菩薩善戒經

CHAPTER SEVEN

TAMING

What is the taming practiced by a bodhisattva?

—Taming is of six kinds:

1. The Nature of Taming.

2. Beings Who Are Tamed.

3. The Practice of Taming.

4. Skillful Means of Taming.

5. The Maturation of Taming.

6. The Seal of Mature Taming.

The Nature of Taming: Because one possesses wholesome seeds, one cultivates wholesome dharmas; because one cultivates wholesome dharmas, one destroys the two obstructions. Through cultivating wholesome dharmas, body and mind become pure. Because body and mind are pure, whether one encounters good and wise spiritual friends—the Buddhas and bodhisattvas—or does not encounter them, one can still destroy the two obstructions: the afflictive obstruction and the cognitive obstruction. It is like an abscess that has ripened: whether or not a skilled physician is encountered, it can still be removed and healed. It is also like earthenware that has been thoroughly fired and is ready to be used at will, or like an amalaka fruit that is ready to be eaten. This is called being mature.

The same is true of all beings. When they have fully cultivated the sublime path and aspire to realize unsurpassed bodhi, they are called mature. This is designated the Nature of Taming.

—Beings Who Are Tamed are of four kinds:

First: Those possessing the nature of a shravaka attain the path of the shravaka.

Second: Those possessing the nature of a pratyekabuddha are called pratyekabuddhas.

Third: Those possessing the Buddha-nature attain the path of Buddhahood.

Fourth: Those possessing the nature of devas or humans attain the happiness of the heavenly or human realms.

These are called Beings Who Are Tamed.

—The Practice of Taming is of six kinds:

First: Taming of the faculties.

Second: Taming of wholesome roots.

Third: Taming of wisdom.

Fourth: Lower-level taming.

Fifth: Intermediate-level taming.

Sixth: Higher-level taming.

—Taming of the Faculties: By taming the faculties through causes and conditions, one obtains longevity, excellent physical marks, distinguished lineage, independence, strength, a refined voice, a male human body, and unsurpassed excellence. A person fully endowed with these karmic fruits is thereby able to abide in unsurpassed bodhi, constantly cultivating difficult practices for the sake of beings; even at the outset, that person's mind is free of sorrow and regret. This is Taming of the Faculties.

—Taming of Wholesome Roots: By nature, one takes no delight in creating evil karma; the five hindrances are slight and weak; unwholesome thoughts and examinations gradually diminish; and one delights in purity and speaks wholly wholesome words. This is called Taming of Wholesome Roots.

—Taming of Wisdom: Through cultivating wisdom, a great bodhisattva's mental conduct becomes broad and open. The bodhisattva skillfully receives, retains, reads, and recites the scriptures; understands wholesome and unwholesome meanings; reflects upon and discerns them; and extensively expounds them for others. Through cultivating wisdom, the bodhisattva becomes capable of undertaking the path to unsurpassed bodhi.

One who is fully endowed with the taming of the faculties, wholesome roots, and wisdom can purify the cognitive obstruction, also called the obstruction to wisdom. One who is fully endowed with the taming of the faculties can purify the obstruction of karmic retribution. One who is fully endowed with the taming of wholesome roots and wisdom can purify both the cognitive obstruction and the afflictive obstruction.

—Lower-Level Taming is of two kinds: First, one has not cultivated wholesome dharmas throughout immeasurable lifetimes. Second, one does not delight in examining and seeking wholesome roots and wisdom. This is lower-level taming.

—Intermediate-Level Taming: Throughout immeasurable lifetimes, one has cultivated wholesome dharmas and attained the taming of wholesome roots, but has not yet attained wisdom. This is called intermediate-level taming.

—Higher-Level Taming: To be endowed with all three matters described above—the faculties, wholesome roots, and wisdom—is called higher-level taming.

—There are twenty-two skillful means of taming:

First is the growth of the moral nature.

Second is the present cause.

Third is entering the ranks of renunciants.

Fourth is the initial aspiration.

Fifth is that which is beyond the initial aspiration.

Sixth is distant purification through taming.

Seventh is near purification through taming.

Eighth is adornment.

Ninth is wholehearted devotion.

Tenth is the gift of food.

Eleventh is the gift of Dharma.

Twelfth is manifesting supernormal powers to inspire faith.

Thirteenth is teaching the Dharma to inspire faith.

Fourteenth is teaching the profound and esoteric treasury and extensively distinguishing the dharmas.

Fifteenth is lower adornment.

Sixteenth is intermediate adornment.

Seventeenth is higher adornment.

Eighteenth is listening to the Dharma.

Nineteenth is reflecting and cultivating.

Twentieth is embracing and sustaining.

Twenty-first is admonishment.

Twenty-second is teaching the Dharma both without awaiting an invitation and upon invitation.

1. What is the growth of the moral nature? —It is being endowed with wholesome seeds. Because one is endowed with wholesome seeds, one's wholesome roots grow again in a future life. Through the seeds of the dharmas cultivated in the present, the seeds of future dharmas increase. This is called the growth of the moral nature.

2. What is the present cause? —In the present life, one teaches the Dharma without error, listens to the Dharma without misunderstanding, and receives and retains it in accordance with the Dharma, thereby establishing a cause. Causes from previous lives cause the present cause to grow, and the present cause causes the future cause to grow. Furthermore, the present cause increases the present cause. This is called the Present Cause.

3. Entering the Ranks of Renunciants: By drawing near to good and wise spiritual friends—the Buddhas and bodhisattvas—faith in the Dharma arises. Having acquired faith, one abandons worldly affairs and receives, retains, and practices the supramundane Dharma.

That supramundane Dharma is the bodhisattva precepts. If one does not receive the precepts but is called a “shramana in name only,” one is not called a renunciant. Only severing sensual desire is called renunciation.

One who does not receive and uphold the bodhisattva precepts cannot be said to have ultimately and permanently severed sensual desire. Severing all affection and attachment is called renunciation. Experiencing ultimate happiness is called renunciation.

Delighting in simplicity while practicing the path is called renunciation. Causing the Buddha-Dharma to grow is called renunciation. Delighting in observing the precepts is called renunciation.

This is called entering the ranks of renunciants.

4. What is the Initial Aspiration? —When first arousing the aspiration, one takes no delight in samsara. Because one takes no delight in samsara, one's faith becomes strong. By cultivating the path, one causes the Buddha-Dharma to grow. This is called the Initial Aspiration.

5. What Is Beyond the Initial Aspiration? —From the time one arouses the aspiration onward, one draws near to the Buddhas and their disciples, receives and upholds the precepts, reads, recites, and copies the scriptures, and extensively proclaims them for others, continuing until one's wholesome dharmas grow ever higher. This is called That Which Is Beyond the Initial Aspiration.

6. What Is Distant Purification Through Taming? —If one does not receive and uphold the bodhisattva precepts; cannot read, recite, copy, explain, or teach them; does not follow the master's instructions; and is indolent and timid, then even after immeasurable kalpas one will be unable to realize unsurpassed bodhi. This is called Distant Purification Through Taming.

