大乘集菩薩學論

Chapter on the Training in the Precepts for Gathering and Avoiding Difficulties

Chapter Five

Furthermore, as stated in the Akasagarbha Sutra: “It is like hearing a sound from within a pore. The bodhisattva is likewise: if there is any vacancy in the mind, Mara immediately takes possession of it. Therefore, the bodhisattva always keeps the mind from being vacant. When the mind is not vacant, all qualities become perfect, and emptiness is also perfected.”

The Treatise says:

How much more so does one endowed with perfect qualities practice bodhi without abandoning the cultivation of contemplation on emptiness. This is extensively explained in the Ratnacuda Sutra. “Furthermore, as the Aksayamati Sutra says, one who wishes to arouse the resolve to eliminate evil and unwholesome dharmas is exhorted to dispel mental distraction. Samadhi is the practice that counteracts them. This is called the factor of samadhi, extending even to what are designated evil and unwholesome dharmas.”

Chapter on Guarding the Body

(Atmabhavaraksa

Sastah Paricchedah)

Chapter Six

The Treatise says:

Here the avoidance of fruitless results is discussed. How is this accomplished? It is always accomplished through right mindfulness, and thus fruitless results are avoided.

Therefore, did the Tathagata not teach: Preserve the fruits of karma and honor right mindfulness. With regard to the entire body, do not disturb its intrinsic nature. Abide in right mindfulness and benefit sentient beings.

In accordance with every course of conduct, firmly maintain right mindfulness. Observe what the wise delight in doing, without wavering from right mindfulness; do not fear the divisions of time. Govern the body according to discipline; with respect to bodily liberation, maintain right mindfulness.

In the four deportments, regulate right mindfulness according to the manner of the path. In composed deportment, calmly maintain right mindfulness, guard against disorder, and be fully endowed with the power of mindfulness. When laughing aloud, do not cause those who hear it to become angry and regard it as arrogance.

Keep the hands, feet, and countenance dignified through well-trained right mindfulness. When hearing speech, discern its sound; with neither a high nor low voice, maintain mindfulness of every word. Those who train and practice together should not abandon their proper places, causing others fear and loss.

With reverence and caution in one’s own mind, inspire pure faith in others. Guard the mindful mind as one restrains a drunken elephant by means of shamatha. This is right mindfulness, capable of observation and of continually seeing this mind.

Such is right mindfulness. Amid wealth and abundance, remain detached from every affair. As has been said, mindfulness means single-minded preservation.

This is right mindfulness. One who perfects mindfulness in this manner is said to avoid fruitless results. Moreover, this mindfulness is regarded as exceedingly precious and worthy of honor.

Such honor consists in directly observing every manifestation of conceit; it is the antidote to self-exaltation. Having understood this, equality is explained here at length.

What is equality? As stated in the Aksayamati Sutra: “For one who cultivates serenity and insight, what is inexhaustible shamatha? It is when the mind is undistracted: tranquil, intimate, perfectly secluded, and silent; guarding the faculties; neither haughty, wavering, nor agitated; gradually entering profound carefulness; neither producing nor contriving; attending solely to a single object; dwelling alone in a quiet place, far removed from noisy gatherings; the mind detached from pleasures and free of agitation; the intention delighting in emptiness and tranquility, without seeking evil things; maintaining even the path of proper deportment; knowing clearly when it is time and knowing when to stop; easily supported and easily satisfied.”

The Treatise says:

How could one who honors equality fail to give rise to knowledge of things as they truly are? The Muni of the past said: If one abides in samahita, there is knowledge of things as they truly are. As stated in the Dharma Collection Sutra:

“From this, a courageous mind proceeds to vision of things as they truly are. One who sees things as they truly are is a bodhisattva who develops great compassion toward sentient beings. Through this gateway of samadhi, I have attained such vision. Seeing all dharmas as they truly are, one will perfect eloquence for the sake of all sentient beings. Through cultivation imbued with great compassion, the higher trainings in morality, concentration, and wisdom are all perfected, and one realizes anuttara-samyak-sambodhi. Therefore, abiding successively in pure morality, I remain unmoved and am free from indolence and weariness.”

