阿差末菩薩經

Fascicle Two

Bodhisattva A Soa Mat said to Venerable Sariputra:

“The bodhicitta is forever inexhaustible. Why is this so? Because it is neither embellished nor flattering.

That mind is straightforward and is therefore called exceptional. It does not utter ornate speech, but employs purity; thus it is impartial, upright, and free from deviation. That mind is gentle and not coarse or cruel; it wholeheartedly trusts in the true and essential and never changes.

It establishes firmness and strength without wavering, abides rightly without being shaken, and no one can maliciously disturb or harm it. Why can it not be disturbed or harmed? Because that practice cultivates and rectifies karma in a way that nothing can surpass.

Whatever it undertakes, no one can malign. Why can no one disparage it? Because it dares to initiate undertakings without an ulterior cause.

Being without an ulterior cause and acting with impartial uprightness, its words are utterly sincere and certainly never differ from the truth. When it gives rise to merit, it hopes for nothing, seeks no renown, and, though praised and universally revered by others, no fault can be found in it. Why can no fault be found?

Because whatever it does brings lasting peace and security. How does it itself attain everlasting peace and security? Because in generating merit it is neither indolent nor weary.

Why does it not grow weary? Because it has compassion for all sentient beings. Why does it compassionately think of sentient beings?

Because it employs boundless loving-kindness. For the sake of those who are indolent and weary, it arouses diligence. Why?

Because it wishes to nurture sentient beings. Why does it nurture sentient beings? Because through such skillful means it perfects merit, while the efficacy of its cultivation does not look forward to blessings.

Why does it seek nothing? Because that mind is pure, and all benefit from the Dharma. One who seeks nothing also possesses power.

What is this power? It is the power of the Buddha. With this principle, the bodhisattva protects all beings.

Why does the bodhisattva protect them? Because he wishes to enable the multitude to attain that state. Why does he wish to enable them all to attain that state?

To cause them to be free from resentment. Why are they free from resentment? Because his deeds are exceedingly peaceful, secure, and steadfast.

Why are they steadfast? Because these qualities cannot be restrained, obstructed, or forcibly brought to a halt; they remain quiescent, like purple gold unstained by impurity. Why is purple gold used as an analogy?

Because it is undefiled. Why is it undefiled? Because its original nature is pure.

Why is it pure? Because its fundamental practice removes defilements. Why does it remove defilements?

Because it is inwardly pure. Since transgressions have been eliminated and faults exhausted, it is therefore pure.”

A Soa Mat said to Sariputra:

“When the mind has been purified, craving gradually disappears. That freedom from craving is itself inexhaustible. Evil thoughts can no longer disturb it.

Moreover, that mind lucidly guards against malicious intentions. Therefore, it is called inexhaustible. All the anger, craving, obsessive desire, arrogance, and conceit possessed by that mind are entirely exhausted.

Because the bodhisattva constantly guards this mind, one should understand that this mind is inexhaustible. Abandoning the influence of wrong views and every defilement, one must attain that mind and not allow it to become indolent; one then knows that this mind is inexhaustible. When people are confused, he protects them according to the circumstances.

Those without wisdom he nurtures and brings to maturity. Whether or not any sentient being possesses meritorious qualities, he wishes to deliver them all and bring them to great peace; thus one knows that this heart is inexhaustible. He instructs all sentient beings and causes all those in dangerous and difficult circumstances to establish boundless merit; thus one knows that this heart is forever inexhaustible.”

Bodhisattva A Soa Mat said to Venerable Sariputra:

“The bodhisattva’s cultivation is also inexhaustible. Why is this so? Through the practice of giving, it is inexhaustible.

Giving whatever can be given is called cultivating the boundless perfection of generosity. Regarding all possessions, whether many or few, taking only what is sufficient and not indulging in them is called the perfection of moral discipline. When all manner of disturbances afflict the bodhisattva’s body, yet he does not give rise to even a hair’s breadth of anger, this is called cultivating the boundless perfection of patience.

In accumulating merit, always standing before the assembly and never behind it is called cultivating the boundless perfection of diligence. Applying the mind diligently to everything that is studied is called cultivating the boundless perfection of meditative calm. Wishing to comprehend everything heard and studied is called cultivating the boundless perfection of wisdom.

The bodhisattva constantly trains in great loving-kindness. What is great loving-kindness? If people facing danger and hardship come to take refuge in him and seek rescue, he would rather lose his own body and life than betray his solemn pledge.

This is called cultivating loving-kindness. One who practices compassion is not delighted when praised or when gaining additional benefit, nor is he distressed if someone maligns him. This is the bodhisattva’s impartial compassion, applied according to the circumstances.

The bodhisattva’s training consists of three things: purifying body, speech, and mind; never spreading evil; and never contemplating foolish, deviant karma. Although the bodhisattva studies independently without a teacher, he does not become conceited. The intent of his training never abandons the penetrating wisdom of universal knowledge.

He comprehends the Dharma of all Buddhas and the karma of bodhisattvas. When responding to what people seek, he does not go against their hearts; he lacks nothing and attains mastery over all dharmas. The bodhisattva also cultivates repentance.

