菩薩善戒經

CHAPTER NINETEEN

OTHER DHARMAS THAT ASSIST BODHI

What are the bodhisattva's dharanis?

—There are four kinds of dharani:

1. Dharma Dharani.

2. Meaning Dharani.

3. Mantra Dharani.

4. Patience Dharani.

Dharma Dharani: The bodhisattva's mind possesses mindfulness. Through the power of mindfulness, the bodhisattva attains great wisdom; through the power of great wisdom, the bodhisattva knows the various dharma realms and steadfastly retains words, letters, and phrases throughout immeasurable lifetimes without ever forgetting them.

Meaning Dharani: It is as explained above regarding Dharma Dharani, with the further ability to explain meanings and principles in accordance with them, retaining them throughout immeasurable lifetimes without forgetting.

Mantra Dharani: To overcome the evils afflicting sentient beings, a great bodhisattva receives mantras, recites them fluently, and brings benefit to immeasurable sentient beings. For the sake of practicing mantra methods, the bodhisattva observes five rules: First, not eating meat. Second, not drinking intoxicants. Third, not eating the five pungent plants. Fourth, refraining from sexual activity. Fifth, not eating or drinking in impure households.

A bodhisattva who fully observes these five rules can bring immense benefit to immeasurable sentient beings. Whether grave illnesses caused by possession by malevolent spirits, bodily diseases, or various kinds of poisoning, there is no affliction that the great bodhisattva cannot cure.

Patience Dharani: Through the power of wisdom, the great bodhisattva's mind delights in solitude and tranquility. The bodhisattva does not dwell with others, remains silent and speaks no words, has no companions, is content with bare sufficiency, eats only one kind of food, practices meditation and contemplation, and does not sleep at night. At that time, the Buddha transmits a great dharani and teaches this bodhisattva to uphold and recite it: ẤT TRÍ, MẬT TRÍ, Ỷ TRÍ TỲ, SẰN ĐỀ, BÁT ĐÀN NA, TÁ HA.

Having received the mantra from the Buddha, the bodhisattva deeply contemplates the esoteric mantra and realizes that its syllables have no meaning. Because the syllables have no meaning, speech has no meaning. Because there is no meaning, all dharmas are inexpressible. The meaning here is the Meaning of No Meaning of all dharmas. Through the power of patience, the bodhisattva can know the four kinds of dharani with perfect clarity. Because the bodhisattva always possesses Patience Dharani, before long the bodhisattva will attain unsurpassed bodhi.

During the first asamkhya kalpa of cultivation and practice, the great bodhisattva attains the Dharma and Meaning Dharanis described above.

Relying on these Dharma and Meaning Dharanis, the bodhisattva cultivates right concentration. Through cultivating right concentration, the bodhisattva makes great vows and thereby attains the Mantra and Patience Dharanis.

If a bodhisattva possesses four qualities, the bodhisattva attains the four kinds of dharani described above. What are these four qualities?

First, not craving the five sensual pleasures.

Second, harboring no jealousy toward sentient beings.

Third, always practicing generosity.

Fourth, delighting in hearing the true Dharma and in receiving, retaining, reading, reciting, transcribing, explaining, and teaching the sutras and treatises belonging to the Bodhisattva Pitaka.

What is the bodhisattva's making of great vows?

This undertaking of vows comprises five kinds:

First, the vow made upon generating the aspiration.

Second, the vow concerning existence.

Third, the vow concerning practice.

Fourth, the vow concerning goodness.

Fifth, the great vow.

—When one first generates the aspiration for bodhi, this is called the vow made upon generating the aspiration.

—To abide in the heavenly and human realms for the benefit of sentient beings is called the vow concerning existence.

—To cultivate the immeasurable states of mind for the sake of sentient beings is called the vow concerning practice.

—To cultivate all the bodhisattva's wholesome dharmas is called the vow concerning goodness.

—To spare neither body nor life in protecting and preserving the true Dharma is called the great vow.

If a bodhisattva makes offerings to the Buddha, Dharma, and Sangha Jewels in ten ways—as explained in the chapter on making offerings to the Three Jewels—protects and preserves the true Dharma, and makes offerings to and reveres those who uphold the Dharma, this is called the great vow.

For a great bodhisattva to be born in the palace of the Tusita Heaven and continue until entering great nirvana is called the great vow.

For a great bodhisattva to continue from the first generation of the aspiration until attaining unsurpassed bodhi is called the great vow.

For a great bodhisattva to take birth throughout all the realms of existence in forms corresponding to each kind of being in order to liberate sentient beings is called the great vow.

For a great bodhisattva always to teach and transform sentient beings by means of the Sutra Pitaka and Treatise Pitaka of the Bodhisattva Vehicle is called the great vow.

Whatever a great bodhisattva teaches benefits sentient beings without exception. The bodhisattva causes the seeds of goodness to arise in those who lack wholesome roots. This is called the great vow.

THE THREE GATES OF LIBERATION

What is the great bodhisattva's practice of the Samadhi of Emptiness?

—The bodhisattva deeply contemplates the expressible nature of all dharmas. This expressible nature, as well as the inexpressible nature, is empty; therefore, it is called the gate of the Samadhi of Emptiness.

What is the Samadhi of Wishlessness?

—The great bodhisattva constantly understands: Because all dharmas can be expressed, there are self and what belongs to the self. Because there is a self, both the self and all that belongs to it are called suffering.

Because the great bodhisattva dispels erroneous conceptions, the bodhisattva clearly knows that all dharmas are inexpressible and consequently does not become attached to a self or what belongs to the self. Because there is no self and nothing belonging to a self, the bodhisattva seeks nothing. This is called the Samadhi of Wishlessness.

What is the Samadhi of Signlessness?

—The great bodhisattva knows that all dharmas are inexpressible. Because they are inexpressible, they are entirely devoid of the characteristics of all afflictions. Precisely because they are signless, they are called quiescent. Because quiescence is attained through cultivation, this is called the Samadhi of Signlessness.

Why did the Tathagata teach the Three Gates of Samadhi?

—All dharmas are generally of two kinds:

First: existence that is existent—the existence of conditioned phenomena.

