菩薩善戒經

CHAPTER SEVENTEEN

MAKING OFFERINGS TO THE THREE JEWELS

What is meant by a bodhisattva’s making offerings to the Tathagata?

—Generally, there are ten ways of making offerings to the Tathagata:

First: Making offerings to the physical body.

Second: Making offerings to stupas.

Third: Making offerings in the presence of the Buddha.

Fourth: Making offerings when not in the presence of the Buddha.

Fifth: Making offerings oneself.

Sixth: Having others make offerings.

Seventh: Beneficial offerings.

Eighth: Supreme offerings.

Ninth: Pure offerings.

Tenth: Offerings through receiving and upholding.

1. Making offerings to the physical body: When a great bodhisattva directly beholds the Buddha’s physical body and makes offerings to that physical body, this is called making offerings to the physical body.

2. Making offerings to stupas: When a great bodhisattva builds stupas, shrines, caves, niches, or images for the Tathagata, or restores stupas and shrines that have fallen into decay; or, upon encountering a newly built stupa, makes offerings of incense and flowers, this is called making offerings to stupas.

3. Making offerings in the presence of the Buddha: When a great bodhisattva directly encounters the manifested form of a Tathagata, encountering this Buddha is no different from encountering all the Buddhas throughout the ten directions. This is called making offerings in the presence of the Buddha.

4. Making offerings when not in the presence of the Buddha: When a great bodhisattva makes offerings either to present Buddhas or to the Buddhas’ stupas and shrines, he gives rise to faithful understanding: “By now directly encountering them and making offerings, I also make offerings to the Buddhas of the past and future.” Why is this? All Tathagatas share the same Dharma-nature; therefore, offerings are thereby made to the Buddhas of the past and future.

If I make offerings to the stupa of a present Buddha, I thereby also make offerings to the stupas of the Buddhas of the past and future. Why? Because those shrines share the same Dharma-nature.

To make offerings to one Buddha is to have made offerings to the Buddhas of the ten directions. To make offerings to one Buddha’s stupa is to have made offerings to the Buddhas’ stupas throughout the ten directions.

The same applies when constructing caves and niches, restoring and repairing old stupas, or making offerings to stupas. This is called making offerings when not in the presence of the Buddha.

Furthermore, making offerings when not in the presence of the Buddha means:

Although one encounters neither a Buddha nor a Buddha’s stupa, one contemplates: “This is the Tathagata; this is the Buddha’s stupa.” One contemplates all Buddhas, all stupas, all caves, and all images in the same way. This is called making offerings when not in the presence of the Buddha.

There is yet another kind of offering made when not in the presence of the Buddha: After the Tathagata has entered nirvana, a bodhisattva builds stupas and shrines for the Buddha. According to his ability, he may build one stupa, two stupas, or even an immeasurable number of stupas. This is called making offerings when not in the presence of the Buddha. The deeds described above yield immeasurable merit and encompass the immeasurable merit of Brahma devas. Through these causes and conditions, the great bodhisattva does not fall into the evil destinies for immeasurable kalpas, and through these same causes can adorn the fruition of the path to bodhi.

The merit of a great bodhisattva who, although not in the presence of the Three Jewels, nevertheless arranges offerings to them surpasses beyond calculation or comparison that of offerings made when directly encountering them, and he receives rewards that cannot be expressed. A deluded person arranges offerings only after directly encountering them, whereas a wise person is able to make offerings even without such an encounter. This is called making offerings when not in the presence of the Buddha.

5. Making offerings oneself: When a great bodhisattva makes offerings either to a Buddha or to a stupa, arranging them with his own hands rather than directing others to do so, this is called making offerings oneself.

6. Having others make offerings: When wishing to make offerings to either a Buddha or a stupa, one does not act alone but gathers many people to work together in harmony. These people may include parents, wives and children, honored relatives and kindred, male and female servants, kings and officials, religious practitioners, householders, neighbors, the poor, the wealthy, those who suffer, those who rejoice, teachers and preceptors, traveling companions, those sharing the same teacher or Dharma, those dwelling together, those of the same country or bearing the same name, and so forth—even those holding wrong views and members of the chandala caste. This is called having others make offerings.

—Furthermore, having others make offerings means this: A great bodhisattva who possesses wealth and is free to dispose of it gives to sentient beings out of loving-kindness and compassion. At the very moment of giving, he makes this vow: “Poor and suffering sentient beings possess little merit and virtue. After they accept these gifts, I shall encourage them to make offerings to the Three Jewels, for through the causes and conditions of making offerings to the Three Jewels, they will dispel the painful retribution of hardship and poverty and acquire abundant merit and virtue.” Having made this vow, he gives to sentient beings; and after giving to them, he has them make offerings to the Jewels of the Buddha, Dharma, and Sangha. This is called having others make offerings.

7. Beneficial offerings: To the Buddha or to the Buddha’s stupas and shrines, a bodhisattva offers clothing, food, drink, soft bedding, medicine, dwellings, and so forth, reverently paying homage and bowing. He also makes offerings of assorted flowers, paste incense, powdered incense, burning incense, music, banners, parasols, lamps, and so forth. Or he praises the Buddha’s immeasurable virtues, prostrates with all five limbs touching the ground, and circumambulates three times or even an immeasurable number of times. Furthermore, he offers gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, ornaments worn upon the body, bells and chimes, or even a coin, a single thread, or one grain of rice. This is called beneficial offering.

8. Supreme offerings: Whatever arrangements a bodhisattva makes as offerings to the Buddha—beneficial offerings, constant offerings, offerings of excellent objects, offerings made in the presence of the Buddha, offerings made when not in the presence of the Buddha, offerings made by oneself, offerings made by others, offerings made with wholehearted patience and delight, offerings made with utmost devotion, and offerings joyfully made to the Three Jewels, and so forth—all such acts of offering are dedicated to unsurpassed bodhi. This is called supreme offering.

9. Pure offerings: When making offerings to the Buddha or the Buddha’s stupas, the bodhisattva may personally make them with a respectful heart, not with an arrogant or contemptuous mind, and he does not allow his assistants to behave carelessly. He applies himself diligently and earnestly, not to cause kings and rulers to give rise to reverence and faith in him; not to obtain offerings for himself from kings, officials, elders, or householders; and not to display his own merit and virtue when making offerings to the Buddha or the Buddha’s stupas.