He never conceals any evil committed by the body and dedicates immeasurable blessings in support of merit. In his training, the bodhisattva praises and entreats all Buddhas to proclaim the meaning of the Way, and diligently reveres, follows, and studies the Dharma of the true beings. Why does he study the Dharma of these true beings?

Because he wishes to attain perfect enlightenment. His heart remains steadfast and never casts aside the armor of the boundless Great Vow. Why does he not cast it aside?

Because he wishes to transform and deliver all sentient beings.”

Bodhisattva A Soa Mat said to Venerable Sariputra:

“The bodhisattva has four inexhaustible activities. What are the four? First, revealing the minds of all beings. Second, giving the Dharma. Third, instructing sentient beings. Fourth, accumulating merit. These are the four.

“There are another four. First, cultivating in a secluded dwelling, in the mountains, or in a solitary place, and taking only what is sufficient from whatever alms are received, whether little or much. Second, never being satisfied with merit. Third, learning extensively without weariness. Fourth, never regarding aspirations and wisdom as burdensome. These are the four.

“There are another four. First, calculating according to standards and measures. Second, contemplating root and branch. Third, comprehending through discerning wisdom. Fourth, reflecting on matters in their entirety. These are the four.

“There are another four. First, departing from all evil and cultivating unsurpassed liberation. Second, that unsurpassed liberation is itself the bodhisattva’s teaching. Third, exposing the roots of evil. Fourth, contemplating the subtle and wondrous unsurpassed liberation. These are the four.

“There are another four matters. First, understanding the five skandhas. Second, thoroughly understanding the four great elements: earth, water, fire, and wind. Third, clearly discerning the roots of the six sense bases. Fourth, perceiving that the twelve links of dependent origination have no boundary. These are the four.

“There are another four matters. First, the teaching that birth and death are impermanent is inexhaustible. Second, the teaching of suffering. Third, the teaching that there is no self. Fourth, the quiescent activity of the unconditioned is also inexhaustible. These are the four.”

A Soa Mat said to Venerable Sariputra:

“In brief, everything cultivated and studied by the bodhisattva draws near to the Buddha Way. Therefore, discerning both the Way and worldly matters is inexhaustible.”

Bodhisattva A Soa Mat said to Venerable Sariputra:

– The bodhisattva’s cultivation of the mind cannot be exhausted. Why is this? Because the bodhisattva never grows indolent with respect to any merit and virtue, but gradually advances in sequence and accomplishes those stages. What are called those stages are the ten bhumis of a bodhisattva. Such cultivation is like the great ocean, never wearying despite being practiced continuously. Why is this? Because among the many endeavors to liberate all sentient beings, such cultivation is foremost. Why is this? Because by advancing beyond such cultivation, one can comprehensively grasp the supreme cultivation. Those below are caused to devote themselves to cultivating all dharmas or to uphold every root of goodness. Why is this? Because it is the most honored. Thus, by cultivating the causes of liberation, they receive predictions of Buddhahood; all rely upon devoted diligence, employ non-retrogression, and themselves attain complete fulfillment. Through such devoted diligence, their aspirations are immediately fulfilled. Once the Great Vow has been fulfilled, such cultivation forever remains independent of anything else. This is meditative concentration. Relying upon gentle and accommodating conduct, they cultivate without deficiencies or failings. They cultivate and discipline the mind; in cultivating the karma of the true path, they must guard themselves. Why is this? Because they no longer associate with or serve any evil.

To devote oneself diligently to generosity means that a bodhisattva does not allow craving and attachment in body and mind to increase. To devote oneself diligently to observing the precepts is also extremely difficult. Why is this?

Because one teaches those who violate the precepts and causes them to refrain from evil. To devote oneself diligently to patience is also extremely difficult. Why is this?

Because even while occupying an honored position, possessing abundant wealth, and enjoying the utmost happiness, one does not despise the poor, lowly, emaciated, weak, or infirm. This is patience. To devote oneself exclusively to diligent effort is difficult.

When seated beneath the Buddha-tree, if someone comes and says, “Rise and move away so that I may sit in that place,” one first chooses the Buddha-path and then yields the seat to that person. This is diligent effort. To devote oneself diligently to meditative contemplation is difficult because it cannot be overtaken or equaled.

Through dedicated cultivation, one can immediately attain complete fulfillment, without hoping for anything. This is called meditative contemplation. To devote oneself diligently to wisdom is difficult.

Why is this? Because one accumulates merit and virtue without considering it wearisome or troublesome. This is wisdom.

Whether entering or leaving, one walks serenely and gently, fully endowed with dignified deportment. Why is this? Because that person’s merit, virtue, blessings, and prosperity are powerful and cannot be harmed. Cultivating fearlessness, one clearly comprehends the profound Dharma, unites its phrases with its subtle and mysterious principles, and realizes the lofty and far-reaching truth; therefore, one reverently cultivates with an honoring heart. Why is this? Because that radiance is exceedingly subtle and wondrous, reaching everywhere; thus, such practice cannot be exhausted. Why is this? Because one abides in steadfastness.

What is called devoted diligence? The mind is serene and constantly mindful of everyone. Those without refuge are caused to obtain refuge.

