菩薩善戒經

CHAPTER TEN

THE PERFECTION OF GIVING

(DANA PARAMITA)

A great bodhisattva who seeks unsurpassed perfect enlightenment fully adorns himself with the six paramitas: giving, moral discipline, patience, diligence, meditative concentration, and prajnaparamita.

What is the bodhisattva’s perfection of giving?

-The perfection of giving comprises nine aspects:

1. The essential nature of giving.

2. Giving everything.

3. Difficult giving.

4. Giving all that belongs to oneself.

5. The giving of a virtuous person.

6. Giving in all practices.

7. Giving that eliminates.

8. Giving that benefits oneself and others.

9. Tranquil giving.

1. What is the essential nature of giving?

-It is benefiting oneself, benefiting others, and benefiting both oneself and others. Inwardly, one gives rise to a wholesome mind, which manifests through the three karmic activities of body, speech, and mind. Toward wealth and material possessions, one harbors no attachment. This is called the essential nature of giving.

A bodhisattva practices giving, observes moral discipline, applies diligence, has faith in the twelve divisions of the scriptures, believes in cause, and believes in effect. According to what sentient beings seek, the bodhisattva provides for and assists them without stinginess or regret. The three karmic activities of body, speech, and mind, the mind of giving, and material possessions—these five things are the five skandhas. This is called the essential nature of giving.

2. What is giving everything?

Giving everything is of two kinds:

First: Internal things.

Second: External things.

Throughout immeasurable lifetimes, a great bodhisattva assumes a body of the five skandhas for the sake of giving to sentient beings. This is called an internal thing.

For the sake of hungry ghosts whose food consists of vomit, a great bodhisattva eats food himself and, after eating, vomits it out to give to those ghosts. This too is called an internal thing. Apart from these two cases, things are called external.

When a great bodhisattva relinquishes his body in giving, there are two circumstances:

First, the bodhisattva has no autonomy over himself.

Second, he belongs to others.

If someone comes seeking something and the bodhisattva does not provide it, he cannot attain unsurpassed bodhi. This is what is meant by the bodhisattva having no autonomy over himself.

To belong to others means this: For the sake of the path to bodhi, a great bodhisattva’s body belongs to sentient beings. Just as people in the world become servants at the command of others in order to obtain clothing and food, so too does a great bodhisattva have no freedom over his own body. From the bodhisattva’s head, eyes, marrow, brain, bones, flesh, hands, feet, and joints, and so forth, all sentient beings may freely take and use whatever they wish. This is called belonging to others.

External giving involves two things:

First, bringing benefit and happiness to sentient beings.

Second, having a mind free of greed and stinginess.

Regarding internal and external giving, there are things that a great bodhisattva should give and things that he should not give.

When a great bodhisattva observes that sentient beings would derive no benefit or happiness after receiving a gift, he should not give it to them. If recipients would obtain benefit and happiness after receiving it, he should give it immediately.

If a bodhisattva knows that giving his own body would cause sentient beings to suffer, hinder another person’s performance of wholesome deeds, or satisfy an unreasonable request, he should not give it.

Even if hundreds of thousands of myriads of kotis of sentient beings were to lose their lives because their unreasonable desires were not fulfilled, a great bodhisattva would still not make such gifts to them. An unreasonable desire means seeking something in order to kill, deceive, steal or rob, cause calamity, and so forth. This is called not giving.

Furthermore, there are other things that should not be given: If a great bodhisattva knows that his body itself can bring immense benefit to immeasurable sentient beings, then even if someone comes to request his body, he should not give it. Although he should not give it, this is still called giving. Why? Because he has already formed a pure intention.

If he clearly knows that the petitioner is Mara or a member of Mara’s retinue, he should not give. If he has been confused and disturbed by Mara and someone comes seeking something at that very moment, he should not give. If an insane person or someone intent on causing trouble comes to make a request, he should not give. This is called not giving what is internal.

What is not giving what is external? Fire used for burning, poison, swords and spears, and strong liquor can become causes and conditions of evil for sentient beings. A bodhisattva does not give such things to others. If, however, they would be beneficial, he gives them freely to all.

A great bodhisattva never acts as another person’s agent in the creation of evil karma. If he knows that, after receiving something, the recipient will use it to commit evil deeds, he should not give it. This is nevertheless still giving. Why? Because his mind is pure: although his hand does not bestow the gift, his mind has already relinquished it. Why is this so? Because the bodhisattva knows with certainty that, after receiving it, that person would create immeasurable evil karma and fall into the three lower realms. Therefore, he does not give. Although the bodhisattva knows that receiving the object would make the person happy, he also knows that the person would not escape suffering in the three lower realms. Therefore, he does not give.

Throughout his life, a great bodhisattva does not teach others to set bows, traps, or snares, to hunt animals, or to catch birds. He does not teach people who worship the divine being Basu to kill goats or sheep as offerings to heavenly deities, nor does he teach them to kill goats or sheep as sacrifices to heaven and earth. He does not give nets or traps to those who request them.

He does not cause others to engage in enmity, beating, abuse, binding, or torment. Nor does he provide knives or axes to impoverished, destitute, and despondent persons who wish to kill themselves. He does not tell anyone to cast himself into a deep ravine or enter a pit of fire and thereby lose his life.

If a physician has forbidden a sick person to use certain things, he does not give those things to that person. If those who crave food and drink have already eaten their fill, he does not give them more food. This is called not giving.

A great bodhisattva does not give away his parents or teachers. If he is a king, he must not arbitrarily seize the wives and children of others and give them away; only cities, towns, villages, and the country may be given. As for his own wife and children, servants, relatives, and clanspeople, he must first comfort and counsel them with gentle words. If they do not consent, he should not give them away. Even if they do consent, he must not give them to enemies, violent or wicked persons, evil rakshasas, or chandalas. Although he may give away cities, towns, and villages, he must never give them to violent or wicked persons. Nor may he secretly take the money or possessions of his parents, teachers, wife, children, male servants, or female servants and give them to others.

A bodhisattva does not obtain wealth through unlawful means and then give it away.

When practicing giving, he should not display anger toward members of his retinue, beat them, rebuke them, or abuse them. He should instruct them skillfully and make them rejoice, saying, “You too have a share in this meritorious reward.”

When a bodhisattva gives, his mind is impartial. He does not distinguish between a field of merit and one that is not a field of merit; nor does he discriminate between enemies and loved ones, family lineages, the honored and the humble. Once he has promised something, he never changes his mind. He should not first promise something fine and later give something inferior. Instead, though he has promised something inferior, he may give something fine; though he has promised a little, he may give much.