He does not use substances such as kê-tử, la-sai, a-giao, oil, or milk, mixed together with clay, to fashion Buddha images. He does not burn a-giao as an offering to the Buddha, nor does he offer Phả Ca flowers. In brief, even if flowers are beautiful, he does not offer those with a foul odor.

Freedom from the defilements and impurities described above is called pure offering.

10. Offerings through receiving and upholding: In relation to the Buddha or the Buddha’s stupas, a bodhisattva uses his own wealth or solicits it from others to create images or build stupas—one stupa, two stupas, or even hundreds, thousands, tens of thousands, hundreds of millions, or an immeasurable number of jeweled stupas. Before every image within every stupa, he reverently bows and makes offerings to the images and stupas with precious incense and flowers, instrumental music, lamps, strings of beads, banners, streamers, and jeweled canopies, and so forth.

Even so, he does not use the causes and conditions of these offerings to seek unsurpassed bodhi.

Why is this?

—Because the great bodhisattva already abides at the stage of non-retrogression. Having reached the ground of non-retrogression, this great bodhisattva assumes unobstructed bodies throughout the lands of all the Buddhas.

A great bodhisattva does not provide wealth from his own possessions, nor does he seek wealth from others, but makes this vow: “If the sentient beings in Jambudvipa are able to make offerings to the treasures of the Buddha, Dharma, and Sangha, or if the sentient beings throughout the four continents, extending throughout the entire great trichiliocosm and even to the sentient beings in the immeasurable and boundless worlds of the ten directions—all of them making inferior, middling, or superior offerings to the Three Jewels—I shall wholeheartedly rejoice in their merit, in accordance with the joy with which they have aroused such an aspiration.”

The bodhisattva further vows: “Through the causes and conditions of this rejoicing, may all sentient beings attain unsurpassed bodhi.”

This is called the bodhisattva’s adornment of unsurpassed bodhi; it is also called making offerings in accordance with the Dharma.

A great bodhisattva cultivates loving-kindness swiftly, even within the brief time it takes an ox to bellow. The cultivation of compassion, sympathetic joy, and equanimity is likewise so.

The bodhisattva contemplates all conditioned dharmas as impermanent, without self, without happiness, and impure. He deeply contemplates the subtle and wondrous qualities of great nirvana; recollects the Buddha, the Dharma, and the Sangha; recollects generosity, moral discipline, and the various meditative absorptions; and penetrates deeply into the nature of the dharmadhatu, without perceiving even the slightest subtle characteristic that can be expressed. He wholeheartedly proceeds to practice the six perfections and employs the four means of gathering to embrace sentient beings. This is called making offerings in accordance with the Dharma.

If a bhikshu always delights in making offerings and paying reverence to stupas and shrines of gold or silver, Buddha images of gold or silver, or stupas and images made of crystal, pearl, mother-of-pearl, agate, jade, or coral, yet neither makes offerings nor pays reverence to Buddha stupas and Buddha images made of clay or wood, or encounters them without feeling joy and devotion, one should know that he cannot be said to make offerings in accordance with the Dharma. If one makes offerings properly in accordance with the Dharma, this is called the unsurpassed offering, the unexcelled offering, and the supreme offering. Such an offering surpasses every other offering and can bring immeasurable rewards, rewards beyond which there are none higher.

A great bodhisattva makes offerings to the Three Jewels for six reasons. What are the six?

-Because they are the unsurpassed field of merit.

-Because one recognizes kindness and repays kindness.

-Because they surpass all sentient beings, whether footless, two-footed, four-footed, or many-footed.

-Because they are as difficult to encounter as an udumbara flower.

-Because, without a teacher or preceptor, the Buddha naturally attained unsurpassed perfect awakening.

-Because they continually enable sentient beings to acquire the causes of worldly and supramundane happiness.

These six reasons apply to the treasure of the Buddha; they likewise apply to the treasures of the Dharma and the Sangha.

When a bodhisattva wishes to receive the bodhisattva precepts, he should examine the preceptor. Only if that person possesses the following eight qualities should he receive the precepts from him.

1.He fully possesses the upasaka precepts, the shramanera precepts, and the bhikshu precepts.

2.He always makes the utmost offerings to the Three Jewels.

3.He skillfully discerns the characteristics of those who uphold the precepts and those who violate them.

4.He has attained shamatha and vipashyana.

5.With loving-kindness, he has compassion for all.

6.He is able to relinquish what he himself enjoys in order to provide it to others.

7.He is fearless.

8.He does not speak contrary to the Dharma and does not listen to what is contrary to the Dharma. When someone speaks contrary to the Dharma, he admonishes, remonstrates with, and guides that person. He can patiently endure every hardship arising from being provoked, beaten, reviled, or harassed.

Even among those who are very greedy, angry, stingy, immoral, or indolent, he tirelessly teaches and transforms them by expounding the Dharma. His explanations are free from error, his speech is not confused, and his words are gentle and without fault. He constantly bears others in mind and wishes them to attain peace and happiness.

Whenever he has doubts, he immediately seeks instruction without embarrassment. He skillfully knows the means of instructing sentient beings. He is always impartial toward everyone and makes no distinction between the noble and the lowly.

His six faculties are complete, and his deportment is dignified. He does not believe the slanderous words of others. He carefully maintains even the minor observances, does not exalt himself or despise others, and does not display flattery or deviousness for the sake of material gain.

He abandons greed, jealousy, and miserliness. If he himself receives benefits, he first thinks of others. His mind is always concentrated and never heedless.

When he sees others obtain benefit, he rejoices as though he himself had obtained it. He always maintains the practice of having few desires and knowing contentment, keeping only the six requisites; whatever else he receives beyond those six, he immediately gives away. He regularly exhorts people to disclose their transgressions, teaches them how to be mindful so that they may recognize and correct them, and instructs them to repent in accordance with the Dharma.

He diligently tends those suffering from illness and does not speak of the faults or merits of either the Shravaka canon or the bodhisattva Dharma treasury…

If one fully possesses qualities such as these, one is truly a preceptor.

After a great bodhisattva has received the precepts, if his preceptor becomes ill, he should personally serve and attend upon him. If the preceptor is not ill, the bodhisattva should carry out whatever he is instructed to do. He should give rise to reverence, honor him and allow him to proceed first, respectfully bow to him, and stand in attendance on either side.

He should present him with robes and bowls, food and drink, blankets and pillows, medicines, and other necessities. He should follow the Dharma teachings and instructions given to him, practicing in accordance with the Dharma without altering them. Whatever offense he commits, he should disclose it truthfully.