The Treatise says:

Shamatha esteems oneself and others equally. It transcends immeasurable offenses and suffering and brings immeasurable prosperity and happiness, together with worldly and supramundane wisdom. I shall therefore only encourage diligent cultivation. It is like carrying fire into a house and hoping to obtain water to wash it completely clean; it is exceedingly precious and worthy of honor. Disciples in training! You should maintain right mindfulness in this manner. One who remains close to right mindfulness immediately abandons the hollow fruits of gain and support. One who has abandoned the hollow fruits of gain and support is truly difficult to find. Therefore, one who wishes to guard this body must always diligently recollect the fundamental practices.

The Questions of Most Excellent Longevity Sutra states: “A lay bodhisattva should not indulge in grain liquor, sugarcane liquor, intoxicants, or occasions of heedlessness. One should neither become intoxicated nor sink into addiction; neither waver nor become agitated, and never lose right mindfulness. By remaining close to right mindfulness, one knows what is right amid madness, arrogance, abuse, harsh speech, and the like.”

The sutra also states: “A renunciant bodhisattva endowed with right mindfulness and right comprehension is not distracted.”

Furthermore, the Ratnacuda Sutra states: “When one possesses right mindfulness, no affliction arises. When one possesses right mindfulness, no act of Mara can cause harm. When one possesses right mindfulness, one cannot fall into false paths, evil paths, or any such state. One endowed with right mindfulness is like a gatekeeper: no unwholesome state of mind or associated mental dharma can enter. This describes one endowed with right mindfulness and right comprehension.”

The Prajnaparamita Sutra states: When walking, one knows that one is walking; when standing, one knows that one is standing; when sitting, one knows that one is sitting; when lying down, one knows that one is lying down. Such awareness concerning this body is called right comprehension. One proceeds no differently in every activity of right comprehension. That is, one is able to observe what would otherwise go unobserved. Whether putting on robes and carrying the alms bowl, drinking or eating, sleeping or waking, or even when indolent and weary, one must regulate taking up and putting down. Coming and going, sitting and standing, or remaining silent, in each case one abides in the cultivation of right comprehension.

The Treatise says:

The characteristics of morality and concentration are thereby perfected. As stated in the Samadhi of the Moon Lamp Sutra: “The power of pure and undefiled morality swiftly attains meditative equipoise. Through entering concentration, one accords with morality; and one also enters in this manner. Thus, through morality, right mindfulness and right comprehension lead to samadhi; and through samadhi, the one-pointed mind attains pure morality.”

The sutra further states: “The power of meditative concentration enables one to abide where there is no activity, yet this is not a place devoid of activity. Such is activity in harmony with it. One leaves the domain of objects, yet there is no domain apart from it. Not giving rise to defilement and guarding it correctly, one thereby perfects secret eloquence.”

The Treatise says:

Through this mind, cultivated eloquence is perfected, while morality and concentration mutually enhance one another. This is the bodhisattva’s training for benefiting sentient beings, with the maturation of the mind as its foundation. Therefore, the Ratnamegha Sutra states: “Know that all dharmas depend upon the mind.

The mind serves as guide, forming the conditions for all dharmas. Furthermore, everything in the world is determined by the mind, yet that upon which the mind depends is not seen. On the other shore, karma is purified.

Once purified, the mind no longer flows onward. When the mind no longer flows onward, it is like light or a spark issuing forth. The changing characteristics of this mind can thus be observed.

When established in right mindfulness, the mind does not change according to conditions. The mind then attains mastery, and when the mind has attained mastery, one also attains mastery over all dharmas.”

Furthermore, the Dharma Collection Sutra states: “If there is a dharma that has no location and no divisions, it is this mind. To honor the Dharma—because it is called Dharma—I humble and revere my own mind. Because it establishes what is supremely excellent, one should understand and arouse this wholesome mind to embrace it. Why is this? Although the mind may possess abundant merit, there is no merit whatsoever to be found. Regarding these two aspects of mind, the bodhisattva seeks only to perfect eloquence and merit, without fabricating anything beyond them, and therefore calls this mind the honored Dharma. The honored Dharma is bodhi itself. O Blessed One, within the true Dharma I expound the Dharma and accomplish such peace and security.”