7. What Is Near Purification Through Taming? —One receives and upholds the bodhisattva precepts, reads, recites, and copies them, explains them to others, follows the master's instructions, and diligently cultivates with vigor; one can then swiftly realize unsurpassed bodhi. This is called Near Purification Through Taming.

8. What Is Adornment? —One wholeheartedly and diligently seeks the path of Buddhahood and, for the sake of bodhi, upholds the bodhisattva precepts. One also observes the bodhisattva precepts out of reverence for one's teachers and preceptors and out of concern for public repute. This is called Adornment.

9. What Is Wholehearted Devotion? —Regarding the Buddha's Dharma, one wholeheartedly fixes one's mindfulness upon it, harboring no impatience and being caught in no net of doubt. One protects and sustains the true Dharma and uses the bodhisattva treatise treasury to teach and transform beings. Toward one's teachers, preceptors, venerable elders, and virtuous seniors, one shows the utmost reverence. One diligently makes offerings to the Three Jewels without ever ceasing. One deeply believes that the Three Jewels eternally abide and never disappear. This is called Wholehearted Devotion.

10. What Is the Gift of Food? —When a great bodhisattva encounters those who are hungry or thirsty, the bodhisattva immediately provides them with food and drink. The same applies to all other necessities: the bodhisattva supplies each person according to that person's needs, as in the practice of generosity explained above. This is called the Gift of Food.

11. What Is the Gift of Dharma? —Whether through one sentence, one verse, half a verse, an entire scripture, or an entire treasury, a bodhisattva extensively expounds the principles and meanings for beings and, for the sake of the path to bodhi, teaches them to practice wholesome karma. This is called the Gift of Dharma.

12. What does it mean to manifest supernatural powers in order to inspire faith? — Out of compassion for sentient beings, a great bodhisattva exercises great supernatural powers in order to purify their minds, because he knows that their faith has become pure, because he clearly perceives the adornment of their pure minds, and in order to cause them to arouse the aspiration for unsurpassed bodhi. This is called manifesting supernatural powers in order to inspire faith.

13. What does it mean to teach the Dharma in order to inspire faith? — Although a bodhisattva knows that he has not yet perfected his own benefit, he expounds the sutras and Dharma for the sake of others. He also knows that benefiting others can eliminate his own offenses, and therefore he expounds the Buddha-Dharma. Furthermore, he knows that teaching the Dharma for others also increases his own cultivation of virtue. This is called teaching the Dharma in order to inspire faith.

14. What does it mean to expound extensively and distinguish the Dharma of the profound secret treasury? — Through the power of skillful means, a great bodhisattva constantly reveals the Tathagata’s profound and hidden treasury of Dharma for sentient beings, enabling them to understand its meaning clearly. In order to increase the roots of goodness of those endowed with wisdom, he expounds ever more profound meanings. This is called extensively expounding and distinguishing the Dharma of the profound secret treasury.

15. Adornment of the lower level: Those of lower faculties possess an adornment whereby they are unable to devote themselves to practicing the supreme conduct of sages and noble ones. This is called the adornment of the lower level.

16. What is the adornment of the middle level? — Although those of the middle level sincerely cultivate noble conduct, they do not practice it continuously. This is called the adornment of the middle level.

17. What is the adornment of the higher level? — Those of the higher level practice sincerely and continuously. This is called the adornment of the higher level.

18. What is hearing the Dharma? — When cultivating and studying the unsurpassed Buddha-Dharma, one listens to the Dharma with wholehearted devotion, selects teachings from among the twelve divisions of scripture, and receives, retains, reads, recites, copies, explains, and expounds them. This is called hearing the Dharma.

19. What is contemplative cultivation? — Having heard the Dharma, one quiets body and mind and reflects upon its principles in order to dispel doubt. One cultivates the three dharmas of concentration, wisdom, and equanimity. This is called contemplative cultivation.

20. What is embracing and sustaining others? — Because one is free from greed and miserliness, one teaches the Dharma to others, accepts and supports disciples, skillfully admonishes and instructs them, provides them with robes and bowls, gives medicine to those who are ill, recognizes when afflictions arise in them, and prescribes the appropriate Dharma antidote according to each illness, and so forth. This is called embracing and sustaining others.

21. Reproach: If one sees and knows that afflictions have arisen within oneself, one should immediately reproach one’s own body and mind. When afflictions arise, one can benefit neither oneself nor others.

One should regard a minor offense as a moderate offense and a moderate offense as a grave offense. Just as a deranged person who has fallen into a deep pit takes care not to fall again, so, whenever afflictions arise, one must quickly subdue them. If one sees even slight afflictions arise in a disciple, one should reproach that disciple and should not accept the disciple’s bows or offerings, even an offering of bathing water or a willow twig.

If a disciple commits a grave offense, one should perform a karma procedure to expel that disciple. Such reproach is called benefiting oneself and benefiting others. This is called reproach.

22. Teaching the Dharma without awaiting a request and after awaiting a request: What does it mean to teach without awaiting a request?

— For the benefit of cultivation, one receives, retains, reads, recites, and explains profound meanings. In order to destroy the afflictions that have arisen and to increase the wholesome dharmas practiced by sentient beings, one expounds the teachings. One should teach the Dharma exactly as one has received and retained it, while abiding in accordance with the Dharma. Why is this? If a bodhisattva does not abide in accordance with the Dharma, sentient beings will disdain him and say: “You do not abide in accordance with the Dharma; how can you instruct others? You should now receive the Dharma from others, so why do you instead teach the Dharma to them?” This is called teaching the Dharma without awaiting a request.

— What does it mean to teach only after awaiting a request? — One personally upholds the precepts, diligently cultivates vigor, possesses roots of goodness, delights in dwelling in secluded and tranquil places, is always honored by others, speaks words that people trust and accept, understands meanings and expressions, and skillfully expounds the essentials of the Dharma. If bhikshus, bhikshunis, male lay disciples, or female lay disciples say: “We humbly beseech the Great Being to open the gate of ambrosia in order to subdue sentient beings,” one then teaches the Dharma. This is called teaching the Dharma without awaiting a request and after awaiting a request.

Whom do these twenty-two matters subdue?

They are the six levels of bodhisattvas abiding in six stages. Such bodhisattvas are able to teach, transform, and subdue sentient beings.

What are these six stages? — First, wholeheartedly recollecting the practice of bodhi. Second, purifying the mind for the sake of the path to bodhi. Third, abiding in accordance with the Dharma. Fourth, meditative concentration. Fifth, consummation. Sixth, accomplishment of the path to bodhi.

— Mature discipline: In order to subdue sentient beings whose nature is not yet fixed, a bodhisattva teaches about the pleasures of the heavenly and human realms, causing them not to regress and fall. For those who possess the requisite faculties and dispositions, he teaches the Dharma of discipline, causing their roots of goodness to increase. This is called mature discipline.

