大乘寶要義論

In the Sūtra of the Seal of Entering the Determined and the Undetermined, the Buddha taught:

O Mañjuśrī! Suppose there were a person who, with regard to all the sentient beings in all the worlds of the ten directions, took out one eye of each for the duration of a whole kalpa. And suppose there were a good son or good daughter who, toward those very sentient beings, gave rise to a mind of compassion, so as to restore those eyes to their former wholeness for the duration of a whole kalpa.

O Mañjuśrī! If, on the other hand, there were a person who, regarding faith in the Mahāyāna and toward a Bodhisattva therein, gave rise to a pure mind, even to the extent of a single such beholding, the merit thus accumulated would be far greater—by incalculable measure (asaṃkhyeya)—than that mentioned before. Suppose there were a person who, with regard to all the sentient beings throughout the ten directions who are confined within dark prisons, freed them from the iron fetters and bonds of those prisons and caused them to become a Wheel-Turning Sage King (Cakravartin) or Śakra, Lord of the Devas, with marvelous bliss.

O Mañjuśrī! If, on the other hand, there were a person who, regarding faith in the Mahāyāna and toward a Bodhisattva, gave rise to a pure mind, gazing in reverence and offering praise, such merit and virtue would be many times greater—surpassing by an incalculable measure (asaṃkhyeya)—than that mentioned before.

In the Sūtra of the Dharma-Gate of the Seal of the Power of Faith, the Buddha taught:

O Mañjuśrī! Suppose there were a good son or good daughter who, toward all the sentient beings as numerous as the finest particles of dust of all the worlds, daily offered the hundred flavors of celestial food and drink and the fine celestial garments of the heavens, practicing universal giving throughout kalpas as numerous as the sands of the Ganges. And suppose there were another person who, toward a single Upāsaka who, no different from a Master or Patriarch, is fully accomplished in the cultivation of the ten virtuous deeds, could give rise to the thought, "This is one who studies the Buddha's precepts and conduct," and who, on each such day, offered the alms of a single meal—such accumulated merit and virtue would be greater than the former by an incalculable measure (asaṃkhyeya).

And so on in turn: if there were a single Bhikṣu, or one who follows in accordance with faith, or one who follows in accordance with the Dharma, up to a Pratyekabuddha, the offering ascends in worth.

If, again, there were a person who beheld and painted a single image of the Buddha, or copied out scriptures, or painted an image of the Tathāgata, such merit would be accumulated more than the former by an incalculable measure (asaṃkhyeya). How much more so one who, with joined palms in reverence, or with flowers and incense, scented powder, and bright lamps, made offerings with a pure mind—such merit and virtue would be gathered many times greater than the former incalculable measure (asaṃkhyeya).

Furthermore, suppose there were Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, together with their assemblies of Śrāvakas, and one daily offered them the hundred flavors of food and the fine celestial garments of the heavens, practicing giving and offering throughout kalpas as numerous as the sands of the Ganges. And suppose there were another person who, toward a single Bodhisattva practicing the way of the Sheep-Cart, in accordance with that Buddha planted wholesome roots, with a pure mind fully embracing and guiding this person, and on each day offered the alms of a single meal—such accumulated merit and virtue would surpass the former incalculable measures (asaṃkhyeya).

If, again, there were a person who, toward the sentient beings as numerous as the finest particles of dust of all the worlds and together with the Sheep-Carts of those practicing the Bodhisattva way, daily offered the hundred flavors of celestial food and the fine celestial garments of the heavens, practicing giving and offering throughout kalpas as numerous as the sands of the Ganges; and suppose there were another person who, toward a single Bodhisattva practicing the way of the Elephant-Cart, on each day offered the alms of a single meal—such gathered merit would be many times greater, surpassing the former incalculable measure (asaṃkhyeya).

