菩薩善戒經

CHAPTER ONE

INTRODUCTORY CHAPTER

Thus have I heard:

At one time, the Buddha was dwelling in the country of Shravasti, at the Jeta Grove Monastery in the garden of Prince Jeta and the Elder Anathapindika, together with a great Sangha of five hundred bhikshus and innumerable bodhisattvas, among whom one thousand great bodhisattvas were foremost.

At that time, the Buddha addressed the bodhisattvas:

– In the evil age to come, who will be able to uphold and protect the path to unsurpassed, complete, perfect enlightenment? Who will be able to protect the Dharma? Who will be able to teach and transform sentient beings?

Thereupon, the great bodhisattva Maitreya rose from his seat, arranged his robe over his right shoulder, placed his right knee upon the ground, knelt upright with palms joined, and said to the Buddha:

– Revered World-Honored One! In the evil age to come, I shall be able to uphold and protect the path to unsurpassed, complete, perfect enlightenment, protect the True Dharma, and teach and transform sentient beings.

The bodhisattva Lion said:

– Revered World-Honored One! I shall be able to gather and sustain sentient beings through various skillful means.

The bodhisattva Vajra said:

– Revered World-Honored One! If any sentient beings are about to fall into the three evil destinies, I shall be able to shelter and protect them so that they do not fall.

The bodhisattva Manjushri said:

– Revered World-Honored One! Whatever sentient beings seek, I shall be able to help them obtain it all in full.

The bodhisattva Banner of Wisdom said:

– Revered World-Honored One! I shall be able to bestow vast wisdom upon sentient beings.

The bodhisattva Banner of Dharma said:

– Revered World-Honored One! I shall be able to bestow the gift of the Dharma universally upon sentient beings.

The bodhisattva Sunlight said:

– Revered World-Honored One! I shall be able to bestow peace and happiness upon sentient beings.

The bodhisattva Moonlight said:

– Revered World-Honored One! I shall be able to teach and transform all sentient beings, causing them to cultivate merit.

The bodhisattva Good Protector said:

– Revered World-Honored One! I shall be able to teach and transform all sentient beings, causing them not to be heedless.

The bodhisattva Inexhaustible Intention said:

– Revered World-Honored One! I shall be able to instruct all sentient beings, enabling them to understand clearly the inexhaustible meanings of the various domains.

The bodhisattva Moon Arm said:

– Revered World-Honored One! I shall be able to bestow supreme peace and happiness upon all sentient beings.

The bodhisattva Celestial Moon said:

– Revered World-Honored One! I shall be able to provide all sentient beings with the causes of peace and happiness.

The bodhisattva Avalokiteshvara said:

– Revered World-Honored One! I shall be able to rescue all sentient beings from fear.

The bodhisattva Mahasthamaprapta said:

– Revered World-Honored One! I shall be able to bring liberation to those who have not yet been liberated.

The bodhisattva Myriad Virtues said:

– Revered World-Honored One! I shall be able to tame those who have not yet been tamed.

The bodhisattva Good Intention said:

– Revered World-Honored One! If any sentient beings fall into the animal realm, I shall be able to teach and transform them, causing them to be tamed.

The bodhisattva Not Delighting said:

– Revered World-Honored One! I shall be able to bestow wisdom upon the ignorant.

The bodhisattva Assembly of Light said:

– Revered World-Honored One! I shall be able to transform those of inferior faculties into those of superior faculties.

The bodhisattva Unerring said:

– Revered World-Honored One! I shall be able to show the true path to those who are deluded and deranged.

The bodhisattva Joyful to Behold said:

– Revered World-Honored One! I shall be able to bestow peace and happiness upon innumerable sentient beings.

The bodhisattva Shakra's Banner said:

– Revered World-Honored One! I shall be able to cause sentient beings who have undergone suffering always to remain mindful of suffering.

The bodhisattva Inconceivable Liberation said:

– Revered World-Honored One! I shall be able to free sentient beings in the realm of hungry ghosts from the suffering of hunger and thirst.

The bodhisattva Noble Light said:

– Revered World-Honored One! I shall be able to tame those sentient beings whom no one else can tame.

The bodhisattva Vimalakirti said:

– Revered World-Honored One! I shall be able to dispel the doubts of sentient beings.

The bodhisattva Radiance said:

– Revered World-Honored One! I shall be able to seal the gates leading to the three evil destinies.

The bodhisattva Vajra Merit said:

– Revered World-Honored One! I shall be able to cause sentient beings who hold divergent understandings to attain a unified understanding.

The bodhisattva Immeasurable Conduct said:

– Revered World-Honored One! I shall be able to bring sentient beings the undefiled fruit of the path.

The bodhisattva Fearless said:

– Revered World-Honored One! I shall be able to dispel the many fears of sentient beings.

The bodhisattva Precious Merit said:

– Revered World-Honored One! I shall be able to reveal clearly the precious treasury of merit to all sentient beings.

The bodhisattva Good Intention said:

– Revered World-Honored One! I shall be able to tame sentient beings with refined and gentle words.

The bodhisattva Pure Light said:

– Revered World-Honored One! I shall be able to tame sentient beings through loving-kindness.

The bodhisattva Samantabhadra said:

– Revered World-Honored One! I shall be able to cause all sentient beings to remember their past lives.

The bodhisattva Noble Virtuous Light said:

– Revered World-Honored One! I shall be able to cause sentient beings to cultivate diligently and energetically.

The bodhisattva Excellent Merit said:

– Revered World-Honored One! I shall be able to liberate all sentient beings afflicted by suffering.

The bodhisattva Precious Hand said:

– Revered World-Honored One! I shall be able to bestow all manner of precious objects universally upon innumerable sentient beings.

The bodhisattva Wish-Fulfilling Pearl said:

– Revered World-Honored One! I shall be able to eradicate the poverty and destitution of sentient beings.

The bodhisattva Destroyer of Fetters said:

– Revered World-Honored One! I shall be able to destroy the afflictions of sentient beings.

The bodhisattva Golden Radiance said:

– Revered World-Honored One! I shall be able to show the true path to sentient beings who are false and misguided.