The mark of mature discipline: Those among the shravakas who have cultivated roots of goodness throughout immeasurable lives are said to possess the lower mark of mature discipline and the adornment of the lower level. They are unable to destroy the evil retribution of the three lower realms, and in the present life they do not attain the four fruits of a shravaka or nirvana. This is called the lower mark of mature discipline.

What is called the middle mark of mature discipline? — Those who have minds of middling capacity, middling adornment, and middling faculties and dispositions destroy the three lower realms, but in the present life do not attain the four fruits of a shravaka or nirvana. This is called the middle mark of mature discipline.

What is the higher mark of mature discipline?

Those who possess minds of higher capacity, higher adornment, and higher faculties and dispositions destroy the three lower realms and, in the present life, realize the four fruits of a shravaka and nirvana. This is called the higher mark of mature discipline.

The same applies to pratyekabuddhas, but they surpass shravakas in two respects. First, their manner of cultivation is superior. Second, they are superior because they awaken to the path without a teacher.

A great bodhisattva abiding in the first level—wholeheartedly recollecting the practice of bodhi—is said to possess the lower mark of mature discipline. One abiding in the second level—purifying the mind for the sake of the path to bodhi—possesses the middle mark of mature discipline. Abiding in accordance with the Dharma is the higher mark of mature discipline.

A bodhisattva whose initial aspiration is still weak, and whose adornment is likewise weak, may fall into the three lower realms. After cultivating throughout the first asamkhyeya kalpa, such a bodhisattva, during this first incalculable period, is not yet able to perfect unsurpassed immovability and has not yet purified the thirty-seven factors conducive to awakening. This is called the lower mark of discipline.

The middle mark of discipline belongs to bodhisattvas whose mental capacity and adornment are of the middle level. They no longer fall into the three lower realms, for they have cultivated throughout the second asamkhyeya kalpa. Although they have attained purity and immovability and have skillfully cultivated the thirty-seven factors conducive to awakening, they have not yet completely perfected the supreme quiescence of those thirty-seven factors. This is called the middle mark of mature discipline.

What is the higher mark of mature discipline? — A great bodhisattva whose mental capacity and adornment are of the higher level no longer falls into the three lower realms and has cultivated throughout the third asamkhyeya kalpa. Such a bodhisattva’s wholesome karma is complete and pure; he is immovable and has attained the great quiescence of the thirty-seven factors conducive to awakening. This is precisely the bodhisattva’s unsurpassed path. This level is called Great Purity, Immovability, Pure Goodness, and Supreme Great Quiescence. This is called the higher mark of mature discipline.

The seal of mature discipline at the lower level has three grades: lower-lower, lower-middle, and lower-upper. The seal of discipline at the middle level has three grades: middle-lower, middle-middle, and middle-upper. The seal of discipline at the upper level likewise has three grades: upper-lower, upper-middle, and upper-upper.

Great bodhisattvas who fully possess such discipline continually foster the Buddhadharma, teach and transform sentient beings, discipline their faculties, possess strong and wholesome wisdom, and are able to expound the teachings of the Three Vehicles universally for sentient beings.

CHAPTER EIGHT

BODHI

What is bodhi?

—Bodhi consists of two kinds of liberation and two kinds of wisdom.

The two kinds of liberation are: liberation from the afflictive obstructions and liberation from the cognitive obstructions.

The two kinds of wisdom are: the capacity to destroy the afflictive obstructions and the capacity to destroy the cognitive obstructions.

Furthermore, unsurpassed bodhi consists of pure wisdom, unobstructed wisdom, and omniscient wisdom concerning all modes, which cuts off all habitual causes and utterly eliminates all ignorance and morally indeterminate states.

Pure wisdom is that which ends all habitual tendencies and knows all realms, all dharmas, all practices, all worlds, all times, and all antidotes.

Realms are of two kinds:

First, the realm of worlds. Second, the realm of sentient beings.

Dharmas are also of two kinds:

First, conditioned dharmas. Second, unconditioned dharmas.

Practices are also of two kinds:

First, destroying the afflictive obstructions. Second, destroying the cognitive obstructions.

The world is of two kinds: first, the wise; second, the foolish.

Time is of three kinds:

Past. Present. Future.

Antidotes are of three kinds:

First, contemplation of impurity. Second, contemplation of loving-kindness and compassion. Third, contemplation of causes and conditions.

This is called pure wisdom.

What is unobstructed wisdom?

—Without relying upon preparatory adornments, contemplation, or entry into samadhi, one is nevertheless able to penetrate all realms, all dharmas, all practices, all worlds, all times, and all antidotes. This is called unobstructed wisdom.

Furthermore, unobstructed wisdom consists of the 140 unique qualities. The Tathagata also possesses such qualities as the Samadhi Free from Contention, aspiration, wisdom, the Four Unobstructed Knowledges, and so forth. This is called unobstructed wisdom and is designated bodhi.

What are the 140 unique qualities?

—They are the thirty-two excellent marks, the eighty secondary characteristics, the four pure practices, the ten powers, the four fearlessnesses, the three foundations of mindfulness, the three things that need not be guarded, great compassion, constant freedom from forgetfulness, the severance of all habitual causes—the wisdom that ends the afflictions—and the wisdom concerning all modes, beyond which there is no higher wisdom regarding any practice. These are called the 140 unique qualities. They will be explained extensively in the later section on the Stages.

Why is it called unsurpassed bodhi?

—Because it possesses seven unsurpassed qualities, it is called unsurpassed bodhi.

First, unsurpassed body.

Second, unsurpassed upholding.

Third, unsurpassed perfection.

Fourth, unsurpassed wisdom.

Fifth, unsurpassed inconceivability.

Sixth, unsurpassed liberation.

Seventh, unsurpassed practice.

—Unsurpassed body: being adorned with the thirty-two excellent marks.

—Unsurpassed upholding: Buddhas and bodhisattvas practice for their own benefit and the benefit of others, continually bringing sentient beings the happiness of the heavenly and human realms.

—Unsurpassed perfection: Buddhas and bodhisattvas possess four perfections: perfection of lifespan, perfection of seeing and knowing, perfection of morality, and perfection of deeds.

—Unsurpassed wisdom means the Four Unobstructed Knowledges.

—Unsurpassed inconceivability means perfect possession of the six paramitas.

—Unsurpassed liberation: the Tathagata is able to destroy the two kinds of obstruction.

—Unsurpassed practice means noble practice, heavenly practice, and brahma practice.

Noble practice consists of the three gateways to samadhi—emptiness, signlessness, and wishlessness—and the attainment of cessation.

Heavenly practice consists of the four dhyanas and the four formless attainments.

Brahma practice consists of the Four Immeasurable Minds.

From these three kinds of practice emerge four practices that the Buddha always delights in cultivating.

The four noble practices are condensed into two. The first is the samadhi of emptiness. The second is the attainment of cessation.

Heavenly practice is reduced to one: the fourth dhyana.

