菩薩善戒經

CHAPTER TWELVE

THE PERFECTION OF PATIENCE

(KSHANTI PARAMITA)

1. What is the intrinsic nature of a bodhisattva’s patience?

—Through the power of wisdom, the bodhisattva is able to endure all manner of difficult circumstances.

Patience in all things!

Patience in all things!

Patience in all things!

This is because the bodhisattva has loving-kindness and compassion.

2. What is patience in all things? —It is of two kinds: that of monastics and that of householders. Both monastics and householders possess three kinds:

First. The ability to patiently endure being beaten and reviled by sentient beings.

Second. The ability to patiently endure all suffering.

Third. Patience in taking delight in wholesome deeds.

Patience in being beaten and reviled by sentient beings:

When a Great Bodhisattva is beaten and reviled by sentient beings, the bodhisattva reflects thus: “Because this body of mine created evil karma, today I myself undergo its result; why, then, should I become angry with that person? I did not seek this affliction. If I do not practice patience now, it will become even greater in the future, until I can no longer endure it.

This is called the painful affliction of impatience. Since I have taken on a body, afflictions such as these naturally arise. This is not the fault of sentient beings, but originally my own fault.

If something harmful occurs and I remain displeased, or if I cannot endure it, then it is I myself who create the cause. If I create it myself, I shall also have to undergo the suffering myself. If this body must undergo suffering, why should I not patiently endure it now?

Shravakas and pratyekabuddhas, whose aim is their own benefit, still cultivate patience; how much more should I, who now wish to benefit all sentient beings, practice patience? If I do not practice patience, I cannot fully uphold the bodhisattva precepts, cultivate the Noble Eightfold Path, or attain unsurpassed bodhi.”

After contemplating in this way, the Great Bodhisattva cultivates five virtues of patience. What are the five?

—Toward enemies, loved ones, and those who are neither enemies nor loved ones, the bodhisattva cultivates the practice of patience.

—Toward those of higher, middling, and lower standing, the bodhisattva cultivates the virtue of patience.

—Amid circumstances of pleasure, suffering, and neither suffering nor pleasure, the bodhisattva cultivates the virtue of patience.

—Toward those who possess merit, lack merit, or neither possess nor lack merit, the bodhisattva cultivates the virtue of patience.

—Toward all cruel and vicious people, the bodhisattva cultivates the virtue of patience.

The bodhisattva perfects these five virtues of patience by cultivating five contemplations: 1. The contemplation of sentient beings. 2. The contemplation of dharmas. 3. The contemplation of impermanence. 4. The contemplation of suffering. 5. The contemplation of the absence of self and possessions of self.

When a bodhisattva is beaten by a wicked person, how does the bodhisattva regard that wicked person as a close friend?

The bodhisattva reflects thus: “Throughout beginningless time in the past, as I wandered endlessly through the cycle of birth and death, there has been no sentient being who has not been my parent, teacher, preceptor, or venerable relative.” Through such contemplation, thoughts of enmity and hatred cease, and the perception of that person as a close friend naturally arises. Because the perception of kinship arises, the bodhisattva is able to cultivate the virtue of patience. At that time, the contemplation of sentient beings is perfected.

—The contemplation of dharmas: The bodhisattva carefully examines: What is called a sentient being is the dharma realm, conditioned dharmas, and contaminated dharmas. When one dharma realm confronts another dharma realm, there is no self, no possessions of self, no living being, and no person. Who, then, strikes, and who becomes angry?

Having contemplated thus through the power of wisdom, the bodhisattva immediately eliminates the perception of sentient beings and perfects the contemplation of dharmas.

—The contemplation of impermanence: The bodhisattva reflects: All sentient beings, conditioned dharmas, and contaminated dharmas are impermanent. Since they are impermanent, who is the reviler, and who is the recipient of abuse? Suppose both the reviler and the one who endures the abuse abided only temporarily; then one could not call dharmas impermanent. If they were permanent, who would revile, and who would endure the abuse? Within the truth of genuine permanence and the truth of impermanence, neither of the two exists; there is neither an agent nor a recipient. In truth, not even the slightest evil thought arises, so how could there be anyone who strikes or reviles another?

Reflecting thus, the bodhisattva casts aside the perception of permanence and cultivates the contemplation of impermanence. By constantly cultivating the perception of impermanence, the bodhisattva perfects a mind capable of patience. By perfecting the patient mind, the bodhisattva cultivates the path to bodhi until attaining unsurpassed bodhi.

—How does the bodhisattva cultivate the contemplation of suffering?

The Great Bodhisattva contemplates as follows: Even if sentient beings dwelling in the realm of desire possess great sovereignty and immense wealth, as does a wheel-turning sage king, they still undergo the three kinds of suffering, to say nothing of others. What are the three kinds of suffering? First is the suffering of suffering. Second is the suffering of change. Third is the suffering of conditioned existence. Seeing that sentient beings undergo these three kinds of suffering, why should I become angry? If I become angry, how can I rescue all sentient beings from these three kinds of suffering? If I become angry, I shall only increase the three kinds of suffering.

Through such contemplation, the perception of pleasure ceases and the perception of suffering arises. By constantly cultivating such causes and conditions, the bodhisattva cultivates the Noble Eightfold Path and attains unsurpassed bodhi.

How does the bodhisattva cultivate contemplation of the absence of self and possessions of self?

—The bodhisattva carefully contemplates: Certain non-Buddhist practitioners say, “The true self is permanent.” If the self is permanent, then sentient beings have no self.

Why is this?

—Sentient beings are the five skandhas. The five skandhas are inherently impermanent. If there is no self, how could there be anything belonging to the self? Therefore, there is neither self nor possessions of self.

The Great Bodhisattva further contemplates thus: “My self is precisely the mind of bodhi. When bodhisattvas first arouse the mind of bodhi, they regard sentient beings as their only child. These are precisely my possessions of self. If I harbor anger and resentment toward sentient beings, how can I be said to possess a true self or possessions of self? If I nurture and increase anger, I shall be unable to liberate all sentient beings.”

When the bodhisattva contemplates in this way, the virtue of patience is perfected, and the mind free from self and possessions of self increases. By attaining the perception of no-self, and through these causes and conditions, the bodhisattva cultivates the Noble Eightfold Path and realizes unsurpassed bodhi.

What is meant by being able to patiently endure all suffering?

At that time, the bodhisattva contemplates as follows:

In past lives, because I craved and clung to the five sensual pleasures, I underwent every kind of suffering. While living as a householder, I plowed fields, cultivated land, planted trees, and sowed seeds, enduring countless hardships. At other times, I attended upon kings and officials or engaged in commerce and trade, undergoing many difficulties. During those times, I endured great suffering, yet what benefit did it bring? Today, I undergo suffering for the sake of liberating sentient beings, and shall thereby reap great benefit. If I am to obtain great benefit, I should also accept immeasurable suffering.

When the bodhisattva contemplates as above, the bodhisattva is able to patiently endure suffering. Such endurance of suffering is called patience in all things.

All suffering comprises eight matters.

—The suffering of dependence.

—The suffering of worldly dharmas.

—The suffering of deportment.