The bodhisattva Form of Merit said:

– Revered World-Honored One! I shall be able to cause sentient beings of the various Vehicles to abide in the One Vehicle.

The bodhisattva Intention of Dharma said:

– Revered World-Honored One! I shall be able to enable sentient beings to attain the Dharma eye.

The bodhisattva Vajra Child said:

– Revered World-Honored One! I shall be able to destroy the evil karma of sentient beings.

The bodhisattva Increase of Dharma said:

– Revered World-Honored One! I shall be able to gather and sustain sentient beings in accordance with the Dharma.

The bodhisattva Unborn said:

– Revered World-Honored One! I shall be able to free all sentient beings from the three poisons.

The bodhisattva Moon's Excellence said:

– Revered World-Honored One! I shall be able to reveal skillful means to sentient beings.

The bodhisattva Lion's Intention said:

– Revered World-Honored One! I shall be able to bestow the Buddha-Dharma universally upon sentient beings.

The bodhisattva Lion's Roar said:

– Revered World-Honored One! I shall be able to destroy the net of doubts ensnaring sentient beings.

The bodhisattva King of Supreme Fragrance said:

– Revered World-Honored One! In the evil age to come, I shall be able to appear in the dreams of sentient beings and show them how to destroy their afflictions.

*

– *

At that time, the Venerable Shariputra thought to himself:

How wondrous! How extraordinary! The deeds of the bodhisattvas are truly inconceivable. Having thought thus, he then said to the Buddha:

– Revered World-Honored One! If a bodhisattva diligently and energetically cultivates and is fully endowed with skillful means, he can benefit sentient beings in every respect. World-Honored One! Since these great bodhisattvas are thus, why do sentient beings still come to them asking for their heads, eyes, marrow, brains, blood, flesh, or other necessities?

– Revered World-Honored One! I am now certain that those who come making such requests are themselves bodhisattva-mahasattvas.

The Buddha said:

– So it is! So it is, Shariputra! It is precisely as you have just said. Only bodhisattvas know bodhisattvas. Shravakas and pratyekabuddhas truly cannot attain to this.

– Shariputra! Although a bodhisattva-mahasattva manifests the various supernormal powers of a Buddha, he never abandons the bodhisattva mind.

– Shariputra! If a householder gives rise to arrogance, the bodhisattva immediately manifests the body of a householder to dispel that person’s arrogance. Even if a Nārāyaṇa deity or an upright person is arrogant, the bodhisattva likewise manifests a corresponding body to dispel that person’s arrogance. If they realize the noble Dharma, the bodhisattva then reveals and explains the Mahayana Dharma to them.

Why is this so?

– Apart from liberation through the One Vehicle, there is no other distinct liberation; therefore, he is called the Tathagata.

– Shariputra! A lay bodhisattva cultivates two kinds of giving: first, the giving of material wealth; second, the giving of Dharma. An ordained bodhisattva cultivates four kinds of giving: first, providing writing materials; second, providing ink; third, providing sutras; fourth, teaching the Dharma to others. After an ordained bodhisattva fully practices these four kinds of giving, he can discipline his own mind, eradicate arrogance, and cultivate the merit of patience.

– Shariputra! For an ordained bodhisattva, cultivating the virtue of patience means being able to receive and uphold the bodhisattva precepts. He must also perfect three further kinds of generous giving before he can receive and uphold the bodhisattva precepts. What are these three kinds of generous giving?

1. Giving. 2. Great giving. 3. Unsurpassed giving.

What is giving? It is to give precious objects to sentient beings throughout the four continents without the slightest reluctance, much less to begrudge insignificant things. This is called giving.

What is great giving? It is being able to relinquish one’s wife and children and give them away.

What is unsurpassed giving? It is to give one’s head, eyes, marrow, brain, bones, flesh, skin, blood, and so forth. A bodhisattva who perfects these three kinds of giving possesses the virtue of patience. Having perfected this virtue of patience, he can receive and uphold the bodhisattva precepts.

– Shariputra! When one wishes to receive the bodhisattva precepts, one should first subdue one’s faculties and render them gentle. When sensual defilement arises, the bodhisattva does not give rise to craving; when anger arises, the bodhisattva does not give rise to wrath; when delusion arises, the bodhisattva does not give rise to delusion; and when confronted by fear, the bodhisattva does not give rise to apprehension.

– If a bodhisattva knows that he fully possesses these four qualities, then, just as he is known by the Buddhas of the ten directions, he too can know the Buddhas of the ten directions.

– Shariputra! If it is known that a person receiving the bodhisattva precepts does not fully possess these four qualities, that person will not obtain the bodhisattva precepts and will also have deceived the Buddhas and bodhisattvas presently abiding throughout the ten directions.

– Shariputra! Bodhisattvas are of two kinds: the first act in accordance with the causes and conditions of anger; the second act in accordance with the causes and conditions of delusion.

– Shariputra! Anger can create the causes and conditions for the eight great hells. Delusion can become the cause and condition for evil afflictions. Through these two causes and conditions—anger and delusion—the bodhisattva precepts can be ruined.

– Shariputra! If one wishes to receive the bodhisattva precepts, the recipient must first abandon craving, anger, delusion, and fear. The recipient of the precepts should dwell alone in a quiet place and, throughout six months, repent of all offenses day and night, declaring as follows:

I, named (Dharma name)… take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, take refuge in all the Buddhas presently abiding throughout the ten directions and in the bodhisattva Sangha. I take refuge in Shakyamuni Tathagata.

Namo Buddhaya.

Namo Dharmaya.

Namo Sanghaya.

Homage to the Buddhas of the ten directions and the bodhisattva Sangha.

Homage to Shakyamuni Buddha.

Homage to the Buddha of the Indestructible Vajra Body.

Homage to the Buddha of Precious Light.

Homage to the Buddha, King of Immeasurable Sovereignty.

Homage to the Buddha, Unsurpassed King of Forests.

Homage to the Buddha of Unsurpassed Joy.

Homage to the Buddha Who Embraces Fire.

Homage to the Buddha Who Embraces Moonlight.