Furthermore, the Avatamsaka Sutra states: “Within one’s own mind, establish all bodhisattva practices. Within one’s own mind, establish the liberation of all sentient beings. Furthermore, good man, I abide in my own mind in this manner. One should know that one’s own mind is replete with every wholesome root. One should know that within one’s own mind one preserves the purity of the Dharma Cloud Bhumi. Within one’s own mind, one should generate firmness free from obstruction.”

Furthermore, when Sudhana was exhorted to practice diligently and wished to see Lady Maya by means of the supernormal power called Jewel Eye, extensive instruction was given, followed by these words: Good man, you should guard your own mind; that is, do not delight in or cling to birth and death within the realm of samsara. You should adorn the fortress of your own mind; that is, concentrate on seeking the Tathagata’s ten powers.

You should purify and guard the ramparts of the mind’s fortress; that is, completely eliminate stinginess, greed, jealousy, deceit, flattery, and recklessness. You should strengthen the ramparts of the mind’s fortress; that is, increase the practice of great diligence in pursuit of omniscience. You should defend the fortress of the mind; that is, remain far from the sphere of evil Maras, every Mara of the afflictions, and evil spiritual friends.

You should broaden the ramparts of the mind’s fortress; that is, extend loving-kindness and compassion throughout the entire world. You should shelter the ramparts of the mind’s fortress; that is, spread the canopy of the great Dharma as an antidote to all unwholesome dharmas. You should secretly guard the ramparts of the mind’s fortress; that is, allow neither internal nor external worldly things to invade.

You should maintain strict discipline at the ramparts of this fortress of the mind; that is, seek to cast away unwholesome dharmas.

Furthermore, good man, when a bodhisattva attains the purified ramparts of the mind’s fortress and cultivates in this manner, one can accumulate all wholesome roots. Why is this? Because the bodhisattva cultivates purity at the ramparts of the mind’s fortress, there are no obstructions; that is, whether or not a Buddha is directly present, one relies upon hearing the Dharma.”

The Treatise says:

Therefore, in this bodhisattva training, one attains an unmoving mind in every activity of mind. One is not moved by external objects and does not give rise to deluded mindfulness or incorrect comprehension. Otherwise, while in samapatti, this mind may become agitated and distracted, or may again grasp at objects.

If right mindfulness and right comprehension are attained, external objects cannot turn the mind, and that mind is therefore masterful. It does not grasp at even a single condition and aspires to abide as previously explained. Its function is truly vast: benefiting and liberating sentient beings.

Cultivating pure faith in this way benefits beings everywhere. One aspires to permeate all without obstruction or hindrance, to teach this blessedness, and never to abandon sentient beings—that is, never to become separated from them.

This is the bodhisattva’s practice. As stated in the Collection of Resolute Practice Sutra: “The Bodhisattva Joyful to Behold addressed the Buddha: ‘O Blessed One, the bodhisattva acts in this manner. When sentient beings behold such completeness, they give rise to joy and delight. Why is this, O Blessed One? The bodhisattva does nothing but guide sentient beings.’ The Buddha therefore taught that this is called the Bodhisattva’s Collection of Resolute Practice.”

The Treatise says:

How, then, might faults still be committed? By scorning the Buddhas and despising the world. One falls into hell, concealed as though beneath hot ashes and burned by the fire of anger.

Do not be contemptuous, as has repeatedly been said above. The resulting retribution is described in the Ratnamegha Sutra: “One who treats the precepts with contempt does not give rise to pure faith and becomes entirely estranged from all sentient beings. Furthermore, as it says: What are the bodhisattva’s fields of training?

Even a bodhisattva should not act in inappropriate places or at improper times, but should know the proper time and method. Otherwise, sentient beings will not give rise to pure faith, much less be protected. Even the dignified conduct of my body as I practice the path in pursuit of the benefit of bodhi should be completely endowed with joy, gentleness, and composure, without excessive attachment to the present assembly.”

Furthermore, the Collection of Resolute Practice Sutra states: “To guard the precepts is to guard sentient beings, and therefore one should be wary of compromising situations. Thus, do not remain together in a woman’s room. One who protects the world should not behave carelessly. Furthermore, when using land or water, defecating or urinating, sleeping, or being in an unclean place, one should dedicate everything with a mind intent on benefit. One who protects devas and humans should not behave carelessly.”