—The suffering of gathering in accordance with the Dharma.

—The suffering of seeking and requesting.

—The suffering of diligence.

—The suffering of benefiting sentient beings.

—The suffering of attending to affairs.

—The suffering of dependence: (also called the suffering associated with the four supports of dwelling). If a bhikshu accepts the four supports, leaves the household life, and receives the precepts, that person is called a fully ordained bhikshu. Even upon receiving only a small amount of clothing, food, bedding, and medicine, the bhikshu neither grieves nor regrets. Because the mind constantly contemplates the suffering of change, the bhikshu cultivates the Noble Eightfold Path and attains unsurpassed bodhi. This is called the suffering of dependence.

—The suffering of worldly dharmas: This comprises nine matters:

The suffering of failing to obtain what one seeks.

The suffering of enduring a bad reputation.

The suffering of confronting harmful circumstances.

The suffering of many hardships accumulating upon one another.

The suffering of humiliation.

The suffering of material possessions being utterly exhausted.

The suffering of old age.

The suffering of bodily illness.

The suffering of death.

The above are called the suffering of worldly dharmas.

When the bodhisattva undergoes these nine kinds of suffering, his mind gives rise neither to sorrow nor regret, and he does not abandon the resolve for unsurpassed bodhi. Because he has no regret, his bodhi-mind continually increases. As his bodhi-mind increases, he ultimately attains unsurpassed bodhi.

-Suffering related to deportment: There are four bodily deportments: walking, standing, sitting, and lying down. Whether walking or sitting, by day or by night, the bodhisattva constantly restrains thoughts of evil karma and patiently endures the hardships of walking and sitting. He does not lie down at improper times or stand at inappropriate times.

Whether indoors or outdoors, in places for standing or sitting, such as beds, the ground, grass, or leaves, he constantly reflects upon making offerings to the treasures of the Buddha, Dharma, and Sangha; praising the teachings of the sutras; receiving and upholding the precepts; widely proclaiming the unsurpassed Dharma to sentient beings; contemplating the true meaning; abiding in accordance with the Dharma; discerning the dharmadhatu; and cultivating calming and insight.

When the bodhisattva practices the Dharma in this way, no matter how much suffering he encounters, he willingly accepts and patiently endures it. This is called suffering related to deportment.

-Suffering related to adopting the Dharma discipline: This consists of seven things:

Giving up fine bodily adornments.

Shaving off the beard and hair.

Wearing robes made of cut pieces.

Lacking freedom in worldly affairs and depending upon others for one’s livelihood.

Begging for food to sustain one’s life.

Abandoning occupations for earning a livelihood, having few desires, and knowing contentment.

Leaving one’s relatives and the five sensual pleasures.

This is called the suffering related to adopting the Dharma discipline.

-Suffering related to seeking alms: All things needed to sustain the body—clothing, food and drink, rooms and dwellings, blankets and bedding, medicines, and so forth—depend entirely upon others. When they are not obtained, the bodhisattva never complains or blames anyone; when they are obtained, he must remain content. He lives in this manner until the end of his life. He suppresses all pleasures of the five desires, including music, amusement, laughter, and so forth. Patiently enduring such hardships is called the suffering related to seeking alms.

-Suffering related to diligence: The great bodhisattva is always diligent and energetic in making offerings to the Three Jewels; receiving, upholding, reading, and reciting the sutras, discipline, and treatises of the bodhisattva canon; copying, explaining, and teaching them; contemplating their principles by day and night without ever abandoning the practice; and earnestly cultivating the noble path. Through such diligence, he is able to accept and endure every kind of hardship. This is called the suffering related to diligence.

-Suffering for the benefit of sentient beings: This refers to the eleven internal and external benefits explained previously. This is called suffering for the benefit of sentient beings. (These eleven were explained in the chapter on the perfection of morality.)

-Suffering related to attending to duties: This includes fumigating alms bowls, dyeing robes, sewing garments, performing every duty assigned by the Sangha, serving one’s teachers and elders, and carrying out acts of offering such as plastering and sweeping stupas. For the sake of wholesome Dharma, the bodhisattva never rests his thoughts, and because of the path of impermanence, he patiently endures every hardship. This is called suffering related to attending to duties.

Patient acceptance of the joy of wholesome qualities:

This acceptance of the Dharma comprises eight things:

Patient acceptance of the virtues of the Buddha, Dharma, and Sangha (three things); patient acceptance of the inconceivability of Buddhas and bodhisattvas (two things); acceptance of causes; acceptance of results; and acceptance arising from skillful means.

The nature of Buddhas and bodhisattvas further includes two kinds of acceptance: the virtue of ultimate acceptance and the acceptance of pure, luminous wisdom. This is called acceptance of the Dharma.

3. What is the bodhisattva’s difficult practice of patience? Difficult patience is of three kinds:

First. The bodhisattva is able to endure being beaten and reviled by innumerable sentient beings.

Second. Although the bodhisattva possesses power and mastery and could strike or revile them in return, he patiently endures and never retaliates.

Third. Though the bodhisattva belongs to a wealthy and noble family, he can patiently humble himself and assume a lowly position.

4. What is called universal personal patience?

-The bodhisattva is patient toward everyone, whether enemy, relative, or neither enemy nor relative. He is patient toward those of low, middling, and high rank. This is called universal personal patience.

5. The patience of a good person: There are five things by which the virtues belonging to the practice of patience may be known:

First. One is not entangled by malicious or angry thoughts.

Second. One’s mind is difficult to damage or obstruct.

Third. One’s mind is free from sorrow.

Fourth. At death, one has no regret.

Fifth. After death, one enjoys the happiness of gods and humans.

Seeing and understanding that patience has such virtues, the bodhisattva teaches sentient beings and causes them to cultivate patience. The bodhisattva’s own virtue of patience thereby grows ever greater. He praises the virtue of patience, and whenever he sees a patient person, he honors, reveres, extols, and bows to that person. This is called the patience of a good person.

6. Patience in every practice: The great bodhisattva constantly contemplates the grave faults of impatience. Why is its karmic retribution called evil?

Because it causes one to undergo retribution in the three evil destinies. Fearing the evil destinies, he cultivates the practice of patience. He is patient out of compassion, patient out of loving-kindness, patient because his mind is gentle, and patient because he cherishes sentient beings.

He is patient because he is determined to seek unsurpassed bodhi. He is patient in order to perfect the prajnaparamita of patience. He is patient because he has gone forth, and patient in order to perfect his nature.

He is patient because he wishes to cultivate the virtue of patience throughout immeasurable lifetimes. He is patient in order to attain the nature of patience; in order to be free from attachment and anger; in order to perceive the nature of the dharmadhatu; and in order to perceive the realm of sentient beings. He is patient at all times, patient in all lands, and patient in every state of mind.

This is called patience in every practice.

7. Patience for dispelling afflictions: If many poor and destitute people come to the bodhisattva seeking useful things, and if evil people and those who have violated the precepts also come to make requests, the bodhisattva gives them happiness through generosity in order to overcome malicious thoughts, cultivate the virtue of patience, and dispel suffering. This is precisely called patience for dispelling afflictions.