If there were a person who, toward the sentient beings as numerous as the finest particles of dust of all the worlds and those practicing the Bodhisattva way of the Elephant-Cart, daily offered celestial food and drink of fine flavors, together with the beautiful celestial garments of the heavens, practicing giving and offering throughout kalpas as numerous as the sands of the Ganges; and suppose there were another person who, toward a Bodhisattva practicing the spiritual powers of the Sun and Moon day by day, offered the alms of a single meal each day—such accumulated merit would be many times greater than the former incalculable measure (asaṃkhyeya).

If there were a person who, toward all the sentient beings as numerous as the finest particles of dust of all the worlds and those practicing the Bodhisattva way of the spiritual powers of the Sun and Moon, daily brought forth the hundred flavors of celestial food and drink and the fine celestial garments of the heavens, practicing giving and offering throughout kalpas as numerous as the sands of the Ganges—

And suppose there were another person who, toward a single Bodhisattva practicing the way of the Śrāvaka, offered a single meal each day—such accumulated merit would be twice as great with respect to the former incalculable measure (asaṃkhyeya).

If there were a person who, toward all the sentient beings as numerous as the finest particles of dust of all the worlds and the Bodhisattvas practicing the way of the Śrāvaka spiritual powers, daily offered the hundred kinds of celestial food and drink of fine flavors and the beautiful celestial garments of the heavens, practicing giving and offering throughout kalpas as numerous as the sands of the Ganges; and suppose there were another person who, toward a single Bodhisattva practicing the way of the Tathāgata spiritual powers, on each day offered the alms of a single meal—such merit and virtue would be gathered many times greater, surpassing the former incalculable number of kalpas (asaṃkhyeya).

Here one should ask: What is meant by the Sheep-Cart of one who practices the Bodhisattva way, up to the Tathāgata spiritual powers of one who practices the Bodhisattva way?

The answer: As stated in the Sūtra of the Seal of Entering the Determined and the Undetermined, the Buddha told Mañjuśrī: A Bodhisattva has five kinds of conduct. They are: the conduct of the Sheep-Cart, the conduct of the Elephant-Cart, the conduct of the spiritual powers of the Sun and Moon, the conduct of the Śrāvaka spiritual powers, and the conduct of the Tathāgata spiritual powers. Among these, the conduct of the Sheep-Cart and the conduct of the Elephant-Cart of one who practices the Bodhisattva way are those in which, with regard to Anuttarā Samyaksaṃbodhi, there is the possibility of regression.

But the practitioners of the spiritual powers of the Sun and Moon, of the Śrāvaka spiritual powers, and of the Tathāgata spiritual powers—these three are conducts of the Bodhisattva in which, with regard to Anuttarā Samyaksaṃbodhi, there can be no regression. What, then, is the practitioner of the Bodhisattva's Sheep-Cart like?

It is like a person who wishes to traverse worlds as numerous as the dust-particles of five Buddha-fields, and who thinks to himself that he shall ride a sheep-cart; and having thought thus, he straightaway mounts the cart and travels along the road. At that time, the road is long, and along the way he endures untold ascetic hardships; for a hundred yojanas he endures the great winds that blow him back eighty yojanas. O Mañjuśrī! What do you think? This person, having mounted that sheep-cart, throughout a kalpa, and even up to inexpressible, inexpressible kalpas—could he pass beyond that world, or even a single world?

Mañjuśrī replied: He could not. Even if he wished to pass, he could surely not pass beyond.

The Buddha said: O Mañjuśrī! Just so. There may be a Bodhisattva who first gave rise to the mind of Bodhi, but afterward, with regard to the Dharma of the Mahāyāna, neither upheld nor recited it.

On the contrary, with regard to the Dharma of the Śrāvaka, he delighted in cultivating it, joining others in praising it, receiving and upholding it, reading and reciting it, and explaining its meaning. He further caused others to uphold, cultivate, and clearly understand it. By this condition his wisdom became dull and inferior, and with regard to the supreme path of wisdom there was regression.