Second: existence within nonexistence—the existence of the unconditioned.

—Existence that is existent refers to the self and what belongs to the self.

—Existence within nonexistence refers to nirvana.

As for the meaning of existence that is existent, the great bodhisattva contemplates that all of it is suffering and therefore gives rise to no seeking. This is called the Samadhi of Wishlessness.

As for the meaning of existence within nonexistence, namely nirvana with remainder, the great bodhisattva does not give rise to thoughts of delight in nirvana. This is called signlessness.

Unconditioned dharmas both exist and do not exist; therefore, the bodhisattva neither has wishes nor is without wishes.

The great bodhisattva sees existence as existence and nonexistence as nonexistence; sees existence within what is nonexistent, and nonexistence within existence arising from nonexistence. This is called the Samadhi of Emptiness. When the bodhisattva cultivates the gate of the Samadhi of Emptiness, the bodhisattva attains true wisdom. Sravakas and pratyekabuddhas also cultivate and study such samadhi, yet they cannot expound that all dharmas are inexpressible.

THE FOUR DHARMA SEALS

To enable sentient beings to attain quiescence, the Buddhas and bodhisattvas teach the following four Dharma seals: All conditioned dharmas are impermanent, suffering, and without self; nirvana is quiescent.

The Buddhas and bodhisattvas teach these four dharmas to sentient beings. One should know that among all the dharma realms taught, these four dharmas are the root of them all. This is called an udana. Immeasurable Buddhas of the past also taught this same udana. It can bring about the supreme attainment and increase wholesome dharmas; therefore, it is called an udana—a teaching spoken without being requested.

How does one understand that conditioned dharmas are impermanent?

—The great bodhisattva knows that constructed dharmas and expressible dharmas are all inherently impermanent; therefore, everything belonging to conditioned dharmas is impermanent. Knowing that the nature of dharmas, in the true meaning, is originally without cause and effect and therefore inexpressible, one sees that whenever they take on the characteristics of verbal expression, all dharmas are dharmas of arising and cessation. Thus, conditioned dharmas of the past are also dharmas of arising and cessation. Therefore, with regard to past dharmas, no cause is perceived and no inherent nature is perceived. Because no cause and no inherent nature are perceived, it is said that all past dharmas are impermanent.

Regarding present phenomena, one knows that they have arisen but does not know their cessation. In present phenomena, one does not see the cause but sees the result and sees their nature. Because they have not yet ceased, one knows their nature but does not know their cause.

Regarding future conditioned phenomena, one sees neither arising nor cessation; therefore, one knows the cause but does not know the result or the nature, because they have not yet arisen. Thus, a bodhisattva knows the cause but does not know the nature. At that time, contemplating the three periods of time, the bodhisattva sees that each and every thought-moment has three aspects: past, present, and future.

Over the course of a single thought-moment, there are four characteristics: arising, abiding, changing, and ceasing. First, a phenomenon ceases; next, a similar phenomenon arises. This is called arising.

Once it has arisen, it exercises its activity; this is called abiding. The previous characteristic of the phenomenon ceases, and after that characteristic has ceased, another similar one appears; this is called changing. Once arisen, it does not remain even for two thought-moments.

This is called ceasing.

The bodhisattva understands that the characteristics of conditioned phenomena are all of one kind: as is the characteristic of arising, so too are the characteristics of abiding and changing; only the characteristic of ceasing is different. How is this known? Because it does not coexist with the other three characteristics. These four characteristics are seen as twofold: first, existence; second, nonexistence. Existence comprises the first three characteristics. Nonexistence is the fourth characteristic.

In understanding conditioned phenomena, the bodhisattva sees no characteristic of arising, no characteristic of abiding, no characteristic of changing, and no characteristic of ceasing. Why is this? Because arising, abiding, changing, and ceasing have no true nature. A great bodhisattva sees the arising, abiding, changing, and ceasing of material phenomena without giving rise to conceptions of arising, abiding, changing, and ceasing.

Through skillful wisdom, the great bodhisattva contemplates and sees none of the four characteristics. Skillful contemplation is the bodhisattva’s method of contemplation.

If arising existed separately from a material phenomenon, then when the material phenomenon arose, would arising itself also have to arise? If so, all phenomena would have to possess two arisings: first, the arising of matter; second, the arising of arising. Are these two arisings identical phenomena or separate phenomena? If they are not separate, then there is no arising that produces arising. If it is said that arising exists separately from the phenomenon, this proposition is incorrect. If arising is not separate from it, then when matter exists, arising does not exist. Arising occurs through causes and conditions. The characteristics of abiding, changing, and ceasing are likewise so.

If the intrinsic nature of cessation existed, one should understand that this cessation would also arise and also cease. If the phenomenon of cessation itself both ceases and arises, one should understand that all conditioned phenomena would be without cessation. When one enters the attainment of cessation, would the mind and mental factors then have to arise again continually?

And when material phenomena cease, would they also have to arise again? Why? Because this cessation arises.

If so, phenomena would have to be permanent. Precisely because conditioned phenomena are impermanent, when the bodhisattva considers them apart from material phenomena, the bodhisattva does not see the four characteristics and knows that the nature of conditioned phenomena is impermanent. Therefore, the bodhisattva also constantly proclaims the impermanence of conditioned phenomena.

The bodhisattva contemplates and sees that conditioned phenomena entail three kinds of suffering: the suffering of suffering, the suffering of change, and the suffering of conditioned existence. Therefore, the Tathagata said, “All conditioned phenomena are suffering.”

How does the bodhisattva understand that conditioned phenomena are without self? There are two kinds of non-self: 1. Sentient beings have no self. 2. Phenomena have no self.

Sentient beings have no self: A sentient being is neither an existent phenomenon nor a nonexistent phenomenon; it is neither existent apart from phenomena nor nonexistent apart from phenomena. This is called the non-self of sentient beings.

Phenomena have no self: All phenomena can be expressed in words, yet the nature of that which can be expressed is itself nonexistent. This is called the non-self of phenomena.