Homage to the Buddha of Purity.

Homage to the Buddha Who Maintains Diligent Vigor.

Homage to the Buddha of Brahma Virtue.

Homage to the Buddha of Excellent Merit.

Homage to the Buddha of Sandalwood Merit.

Homage to the Buddha of Radiant Merit.

Homage to the Buddha of Ashoka Merit.

Homage to the Buddha of Nārāyaṇa’s Strength.

Homage to the Buddha of Floral Merit.

Homage to the Lotus Buddha.

Homage to the Buddha of the Merit of Wealth.

Homage to the Buddha of the Merit of Mindfulness.

Homage to the Buddha of Excellent Renown.

Homage to the Buddha, King of the Shakya Clan.

Homage to the Invincible Buddha.

Homage to the Buddha of Boundless Bodily Light.

Homage to the Buddha of the Boundless Body.

Homage to the Immovable Buddha.

Homage to the Buddha, Great Mountain King.

In this way, I take refuge in the immeasurable Buddhas and bodhisattvas who constantly abide in the innumerable worlds, teaching the Dharma and guiding beings.

May the Buddhas look upon me with compassion. Throughout immeasurable past lives or in this present life, I have heedlessly committed evil and unwholesome karma. I may have committed it myself, or, upon seeing others commit it, given rise to rejoicing.

I may have taken property belonging to the Buddha, property belonging to the Dharma, property belonging to the Sangha, property belonging to the Sangha of the four quarters, or property belonging to the Sangha presently assembled; I may have taken it myself, or, upon seeing others take it, given rise to rejoicing. I may have personally committed the five heinous offenses, or, upon seeing others commit them, given rise to rejoicing.

I may have personally committed the ten evil karmas, or, upon seeing others commit them, given rise to rejoicing.

Because of the causes and conditions of these unwholesome karmas, I shall fall among animals, hungry ghosts, or beings in hell; or be born in a borderland; or be born in the long-lived heavenly realms; or be born human but mute, deaf, unable to speak clearly, or blind; or draw near to false teachers and evil companions and fail to encounter Buddhas appearing in the world. Today, with utmost sincerity, I repent of offenses such as these.

Before the present Shakyamuni, the Tathagata, the World-Honored One, who truly knows and understands, whose Buddha-wisdom is unobstructed, whose Buddha-eye sees all, and who perpetually serves as witness for all sentient beings, I reverently pray that the Buddha will behold the sincerity of my repentance. From this day onward, I shall not dare commit such offenses again as I did before.

Furthermore, may the Buddhas of the ten directions and the great bodhisattvas together direct their minds toward me and bear witness on my behalf. Whatever meritorious karma of giving I have created throughout immeasurable past lives or have created in this present life—even if it was merely giving a handful of food to an animal—I dedicate all such merit. Whatever merit I may at any time have created through upholding the precepts, I dedicate it all to the path of unsurpassed bodhi, just as the Buddhas and bodhisattvas of the past made vows of dedication, just as the Buddhas and bodhisattvas of the future will make vows of dedication, and just as the Buddhas and bodhisattvas presently abiding throughout the ten directions, filling all space and the Dharma realm, make vows of dedication.

– Shariputra! After the bodhisattva has sincerely bowed to and venerated the Buddhas in this manner for six months, whether coming or going, walking or standing, or sitting, the Buddhas of the ten directions then manifest before him, fully adorned with the thirty-two excellent marks and the eighty minor characteristics. Although they manifest these excellent marks to that bodhisattva, within the Dharma realm they remain unmoving.

Why is this so?

– The Tathagatas truly know and understand the mind of this bodhisattva. The Buddhas of the ten directions all know with certainty that this bodhisattva is capable of accepting and upholding the bodhisattva precepts, cultivating loving-kindness and compassion, vanquishing the armies of Mara, turning the Dharma wheel, proclaiming the true Dharma, and taming sentient beings throughout the Dharma realm. For this reason, the Buddhas of the ten directions manifest their bodily forms for this bodhisattva.

– Shariputra! When the lion roars, can cats and jackals produce such a roar?

– No, World-Honored One!

– If a person has not planted roots of virtue in the presence of immeasurable Buddhas, can that person obtain the bodhisattva precepts?

– World-Honored One! That is impossible.

– Sariputra! Could a donkey surpass the carrying strength of a king of elephants?

– World-Honored One! It could never surpass it.

– Could the light of a firefly equal the radiance of the sun and moon?

– World-Honored One! It could never equal it.

– Could a poor person possess treasures equal to those of Vaisravana, the Heavenly King?

– World-Honored One! They could not be equal.

– Could a crow keep pace with the soaring flight of the garuda?

– World-Honored One! It could never keep pace.

– Sariputra! Only one who, throughout immeasurable lifetimes and in the presence of immeasurably many Buddhas, has deeply planted roots of virtue can receive the bodhisattva precepts and clearly behold the Buddhas of the ten directions.

– Sariputra! After receiving the bodhisattva precepts, if one violates an offense that can be repented of because of adventitious defilements, one should turn toward the Buddhas of the ten directions, bow before them, and repent.

A bodhisattva never commits the five heinous offenses. If the mind of sensual desire does not cease, even to the point of begetting a child, one should, before the presently abiding Buddhas of the ten directions, earnestly and reverently seek repentance day and night for a full two years.

If, out of greed for possessions, one steals property belonging to the Buddha, the Dharma, or the Sangha, one must likewise repent before the Buddhas for two years, as stated above.

– Sariputra! Would a bodhisattva, because of anger, destroy the precepts? That cannot happen. Could a violation of the precepts committed because of anger then be repented of? That also cannot happen.

*

At that time, on that same morning at dawn, the Venerable Upali emerged from meditation, arose, and went to the Buddha. He bowed his head at the Buddha’s feet, circumambulated the Buddha three times, sat to one side, and said:

– World-Honored One! As stated in the Sutra of the Precepts: “If disciples of the Tathagata, people of faith, have once received the precepts, then even at the cost of their lives, they should never violate them for as long as they live.”