When a bodhisattva gives, his mind does not become angry or agitated but is always filled with joy. After giving, he does not expect the recipient to repay his kindness.

When practicing giving, even if the recipient is an honored person, the bodhisattva does not, for that reason, obsequiously present the gift with both hands; and even if the recipient is lowly, he does not, for that reason, contemptuously toss the gift to him. If that recipient later beats, abuses, robs, or plunders him, and so forth, the bodhisattva does not become angry with that person. He reproaches only his own afflictions, does not reproach the other person, and gives rise to a mind of compassion for him.

One should not think: “Through this giving, I shall attain unsurpassed bodhi,” or, “Through this giving, I shall be able to adorn the noble path to unsurpassed bodhi.” One does not practice giving for the sake of seeking worldly fruits subject to outflows; rather, every act of giving is dedicated to unsurpassed bodhi. One does not wait to be instructed before practicing giving, nor does one practice giving merely because one has heard that giving brings rewards. As stated in the sutra: “By giving food, one gains great strength; by giving clothing, one gains a fine appearance; by giving vehicles, one gains happiness; by giving lamps, one gains bright eyes…” One practices giving without ever hoping for such rewards, but solely with a heart of compassion.

What is giving that is not truly Giving?

-One should not give leftover food to noble ones. Even to those who are not noble ones, if they have not asked for it, one should not give it to them. One should not give leftover food to one’s parents, teachers, or venerable persons of virtue.

If they ask for it, however, one should certainly give it. One should never give others food contaminated by vomit, tears, sweat, phlegm, saliva, feces, dirt, or miscellaneous impurities. Whether the food to be given is abundant or scant, one should first describe it clearly and only then give it.

To one who does not eat onions or chives, one should not give food mixed with onions or chives. To one who does not eat meat, one should not give food mixed with meat or fish. To one who does not drink alcohol, one should not give anything mixed with alcohol; even fine alcohol should not be given.

Such foods and beverages are impure things and should not be used as gifts.

When a great bodhisattva sees a beggar approach, whatever that person requests, the bodhisattva immediately gives it, without using the gift to impose demands or command the recipient.

One does not practice giving for the pleasures of the heavenly realms, nor for renown, nor in expectation of recompense. One does not practice giving for the meritorious reward of becoming a Wheel-Turning Noble King, nor for the reward of becoming Mara or Brahma. One does not practice giving in order to receive the reverence and offerings of kings, ministers, or wealthy householders. One gives even when one possesses little, how much more so when one possesses much. One does not give wealth in order to deceive others, nor does one practice giving to break apart another’s retinue and make it one’s own, or to ruin another’s village, city, or country.

When a bodhisattva gives, the bodhisattva respectfully offers with both hands to preceptors and senior monastics, down to novices, as well as to those who uphold the precepts and those who violate them, without any aversion arising in the mind.

When a bodhisattva gives, the bodhisattva never reproaches those who come seeking alms and never practices giving out of arrogance.

A great bodhisattva constantly gives rise to a mind of relinquishment toward all possessions; everything accumulated is for the sake of sentient beings.

If someone, knowing that the bodhisattva has relinquished certain property and that a share belongs to that person, takes possession of that share, there is no offense.

When a great bodhisattva sees someone come seeking alms, joy arises in the bodhisattva’s heart, just as when a person gravely ill encounters precious medicine. The bodhisattva permits people to take whatever they request and rejoices throughout all three periods: before giving, while giving, and after giving. Thus does the bodhisattva constantly give rise to a joyful mind.

Suppose a poor person and a wealthy person come seeking alms at the same time. One should reflect: “If I possessed abundant goods, I would give equally to both.” Yet because one’s possessions are few, one should first rescue the poor and distressed person. To make such a vow is a cause of unsurpassed bodhi.

There are three degrees of stinginess: inferior, intermediate, and superior. A great bodhisattva first eliminates inferior stinginess. By destroying inferior stinginess, the bodhisattva becomes able to destroy intermediate and superior stinginess. Having personally destroyed stinginess and greed, the bodhisattva also teaches sentient beings the means of destroying stinginess and greed. By teaching this method, the bodhisattva benefits sentient beings.

Furthermore, even to those who do not ask, the bodhisattva earnestly offers gifts. If the bodhisattva has no wealth, the bodhisattva uses skillful means, diligently performs service, and seeks resources with which to practice charitable giving.

If the bodhisattva has no wealth, the bodhisattva should practice the giving of Dharma, instructing sentient beings: “Why do you not now practice giving?” If those people then comply and practice it, they will give rise to great joy in giving. The bodhisattva personally assists them, serving as their attendant.

If the bodhisattva has no material possessions to give, the bodhisattva should explain good and evil to sentient beings.

Furthermore, a bodhisattva does not give scriptures of the true teaching to those holding wrong views and does not sell sutras or Vinaya texts as a means of livelihood. To anyone who will read and recite them, the bodhisattva gives the scriptures. To withhold them out of attachment is called stinginess with the Dharma. If one is capable of expounding the sutras and Dharma but does not do so, this too is stinginess with the Dharma. If one does not give the Dharma to others, how can one destroy one’s own afflictions and those of sentient beings?

A bodhisattva never says: “I now possess no wealth and therefore cannot practice giving.” Nor should the bodhisattva become sorrowful or angry and thereby wear down the heart; instead, through wholesome skillful means, the bodhisattva consoles the petitioner, saying: “At present, I am not yet able to fulfill your wishes.”

Why does the bodhisattva not become sorrowful or angry? -Because when first generating the aspiration, the bodhisattva personally declared: “I shall give to all sentient beings”!

Furthermore, upon hearing that someone has come seeking something, the bodhisattva immediately goes out to welcome that person and prepares a bed, chair, or seat. After meeting, the bodhisattva converses with the person, gently inquires about the person’s needs, and supplies each of the things requested.

When first generating the aspiration, a great bodhisattva personally declares: “Whatever articles I now possess, I shall offer to the Buddhas and bodhisattvas of the ten directions and to all sentient beings.”

It is like a disciple who offers robes, a bowl, or other articles to a teacher. Even if the teacher does not accept them, the disciple gains immeasurable merit. So too is the bodhisattva: whatever the bodhisattva possesses is offered to the Buddhas and bodhisattvas. Although the Buddhas and bodhisattvas do not accept it, they nevertheless enable the giver to acquire immeasurable merit. These meritorious rewards constantly accompany the bodhisattva throughout kalpas as numerous as the sands of the Ganges.