Brahma practice is likewise reduced to one: great compassion.

Through this cause and condition of great compassion, the Tathagata constantly observes sentient beings during the six periods of day and night. To those without roots of goodness, he brings seeds of goodness; for those who have already planted roots of goodness, he causes them to increase; and even those who have not yet aroused the aspiration for unsurpassed bodhi, the Tathagata causes to arouse the aspiration for unsurpassed bodhi.

Because of this unsurpassed body, the Tathagata is called the Great Man.

Because of unsurpassed upholding, he is called Great Compassion.

Because of unsurpassed perfection, he is called One Who Has Reached the Other Shore.

Because of unsurpassed wisdom, he is called the Knower of All Modes.

Because of unsurpassed inconceivability, he is called Arhat.

Unsurpassed liberation is called nirvana.

Because of unsurpassed practice, he is called Samyaksambuddha. For this reason, the Tathagata fully possesses the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Guide of Persons to Be Tamed, Teacher of Gods and Humans, Buddha, and Blessed One.

—Because he is free from falsehood, he is called the Tathagata.

—Because he is a field of merit, he is called Worthy of Offerings.

—Because he knows the dharmadhatu, he is called the Perfectly and Completely Awakened One.

—Because he fully possesses the Three Knowledges, he is called Perfect in Knowledge and Conduct.

—Because he neither comes nor goes, he is called the Well-Gone One.

—Because he knows the two kinds of world, he is called the Knower of the World. The two kinds of world are the world of lands and the world of sentient beings.

—Because he can discipline the evil bodies and minds of sentient beings, he is called the Unsurpassed Guide of Persons to Be Tamed.

—He constantly enables sentient beings to know the correct Dharma, the correct meaning, and the correct refuge. Because he extensively explains meanings and principles to sentient beings, he can destroy all afflictions, tear apart the net of doubt within their minds, and reveal the exceedingly profound meanings of all dharmas and the fundamental principles of all dharmas. Therefore, he is called the Teacher of Gods and Humans.

—Because he knows the accumulation of wholesome dharmas, unwholesome dharmas, and dharmas that are neither wholesome nor unwholesome, he is called Buddha.

—Because he destroyed Mara Papiyan and attained the rarely obtained body of a Tathagata, he is called the Blessed One.

Why is it difficult to obtain?

—Because even throughout immeasurable kalpas a single Buddha may not appear in the world, it is therefore difficult to obtain.

In immeasurable worlds there are immeasurable Buddhas. Throughout the worlds of the ten directions, immeasurable bodhisattvas, at the same time and with the same original vows, cultivate adornments and simultaneously arouse the aspiration for unsurpassed bodhi. At the same moment, on the same day, in the same month, and in the same year, they are alike in generosity, morality, patience, vigor, meditation, wisdom, and so forth.

For this reason, it necessarily follows that throughout the worlds of the ten directions there are immeasurable and boundless Buddha-lands, yet within any single Buddha-land two Buddhas do not appear in the world at the same time. If there were not immeasurable worlds throughout the ten directions, could the immeasurable and boundless bodhisattvas who cultivate wholesome practices together fail to attain fruition? Therefore, one clearly knows that there are immeasurable and boundless worlds of the Buddhas extending throughout the ten directions, and that within each Buddha-land two Buddhas do not appear at the same time.

When a great bodhisattva first arouses the aspiration, he declares: “I alone am able to cause immeasurable and boundless sentient beings to end the suffering of the afflictions and realize nirvana.” Through the power of this vow, he obtains the resulting recompense—the fruit of Buddhahood.

The Tathagata is able to expound the Dharma, teach, transform, and discipline sentient beings throughout a great trichiliocosm. Therefore, two Buddhas do not appear together within a single land.

If two Buddhas were to appear together within a single land, sentient beings would not delight in cultivating wholesome dharmas, would not give rise to reverence and respect, and would not regard encountering a Buddha as difficult.

If they encounter but one Buddha, they will certainly give rise to an inconceivable mind. Sentient beings will tell one another, “The Buddha will soon enter nirvana; we should cultivate wholesome dharmas together while there is still time.” Through diligently and vigorously practicing the path, they gradually transcend birth and death.

Because they give rise to the thought that it is difficult to encounter a Buddha, they arouse a reverent mind and cultivate generosity, up to and including the prajnaparamita, and so forth. Therefore, two Buddhas do not appear at the same time within a single buddha-land.

Apart from four respects in which the Buddhas of the worlds throughout the ten directions differ, in all other respects they are entirely equal and nondual. These four are: lifespan, lineage, name, and bodily characteristics.

A bodhisattva never realizes the fruit of bodhi in a female body. Why is this?

During the first of the bodhisattva's innumerable kalpas of cultivation, the bodhisattva has already brought the female body to an end, because the female body is possessed of much desire.

Woman symbolizes the wisdom of conjunction; this is unwholesome wisdom, and by means of such wisdom one cannot realize unsurpassed bodhi.

The path of bodhi is inconceivable. Why? Because it is not a realization attained by any shravaka or pratyekabuddha.

Therefore, unsurpassed bodhi is the accomplishment of immeasurable and boundless merit and virtue.

CHAPTER NINE

THE POWERS AND NATURE OF BODHI

A great bodhisattva who wishes to study the bodhisattva precepts must cultivate faith, always delight in seeking the Dharma, show profound reverence and make offerings upon meeting one who upholds the Dharma, abide in accordance with the Dharma, instruct disciples to dwell in the true Dharma, and skillfully understand the expedient means for governing body, speech, and mind.

How does a bodhisattva cultivate faithful understanding?

-It means clearly believing in the Three Jewels and their virtues; believing in true meaning; believing in cause and effect; believing that sentient beings possess various kinds of karma and experience the results of that karma; knowing what constitutes skillful expedient means and what does not; having confidence that one will certainly realize unsurpassed bodhi; and knowing oneself destined to realize the sublime meaning. That sublime meaning is unsurpassed bodhi, the wisdom of bodhi, and the expedient means of bodhi. The expedient means of bodhi comprise the bodhisattva precepts through the thirty-seven factors conducive to awakening.

What are the bodhisattva precepts?

-When one hears the twelve divisions of the teachings expounded, one's mind patiently accepts and believes them. These are called the bodhisattva precepts.

One who studies the bodhisattva precepts should cultivate two things: first, loving-kindness; second, faith.

By cultivating these two dharmas, a bodhisattva attains a mind of faithful understanding.

In seeking the Dharma, what does one seek? How does one seek it? Why does one seek it?

What is sought here is the Bodhisattva Treasury, the Shravaka Treasury, all worldly treatises, and all worldly arts and occupations.

What is the Bodhisattva Treasury? -It is the Vaipulya Mahayana sutras. The remaining eleven divisions are called the Shravaka Treasury.

What are worldly treatises? -There are three kinds: treatises on logic, treatises on language, and treatises on medicine.