– World-Honored One! Now and in the future, after the Buddha has entered nirvana, how should I distinguish and clearly understand the precepts of the sravakas, the precepts of the pratyekabuddhas, and the precepts of the bodhisattvas? The World-Honored One has declared that I am foremost among those who uphold the Vinaya, yet I do not now understand the skillful means of the Vinaya. How, then, could I expound it? Many great bhiksus and members of the bodhisattva Sangha are now present. I humbly pray that the Tathagata will fully instruct us and explain this matter extensively.

The Buddha said:

– Excellent, excellent, Upali! Listen wholeheartedly and carefully, reflect well, and remember it. I shall explain it clearly for you.

– Upali! The conditions underlying the precepts of the sravakas are one thing; the conditions underlying the precepts of the bodhisattvas are another. The scope of mind in the sravaka precepts is one thing; the scope of mind in the bodhisattva precepts is another. The adornment of the sravaka precepts is one thing; the adornment of the bodhisattva precepts is another. The skillful means of the sravaka precepts are one thing; the skillful means of the bodhisattva precepts are another.

– Upali! The purity of the sravaka precepts is not like the purity of the bodhisattva precepts. The purity of the bodhisattva precepts is not like the purity of the sravaka precepts.

A sravaka does not, even for a single thought, seek to assume a body in any realm of existence; this is called the purity of the sravaka precepts. For a bodhisattva, it is the opposite: not seeking existence is called a grave violation of the precepts and is called impurity of the precepts.

If a sravaka still seeks to assume a body in existence, this is called breaking the precepts and is called impurity of the precepts.

– Upali! Throughout immeasurable kalpas, a bodhisattva-mahasattva continually remains within the various destinies without seeking to advance or attain; this is called a bodhisattva’s destruction of the sravaka’s purity. For this reason, Upali, you should say: Violations of prohibitions by sravakas are treated strictly; violations of prohibitions by bodhisattvas are treated leniently. Violations of the precepts by sravakas are restricted; violations committed by bodhisattvas are given latitude. With regard to the sravaka precepts, the causes and conditions should be stated; with regard to the bodhisattva precepts, the causes and conditions should not be stated.

– Upali! A bodhisattva’s accommodation of sentient beings is unlike that of the sravakas. Therefore, precepts that are minor and treated leniently for bodhisattvas must nevertheless be guarded by sravakas as strictly as grave precepts.

– Upali! If a bodhisattva violates a precept at dawn but continues to recollect the path to unsurpassed bodhi, recognizes his own offense, and continues to recollect it in this way during the three periods of both day and night, this is called the bodhisattva precepts.

– Upali! If a bodhisattva commits violations from time to time, this is not called breaking the precepts.

If a sravaka commits violations from time to time, this is called breaking the precepts, losing the precepts, and failing to attain the fruits of the renunciant path.

Why is this so?

– Sravakas diligently practice with vigor because they wish swiftly to destroy the defilements; therefore, they should not commit violations.

– Upali! Even if a bodhisattva were to enjoy the five kinds of sensual pleasure for as many kalpas as there are grains of sand in the Ganges, the bodhisattva would still not lose the bodhisattva precepts. This would not be called losing the precepts, nor would it be called failing to attain the bodhisattva fruit.

– Upali! A bodhisattva cannot completely purify all defilements within a single lifetime, but must employ many skillful means to eliminate them gradually.

– Upali! The path to unsurpassed bodhi requires the power of supreme and magnificent adornments; only thereafter can one realize unsurpassed, perfect enlightenment. It cannot be realized in a single lifetime. Therefore, the Tathagata does not say, “A bodhisattva should give rise to regret while coursing through birth and death,” nor does he proclaim, “All craving and attachment must be severed.” Instead, for bodhisattvas, the Tathagata teaches the Dharma of joy, the profound Dharma, the Dharma free from doubt, and the Dharma of openness and emptiness. Having heard this Dharma, bodhisattvas delight in remaining within birth and death.

Venerable Upali said:

– World-Honored One! There are three kinds of transgression:

– The first is greed, the second is anger, and the third is delusion.

– Which offenses committed by bodhisattvas are grave, and which are minor?

The Buddha replied:

– Upali! Even if a bodhisattva commits as many offenses arising from greed as there are grains of sand in the Ganges, this is not called destroying the precepts. But if the bodhisattva commits an offense through anger even once, thereby creating the cause and condition for destroying the precepts, this is called breaking the precepts.

– Why is this so?

– Upali! A mind of anger abandons sentient beings, whereas a mind of craving and attachment can protect sentient beings. If one cherishes sentient beings, this is not called a defilement. Angrily abandoning sentient beings is called a grave and profound defilement.

– Upali! Therefore, in the sutras, the Tathagata has said: The fetters of craving, though difficult to sever, are not called grave. Anger, though easily eliminated, is called grave.

– Upali! That which is difficult to sever is not necessarily grave. Bodhisattvas constantly sever anger, which is a grave transgression yet easy to eliminate, so that they do not become angry even in dreams.

– Upali! A deluded bodhisattva, lacking skillful means, fears committing offenses of attachment. A wise bodhisattva, skilled in skillful means, fears committing offenses of anger and does not fear committing offenses of attachment.

*

At that time, Manjusri said to the Buddha:

– World-Honored One! Vinaya means discipline and subjugation. The nature of all dharmas is ultimately subdued. Why, then, does the Tathagata expound the Vinaya?

The Buddha replied:

– Manjusri! If ordinary beings could understand that all dharmas are ultimately subdued, the Tathagata would never speak of the Vinaya. Because ordinary beings neither know nor understand this, the Tathagata expounds the Vinaya for them.

– Manjusri! Why do you not now speak about the Vinaya? Upali wishes to hear it.

Thereupon Manjusri said to Upali:

– Upali! All dharmas are ultimately subdued.

– The nature of all dharmas is undefiled.

– The nature of all dharmas is free from error and inversion.

– The nature of all dharmas is originally pure.

– All dharmas are inexpressible.

– All dharmas admit of no grasping.

– All dharmas neither go nor come.

– All dharmas are inconceivable.

– All dharmas are entirely unobstructed.

– All dharmas are originally without self-nature.