Because there are the two kinds of non-self described above, the Buddha said, “All conditioned phenomena are without self.” Cutting off the present cause and obstructing the future cause of conditioned phenomena is called nirvana; the absence of the fetters and afflictions is called tranquility.

If a bodhisattva contemplates nirvana with an impure mind, or if a shravaka who has not yet realized the fruit of the Path contemplates nirvana, neither has yet truly understood the full scope of nirvana or the characteristics of nirvana.

It is like a king who, while his children are asleep, has pieces of wood carved into such animals as elephants, horses, deer, and rabbits. When the king’s children awaken and see these elephants and horses, they believe them to be real animals. Sometimes, when the king praises the elephants and horses, each of his children thinks that the royal father is praising that child’s own elephants and horses. Later, when the princes leave the palace and see real elephants and horses, they all become ashamed and say to one another, “Why did we regard fabricated elephants and horses as real? Why did we conceive them to be real merely because they had the same names and appearances?”

The Tathagata likewise said, “If a bodhisattva’s mind has not been purified, or if a shravaka has not yet realized the fruit of the Path, both still dwell within the house of birth and death. For their sake, the Tathagata speaks of tranquil nirvana. Having heard this, the bodhisattva and the shravaka also conceive it to be nirvana, although neither has yet understood the true aspect of nirvana. On hearing the Buddha’s teaching, they form a conception in their minds and call it nirvana. Later, they cultivate the Noble Eightfold Path, attain purified wisdom, and escape the body subject to birth and death. When they then truly understand the nature of nirvana, they become ashamed and think, ‘Why did we formerly conceive what was not nirvana to be true nirvana?’”

It is also like a sick person who goes to a physician. To eliminate the illness, the good physician prescribes medicine according to the disease. Upon receiving the medicine, the patient becomes delighted, believes it to be the proper medicine, and immediately takes it.

After taking the medicine, although the original ailment is removed, another illness arises. The good physician then discontinues the former medicine and gives a new one. The patient says, “Your former medicine was truly excellent.

My recovery was due to your skill in treating illness, not to the efficacy of the medicine.” Although the good physician says, “That medicine was indeed very good,” the patient still does not believe him. Only after the patient takes the later medicine and the illness is cured does the patient become ashamed and place trust in the medicine.

When the Buddha teaches the Dharma, it is likewise so. After sentient beings hear it, a small portion of their afflictions is destroyed, and they immediately form the conception that their understanding is true. When their afflictions arise again, they then say, “The Buddha is impermanent.” The Tathagata teaches them a more profound Dharma. Although they hear this Dharma, they still do not believe it, considering only the former teaching to be true.

If a bodhisattva attains the fruit of purity, only then does the bodhisattva become ashamed and think, “The Tathagata is truly eternal; why did I consider the Tathagata impermanent?”

Therefore, the Tathagata always said, “All conditioned phenomena are impermanent; all are suffering. All are without self, and nirvana is tranquil.”

CHAPTER TWENTY

MERIT

A great bodhisattva who cultivates the practice of bodhi possesses five inconceivable qualities:

1. Out of compassion, the bodhisattva cherishes all sentient beings.

2. For the benefit of sentient beings, the bodhisattva endures the suffering of birth and death.

3. Through skillful means, the bodhisattva skillfully trains and subdues sentient beings.

4. The bodhisattva resolves to understand profound and difficult meanings.

5. The bodhisattva wishes to understand inconceivable supernormal powers.

None of these five qualities can be shared by ordinary sentient beings; therefore, they are called inconceivable.

A great bodhisattva also possesses five inconceivable qualities. What are the five?

1. For the benefit of sentient beings, a great bodhisattva endures the causes of suffering. Because the bodhisattva endures the causes of suffering, the bodhisattva experiences peace and joy; through experiencing joy, the bodhisattva accomplishes inconceivable qualities.

2. The great bodhisattva contemplates the perils of birth and death and observes the purity and quiescence of nirvana; yet, for the sake of all sentient beings, the bodhisattva does not become attached to nirvana but willingly undergoes transmigration through the cycle of birth and death. This is called taking delight. By taking such delight, the bodhisattva fully accomplishes inconceivable dharmas.

3. The bodhisattva delights in dwelling in secluded, solitary, and quiet places, yet for the sake of sentient beings expounds the true Dharma. This is called taking delight. By taking such delight, the bodhisattva fully accomplishes inconceivable dharmas.

4. For the sake of all sentient beings, the great bodhisattva cultivates the six perfections, yet does not seek the fruits of the six perfections. This is called taking delight. By taking such delight, the bodhisattva fully accomplishes inconceivable dharmas.

5. The great bodhisattva regards the work of others as no different from work undertaken by the bodhisattva personally, willingly and joyfully exerting effort without shrinking from hardship. This is called taking delight. By taking such delight, the bodhisattva fully accomplishes inconceivable dharmas.

The foregoing are the inconceivable dharmas pertaining to the five matters of a great bodhisattva.

The bodhisattva also has five ways in which the bodhisattva’s mind is always impartial toward sentient beings. These are the five:

1. When first giving rise to the mind of bodhi, the bodhisattva does so for the sake of all sentient beings, not merely for any one person. This is impartiality.

2. The great bodhisattva cultivates the mind of great compassion for the sake of sentient beings, not merely for a certain number of people. This is called impartiality.

3. When the great bodhisattva’s practice reaches the stage of Dharma Prince, the bodhisattva likewise acts for the sake of all sentient beings, not merely for any one individual. This is called impartiality.

4. The bodhisattva universally contemplates the twelve links of dependent origination, which all sentient beings possess in common. This is called impartiality.

5. The great bodhisattva seeks unsurpassed bodhi precisely for the sake of all sentient beings, not merely for any one individual. This is called impartiality.

The great bodhisattva has five ways of benefiting sentient beings. These are the five:

1. Instructing sentient beings to pursue a right livelihood.

2. Instructing them to study the various methods of worldly occupations.

3. Upon encountering the poor and destitute, using skillful means to instruct them so that they may overcome the suffering of poverty.

4. Teaching the true and right path to those of superior virtue.

5. Teaching the doctrines pertaining to the three vehicles for the sake of all beings of the three vehicles.

The foregoing are called the five kinds of benefit.