8. Patience benefiting oneself and others: Amid hunger and thirst, heat and cold, wind and rain, wild beasts, and other dangers, the bodhisattva patiently endures everything without a heedless mind. Out of compassion for sentient beings, he undergoes the sufferings of birth and death. Having attained such a virtue of patience, the great bodhisattva nurtures all wholesome qualities in the present, leaves afflictions far behind, and in future lives reaps immeasurable wholesome karmic rewards. He is able to subdue the malicious thoughts of sentient beings. Because he restrains malicious thoughts, he is not driven about by the afflictions. He is happy and at ease in the present and later obtains wholesome results. This is called patience benefiting oneself and others.

9. Peaceful patience: If the bodhisattva is beaten, abused, or reviled by vicious sentient beings, he gives rise to no malicious thought toward them and entertains no thought of resentment. Instead, he regards them as good spiritual friends.

“If there were no such evil people, how could I increase my wholesome qualities?” When he sees those who revile him, he gently apologizes to them. He cultivates loving-kindness and compassion so that he may destroy the afflictions of the desire realm.

By perfecting the ten virtues of patience described above, the bodhisattva can cultivate the Eightfold Noble Path and attain unsurpassed bodhi.

CHAPTER THIRTEEN

THE PERFECTION OF DILIGENCE

(VIRYA PARAMITA)

1. What is the nature of diligence in a great bodhisattva?

-The nature of diligence is single-minded application, striving onward continuously and without interruption.

It is undertaken to embrace and preserve wholesome Dharma, to benefit sentient beings, to enable sentient beings to attain the unsurpassed path, and to destroy inverted views. Through the nature of diligence, wholesome karma of body, speech, and mind is attained.

2. What constitutes all forms of diligence?

It has two aspects: worldly and world-transcending.

It is also of two kinds: that of a householder and that of one who has gone forth.

It is also of three kinds: diligence as adornment, diligence that embraces and preserves wholesome Dharma, and diligence that benefits sentient beings.

What is diligence as adornment?

-When the great bodhisattva first gives rise to the great resolve, he diligently adorns himself with this vow: “If, in order to enable a single person to attain the fruit of liberation, I had to remain in hell for immeasurable kalpas and undergo immense suffering, and only after undergoing that great suffering could I attain unsurpassed bodhi; and if, after realizing bodhi, I again had to undergo the sufferings of hell until I could enable even one person to attain the fruit of liberation, my resolve would still never cease.”

This is called diligence as adornment.

The bodhisattva who is fully adorned with vigor surpasses all the merits of the shravakas and pratyekabuddhas beyond reckoning. Why is this so?

—Because he endures great suffering for the benefit of all sentient beings. If one who endures great suffering for the sake of a single person gains immeasurable and boundless merit, how much more so one who does so for all sentient beings?

This is called the Great Bodhisattva’s adornment of vigor that embraces and preserves wholesome dharmas.

What is meant by diligent vigor that embraces and preserves wholesome dharmas?

—If one applies diligent vigor to cultivating the perfection of generosity, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditation, and the perfection of prajna, this is called immovability.

No delusion, evil karma, wrong view, or suffering can cause one to waver. Therefore, it is also called steadfastness and heroic adornment. It is further called all-encompassing knowledge, because one knows worldly and supramundane methods. It is also called complete skillful means, because it serves as the causes and conditions for cultivating the true path. It is also called truth, because one realizes the true meaning. It is also called vastness, because throughout all worlds and all space one never ceases or rests. It is also called discipline, because one diligently cultivates vigor without giving rise to arrogance. These seven matters nurture and increase wholesome dharmas; hence, they are collectively called vigor that embraces and preserves wholesome dharmas.

Because one diligently cultivates vigor, one perfects the vigor of the six paramitas. For progressing toward bodhi, it is the most immediate cause and condition; nothing is higher and nothing surpasses it. Therefore, the Tathagata said in the sutras: “Ananda, through diligent vigor one swiftly attains unsurpassed, complete, perfect enlightenment.”

Diligently cultivating vigor for the benefit of sentient beings:

This comprises eleven matters, as explained in the chapter on the Perfection of Morality.

3. What is difficult vigor?

The Great Bodhisattva does not deliberately think of clothing, food, or soft bedding; does not conceive of “what is called a self”; does not conceive of dharmas, the Path, or bodhi.

This, too, is called the Great Bodhisattva’s diligent vigor and is therefore called difficult vigor. At all times, in all lands, and in every state of mind, he diligently applies vigor. This is called difficult. Neither hurried nor lax, he applies himself at that very moment. This is called difficult vigor. The difficulty of every form of vigor has two causes: first, loving-kindness and compassion; second, wisdom.

4. What is all forms of personal vigor? —There are four:

First. Abandoning unwholesome dharmas.

Second. Increasing wholesome dharmas.

Third. Refining and illuminating wholesome dharmas.

Fourth. Increasing wisdom.

—Abandoning unwholesome dharmas: The Great Bodhisattva diligently cultivates vigor and skillfully endeavors to prevent unwholesome dharmas that have not yet arisen from arising.

—Increasing wholesome dharmas: Once wholesome dharmas have arisen, he uses skillful means to expand and increase them.

—Refining and illuminating wholesome dharmas: He diligently cultivates the causes and conditions associated with the three karmic activities of body, speech, and mind. With his whole heart, he keeps them in mind and safeguards wholesome dharmas.

—Increasing wisdom: Through vigorous extensive study and learning and the cultivation of meditative concentration, the Great Bodhisattva causes his wisdom to increase.

The foregoing is called all forms of personal vigor.

5. The vigor of a good person:

—When a bodhisattva diligently applies vigor in seeking wholesome dharmas, even if his head and body were engulfed in flames, he would not regard them as hot. When a Great Bodhisattva diligently cultivates and practices wholesome dharmas, he does not even feel the heat of the fires of hell, much less that of worldly fire. When a Great Bodhisattva diligently cultivates vigor, he applies himself evenly, neither excessively nor insufficiently. Because he disciplines himself well, his vigor increasingly grows. Why is this? Because his mind has been purified; because he never ceases or rests; because he does not regret or change his resolve; because he gains benefit without being inverted; and because he can ultimately realize unsurpassed bodhi. This is called the vigor of a good person.

6. Vigor in all practices?

—Constant vigor, wholehearted vigor, lucid vigor, unceasing vigor, adorned vigor, vigor in enduring suffering, unwavering vigor, vigor that takes no account of time, and vigor that never regards itself as sufficient.... A bodhisattva who perfects these forms of vigor in all practices is called One of Great Power. Constantly and diligently applying vigor, his mind abides firmly in what is wholesome; adorned, he never ceases or rests, and thereby attains supreme wholesome dharmas.

Wishing his mind to become ever more vigorous, the Great Bodhisattva seeks unsurpassed bodhi. Because he single-mindedly aspires to vigor, the Great Bodhisattva increases the mind of bodhi and the mind of skillful means. The diligent vigor of the Great Bodhisattva cannot be defiled by any impurity. The bodhisattva offers his own body so that he may swiftly accomplish unsurpassed bodhi. The Great Bodhisattva’s vigor is devoted to wholesome dharmas; even if his head and body are engulfed in flames, he does not attend to them. Through these qualities, the bodhisattva far surpasses all shravakas and pratyekabuddhas.