– All dharmas neither arise nor cease.

– All dharmas are not subject to control.

– All dharmas have no three times.

– All dharmas have no net of doubt.

– All dharmas being thus, the Buddha fully knows them all.

Upali addressed the Buddha:

– Venerable Blessed One! What Manjusri has said was not expressed explicitly.

The Buddha said:

– Upali! Manjusri always delights in expounding the meaning of liberation in this way.

Upali said:

– Venerable Blessed One! What is called an arrogant bodhisattva? The Buddha replied:

– If a bodhisattva says, “I possess the bodhicitta; I practice the bodhisattva conduct and cultivate the six paramitas. For the sake of prajnaparamita, I cultivate these practices…” Or if he says that the bodhisattva conduct is profound while the shravaka conduct is shallow; that the bodhisattva conduct is pure while the shravaka conduct is impure; that the bodhisattva conduct is ultimate while the shravaka conduct is not ultimate… If he further gives rise to a discriminating mind, thinking, “This is a shravaka dharma; this is a pratyekabuddha dharma; this is a bodhisattva dharma; this is a Buddha-dharma. This is called pure; this is impure. This is called the Path; this is not the Path…” such a one is called an arrogant bodhisattva.

CHAPTER TWO

THE NATURE OF WHOLESOME CONDUCT

A great bodhisattva who cultivates the noble conduct and practices the wholesome fruits belonging to the path of bodhi possesses ten dharmas. These ten dharmas can encompass all that is wholesome. What are the ten?

1. Limb

2. Support (assistance)

3. Purification of mind

4. Conduct

5. Existence

6. Cause

7. Capacity (ability)

8. Ground (stage of attainment)

9. Skillful means

10. Abiding

What is a LIMB? It means the bodhisattva nature. The bodhisattva nature consists of the initial generation of the resolve and the thirty-seven factors conducive to the Path. Why is this so?

A great bodhisattva generates the resolve for bodhi. The bodhicitta is the foundation of all wholesome dharmas; therefore, it is called a LIMB. Because this generation of the resolve serves as the cause through which unsurpassed bodhi is attained, it is called a CAUSE.

Because the cause of generating this resolve assuredly leads to unsurpassed bodhi, it is called NATURE. Through the causes established when a great bodhisattva first generates the resolve, the bodhisattva is able to cultivate the paramita of generosity, the paramita of morality, the paramita of patience, the paramita of diligence, the paramita of meditative concentration, and the paramita of prajna. By practicing the six paramitas, one attains the adornment of wisdom and the adornment of merit, and cultivates the thirty-seven factors conducive to the Path.

Therefore, a bodhisattva’s generation of the resolve for bodhi is designated a LIMB. Because a great bodhisattva practices fully in accordance with the resolve that has been generated and thereby attains unsurpassed bodhi, it is called a LIMB.

If a great bodhisattva does not possess the nature of bodhi, then even though the bodhisattva generates the resolve and diligently applies vigorous effort, ultimately the bodhisattva cannot attain unsurpassed bodhi. Therefore, one should know that the nature of bodhi does not arise merely through diligent effort, but accords with the true meaning of the bodhisattva nature. This is called a LIMB.

Although a bodhisattva possesses the bodhisattva nature, if the bodhisattva does not generate the resolve and diligently apply vigorous effort, the bodhisattva cannot swiftly attain unsurpassed, perfect enlightenment.

One who possesses the bodhisattva nature, generates the resolve for bodhi, and diligently cultivates vigorous effort can swiftly attain unsurpassed bodhi. For this reason, the bodhisattva nature is called a LIMB.

Furthermore, a LIMB is also called a Cause, a Step, an Increase, an Adornment, a Reliance, a Sequence, an Advance in Practice, and a Dwelling. Because of these meanings, the nature is called a LIMB.

What is NATURE? Nature is of two kinds:

The first is Inherent Nature. The second is Acquired Nature.

Inherent Nature is the uninterrupted succession of the skandhas, dhatus, and ayatanas, without beginning or end. The Dharma-nature is naturally thus; therefore, it is called Inherent Nature.

Acquired Nature is the accumulation of all wholesome dharmas through which the bodhisattva nature is attained; this is called Acquired Nature. This scripture takes these two kinds, Inherent and Acquired, as nature. These two natures are called a LIMB. Furthermore, Nature is also called a seed and a boundary. It comprises two kinds: 1. Subtle. 2. Coarse.

What is Subtle? - It is attained without a cause, and the fruit is attained without a cause; this is called Subtle.

What is Coarse? - It is attained through a cause. The fruit is attained from a cause; this is called Coarse.

A great bodhisattva who attains these two kinds of nature, Inherent and Acquired, surpasses all shravakas and pratyekabuddhas, to say nothing of followers of non-Buddhist paths. For this reason, a bodhisattva is called Superior.

Why is the bodhisattva superior? - Because of purity.

Purity is of two kinds:

The first is: Purity from the obstruction to knowledge (cognitive obstruction).

The second is: Purity from the obstruction of afflictions (the obstruction of fetters).

Shravakas and pratyekabuddhas are purified of the obstruction of afflictions but not of the obstruction to knowledge.

Great bodhisattvas are purified of both obstructions; therefore, the bodhisattva nature is called Superior.

A great bodhisattva possesses four qualities that surpass all shravakas, pratyekabuddhas, and followers of non-Buddhist paths. The four superior qualities are: 1. Superior faculties. 2. Superior conduct. 3. Superior skillful means. 4. Superior attainment of the fruit.

-Superior faculties: A great bodhisattva is inherently courageous, keen, and sharp. A pratyekabuddha has faculties of middling capacity, while a shravaka has slow and dull faculties. This is called superiority of faculties.

-Superior conduct: Shravakas and pratyekabuddhas cultivate wholesome dharmas for the sake of liberating themselves. Bodhisattvas do not act for their own sake but cultivate wholesome dharmas solely for the sake of sentient beings. With a mind of great compassion, they pity all beings and bestow peace and happiness universally upon them. Therefore, this is called superiority of conduct.