As stated in the Sutra of Mindfulness of the True Dharma: “A bodhisattva never gives only a meager portion of food to another. One who gives so parsimoniously falls into the realm of hungry ghosts.”

Furthermore, the Bodhisattva Pratimoksa Sutra states: “One should incline toward purity. In front of others, one should not use a toothpick, nor stand before them while mucus runs from the nose. In matters deserving respect, one should thus display a sense of shame. All such appearances are inconsistent with pure conduct.”

The Sutra of the Ultimate states: “One who practices pure conduct perceives the implications and fears committing grave offenses. Furthermore, as stated, one should not speak loudly or without restraint.”

As stated in the Brahma-pariprccha: “Know that the bodhisattva should be like a new bride.” Furthermore, the Bodhisattva Pratimoksa Sutra states: “Remain apart from worldly people and do not indulge in amusement; do not be insatiable for food, flavors, or sounds; and do not sit where there is no passageway.”

The Treatise says:

One should thus keep oneself apart. When others see or hear improper conduct, they take no delight in safeguarding one. Furthermore, one should abandon such disagreeable conduct and take no pleasure in speaking of or performing it. Nor is it difficult to recollect the appropriate response, through which the meaning can be understood.

The Sagara-mati Sutra further states:

“Do not speak in a feeble voice.

Do not speak in a barbarous voice.

Do not speak heated words.

Do not speak untruthful words.

Do not speak words of avarice.

Do not speak base words.

Do not speak words that conceal.

Do not speak words of anger and harm.

Do not speak words that cause agitation.

Do not speak words of mockery.

Do not quarrel face to face.”

Furthermore, the Tathagata-guhya Sutra states: “Good man, a bodhisattva does not speak words of attachment, delusion, defilement, disparagement, self-exaltation, alienation of others, praise of one’s own abilities, destruction of others’ merit, refusal to help, or overweening pride.”

The Dasabhumika Sutra also states: “When speaking, one should speak of the happiness of one’s own retinue and should not utter words that disrupt another’s retinue. Speak gentle, soft, joyful, harmonious, and fitting words—tender, pleasing, agreeable to hear, and delightful. The mind should always remain joyful and free from ostentation.

What is heard and understood should not be disconnected or incoherent. One should be loved and welcomed by many. Impartially offer praise and bring benefit and happiness to all sentient beings, regarding them as the retinue of oneself and others, with an exultant and joyful mind.

Eliminate greed, anger, delusion, and every affliction. Conducting oneself in this manner, whenever one speaks, even when directly facing another, one should speak joyful words that remove harm.”

As stated in the Akasagarbha Sutra: “To honor truthful speech, one must examine and reflect. To remove concealment for others, one should thus embrace them with joy.”

The Collection of Resolute Practice Sutra states: “The Buddha told Bodhisattva Akasagarbha: A bodhisattva does not use words that arouse anger in others; does not use words that arouse afflictions in others; does not use words that leave others without understanding; does not use words that bring no benefit to others; does not use words that cause ignorance to arise; and does not use words that make the minds of sentient beings unhappy and joyless. A bodhisattva does not utter such words.”

Furthermore, the Sagara-mati Sutra states: “In brief, do not give rise to conduct that brings others no joy. There is also one dharma that embraces the Mahayana: without ostentation, constantly observe sentient beings and protect them according to their circumstances.”

The Treatise says:

Guarding the body means not harming others. Thus, others will not harm oneself. Here, the bodhisattva’s accumulation of beneficial practices is extensively discussed. Know that one should always maintain this intention: peaceful and unmoving, respectful and affectionate, modest and circumspect in tranquility, wholeheartedly close to sentient beings yet always self-possessed, and endowed with pure faith. If changes or transformations occur, one should maintain this intention. How could one who guards the body be without the two kinds of requisites: medicine and clothing? To prevent illness, one should regularly make use of medicine.

As stated in the Ratnamegha Sutra: “Even what is obtained on alms round should be divided into four portions. The first is shared with fellow practitioners of pure conduct. The second is given to the poor and suffering.

The third is given to hungry ghosts and animals. The fourth is one’s own portion. When eating and drinking, do not give rise to craving; do not seek much; and do not privately seek gain and support merely to make one’s own physical appearance healthy.