When listening to the Dharma, he should regard the teacher as the Buddha, regard the teaching as the Dharma, regard the assembly as the bhikshu Sangha, regard the occasion as difficult to encounter, regard it as clear vision, regard it as the cause of great wisdom, regard it as great illumination, regard it as yielding great fruit, regard it as the cause of great nirvana and the cause of the unsurpassed path, regard it as attaining permanence and bliss, and regard it as attaining the Dharma of shamatha and vipashyana…

To regard it in this way is truly to regard the Dharma. This is called possessing the complete merit of hearing the Dharma.

Furthermore, while listening to the Dharma, one should listen wholeheartedly and with faith. One should not think: “I should not now follow this person who breaks the precepts. This person is of a low and inferior lineage, his faculties are incomplete, his speech has an improper accent, and his appearance is crude and base…!” One must abandon all such thoughts and listen wholeheartedly to the Dharma.

There are two kinds of great bodhisattvas who receive the bodhisattva precepts: the wise and the foolish. If one gives rise to views and thoughts such as those described above, one is called foolish; one will neither increase in wholesome dharmas nor attain great wisdom.

THE FOUR IMMEASURABLE MINDS

A bodhisattva cultivates the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. Each of these four immeasurable minds has three conditions:

First: sentient beings as the condition.

Second: dharmas as the condition.

Third: no condition.

-Sentient beings as the condition means this: When a great bodhisattva cultivates loving-kindness, he clearly examines three groups of sentient beings. The first experience happiness. The second experience suffering. The third experience neither suffering nor happiness.

When a great bodhisattva cultivates loving-kindness, he contemplates sentient beings who are presently experiencing happiness and causes that happiness to increase. He contemplates sentient beings who are presently enduring suffering and causes their suffering to cease and happiness to arise. He contemplates sentient beings who experience neither suffering nor happiness, causes them to transcend both suffering and happiness, and leads them to great nirvana. This is called having sentient beings as the condition.

-Dharmas as the condition means this: A great bodhisattva contemplates only the characteristics of dharmas and does not contemplate the characteristics of the three groups of sentient beings, thinking, “If I cultivate loving-kindness when there are no sentient beings, then who is freed from suffering, and who experiences happiness?” This is called loving-kindness with dharmas as the condition.

-Loving-kindness without a condition: One relinquishes the characteristics of sentient beings and the characteristics of all dharmas in order to increase loving-kindness. This is called great loving-kindness without a condition.

Just as loving-kindness is contemplated in this manner, the other three immeasurable minds—compassion, sympathetic joy, and equanimity—are likewise contemplated in the same way.

If a great bodhisattva cultivates the immeasurable minds with sentient beings as the condition, one should know that such a mind is no different from that of non-Buddhist practitioners and is also of the same kind as the mind of shravakas and pratyekabuddhas. When the four immeasurable minds of a great bodhisattva are united, they are precisely the mind of compassion; for this reason, the bodhisattva is called one of Great Compassion.

The bodhisattva contemplates the sufferings endured by sentient beings, which may be classified generally into one hundred and ten kinds, and cultivates Great Compassion in order to eliminate all those kinds of suffering.

What are the one hundred and ten kinds?

-One kind of suffering: The suffering of being born into the world.

-Two kinds of suffering: The suffering of seeking but not obtaining. The suffering of obtaining and then losing.

-Three kinds of suffering: The suffering of suffering. The suffering of change. The suffering of conditioned formations.

-Four kinds of suffering: The suffering of separation from those one loves. The suffering of association with those one hates. The suffering of death. The suffering of the five skandhas not ceasing.

-Five kinds of suffering: Suffering due to sensual desire. Suffering due to anger and deceit. Suffering due to sleep and torpor. Suffering due to restlessness. Suffering due to doubt.

-Six kinds of suffering: Suffering from causes leading to the evil destinies. Suffering from the retribution of the evil destinies. Suffering from manifold desires and pursuits. Suffering from guarding and preserving possessions. Suffering from obtaining things without knowing contentment. Suffering from loss.

-Seven kinds of suffering: The suffering of birth. The suffering of old age. The suffering of illness. The suffering of death. The suffering of separation from those one loves. The suffering of encountering those one hates. The suffering of not fulfilling one’s wishes.

-Eight kinds of suffering: The suffering of cold. The suffering of heat. The suffering of hunger. The suffering of thirst. The suffering of lacking freedom. Suffering caused by oneself (as among the Nirgranthas). Suffering caused by others (as through the actions of kings and officials). Suffering from maintaining the deportments for a long time.

-Nine kinds of suffering: The suffering of one’s own poverty. The suffering of another’s poverty. The suffering of losing relatives. The suffering of losing wealth. The suffering of illness. The suffering of breaking the precepts. The suffering of wrong views. Suffering in the present life. Suffering in another life.

-Ten kinds of suffering: The suffering of having food but no utensils. The suffering of having no means of transportation. The suffering of seeking flowers and incense but not obtaining them. The suffering of seeking ornaments but not obtaining them. The suffering of seeking lamps and light but not obtaining them. The suffering of seeking attendants but not obtaining them. The suffering of seeking food and drink but not obtaining them. The suffering of seeking clothing but not obtaining it. The suffering of obtaining things but being unable to use them. The suffering of seeing someone come to beg.

(The foregoing comprises fifty-five kinds of suffering.)

There are also nine further kinds of suffering:

-All suffering.

-Great suffering.

-All suffering particular to oneself.

-The suffering of not dwelling in accordance with the Dharma.

-The suffering of reversal.

-The suffering of lacking autonomy.

-The suffering of being harmed.

-The suffering of being pursued.

-Suffering within all conditioned activities.

All suffering: Experiencing present effects because of causes from former times.

Great suffering: Such as sentient beings enduring the sufferings of hell throughout immeasurable lives.

All suffering particular to oneself: Such as the suffering of hell beings, animals, and hungry ghosts; the suffering of the human realm; and the suffering of the heavenly realm. (5 items).

The suffering of not dwelling in accordance with the Dharma: Living and acting improperly.

Such as devising schemes and making plans to harm others, but failing and instead bringing calamity upon oneself. Craving food and drink and afterward undergoing suffering. Suffering through thoughts of sensual desire, anger, and delusion; suffering in body, speech, and mind from having created evil karma; and the sorrow and suffering of being subject to the prohibitions of the Dharma. (8 items).

The suffering of reversal: Such as being a king in the present life but becoming a servant in another life. Those who are presently parents, siblings, spouses, and children may in another life become enemies who encounter one another. One who is presently very wealthy may in another life undergo the suffering of poverty. (5 items).