-Superior skillful means: Shravakas and pratyekabuddhas can understand only the skandhas, dhatus, and ayatanas, but they do not fully understand the twelve links of dependent origination or what is possible and what is impossible. Through a bodhisattva’s skillful means, the bodhisattva can skillfully know all dharmas. This is called superiority of skillful means.

-Superior fruit: A shravaka personally attains shravaka bodhi; a pratyekabuddha personally attains pratyekabuddha bodhi; and a bodhisattva personally attains bodhisattva bodhi.

The bodhisattva nature has six seals. Through these six seals, all sentient beings can recognize one as a bodhisattva. What are the six seals? - They are the paramita of generosity through the paramita of prajna.

For what reason is the perfection of generosity called a seal of the bodhisattva nature?

-The inherent nature of a great bodhisattva enables the bodhisattva to possess the following mind of generosity and relinquishment:

With regard to all kinds of wealth and possessions, whether abundant or scarce, the bodhisattva’s mind is not greedily attached to them but wishes to use them to aid others. While giving aid and after having given it, whatever the object bestowed, the bodhisattva’s mind gives rise to joy. Whether the gift is small or great, the mind has neither doubt nor regret; nor is the bodhisattva ashamed when the gift is meager.

If the bodhisattva has no wealth, the bodhisattva still constantly praises generosity. Upon seeing a miserly person, the bodhisattva can break down that person’s miserly mind. Upon encountering someone who practices generosity, the bodhisattva’s mind becomes inspired and rejoices as though meeting the bodhisattva’s own parents.

Upon seeing someone come to ask for something, the bodhisattva regards it as an honor. If the bodhisattva has no wealth with which to provide for others, the bodhisattva uses physical strength to assist the elderly, parents, teachers, and members of the Sangha. In dealing with others, the bodhisattva uses cheerful words, gentle words, appropriate words, sincere words, and straightforward words to counteract the false speech, divisive speech, harsh speech, and meaningless speech of sentient beings.

Even when someone asks, the bodhisattva does not speak of another person’s virtues or faults, much less volunteer such remarks without being asked.

If there are people who fear calamities from flood, fire, rulers and officials, wild beasts, or bandits, the bodhisattva is able to rescue them from danger and relieve their distress. He recognizes and remembers the kindness of others and constantly thinks of repaying it. When entrusted with another person’s possessions, he gives that person no cause for suspicion; even if the object is precious, his mind does not become attached to it.

He is neither miserly nor reluctant to give what he himself possesses. He regularly provides clothing and food to assist others. He continually restrains craving for sensual pleasures, indulgence in intoxicants, fondness for games and amusements, and delight in instrumental music, singing, and entertainment, while cultivating a sense of shame and moral conscience.

Even upon obtaining precious things, he does not become infatuated with pleasure. This is called the characteristic seal of a bodhisattva pertaining to the perfection of generosity.

What is the characteristic seal of a bodhisattva pertaining to the perfection of moral discipline?

—The body, speech, and mind of a great bodhisattva are by nature gentle and pure. The bodhisattva does not give rise to a fierce mind or to thoughts of anger and harm. If, because of adventitious afflictions, he commits offenses, then after committing them he feels deep remorse and profound shame, openly disclosing and repenting of them.

Toward sentient beings he gives rise to compassion, regarding them as his only child. Throughout his life he never uses his hands, feet, sticks, stones, or bricks to beat any living being. He constantly seeks true spiritual friends and always delights in making offerings to his parents, teachers, and venerable elders.

He casts off arrogance, extravagance, conceit, and pride; he is the first to inquire after others and welcome them. He recognizes and remembers kindness. If someone comes to ask him for something, the bodhisattva gently comforts and guides that person.

He does not use deceptive arts to delude sentient beings and never sustains his life through unlawful means. He always delights in cultivating every merit and teaches sentient beings to cultivate extensively the works of merit.

When he sees sentient beings undergoing suffering—being beaten, bound, imprisoned, detained, afflicted by heat or cold, hunger or thirst, even to the point of losing their lives—the bodhisattva beholds those conditions with pain no different from suffering them himself. He safeguards the precepts established by the Buddha and has no intention of transgressing even the slightest minor precept, much less the grave precepts. He continually teaches everyone by means of the ten wholesome courses of karma and does not delight in watching or listening to people quarrel and revile one another. Whatever the bodhisattva does through the three karmic activities of body, speech, and mind is always done for sentient beings and never for himself.

If there is someone endowed with moral discipline, patience, and wisdom, the bodhisattva delights in working together with that person, maintaining a gentle and harmonious heart free from resentment or intolerance. The bodhisattva’s mind always reveres the precepts established by the Buddha. He never deceives sentient beings, speaks divisively, or utters meaningless words. Even when no one asks, he praises the goodness of others; how much more would he praise them when asked. In general, he always honors and esteems right and truthful speech. This is called the characteristic seal of a bodhisattva pertaining to the perfection of moral discipline.

What is the characteristic seal of a bodhisattva pertaining to the perfection of patience?

—When a great bodhisattva sees sentient beings, if someone comes and strikes his body, he does not immediately retaliate with evil. Why is this? Because this body of mine is not a true body.

If it were a true body, how could it be struck? This body of flesh and blood is a composite body, an impure body. Within this composite body, only a small portion appears to be struck, while the greater part suffers no injury whatsoever.

Since the greater part is unharmed, why should I not rejoice? The person angry with me is angry only at the smaller part; he is not angry at the greater part. If the act of striking is composite and that which receives the blow is also composite, then who strikes and who receives the blow?

It is like two objects colliding and producing a sound. If I become angry, I am merely angry with myself.

Why is this? Because this body exists through karmic conditions, and because this body exists, it undergoes this grievous suffering, just as an arrow becomes embedded only because there is a target. If I increase my anger, I will be unable to regard adversaries and intimates, the good and the evil, with impartiality. If I cannot contemplate the equality of good and evil, I will certainly fall into the three evil destinies. Therefore, if someone strikes or reviles me, I should not give rise to anger toward that person. Contemplating in this way is called the characteristic seal of a bodhisattva pertaining to the perfection of patience.