What are all worldly arts and occupations? -They include such crafts as goldsmithing, silversmithing, and carving, as well as every art and field of knowledge. There are five fields of knowledge:

First, the inner science, also called knowledge of the inner teachings.

Second, the science of reasoning, or treatises on logic.

Third, the science of language, or linguistic knowledge.

Fourth, the science of medicine, or medical knowledge.

Fifth, the science of arts and crafts, or knowledge of craftsmanship.

A great bodhisattva constantly seeks to study these five fields of knowledge.

-The inner science consists of the twelve divisions of scripture.

First, one knows cause and effect. Second, one knows that karma once created is never lost, while what is not created is not experienced.

-Seeking the science of reasoning, or treatises on logic, serves two purposes: first, to recognize the logical faults in the teachings of non-Buddhist schools; second, to refute the non-Buddhist masters of disputation.

-Seeking the science of language, or linguistics, likewise serves two purposes: first, to understand the meaning of the Dharma realm; second, to accord with every form of expression and speech.

Seeking the science of medicine has four purposes. First, to recognize the characteristics of illness. Second, to know the causes and conditions from which illness arises. Third, to know how to cure illness. Fourth, to know how to prevent an illness from recurring after it has been cured.

What does it mean to study the twelve divisions of scripture in order to understand cause and effect?

All dharmas have ten kinds of causes. The characteristics of these causes encompass every cause: samsara and liberation, wholesome and unwholesome, internal and external, sentient beings and non-sentient things, and so forth.

What are the ten?

1. The pervasive cause (cause of dissemination)

2. The successive cause (consequent cause)

3. The productive cause

4. The contributory cause

5. The cause of growth

6. The transformative cause

7. The non-common cause

8. The common cause

9. The harmful cause

10. The non-harmful cause

-First, the pervasive cause means that names designate the causes of dharmas, which possess both substance and characteristics. Because they possess both substance and characteristics, they can be proclaimed and explained. This is called the pervasive cause.

-Second, the successive cause: Through the hands, there is grasping; through the feet, there is stepping forward; through the body, there is coming and going, sitting and lying down. This is called the successive cause.

-Third, the productive cause: Fruit is obtained from a seed. This is called the productive cause.

-Fourth, the contributory cause: Apart from the seed, fruit is obtained in dependence upon various conditions. This is called the contributory cause.

-Fifth, the cause of growth: The seed perishes and the sprout arises; from the sprout, fruit is obtained. This is called the cause of growth.

-Sixth, the transformative cause: From a former seed, the present grain of rice arises. The present grain of rice gives rise to a future grain of rice. This is called the transformative cause.

-Seventh, the non-common cause: According to the kind of seed, the corresponding fruit is obtained. This is called the non-common cause.

-Eighth, the common cause: Earth, water, fire, and wind are called common causes.

-Ninth, the harmful cause: Violating the four grave precepts harms wholesome dharmas. This is called the harmful cause.

-Tenth, the non-harmful cause: Not transgressing the precepts is called the non-harmful cause.

There are five kinds of harmful causes:

-Harm pertaining to words.

-Harm pertaining to production.

-Harm through incompatibility.

-Harm through natural enmity.

-Harm eliminated by meditative concentration.

Harm pertaining to words: This is like the treatises of the non-Buddhist Lokayata school, whose opening statements are partly correct but whose later statements are incorrect. For example, they say that all dharmas are impermanent, but afterward say that birth, aging, and death are permanent. This is called harm pertaining to words.

Harm pertaining to production: This is like saying that an effect can arise without a cause, or that a cause can exist without an effect.

Harm through incompatibility: This is like light being incompatible with darkness, greed with anger, and suffering with pleasure.

Harm through natural enmity: This is like the enmity between snakes and mice, between wolves or horses and water buffaloes, and between foxes and mice.

Harm eliminated by meditative concentration: The contemplation of impurity eliminates the mind of craving for form. The contemplation of loving-kindness and compassion eliminates the mind of anger. The contemplation of causes and conditions eliminates the deluded mind. The Noble Eightfold Path eliminates all fetters.

There are also two categories: first, the true cause.

Second, the expedient cause.

The true cause is the seed. Expedient causes are the external conditions.

Expedient causes comprise four conditions:

First, the causal condition.

Second, the immediately antecedent condition.

Third, the object condition.

Fourth, the dominant condition.

-The causal condition is the cause from which dharmas arise.

-The dominant condition is the expedient cause and the immediately antecedent cause.

-The object condition comprises the primary mind and its mental factors.

These are called the four conditions.

How do the ten causes described above give rise to all worldly and supramundane phenomena? How is samsara brought to an end? How is samsara not brought to an end?

-In the world there are various kinds of cereal seeds. Their life is nourished and they have many names, such as barley, wheat, ngach grain, lang grain, sesame, large beans, small beans, and so forth. This is called the pervasive cause (cause of dissemination).

-Because hunger and thirst leave people without strength, they seek barley, wheat, small beans, and so forth in order to remove the affliction of hunger and thirst from their bodies and restore their strength. Then, because the food tastes pleasant, attachment arises in their minds; because attachment has arisen, they devise expedient means to seek it. This is called the successive cause (consequent cause).

-Whatever kind of seed produces a fruit resembling that seed is called the producing cause (productive cause).

-Earth, water, fire, wind, human labor, and the application of fertilizer are called the appropriating cause (appropriating cause).

-From the seed, it gradually grows until it bears fruit; this is called the growth cause (growth cause).

-The seed produces fruit, and the fruit in turn becomes a cause; this is called the transformative cause (transformative cause).

-Barley produces barley. A mung bean produces a bean; this is called the non-common cause (non-common cause).

-Once the sprout has separated from the seed, it relies upon other things to produce the plant and fruit; this is called the common cause (common cause).

-A seed being struck by hail, burned by fire, or eaten by birds is called the harmful cause (harmful cause).

-Not being struck by hail, burned by fire, or eaten by birds is called the non-harmful cause (non-harmful cause).

For these reasons, the ten causes produce all worldly and supramundane dharmas.

Furthermore, the twelve links of dependent origination are explained with the following names and characteristics:

-Ignorance is the condition for formations. Formations are the condition for consciousness. Consciousness is the condition for name-and-form. Name-and-form is the condition for the six sense entrances. The six sense entrances are the condition for contact. Contact is the condition for feeling. Feeling is the condition for craving. Craving is the condition for clinging. Clinging is the condition for existence. Existence is the condition for birth. Birth is the condition for aging and death, together with the aggregates of sorrow, suffering, anxiety, and distress. This is called the pervasive cause.

Ignorance conditions formations, and so forth, until birth conditions aging and death. Because craving prevents the twelve links of dependent origination from being severed, this is called the successive cause.

The two present factors of craving and clinging, and future ignorance, are called producing causes.

Present existence and future formations are called producing causes.

Present consciousness and future birth are called producing causes.

Present name-and-form, the six sense entrances, contact, and feeling, together with future birth, aging, and death, are called producing causes.