All sentient beings have five ways of repaying the bodhisattva’s kindness. These are the five:

1. Receiving and upholding wholesome dharmas and the various precepts.

2. After hearing the teaching, the poor practice in accordance with it in order to overcome poverty.

3. Making offerings to the Three Jewels.

4. Whatever teachings they hear from the bodhisattva, after hearing them, they read, recite, copy, analyze, and explain them, transmitting them in turn to others.

5. Upon encountering one who upholds the Dharma, reverently making offerings to that person.

While practicing the path to bodhi, the great bodhisattva earnestly makes vows and constantly seeks five things:

1. Constantly vowing that Buddhas will appear in the world.

2. Constantly vowing to perfect the six perfections.

3. Constantly vowing to seek out the Sutra Treasury and Treatise Treasury belonging to the bodhisattva vehicle.

4. Constantly vowing to attain liberation from birth and death.

5. Constantly vowing that all members of the bodhisattva’s retinue will attain accomplishment.

These are called the five things.

The great bodhisattva has five ways of benefiting sentient beings, as previously explained in the section on beneficial conduct.

The great bodhisattva has five things that bring about the swift attainment of unsurpassed bodhi:

1. Preserving and upholding the true Dharma.

2. Cultivating wholesome conduct.

3. The power of wisdom.

4. Single-minded quiescence.

5. Definitively attaining the bodhisattva nature.

—Preserving and upholding the teaching, the true Dharma: The bodhisattva possesses the sustaining power of dharani and, upon hearing the Dharma from another, swiftly understands it.

Furthermore, because the bodhisattva possesses the sustaining mindfulness bestowed by the Buddhas, the bodhisattva receives the Dharma without forgetting it.

Furthermore, the bodhisattva possesses the sustaining power of wisdom; because of this sustaining wisdom, the bodhisattva discerns the Dharma-realm.

Furthermore, the bodhisattva possesses the sustaining power of a profound mind with which to restrain the sense faculties.

Furthermore, the bodhisattva possesses a mind that supports others and thereby practices skillful means.

The foregoing is called preserving and upholding the teaching.

—Cultivating wholesome conduct: The bodhisattva understands the teaching in accordance with its true purport and likewise speaks in accordance with it, constantly cultivating wholesome dharmas and the four immeasurable minds, and dedicating these aspirations toward immeasurable perfect bodhi. This is called cultivating wholesome conduct.

—The power of wisdom: The great bodhisattva possesses it from the first arising of the mind of bodhi until the attainment of unsurpassed bodhi. This is called the power of wisdom.

—Single-minded quiescence: The great bodhisattva makes offerings to the Tathagata through the ten pure dharmas. This is called quiescence. (The ten dharmas of offering were explained in the chapter on Making Offerings to the Three Jewels.)

—Definitively attaining the bodhisattva nature: The great bodhisattva abides at the stage of Dharma Prince or the stage of non-retrogression. This is called definitively attaining the bodhisattva nature.

The foregoing are called the five things that bring about the swift attainment of unsurpassed bodhi.

There are five things that cause a bodhisattva’s wholesome dharmas to diminish. What are these five?

1. Failing to make offerings to the teaching and to those who expound the Dharma.

2. Being heedless and indolent.

3. Delighting in giving rise to afflictions, with the mind continually agitated.

4. Giving rise to arrogance toward fellow bodhisattva practitioners.

5. Giving confused interpretations of the bodhisattva Dharma Treasury.

The bodhisattva has five things that cause wholesome dharmas to increase:

1. Making offerings to the scriptures and teachings and to those who expound the Dharma.

2. Collecting the mind and diligently exerting effort.

3. Delighting in eliminating afflictions as they arise.

4. Giving rise to reverence toward fellow bodhisattva practitioners.

5. Explaining the meaning of the bodhisattva Dharma Treasury in accordance with it.

There are five things by which one may discern that a person is not a bodhisattva but falsely claims the name of bodhisattva; is not a sramana or brahmin but calls oneself a sramana or brahmin; has not received the bodhisattva precepts; and is not included among the Sangha. These five things are:

1. Having a fierce and cruel disposition.

2. Protecting those who violate the precepts.

3. Not having attained meditative concentration, yet deceitfully displaying the appearance of one who has attained it.

4. Sustaining one’s life through wrong livelihood.

5. Upon seeing a wise person, becoming jealous and seeking ways to slander that person.

There are five things by which one may discern that a person truly is a bodhisattva, a genuine sramana or brahmin, has received the bodhisattva precepts, and is included among the Sangha:

1. Having a gentle and harmonious disposition.

2. Correcting those who violate the precepts.

3. Truly having attained meditative concentration, yet not displaying the appearance of being in meditation.

4. Sustaining one’s life through right livelihood.

5. Upon seeing a wise person, giving rise to joy, praising and honoring that person.

The great bodhisattva’s instruction of sentient beings comprises ten things:

1. To eliminate unwholesome dharmas.

2. To know the Dharma-realm.

3. To prevent transgressions.

4. After transgressing, to feel shame, remorse, and reform.

5. To restrain the sense faculties.

6. Never to be heedless.

7. To keep far away from unwholesome spiritual companions.

8. To dwell in secluded places.

9. To abandon afflictions.

10. To realize the fruit of liberation.

There are six kinds of predictions bestowed upon bodhisattvas:

1. One definitely possesses the bodhisattva nature but has not yet given rise to the mind of unsurpassed bodhi.

2. One does not yet possess the bodhisattva nature but has given rise to the mind of unsurpassed bodhi.

3. One possesses the bodhisattva nature and has also given rise to the mind of unsurpassed bodhi.

4. Throughout immeasurable lifetimes, one cultivates wholesome practices for the sake of the path to bodhi.

5. One will definitely attain unsurpassed bodhi, but no definite time is specified.

6. One will definitely attain unsurpassed bodhi, and a definite time is also specified.

There are three things that establish that a bodhisattva will attain unsurpassed bodhi:

1. Definitely possessing the bodhisattva nature.

2. Attaining the non-retrogressing mind.

3. Whatever one does is directed toward causing the seeds of wholesome dharmas to arise in sentient beings.

By virtue of these three certainties, the bodhisattva is certain to receive a prediction from a Buddha.