A great bodhisattva regards all material wealth presently possessed as property entrusted to the bodhisattva by the Buddhas and bodhisattvas of the ten directions. Knowing that the Buddhas and bodhisattvas are never stingy with such property, the bodhisattva freely gives it to sentient beings as the bodhisattva wishes.

The bodhisattva should also carefully discern those to whom a gift ought not to be made. In such a case, the bodhisattva should gently dissuade the person, saying: “These things are not truly my present possessions; they belong to the Buddhas and bodhisattvas.” The bodhisattva should explain this clearly to the petitioner in gentle words, without causing anger or resentment to arise.

By doing these things, the bodhisattva fully accomplishes material giving and the giving of Dharma. Having perfected these two kinds of giving, the bodhisattva understands their nature, causes, fruits, and distinctions.

If a bodhisattva gives to an enemy, it is due to loving-kindness. Giving to the poor and distressed is due to compassion. Making offerings to virtuous people is due to appreciative joy. Giving to relatives, brothers, and servants is due to equanimity. This is called the wisdom that serves as the cause of giving.

Furthermore, the bodhisattva knows which states of mind are harmful to giving. There are four kinds of mind that harm the practice of giving:

First, not having cultivated the practice of giving throughout immeasurable past lives.

Second, possessing only a small amount of wealth and material goods.

Third, being attached to fine possessions.

Fourth, not seeking favorable rewards in future lives.

—When a great bodhisattva who possesses abundant wealth sees someone come to ask for something, yet does not immediately give rise to the mind of generosity, this is precisely because, throughout immeasurable lives in the past, the bodhisattva did not diligently cultivate giving. At that time, the bodhisattva should use the power of wisdom to reflect: “From the distant past until now, throughout immeasurable lives, I have been unwilling to cultivate the practice of giving; therefore, today I do not immediately give rise to the mind of generosity. At present I possess much wealth, and moreover someone has come seeking assistance. If I do not help them, in future lives my stinginess will increase further, and such a mind will never accord with the cultivation of giving.”

—Furthermore, when a bodhisattva sees someone come seeking assistance, yet does not immediately give rise to the mind of generosity because his possessions are few, the bodhisattva should use the power of wisdom to reflect: “Because of the causes and conditions of my immeasurable evil karma, throughout immeasurable lives my body has had to be dependent upon others and endure immense suffering—hunger and thirst, exposure to heat and cold—and I have been unable to benefit immeasurable sentient beings.

These karmic conditions have caused me to possess little wealth. If I now fail to give, poverty and hardship will increase further in future lives. If I now give this small amount to another, then although I am presently poor and distressed, afterward I shall not suffer to the degree experienced in the three evil paths.” By examining himself in this way, he can relinquish the stinginess arising from having few possessions.

—Furthermore, when a bodhisattva sees someone come seeking assistance but, out of attachment to a fine object, does not immediately give rise to the mind of generosity, the bodhisattva should then use the power of wisdom to reflect: “What is impermanent I conceive to be permanent, and where there is no possession belonging to a self, I conceive that there is. If I do not give away this fine object, I shall only further nourish every kind of attachment; clearly, I am deluded and inverted.” The bodhisattva can thereby destroy the mind attached to fine and beautiful possessions.

—Furthermore, a bodhisattva may not practice giving because he does not seek its resulting reward. The bodhisattva should then reflect: “All dharmas are inherently impermanent and inherently unfixed. If they were permanent and fixed, there would be no need to give. Why is this? If they were permanent and fixed, there would be neither cause nor result. Because they are impermanent, all things have causes and results. If I do not give now, how can I attain the fruit of Bodhi?” By reflecting upon this, the bodhisattva can destroy the mind that does not seek the resulting reward and thereafter practice generous giving.

The great bodhisattva clearly understands the four inversions and knows that dharmas do not possess a fixed and permanent characteristic. He can therefore destroy these four unwholesome and misguided states of mind.

—Furthermore, while dwelling alone in a quiet place and contemplating wholeheartedly, the bodhisattva constantly thinks: “If I possessed abundant wealth, I would use it to make offerings to the Buddhas, bodhisattvas, the Dharma, or the Sangha.” This is called the wisdom of giving of a great bodhisattva. Whether possessing wealth or not, he constantly directs his mind to contemplate in this way. The same is true of giving the Dharma.

The foregoing is called GIVING EVERYTHING.

3. What is the great bodhisattva’s ability to give what is difficult to give?

—Although a great bodhisattva possesses only a few things, he constantly bestows them in generosity. This is called difficult giving. Objects that his mind cherishes and delights in, objects obtained only through diligent seeking over immeasurable lives, and wealth obtained only through great exertion and labor—he gives even such things to others. This is called DIFFICULT GIVING.

4. What is personally giving everything?

—A great bodhisattva either personally practices giving or instructs his parents, siblings, wife, children, servants, relatives, and kin, causing them all to practice giving. This is called personally giving everything.

5. What is the giving of a good person?

—If a good man or good woman gives with a wholesome heart, gives out of faith, gives wholeheartedly, gives with his or her own hands, gives at the proper time, and gives possessions obtained in accordance with the Dharma, this is called THE GIVING OF A GOOD PERSON.

6. What is called giving in every practice?

—It is giving without expecting a resulting reward, giving that is practiced continually, and giving to fields of merit. This is called GIVING IN EVERY PRACTICE. One entertains no conception of a field of merit or of what is not a field of merit, does not distinguish between the proper time and an improper time, and does not consider whether possessions are suitable or unsuitable for giving. This is called giving in every practice.

7. What is called giving to remove affliction?

—If sentient beings suffer from hunger and thirst, one practices giving to remove that suffering. To those who are cold one gives clothing; to those seeking a carriage one gives a carriage; to those seeking adornments one gives adornments; and one gives paste incense, powdered incense, lamps and torches, flowers and fruits, rooms and dwellings, blankets and bedding, medicines, and so forth. This is called GIVING TO REMOVE AFFLICTION.

8. What is giving that benefits oneself and others?

—A great bodhisattva gives wealth or the teaching of the Dharma to others, thereby enabling himself and sentient beings to obtain worldly and supramundane peace and happiness. He constantly bestows happiness and fearlessness upon sentient beings, meaning that he frees them from fears arising from dangers such as tigers, wolves, lions, floods, fires, kings, officials, bandits, enemies, and so forth. He constantly and diligently rescues and aids them.