Not drawing near to good spiritual friends, not delighting in hearing the Dharma, not reflecting upon its meaning, and not dwelling in accordance with the Dharma: through these four things, ignorance through aging and death are sustained. This is called the growth cause.

-Ignorance is of three degrees: inferior, middling, and superior.

The inferior is the cause of the middling, and the middling is the cause of the superior; this applies through aging and death. It is called the transformative cause.

There is ignorance that leads to falling into hell, ignorance that leads to falling among hungry ghosts, and ignorance that leads to falling among animals. This is called the non-common cause.

-All sentient beings alike possess the twelve links of dependent origination. This is called the common cause.

-Because of ignorance as cause and condition, one's nature is not fully endowed; one is not born in the same land as the Tathagata, remains far from good spiritual friends, does not hear the Dharma, does not correctly contemplate its meaning, does not dwell in accordance with the Dharma, and cannot cultivate the thirty-seven factors conducive to awakening. This is called the harmful cause.

-When ignorance is eliminated, one's nature becomes fully endowed; one is born in the same land as the Tathagata, draws near to good spiritual friends and hears the true Dharma, contemplates its principles, dwells in accordance with the Dharma, and cultivates the thirty-seven factors conducive to awakening, and so forth. This is called the non-harmful cause.

For this reason, the ten kinds of causes produce worldly dharmas.

How do the ten kinds of causes produce supramundane dharmas?

-When the names and characteristics of the thirty-seven factors conducive to awakening are explained, as are the names and characteristics of bodhi, up to the names and characteristics of nirvana, this is called the pervasive cause.

-Through the four foundations of mindfulness, one attains the four right efforts; through the four right efforts, one attains the four bases of spiritual power; through the bases of spiritual power, one attains the five faculties; through the five faculties, one attains the five powers; through the five powers, one attains the seven factors of awakening; through the seven factors of awakening, one attains the Noble Eightfold Path; and through the Noble Eightfold Path, one attains nirvana. This is called the successive cause.

Because ignorance ceases, formations cease. Because formations cease, consciousness ceases. Because consciousness ceases, name-and-form cease. Because name-and-form cease, the six sense entrances cease. Because the six sense entrances cease, contact ceases. Because contact ceases, feeling ceases. Because feeling ceases, craving ceases. Because craving ceases, clinging ceases. Because clinging ceases, existence ceases. Because existence ceases, birth ceases. Because birth ceases, aging and death cease. Because aging and death cease, nirvana is attained. This is called the successive cause.

Because one's nature is fully endowed, one cultivates the thirty-seven factors conducive to awakening. Because one cultivates the thirty-seven factors conducive to awakening, one realizes nirvana. This is called the successive cause.

A fully endowed nature, up to and including the thirty-seven factors conducive to awakening, can produce bodhi. This is called the producing cause.

Drawing near to good spiritual friends, listening wholeheartedly to the Dharma, contemplating its meaning, dwelling in accordance with the Dharma, disciplining the faculties, and cultivating the Noble Eightfold Path are called the appropriating cause.

The thirty-seven factors conducive to awakening can serve as two kinds of causes of nirvana. This is called the transformative cause.

Those fully endowed with the nature of a sravaka attain the fruit of a sravaka. Those fully endowed with the nature of a pratyekabuddha attain the fruit of a pratyekabuddha. Those fully endowed with the Buddha-nature attain the unsurpassed path. This is called the non-common cause.

Having a nature that is not fully endowed, being born amid the eight difficulties, and not hearing the true Dharma are called the harmful cause.

Through the causes and conditions of cultivating the Noble Eightfold Path, one realizes the bodhi of a sravaka, the bodhi of a pratyekabuddha, or the bodhi of a Buddha. This is called the growth cause.

These ten kinds of causes produce all worldly and supramundane dharmas. Worldly and supramundane dharmas each have three times: past, present, and future.

If anyone says that, apart from these ten causes, there are still other causes, that is incorrect.

What is a result? -There are five kinds of results:

The first is the result of retribution.

The second is the differing result.

The third is the result of liberation.

The fourth is the present-life result.

The fifth is the predominant result.

-Unwholesome words, thoughts, and deeds bring evil retribution in the three evil destinies. Wholesome dharmas accompanied by outflows bring blessed retribution in the human and heavenly realms. These are called results of retribution.

-Because the mind entertains evil thoughts, one delights in committing evil deeds. Because the mind entertains wholesome thoughts, one delights in doing good. This is called the differing result.

-Cultivating the Noble Eightfold Path and becoming free from afflictions is called liberation. Although ordinary beings who cultivate the path may become free from coarse afflictions, this is not called the result of liberation. Why? Because it is not ultimate.

-If, in the present life, a person employs skillful means and labors diligently to acquire wealth, this is called the present-life result.

-The eye and eye-consciousness, up to the faculty of mind, mental objects, and mind-consciousness, are called predominant results.

Because great bodhisattvas know causes and know results, they increase the power of their practice and cultivation of the Dharma path, knowing that what is not done is not experienced, and that deeds performed do not fail to yield their retribution.

Because great bodhisattvas know causes and know results, they seek to study the twelve divisions of scripture, receive and retain them, read and recite them, transcribe them, and explain their meaning. Through this they attain the second power of karma, the power of purified karma. If bodhisattvas do not believe in karmic causes and the resultant suffering of sentient beings, they cannot obtain the bodhisattva precepts.

How do bodhisattvas seek to study the twelve divisions of scripture?

-Bodhisattvas wholeheartedly keep the bodhisattva precepts in mind and diligently seek the Buddha-Dharma. If they meet someone who explains the meaning of even a single sentence or verse, they give rise to reverence and joy, delight in listening, neither despise nor disparage the expounder of the Dharma, and do not seek out that person's faults. They wholeheartedly revere and honor that person, as though hearing the teaching from the Buddha himself. If the Dharma teacher is miserly and does not bestow the Dharma, they should serve and make offerings of wealth, even of their own bodies and lives. If bodhisattvas always act in this way, they are called bodhisattvas in the true sense.

If bodhisattvas always listen and receive wholeheartedly, even to a single sentence, verse, or meaning, the afflictions belonging to the three realms will certainly be weakened and diminished, and they will be fully endowed with the bodhisattva precepts.

When bodhisattvas wholeheartedly seek the Buddha's exposition of the Dharma, their thirst and longing for the teaching are exceedingly profound and intense—so profound that they do not cherish even their bodies and lives. Even if, in order to hear the Dharma, they had to tread across burning iron and raging flames, they would not be troubled.

For the sake of a single verse, great bodhisattvas do not cherish even their bodies and lives; how much less would they do so for the twelve divisions of scripture? For the sake of a single verse, they regard even life itself lightly; how much more lightly would they regard other things such as wealth?