Thus, although that Bodhisattva had formerly cultivated the great mind of Bodhi—the root of wisdom and the eye of wisdom—that wisdom of his became dull and inferior, and therefore was lost and ruined. This is named the conduct of the Sheep-Cart of one who practices the Bodhisattva way.

What is meant by the conduct of the Elephant-Cart of one who practices the Bodhisattva way?

It is like a person who wishes to traverse, as before, worlds as numerous as the dust-particles of Buddha-fields, and who thinks to himself, "I am riding upon an eight-shafted elephant-cart, fully adorned with beautiful ornaments." Having thought thus, he straightaway mounts it and travels along the road. Over a thousand, a hundred years, he travels two thousand yojanas, yet he endures the great winds that blow him back one thousand yojanas. O Mañjuśrī! What do you think? Could this person even pass through a single world?

Mañjuśrī replied: He could not, World-Honored One. This person cannot pass beyond this place.

The Buddha said: O Mañjuśrī! Just so, just so. There may be a Bodhisattva who first gave rise to the great mind of Bodhi, but afterward, with regard to the Dharma of the Mahāyāna, neither upheld nor recited it. On the contrary, he delighted in and loved cultivating the Dharma of the Śrāvaka, up to upholding, reading, and clearly explaining its meaning. This is named the conduct of the Elephant-Cart of the Bodhisattva.

Why is there the practitioner of the Bodhisattva way of the Sun and Moon spiritual powers?

It is like a person who wishes to traverse, as before, worlds as numerous as the dust-particles of Buddha-fields, up to where this person, having generated the conduct of the Sun and Moon spiritual powers, travels along the road.

O Mañjuśrī! What do you think? Could this person pass beyond this world?

Mañjuśrī said to the Buddha: World-Honored One, this person can pass beyond. At that time, after a long duration he endures extreme hardship.

The Buddha said: O Mañjuśrī! Just so, just so. There may be a Bodhisattva who first gave rise to the great mind of Bodhi, who does not love and cultivate the Dharma of the Śrāvaka, even to the extent of a single four-line verse he does not uphold or recite; he only delights in and joyfully reads, recites, and explains the Dharma of the Mahāyāna, its meaning clear and evident. This is named the practitioner of the Bodhisattva way of the Sun and Moon spiritual powers.

Why is it called the practitioner of the Bodhisattva way of the Śrāvaka spiritual powers?

It is like a person who wishes to traverse, as before, worlds as numerous as the dust-particles of Buddha-fields, up to where this person, having generated the Śrāvaka spiritual powers, travels along the road and arrives. O Mañjuśrī! What do you think? Could this person pass beyond that world?

Mañjuśrī said to the Buddha: Reverent World-Honored One, this person can pass beyond.

The Buddha said: O Mañjuśrī! Just so, just so. There may be a Bodhisattva who, having given rise to the great mind of Bodhi, with regard to the Dharma of the Mahāyāna loves and cultivates it, and further, toward that very place cultivates according to the Mahāyāna Bodhisattva, believing in and venerating it, taking refuge and turning toward it, drawing near to it, aspiring to and seeking the Mahāyāna, receiving, upholding, reading, and reciting it—even when meeting with the loss of his very life, the condition for such, he still does not depart from the Mahāyāna but rather, toward it, cultivates the Mahāyāna, and then with incense and flowers reverently makes offerings.

Toward a Bodhisattva who has not yet studied, he gives rise to no mind of arrogance. This is named the practitioner of the Bodhisattva way of the Śrāvaka spiritual powers.

What is meant by the practitioner of the Bodhisattva way of the Tathāgata spiritual powers?

It is like a person who wishes to traverse, as before, worlds as numerous as the dust-particles of Buddha-fields, up to where this person, seeking the spiritual powers of a Buddha, travels along the road to arrive. O Mañjuśrī! What do you think? Will this person at once fly beyond that world?

Mañjuśrī said to the Buddha: World-Honored One! This person, within but a single instant (kṣaṇa) of giving rise to the mind, straightaway flies and arrives at that world.

