds, and on the
other hand untie the bonds that bind. Serve those who are liberated. Follow
those who are not liberated.

The bodhisattvas asked, “Blessed One, how do bodhisattvas tie with
bonds? How do they untie the bonds that bind? How do they serve those who
are liberated? How do they follow those who are not liberated?”

The Blessed One said, “ ‘Tying with bonds’ means tying the bonds of
training. ‘Untying the bonds’ means untying the bonds of craving. ‘Serving
those who are liberated’ means serving the hearers and solitary buddhas.
‘Following those who are not liberated’ means ripening childish ordinary
beings. That is the proper conduct.

“Therefore, noble sons, desire the desirable. Do not desire the
undesirable. Be without desire.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas desire
the desirable? How do they not desire the undesirable? How are they without
desire?”

The Blessed One said, “Desirable to the world and its gods are the
blessed buddhas, so they should desire them. Undesirable to the bodhisattvas
are the hearers and solitary buddhas, so they should not desire them. ‘Being
without desire’ means being without desire toward birth as Śakra and Brahmā.
That is the proper conduct.

“Therefore, noble sons, do not belittle a seed, however small. Have
interest in a limitless field. Do not attain a great acquisition.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas not
belittle a seed, however small? How do they have interest in a limitless
field? How do they not attain a great acquisition?”

The Blessed One said, “ ‘A seed however small’ means that however
small the root of virtue, they must not despise that. ‘Having interest in a
limitless field’ means having interest in the immeasurable generosity of
offering to the Buddha. ‘Not attaining a great acquisition’ means giving to
all beings. That is the proper conduct.

“Therefore, noble sons, understand attachment, engage with
attachment, consider those who crave attachment, and do not fall into being
without attachment.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas
understand attachment? How do they engage with attachment? How do they
consider those who crave attachment? How do they not fall into being without
attachment?”

The Blessed One said, “ ‘Attachment’ means desiring the Lesser
Vehicle, and it means the angry mind. Bodhisattvas must be on guard against
these two. ‘Engaging with attachment’ means engaging with attachment in the
desire, form, and formless realms. ‘Considering those who crave attachment’
means not falling into the unconditioned state that is without attachment.
That is the proper conduct.

“Therefore, noble sons, on the one hand unburden yourselves, and on
the other hand carry a great burden. Do not take up what has not been taken
up. Bring what you have taken up into experience.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas unburden
themselves? How do they carry a great burden? How do they avoid lifting what
has not been taken up? How do they bring what they have taken up into
experience?”

The Blessed One said, “ ‘Unburdening’ means eliminating all
afflictions. ‘Carrying a great burden’ means carrying all sentient beings.
‘Not taking up what has not been taken up’ means not taking up the vehicles
of the hearers and solitary buddhas. ‘Bringing what they have taken up into
experience’ refers to the Great Vehicle. That is the proper conduct.

“Therefore, noble sons, on the one hand condemn, and on the other
hand praise. On the one hand approach, and on the other hand abandon.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas condemn?
How do they praise? How do they approach? And how do they abandon?”

The Blessed One said, “ ‘Condemning’ means condemning all
nonvirtuous phenomena. ‘Praising’ means praising all virtuous phenomena.
‘Approaching’ means approaching the path of the noble ones. ‘Abandoning’
means abandoning all paths that lead in nonvirtuous directions. That is the
proper conduct.

“Therefore, noble sons, demonstrate the power of concentration in
villages, cities, kingdoms, and royal courts, and demonstrate few
afflictions in the jungles and borderlands.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas
demonstrate the power of concentration in villages, cities, kingdoms, and
royal courts? How do they demonstrate few afflictions in jungles and
borderlands?”

The Blessed One said, “When they reach villages, cities, kingdoms,
and royal courts, many gross types of forms, sounds, smells,
tastes, and tactile sensations will manifest, but these must be subdued
through the power of concentration. When dwelling in jungles and
borderlands, they must subdue those afflictions that arise with the
qualities of disengagement. That is the proper conduct.

“Therefore, noble sons, on the one hand remain in water, and on the
other hand always be thirsty. On the one hand quench your thirst, but do not
be free from thirst.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas remain in
water? How are they always thirsty? How do they quench their thirst? How are
they not free from thirst?”

The Blessed One said, “ ‘Remaining in water’ means observing proper
Dharma conduct. ‘Always being thirsty’ means thirsting for the Dharma.
‘Quenching their thirst’ means accomplishing Dharma activity by means of the
Dharma. ‘Being free from thirst’ means not straying into the uncompounded
state. That is the proper conduct.

“Therefore, noble sons, on the one hand be alone and without
friends, and on the other hand have many servants and attendants.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas alone
and without friends? How do they have many servants and attendants?”

The Blessed One said, “ ‘Being alone and without friends’ means
accomplishing all roots of virtue. ‘Having many servants’ means that those
roots of virtue are the sustenance of all beings. As for ‘having many
attendants,’ this refers to the factors that are in harmony with awakening.
That is the proper conduct.

“Therefore, noble sons, on the one hand be free, and on the other
hand enter prison. On the one hand cross to the other shore, and on the
other hand remain in the great rivers.”

The bodhisattvas asked, “Blessed One, how are bodhisattvas free?
How do they enter prison? How do they cross to the other shore? How do they
remain in the great rivers?”

The Blessed One said, “ ‘Being free’ means being free from all
afflictions and bonds of the māras. ‘Entering prison’ means taking birth at
will. ‘Crossing to the other shore’ means knowing the languages of all
beings. They ‘remain in the great rivers’ in order to free those beings who
are carried away by the four great rivers. That is the proper conduct.

“Therefore, noble sons, on the one hand contemplate what is
measurable, and on the other hand understand the immeasurable to be
sameness.”

The bodhisattvas asked, “Blessed One, how do bodhisattvas
contemplate what is measurable? How do they understand the immeasurable to
be sameness?”

The Blessed One said, “Noble sons, ‘what is measurable’ is the
compounded. ‘What is immeasurable’ is the uncompounded. In this regard, on the one
hand bodhisattvas should not abandon the compounded, but they should also
not associate with afflictions, which are part of the compounded. They
should also examine the uncompounded, but they should not enter the state
that is free from faults. Through the insight that the compounded and the
uncompounded share a single characteristic, they must perfectly awaken
within that sameness at the seat of awakening. That is the proper
conduct.”

When these statements on proper conduct were taught, eight thousand
gods gave rise to the mind of awakening. Five hundred bodhisattvas attained
acceptance that phenomena are unborn. When the Blessed One had said this,
the large number of bodhisattva great beings, as well as the world with its
gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed
One had said.

This concludes the noble Great Vehicle sūtra “Proper Dharma
Conduct.”

Colophon

This was translated, edited, and finalized by the Indian preceptor
Prajñāvarman and the chief editor-translator Bandé Yeshé Dé and others.

Notes

Bibliography

Yeshé Dé

ye shes sde
ཡེ་ཤེས་སྡེ།