The suffering of lacking autonomy: Such as wishing to live long, wishing to possess dignity, wishing to belong to an exalted lineage, wishing to be rich and honored, wishing to possess strength, wishing to possess wisdom, and wishing to eliminate one’s enemies—but suffering because these wishes cannot be fulfilled. (7 items).

The suffering of being harmed: Such as people in the world who wish to overcome impoverished circumstances but suffer because they cannot overcome them. Those who have gone forth wish to destroy the afflictions but suffer because they are unable to destroy them. (2 items).

The suffering of being pursued: Such as suffering because of difficult circumstances. Suffering because warfare breaks out. Suffering because roads are long and distant. Suffering because one’s hands or feet are severed. Suffering from imprisonment, beating, and binding. Suffering from being driven into exile from one’s country. (6 items).

Suffering within all conditioned activities: Suffering from planting the causes of suffering. Suffering from separation from happiness. Suffering because all sensations have not yet been completely ended. Suffering because one cannot go forth. Suffering because one cannot attain tranquility. Suffering because one does not attain bodhi. Suffering from giving rise to many anxious thoughts. Suffering because one remains an ordinary being. Suffering because of the body composed of the four great elements. Suffering because one remains within the three realms. Suffering because of ignorance and afflictions. (11 items).

The foregoing are called the one hundred and ten kinds of suffering. (1) The bodhisattva contemplates such sufferings and thereby causes the mind of Great Compassion to increase.

All these sufferings are nourished and increased by eighteen things:

1.The suffering of delusion.

2.The suffering of undergoing retribution.

3.The suffering of unceasing domination.

4.Perpetual suffering.

5.The suffering of sustaining one’s livelihood.

6.Suffering created by oneself.

7.Suffering created by others.

8.The suffering of breaking the precepts.

9.The suffering of wrong views.

10.The suffering of past lives.

11.Excessive suffering.

12.The suffering of hell.

13.The suffering of the heavenly realm.

14.The suffering of transmigration.

15.The suffering of experiencing sensations.

16.The suffering of not understanding and not knowing.

17.Suffering that increases ever further.

18.The suffering of indolence.

The bodhisattva constantly contemplates by means of four causal conditions; this is called Great Compassion.

-Thoroughly contemplating the causal conditions through which all sentient beings undergo suffering, which are exceedingly profound, difficult to understand, and difficult to know.

-Cultivating the compassionate mind throughout immeasurable lives.

-Cultivating it wholeheartedly.

-Because of cultivating it wholeheartedly, not begrudging one’s body or life for the sake of sentient beings.

By virtue of these four causal conditions, the bodhisattva can endure toil for the sake of all sentient beings, remain humble and yielding, patiently endure suffering, and undergo bodily suffering. Therefore, the bodhisattva is said to possess purified Great Compassion. Purified Great Compassion is called the stage of the Tathagata.

All great bodhisattvas contemplate the one hundred and ten kinds described above, and all bodhisattvas cultivate them. For the sake of all sentient beings, the bodhisattva deepens and increases the profound mind of Great Compassion. The bodhisattva constantly contemplates sentient beings and, through the characteristics of all dharmas, gives rise to the mind of Great Compassion. If one cannot contemplate unconditional loving-kindness so as to give rise to Great Compassion, one’s mind cannot be called Great Compassion.

The Tathagata constantly and fully possesses the three conditions: loving-kindness conditioned by sentient beings, loving-kindness conditioned by dharmas, and unconditional loving-kindness; therefore, it is called Great Compassion.

Because the bodhisattva cultivates Great Compassion, the body becomes tranquil and the mind becomes tranquil. Through the causal conditions of this tranquility of body and mind, the bodhisattva can destroy the many afflictions of sentient beings, dwell in the stage of purity and the stage of a Dharma Prince, and cherish sentient beings as though they were his own children. Because of the condition of Great Compassion, the bodhisattva diligently practices austerities for the sake of sentient beings without allowing the mind to retreat.

As is said of the fruition of the shravaka path, once the Four Noble Truths have been realized, one experiences undefiled joy. The bodhisattva cultivates the compassionate mind solely for the sake of sentient beings, not for himself.

By cultivating the causal conditions of the compassionate mind, the bodhisattva does not begrudge external possessions, even to the extent of his own inner body and life.

By cultivating the causal conditions of the compassionate mind, the bodhisattva relinquishes one body and assumes another, yet never violates the Tathagata’s precepts. He can attain the right concentration that is difficult to realize and acquire the wisdom that is difficult to obtain. Therefore, the Tathagata once said in the sutra:

“Where does the unsurpassed bodhi of the great bodhisattva abide? It should be said to abide in the mind of Great Compassion.”

By cultivating this immeasurable mind, the bodhisattva gains happiness in the present, can enable sentient beings to depart from suffering, accumulates immeasurable and supreme merit, and adorns unsurpassed bodhi.

--------------------

Notes:

(1) The one hundred and ten kinds of suffering:

These 110 kinds of suffering are a general account of all the sufferings presented from beginning to end.

From the category of one kind of suffering, two kinds of suffering, and so forth through ten kinds of suffering, there are altogether 55 kinds of suffering.

Among the subsequent nine kinds of suffering, each category also contains its own kinds of suffering, totaling 46 kinds; together with the initial nine kinds of suffering, they make 55 kinds of suffering.

The former 55 and the latter 55 together comprise 110 kinds of suffering.

CHAPTER EIGHTEEN

THE THIRTY-SEVEN AIDS TO THE PATH

What is the bodhisattva’s sense of shame?

Shame is of two kinds:

The first is intrinsic nature. The second is causal conditions.

—What is its nature? —A great bodhisattva personally recognizes when his own conduct is contrary to the Dharma and, fearing painful consequences, gives rise to a sense of shame.

—What are its causes and conditions? —Regarding the evil he himself has committed, a bodhisattva gives rise to a sense of moral dread because he fears that others may learn of it.

The nature of shame does not arise only through causes and conditions; it is inherent in the bodhisattva’s nature. Yet a great bodhisattva’s cultivation of shame is brought forth by causes and conditions, such as the causes and conditions of the Noble Eightfold Path.

There are four occasions for shame:

—Doing what ought not to be done gives rise to shame.

—Refusing to do what ought to be done gives rise to shame.

—Doubt arising within one’s own mind gives rise to shame.

—Having concealed an offense, one gives rise to shame through fear that others may discover it.