If the great bodhisattva does not possess five things, the bodhisattva will not attain unsurpassed bodhi:

1. Not giving rise to the mind of bodhi.

2. Not possessing a compassionate mind.

3. Not diligently exerting effort.

4. Not revering the precepts and discipline.

5. Not understanding all worldly affairs.

A bodhisattva who does not possess the five qualities stated above cannot attain unsurpassed bodhi. If anyone says that unsurpassed bodhi may still be attained apart from these five dharmas, that is unreasonable.

There are five things that bodhisattvas always cultivate:

1. Not being heedless.

2. Relieving the distress and deprivation of sentient beings.

3. Making offerings to the Three Jewels.

4. Wholeheartedly observing the precepts and immediately repenting upon violating them.

5. Dedicating every wholesome deed to unsurpassed bodhi.

A great bodhisattva possesses ten dharmas that are supreme among all things. What are these ten dharmas?

1. The bodhisattva nature is supreme among all natures.

2. The initial aspiration for bodhi is supreme among all mundane and supramundane aspirations.

3. The perfection of diligence and the perfection of prajna are supreme among all the other perfections.

4. The means of gathering beings through affectionate speech is supreme among the other means of gathering beings.

5. The Tathagata is supreme among all sentient beings.

6. The mind of compassion is supreme among all the immeasurable states of mind.

7. Cultivation of the fourth dhyana is supreme among the meditative heavens.

8. The samadhi gateway of emptiness is supreme among all samadhis.

9. The attainment of cessation is supreme among all attainments of cessation.

10. Pure skillful means are supreme among all skillful means.

There are four dharmas that only Buddhas and bodhisattvas can themselves cause to spread widely; neither heavenly kings, Brahma kings, nor Mara kings are capable of doing so. If such beings hear these dharmas from a Buddha, they too can cause them to spread widely. These four dharmas are:

1. The widespread dissemination of the Dharma.

2. The widespread dissemination of truth.

3. The widespread dissemination of skillful means.

4. The widespread dissemination of the vehicles.

-The widespread dissemination of the Dharma means expounding in succession the twelve divisions of the scriptures.

-The widespread dissemination of truth has one principle: refraining from false speech.

There are also two: relative truth and ultimate truth.

There are also three: true characteristics, true speech, and true conduct.

There are also four: suffering, its origin, its cessation, and the path.

There are also five: the truth of causes, the truth of effects, the truth of wisdom, true knowledge of objects, and the unsurpassed truth.

There are also six: the truth of reality, the truth of falsity, the truth of illumination, the truth of detachment, the truth of realization, and the truth of cultivation.

There are also seven: the truth of defiled attachment, the truth of suffering, the truth of liberation, the truth of accordance with the Dharma, the truth of understanding, the truth of what is noble, and the truth of what is not noble.

There are also eight: the truth of the suffering inherent in conditioned activities, the truth of the suffering of suffering, the truth of the suffering of birth, the truth of decay and destruction, the truth of afflictions, the truth of liberation, the truth of wholesome conduct, and the truth of wholesome fruition.

There are also nine: the truth of impermanence, the truth of suffering, the truth of impurity, the truth of emptiness, the truth of non-self, the truth of craving for existence, the truth of ending craving, the truth of the skillful means for ending both kinds of craving, and the truth of nirvana with remainder.

There are also ten: the true suffering of being compelled to perform work that is not one’s duty; the true suffering of poverty; the true suffering caused by disharmony among the four great elements; the true suffering of separation from those one loves; the true suffering of encountering those one resents; the truth of karmic causes; the truth of karmic results; the truth of afflictions; the truth of skillful contemplation; and the truth of right understanding.

The foregoing are the ten dharmas belonging to the widespread dissemination of truth.

-The widespread dissemination of skillful means is as explained in the section on skillful means.

-The widespread dissemination of the vehicles means the sravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle.

The foregoing are called the four kinds of widespread dissemination.

When a great bodhisattva examines all skillful means, there are five things that are immeasurable:

1. The realm of sentient beings is immeasurable.

2. The world-realms are immeasurable.

3. The Dharma realm is immeasurable.

4. The realm of those to be trained is immeasurable.

5. The skillful means for training beings are immeasurable.

-The realm of sentient beings is immeasurable: It includes the sixty-two kinds of views. A bodhisattva abiding on the Stage of Joy contemplates sentient beings, and they unfold into immeasurable categories.

-The world-realms are immeasurable: Because they cannot be measured, they have immeasurable names. Thus, this world is called Saha, and the Brahma king is called the lord of the Saha realm.

-The Dharma realm is immeasurable: This means that wholesome dharmas, unwholesome dharmas, and indeterminate dharmas unfold into immeasurable categories.

-The realm of those to be trained is immeasurable: In one sense, this means that there are those who can be trained.

There are also two: those whose afflictions are complete and those whose afflictions are incomplete.

There are also three: those of superior faculties, those of middling faculties, and those of inferior faculties.

There are also four: brahmins, kshatriyas, vaishyas, and shudras.

There are also five: those with much greed, those with much anger, those with much delusion, those with much conceit, and those with much unwholesome initial and sustained thought.

There are also six: householders, renunciants, those not yet matured, those already matured, those not yet liberated, and those already liberated.

There are also seven: those who understand immediately upon hearing; those who understand through analogies; those who understand each sentence by themselves; those who understand each word; those who mature in the present life; those who mature in another life; and those who mature according to causes and conditions.

There are also eight: namely, the eight classes of beings.

There are also nine: those trained by the Tathagata; those trained by bodhisattvas; those trained by sravakas; those trained by pratyekabuddhas; those difficult to train; those easy to train; those trained through gentle speech; those trained through admonishment; and those trained through both gentle speech and admonishment.

There are also ten: hell beings; animals; hungry ghosts; heavenly and human beings within the Desire Realm; beings in the intermediate state; beings possessing form; beings not possessing form; beings with perception; beings without perception; and beings who are neither percipient nor non-percipient.