Regarding food and drink, one should not become indolent or stupefied and should not attach excessive importance to the body. Why is this? In one who is indolent and languid, delight in wholesome deeds will subsequently dissipate.

The body may also become fat and inclined to sleep. Knowing this, one who goes on alms round should divide the alms received into equal portions in this manner.”

The Ratnakuta Sutra states: “When a bhiksu enters a town or village to seek alms, he should go on alms round adorned in accordance with the Dharma. Why is this? On seeing something attractive or repulsive, he should not give rise to discriminating thoughts of right and wrong.

Likewise, with respect to pleasant or unpleasant sights, sounds, smells, tastes, and tactile objects, he should never give rise to discriminating thoughts of right and wrong, but should restrain his faculties and prevent them from becoming distracted. He should contemplate and seek the foremost Dharma without abandoning proper attention. While going for alms, he should not harbor a calculating mind.

If he obtains food or drink, he should not become attached to or delighted by it. If he obtains nothing, he should not become angry. He should visit only ten houses.

If he receives no food after ten houses, he should not become distressed but should form this thought: ‘Householders and brahmins are continually occupied, yet they bring food as an offering to me. They may not even have thought of their own food and drink, much less of offering food to me.’ One who seeks alms should thus remain free from distress. Furthermore, when going for alms and seeing sentient beings—whether men or women, boys or girls, or even animals—he should give rise to loving-kindness and compassion. ‘If these sentient beings see me and offer me a meal, may they all be reborn among the devas.’ Whether he receives fine or coarse food, after receiving it he should look throughout the four directions and think,

‘I shall give a portion of this food to the poor in this town or village.’ When he sees a poor person while on alms round, he should share some of it.

If he sees no poor person, he should again form this thought: ‘I have truly and thoroughly looked everywhere for sentient beings. Whatever fine food is in my alms, I vow to share it.’ After completing the alms round with his bowl, he should return to the aranya. He should then wash his hands and feet, fully perform the observances of a sramana, sit cross-legged in the lotus posture, and eat.

While eating, he should reflect: ‘This body contains poisonous worms with eighty thousand openings. This food brings them comfort. I regard this meal as precious for the sake of those creatures.

When I attain bodhi, I shall guide them through this skillful means.’ If the food is insufficient, he should form this thought: ‘If my meal is meager, it will make my body lighter, eliminate excessive bodily functions, cut off unwholesome activities, and leave body and mind light and less prone to sleep.’ If he receives more than enough alms, the surplus should be distributed and relinquished according to the Dharma. One should form this thought regarding alms: ‘Birds, cattle, and horses all desire food and drink; I shall give it to them.’ Furthermore, a bhiksu who seeks alms should not develop craving for flavors.

Even if the food comes from a candala or a child, he should keep body and mind pure and not overeat. Why is this? However delicious a morsel may be, after it is eaten, it all becomes foul and impure.

Therefore, I do not seek delicious food. Nor should one give rise to thoughts such as wishing a man, rather than a woman, to offer food; or wishing a woman, rather than a man, to offer it. The same applies to boys and girls.

One should not discriminate, ‘This food is delicious; that food is poor.’ When entering a village and approaching a wealthy house, one should not discriminate according to whether one is treated respectfully or disrespectfully. If men, women, boys, or girls bring many rare delicacies, one should not crave or seek to obtain that food and drink. One should not give rise to any such unwholesome attention.

Sentient beings who cling to flavors create evil karma and then fall into hell; how much less would this happen to one who is content and does not crave flavors. Giving up fine food and accepting coarse food, one’s tongue remains satisfied. If one is moderate in eating, after death one will be reborn among devas and humans, enter a good path, and enjoy excellent food in the celestial and human realms.

Kasyapa, a bhiksu who seeks alms in this manner abandons intoxication with flavors and disciplines his mind. Even if he obtains only roots or beans, he is not distressed. Why is this? Because he seeks the noble path and values the preservation of bodily life. Food is therefore necessary.

The Buddha said: Kasyapa, when a bhiksu goes for alms and heavy rain falls beneath massing clouds, he should not go on alms round. He should reflect upon the adornments of the teaching and take loving-kindness as his food. He should think that he may fast for two or three nights.