Why is one called a bodhisattva?

—Sattva means strong, courageous, and fearless. The nature of bodhi possesses courageous strength. Through this courageous strength, one can subdue the afflictions, refrain from following deluded emotions, and continually endure hardships, sufferings, and threats, remaining unmoved even when terrorized.

A bodhisattva is adorned with all wholesome dharmas. This is called the power of a courageous and resolute nature; hence one is called a bodhisattva.

The power of a great bodhisattva’s courageous and resolute nature has five causes and conditions. What are the five?

—The sufferings of birth and death.

—The evil karmic deeds of sentient beings.

—Enduring immeasurable suffering in order to benefit sentient beings throughout immeasurable lifetimes.

—Wholeheartedly upholding the bodhisattva precepts.

—Wholeheartedly listening to and receiving the profound and sublime teachings.

There are also five causes and conditions by which a great bodhisattva endures every great suffering for the sake of all sentient beings, as though his heart and liver were being cut out, without becoming sorrowful. The five causes and conditions are:

—Possessing great courage and resolute strength.

—Diligently cultivating without the slightest sorrow.

—Through the mighty power of diligence, assiduously cultivating skillful means.

—Possessing the mighty power of great wisdom.

—Single-mindedly cultivating the three kinds of mind.

How does a bodhisattva understand worldly writings and records?

A bodhisattva skillfully understands worldly methods and arts. He understands letters and phrases, words and meanings; his mind and speech are in harmony, and he single-mindedly receives and retains them. Thus, the bodhisattva knows the Dharma and knows its meaning. Because he knows the Dharma and its meaning, he can explain them to others. Through these causes and conditions, his discernment of the Dharma and its meaning increasingly develops. This is called wisdom born of hearing and wisdom born of reflection. Through these causes and conditions of wisdom born of hearing and reflection, the factors conducive to bodhi continually increase.

How does a bodhisattva clearly understand the world?

The world is of two kinds:

The world of sentient beings and the material world.

A great bodhisattva contemplates the world of sentient beings, as stated in the sutra: “The world of sentient beings is governed by suffering and therefore must undergo the suffering of birth and death. Not understanding the origin of samsara, they cannot attain liberation.” Therefore, the sutra speaks of “the five defilements of sentient beings: the defilement of lifespan, the defilement of sentient beings, the defilement of afflictions, the defilement of views, and the defilement of the kalpa.”

At present, people do not live to a full hundred years. This is the defilement of lifespan.

Furthermore, sentient beings at present do not know how to be filial toward their parents, nor do they respect teachers, friends, preceptors, ascetics, or brahmins. Their conduct lacks propriety; they do not fear retribution in the present or future; they do not delight in giving, rejoice in cultivating merit, or wish to observe fasting precepts, uphold morality, and practice diligently. This is called the defilement of sentient beings.

Furthermore, sentient beings at present are all deluded by afflictions. Some kill their parents; some forcibly engage in sexual misconduct with their mothers, aunts, elder sisters, younger sisters, or other relatives. Some, intending to create cruel and harmful causes and conditions for sentient beings, stockpile bows and arrows, knives and staffs, spears, lances, and so forth. Many sentient beings speak falsely, engage in divisive speech, speak harsh and dangerous words, or utter meaningless speech. There are immeasurable evils such as these. When unwholesome afflictions and dharmas arise and abound in this way, it is called the defilement of afflictions.

Furthermore, sentient beings at present regard what is truly not Dharma as Dharma, and what is truly Dharma as non-Dharma. What is not the true Dharma they proclaim to be the true Dharma. Through such erroneous perceptions and speech, they destroy the true Dharma and foster false teachings. When immeasurable sentient beings cultivate such wrong views and false teachings, this is called the defilement of views.

Furthermore, in an evil and defiled age among evil and defiled sentient beings, three dreadful calamities arise throughout the world: the calamity of famine, the calamity of pestilence, and the calamity of warfare. This is called the defilement of the kalpa.

The foregoing explains how a bodhisattva clearly understands the world of sentient beings.

A bodhisattva also understands the material world, meaning that he skillfully understands the causes and conditions for the formation and destruction of the entire world. Therefore, the sutra states: “Katyayana! The Tathagata skillfully understands the world.

He clearly knows the causes of the entire world and its destruction, knows the paths and teachings throughout the whole world, clearly knows the destination of each path, and clearly knows the suffering of the entire world and its liberation. Katyayana! The six ayatanas, five skandhas, and four great elements together are called the human body.

Because there is a human body, characteristics are conventionally established according to the world: it is called a self, a sentient being, a living being, a person, Yi, Jia, and so forth. The nature of these designations is unreal. Because of afflictions, sentient beings say, ‘I see,’ ‘I hear,’ ‘I know,’ and so forth.

Seeing, hearing, and knowing are likewise not real. In this way, conceptual proliferation spreads throughout the world: names, surnames, eating and drinking, resting, undergoing suffering, experiencing happiness, living long, dying young, and so forth. Such things are called proliferation.

This proliferation is called a characteristic; it is not called reality. The Tathagata correctly understands the world of sentient beings and the material world; therefore, the Tathagata is said truly and skillfully to understand the world.”

If a bodhisattva encounters someone senior to him in age and virtue, he should go forth to welcome him, offer greetings and prostrations, and arrange a bed or seat for him. If he encounters someone equal to him in age and virtue, he should humbly offer greetings, speak gently, and extend his hand in fellowship and harmony, without giving rise to arrogance or considering himself superior. If he encounters someone younger or inferior to him in age and virtue, he should likewise inquire after him, speak gently to encourage him to cultivate virtue, and teach him to do good, without harboring contempt. Even if that person has committed an offense, he should not pry into his faults, but should give according to his circumstances whatever the person requests.

Toward everyone—whether above, equal to, or below him—a bodhisattva should offer greetings, speak gently, and teach wholesome Dharma. He embraces sentient beings through food and drink and through the teachings. He dedicates to all sentient beings the wholesome threefold karma of body, speech, and mind, together with skillful reflection. He constantly thinks: “May I never create evil causes and conditions in relation to sentient beings. May I never harbor thoughts of resentment, but always give rise to thoughts of friendliness and freedom from anger. Even if anger should arise, may I not retain it in my heart.”

If he encounters someone who angrily strikes him, he should contemplate the Dharma realm, while constantly maintaining composure in the karma of body, speech, and mind, and fully observing fourteen matters: the six skillful means, the four kinds of bad friends, and the four kinds of good friends, as clearly explained in the Sigalaka Sutra.