Through the benefit of hearing the Dharma, the body gains ease and well-being, deep faith arises, and the mind becomes gentle, upright, and endowed with right understanding. One regards the person who teaches the Dharma as one would regard one’s parents; the mind is free from arrogance, and one listens wholeheartedly to the Dharma, never for one’s own sake but for the sake of sentient beings. One hears and receives the true Dharma in order to increase the wholesome roots already possessed by sentient beings, without concern for gain or support. For the sake of sentient beings, one receives the bodhisattva precepts, not merely for one’s own benefit. For the sake of the true Dharma, one does not fear dangers from kings, hunger and thirst, heat and cold, wild beasts, or bandits.

The bodhisattva first disciplines their own faculties and then listens to the Dharma, reveres the teacher, and honors the teaching. This is called a bodhisattva who is fully endowed with the bodhisattva precepts.

How does a bodhisattva listen wholeheartedly to the Dharma? There are four aspects of hearing the Dharma: wholeheartedness, one-pointedness, total dedication of mind, and a wholesome mind.

The foregoing is called the bodhisattva’s diligent seeking of the twelve divisions of scripture.

Why does the bodhisattva seek the twelve divisions of scripture?

—In order that the true Dharma of all Buddhas may spread widely; in order to increase the Buddhadharma within oneself; in order to cause the world to have faith in and delight in the Buddhadharma; and in order to enable immeasurable sentient beings to attain unsurpassed bodhi. For these reasons, the bodhisattva seeks to study the twelve divisions of scripture.

Why does the bodhisattva seek to study the science of reasoning?

In order to understand clearly the errors in theories concerning causation; to refute the erroneous and pernicious views of non-Buddhist paths; to expand the skillful means for disciplining sentient beings; and to distinguish the language and meaning of the Tathagata from the five worldly sciences, the bodhisattva seeks to study the science of reasoning. (Logic.)

Why does the bodhisattva seek to study the science of language?

—In order to make speech refined and pure, because impure speech cannot clearly expound principles and meanings. It is also in order to understand all meanings, refute incorrect statements, overcome pride, and eradicate wrong views. In brief, the bodhisattva seeks to study the science of language (linguistics) in order to know the skillful means for disciplining sentient beings.

Why does the bodhisattva seek to study the methods of medicine?

—In order to free sentient beings from 404 illnesses; out of compassion; to discipline them; and to cause them to give rise to faith and joy. For these reasons, the bodhisattva seeks to study the methods of medicine.

Why does the bodhisattva investigate the various worldly arts and crafts?

—In order to acquire resources with which to benefit sentient beings; to cause sentient beings to give rise to faith; to understand worldly affairs and thereby overcome pride; to discipline sentient beings; and to dispel their delusion and obscuring darkness.

If a bodhisattva does not diligently investigate and study the five sciences described above, they cannot quickly realize unsurpassed bodhi and attain omniscience. Therefore, in order to realize unsurpassed bodhi, the bodhisattva seeks the five sciences. Having perfected the bodhisattva precepts, the bodhisattva then teaches for the sake of sentient beings.

What is taught? What subject is taught? How is it taught? For what reason is it taught?

—The subject taught means the twelve divisions of scripture.

—How it is taught means through mastery of the five sciences.

—The reason for teaching means for the realization of unsurpassed bodhi.

Such teaching has two aspects:

First: teaching in proper sequence. Second: teaching purely.

What is teaching in proper sequence?

—At first one teaches generosity; next, observance of the precepts; next, the bliss of the heavenly realms; next, the cultivation of right concentration; and thereafter, the receiving and retaining of the twelve divisions of scripture, contemplation of their principles and meanings, abiding in accordance with the Dharma, and so forth. This is called teaching in proper sequence.

What is teaching purely?

—One should not teach the Dharma while the listener is seated in a high place and oneself in a low place, except when the listener is ill. One should not teach those who lack faith. One should not teach those who feel no disenchantment with samsara. One should not teach while the listener walks in front and oneself walks behind. One should not teach those whose heads are covered, except when they are ill. One should not teach those who habitually seek faults. The remaining details are fully set forth among the rules of training in the Pratimoksha.

Why should one not teach such people?

—Because all Buddhas and bodhisattvas honor the teaching. If the teacher reveres the scriptures and the Dharma, the listeners will also give rise to a respectful mind, listen and receive the teaching wholeheartedly, and not treat it lightly. This alone is called hearing the Dharma purely.

Teaching in proper sequence means teaching everything. One teaches everything in order to relinquish the mind of stinginess regarding the Dharma and the mind of pride. One expounds a single sentence, a single verse, or even half a verse, explaining both its words and its meaning, and so forth, instructing the listeners so that they gain joy and benefit. At times one admonishes; at times one speaks directly; and at times one uses illustrations. One speaks as circumstances require, whether in a simple or accessible manner, so that the listeners can readily enter into understanding. In brief, one expounds the teaching in accordance with the listeners’ inclinations. This is called the bodhisattva’s teaching in proper sequence.

Furthermore, teaching the Dharma purely means:

—Toward those who are hostile and hateful, the bodhisattva cultivates loving-kindness. Having attained a mind of loving-kindness, the bodhisattva employs various skillful means to teach the Dharma to evil and heedless sentient beings, even to those who care only for sensual pleasures, those who are arrogant, extravagant, and unrestrained, and those who are destitute. The bodhisattva still skillfully reveals the teaching and teaches the Dharma for their sake. This is not done to praise oneself and disparage others, nor for food, drink, fame, honor, gain, support, and so forth. This is called the bodhisattva’s pure teaching of the Dharma.

Abiding in accordance with the Dharma means cultivating wholesome qualities with body, speech, and mind and correctly contemplating principles and meanings. This is called abiding in accordance with the Dharma.

How does the bodhisattva contemplate meaning?

—The bodhisattva disciplines body, speech, and mind and delights in dwelling in quiet, secluded places. Whether personally receiving and retaining a teaching or hearing it from another, the bodhisattva contemplates right meaning and does not contemplate what is contrary to meaning. Without allowing the mind to become confused, the bodhisattva wholeheartedly contemplates the true meaning.

For the sake of the path to bodhi, the bodhisattva does not rely upon the literal wording, but contemplates and discerns: “This is the word of the Buddha; this is not the word of the Buddha; this is not a proper object of contemplation,” and so forth. The bodhisattva reflects upon the meaning according to the sounds that have been heard and does not merely follow others. Even if the bodhisattva does not understand the meaning, they must not declare it erroneous.

Why? Because it belongs to the domain of the Buddhas.

A great bodhisattva relies on meaning and not on words. In this way, the bodhisattva can understand the Tathagata’s exceedingly profound meaning, clearly discern Dharma from what is not Dharma, and remain unshaken by anything. Thus, if the bodhisattva has not yet attained the power of patient acceptance, they now attain it; and if they have not yet attained right concentration, they now attain it. This is called the bodhisattva’s abiding in accordance with the Dharma.

What is called cultivation? Cultivation has four aspects:

First is the cultivation of CALM ABIDING. Second is the cultivation of INSIGHT. Third is delighting in cultivation. Fourth is abiding joyfully in whatever is cultivated.