What is the bodhisattva’s giving of the Dharma?

—Whatever a bodhisattva says is never inverted or erroneous. This is called giving the Dharma. Moreover, he is well able to teach and transform sentient beings; this is called pure giving of the Dharma. A great bodhisattva’s giving of material possessions brings benefit in the present, while his practice of giving the Dharma can bring benefit both in the present and throughout many other lives.

Furthermore, giving material possessions may cause sentient beings to create suffering in the present. Giving the Dharma is not like this, for it can bring peace and happiness in the present and in the future. Material giving is impure; giving the Dharma is pure. The practice of material giving is not called boundless, whereas giving the Dharma is called boundless giving. Material gifts are easy to obtain; the gift of Dharma is difficult to encounter. This is called GIVING THAT BENEFITS ONESELF AND OTHERS.

9. What is called tranquil giving?

—Tranquil giving comprises ten kinds:

First: Unobstructed giving.

Second: Unerring giving.

Third: Giving without waiting for adornment.

Fourth: Giving without a conceited mind.

Fifth: Giving without an attached mind.

Sixth: Giving without embarrassment.

Seventh: Giving without sorrow.

Eighth: Giving without turning one’s face away.

Ninth: Giving without seeking gratitude.

Tenth: Giving without seeking a resulting reward.

—Unobstructed giving: Whenever a bodhisattva practices giving, he does not allow dreadful worldly circumstances to obstruct him. Even though he knows that the person who has come seeking something does not mind waiting, the bodhisattva nevertheless always gives promptly and readily, fulfilling the seeker’s wish. This is called unobstructed giving.

—Unerring giving: A great bodhisattva never thinks, “Giving brings no resulting reward,” or that “there are no wholesome or unwholesome karmic consequences.” Nor does he think, “Killing living beings in order to perform an act of giving also produces a wholesome result,” as proclaimed in the doctrines of the non-Buddhist Vasu school. Because he practices giving without attachment, he attains worldly peace and happiness and the blessed fruit of unsurpassed Bodhi. This is called unerring giving.

—Giving without waiting for adornment: A great bodhisattva does not wait until he has accumulated and arranged goods and articles beautifully before giving them away. Rather, he gives whatever he obtains: however much he obtains, that much he gives, never storing anything away. Why is this? The bodhisattva profoundly understands that both wealth and life are impermanent and difficult to preserve. Therefore, when a seeker appears, he gives immediately. He never says, “Wait until I have finished arranging and adorning these articles; then I shall give them to you.” Why is this?

—Such adornment of giving is not called the adornment of unsurpassed Bodhi. If the bodhisattva waits until the gift has been adorned, he will certainly cause sentient beings to endure much suffering. This is called giving without waiting for adornment.

-Giving without pride: When a great bodhisattva sees someone coming to ask for something, he gives rise to humility and lowers himself. He does not praise himself as a donor, does not seek repayment of kindness, and does not practice giving in order to surpass others or to seek widespread renown. This is called Giving without pride.

-Giving without attachment: A great bodhisattva is not attached to reputation. The bodhisattva skillfully examines and knows that reputation is no different from wind passing through empty space, nor from the fragile fibers within a lotus stalk beneath the water. “If I practice giving for the sake of fame, I shall certainly not attain unsurpassed bodhi.” Therefore, for the sake of unsurpassed bodhi, the bodhisattva is unconcerned with his reputation being spread among others. This is called giving without attachment.

-Giving without shame: While the bodhisattva practices giving, throughout all three periods of time he remains single-mindedly joyful. This is called Giving without shame.

-Giving without sorrow: A great bodhisattva gives cherished valuables to others and afterward feels no regret whatsoever; therefore, he does not grieve. This is called Giving without sorrow.

-Giving without turning away: A great bodhisattva regards all sentient beings with a mind of equality, and there is no one whom the bodhisattva is not pleased to meet. This is called Giving without turning away.

-Giving without seeking repayment of kindness: Because of compassion, because of cultivating loving-kindness, and because of bringing happiness, the bodhisattva does not seek repayment. This is called Giving without seeking repayment of kindness.

-Giving without seeking karmic reward: A great bodhisattva practices giving without seeking the status of a wheel-turning sage-king or sovereignty over wealth, and without seeking the status of Shakra, Mara, or Brahma. Why is this?

-The bodhisattva deeply contemplates conditioned dharmas and knows that they are all temporary and frail, no different from a plantain tree. Therefore, when giving, the bodhisattva does not seek karmic reward. This is called Giving without seeking reward.

The ten matters above enable the bodhisattva to fulfill completely the DANA PARAMITA and attain unsurpassed perfect enlightenment.

CHAPTER ELEVEN

THE PERFECTION OF MORAL DISCIPLINE

(SILA PARAMITA)

What is the moral discipline of a great bodhisattva?

Moral discipline has nine meanings:

1. The intrinsic nature of moral discipline.

2. All moral discipline.

3. Difficult moral discipline.

4. The personal moral discipline of all.

5. The moral discipline of good persons.

6. The moral discipline of all practices.

7. Eliminative moral discipline.

8. Moral discipline that benefits oneself and others.

9. Tranquil moral discipline.

1. What is the intrinsic nature of moral discipline?

A great bodhisattva endowed with the intrinsic nature of moral discipline possesses four virtues.

First, with a pure mind, he receives the precepts from another.

Second, when his mind is impure, he violates the precepts he has received.

Third, he should repent and confess with all his heart and a sense of shame.

Fourth, after confessing, he single-mindedly guards the precepts and dares not transgress again.

A great bodhisattva receives the precepts from another and gives rise to a sense of shame. Because he has a sense of shame, he upholds them and never violates them. If, with an impure mind, he violates the precepts he has received, then because of his sense of shame he does not conceal it for even one night.

If a bodhisattva who has violated a precept lets one night pass and then wishes to confess, he should not make a formal declaration confessing that “in every thought-moment there have been immeasurable offenses.” Why is this? If he has committed many violations but treats them as a single violation when confessing, this cannot be called repentance and confession. The person who accepts such a confession incurs an offense.

When a bodhisattva receives and upholds the precepts from another, four matters are involved: First is a sense of shame. Second is guarding them firmly with all his heart: a great bodhisattva guards them firmly with all his heart and never gives rise to a mind of violation. Third, after receiving them, he single-mindedly protects all the precepts. Fourth, he receives and upholds them with a pure mind.