He should always benefit beings in this life and future lives. He should diligently seek wealth and, having obtained it, safeguard it for the cultivation of merit, without greed, stinginess, or employing deceptive tricks to delude others. He should uphold the precepts and possess shame and moral dread.

If someone entrusts something to him, he should give no cause for doubt; when sentient beings encounter him, it should be as though they had encountered truth itself. He should always remain close to good friends, govern the country and bring peace to the people, and encourage the cultivation of the Ten Wholesome Actions. When he has seen something, he says he has seen it; when he has heard something, he says he has heard it; when he knows something, he says he knows it; when he clearly understands something, he says he clearly understands it.

Thus, a bodhisattva is said to understand the world clearly.

What is a bodhisattva’s study of the Four Reliances?

1. A bodhisattva relies upon the meaning, not upon the words: When a bodhisattva hears the Dharma, he does not rely upon the words, but relies solely upon the meaning.

2. The great bodhisattva relies on the Dharma and not on the person: The bodhisattva understands what is Dharma and what is not Dharma. He knows whether such Dharma is spoken by the Buddha, spoken by an elder, or spoken by the Sangha. If it is not Dharma, even though he hears that it was spoken by the Buddha, his mind does not believe it. If it accords with the Dharma, although it was not spoken by the Buddha, not spoken by an elder, and not spoken by the Sangha, it nevertheless accords with the characteristics of the Dharma. Having heard it, the bodhisattva immediately believes and accepts it.

3. The bodhisattva relies on scriptures of definitive meaning and does not rely on scriptures of provisional meaning: To rely on definitive meaning is to remain unmoved and unshaken and to entertain no doubt regarding scriptures of definitive meaning. If a bodhisattva gives rise to doubt concerning a scripture of definitive meaning, this can cause him to change his course of life.

4. The bodhisattva relies on wisdom and not on consciousness: Why is this so? Because cultivating wisdom is called purified wisdom. Through it, the bodhisattva understands exceedingly profound meanings. Even when he has not yet clearly understood a profound meaning, he also gives rise to a mind of slander.

This is called the great bodhisattva’s accomplishment of the Four Reliances.

A bodhisattva who accomplishes the Four Reliances as described above can clearly understand worldly teachings and supramundane Dharma.

The great bodhisattva also has four approaches through which he knows the entire dharmadhatu and attains unobstructed knowledge. These four approaches are the Four Unobstructed Knowledges.

-To know the entire dharmadhatu is the Unobstructed Knowledge of Dharma.

-If a bodhisattva knows all the terms for all dharmas, knowing them with perfect clarity, without obstruction and without the slightest error, this is called the Unobstructed Knowledge of Meaning.

-If a bodhisattva knows all the terms for all dharmas, this is called the Unobstructed Knowledge of Expression.

-The bodhisattva understands the entire dharmadhatu, clearly knows the terminology and meanings of all dharmas, and expounds them inexhaustibly. This is called the Unobstructed Knowledge of Joyful Eloquence.

A bodhisattva who possesses the Four Unobstructed Knowledges understands the skillful means relating to the skandhas, dhatus, and ayatanas; the skillful means relating to the twelve links of dependent origination; and the skillful means relating to what is possible and what is impossible.

A bodhisattva who possesses the Four Unobstructed Knowledges clearly understands the path and fruit of bodhi and can also extensively analyze and explain other matters.

What is the adornment of bodhi?

There are two kinds of adornment: the adornment of merit and the adornment of wisdom (as explained in the Chapter on Beneficial Conduct).

During the first incalculable number of kalpas, the bodhisattva cultivates these two kinds of adornment; this is called the lower level of adornment.

Cultivating them during the second incalculable number of kalpas is called the middle level of adornment.

Cultivating them during the third incalculable number of kalpas is called the higher level of adornment.

S

What is the bodhisattva’s cultivation of the Thirty-Seven Factors Conducive to Awakening?

-A bodhisattva who possesses the Four Unobstructed Knowledges attains knowledge of skillful means. By means of this knowledge of skillful means, he cultivates the Thirty-Seven Factors Conducive to Awakening. Although he has not yet realized the path of unsurpassed bodhi, he nevertheless understands the factors of the path cultivated by practitioners of the Two Vehicles. His knowledge of the Two Vehicles is as briefly explained in the first chapter.

What does it mean to understand the bodhisattva’s cultivation of the Thirty-Seven Factors Conducive to Awakening?

-The bodhisattva contemplates the body by progressively observing the body. When beginning this contemplation, he does not grasp the characteristic of the body, nor does he conceive it as having the characteristic of empty space, yet he still knows that the body cannot be expressed in words. This is called contemplating the body according to the ultimate meaning; it is merely because of conceptual proliferation that it is called a body.

Just as he contemplates the body, so too does he contemplate the Thirty-Seven Factors Conducive to Awakening.

When the great bodhisattva contemplates this body, he does not conceive suffering, does not conceive its origin, does not conceive its cessation, and does not conceive the causes and conditions of the truth of the path.

Why is this so?

-Because the dharmadhatu—the totality of the one mind—is inexpressible.

If a bodhisattva can understand suffering, its origin, its cessation, and the path in this way, this is called cultivating the Thirty-Seven Factors Conducive to Awakening according to the ultimate meaning.

Because of conceptual proliferation, they are called suffering, origin, cessation, and path. If a bodhisattva understands this and contemplates the Thirty-Seven Factors Conducive to Awakening without discursive thought or investigation, this is called samatha. If a bodhisattva knows that the true dharmadhatu cannot be expressed in words, this is called vipasyana (wisdom).

The bodhisattva’s samatha Dharma has four aspects:

1. Samatha of the ultimate meaning.

2. The duration of samatha.

3. The true nature of samatha.

4. Samatha that is free from all afflictions.

A bodhisattva who possesses these four meanings of samatha understands the entire dharmadhatu; this is called unsurpassed bodhi.

The bodhisattva’s vipasyana also has four aspects:

1. It operates together with samatha.

2. It is free from error.

3. It distinguishes the immeasurable dharmadhatu.

4. It comprehensively knows the dharmadhatu.

The bodhisattva cultivates these four meanings of vipasyana for the sake of unsurpassed bodhi.

What are the bodhisattva’s skillful means?

-There are twelve kinds of skillful means: six internal and six external.

The six internal kinds are:

-Toward sentient beings, the bodhisattva continually gives rise to great compassion.

-He truly and clearly understands all practices.