The Great Bodhisattva vigorously seeks and studies worldly arts and supramundane Dharma. Because he studies diligently, he swiftly attains the result. This is called vigor in all practices.

7. Vigor for benefiting oneself and others:

—There are eleven matters, as explained in the chapter on Morality (the eleventh chapter).

8. Vigor for elimination?

—As explained in the chapter on the Perfection of Patience.

9. Quiescent vigor? —There are ten matters:

First. Appropriate application.

Second. Cultivation.

Third. Immovability.

Fourth. Firm maintenance.

Fifth. At all times.

Sixth. Taking the three characteristics as conditions.

Seventh. Non-abandonment.

Eighth. Non-distraction.

Ninth. Restraint.

Tenth. Progress toward bodhi.

—If afflictions arise in a Great Bodhisattva, he applies the appropriate remedy according to the illness in order to cure it. When sensual desire arises, he cultivates contemplation of impurity. When anger arises, he cultivates contemplation of loving-kindness and compassion. When a deluded mind arises, he contemplates the twelve links of dependent origination. When a distracted mind arises, he cultivates mindfulness of breathing and contemplation that distinguishes the elements in order to destroy arrogance.... This is called appropriately applied vigor.

—The bodhisattva’s vigor is neither confined to the past nor to the future, but has continually been perfected throughout immeasurable lifetimes. This is called the vigor of cultivation.

—The bodhisattva diligently cultivates vigor as earnestly as when he first attained it. This is called immovable vigor. Diligently applying vigor at all times is called immovability.

—The Great Bodhisattva constantly draws near to teachers, elders, and venerable ones in order to cultivate extensive learning diligently, study broadly, reflect upon meanings and principles, cultivate the samadhis, and vigorously practice in accordance with what he has heard and received. This is called the vigor of firm maintenance.

—The Great Bodhisattva’s mind does not incline or waver. When tranquility should be cultivated, he cultivates tranquility. When insight should be cultivated, he immediately cultivates insight. When equanimity should be cultivated, he cultivates equanimity. This is vigor at all times.

—The Great Bodhisattva clearly understands concentration, wisdom, and equanimity. At all times, he cultivates these three characteristics together. While entering, abiding in, and emerging from concentration, he does not lose right mindfulness and applies vigor wholeheartedly. This is called vigor that takes the three characteristics as conditions.

—When a bodhisattva hears of the inconceivable diligent vigor of Buddhas and bodhisattvas, after hearing it his mind does not belittle it, does not become sorrowful, and does not consider what he has attained sufficient. This is called the vigor of non-abandonment.

—At all times, the Great Bodhisattva disciplines the faculties and consciousnesses, takes food and drink in moderation, and during the early and late watches of the night casts aside sleep and rest. Wholehearted and undistracted, he does not allow himself to become heedless. He investigates carefully, arouses the power of vigor, diligently cultivates the true meaning with a mind free from inversion, and follows the path of cultivation.... This is called the vigor of non-distraction.

-The bodhisattva’s diligence is neither hasty nor lax. He carries out the undertaking he has established accordingly. This is called disciplined diligence.

-All the diligence of a great bodhisattva is dedicated to unsurpassed bodhi. From the bodhisattva’s essential nature of diligence through the diligence of quiescence, all is for unsurpassed bodhi. This is called diligence directed toward bodhi.

The diligence cultivated by bodhisattvas of the past was entirely dedicated to unsurpassed bodhi.

The diligence cultivated by bodhisattvas of the future will likewise be entirely dedicated to unsurpassed bodhi.

Bodhisattvas of the present, cultivating diligence with an unindulgent mind, likewise dedicate it to unsurpassed bodhi. This is called diligence directed toward bodhi.

CHAPTER FOURTEEN

THE PERFECTION OF MEDITATIVE CONCENTRATION

(DHYANA PARAMITA)

1. What is the essential nature of meditation of a great bodhisattva?

-Whether hearing teachings from the Bodhisattva Pitaka or contemplating the principles of the various worldly and supramundane meditative concentrations, after hearing them, the bodhisattva fixes the mind upon a single object, steadies the mind, distinguishes the successive levels, and cultivates the Path. This is called the essential nature of meditation.

2. What is all meditation?

-In general, it comprises two kinds: worldly meditation and supramundane meditative concentration. These two kinds of meditation each have three modes:

First. Entering meditation to experience happiness in the present.

Second. Entering meditation to increase bodhi.

Third. Entering meditation to benefit sentient beings.

-What is experiencing happiness in the present? The great bodhisattva breaks through every net of doubt; with body and mind quiescent, he personally experiences the happiness of seclusion. He overcomes the arrogant attachment to a separate self, does not cling to the flavor of meditation, and relinquishes all characteristics. This is called entering meditation to experience happiness in the present.

What is entering meditation to increase bodhi? The meditative concentration of a great bodhisattva has many kinds of conditions that are inconceivable, incalculable, and immeasurable. It encompasses all the qualities of the ten powers and enables him to attain samadhis whose very names are unknown to all shravakas and pratyekabuddhas, much less could they cultivate them.

Meditative practices held in common generally include the eight spheres of mastery, the ten totalities, the four unobstructed knowledges, knowledge arising from vows, knowledge free from contention, supreme knowledge, and so forth. Because these practices share the same power of bringing about growth, this is called entering meditation to increase bodhi.

-What is entering meditation to benefit sentient beings? It consists of the eleven matters explained in the chapter on upholding the precepts.

A great bodhisattva who fully cultivates these eleven aspects of meditative concentration can teach and transform sentient beings, destroy the suffering of afflictions, cultivate wholesome dharmas and the various gateways of samadhi and wisdom, remember kindness and repay it, constantly rescue sentient beings from their sufferings, provide all beings everywhere with the necessities they require, skillfully understand expedient means, nurture disciples, and cause his disciples to follow his intent.... Meditations of this kind are called all meditation.

3. What is difficult meditation? It comprises three matters.

First. When a bodhisattva enters meditation, the happiness he experiences surpasses all worldly happiness and also surpasses the supramundane happiness of the Shravaka Vehicle. Yet, for the sake of sentient beings, the bodhisattva relinquishes the happiness of meditative concentration and assumes a body in the Desire Realm.

Second. When a great bodhisattva cultivates meditative concentration, the gateways of samadhi he cultivates are immeasurable, boundless, innumerable, inconceivable, and incalculable. No shravaka or pratyekabuddha can know the realm into which the bodhisattva has entered through realization.

Third. Through the causes and conditions of meditative concentration, the great bodhisattva realizes the fruit of unsurpassed bodhi. This is called difficult meditation.

4. What are the common characteristics of all meditation?

There are four modes:

A shared characteristic of initial and sustained application of thought.

A shared characteristic of joy.

A shared characteristic of bliss.

A shared characteristic of equanimous relinquishment.

Therefore, these are called the common characteristics of all meditation.

5. What is the meditation of a good person?

There are five shared qualities:

-Free from defiling attachment.

-Endowed with loving-kindness.