Furthermore, if someone comes to strike or revile him, he should regard that person as his only child, without any resentment in his heart. This is called the characteristic seal of a bodhisattva pertaining to the perfection of patience.

What is the characteristic seal of a bodhisattva pertaining to the perfection of diligence?

—A great bodhisattva diligently cultivates vigor. He rises at dawn and retires only late at night. He does not delight in lying down for prolonged sleep and pays no heed to cold or heat, hunger or thirst, anxiety or joy.

Whatever worldly or supramundane undertaking he begins, he is resolved to carry it through until its completion and will not abandon it halfway. Even if the endeavor has not yet borne fruit, he neither regrets nor alters his resolve. Although he receives offerings and reverence from others, he does not allow his cultivation to lapse or cease.

He does not disparage himself by thinking that he is incapable of attaining unsurpassed bodhi. Even when encountering tasks difficult to accomplish in the world, he never delays, retreats, or falters. This is called the characteristic seal of a bodhisattva pertaining to the perfection of diligence.

What is called the characteristic seal of a bodhisattva pertaining to the perfection of meditative concentration?

—A great bodhisattva wholeheartedly delights in contemplating the true meaning of all dharmas. He delights in dwelling in quiet and secluded places, or where no one comes and goes. He delights in leaving evil companions in order to nurture wholesome dharmas. Upon meeting those who delight in seclusion, he immediately gives rise to joy and reverence. Although he has afflictions, they are slight and weak. His wholesome states of mind are never corrupted by evil initial and sustained thought. He cultivates loving-kindness and regards his enemies no differently from his own children. If he encounters sentient beings undergoing great suffering, he gives rise to compassion and, according to his ability, acts to remove it, wishing all sentient beings to attain safety and well-being.

Even if his own body undergoes pain, he does not become worried or sorrowful. Should he lose his life or possessions, be bound, confined, beaten, or driven away, he still consoles himself and does not give rise to anxiety or anguish that would cause him to lose right mindfulness. He concentrates on listening to the Dharma, transcribing and retaining it, reading and reciting it, explaining and teaching it. If others have forgotten it, he is able to instruct them, and so forth. Because of the conditions created by this wholehearted dedication, in subsequent lives he does not forget the realm of Dharma. This is called the characteristic seal of a bodhisattva pertaining to the perfection of meditative concentration.

What is the characteristic seal of a bodhisattva pertaining to the perfection of wisdom?

—A great bodhisattva clearly understands all worldly matters, knows the various arts and methods, and is thoroughly acquainted with the languages and modes of expression of sentient beings. Although he knows these things, his mind is neither deluded nor heedless. He is not deceived or bewildered by non-Buddhist teachers and does not follow the doctrines and principles of treatises based on wrong views. This is the characteristic seal of a bodhisattva pertaining to the perfection of wisdom.

The Tathagata has now briefly described the coarse characteristics of a bodhisattva’s seal; the subtle characteristics of that seal are known only by the Buddhas.

The nature of a bodhisattva is inconceivable. It fully accomplishes genuine virtues and is replete with pure dharmas; therefore, it is called supreme, immovable, and also the seal of unsurpassed, perfect enlightenment.

If a great bodhisattva does not perceive the harmful consequences of evil, he will be unable to cultivate all wholesome dharmas. When a bodhisattva cultivates superior wholesome dharmas, even if adventitious afflictions cause him to fall into the three evil destinies, he remains superior to the sentient beings in those destinies.

Why is this? Because he possesses the bodhisattva nature.

If adventitious afflictions cause him to fall into an evil destiny, he can swiftly destroy the evil retribution and quickly escape from it. Even if he does not escape, he is still unlike those who undergo severe suffering in the evil destinies.

When a bodhisattva undergoes suffering, he still gives rise to great compassion for sentient beings. Because compassion arises through the causal condition of his innate nature, the bodhisattva surpasses all sentient beings in the three evil destinies.

A great bodhisattva may have his pure Dharma corrupted by four kinds of affliction. What are the four?

First, he constantly attaches great importance to material gain.

Second, because of the two fetters of anger and delusion, he associates with evil people.

Third, when in the presence of generals, bandits, kings, or enemies, fear causes him to lose his wholesome resolve and give rise to various afflictions.

Fourth, for the sake of his body and life, he commits evil deeds.

Although he possesses the bodhisattva nature, because of these four things he will ultimately fail to attain unsurpassed bodhi.

There are also four circumstances in which, although one possesses the nature of a great bodhisattva, one does not attain unsurpassed bodhi. What are the four?

First, one does not encounter good spiritual friends—Buddhas and bodhisattvas—who expound meanings that are neither erroneous nor confused.

Second, although one encounters the Buddhas and bodhisattvas as good spiritual friends and hears their explanations, one misunderstands the meaning.

Third, although one encounters the Buddhas and bodhisattvas as good spiritual friends and understands the meaning in accordance with their teachings, one does not continually observe the bodhisattva precepts.

Fourth, although one encounters Buddhas and bodhisattvas as good spiritual friends and understands the meaning in accordance with their teachings, and although one also studies the bodhisattva precepts, one’s wholesome roots have not yet matured and are not yet sufficient to adorn the path to unsurpassed bodhi.

Although a bodhisattva possesses the bodhisattva nature, if these four conditions are not fulfilled, he can never attain the path to unsurpassed bodhi. Conversely, even if these four conditions are fulfilled, it is likewise unreasonable to say that one without the bodhisattva nature could attain unsurpassed bodhi.

CHAPTER THREE

AROUSING THE RESOLVE FOR BODHI

When a great bodhisattva first arouses the resolve, he establishes a great, right vow, saying:

“When I attain unsurpassed bodhi, I shall bring great benefit to all sentient beings.”

He should establish all sentient beings in great nirvana. He should also teach and transform all sentient beings, enabling them all to attain vast wisdom. This is precisely benefiting oneself and benefiting others. Therefore, when he first arouses the resolve for bodhi, it is called the causal condition of bodhi, the causal condition of sentient beings, the causal condition of right meaning, and the causal condition of the thirty-seven factors conducive to the path; it gathers in all fundamental wholesome dharmas. For this reason, the bodhisattva is called Good, Greatly Good, True, and Truly Real. He is also called the wholesome root of all sentient beings, capable of destroying the three evil karmas of body, speech, and mind.