-He always delights in fixing his mindfulness upon the path of impermanence.

-For the sake of sentient beings, he continues to revolve through samsara.

-He correctly and clearly knows what is an affliction and what is not an affliction.

-For the sake of unsurpassed bodhi, he diligently cultivates vigor.

These are called the six internal skillful means.

The six external kinds are:

-He can enable those who give only a little to obtain immeasurable merit.

-He can cause those who possess merit to increase it even further.

-He can cause those who undermine the Buddhadharma to give rise to faith.

-He causes those who already have faith to increase it.

-He causes those who are not yet spiritually mature to become mature.

-He causes those who are already mature to attain liberation.

These are called the six external skillful means.

Why does giving only a little produce immeasurable merit?

-If a sentient being hears the Dharma taught by a bodhisattva and, after hearing it, gives a handful of food to a hungry dog, the gift is small and the merit is slight. Yet because that person can dedicate it to unsurpassed bodhi, the merit obtained becomes immeasurably greater.

How does he cause those who possess merit to increase it?

-If someone has previously undertaken the eight precepts observed on fasting days, the bodhisattva analyzes and explains them for that person and teaches the person how to dedicate the merit to unsurpassed bodhi.

If sentient beings are deeply attached to wrong views, abstaining from food for a month, taking no food during the day and eating and drinking at night, the bodhisattva expounds the true Dharma to them, causing them to abandon their erroneous minds. He then instructs them to undertake and uphold the Eight Fasting Precepts.

If sentient beings seek liberation but do not know the method, the bodhisattva explains to them the meaning of the Middle Way and the true characteristic that is free from the two extremes.

If sentient beings wish to obtain celestial bodies and therefore leap from high places into deep ravines or cast themselves into fire, the bodhisattva, wishing to eliminate their present suffering, explains the observance of precepts to them. Through this, they attain happiness in the present and are born in the heavens afterward.

If sentient beings, seeking quiescence, recite and explain the four Vedas, the bodhisattva then expounds and teaches the twelve divisions of scripture, enabling them to discern and contemplate their meanings and principles.

Furthermore, the bodhisattva uses many of the world’s finest incense and flowers to make offerings to the Three Jewels and also instructs sentient beings so that they understand how to make offerings. The bodhisattva faces the Buddhas of the ten directions and vows to make offerings to them; he also teaches sentient beings to face the Buddhas throughout the ten directions and vow to make offerings to them.

Furthermore, the bodhisattva constantly cultivates the six recollections, from recollection of the Buddha through recollection of the devas, and also teaches sentient beings so that they all know how to cultivate the six recollections.

Furthermore, whatever wholesome karma of body, speech, and mind the bodhisattva possesses, whether great or small, he gives entirely to sentient beings, and he teaches this practice to everyone as well.

The bodhisattva constantly makes this great vow:

“Whatever sufferings all sentient beings endure, may they all be gathered into my one body; let them not undergo those sufferings.” The bodhisattva himself makes such a vow and, in turn, teaches sentient beings to do likewise.

Furthermore, if the bodhisattva has committed offenses in the past or faults in the present, he faces the Buddhas of the ten directions, discloses them, and repents. He also uses this practice of repentance to teach sentient beings.

Furthermore, the bodhisattva himself constantly cultivates the four immeasurable minds and teaches others to cultivate them. He causes those who possess merit to increase it; causes those who undermine the Buddha-Dharma to give rise to faith and then to strengthen it; causes those not yet mature to become mature; and causes those already mature to attain liberation.

For the sake of those four dharmas—the four dharmas pertaining to shamatha and vipashyana—the great bodhisattva cultivates six practices. These six are: 1. Accommodating others. 2. Being unobstructed. 3. Being unmoved. 4. Having a mind in accord. 5. Repaying kindness. 6. Quiescence.

Accommodating others means this: When a great bodhisattva teaches the Dharma to sentient beings, he first uses gentle and pleasing words, speaking in accord with their minds. According to what their body, speech, and mind are capable of accepting, he bestows the teaching upon them, causing them to become respectful and to delight in the Dharma. Once they have given rise to delight, the bodhisattva then expounds it to them.

According to whether their faculties are superior, middling, or inferior, he teaches the Dharma in a readily comprehensible way; teaches at the proper time; teaches in due sequence; teaches without confusion; teaches so as to bring forth benefit; and teaches with loving-kindness. If supernatural powers and responsive manifestations are needed to liberate them, he displays such spiritual powers. He can explain a matter stated briefly in extensive detail, or explain an extensive matter briefly.

He is skilled in breaking through the net of doubt, can cause many people to maintain a single recollection, and can extensively distinguish the ways of emerging from and entering meditative concentration.

If anyone does not understand the profound meaning of the emptiness taught by the Tathagata, the bodhisattva reveals, distinguishes, and extensively explains it for that person.

If anyone repudiates the Vaipulya scriptures of the Mahayana, the bodhisattva teaches and instructs that person in the Dharma, causing that person to be subdued.

Some sentient beings may say: “The Tathagata taught that there are no dharmas and no things whatsoever. All dharmas neither arise nor cease; they are like empty space, like illusions, like dreams, like flashes of lightning, like a city of the gandharvas, like the moon reflected in water, like an echo…” Because such persons cannot understand the causes, conditions, and Dharma-nature, they become frightened. Because of their fear, they give rise to slander, asserting that these are not Buddhist scriptures but doctrines of erroneous views.

Using skillful means, the great bodhisattva gradually reveals to those deluded persons the meaning contained in the sutras and explains it as follows:

“It is not that dharmas are utterly nonexistent. It is only because dharmas cannot be expressed in words that the Tathagata says there are no dharmas. Because their inexpressible nature does not belong to the category of existence, it is said that there are no things. If there is no dharma that can be spoken of and no dharma whose nature is not inexpressible, how could one say that there is arising and cessation? Therefore, the Buddha taught that all dharmas neither arise nor cease. Because they neither arise nor cease, they are said to resemble empty space.

“For example, within empty space there are immeasurable forms and immeasurable activities. These forms and activities never obstruct one another, as in walking and standing, bending and stretching, lowering and raising the head. If empty space were so called only when there were none of these forms or activities, then empty space could not be expressed in words. How, then, could it be said that the nature of false empty space cannot be expressed? If that empty space cannot be expressed, how could its forms and activities be spoken of?”

—What does being unobstructed mean?