Those in darkness are enabled to behold the light of the path. Those with nowhere to return are each enabled to find their place of return. Those without good spiritual friends are befriended as a good spiritual friend.

Flatterers are caused to cultivate sincerity and simplicity. Upon seeing those who are harsh and evil, one manifests patience, gentleness, and harmony. Why is this?

Because one teaches and transforms them through virtue. Amid deceit and treachery, one reveals the true and correct meaning for their sake. Amid ornamentation, one does not indulge in elaborate embellishment.

Where there is no requital, one acts to repay kindness and virtue. Amid every evil, one performs goodness. Where there is abandonment and retreat, one cultivates blessings and virtue.

Amid contempt and arrogance, one constantly practices reverence. Amid haughtiness and pride, one harbors no self-importance. When seeking skillful means, one must not commit errors.

One does not think of others’ faults or proclaim their deficiencies and failings. If people abide in what is improper, one immediately goes to nurture and protect them, causing them to enter the true and correct truth.

When all sentient beings come and behold the true and correct truth, one rejoices, and one’s heart is free from anger and resentment. If anyone admonishes, entices, or demonstrates whether one should advance or retreat, whether something should or should not be done, one’s mind neither increases nor diminishes; one maintains pure faith that the consequences of misfortune and blessing created through one’s deeds will return to oneself.

Even when in wildernesses or mountains, one likewise accords precisely with the Dharma without deviation, neither coveting gain nor fearing harm, and not begrudging one’s body or life. Because the originally pure mind neither increases nor diminishes, one constantly guards one’s speech, does not falsely transmit words, and does not seek reverence or offerings. Why is this?

Because one always knows moderation and measure and is simply content. Such a mind is gentle and harmonious. By not following depravity and evil or losing propriety and righteousness, one possesses merit and virtue, crosses beyond birth and death, and ends every suffering and affliction.

Why is this? Therefore, the wisdom-mind of a bodhisattva can never be exhausted, and the coming and going through birth and death likewise cannot be exhausted. Employing skillful means and discerning the proper time, one instructs and admonishes sentient beings, who remain deluded until an end is reached and then begin again.

What cannot be exhausted is causing the aspiration to seek the light of the Buddha-path never to be exhausted.

Venerable Sariputra asked Aksayamati:

– Is there yet another thing that cannot be exhausted?

Aksayamati replied:

– There is!

He asked:

– What is it?

Aksayamati replied:

– The generosity of a bodhisattva also cannot be exhausted. Why is this? Because the six infinite paramitas cannot be exhausted, the generosity of a bodhisattva has no limit whatsoever. What is called a limit is to say, “This is right, this is not right; one should give to this person but should not give to that person...” Generosity that does not universally rescue and assist all should not be practiced as generosity.

Venerable Sariputra asked:

– According to the bodhisattva Dharma, how should one practice generosity?

Aksayamati replied:

– To the hungry, give food! Why is this so? It is by relying upon food and clothing that people preserve their lives, regain vitality, sit, stand, and speak with ease, enjoy bodily well-being, and possess abundant strength. To the thirsty, give water, thereby dispelling their thirst. Why is this so? Because in future lives, while the bodhisattva revolves through birth and death, he will never suffer thirst or deprivation. If someone asks for a vehicle, he immediately gives it according to that person's wish. Through this karmic result, wherever he is born in future lives, he will travel to every place by flying through spiritual powers. When those without clothing receive clothing as a gift, in future lives they will not behave rashly or offensively, but will always cherish a sense of shame and moral dread. If one gives lamps and fire in places of darkness, one will obtain the eye of the Path, seeing clearly throughout the ten directions. If, before the Blessed One, one's teachers, monastic residences, one's two parents, or elders, one performs music to delight them, in future lives one will obtain the ear of the Path, hearing all things thoroughly and without limit. If one gives fragrances to those who have none, in future lives one will attain the fragrance of morality, the fragrance of wisdom, the fragrance of concentration, the fragrance of liberation, and the fragrance of liberated knowledge and vision; this body will be suffused and perfumed by the fragrance of virtue. If, moreover, someone desires renowned fragrances of many kinds and one gives them what they delight in, in future lives one's body will be pure and fragrant, and none will fail to rejoice. If one possesses unusual, delicious, and sweet flavors, and gives them according to the wishes of those who come asking, in future lives one will always partake of delicious food and drink. Even if a morsel is not sweet, it will become delicious upon entering one's mouth; because of cultivation in former lives, one obtains this characteristic. If someone has no handkerchief and one accordingly gives them one, in future lives one will be pure and unstained and will receive the support of others. For those who have no protector, one provides care and protection for them, like a house. A house is used as a simile because it shelters people; in the same way, one gives according to their needs. In future lives, those who practice such giving will receive fitting rewards and will immediately be provided for. If one gives medicines and remedies to the sick, in future lives one's body will always be free from illness, neither arising nor perishing, without any calamity or distress, perpetually peaceful and secure, complete in all things, and sovereign wherever one may be. If one provides male and female servants to those who have none to serve them, in future lives one will naturally possess abundance, becoming a king with myriad chariots, commanding those above and governing those below, lacking nothing. If one can give manifold treasures to those who seek them, in future lives one will be fully endowed and will accomplish the thirty-two marks of a great person. By giving all kinds of objects, in such a multitude of varieties, one will obtain the eighty excellent characteristics in future lives. By giving elephants and horses, in future lives one will attain the boundless aspiration of the Mahayana. By giving fields, one thereby becomes fully endowed with boundless tranquil liberation. By giving away one's wife and children, relinquishing what one cherishes while remaining unchanging at heart in future lives, one will attain Buddhahood. Why is this so? Because the Buddha is the supremely honored one, unequaled by anyone. Suppose someone asks that bodhisattva for an entire granary full of grain, and the bodhisattva is able to give it without ever being greedy or miserly; in future lives he will attain the treasury of the Dharma, overflowing with wisdom of the Path and lacking nothing. Suppose a bodhisattva becomes a wheel-turning king, lord of the four continents, fully possessed of the seven treasures. If someone comes asking and, without attachment or regret, he is able to give everything away, then in future lives he will realize omniscience and all the penetrations of noble wisdom, universally delivering all beings. If one gives sublime music, in future lives one will obtain the joy of the scriptures. Through the joy of the Dharma, there will be nothing in which one does not rejoice. If one faithfully assists a powerful person of high position in practicing the bodhisattva Dharma, like a loyal minister serving a king, and if someone comes seeking one's assistance in governance and one is able immediately to grant it, then in future lives, within the Buddha's Dharma and teaching, when the bodhisattva wishes to sit at the seat of awakening beneath the Buddha-tree, he will subdue the armies of Mara. By giving one's hands to another, in future lives one will stand foremost among all Dharmas of the Path. Those who give their ears and nose will possess a complete body in future lives, without a single defect. Those who give their eyes will realize the Dharma-eye in future lives and stand foremost among all eyes of the Dharmas of the Path. Those who give their heads will, wherever they are born in future lives, be uniquely honored throughout the three times, walking alone without peer among those endowed with penetrating wisdom. Those who give their skin and flesh will attain Buddhahood in future lives; those who come to hear the sutras will abandon unwholesome deeds and all attain the true state of bodhisattvas. Those who break their bones and give away their marrow will attain Buddhahood in future lives, with a body like vajra, immovable.

A Sai Mat said:

– The bodhisattva does not practice giving for the sake of appearances, but gives through the cultivation of what is right. If many people come seeking and later only a few come seeking, he gives universally to them all, enabling each to receive enough. When giving, he is not frightened, alarmed, fearful, or intimidated; he does not become unable to bear it, cast away the vessel of practice, harbor regret, or ever change his resolve. The bodhisattva gives without contempt or arrogance, but with single-minded attention. His giving is free from flattery and deceit; he does not give others inferior things or things that do not meet their needs. When giving, the bodhisattva never considers that one person possesses merit and blessings while another bears the consequences of transgression. He has no doubt, does not discriminate between good and bad, and neither interrupts nor neglects the practice of giving midway.

What is meant by interrupting or neglecting the practice of giving midway? It means giving to one person in a great assembly while not giving to another, rather than wishing to rescue and deliver everyone universally. Why is this so?

Because the bodhisattva’s giving is always undertaken with a mind of pure faith. He does not think of weariness or indolence, nor does he regard giving as a hardship or affliction. The bodhisattva does not first summon people to come and then give only after seeing their faces with his own eyes.

Nor does he think, “This person is good; this person is evil.” He does not insist upon seeking out only those who have attained the Way before giving to them. After giving to someone, he does not think, “This person has attained the Way; this person has not attained the Way.” When the bodhisattva gives and sees a person who upholds the precepts come to receive the gift, he does not become delighted; when he sees a person without precepts, his mind likewise does not differ.

In making such gifts, the bodhisattva does not hope for repayment. When he finds someone to whom he may give, he does not seek renown so that people near and far will hear of him. He does not recount his own deeds, nor does he despise or disparage the giving of other bodhisattvas.

He causes no distress or disturbance. He gives without regret, without anger, and without elation. The bodhisattva does not think that in a future life he will obtain blessings from his giving, nor does he become angry and revile giving as foolish.

When someone comes to seek something, the bodhisattva does not first refuse that person and only afterward give. He does not give contemptuously, nor does he entrust another person to bring the gift. Why is this so?

Because he should personally consider the proper measure and give it with his own hands.

The bodhisattva also does not think, “Those who stand before me will receive gifts, but I shall not give to those who are not before me.” The bodhisattva gives without obstruction and with his whole heart. He does not give ostentatiously, but personally hands over the gift. He does not give hesitantly, giving at one time and withholding at another. The bodhisattva does not think, “My work of giving is wearisome and arduous.” To those who follow him and make requests, he gives neither too much nor too little. He does not select inferior things to give while keeping the good things for himself. If someone comes seeking something, the bodhisattva gives exactly what was requested and never reduces it.