A bodhisattva endowed with the four virtues of moral discipline can accomplish four things: 1. He does not transgress. 2. If he should transgress, he immediately confesses. 3. He gives rise to a sense of shame. 4. He does not give rise to regret. This is called the intrinsic nature of moral discipline—the nature of moral discipline.

The bodhisattva’s intrinsic moral discipline is called true moral discipline, moral discipline that benefits oneself and others, moral discipline that benefits sentient beings, moral discipline whose purpose is to benefit sentient beings, moral discipline that brings growth among devas and humans, and moral discipline of immeasurable merit. A bodhisattva who perfects such moral discipline gives rise to compassion and can thereby teach and transform immeasurable sentient beings.

If, because of adventitious afflictions, a bodhisattva is unable to confess, he should regularly praise the observance of moral discipline to others, censure the breaking of precepts, and speak of the faults of those who violate moral discipline. If he continually does so, then although he is deemed to have transgressed, the bodhisattva’s offense will nevertheless become lighter, and ultimately he will still be able to realize unsurpassed bodhi. This is called THE INTRINSIC NATURE OF MORAL DISCIPLINE.

2. What is all moral discipline?

-The precepts that laypeople and monastics must receive and uphold are called all moral discipline.

The moral discipline of laypeople and the moral discipline of monastics each have three meanings:

First: Moral discipline.

Second: The moral discipline of embracing wholesome dharmas.

Third: Moral discipline for the benefit of sentient beings.

What is MORAL DISCIPLINE? It is the seven categories of precepts for the seven assemblies: bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas.

If a great bodhisattva wishes to receive and uphold the bodhisattva precepts, he should first receive the seven kinds of precepts with a pure mind. Receiving the seven kinds of precepts is precisely to direct a pure mind toward the bodhisattva precepts. It is like a person in the world who wishes to invite a king to his home and must first keep the house clean. These seven kinds of precepts are received and upheld by laypeople and monastics. The bodhisattva precepts are likewise received by both monastics and laypeople. This is called MORAL DISCIPLINE.

Why is it called the moral discipline of embracing wholesome dharmas? Once a great bodhisattva abides on the ground of moral discipline, he reads, recites, copies, analyzes, explains, reflects upon, and cultivates the teachings of shamatha and vipashyana. He makes offerings to, reveres, honors, and praises teachers, preceptors, elders, and virtuous persons.

At all times he provides for, tends, watches over, and serves the elderly and the sick. If, while traveling, such persons become weary and stop to rest, he carries their robes and bowls in their stead. When they expound the Dharma and teach the sutras, he single-mindedly praises and extols them.

Upon encountering those who uphold the precepts, he vigorously supports them, praises the Vinaya, and wishes that all sentient beings may maintain pure moral discipline. Upon seeing those who break the precepts, he gives rise to compassion and skillfully admonishes them, teaching them to repent and confess.

In general, however many wholesome deeds are performed through the three karmic activities of body, speech, and mind, he vows to dedicate them all to unsurpassed bodhi. Whenever his body, speech, and mind have sufficient strength, he diligently makes offerings to and praises the Three Jewels—the Buddha, Dharma, and Sangha. To increase wholesome dharmas, he diligently applies himself.

In order to attain all wholesome dharmas, he cultivates the virtue of heedfulness; he should always wholeheartedly remain mindful of moral discipline, protect the precepts, restrain the sense faculties, eat and drink in moderation, and not indulge in excessive sleep. During the beginning and end of the night, he reads and recites scriptures, remains mindful of the Three Jewels, draws near to good spiritual friends, and gladly listens when others speak so as to awaken himself to his own faults.

Upon recognizing a fault, he promptly takes care to repent and confess, gives rise to a profound sense of shame, and wholeheartedly remains mindful never to transgress again. Before the Buddhas, the teachings, the Sangha, and those who share the same teacher, Dharma, precepts, and studies, he openly reveals his faults and repents. This is called THE MORAL DISCIPLINE OF EMBRACING WHOLESOME DHARMAS.

Moral discipline for the benefit of sentient beings comprises eleven matters:

1. Whenever sentient beings intend to cultivate wholesome karma, he immediately goes to them, earnestly uses examples, guides, explains, and instructs them, becomes their companion, and performs wholesome karma together with them.

2. When someone is tending and caring for the sick, he also goes there, encourages and guides that person, becomes a companion, and works together with them.

3. If anyone wishes to understand the meaning of worldly or supramundane dharmas, he immediately employs skillful means to explain them.

4. Wherever one has received kindness, one remembers that kindness and seeks a way to repay it. One repays it by firmly observing the precepts, reading, reciting, and copying the twelve divisions of the scriptures, contemplating their true meaning, and discerningly expounding them.

5. One constantly rescues and assists people, freeing them from such dangers as tigers and wolves, floods and fires, rulers and officials, bandits, enemies, and adversaries. One supports sentient beings and enables them to leave such fears far behind.

6. If people have suffered the death of relatives, the loss of property, or separation from those they love and consequently become sorrowful, one can teach them the Dharma so that their grief and suffering may be alleviated.

7. If people are poor and distressed, one can give them the necessities they require.

8. For the sake of sustaining the true Dharma, one accepts and trains disciples, not for fame or profit.

9. For the sake of safeguarding the true Dharma, one regularly moves among the four assemblies, joining them in exposition and discussion, not for material support.

10. For the sake of protecting the true Dharma, one draws near to rulers and officials and associates with elders, but not for material support.

11. For the sake of gifts from the faithful and benefactors, one does not demean oneself by yielding to worldly conventions and causing the three karmic activities of body, speech, and mind to commit unlawful acts. One does not visit other people's homes at an improper time. There are improper times for both householders and monastics. What are improper times? They are mealtimes; times of anger or delusion; times of strong winds or heavy rain; occasions of marriage or festivity; times of departure; and so forth. Apart from such improper times, other times are called proper.

The foregoing are called the eleven matters.

Whatever merit and wholesome Dharma one acquires, one in turn teaches to everyone, without greed or jealousy. Upon seeing someone violate the precepts, one gives rise to great compassion and, with a pure mind and skillful words, admonishes that person just as parents admonish their children: “You should openly disclose and repent whatever offenses you have committed.” If that person refuses to repent, one should no longer accept their provisions or service as before. Furthermore, one should impose discipline in accordance with the offense that has been formally raised. If that person deliberately refuses to accept it, they should be expelled from the monastery so that the Buddha-Dharma may flourish.