The Buddha said: O Mañjuśrī! Just so, just so! There may be a Bodhisattva who, having given rise to the great mind of Bodhi, even to the point of wholesomely understanding the supremely profound, vast meaning and principle of the Mahāyāna. Constantly, for the sake of saving and delivering all sentient beings, he gives rise to the great mind of Bodhi, embracing them with loving-kindness and compassion. With regard to the six Pāramitās, the Four Means of Embracing (Saṃgrahavastu), and so forth, having given rise to a valiant and courageous mind, he further causes others to abide thus securely as well. This is named the practitioner of the Bodhisattva way of the Tathāgata spiritual powers.

Herein it is also said: If there is one who slanders the True Dharma, he straightaway, with regard to the Dharma, performs obstructive deeds, which are truly grave and great offenses. As the Sūtra of the Prajñāpāramitā says: There may be one who cultivates the Bodhisattva Vehicle, who, though he chances to behold a hundred thousand koṭi-nayuta of Buddhas, Tathāgatas, and toward those Buddhas extensively performs giving, up to cultivating wisdom and giving rise to that mind.

Though he takes refuge in those Buddhas, hearing, receiving, upholding, and proclaiming the Prajñāpāramitā, yet he gives rise to no reverence. Whether in body or in mind, he is not pure; he gives rise to defilement with regard to wisdom, forming great offensive karma, and straightaway, with regard to the profound Prajñāpāramitā, gives rise to slander. By this slander of the profound Prajñāpāramitā, he straightaway slanders the Buddhas, World-Honored Ones, of the past, future, and present, together with the omniscience of the Buddhas.

By this condition he performs obstructive deeds with regard to the Dharma. This karma continues in succession, and he falls into the great hells. Throughout koṭi-nayuta hundreds of thousands of years, emerging from one hell, he then enters another hell.

Thus he turns in succession, undergoing innumerable formations and dissolutions. Having emerged from the hells, he then falls among the hungry ghosts, and then among animals.

The Venerable Śāriputra said to the Buddha: World-Honored One! As for this obstructing of the True Dharma, the offensive karma continues in succession, and one then falls into the five Avīci hells—may it then be said that such offensive karma is so vast it cannot be fully described?

The Buddha said: Stop, Śāriputra! You should say no more.

Furthermore, those who cultivate the Bodhisattva conduct have very many kinds of Māra. As the Sūtra of the Prajñāpāramitā says: Furthermore, Subhūti! If there is the establishing of names and titles, the Bodhisattva should know this is the work of Māra.

If Māra comes to receive and welcome the Bodhisattva, then he should speak thus: "You know this Bodhisattva has manifestly attained perfect enlightenment and established this name." If at that time the Bodhisattva gives rise to even a slight stirring, and yet abides in the mark of non-regression, then that Māra is unable to alter this. But if he gives rise to the explanatory thought, "I have received the prediction (vyākaraṇa)," he straightaway gives rise to a mind of arrogance.

Herein, toward Bodhisattvas, he further gives rise to contempt and conceit. This is the evil Māra's cunning expedient, wishing to cause the Bodhisattva soon to depart from Prajñā. The wholesome friend does not embrace him; the evil friend follows after him.

He may fall into the stage of the Śrāvaka, or fall into the stage of the Pratyekabuddha, giving rise to a mind associated with contempt and conceit, causing his offenses and faults to grow thick and deep, transgressing the four root precepts. The Bodhisattva should know this is the work of Māra.

In the Sūtra of Mañjuśrī's Sporting in Spiritual Powers it is said: The Bodhisattva Mañjuśrī said: O Deva-Son! In accordance with one's undertakings, this comes about. All of it is the work of Māra.

If, with regard to seeking, there is some grasping or some relinquishing, all of it is the work of Māra. Whether there is some wanting, or some imagining, or some receiving, or some measuring—all of it is the work of Māra. Furthermore, Deva-Son!