-Endowed with compassion.

-Endowed with appreciative joy.

-Endowed with equanimity.

This is called the meditation of a good person.

What is meditation within all practices? There are thirteen matters:

-Appropriate indeterminacy

-Supernormal powers

-Directed toward calm abiding

-Directed toward insight

-Benefiting oneself

-Benefiting others

-Attaining the five superknowledges, the merit of meditation

-The causes and conditions of verbal expression

-The causes and conditions of meaning and principle

-The causes and conditions pertaining to the characteristic of calm abiding

-The causes and conditions pertaining to the characteristic of insight

-The causes and conditions for experiencing the practice of happiness in the present

This is called meditation within all practices.

7. What is meditation that dispels? There are eight matters:

First. When a bodhisattva enters meditation, he can dispel the painful afflictions caused by poisonous forces for sentient beings. Such painful afflictions include strong winds, hailstorms, feverish illnesses, and possession by spirits. This is called meditation.

Second. When a bodhisattva enters concentration, he can eliminate the suffering caused by disharmony among the four great elements in the bodies of sentient beings. This is called meditation.

Third. When he enters concentration, he can cause rain to fall and relieve famine brought about by prolonged drought.

Fourth. When he enters concentration, he can cause sentient beings to be free from all fears: fear of people, fear of spirits, and fear of dangers on water or land.

Fifth. When he enters concentration, he can provide drinking water, food, and necessities to sentient beings who are hungry and thirsty in the wilderness.

Sixth. When he enters concentration, he can provide necessities to the poor and distressed.

Seventh. When he enters concentration, he can overcome the heedless disposition of sentient beings throughout the ten directions.

Eighth. When he enters concentration, he can dispel the doubts in the minds of sentient beings.

These eight matters are called meditation that dispels.

8. What is meditation that benefits oneself and others? There are nine matters:

First. Entering meditation and using the power of supernormal abilities to tame sentient beings.

Second. Entering meditation and using knowledge of others’ minds to tame sentient beings.

Third. Entering meditation and using truthful exposition to tame sentient beings.

Fourth. Entering meditation and, for evil sentient beings, revealing the sufferings of hell.

Fifth. Entering meditation and enabling those who are mute to speak.

Sixth. Entering meditation and enabling those who have lost mindfulness and become mentally confused to regain their recollection.

Seventh. Entering meditation and expounding, in accordance with circumstances, the twelve divisions of scripture and treatises belonging to the Bodhisattva Pitaka, so that the teaching and transformation may long abide in the world.

Eighth. Entering meditation and teaching sentient beings worldly skills such as annotating books and histories, mathematics, reading and recitation, printing books, metallurgy, carpentry, masonry, and so forth.

Ninth. Entering meditation and emitting a great light that dispels the painful afflictions of sentient beings in the three evil destinies.

The foregoing is called meditation that benefits oneself and others.

9. What is quiescent meditation? There are ten kinds:

First. Pure quiescence with regard to worldly dharmas.

Second. Pure quiescence with regard to supramundane dharmas.

Third. Pure quiescence with regard to expedient means.

Fourth. Pure quiescence with regard to the foundation.

Fifth. Supreme pure quiescence.

Sixth. Entering into pure quiescence.

Seventh. Abiding in the state of pure quiescence.

Eighth. Emerging from pure quiescence.

Ninth. Mastery of pure quiescence.

Tenth. Pure quiescence free from the two kinds of obstruction.

These ten forms of pure quiescence are called quiescent meditation.

By cultivating the ten aspects of quiescence described above, the bodhisattva accomplishes immeasurable and boundless merit and realizes the fruit of unsurpassed bodhi.

CHAPTER FIFTEEN

THE PERFECTION OF WISDOM

(PRAJNAPARAMITA)

1. What is the essential nature of a bodhisattva’s wisdom?

-The omniscient wisdom—the complete capacity to lucidly discern the Dharma-realm—is called the essential nature of wisdom.

Furthermore, skillful study of the five fields of knowledge—the inner science, the science of logic, the science of language, the science of medicine, and the science of arts and crafts—is called the essential nature of wisdom.

2. What is all wisdom? In general, it is of two kinds:

Worldly and supramundane.

These two kinds are further divided into three:

First. Knowing in accordance with reality: knowing the five branches of knowledge, knowing the three groups of sentient beings, knowing the skillful means for benefiting sentient beings, knowing that the dharmadhatu cannot be expressed in words, knowing the Four Noble Truths, non-self, and the absence of anything belonging to a self. Within all dharmadhatus there is neither initial nor sustained thought; one contemplates all dharmadhatus with a mind of equality, neither abandoning nor grasping, neither eternalist nor annihilationist, and expounds the Dharma of the Middle Way. This is called wisdom.

Second. Knowing worldly affairs and supramundane Dharma for the sake of unsurpassed bodhi. This is called wisdom.

Third. Contemplating the dharmadhatu profoundly, distinguishing and expounding it for the benefit of sentient beings: this is called wisdom and is also called all-wisdom.

3. What is difficult wisdom?

—There are eleven kinds, as explained in the chapter on Upholding the Precepts.

Skillfully knowing the minds of sentient beings in order to tame them is called difficult wisdom.

Knowing the entire dharmadhatu without obstruction is called difficult wisdom.

Expounding the profound dharmadhatu for all sentient beings is called difficult wisdom.

Skillfully knowing non-self and the absence of anything belonging to a self is called difficult wisdom.

4. What is wisdom in all its own aspects?

—One constantly receives, upholds, reads, recites, explains, and expounds the Dharma treasury of the sravakas and the Dharma treasury of the bodhisattvas. Through this, sentient beings cultivate wisdom. By cultivating wisdom, they acquire the powers of wisdom; because they acquire the power of wisdom, they clearly know which dharmas should be cultivated, which deeds should be performed, and which should not be performed, and they wholeheartedly examine immeasurable matters. This is called wisdom in all its own aspects.

5. The wisdom of a good person: This consists of five matters:

First. It is attained by hearing the true Dharma.

Second. It is attained by reflecting upon the true Dharma.

Third. It is attained by benefiting oneself and others.

Fourth. It is attained by being free from error and correctly understanding the proper place of all dharmas.

Fifth. It is attained by destroying the afflictions.

There are also five matters:

—Being able to understand meanings that are profound, hidden, subtle, and wondrous.

—Cultivating meditative concentration and thereby knowing the dharmadhatu.

—Acquiring wisdom through the adornment of Wisdom.

—Receiving it from Buddhas and bodhisattvas.

—Possessing a quiescent mind through to the ultimate state.

This is called the wisdom of a good person.

6. What is wisdom in all practices? —There are thirteen dharmas:

First. Knowledge of suffering. (Knowledge that clearly understands the Truth of Suffering.)

Second. Knowledge of arising. (Knowledge that understands the accumulated causes of affliction.)

Third. Knowledge of cessation. (Knowledge that understands the Truth of Cessation—nirvana.)

Fourth. Knowledge of the path. (Knowledge that understands the Truth of the Path—the Noble Eightfold Path.)

Fifth. Knowledge of exhaustion. (Knowledge that knows the exhaustion of all outflows.)