Anyone who is unable to instruct, rebuke, and expel such a person, but continues to sit and dwell together with them, is said to violate the precepts. Such a person is neither a sramana nor a brahmin, but one who defiles the Buddha-Dharma and is called a chandala or a butcher.

Although chandalas and butchers engage in evil occupations, they do not necessarily destroy the Tathagata's true Dharma, nor must they invariably fall into the three evil destinies.

A teacher who does not regularly instruct and rebuke disciples, allowing them to destroy the Buddha's teaching, will certainly fall into hell. Gathering a following for the sake of reputation is the conduct of one who holds wrong views and is also called a disciple of Mara. If one does not gather disciples, one's followers will not destroy the Tathagata's true Dharma; but by accepting unwholesome disciples, one ruins the Buddha-Dharma. Because one ruins the Buddha-Dharma, one is called a disciple of Mara. Because one gathers a following to obtain the means of livelihood, one is called a person of wrong views.

If one truly possesses spiritual powers, the ability to know others' minds, and the knowledge of past lives by which one knows former events, then one may teach others through the bodhisattva precepts; only such a person may accept unwholesome disciples. Why is this? Because that person knows skillful means and knows how to apply remedies. Knowing skillful means, that person destroys unwholesome dharmas and reveals wholesome dharmas.

If a bhiksu does not possess the three kinds of wisdom mentioned above, yet claims to possess them and to be capable of accepting and training unwholesome disciples, know that this person has committed a grave offense. Refraining from this is called the precept of benefiting others.

A great bodhisattva who fulfills the wholesome precepts and the precepts that benefit others possesses precepts such as these. They are called the wholesome precepts, the precepts that encompass all precepts, the precepts that reach the other shore, the precepts of liberation, the unsurpassed precepts, the precepts beyond cause and effect, the precepts of Permanence, Bliss, Self, and Purity, the ultimate and boundless precepts, and also the precepts of all skillful means.

If a bodhisattva constantly and wholeheartedly keeps the bodhisattva precepts in mind, that bodhisattva surpasses all sravakas and pratyekabuddhas. If one constantly fulfills the bodhisattva precepts, one also attains the bodhisattva stage of the Sixth Abode, the Abode of the Right Mind.

If a bodhisattva relinquishes the throne of a Wheel-Turning Sage King, leaves home to study the Way, and receives the precepts of liberation, casting aside the five sensual desires as one would discard spittle, neither thinking of them, seeking them, nor regretting their loss, and if that bodhisattva upholds the precepts not for the enjoyment of pleasures in the heavenly or human realms, but regards the pleasures of the five desires as a raging fire, a venomous serpent, or the three evil destinies, and neither craves nor clings to offerings received from others—such is proper observance.

If worldly people receive the precepts for the blessings of rebirth among humans or devas, or for the enjoyment of fame, profit, and praise, know that they do not obtain the precepts.

After a person has fulfilled the precepts, whether dwelling within the Sangha or in a secluded and unoccupied place, that person is said to dwell in seclusion. Yet if that person is unable to teach and transform sentient beings and cannot safeguard the true Dharma—being unable to protect the Dharma because of attachment to body and life, greed for material support, fear, an arrogant nature, obstruction caused by enemies, failure to accept the Dharma, pity, shame, and so forth—this is called violating and destroying the Dharma of the precepts and is not true seclusion.

If people conceive the thought that their observance of the Dharma of the precepts is already sufficient, they cannot be called upholders of the precepts. Know that through the precepts one attains the innumerable samadhis of the bodhisattvas. Without the precepts, those innumerable samadhis cannot increase and develop. It is precisely for the sake of samadhi that one observes the precepts.

Once a bodhisattva has received and upheld the bodhisattva precepts, that bodhisattva would rather lose body and life than ever consent to use unlawful speech or dwell together with evil people. One neither entertains nor gives rise to evil thoughts or investigations. If they arise, one gives rise to shame, reproaches oneself, and repents. While seated among an assembly, if one happens to hear evil words, evil deeds, evil sounds, or evil meanings, one immediately rises and leaves that place.

If one has the power to prevent them but simply lets them continue, neither instructing nor rebuking those involved and instead departing, this is called an offense. If one lacks the power to restrain them but remains there listening, this too is called an offense. If one does not approve, this is called observing the precepts; if one gives rise to approval, this is called violating the precepts. To delight in listening is to break the precepts; not to delight in listening is called observing the precepts. To give rise to remorse is called observing the precepts; to feel no remorse is to break the precepts.

A bodhisattva who receives and upholds the bodhisattva precepts never thinks, “I received these precepts from my preceptor.” Instead, one should think that one has received the Dharma of the precepts from the Buddhas and bodhisattvas of the ten directions. If one obtains the precepts from one's preceptor, they cannot be called the bodhisattva precepts. Only when one receives and obtains the precepts from the Buddhas and bodhisattvas of the ten directions are they called the bodhisattva precepts.

If a great bodhisattva discriminates among the eighteen schools of the Sangha, that bodhisattva cannot be said to have obtained the bodhisattva precepts. If one constantly regards them with equanimity, seeing all as disciples of the Buddhas and bodhisattvas of the ten directions, this is called obtaining the bodhisattva precepts.

If one regards them all as disciples of the Buddhas and bodhisattvas of the ten directions, they abide in the great stage. Because they abide in the great stage through these causes and conditions, they all attain unsurpassed bodhi. The realm of sentient beings is inconceivable; the Dharma-realm of sentient beings is inconceivable; the nature of sentient beings is inconceivable; and the divisions of sentient beings are inconceivable. I have not yet attained the wisdom of all modes; how could I possibly discriminate among the eighteen schools of the Sangha? If I discriminate among them, I cannot attain the precepts of all, the unobstructed precepts, or the unsurpassed precepts.

Because one is able to contemplate in this way, one obtains the bodhisattva precepts, just as the bodhisattvas of the past obtained the precepts.

If a bodhisattva constantly contemplates in this way, he acquires immeasurable and boundless merit, can clearly understand the minds of the Buddhas and bodhisattvas of the ten directions, and also knows that one who fully possesses the bodhisattva precepts will attain the unsurpassed Way.