He should contemplate the sentient beings in the realm of Yama who, having fallen among hungry ghosts because of evil deeds committed over hundreds of years, crave food and drink, sleep little, and constantly endure what is unbearable. ‘I now abide in the profound Dharma and should not give rise to a base state of body or mind. How much more should I inspire myself to cultivate the noble path. I should now patiently endure hunger and thirst.’ Generally speaking, when householders have prepared pure food and one is seated delivering an important Dharma teaching, one should continue until the pure food has been prepared; after accepting the food, one should rise from one’s seat and depart.

Kasyapa, a bhiksu who seeks alms should not utter flattering words. What is flattery? It is telling donors whether the food is good or poor, or saying it is insufficient and asking for more to take back for the Sangha to eat, or saying that others lack food and are hungry. Conduct of this kind is called flattery. Bhiksus who go for alms should abandon it. What is truthfulness? It is eating everything in the bowl, whether good or poor, pure or impure, without complaint. One should simply use the mind to purify and discipline one’s relationship with food. Through the noble path, one maintains this bodily life and remains capable of going on alms round.

As stated in the Questions of Most Excellent Longevity Sutra: “When seeking alms at the house of an acquaintance, one should preserve complete benefit for oneself and the other, in accordance with the relationship. A bodhisattva who seeks alms thinks: ‘This is not merely for guarding the body; it should be regarded in the same way as clothing, food, and medicine.’”

The Lankavatara Sutra states: “Abstention from meat and fish means this: as it is said, the bodhisattva cultivates great loving-kindness. No kind of meat may be consumed.” It then states in summary verse:

Behold the meat that is brought,

Bloody, foul, and impure.

Those who cultivate purity

Should refrain from eating meat.

All meat and onions,

And alcoholic drink as well,

Together with pungent garlic—

Practitioners always avoid them.

Sitting upon auspicious grass,

Remain far from vessels of oil.

The bodily openings of sentient beings

Are places of constant fear.

Killing for the sake of profit,

Trading and dealing in meat,

One incurs two kinds of evil karma

And falls into hell after death.

This is only a brief account:

Foul and evil, truly dreadful,

It continually gives rise to perversion.

One may fall among the candalas,

Hunters, slaughterers, and butchers,

Or be born among raksasi,

Meat-eating creatures of every kind,

Cats, foxes, and yaksas—

Such a person is born among them.

The Treatise says:

If one understands that abandoning meat brings great benefit, this teaching is not mistaken. When Jambudvipa approaches destruction, bhiksus should teach the words of samadhi and continually cause sentient beings to abandon killing. They will also attain samadhi, cultivate great loving-kindness and compassion, and avoid the loss of life.

The Ratnamegha Sutra states: “Know that refraining from animal flesh brings benefit to sentient beings. Although the Vinaya Pitaka permits three kinds of pure meat, ultimately they should all be single-mindedly abandoned. Attaining purity of mind, one regards this as a means of eliminating self-conceit. Delighting in the cultivation of merit, one gradually instructs others to refrain from eating meat.”

Furthermore, the Lankavatara Sutra states: “For trainees who read, recite, and explain the teachings, gradually drawing near and relying upon them, skillful adaptations are made in the wording. Practitioners belong to three kinds. I teach them so that they may abandon and eliminate the disposition that delights in drawing near to killing. I continually teach the use of medicine for the sick and the conditions under which medicine is given.”

As stated in the Sravaka Vinaya: “I even use robes and bowl to prepare food for the benefit of pure conduct and to treat the body; how much more should this be done to relieve the suffering of all sentient beings. Therefore, the bodhisattva regards the body as difficult to obtain and, in every ksana, extensively plants this excellent merit. Seeing such benefit, the Blessed One himself taught concerning clothing and medicine. Practitioners should therefore regard this as superior to the other.”

The Ratnamegha Sutra states: “Whether abandoning the three kinds of pure meat is appropriate or inappropriate, conduct of this kind pertains to sustaining bodily life. Do not cling to eating. Therefore, one should use oil-bearing plants and fruit juices to counteract the mind and should not eat meat. Only when a bodhisattva is gravely ill may meat be eaten, as when the illness could cause the loss of life. One should not commit an evil deed that cuts off one’s portion of wholesome roots. Without giving rise to doubt, one should eliminate attachment to it as one does regarding clothing and medicine.”