Sixth. Knowledge of non-arising. (Knowledge that knows dharmas do not arise through conditions.)

Seventh. Knowledge of dharmas. (Knowledge that knows dharmas have no real existence.)

Eighth. Inferential knowledge. (Knowledge that understands inference with regard to dharmas.)

Ninth. Worldly knowledge. (Knowledge of every phenomenon within the nine dharmadhatus, excluding the Buddha-dharmadhatu.)

Tenth. Knowledge of supernormal powers. (Knowledge that understands the supernormal powers.)

Eleventh. Knowledge of causes. (Knowledge that understands the causes of phenomena.)

Twelfth. Knowledge of powers. (Knowledge that understands the Buddha’s ten powers.)

Thirteenth. Knowledge of the initial mind. (Knowledge that understands the original essence.)

This is called wisdom in all practices.

7. What is wisdom that eliminates?

—Through the four unobstructed knowledges, worldly knowledge, and supramundane knowledge, all darkness is utterly destroyed. Therefore, it is called wisdom that eliminates.

8. What is wisdom that benefits oneself and others? —It is as explained at the beginning of the section on the five branches of knowledge. Through the causes and conditions of these five branches of knowledge, unsurpassed bodhi is attained. This is called wisdom that benefits oneself and others.

9. Quiescent wisdom: It is cultivated for the sake of truth. It is cultivated for the sake of all sentient beings. It is cultivated in order to attain meaning. It is cultivated in order to understand cause and effect. It is cultivated to destroy erroneous views. It is cultivated to skillfully understand means. It is cultivated in order to know what should and should not be done. It is cultivated in order to understand the afflictions and to attain the ultimate state.

This is called quiescent wisdom.

A bodhisattva who possesses the nine matters described above is said to possess KNOWLEDGE, WISDOM, and ULTIMATE REALIZATION; this is also called truth and immeasurable wisdom. Through the causes and conditions of this immeasurable wisdom, the bodhisattva perfects the Prajnaparamita. Because the Prajnaparamita is perfected, unsurpassed bodhi is attained.

As the Buddha has said in the sutras: “Some possess perfect prajna, while others do not possess it perfectly.” Yet it should be understood that within these nine successive kinds, from Nature through Quiescence, whether one speaks of one paramita, two paramitas, three paramitas, four paramitas, five paramitas, or six paramitas, speaking of one encompasses all six, and even speaking of all six likewise encompasses all six. If people hear the terms for these nine kinds and then believe, accept, honor, practice, read, recite, copy, distinguish, extensively explain, and use them to teach and transform sentient beings, those people will ultimately attain the complete perfection of the six paramitas.

CHAPTER SIXTEEN

GENTLE SPEECH (LOVING SPEECH)

SPEAKING SOFTLY

1. What is the nature of a bodhisattva’s gentle speech?

A great bodhisattva speaks cheerfully; whatever is said delights the listener. The bodhisattva speaks truthful words, words in accordance with proper principles, words in accordance with meaning, and words that benefit others. This is called the nature of soft speech, or the nature of a great bodhisattva’s gentle speech.

2. Why is it called gentle speech in all circumstances?

—When a great bodhisattva encounters someone not previously known, the bodhisattva greets that person softly, expresses concern, and engages in conversation. If the bodhisattva sees that the person is virtuous and upright in character, the bodhisattva does not therefore harbor jealousy. To destroy pride, the bodhisattva respectfully inquires: “Is your health peaceful and well? Was your journey very arduous? It is truly an honor to meet you.”

The bodhisattva then arranges a seat and offers drinking water according to the customary ways of the world. The bodhisattva accords with people’s dispositions and does not speak to them of harsh and unwholesome matters, such as killing, destruction, plunder, loss, and so forth. The bodhisattva speaks only of proper and wholesome matters, saying, for example: “Now that your children have grown, have you considered arranging marriages for them? Are their wealth and stores of grain abundant? Do they reverently believe in the Three Jewels, undertake the precepts, practice generosity, and learn broadly so that they possess extensive knowledge?…”

The bodhisattva fully possesses ways of speaking that benefit sentient beings. Therefore, this is called gentle speech in all circumstances.

Soft speech and openhearted speech are of two kinds:

—That which accords with the world.

—That which accords with supramundane Dharma.

The worldly kind is again of two kinds:

—The world of the lower realms. (The desire realm.)

—The world of the higher realms. (The form realm and the formless realm.)

The supramundane kind is also of two kinds:

—The true supramundane Dharma that benefits oneself.

—The true supramundane Dharma that benefits others.

A great bodhisattva speaks gently for the sake of the Dharma of the higher and lower worlds. The bodhisattva speaks gently for supramundane benefit, both for oneself and for others. This is called speaking softly and openheartedly.

3. What is difficult gentle speech?

—If someone comes intending to harm the bodhisattva, the bodhisattva regards that person as an only child and wholeheartedly speaks gently even to those who beat, revile, and rob the bodhisattva.

Furthermore, difficult gentle speech is this: A great bodhisattva constantly speaks the Dharma gently for deluded people, and the bodhisattva’s three karmic activities of body, speech, and mind undergo much suffering and distress. Although enduring great suffering, the bodhisattva continues to instruct them: “You should study diligently; later, you will become equal to me or even surpass me.” This is called difficult gentle speech.

Furthermore, when a bodhisattva encounters wrathful people, jealous people, extremely miserly people, those who refuse to heed their teacher and at times deceive and anger their teacher, those who refuse to heed their parents and at times insult virtuous people, evildoers, those with wrong views who engage in plunder, candalas, and so forth, the bodhisattva still speaks gently to them and harbors no evil thoughts toward such people. This is called difficult gentle speech.

4. Gentle speech in all its own aspects: It consists of four kinds:

—Gentle speech that destroys the causes and conditions of affliction.

-Gentle speech as a cause and condition for the blessings of the human and heavenly realms.

-Gentle speech as a cause and condition for the growth of wholesome dharmas.

-Gentle speech as a cause and condition for speaking of the adornment of unsurpassed bodhi.

There are also four kinds:

-Explaining the Four Noble Truths so that people may understand them.

-Destroying the four inverted attachments.

-Destroying the four dispositions toward heedlessness.

-Destroying the mind of doubt.

This is called all forms of intrinsic gentle speech.

5. The gentle speech of a good person:

-When a great bodhisattva teaches and transforms sentient beings, the bodhisattva teaches the Dharma when causes and conditions are present.

The bodhisattva teaches the Dharma through causes and conditions that enable complete understanding.

The bodhisattva teaches the Dharma through causes and conditions that adorn unsurpassed bodhi.

The bodhisattva teaches the Dharma through causes and conditions associated with the power of spiritual attainments.

The bodhisattva teaches the Dharma through causes and conditions associated with the observance of precepts.

Thus, all dharmas arise from conditions and cease through conditions. This is called the gentle speech of a good person.

6. Gentle speech in all practices:

-When a bodhisattva teaches the Dharma, there are matters that should be told to others and matters that must be concealed. The bodhisattva speaks gently, in accordance with the nature of the Dharma, without confusing words or meanings. On seeing a frightened person, the bodhisattva can use gentle words to comfort them until their fear is gone. On meeting someone who makes a request, the bodhisattva gently promises to accept the request and provide assistance. This is called gentle speech in all practices.