A great bodhisattva contemplates the Buddhas and bodhisattvas of the past: before they attained unsurpassed bodhi, they too were fully subject to afflictions; once they brought their cultivation to complete fulfillment, they realized the unsurpassed Way. Today, I too am a sentient being; I too have the five skandhas and am fully subject to afflictions. I too have received the bodhisattva precepts in order to cultivate the path to bodhi, and I too shall attain unsurpassed bodhi. I too can restrain the evils of body, speech, and mind, and will certainly attain unsurpassed bodhi.

A bodhisattva who receives and upholds the bodhisattva precepts wholeheartedly maintains mindfulness and reflects upon his own faults, without contending over the faults of one person or another. Seeing one who commits evil, he harbors no resentment; seeing one who breaks the precepts, he gives rise to compassion and never becomes sorrowful or angry.

If a bodhisattva who receives and upholds the bodhisattva precepts is beaten or pelted by a wicked person, threatened with knives or clubs, or reviled and abused with harsh words, he neither gives rise to an evil mind toward that person nor answers him in a loud voice.

A bodhisattva who studies the bodhisattva precepts has five forms of diligence:

-Examining an offense already committed and repenting of it in accordance with the Dharma.

-Examining an offense one is about to commit and repenting of it in accordance with the Dharma.

-Examining an offense one is presently committing and repenting of it in accordance with the Dharma.

-Wholeheartedly maintaining steadfastness and giving no thought to violation.

-After committing an offense, repenting so that it is not committed again.

These are called the five forms of diligence.

A bodhisattva who receives and upholds the bodhisattva precepts should conceal whatever merit he possesses and disclose whatever offenses he has committed. He should have few desires, know contentment, patiently endure every hardship and suffering, always delight in seclusion, have no remorse or conceit, refrain from coarse conduct, cultivate the practice of serenity or the ascetic practices, and abandon wrong livelihood. When a bodhisattva fulfills these qualities, he is said to abide in the bodhisattva precepts.

A bodhisattva who receives and studies the bodhisattva precepts does not recollect the pleasures of the five desires that have passed, does not seek the pleasures of the five desires yet to come, and does not allow his mind to cling to the pleasures of the five desires in the present. He always delights in tranquility, puts an end to unwholesome thought and examination, completely fulfills the practice of diligence, is not treated with contempt by any sentient being, perfects patience, and fully possesses a pure mind.

One who studies the pure precepts does not begrudge his own body or life and is not miserly with wealth. He clearly understands the causes and conditions of the afflictions that lead to breaking the precepts and skillfully subdues those afflictions. He can subdue his own afflictions and can subdue the harmful, afflicted minds of others.

He understands inverted views and knows wholesome causes and effects. Because he knows wholesome causes and effects, he diligently seeks them and destroys the inverted views of those who do not believe in wholesome cause and effect. He observes that all dharmas lack the characteristics of permanence, bliss, self, and purity, thereby destroying the inverted attachments of sentient beings: what is impermanent they mistakenly conceive to be permanent; what is suffering they mistakenly conceive to be pleasurable; what is without self they mistakenly regard as possessing a self; and what is impure they mistakenly regard as pure.

Moreover, a bodhisattva who trains in the precepts cultivates wholesome morality and the causes of generosity, morality, patience, vigor, meditation, wisdom, and so forth.

By observing the precepts, a bodhisattva benefits sentient beings and teaches and transforms everyone, enabling the majority to perform wholesome karma. He becomes a companion to those who cultivate wholesome karma and constantly teaches sentient beings to make offerings to the Three Jewels. Seeing people confronted by separation, he uses skillful means to reconcile them.

Seeing the sick and suffering, he personally tends to them. Seeing the blind, he supplies them with necessities, clothing, and food, guides them along the road, and teaches them the Dharma. Encountering the deaf, he draws pictures and uses them to convey meaning.

Encountering the lame, he gives them vehicles; if no vehicle is available, he carries them on his own back. Encountering the greedy, he explains to them the consequences of greed. Likewise, he gives such explanations to those whose dispositions are dominated by anger, delusion, or doubt.

While traveling, if he sees someone weak and exhausted, he carries the person's burden, gives the person water to drink, or provides oil with which to anoint the body.

Furthermore, there are sentient beings who delight in committing offenses. Upon seeing them, a bodhisattva skillfully teaches the Dharma with excellent words and meanings, phrases consistent with their meanings, and words and meanings presented in proper sequence. The meaning he expresses is complete and causes wholesome dharmas to increase.

Wishing to adorn the fruit of the path to bodhi, a bodhisattva skillfully teaches others how to destroy evil karma. To the miserly and greedy he explains how to abandon miserliness and greed, enabling them to increase both their virtues and their wealth. If there are sentient beings who do not believe in the Buddhadharma, he skillfully teaches them the Dharma so that faith arises. To destroy the evil karma and afflictions of others, he explains the Buddhadharma so that they may attain the Noble Eightfold Path.

Furthermore, a bodhisattva who studies the bodhisattva precepts makes a great vow: in order to destroy the wrong views of many sentient beings, he recognizes kindness and thinks of repaying it, speaks with patience, speaks gently, and is the first to offer greetings. He makes offerings to teachers, elders, and venerable ones. He dispels sorrow and fear arising from dangers such as lions, tigers, wolves, floods, fire, kings, officials, enemies, and bandits.

If people lose their mother, father, wife, children, or siblings, lose their wealth, or undergo separation from those they love, the bodhisattva always uses appropriate skillful means to teach them the Dharma and remove those sufferings. He frequently gives clothing, food and drink, rooms and dwellings, blankets and bedding, medicines, incense and flowers, lamps and torches, ornaments, and so forth.

If a great bodhisattva who has received and upheld the precepts takes disciples under his care but does not regularly and skillfully teach and instruct them in the Dharma so that they may subdue their greed, anger, and delusion; does not provide them with clothing, food and drink, rooms and dwellings, and medicines; does not seek blessings for virtuous and generous donors; does not explain the essential Dharma to donors; and does not distribute offerings equally, and so forth, one should know that he maintains disciples only for reputation and not for the sake of the Dharma.

If he regularly teaches and instructs them in the Dharma at appropriate times, in accordance with their dispositions, capacities, and the bodhisattva treasury, wishing them to perfect the bodhisattva precepts, cultivate the Noble Eightfold Path, and attain unsurpassed bodhi, he is called a true bodhisattva who maintains disciples not for fame or gain.

A bodhisattva who has received the bodhisattva precepts should first carefully examine and understand a person's disposition and customary ways before living together with him, so that he may transform that person's disposition. If the person wishes to hear the Dharma, the bodhisattva should allow him to accompany him as he wishes, so that the person may subdue his own mind and refrain from wrongdoing. In this way, he can abandon unwholesome dharmas and increase wholesome dharmas.