—When the great bodhisattva has attained noble wisdom and knows the inexpressibility of the dharma-dhatu, he then destroys distorted appearances and is able to speak of the existence of all dharmas and of what can be expressed concerning them. The bodhisattva first teaches sentient beings by means of such noble wisdom. After receiving this teaching, sentient beings personally perceive Dharma-nature. Dharma-nature cannot be expressed in words and is like empty space. Therefore, the Tathagata taught that all dharmas are like empty space: their nature and characteristics are like illusions, neither existent nor nonexistent. The noble ones likewise say that they are neither existent nor nonexistent.

If an illusion were definitely existent, for what reason would it sometimes be visible and sometimes invisible? If it were definitely nonexistent, how could it cause people to see its various appearances? If a dharma were truly nonexistent, it ought not to produce an appearance. The entire dharma-dhatu is likewise so.

For ordinary beings, it is said that names and characteristics exist. Since names and characteristics exist, how could they be said to be nonexistent? As for the nature of ultimate truth, it cannot be expressed in words; therefore, it cannot be said not to exist. Thus, Dharma-nature, like an illusion, has these two aspects: it is neither existent nor nonexistent. Therefore, with regard to the dharma-dhatu, the bodhisattva neither grasps nor rejects, neither adds nor subtracts. What is truly distinct is Reality and is also said to be real. In this way, the bodhisattva skillfully employs expedient means and remains unobstructed.

—What does being unmoved mean?

—When a great bodhisattva sees someone come seeking aid, he says:

“Good man! If you are able to make offerings to your parents, teachers, shramanas, and brahmins of such necessities as clothing, food, beds and bedding, medicines, incense and flowers, ornaments, banners and canopies, music, fields and land, houses, servants, vehicles, or personal belongings—if you can do so, then whatever article you desire, I shall give it to you.”

If a sentient being is threatened and afraid, the bodhisattva says: “If you are now able to make offerings to the Three Jewels, and even to brahmins, I shall provide you with clothing, food, all necessary articles, ornaments, and so forth. I shall also rescue you and free you from the threat that causes your fear.”

If someone is ill, the bodhisattva also says: “If you, though ill, are able to make offerings to the Three Jewels, and even to brahmins, I shall seek a good physician to examine your illness and prescribe medicine for you. I shall also provide you with clothing, food, ornaments, and other necessities, and shall help cure your illness!”

If those sentient beings believe and accept the bodhisattva’s words, the bodhisattva devises many skillful means so that all their wishes are fulfilled. If they do not accept them, the bodhisattva then cultivates the mind of equanimity.

If someone believes and accepts his words, but the bodhisattva fails to fulfill that person’s wishes, the bodhisattva thereby commits an offense.

The bodhisattva first teaches them how to make offerings to the Three Jewels, their parents, and their teachers, and instructs them in observing the precepts and practicing diligence, thereby subduing them and causing them gradually to advance toward the path of bodhi.

If they initially obey his words but later refuse, the bodhisattva, out of loving-kindness and compassion for them, outwardly displays anger and reproach, though in truth he bears no malicious intent. If he does not give them the necessities they require or does not render them assistance, it is not because the bodhisattva truly resents them; he does so solely to subdue them.

This is called being unobstructed and unmoved.

—What does having a mind in accord mean?

—If a bodhisattva is a king or an official, possesses independent authority, and has many attendants and dependents, he first proclaims: “Within my realm and within my household, whoever fails to make offerings to the Three Jewels, parents, teachers, shramanas, and brahmins, and whoever breaks the precepts, is indolent, negligent, or lazy—I shall cease providing that person with clothing, food, and drink. I shall have that person beaten and bound, imprisoned, put to death, or banished far away. I instruct all officials to investigate carefully and clearly determine who observes the precepts and who breaks them, and who makes offerings to the Three Jewels, parents, and teachers and who fails to make such offerings.”

At that time, because the people were fearful, they kept far away from evil deeds and cultivated wholesome dharmas in accordance with the bodhisattva’s intention.

This is called a semblance of skillful means.

—What is the requiting of kindness?

—If a bodhisattva receives from a donor offerings of clothing, blankets and bedding, medicines, dwellings, and so forth, whether little or much; or if, when threatened, someone comes to his rescue; or if, when suffering from illness, someone treats him; or if, upon hearing the Dharma, his doubts are dispelled—the great bodhisattva, mindful of such kindness, teaches the benefactor to practice wholesome dharmas. This is called requiting kindness. When the bodhisattva teaches the Dharma, beings who have heard it are thereby able to make offerings to the Three Jewels, their parents, teachers and elders, śramaṇas, brahmins, or those who uphold the precepts and cultivate the path. This is called requiting kindness.

—What is quiescence?

—A great bodhisattva who abides at the Stage of Ultimate Attainment (Equal Enlightenment) cultivates the quiescence of the path to bodhi and is born in the Tuṣita heavenly palace. It should be known that before long this bodhisattva will descend and be born in Jambudvīpa, where he will attain unsurpassed, complete and perfect enlightenment. All who hear this make the vow: “When the bodhisattva attains Buddhahood, we shall renounce the household life and study the path within his Dharma assembly.”

When that time arrives, the bodhisattva descends in spirit into Jambudvīpa and is born into a kṣatriya or brahmin lineage. For the sake of beings, he relinquishes the pleasures of the five desires, renounces the household life to study the path, practices austerities, and is revered by practitioners of austerities. Having completed the practice of austerities, the bodhisattva realizes unsurpassed bodhi and eliminates aspirations toward the śrāvaka and pratyekabuddha paths. After attaining the path, he remains silently at rest. Because he remains silently at rest, Brahmā and Śakra come before him and entreat him to teach. Brahmā makes this entreaty in order to encourage beings to give rise to reverence for the true Dharma.

At that time, the Buddha himself surveys beings with the Buddha-eye and afterward teaches the Dharma. He surveys them with the Buddha-eye in order to dispel the inauspicious perceptions held by beings. That is, beings might say that the Tathagata teaches only because Brahmā entreated him, and not out of compassion.

When he surveys beings with the Buddha-eye and turns the wheel of Dharma, this is to shatter the wheel of false and evil views within the minds of beings.

Having turned the Dharma wheel, he gathers a community of disciples and establishes the precepts and Vinaya, enabling beings to realize the path and attain liberation.

The foregoing is called the great bodhisattva’s skillful means of quiescence. Its sole purpose is to cause beings to give rise to faith: those who have not yet entered the gate of the Buddhadharma are enabled to enter; those who are not yet mature are brought to maturity; and those already mature immediately attain liberation.

END OF FASCICLE SIX