The bodhisattva’s giving arises from vast and impartial loving concern for sentient beings, wishing those who receive always to dwell in peace and security. When he bestows a gift, he regards that person as a citizen of his own land. Why is this so? Because all places are the ground of the bodhisattva’s Way. Furthermore, after giving, if the gift was small, he does not belittle himself; if it was great, he does not rejoice. Although the bodhisattva gives to many people, he does not reflect, “Today I have given extensively and have given in accordance with the Dharma.” He entertains no expectations.

When giving, the bodhisattva does not think that this merit will bring him a future life in which he receives the karmic reward of that virtue. Why is this so? Because, although all sentient beings benefit from his giving, the giver himself does not dwell upon it. The bodhisattva does not think, “Throughout heaven and earth, among humankind, I alone shall attain honored power and nobility.” His giving is universally for the sake of sentient beings. He does not use this merit to seek the station of Brahma King, Shakra, or any of the Four Heavenly Kings. Nor does he covet the station of a wheel-turning sage king, or conform his mind to the paths of the shravakas or pratyekabuddhas.

When the bodhisattva gives, he does not think that his giving is complete, nor does he think it deficient. Whether it is complete or incomplete, whenever someone receives his gift, he causes everyone never to become separated from the Buddha’s spiritual powers, keen wisdom, and insight. The bodhisattva always gives at once, and no one fails to have their request fulfilled. He does not give weapons or poison; he gives others peace and security and does not increase harm or disturbance.

The bodhisattva gives in accordance with the Dharma taught by the Buddha, knowing that everything that can be given is empty. Why is this so? Because giving arises through causes and conditions; therefore, it cannot be exhausted. Those who give all understand signlessness. Yet because various perceptions establish these causes and conditions, giving cannot be exhausted. Those who practice giving all attain wishlessness. Yet because aspirations create wholesome causes and conditions, giving cannot be exhausted. Giving arises from an intention directed toward the Dharma of the Way. That mind is firm, complete, exceedingly peaceful and secure, and cannot be destroyed.

If the bodhisattva’s giving cannot be apprehended anywhere within the three realms, then whatever may be given is dedicated so that its merit flows toward all the bodhisattva’s deeds. His resolve constantly establishes the mind of omniscience. Therefore, it cannot be exhausted. Because those who give are freed from all perceptions and subdue every mara, preventing them from exercising mastery, and because they are separated from all afflictions, their giving cannot be exhausted.

Through giving, the bodhisattva accomplishes every extraordinary deed and clearly reveals nirvana. Because his ability to give resolves every doubt, it cannot be exhausted. The giver rightly abides in the Buddha Way and harbors no other intention. Because his giving accords equally with his vow, it cannot be exhausted. The bodhisattva’s giving leads him to sit beneath the Buddha-tree and attain perfect enlightenment. Because the giver rescues and delivers innumerable, indescribable kinds of sentient beings, his giving cannot be exhausted.

His inexhaustible giving is vast and great. Because the giver attains the place of the Way, he cannot be shaken or surpassed; how much more so is the act of giving itself—therefore, it cannot be exhausted. The mind of the giver is serene and open like omniscience; therefore, his giving cannot be exhausted.

Venerable Shariputra said:

– Excellent! Excellent, Venerable A Soa Mat! You have praised the bodhisattva’s giving and its inexhaustibility. How wonderful! How consummate! I now wish to listen to and receive the teaching on the inexhaustibility of observing the precepts.

Venerable A Mat Soa said:

– The bodhisattva’s purification of moral discipline is likewise inexhaustible and comprises sixty-four matters. What are the sixty-four? The bodhisattva acts with loving-kindness toward others and harbors no harmful intent toward sentient beings. With his body, he neither kills, takes what belongs to others, nor violates another’s wife. When he sees bodhisattvas or encounters sentient beings, he always acts sincerely and never engages in divisive speech. When people are engaged in disputes, the bodhisattva always reconciles them; he never reviles them or speaks harsh words. Why is this? Because the bodhisattva always possesses a sense of shame, guards his speech, and never speaks falsely concerning any matter. Toward anyone whatsoever, he entertains no thought of jealousy and never gives rise to anger against sentient beings. Why is this? Because through such patience, he will attain right cessation in future lives. His mind is always upright; he does not follow other schools but continually delights in the path to Buddhahood. Why is this? Because his mind is pure and undefiled, and he delights in the Buddha-Dharma. This is because he understands that the Dharma is without differentiation and can transcend all things; he devotes himself wholeheartedly to the path and applies a mind of loving-kindness.

Whenever he sees a śramaṇa or brahmin, he takes refuge and pays homage by prostrating with the five parts of his body. What are the five? The two hands, the two knees, and the head bowed down at their feet.

Why is this? Because through attaining the path to Buddhahood, all will take refuge. His mind is always gentle and yielding.

When he sees others commit wrongdoings, he admonishes himself and does not regard the matter as irrelevant to the completeness of his moral discipline. Because he has no mind inclined toward the śrāvaka or pratyekabuddha vehicles, even among those who violate the precepts there is nothing for him to violate. Why is this?

Because, wishing not to be born in future lives into families of ignorant fishermen or hunters, he constantly cultivates diligence without indolence. Why is this? Because he does not associate with the wicked.