If, with regard to the mind of Bodhi, there is some grasping and attachment—all of it is the work of Māra. If, with regard to giving, upholding the precepts, patience, diligence, meditative absorption, and the mind of wisdom, there is grasping and attachment—all of it is the work of Māra. Moreover, when giving, to give rise to a mind of arrogance; in the precepts, to abide in discrimination; in patience, to give rise to anger; in diligence, to engage in frivolity; in meditative absorption, to grasp at marks; in wisdom, to engage in deliberate intention—all of these are the work of Māra.

If one gives rise to a mind of withdrawal, delighting in tranquil quietude, this too is the work of Māra. Or if, with regard to having few desires, knowing contentment, and the merits of the ascetic practices (dhūta), one gives rise to a mind of self-understanding, this too is the work of Māra. Or if one practices emptiness, or practices signlessness, or practices wishlessness, or practices freedom from conceptual elaboration, or practices seclusion—and toward what the Tathāgata has taught and the conduct enjoined, one gives rise to a mind of pride and self-conceit, having some discrimination—all of it is the work of Māra.

O Deva-Son! Even to the extent that there is some discrimination, or no discrimination, in seeing, hearing, sensing, and knowing, if thinking and recollection arise, then all such matters are likewise the work of Māra.

The Deva-Son asked: Reverend Mañjuśrī, these works of Māra—by what cause do they arise?

Mañjuśrī replied: O Deva-Son! These works of Māra all arise from superior correspondence (adhipati association). Why is so? Because those works of Māra, with regard to the dharma of superior correspondence, are obtained as soon as they are sought. But if it is not the corresponding superior dharma, then how could Māra act?

The Deva-Son replied: Reverend Mañjuśrī: What is the Bodhisattva's superior correspondence? What is non-correspondence? Why is so? With regard to the two dharmas of correspondence, it is because of worldly harmony and dependence. This superior correspondence is the proper-correspondence augmentation of words. This proper correspondence is the non-correspondence augmentation of words. This non-correspondence is the non-elaboration augmentation of words. This non-elaboration is the proper-correspondence augmentation of words. Whether corresponding or non-corresponding, both are brought about. Therefore, Deva-Son, no eye-correspondence, no form-correspondence, up to no mind-correspondence, no dharma-correspondence—this is named the Bodhisattva's proper correspondence.

Furthermore, Deva-Son! You should know that Bodhisattvas have twenty kinds of dharmas through which the work of Māra arises, causing Māra to grow stronger. What are the twenty?

The first: with regard to the cultivation of the karma of liberation, to be much afraid of the realm of birth-and-death; while with regard to cultivating the corresponding superior conduct, to make the expedient of drawing near, serving, and making offerings. These are the Bodhisattva's work of Māra.

The second: to be able to contemplate emptiness, yet to relinquish and forsake sentient beings. This is the Bodhisattva's work of Māra.

The third: to be able to contemplate the unconditioned, yet, with regard to those who have wholesome roots, to give rise to slackness (indolence, weariness). This is the Bodhisattva's work of Māra.

The fourth: though giving rise to the resolve for absorption, not to cultivate and practice absorption. This is the Bodhisattva's work of Māra.

The fifth: to expound the Dharma for those who delight in talking and listening, yet not to give rise to a mind of loving-kindness and compassion. This is the Bodhisattva's work of Māra.

The sixth: with regard to the precepts, to seek to make offerings to those of virtue, yet toward those who break the precepts to give rise to slander. This is the Bodhisattva's work of Māra.

The seventh: to delight in speaking the words of comfort and ease of the Śrāvaka and Pratyekabuddha within Mahāyāna discourse. This is the Bodhisattva's work of Māra.

The eighth: privately and deeply to delight in speaking various kinds of discourse. This is the Bodhisattva's work of Māra.

The ninth: though knowing the Bodhisattva path, not to seek to cultivate the path of the Pāramitās. This is the Bodhisattva's work of Māra.

The tenth: to praise the words of the highest faculties, whether corresponding or non-corresponding, to sentient beings for the sake of instruction. This is the Bodhisattva's work of Māra.