7. Eliminative gentle speech:

-The bodhisattva abandons false speech, harsh speech, divisive speech, and meaningless speech. What has been seen is stated as seen; what has been heard is stated as heard; what is clearly known is stated as known. What has not been known, heard, perceived, or understood is likewise stated exactly as such. This is called eliminative gentle speech.

8. Gentle speech that benefits oneself and others: If a bodhisattva sees someone undergoing suffering, the bodhisattva speaks softly to them, transforms sentient beings with gentle words, and admonishes and instructs sentient beings with kind words. The bodhisattva may also use gentle words to guide those holding wrong views so that right view arises in them; use gentle words to instruct sentient beings in the practice of giving; use gentle words to instruct sentient beings to follow right livelihood; or use gentle words to expound the true Dharma, and so forth. This is called gentle speech that benefits oneself and others.

9. Tranquil gentle speech:

There are twenty-two matters, as explained in the chapter DISCIPLINE (from page 126 through the first half of page 134).

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Note: This chapter was originally called “Gentle Speech” in the sutra. This is a term belonging to the old translations. Translations produced before and through the time of Master Xuanzang are called old translations. Those produced from the time of Master Xuanzang onward are called new translations. We have rendered the term as “Loving Speech,” following the new translations.

As with the term “Gentle Speech,” the two terms BENEFITING OTHERS and SHARING BENEFITS in the following two chapters also belong to the old translations. We have changed them to Beneficial Conduct and Cooperation so that they conform to the terminology of the new translations.

Besides the basic technical terms mentioned above, there are many other terms from the old translations that the translator cannot annotate exhaustively.

What is surprising is that this sutra was translated during the Song dynasty and therefore should be considered a new translation, yet many of its technical terms follow the style of the old translations.

BENEFICIAL CONDUCT

1. What is the nature of Beneficial Conduct?

In order to admonish and instruct others, a great bodhisattva distinguishes and explains the meaning of the precepts, explains the meaning of abiding in accordance with the Dharma, has compassion for sentient beings, cultivates loving-kindness, and wholeheartedly teaches, transforms, and disciplines sentient beings.

This is called the nature of Beneficial Conduct.

2. All forms of Beneficial Conduct.

Even though sentient beings have not yet been disciplined, the bodhisattva enables them all to attain liberation, present happiness, and happiness in future lives. Teaching people the Dharma of renunciation is called happiness in future lives. Teaching and transforming people through the Dharma so that they destroy the fetters of the desire realm is called happiness in the present and happiness in future lives. Because the afflictions of the desire realm are destroyed, body and mind become tranquil; because body and mind are tranquil, one experiences a single state of peaceful happiness. This is called all forms of Beneficial Conduct.

3. Difficult Beneficial Conduct: This has three aspects:

First: Those who have not yet planted wholesome roots and do not yet possess wholesome causes are difficult to instruct and transform through speech. This is called difficult Beneficial Conduct.

Second: Some people possess abundant wealth and independent power, yet their minds are filled with greed for possessions. Such people are difficult to teach and transform. Why? Because their disposition is heedless. This is called difficult Beneficial Conduct.

Third: Adherents of non-Buddhist paths who stubbornly cling to wrong views are difficult to teach and transform. Why is this so? Because they are deluded and foolish. To be able to instruct such people and bring them benefit is indeed difficult.

4. All forms of intrinsic Beneficial Conduct: There are four:

-Causing those without faith to give rise to faith.

-Causing those who do not observe the precepts to observe them.

-Teaching those who are miserly and greedy so that they practice giving.

-Teaching those steeped in delusion and darkness so that they attain wisdom.

This is called all forms of intrinsic Beneficial Conduct.

5. The Beneficial Conduct of a good person:

A great bodhisattva teaches and transforms sentient beings so that they attain true understanding, know the proper time, understand the proper meaning, and know how to speak gently; the bodhisattva teaches them to cultivate loving-kindness, and so forth. This is called the Beneficial Conduct of a good person.

6. Beneficial Conduct in all practices: When a great bodhisattva sees someone worthy of praise, the bodhisattva praises that person with fine and beautiful words. When someone deserves reproach, the bodhisattva reproaches that person with stern and severe words.

If sentient beings have lost faith in the true Dharma, the bodhisattva can discipline them. Those who have not yet entered the gate of the Buddha-Dharma are taught and transformed by the bodhisattva so that they may enter. For those who have already entered, the bodhisattva immediately expounds the Dharma so that their wholesome roots may increase.

The bodhisattva disciplines them and establishes them in the Dharma of the Three Vehicles. To those whose faculties have been disciplined, the bodhisattva then teaches the various gates of liberation.

Those who delight in the shravaka path are instructed by the bodhisattva so that they give rise to the aspiration for unsurpassed bodhi. Those who have not yet skillfully adorned unsurpassed bodhi are instructed by the bodhisattva so that they may adorn it. Those who are not resolute are instructed by the bodhisattva so that they acquire a resolute nature. This is called Beneficial Conduct in all practices.

7. Eliminative Beneficial Conduct:

-The bodhisattva instructs those without a sense of shame so that they learn to feel shame. Those of coarse disposition are taught by the bodhisattva to know how to correct their minds and dispositions. The bodhisattva eliminates jealousy for the jealous, puts an end to miserliness and greed for the miserly and greedy, and destroys the net of doubt for the deeply suspicious.... This is called eliminative Beneficial Conduct.

8. Beneficial Conduct that benefits others:

-A great bodhisattva constantly teaches and transforms all sentient beings through the ten wholesome courses of karma. This is called Beneficial Conduct that benefits others.

9. Tranquil Beneficial Conduct:

-There are ten wholesome qualities. There are five forms of inner tranquility and also five forms of outer tranquility.

The five inner qualities are: First, purity. Second, invariability. Third, proper sequence. Fourth, universality. Fifth, conformity with wholesome principles.

-What is purity? A bodhisattva does not teach or transform people by means of anything evil, impure, or improper. This is called purity.

-What is invariability? The bodhisattva does not describe liberation as non-liberation. The bodhisattva does not call a pure dharma unworthy of faith. The bodhisattva does not describe a non-inverted dharma as inverted. This is called invariability. The bodhisattva does not describe any dharma that is not liberation as a dharma of liberation. The bodhisattva does not call an impure dharma pure. The bodhisattva does not describe an inverted dharma as non-inverted. This is called invariability.

-What is proper sequence? When encountering foolish and deluded people, the bodhisattva explains shallow and easily understood meanings in order to discipline them. To those of middling faculties, the bodhisattva teaches a middling Dharma. To those of keen faculties, the bodhisattva teaches a superior Dharma. First the bodhisattva teaches giving, next the observance of precepts, and finally luminous wisdom. This is called proper sequence.

—What is universality? —When a bodhisattva teaches the Dharma, he does not regard whether the lineage of sentient beings is wealthy or poor. He teaches the Dharma solely in accordance with each person’s capacity and wisdom, enabling those who hear it to attain peace and joy. This is called universality.