His precepts are complete and have never been deficient. He draws near to the wise and virtuous who understand the profound Dharma, commits no transgressions, earnestly trusts in the precepts, upholds them correctly, and follows moral discipline in accordance with the Dharma, so that all sentient beings praise him. His protection and observance of the precepts are thoroughly sincere and true. Because his original mind delights in them, he practices moral discipline and does not transmit erroneous or blameworthy speech. Because his mind is free from deviation, his discipline is complete, and he is no longer deluded by the six forms of decline. Of the moral practices he upholds, there is none he does not proclaim, and he hears all that the perfectly awakened Buddhas have realized.

Moral discipline seeks nothing according to personal preference. Moral discipline is knowing contentment and having no greed. Such discipline is pure and limpid, unmixed with any evil. Body and mind remain tranquil, desiring nothing; he always delights in dwelling in seclusion and never takes pleasure in commotion. Moral discipline can be perfected in accordance with the teachings of the Dharma and is not received merely by following others. Carefully observing the precepts, he does not regard fine clothing as an adornment of virtue, nor does he fail to fulfill his vows in accordance with his original aspiration. The precepts cannot have his mind disturbed by delicious flavors. Why is this? Because he possesses the power of the path to subdue every evil.

When his deeds accord with moral discipline, gods and humans all rejoice. He practices the discipline of loving-kindness to protect sentient beings. He cultivates the discipline of compassion, patiently enduring every suffering.

He follows the discipline of protection without indolence. Through the discipline of an impartial mind, he regards all sentient beings—whether good or evil—without duplicity. He constantly examines the precepts and does not impair them; he does not follow his mind and allow it to run wild.

Moral discipline does not entertain evil thoughts, does not spread the faults of others, and protects everyone. He firmly maintains the precepts and does not follow the cravings of his mind. Following the discipline of generosity, he sustains all sentient beings.

Through the discipline of patience, he does not give rise to anger. Setting his mind upon the discipline of diligence, he never turns back. Through the discipline of meditative contemplation, he attains concentration.

By upholding the discipline of wisdom, he listens extensively to the true meaning without ever being satisfied. By cultivating the discipline of extensive learning, he awakens to the essentials of the Dharma. Following the discipline of good teachers, he realizes all dharmas.

Abandoning the discipline of bad teachers, he parts from all false doctrines and improper paths.

The discipline of not relying upon the body is to know that all things are impermanent. The discipline of not clinging to life makes the karma of merit like pure purple-gold. The discipline of having no regret makes the mind pure.

The discipline of having no hollow adornment makes one’s training pure. The discipline of having no affliction makes the mind bright and undefiled. The discipline that does not burn does not consume the body.

The discipline that is not deluded does not follow desire. The discipline that neither endangers nor scorches is free from danger. The discipline free from contact leaves the mind undisturbed.

The discipline that subdues the mind leaves the thought free from error. The discipline that penetrates quiescence is not agitated by worldly karma. The discipline of correct accord brings wisdom in conformity with the teaching.

The discipline that fulfills all vows has as its pure foundation the discipline of the Tathagata. Why is this? Because it accords with what is fundamentally essential.

Just as the Buddha established the precepts, he always bears an impartial mind in liberating sentient beings and, following the discipline of omniscience, enters the gateway of the path. Why is this? Because he harbors no resentment.

These are the sixty-four matters through which the bodhisattva purifies the precepts inexhaustibly.

Bodhisattva Akṣayamati again said to Śāriputra:

– The bodhisattva further possesses pure moral discipline: he does not cling to his own body, does not conceive of anything whatsoever, does not entertain notions of self or person, does not reckon a lifespan, does not conceive of form, feeling, perception, formations, or consciousness, and does not rely upon the four elements of earth, water, wind, and fire, each of which has its own dhatu. There is neither eye and form, ear and sound, nose and scent, tongue and flavor, body and contact, nor mind and dharmas; there is no body, speech, or mind.... This discipline tends toward purity; single-minded in this characteristic, one is not confused. This discipline closely examines all dharmas and passes beyond emptiness, signlessness, and wishlessness. It is also without form, passes beyond the three realms, and neither clings nor binds.

Because this discipline does not conceive in that way, it is not something that has arisen. Why is this? Because there is nowhere that it arises. This is because moral discipline does nothing that is not done, yet originally there is no action. Therefore, moral discipline has neither boundaries nor divisions; even its cessation midway has nowhere to cease. The purity of mind is the cognition of moral discipline, yet it too has nowhere to abide. Why is this? Because there is no conceptual thought. Moral discipline is without constraint. This is because there is no power of desire. It does not abide in the realm of form, nor does it abide in the formless realm, yet it mingles with the dust of the world. This is called moral discipline.

Being free from the causes of lust, anger, and delusion, and liberated from ignorance, is called moral discipline. Neither clinging nor annihilating, and relinquishing the twelve links of dependent origination, is called moral discipline. Not conceiving of ‘mine,’ eliminating both self and non-self, and not abiding in desire—this is called moral discipline. Without action, without seeking, not abiding in the perception of form, and not dwelling in any name-and-form—this is called moral discipline. Not following causes and conditions, without affliction or distress, without self or non-self, and not associating with doubt—this is therefore called moral discipline.