The eleventh: though planting wholesome roots, to regress from the mind of Bodhi. This is the Bodhisattva's work of Māra.

The twelfth: though, with regard to the corresponding contemplative conduct, continuing in the conduct undertaken, not to cause sentient beings to act as instructed. This is the Bodhisattva's work of Māra.

The thirteenth: though seeking to exhaust the afflictions without remainder, with regard to birth-and-death to continue having the afflictions cling fast. This is the Bodhisattva's work of Māra.

The fourteenth: though again subtly possessing superior wisdom, not to maintain great compassion's conditioning toward the realm of objects. This is the Bodhisattva's work of Māra.

The fifteenth: with regard to all wholesome conduct, perhaps not to be fully accomplished in skillful means. This is the Bodhisattva's work of Māra.

The sixteenth: though aspiring to and seeking the recited Dharma of the Bodhisattva, to delight in receiving and upholding the Lokāyata scriptures of the heterodox paths. This is the Bodhisattva's work of Māra.

The seventeenth: though learned and, when hearing the Dharma, constantly to store it up privately, not causing others to know it. This is the Bodhisattva's work of Māra.

The eighteenth: though learned in worldly conditions, for the sake of others speaking and conferring, then privately keeping wealth and goods, performing meaningless deeds. This is the Bodhisattva's work of Māra.

The nineteenth: toward the Dharma masters of the Mahāyāna, not to draw near, revere, and serve them; on the contrary, toward those of the Śrāvaka and Pratyekabuddha vehicles, who are not of the same portion, likewise to praise them equally. This is the Bodhisattva's work of Māra.

The twentieth: if, when the Bodhisattva relies upon precious treasures and his majestic virtue becomes great, whether toward Śakra, Lord of the Devas, or Brahmā, King of the Heavens, or the world-protectors, or kings together with elders—not to draw near, revere, and serve them all because of that majestic virtue and wealth. This is the Bodhisattva's work of Māra.

These are the Bodhisattva's twenty kinds of dharmas through which the work of Māra arises, causing Māra to grow ever stronger.

In the Sūtra of the Ocean of Resolve it is said: If there is a Bodhisattva fully endowed with great renown, wealthy and free at his ease, of high and noble lineage, with a great number of relatives, all possessed of meritorious conduct—because of this he gives rise to indolence, not knowing to seek the corresponding superior conduct, but being haughty and dissolute. He may see a Bodhisattva who has fully gone forth into homelessness, constantly practicing and seeking the corresponding Dharma, who, the more toilsome and patient the hardship—great winds, much heat—is able to endure it all.

Though his flesh and blood are torn and his countenance is haggard, yet before such a Bodhisattva, seeing that the other surpasses him in capacity, he gives rise to a mind of contempt and conceit. Though the other speaks wholesomely, he does not listen and accept it, but rather increases and gives rise to haughtiness, jealousy, and conceit. This is the Bodhisattva bound and gripped by the power of Māra.

Furthermore, there are four kinds of dharmas that, with regard to the Mahāyāna, become hindrances and difficulties.

The first is to display one's own virtues.

The second is to conceal the virtues of others.

The third is towering pride and self-conceit.

The fourth is anger and resentment (rancor and sulking) firmly held (long-enduring).

Moreover, let Bodhisattvas not, upon giving rise to the mind of Bodhi, straightaway take this as sufficient delight; rather, they should extensively cultivate the corresponding superior conduct.

Here one should ask: What must the householder Bodhisattva do?

The answer: As the Sūtra of the Elder Vīradatta's Questions says: The Buddha said: O Elder! The householder Bodhisattva, though he still dwells at home, constantly cultivates right conduct in all his undertakings. What is not right conduct, he does not do.

He relies upon the Dharma for his livelihood and does not resort to what is contrary to the Dharma. He is able to toil and labor diligently for his own right livelihood. He does not live by wrong livelihood.