—What does it mean to accord with wholesome Dharma? —The bodhisattva observes sentient beings to discern whether they should hear a lower, intermediate, or higher teaching, and then teaches them according to their level. This is called according with wholesome Dharma.

The five forms of external quiescence are:

First. For the sake of all sentient beings, the great bodhisattva cultivates immeasurable loving-kindness.

Second. For the sake of all sentient beings, the bodhisattva endures immeasurable suffering.

Third. Sentient beings delight in encountering the bodhisattva and thereby receive benefit.

Fourth. Although the bodhisattva has attained sovereign power, he still attends upon sentient beings like a servant.

Fifth. Although the bodhisattva possesses all manner of great awe-inspiring virtue, he remains humble and lowers himself like the child of a chandala.

What has been described above is called internal and external quiescence.

WORKING TOGETHER

What is the great bodhisattva’s practice of working together?

—The great bodhisattva has fully accomplished immeasurable wholesome dharmas and then uses those wholesome dharmas to transform sentient beings. This is called the bodhisattva’s practice of working together.

When the great bodhisattva engages in the same activities as sentient beings in order to teach and transform them, if sentient beings receive wholesome Dharma, their minds become steadfast and cannot be shaken by anything.

Why is this so?

Sentient beings clearly know: “The bodhisattva has already accomplished this wholesome Dharma, and only then does he successively exhort and transform us so that we may attain peace and happiness. If cultivating a wholesome Dharma resulted in evil, the great bodhisattva would never cultivate it and then urge us to do so.”

When the great bodhisattva exhorts and transforms immeasurable sentient beings to work together with him, no one can say that the bodhisattva urges others to attain what he himself has not attained. Nor can anyone say, “If he himself is not upright, how can he urge others to practice what is upright?”

Furthermore, there are bodhisattvas who have attained accomplishment themselves but are unable to exhort and transform others. There are those who have not attained accomplishment themselves but are able to exhort and transform others. There are those who have attained accomplishment themselves and are also able to exhort and transform others. There are those who have neither attained accomplishment themselves nor are able to exhort and transform others.

—Those who have attained accomplishment themselves but do not exhort and transform others are those who do not display their own cultivation before those who share the same teacher, studies, Dharma, and virtuous conduct.

—Those who have not attained accomplishment themselves but are able to exhort and transform others are bodhisattvas who may see evil sentient beings performing evil deeds, from chandalas down to animals. In order to tame such beings, the bodhisattva assumes a body like theirs and acts as they do, and then destroys the evil karma of those beings.

—Those who have attained accomplishment themselves and are able to exhort and transform others are great bodhisattvas who have themselves accomplished wholesome Dharma and who destroy others’ arrogance and their contemptuous, retreating minds.

—Those who have neither attained accomplishment themselves nor exhort and transform others are bodhisattvas who, because they themselves are heedless, are unable to teach, transform, tame, and discipline sentient beings.

The great bodhisattva adorns his own person with the six paramitas and adorns sentient beings with the four methods of embracing.

The great bodhisattva tames his own mind with the six paramitas and tames the minds of sentient beings with the four methods of embracing. Because the bodhisattva’s body, speech, and mind are pure, the factors of bodhi are pure. Because his own mind is pure, he is able to purify the minds of sentient beings. Since the bodhisattva has perfectly accomplished body and mind, he is called unsurpassed, unexcelled, and unequaled—nothing is above him, nothing surpasses him, and nothing is his equal. Because he teaches and transforms sentient beings through these three qualities of being unsurpassed, unexcelled, and unequaled, this is called working together.

Toward sentient beings, time, and material things, the great bodhisattva gives rise to no discriminating thought.

—Giving rise to no discrimination regarding sentient beings means that, for the sake of sentient beings, the bodhisattva practices the paramita of generosity through the prajnaparamita and seeks all wholesome dharmas.

—Giving rise to no discrimination regarding time means that, at all times and for the sake of sentient beings, the great bodhisattva arouses diligent effort in seeking all wholesome dharmas.

—Giving rise to no discrimination regarding material things means that, for the sake of sentient beings, the great bodhisattva accepts and stores various articles, yet his mind has no attachment to them.

Through the causes and conditions of these three kinds of non-discrimination, he attains unsurpassed bodhi. The bodhisattva gladly cultivates all wholesome practices, and his mind neither retreats nor becomes regretful. Through the causes and conditions of cultivation, he is able to destroy the false dharmas and wrong views of sentient beings, while the roots of goodness in his own training and practice continually increase. He wholeheartedly contemplates the merit of wholesome practices, and no wrong view can obstruct or destroy them. He never covets the body of a wheel-turning king, the body of Shakra, lord of the devas, the body of a mara king, or the body of a Brahma king; nor does he seek recompense, gain and support, honor, longevity, or pleasure.

By cultivating such dharmas, the bodhisattva fully perfects the paramita of generosity through the prajnaparamita. This is called working together. When the great bodhisattva cultivates the practice of working together, his mind is unwavering, indestructible, pure, and quiescent, and the great radiance of his wisdom is unobscured.

The great bodhisattva abides in a pure mind and fully practices unsurpassed wholesome Dharma, radiant wholesome Dharma. Radiant wholesome Dharma means that all slander and destruction are unable to destroy the wholesome practices performed by the great bodhisattva. The great bodhisattva cultivates wholesome dharmas with an unmoving mind, which nothing that causes agitation can shake. Day and night, that mind grows as the moon waxes after first rising.

What is quiescent wholesome Dharma?

—The great bodhisattva realizes quiescent right concentration equal to that of the Tathagata and draws near to unsurpassed bodhi.

Through the causes and conditions of all generosity, observance of precepts, and the four methods of embracing, the great bodhisattva attains the vajra body and realizes the fruit of the Dharma-body.

Through the causes and conditions of the great bodhisattva’s difficult generosity and difficult observance of precepts, the great bodhisattva realizes the Tathagata’s sublime fruition and inconceivable merit.

Through the causes and conditions of all giving by oneself and observance of precepts by oneself, he receives the fruition of being served and honored with offerings by devas and humans.

Through the causes and conditions of the generosity and observance of precepts of a virtuous person, he becomes unsurpassed among sentient beings.

Through the causes and conditions of generosity and observance of precepts in all practices, he accomplishes the Tathagata’s thirty-two excellent marks and eighty beautiful characteristics.

Through the causes and conditions of eliminating by means of generosity and observance of precepts, when he sits at the place of awakening beneath the bodhi tree, the mara king and his retinue cannot disturb him.

Through the causes and conditions of generosity and observance of precepts that benefit oneself and others, he realizes the Tathagata’s permanence, bliss, and liberation.

Through the causes and conditions of quiescent generosity and observance of precepts, he attains the fruits of four kinds of quiescence: quiescence of body, quiescence of conditions, quiescence of mind, and quiescence of wisdom; the ten powers, the four fearlessnesses, the three foundations of mindfulness, great compassion, the five wisdom samadhis, and so forth. For the sake of all sentient beings, there are the eighteen unique qualities. Because wisdom brings benefit, there are the immeasurable unique qualities of the Tathagata.

END OF THE FIFTH FASCICLE