The foregoing generally comprise all ten dharmas, encompassing fifty-five categories. When these fifty-five categories are contemplated, they unfold into immeasurable categories.

Is there any difference between the realm of sentient beings and the range of those to be trained?

Within the realm of sentient beings, no distinction is made between those who possess the nature and those who do not. Within the range of those to be trained, a distinction is made between those who possess the nature and those who do not.

-The skillful means for training beings are immeasurable:

This is as explained previously in the Chapter on Training Beings, the seventh chapter.

The five immeasurable aspects of a bodhisattva encompass all skillful means. If a great bodhisattva wishes to know them truthfully, the bodhisattva should contemplate four matters: the object, the name, the nature, and distinctions. These four principles were explained previously.

When Buddhas and bodhisattvas teach the Dharma for sentient beings, there are five results:

1. As the Dharma is taught, sentient beings immediately awaken to the Four Noble Truths.

2. As the Dharma is taught, sentient beings immediately attain the Dharma of liberation.

3. As the Dharma is taught, sentient beings immediately give rise to the immeasurable aspiration for bodhi.

4. As the Dharma is taught, sentient beings immediately attain the bodhisattva’s patient acceptance of the Dharma.

5. Having heard the Dharma, sentient beings receive and retain it, read and recite it, transcribe and explain it, and protect the true Dharma.

The foregoing is called the inconceivable merit gained when Buddhas and bodhisattvas teach the Dharma for sentient beings.

Why is it called the Great Vehicle?

Because it possesses seven meanings of greatness, it is called the Great Vehicle. What are the seven?

1. Great Dharma. 2. Great mind. 3. Great understanding. 4. Great purity. 5. Great adornment. 6. Great duration. 7. Great completeness.

-Great Dharma: Among the twelve divisions of the teachings, the Bodhisattva Dharma Treasury is exceedingly vast and supremely exalted; it is therefore called the Great Extensive Teaching (Vaipulya).

-Great mind: This means giving rise to the aspiration for unsurpassed bodhi.

-Great understanding: Understanding the Bodhisattva Dharma Treasury and the Vaipulya sutras.

-Great purity: Once a bodhisattva has given rise to the aspiration, the bodhisattva’s mind is wholly pure until unsurpassed bodhi is attained.

-Great adornment: A great bodhisattva is fully endowed with the adornment of merit and the adornment of wisdom, and attains unsurpassed bodhi.

-Great duration: For the sake of unsurpassed bodhi, a great bodhisattva cultivates difficult practices throughout three incalculable kalpas.

-Great completeness: A great bodhisattva is fully endowed with the thirty-two excellent marks and the eighty minor characteristics with which to adorn the body, and attains unsurpassed bodhi.

Great Dharma, great mind, great understanding, great purity, great adornment, and great duration—these six meanings of greatness are the cause. Great completeness is the result.

There are eight dharmas that encompass the entire Great Vehicle:

1. Expounding the Bodhisattva Dharma Treasury.

2. Explaining the principles of the Bodhisattva Treasury.

3. Explaining the inconceivable qualities of Buddhas and bodhisattvas within the Bodhisattva Treasury.

4. Contemplating the meaning.

5. Cultivating that meaning.

6. Attaining complete understanding of the meaning.

7. Attaining the fruit of cultivation.

8. Understanding the most profound meaning.

A great bodhisattva who studies and practices these eight dharmas realizes unsurpassed bodhi.

The bodhisattva’s study of the bodhisattva path to bodhi comprises ten matters. These are the ten:

1. Abiding in the nature.

2. Entry.

3. An impure mind.

4. A pure mind.

5. Not yet matured.

6. Matured.

7. Not assured.

8. Assured.

9. Attaining realization after one more life.

10. Attaining the assured nature in this very life.

-Studying the dharmas with a pure mind is called abiding in the nature.

-Arousing the aspiration for unsurpassed bodhi is called entry.

-Entry that has not yet reached purity is called impure.

-Attaining purity is called having a pure mind.

-Purity that has not yet entered the ultimate stage is called not yet matured.

-Entering the ultimate stage is called matured.

-Maturity that is not yet assured is called not assured.

-Having entered the stage of assurance is called assured.

Maturity is of two kinds:

-Attaining unsurpassed bodhi after one more life.

-Attaining unsurpassed bodhi in this present body.

In regard to the ten matters above, great bodhisattvas always receive the bodhisattva precepts. Through these ten matters, bodhisattvas encompass all bodhisattvas. Whoever continually receives and upholds them with a sincere mind and constantly practices the bodhisattva precepts is called a bodhisattva-mahasattva, a wise person, a valiant person, one who advances to the highest, a child of the Buddha, one protected and sustained by the Buddha, a great victor, one who possesses the Buddha’s precepts, a fearless one, a great sage, a leader of merchants, a shipmaster, one whose renown resounds far and wide, a compassionate one, one of great merit, one of great sovereignty, one who clearly knows all dharmas, an inconceivable one,

and one who “clearly knows the immeasurable worlds of the ten directions as though viewing an amalaka fruit in the palm of the hand.”

If someone says, “I am a bodhisattva,” but neither receives the bodhisattva precepts nor constantly practices them with a sincere mind, yet is able to give rise to faith, one should know that this bodhisattva aspires to attain unsurpassed bodhi.

If someone says, “I am a bodhisattva,” but does not always uphold the bodhisattva precepts wholeheartedly and has no faith in them, this person is called a bodhisattva in name only and will attain unsurpassed bodhi only after a very long time.

If someone says, “I am a bodhisattva; I receive and uphold the bodhisattva precepts, practice them with a sincere mind, and have faith in the bodhisattva precepts,” this person is said to have entered among the ten classes of bodhisattvas and will assuredly attain unsurpassed bodhi before long.

If someone says, “I am a bodhisattva,” and receives the bodhisattva precepts but does not constantly and wholeheartedly safeguard the precepts, instead violating the precepts already received, and has no faith in the Dharma of the bodhisattva precepts, this person is called a chandala bodhisattva. Such a person is not called a true bodhisattva and cannot be called a bodhisattva in the proper sense.