He does not perform anything that vexes and harms others. As for the benefits and pleasures he himself obtains and constantly enjoys, he gives rise to a contemplation of impermanence regarding them. Extensively, for the sake of the true Dharma, he practices the conduct of giving, great relinquishment, without greed.

He reveres his father and mother; toward his wife and children, servants and maids, and those who work for him, even to friends and acquaintances, he constantly abides in the true Dharma and is able to instruct one another in it.

Furthermore, whatever is improper, the householder Bodhisattva does not do. As the Sūtra of the Hindrances and Difficulties of Going Forth says: The Buddha told the Venerable Mahānāman: You should know this. Those who are blind, those who are mute and stammering, and the Śūdras who do not know joy, who much defame, who sing seductive songs, who are not men, who constantly act as servants and attendants, transforming into the body of a woman; camels, donkeys, pigs, dogs, even venomous snakes—such kinds, lifetime after lifetime, though born within the Buddha's teaching, give rise to no joy. Furthermore, Mahānāman! If the householder Bodhisattva has four kinds of dharmas, these are hindrances and difficulties.

The first: with regard to encountering wholesome roots before a Buddha together with various sentient beings, there is also one who, named as seeking liberation, delights in the mind of the noble path. If, toward such a one, he makes a hindrance, then this is the householder Bodhisattva's first obstructive matter.

The second: being poor in wealth and goods, his children and relatives do not believe in karmic retribution. If a man or a woman, or a wife together with kinsmen and relatives, from amid wealth forsakes the world and goes forth into homelessness, and toward that one he creates a hindrance and difficulty—this is the householder Bodhisattva's second difficulty.

The third: the householder Bodhisattva who maligns the principle of the true Dharma, who, before he has heard the Dharma, has already received and upheld it, and having heard it does not believe, but on the contrary gives rise to slander. This is the householder Bodhisattva's third difficulty.

The fourth: toward the virtuous precepts of the Śramaṇas and Brāhmaṇas, to give rise to a mind of harm and injury and to have many kinds of erroneous mind. This is the householder Bodhisattva's fourth difficulty.

Thus these four kinds, and separately the various dharmas of hindrance and difficulty that arise, are all the householder Bodhisattva's difficulties, even unto lifetime after lifetime wherever he is born. It is like a person who falls into a well that becomes foul and defiled, and then another says: "How delightful—this is a well with pure water." Having heard this, that one, with regard to the dirty water, gives rise to the notion of clean water.

He does not regard the defiled as impure. The desire-defilements of sentient beings are likewise so: defiling oneself with desire as with mire, and yet teaching others, who likewise become defiled. Being evil oneself yet teaching it to others—it is likewise so.

Oneself greedy, hateful, and deluded, and dwelling in a place of peril and difficulty, yet teaching it to others, who likewise fall. It is also like a person who, full of resentment, faces a fire-pit, and the fire blazes, burning seven persons, yet there is no fuel and no smoke.

Those defiled by desire are likewise so. Drawing near to women, chattering and speaking of craving, they fall into the fire-pit, and they further teach others, who likewise fall thus. Having caused the other to fall, sickness, suffering, sorrow, and distress constantly invade and oppress.

It is also like a person who teaches and causes another to climb up to a mountain peak, where he will obtain bliss, and says: "That mountain is level and even, without any peril; you may climb the mountain and partake of its exhilaration." Worldly fathers and mothers who cling in affection to their children are likewise so. Out of love for the child, with regard to desire-defilement, they grasp and cling according to birth; yet the dharma of desire-defilement is truly a great evil.

It is like a venomous snake. This person, with a mind defiled, before his wife on the contrary speaks fine and beautiful words to flatter, wishing to speak of the pleasures of desire. That is the three evil destinies, supremely great in peril and terror.

Moreover, those flowery words run counter to speaking wholesomely. One who speaks such words must fall into the destinies of the hells, the hungry ghosts, and the animals.

End of the Mahāyāna Treatise on the Essential Meaning of the Jewel, Fascicle Three.