Nor does one covet merit, yet neither is one devoid of virtue, because one has transcended all evil and what is contrary to the Dharma. Why is this? Because ignorance is contrary to the Dharma, this is called moral discipline.

Being free from sorrow and distress, with body and mind at rest, is called moral discipline. One who reverently upholds the weighty precepts is like a sick person who has recovered from illness and does not sever the authentic scriptures and canonical teachings of the Buddhas. Because the Dharma-body is tranquil, one does not sever the Dharma-body.

Why is this? Because there are two kinds of karma: first, not clinging; and second, not annihilating. One does not sever the cause through which the noble Sangha attains liberation, nor does one sever any of the trainings.

Why is this? Because one accords with the precepts.

Bodhisattva Akshayamati said to Shariputra:

– Since the cause is originally pure, it cannot be exhausted. What is called mundane morality? It is said that the realm of birth and death also comes to an end. Why is this so? Because it lies within the five destinies, it is said to be exhaustible. It is exhausted because there is coming and going, and one does not abide in a single place. As for the morality of seers possessing the five superknowledges, through mundane knowledge they seek to prolong their lifespan by means of supernatural powers and live longer. Why is this so? Because their morality is exhaustible. The morality of human beings—the ten wholesome deeds—is also exhaustible. Why is this so? Because they may turn away from and abandon morality. The morality of the devas of the desire realm is also exhaustible. Why is this so? Because their merit becomes exhausted. The morality grounded in samadhi of the devas of the form realm is also exhausted. Why is this so? Because that samadhi becomes disturbed. The quiescent morality of the devas of the formless realm is also exhausted. Why is this so? Because their concentrated minds become obscured. The morality of those in training, those beyond training, arhats, and the other stages of the path is also exhausted. Why is this so? Because they rely upon nirvana. The morality of pratyekabuddhas is likewise exhaustible. Why is this so? Because it lacks great compassion.

Akshayamati said to Shariputra:

– Only the morality of the bodhisattva cannot be exhausted.

Shariputra asked:

– For what reasons can the morality of the bodhisattva not be exhausted?

Akshayamati replied:

– Whatever morality can be exhausted is not truly morality at all. The morality of the bodhisattva cannot be exhausted because the bodhisattva's mind does not relinquish omniscience. It is true and authentic morality; because it does not cut off the seed, it cannot be exhausted. What is meant by saying that the fruit of the path, the true fruit, is inexhaustible? What is called the seed is the bodhisattva mind. What is called the true fruit is the Buddha's ten powers and the other qualities. Because these ultimately cannot be exhausted, the morality of the bodhisattva is said to be inexhaustible.

Akshayamati said to Shariputra:

– The bodhisattva’s patience is likewise inexhaustible. It consists of thirty-two matters. What are these thirty-two inexhaustible matters? Not being attached to desire, one does not give rise to this thought: “The bodies of my wife and children must not be violated, nor shall I allow others to violate them.” Therefore, patience is also inexhaustible. One entertains no evil thought, bears no hatred toward anyone, is not angry with sentient beings, does not dwell upon the faults of others, does not contend or litigate with others, and never neglects to help them. Even when slandered or attacked, one neither conceals the matter nor responds with ridicule. One guards one’s own bodily conduct, protects and nurtures everyone, carefully watches one’s mind without allowing it to run free, constantly reflects upon wholesome virtues, harbors no lustful intention, and adorns the body with virtue. One believes that good and evil deeds will bring their corresponding results, speaks no falsehood, and keeps the mind pure. The bodhisattva’s mind is courageous and never abandons anyone. The bodhisattva carefully examines and understands the deviant thoughts within the mind. With a harmonious and gentle heart, the bodhisattva nurtures that mind so that evil does not arise. By cultivating pure conduct, the bodhisattva is born in the Brahma heaven and then descends from heaven to return to the human realm, fully endowed with the auspicious marks and the eighty excellent characteristics. The bodhisattva attains a harmonious voice like that of Brahma and is freed from lust, anger, and delusion. The bodhisattva never turns an angry and hostile countenance toward others, never forgets meritorious deeds already performed, subdues non-Buddhist teachings and every other deviant art, casts off all illnesses, encounters no calamity, and fully accords with the Dharma of the path taught by all Buddhas. These are the thirty-two inexhaustible matters of patience; this is the patience of a bodhisattva. What is called patience? When reviled, one remains physically still and does not join the reviler. When beaten by another, one does not think of striking back. This is called patience. Why is this so? Because one sees neither a person who strikes nor one’s own body, and the staff itself is originally nonexistent. If someone becomes angry, one still harbors no resentment. Words are like magical illusions. When that person forms an intention against me, if I do not give rise to an opposing mind, I can subdue my own intention. If another thinks evil, my mind remains as though unaware, and I reflect: “That person bears evil within; I should not imitate him.” When praised, one is neither moved nor delighted. Why is this so? Because, by not giving rise to such a thought, one obtains benefit. Having subdued the mind, even when suffering loss, one does not become sorrowful but remains content. When praised, one does not consider oneself excellent. When disparaged, one is not disturbed. Why is this so? Because one’s wisdom is vast. When treated with reverence, one does not become arrogant but maintains a calm disposition. When someone bows in homage, one does not rejoice, nor does one say, “You ought to do so.” If one gains rank and power, one does not become conceited. Why is this so? Because the mind remains unmoved. Out of compassion for sentient beings, though dwelling amid hardship and suffering, one does not regard them as afflictions or become discouraged. When dwelling amid pleasures, one does not delight in them. Clearly understanding that worldly affairs are all impermanent, one is not swayed by the eight worldly conditions. Why is this so? Because while living among them, one is not troubled by others and resolutely does not retaliate. If others dare not offend one, yet someone were nevertheless to cut one’s body apart joint by joint, one could endure it all. Because one wishes to perfect the bodhisattva’s karma, if someone harms one’s body, one resolutely gives rise to no other intention, clearly understanding that the body is formed by the conjunction of the four great elements and will disperse and perish; how could craving for it ever be satisfied? Why is this so? Because through this patience one will attain the body of a Buddha. To endure every affliction and injury cannot be considered difficult. Why is this so? Because through it one attains the great, secure establishment in the power of the path. If a bodhisattva dwells among brahmin practitioners, the bodhisattva may manifest entering fire without being harmed. Wishing to enable them to recognize the purity of the mind, the bodhisattva transforms their doubtful thoughts, causing their resolve to return to the true cause whereby they may ascend to heaven. Those brahmin practitioners delight in shrines of fire, yet when the bodhisattva manifests entry into the flames, nothing remains unchanged; the bodhisattva’s transcendent and excellent virtue is beyond anyone’s reach. Why is this so? Because Brahma kings, Shakra, and the Four Heavenly Kings all bow their heads before the bodhisattva and pay homage. The bodhisattva’s patience has neither boundary nor bottom. Therefore, it is called inexhaustible. When reviled, one patiently endures it and harbors no resentment, nor does one think, “Who is reviling me?” Through that quiescence, one immediately enters the patience regarding dharmas. The bodhisattva does not think that person is reviling one’s eyes, ears, nose, mouth, body, or mind. If the mind is being reviled, then where does the reviling take place? Through examining these reflections, one immediately attains the patience regarding dharmas. Not thinking of anyone who comes to revile one, one can immediately enter the patience of no person. Yet none of these forms of patience is truly patience. Why is this so? Because they exist only provisionally in name. Indeed, this patience may be described as resembling an echo in the mountains. One who understands this matter enters the patience of impermanence. One does not conceive of attaining a self or attaining another, but reaches harmonious and impartial patience. Nor does one think: “My body follows the teaching of the Dharma, while such-and-such a person does not abide in the Dharma.” This is called patience. One does not give rise to the thought: “I alone abide in the path, while others are not established in the path.” I contemplate emptiness without contemplating reality; contemplate freedom from perception without contemplating the existence of perception; contemplate patience free of further patience without contemplating another patience; contemplate patience free of vows without contemplating patience involving vows. There is neither samsara nor beginning and end. Patience is possible, not impossible. Patience possesses virtue; it is not devoid of virtue. One contemplates the non-arising of patience and does not contemplate its arising. Patience transcends the world and does not mingle with the world. Patience is entry into the path; it is not what is outside the path. One contemplates patience as liberation, not as non-liberation. One understands patience as nirvana, not as samsara. The bodhisattva’s patience does not give rise to such conceptions. Why is this so? Because they are not impartial. What is the bodhisattva’s impartial patience? It is understanding and entering emptiness, with nothing to cut off and nothing to which one clings. This is the bodhisattva’s patience. One does not conceive of arising, non-arising, or transformational birth. If there is no transformational birth, one does not give rise to thoughts asserting either existence or nonexistence. Clearly understanding this meaning, one reaches inexhaustibility. Therefore, it is called inexhaustible. Patience is entirely without activity. One does not conceive of what ought to be or what ought not to be. When there is no manifestation, there is neither bondage nor release, neither anything produced nor any act of origination. Since nothing is produced, it cannot be exhausted. Patience such as this is precisely the realization of the patience regarding the non-arising of dharmas. From the attainment of the patience regarding the non-arising of dharmas until the time when the Tathagata sits beneath the Bodhi tree, the person endowed with this patience is worthy of receiving the prediction that it is inexhaustible.

When this chapter on the Dharma of Patience was spoken, those in the great assembly all praised it, saying:

– Excellent! Excellent! It is truly just as A Sai Mat has said, without any difference!

One hundred thousand devas scattered celestial flowers, precious incense, banners, streamers, and jeweled canopies over A Sai Mat and the bodhisattvas as offerings. The music of the devas sounded spontaneously to bring them joy. Their minds all became luminous, and they formed vast aspirations. They all declared:

– May all sentient beings attain illumination. If, upon hearing this teaching of the Tathagata’s patience, they are neither frightened nor afraid and their minds remain free from anxiety, then these flowers, precious incense, banners, streamers, and jeweled canopies shall fill the three-thousand-great-thousand Buddha-worlds.

THE SUTRA OF THE BODHISATTVA A SAI MAT

End of the Second Fascicle.