The Questions of Most Excellent Longevity Sutra states: “How should a sramana regard the use of clothing? One should give rise to a sense of shame. Clothing serves to cover the body, which should not be exposed.

When devas, humans, asuras, and others of the world are at a Buddha’s stupa, one should remain mindful. Knowing this, one should preserve reverence at the Buddha’s stupa. If one fails to counteract and purify defiling attachment, afflictions will increase and one will dishonor the kasaya.

In regard to gain and loss, one should not casually follow preferences while cultivating dignified conduct. Otherwise, what is wholesome may instead become evil. The kasaya is worn solely for seeking the noble path; know this and apply the antidote.

In every ksana, it should be borne upon the body.”

As stated in the Ratnakuta Sutra: “Concerning the cause of this matter, the Buddha told Kasyapa: If one wishes to adorn the body but does not guard it carefully, one loses the merit of a sramana. The Dharma robe is intended to sustain the body, yet the mind fails to recollect it with reverence. Furthermore, Kasyapa, when one uses the physical appearance and name of a sramana as the causal basis for such conduct, one will fall into hell.

Kasyapa, the physical appearance of a sramana will then be similarly reproduced in hell: colored robes will be wrapped around the person, covering the head and encircling the body, blazing hot. Thus, all articles one used become fiercely burning flames that consume the body. Such is the suffering endured because of assuming the physical appearance of a sramana.”

Furthermore, the Ratnamegha Sutra states: “If a bodhisattva is ill and physically weak and does not remain in the monastery, he should declare his intention by forming this thought: ‘Relying upon the merit of the Buddha, the Tathagata, I dwell separately to counteract the afflictions. Just as if I were in the monastery, I shall eliminate the afflictions. In the monastery, I would not give rise to delighted attachment, nor would I make requests. If something were nevertheless given to me, I would accept it according to circumstances, knowing that it was not provided to gratify me.’”

The sutra also states: “Even one’s sleeping place should be just sufficient for the feet, back, and side when lying down. One should cover oneself with the Dharma robe while maintaining right mindfulness and right comprehension. One should arouse the perception of luminosity and not become attached to or delight in sleep. Nor should one take delight in resting the side of the body, hands, or feet. In all four postures, one should attend to the breath. Every requisite is used for the benefit of sentient beings. If I become intoxicated by its use, weariness and deterioration will arise.”

As stated in the Samadhi of the Moon Lamp Sutra: “When delicious and sweet food is obtained, such food is incompatible with liberation. Having obtained delicious food, one becomes bound, like those who lie down contrary to the discipline.”

Furthermore, the Ratnakuta Sutra states: “The Blessed One spoke concerning the use of offerings made in faith. At that time, in the assembly, there was a bhiksu who had escaped a calamity. After hearing the Dharma and Vinaya, he wept and said:

‘O Blessed One! I would now rather die without attaining the fruit than consume even one meal offered in faith.’

The Buddha said:

‘Excellent! Excellent, good man! Such pure words display modesty, shame concerning evil conduct, and fear of worldly blame.’

The Buddha said:

‘Kasyapa, I know two kinds of persons for whom offerings made in faith lead to liberation. What are the two?

‘One is a bhiksu who has abandoned evil, in contrast to an evil bhiksu, who trains under me and sees that all conditioned phenomena are impermanent, that all experienced sensations are suffering, and who faithfully understands that all dharmas are without self and seeks the tranquility of nirvana. Even if he consumes offerings made in faith as vast as Mount Sumeru, the donor’s offering is ultimately purified. If he receives a donor’s goods and food offered in faith with clear understanding, the donor obtains great merit. Why is this? Because those noble ones enable the greedy and miserly to create merit. This is the samadhi of loving-kindness.

‘Furthermore, Kasyapa, if a bhiksu receives clothing, food, and drink from a donor and then enters immeasurable samadhis in contemplation, the merit created by that donor brings immeasurable results.

‘Kasyapa, even if the three-thousandfold great-thousand world system were like the waters of the great ocean, the merit cultivated by that person would still be inexhaustible.’”

The Mahayana Treatise on the Compilation of the Bodhisattva’s Training

End of Fascicle Eight