CHAPTER TWENTY-ONE

THE CHARACTERISTICS OF A BODHISATTVA’S ABIDING IN ACCORDANCE WITH THE DHARMA

A true bodhisattva has five characteristics. Because these five characteristics are complete, such a one is called a true bodhisattva.

These five characteristics are:

1. A compassionate mind.

2. Gentle speech.

3. Courage and vigor.

4. Freedom from avarice.

5. Expounding profound meanings.

These five dharmas may be distinguished according to five aspects. The five are: 1. Nature. 2. Causes and conditions. 3. The fruit of merit. 4. Sequence. 5. Inclusion.

1. The nature of compassion is twofold: first, wholeheartedness; second, accordance with the Dharma.

Wholeheartedness means bringing peace and security to many people.

Accordance with the Dharma means that a great bodhisattva brings happiness to sentient beings just as one brings happiness to oneself. This is the nature of compassion.

The nature of gentle speech means being the first to offer greetings, speaking pleasantly, speaking words far removed from evil, and speaking for the benefit of others. This is called the nature of gentle speech.

The nature of courage and vigor means that the bodhisattva’s mind fears nothing. Being vigorous and courageous, the bodhisattva can dispel the signs of fear in others. This is the nature of courage and vigor.

The nature of freedom from avarice means: Giving everything! Giving everything! Giving everything! Having given, one has no regret. One gives purely. This is called the nature of freedom from avarice.

The nature of expounding profound meanings refers to the bodhisattva’s four unobstructed knowledges. This is called the nature of expounding profound meanings.

2. The causes and conditions of compassion comprise five conditions: 1. Sentient beings undergoing suffering. 2. Sentient beings committing evil. 3. Sentient beings being heedless. 4. Sentient beings holding wrong views. 5. Sentient beings who delight in pleasure and pursue the afflictions.

-Sentient beings undergoing suffering means that they continually endure suffering, without even a moment of peace or happiness. This is called undergoing suffering.

-There are also sentient beings who, although not undergoing suffering, create the ten evil karmas with body, speech, and mind, such as engaging in the ten evil occupations. These are called sentient beings who commit evil.

-There are also sentient beings who do not undergo suffering and do not engage in evil occupations, yet delight in and cling to the five sensual pleasures, becoming absorbed in amusements and craving them so that they do not cultivate wholesome dharmas with the body. This is called heedlessness.

-There are also sentient beings who do not undergo suffering, do not engage in evil occupations, and are not heedless, yet, while seeking liberation, hold mistaken views: what is truly not a cause they perceive as a cause, and what is truly not a fruit they perceive as a fruit. These are called those who hold wrong views, such as followers of non-Buddhist paths.

-There are also sentient beings who do not undergo suffering, do not engage in evil occupations, are not heedless, and do not follow wrong views, yet are completely bound by the afflictions. Because the afflictions obstruct them, they do not cultivate wholesome dharmas.

The foregoing are called the causes and conditions of compassion. Through these causes and conditions, the bodhisattva’s compassionate mind increasingly grows.

The causes and conditions of gentle speech comprise five:

1. Skillful words that first inquire after others’ well-being.

2. Skillful words that bring joy.

3. Skillful words that confer fearlessness.

4. Skillful words that are pure.

5. Skillful words that teach and transform.

These five causes and conditions are as explained in the chapter on Loving Speech, one of the four means of embracing beings.

The causes and conditions of courage and vigor comprise five: (As explained at the beginning of the thirty-seven factors conducive to awakening. Namely: the sufferings of birth and death; the evil karmic deeds of sentient beings; enduring immeasurable suffering because one benefits sentient beings throughout immeasurable lifetimes; wholeheartedly and firmly observing the bodhisattva precepts; and wholeheartedly listening to and receiving the profound and wondrous dharmas.)

The causes and conditions of freedom from avarice comprise five:

1. Giving without discrimination.

2. Giving joyfully.

3. Giving wholeheartedly.

4. Giving purely.

5. Giving possessions acquired in accordance with the Dharma.

These five causes and conditions of freedom from avarice are explained extensively in the chapter on the perfection of giving.

The causes and conditions of expounding profound meanings comprise five:

-Expounding the most profound meanings in the sutras; explaining the Mahayana meaning of emptiness; speaking about the intermediate-state body; explaining the meaning of regression; explaining the self and what belongs to the self; explaining Buddha-nature, bodhisattva-nature, and Tathagata-nature; explaining the meaning of the nirvana of the three vehicles; speaking about the formations of form; and explaining the twelve links of dependent origination. These are called the most profound meanings in the sutras.

-Being able to explain the principles of the Vinaya, such as saying: “This is called an offense; this is not an offense; this may be confessed; this may not be confessed; this is light; this is grave; this is grave by nature; this is grave by prohibition…” This is expounding the most profound meanings of the Vinaya.

-Expounding the meaning of the Abhidharma treasury. For example, saying: “At that time, for the sake of sentient beings, the Buddha taught what was called a transgression. For other groups of people, the Buddha spoke of a light precept as a grave precept, or spoke of a grave precept as a light precept. He spoke in this way so that one person might be permitted to confess, or even so that many people might be permitted to confess…” This is called expounding the most profound meanings of the Abhidharma treasury.

-Being able oneself to explain the correct meaning.

-Being able to know the names of all dharmas.

3. The fruit of the merit of compassion:

The bodhisattva’s loving-kindness is directed toward all sentient beings. Because some harbor evil thoughts, the bodhisattva cultivates loving-kindness, always benefiting sentient beings, with a mind free from regret. Because the bodhisattva constantly cultivates it, happiness and peace are attained in this very life. Therefore, the Buddha said: As the meritorious fruits of loving-kindness and compassion, poison cannot harm one, swords cannot wound one, one has no evil dreams while asleep, and devas always remain nearby to protect and support one. After relinquishing this body, one is reborn in the first dhyana heaven. These are called the meritorious fruits of a compassionate mind.

The meritorious fruits of gentle speech: The great bodhisattva cultivates the practice of gentle speech. By cultivating in this way, the bodhisattva can eliminate the four faults of speech. Gentle speech, benefiting oneself and others, can cause sentient beings to feel affection and delight in listening. These are called the meritorious fruits of gentle speech.