What is the cultivation of Calm Abiding (samatha)? The great bodhisattva cultivates the Four Dhyanas and the Four Formless Concentrations, focusing the mind upon the object of concentration and thereby overcoming the five hindrances. Through concentration upon samadhi, the bodhisattva understands true practice, can abandon all unwholesome initial and sustained thought, and keeps the mind undistracted. The bodhisattva can contemplate the inner and outer meanings of the Dharma-dhatu and accord with the characteristics of dharmas. The mind and its associated mental factors all abide upon a single object. This is called CALM ABIDING (samatha).

What is the cultivation of Insight (vipasyana)? While cultivating CALM ABIDING, the bodhisattva is able to contemplate the Dharma-dhatu, discern the characteristics of all dharmas, seek wholesome dharmas, distance themselves from unwholesome dharmas, attain wisdom and right understanding, remain free from inverted understanding, and skillfully comprehend meaning. This is called the cultivation of INSIGHT (vipasyana).

What is delighting in cultivation?

—It is wholeheartedly cultivating the two practices of Calm Abiding and Insight described above. To practice wholeheartedly means never to be heedless. This is called the joy of delighting in cultivation.

What is abiding in cultivation?

-When cultivating calm abiding and insight, one can abide at will in right mindfulness without relying on expedient means; therefore, this is called delighting in abiding in the place of cultivation.

A great bodhisattva constantly cultivates the two practices of calm abiding and insight. This is also called delightful abiding, or purity, or tranquility of body and mind, or vast wisdom. By cultivating these two practices, a great bodhisattva attains the foundation of unsurpassed bodhi. When a bodhisattva fulfills the bodhisattva precepts and realizes the two practices of calm abiding and insight, this is called cultivation.

What is instruction?

-Instruction comprises eight matters: After a great bodhisattva has attained right samadhi and wishes to instruct sentient beings, the bodhisattva must first enter samadhi and contemplate the student, or dwell together with that person, and then employ eight matters to teach and transform them. These eight matters are:

1. Knowing the mind.

2. Knowing the faculties and capacities.

3. Knowing the roots of goodness.

4. Knowing the afflictions.

5. Knowing the appropriate antidotes (comprising the four matters below).

There are four methods of counteraction: Those with much craving are taught contemplation of impurity. Those with much anger are taught contemplation of loving-kindness and compassion. Those with much delusion are taught contemplation of causes and conditions. Those with much distraction are taught mindfulness of breathing by counting the breaths. These are called the eight matters.

The bodhisattva employs the expedient means described above to teach and transform sentient beings. To counter attachment to permanence and annihilation, the bodhisattva teaches the Middle Way. Through expedient means, the bodhisattva refutes those who do not truly practice yet display the appearance of practicing; who in truth have attained nothing yet imagine they have attained something; who in truth have made no contact and attained no realization yet imagine they have attained realization. These eight matters can refute such deluded and arrogant persons.

There are also three additional matters:

First, when the mind of one who practices correctly does not abide, the bodhisattva provides supporting conditions that enable it to abide.

Second, once the mind abides, that person can contemplate the true Dharma.

Third, knowing skillful means.

By knowing the minds, faculties and capacities, roots of goodness, and afflictions of sentient beings, and by employing the four methods above to cause distracted persons to abide upon their objects of contemplation, the bodhisattva provides supporting conditions that enable them to abide.

Teaching the appropriate antidotes in order to refute attachment to permanence and annihilation is called skillfully contemplating the true Dharma.

To overcome craving, the bodhisattva teaches contemplation of impurity. To overcome anger, the bodhisattva instructs in contemplation of loving-kindness and compassion. To overcome delusion, the bodhisattva instructs in contemplation of causes and conditions. To overcome unwholesome initial and sustained thought, the bodhisattva teaches mindfulness of breathing by counting the breaths. This is called knowing skillful means.

If a great bodhisattva learns these eight matters in the presence of a Buddha or another great bodhisattva and then employs these eight Dharmas to teach and transform sentient beings, this is called the great bodhisattva's purification of the eight powers.

First, the power of knowing the meditative absorptions and liberations.

Second, the power of knowing faculties and capacities.

Third, the power of clearly knowing various kinds of understanding.

Fourth, the power of knowing the various worlds.

Fifth, the power of knowing the destinations reached by the various paths and fruits.

Sixth, the power of the knowledge of past lives, which knows former events.

Seventh, the power of knowing death and rebirth.

Eighth, the power of the knowledge of the exhaustion of the outflows.

Furthermore, instruction has five forms:

-Instructing beings to abandon evil.

-Instructing them to cultivate wholesome Dharmas.

-Instructing those who have violated the precepts to disclose their offenses and repent.

-Instructing them in the proper recollection required to perform a karman procedure.

-Instructing that, if they refuse to comply, a karman procedure be performed to expel them from the assembly.

When a great bodhisattva employs these five matters to teach and transform sentient beings, it is done out of compassion and with a pure mind.

If a great bodhisattva instructs sentient beings with an angry mind, that bodhisattva certainly cannot attain the bodhisattva precepts.

If a person receives a bodhisattva's instruction and studies it in accordance with the Dharma, the bodhisattva should respect that person, wholeheartedly care for and make offerings to them as to one's parents, a Buddha, or a bodhisattva.

Why is this so?

-Because one who studies and receives instruction in accordance with the Dharma can swiftly attain the fruit of a shravaka's awakening, the fruit of a pratyekabuddha's awakening, or unsurpassed bodhi.

This is called the instruction of a bodhisattva.

Furthermore, skillful means means that everything pertaining to a great bodhisattva's body, speech, and mind is directed toward taming all sentient beings. This is called skillful means. These means comprise four Dharmas (called the Four Means of Embracing): generosity, loving speech, beneficial conduct, and cooperation.

A great bodhisattva gives sentient beings food, clothing, homes, blankets, bedding, medicines, and so forth. After receiving these gifts, the recipients develop pure affection and regard for everything bestowed by the bodhisattva and listen wholeheartedly to the bodhisattva's teaching. Having heard it, they accept and retain it. Because they accept and retain it, the bodhisattva praises them with gentle words. Because they are praised, the recipients rejoice, abandon evil states of mind, and uphold wholesome Dharmas. Because they uphold wholesome Dharmas and abandon evil states of mind, the bodhisattva further says: “I have fully developed faith, morality, learning, wisdom, and generosity. You too shall fully develop them.”

If a bodhisattva does not fully possess these five qualities, the bodhisattva cannot teach and transform all sentient beings, and sentient beings will say, “You yourself do not possess them fully; how can you instruct others to possess them fully?” Therefore, the bodhisattva fully possesses these five qualities. This is called the bodhisattva's use of skillful means to teach and transform sentient beings.

“Expedient means” means skillful taming. Skillful taming means neither abandoning nor changing course nor retreating. This is called skillful means.

END OF VOLUME THREE