The bodhisattva should always provide him with the necessities he needs. If he sees him commit evil, he should give rise to compassion. If that person commits unwholesome karma against him, he should not become distressed on that account, but should give rise to compassion upon seeing the person act in this way.

Why is this so?

If a bodhisattva himself commits evil through the three kinds of karma, he can swiftly restrain and correct it and openly repent. Through the causes and conditions of the power of great wisdom, a bodhisattva may also create unwholesome karma through body, speech, and mind for the sake of another. He does so in order to restrain that person's evil karma. To accord with others, a bodhisattva may at times also manifest experiencing pleasure in order to subdue them. Because a great bodhisattva seeks to benefit others, he does not quickly realize unsurpassed bodhi.

Although a great bodhisattva accords with sentient beings, he does not slight anyone, strike anyone, revile anyone, speak harsh words, praise his own virtues, or exalt himself above others. Though he associates closely with others, he never acts at an inappropriate time. He does not disparage what others cherish, nor praise what others dislike.

He does not expound profound meanings to anyone whose capacities he does not yet understand. He does not follow others around seeking things from them. Although he receives abundant offerings, he remains content with little.

His mind does not delight greedily in receiving offerings; he continually relinquishes his possessions to provide for others and continually praises the virtuous deeds of others. Upon seeing someone violate the precepts, he does not speak of the precepts for that person’s sake. Before those without faith, he does not hastily praise the virtue of faith.

Before those of a covetous nature, he does not praise the bestowal of gifts and generosity. Before those who dislike reading and recitation, he does not praise extensive learning; and before the deluded and benighted, he does not praise wisdom for their sake.

Why is this so?

—If one praises the precepts before someone who violates them, not only will that person neither rejoice nor believe, but he may also become angry. Because of that anger, his mind will become hostile toward the speaker and toward the Buddha-Dharma. Through this evil state of mind, the karmic retribution that will lead him to hell will become even greater.

If a great bodhisattva acts in this way, he provides sentient beings with the causes and conditions for hell and cannot be called a bodhisattva.

One should teach the Dharma according to what is appropriate; likewise, one should not praise wisdom before a deluded person, and so forth.

Only a bodhisattva possessing great supernormal powers may teach the bodhisattva precepts to those without faith.

Why is this so?

Because this bodhisattva can use the power of supernormal abilities to show that person the extremely hot and extremely cold hells and the various great and minor hells, and can further explain clearly to him: “Why do you now disbelieve my words? Such dreadful retribution befalls those offenders because, while they were human beings, they committed many evil deeds. If you now disbelieve the bodhisattva precepts, you too may later undergo retribution such as this.”

When that faithless person sees this, he becomes alarmed and terrified and immediately gives rise to faith.

Again, for the sake of that faithless person, a bodhisattva may use supernormal power to manifest the form of a rakshasa and say: “I am now searching for those without faith in order to take their lives. Whoever believes, I shall protect.” When that faithless person sees and hears this, he immediately becomes afraid; because of that fear, he comes to believe in the bodhisattva precepts.

Or the bodhisattva may use supernormal power to manifest the form of Vajrapani, the Esoteric Guardian, holding a vajra club and saying: “Whoever does not believe in the Dharma of the bodhisattva precepts will have his body split into seven pieces.” When that faithless person sees and hears this, he immediately becomes afraid; because of that fear, he at once gives rise to faith.

The bodhisattva may also use supernormal power to manifest various kinds of bodies: a single body or many bodies; the forms of trees, mountains, rivers, and so forth; an unobstructed body, a large body, or a small body; or a body emitting water, fire, and so forth. Upon seeing these manifestations, those without faith immediately ask:

—Such extraordinary phenomena—of what are they the result? He replies:

—They are all results of the bodhisattva precepts.

Upon hearing this, those people develop strong faith in the bodhisattva precepts.

If one lacks supernormal powers yet teaches the bodhisattva precepts to those without faith, the speaker will incur immeasurable karmic retribution. “Immeasurable wrongdoing” means undergoing suffering for immeasurable lifetimes. This is called immeasurable wrongdoing. Even the five heinous offenses are insufficient to serve as a comparison or analogy.

Why is this so?

—Because the five heinous offenses can be transformed within a lifetime, as in the case of King Ajatashatru.

The offense of that faithless person cannot be transformed. The most extreme karmic retribution for the five heinous offenses lasts one kalpa, whereas a person without faith undergoes the consequences of that offense for immeasurable kalpas. Therefore, the Buddha said that nothing can adequately serve as a comparison.

Suppose someone steals property belonging to the Buddha, the Dharma, or the Sangha, or property belonging to the Sangha presently assembled. Even the karmic retribution for such an act cannot be compared with the offense of faithlessness.

Why is this so?

—The karmic retribution for the thefts described above lasts at most one kalpa, whereas a person without faith undergoes the consequences of that offense for immeasurable lifetimes.

Suppose sentient beings as numerous as the sands of ten Ganges Rivers all give rise to the aspiration for bodhi. If someone were to cause all those sentient beings, as numerous as the sands of ten Ganges Rivers, to retreat from the aspiration for bodhi and instruct them in the path of wrong views, that person’s karmic retribution would be identical to that of a person without faith, with no difference whatsoever.

Again, suppose all the sentient beings as numerous as the sands of ten Ganges Rivers mentioned above abide on the fifth bodhisattva bhumi. If someone were to gouge out the eyes of all those bodhisattvas, the karmic retribution for that act would be no different from the offense of the faithless person described above.

If, moreover, someone were to destroy all the stupas and shrines of the Buddhas, kill all the disciples of all Buddhas, and burn all the scriptures of all the Tathagatas, then however great that person’s karmic retribution might be, the karmic retribution incurred by teaching the bodhisattva precepts to a person without faith would be the same.

Why is this so?

—Because from one kind of cause hell arises, while from another kind of cause nirvana comes to be known. Because of the speaker, the one addressed undergoes immeasurable suffering; therefore, that person suffers immeasurably.

Even if one knows that an immeasurable multitude of sentient beings are capable of accepting the teaching, can create wholesome karma leading to rebirth among gods and humans, and can give rise to faith, if among them there is even a single person who has absolutely no faith, one still should not speak about the bodhisattva precepts.

This is called the bodhisattva’s good precepts for benefiting sentient beings.

END OF FASCICLE FOUR