The meritorious fruits of courageous vigor: In the present life, the bodhisattva can overcome indolence, experience joy, happiness, and peace, delight in the tranquil state of mind, uphold the precepts without regret, personally cultivate patience and teach others to practice patience, undertake ascetic practices, adorn the path to bodhi, and remain mentally irreversible. These are called the meritorious fruits of courageous vigor.

There are also two further meritorious fruits: freedom from greed and exposition of the profound meaning, as explained above.

4. Sequence: What is meant by sequence?

-The great bodhisattva first uses a compassionate mind to tame sentient beings. Next, the bodhisattva speaks gently to eliminate their evil karma. Seeing sentient beings undergoing the consequences of evil karma, the bodhisattva, without the slightest fear, gives rise to the resolve to rescue them. This is precisely courageous vigor. To tame sentient beings, the bodhisattva practices giving; afterward, freedom from greed and exposition of the profound meaning are taught.

5. Inclusion: In accordance with the five characteristics above, the great bodhisattva encompasses all six paramitas.

The characteristic of compassion encompasses the Dhyana Paramita and the Prajnaparamita.

The characteristic of courageous vigor encompasses the Virya Paramita, the Kshanti Paramita, and the Prajnaparamita.

The characteristic of freedom from greed encompasses the Dana Paramita.

Exposition of the profound meaning encompasses the Prajnaparamita and the Dana Paramita.

CHAPTER TWENTY-TWO

DWELLING IN DHYANA IN ACCORDANCE WITH THE DHARMA

Whether householders or monastics, great bodhisattvas possess four dharmas. Those capable of cultivating and studying them immediately attain the practice of unsurpassed bodhi and manifest compassion for sentient beings through skillful practices of wholesome karma. The skillful practices of wholesome karma are the following practices cultivated for the sake of the Dana Paramita:

The practice of benevolence.

The practice of wholeheartedness.

The practice of constancy.

The practice of purity.

1. The practice of benevolence: When a bodhisattva possessing abundant wealth gives alms and someone comes to ask, the bodhisattva does not concern themself with whether that person is grateful or ungrateful, nor regard the recipient as a field of merit or not a field of merit. Whether devas or humans, shravanas or brahmins, none can obstruct or undermine the great bodhisattva’s resolve to give. This is called the practice of benevolence.

2. The practice of wholeheartedness: When the bodhisattva practices giving and someone comes seeking assistance, the bodhisattva relinquishes both things within the body and things external to it, giving everything with a mind free from greed and miserliness. This is called the practice of wholeheartedness.

3. The practice of constancy: When the bodhisattva practices giving and someone comes to make a request, the bodhisattva does not consider whether it is an appropriate or inappropriate time, but gives whatever is available. This is called the practice of constancy.

4. The practice of purity: When the bodhisattva practices giving and someone comes to make a request, the bodhisattva does not give for the sake of honor or praise, nor for the pleasures of the heavenly realms, as explained in the chapter on the perfection of giving. This is called the practice of purity.

The Dana Paramita possesses the four dharmas above. Likewise, the paramitas of morality, patience, vigor, dhyana, and prajna also fully possess these four characteristics.

What are the bodhisattva’s skillful means?

-If someone intends to destroy the Buddhadharma, the bodhisattva employs skillful means to tame that person. To enable someone to enter the gateway of the Buddhadharma, the bodhisattva employs skillful means. Even after someone has entered the gateway of the Buddhadharma, if that person is not yet mature, the bodhisattva employs skillful means to bring them to maturity. For one who has entered the gateway and become mature, the bodhisattva employs skillful means to enable that person to realize the fruit of liberation.

The bodhisattva employs skillful means by applying worldly medicine, scientific and technical arts, and systems of reasoning.

To receive the bodhisattva precepts wholeheartedly and steadfastly uphold them without violation, the bodhisattva employs skillful means: the skillful means of wholesome vows, the skillful means of the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle.

These ten skillful means can accomplish five matters. The first four skillful means benefit sentient beings. Skill in worldly arts refutes doctrines of wrong views.

The bodhisattva receives and upholds the bodhisattva precepts and never violates them. Even if a violation occurs, the bodhisattva performs the prescribed act of repentance according to the offense committed and skillfully employs means to make wholesome vows. Consequently, whatever the bodhisattva wishes to accomplish can be fulfilled exactly as vowed.

The great bodhisattva’s skillful means of the Three Vehicles consist in teaching the true Dharma according to the faculties and capacities of sentient beings. Therefore, the ten skillful means of the bodhisattva described above—from the statement, “If someone intends...” through the skillful means of the Great Vehicle—can accomplish five matters: the four skillful practices and the refutation of wrong views. Through these five matters, the bodhisattva fully acquires the quality of certainty and can accomplish every worldly undertaking in the present or the future.

What is the bodhisattva’s benefiting of others?

-It has been fully explained in the chapter on the Four Means of Embracing.

What is the bodhisattva’s skillfulness in making vows?

-Whatever wholesome undertakings the bodhisattva has cultivated and performed in the past, present, or future, the bodhisattva seeks no other fruit, but seeks only the fruit of unsurpassed bodhi. This is called skillfulness in making vows.

When the Buddha taught the precepts to monastics and householders, all those teachings on precepts encompassed the four matters above. All monastic and householder bodhisattvas of the past, future, and present who receive and uphold the bodhisattva precepts will attain unsurpassed bodhi. Monastic bodhisattvas are superior to householder bodhisattvas. Why is this? -Monastic bodhisattvas reap all the fruits of the bodhisattva precepts. Householder bodhisattvas do not obtain all the bodhisattva precepts.

Monastic bodhisattvas can practice the tranquil and pure holy life. Householder bodhisattvas find this difficult or are unable to cultivate the tranquil holy life.

Monastic bodhisattvas can cultivate the thirty-seven factors conducive to awakening.

Householder bodhisattvas are unable to cultivate the thirty-seven factors conducive to awakening.

Monastic bodhisattvas are liberated from all worldly affairs. Householder bodhisattvas remain bound by worldly affairs.

END OF FASCICLE SEVEN