Among all those in the world who make worldly or supramundane vows, none can surpass unsurpassed bodhi. The bodhisattva’s vow is likewise unsurpassed and supreme.

When a great bodhisattva first arouses the threefold resolve for bodhi (1), it comprises five matters: first, Nature; second, Practice; third, Sphere; fourth, Merit; and fifth, Increase.

If a bodhisattva constantly arouses the resolve for bodhi, he is called a great bodhisattva who practices the Great Vehicle and will certainly attain unsurpassed bodhi. Therefore, the initial arousing of the resolve for bodhi can gather in all wholesome dharmas.

When a great bodhisattva arouses the resolve for bodhi, he gradually attains unsurpassed bodhi in accordance with his practice. If he does not arouse this resolve, he can never attain it. Therefore, arousing the resolve is the foundation of unsurpassed bodhi.

Seeing sentient beings in suffering, a great bodhisattva gives rise to pity. Thus, through loving-kindness and compassion, the bodhisattva arouses the resolve for bodhi. Through the resolve for bodhi, he cultivates the thirty-seven factors conducive to the path; through cultivating the thirty-seven factors conducive to the path, he attains unsurpassed bodhi. Therefore, arousing the resolve is called a LIMB. Because one practices the bodhisattva precepts after arousing the resolve for bodhi, arousing the resolve is a LIMB of the bodhisattva precepts. Arousing the resolve is the root, the cause, that which gathers in, and the fruit; it is also called the seed.

There are two kinds of bodhisattvas who arouse the resolve: first, those whose resolve is ultimate; second, those whose resolve is not ultimate.

An ultimate resolve is one from which there is never any regression, continuing until the fruit of unsurpassed bodhi is attained.

A resolve that is not ultimate is one from which regression occurs. Regression is itself of two kinds: 1. Ultimate regression. 2. Regression that is not ultimate.

Ultimate regression means that one ultimately ceases to arouse the resolve for unsurpassed bodhi and is unable to investigate and cultivate this Dharma. Regression that is not ultimate means that one continues to seek the resolve for bodhi and cultivate this Dharma.

This resolve for bodhi has four causes. What are the four?

1. A good man or good woman sees or hears of the inconceivable deeds of the Buddhas and bodhisattvas and immediately gives rise to reverence and faith, thinking: “The deeds of the Buddhas and bodhisattvas are inconceivable. If the inconceivable deeds of the Buddhas and bodhisattvas can be accomplished, I too should arouse the resolve for unsurpassed bodhi.” Having reflected in this way, that person wholeheartedly aspires to bodhi and arouses the resolve for bodhi.

2. Some do not witness the inconceivable deeds of the Buddhas and bodhisattvas but merely hear the secret and essential Dharma treasury of the Buddhas and bodhisattvas. Having heard it, they give rise to reverence and faith. Because they acquire faith, it becomes a cause of unsurpassed bodhi and a cause of great wisdom; therefore, they arouse the resolve for bodhi.

3. Others neither witness the inconceivable deeds of the Buddhas and bodhisattvas nor hear the Dharma, but encounter a time when the true Dharma is declining and disappearing. They then think: “The profound and unsurpassed Buddha-Dharma can eliminate the immeasurable sufferings of sentient beings and bring them immense benefit. Only bodhisattvas can cause the Buddha’s teachings to long abide in the world without being destroyed. I too should now arouse the resolve for bodhi and enable sentient beings to leave the afflictions behind and become free from great suffering.” Thus, to protect the Buddha-Dharma and cause it to long abide in the world, they arouse the resolve for bodhi.

4. Still others do not encounter a time when the Buddha-Dharma is declining, but merely see that sentient beings in the defiled evil age are burdened with every kind of deep and severe affliction, such as greed, anger, delusion, shamelessness, lack of moral dread, stinginess, jealousy, sorrow, misery, lack of faith, indolence, and so forth. Having seen these things, they think: “This is an exceedingly evil age, and its sentient beings are extremely evil.

They do not diligently cultivate or create what is wholesome. In such a defiled and evil age, sentient beings cannot even arouse the resolve for the Two Vehicles, much less the resolve for unsurpassed bodhi. I should now arouse the resolve for bodhi.

Having aroused this resolve, I shall instruct sentient beings and cause them also to arouse the resolve for unsurpassed bodhi.” Therefore, amid an evil age and corrupt sentient beings, the bodhisattva arouses the resolve for bodhi.

Furthermore, there are four causes for arousing the resolve for bodhi. What are the four?

First: Complete innate nature.

Second: Complete good spiritual friendship.

Third: Complete loving-kindness.

Fourth: Contemplating the suffering of birth and death, possessing the complete practice of the noble ones, and not fearing painful practices that are difficult to undertake.

1. Complete innate nature: The bodhisattva nature is inherently complete.

2. Complete good spiritual friendship consists of four qualities:

– The six faculties are complete, one possesses great wisdom, can reveal wholesome and evil paths, and does not practice a false path.

– One’s mind is not heedless; one can overcome a heedless disposition and close the gates to the evil destinies.

– One personally observes the bodhisattva precepts in full and, in turn, teaches and transforms others accordingly.

– One does not use an inferior path to divert another from a lofty path; one does not use the Lesser Vehicle to divert a practitioner of the Great Vehicle; and one does not use the cultivation of merit to sway someone who is cultivating wisdom. This is called complete good spiritual friendship.

3. Complete loving-kindness has four aspects:

– The bodhisattva vows to be born in any world where there are places of suffering, or in a world that contains both places free from suffering and places of suffering. Whether seeing others undergo suffering or undergoing suffering personally, he gives rise to loving-kindness in order to dispel that suffering.

– Being born in hell and witnessing sentient beings undergoing suffering, he gives rise to loving-kindness in order to dispel that suffering.

– Being born among hungry ghosts and seeing sentient beings undergo suffering, or undergoing suffering personally, he gives rise to loving-kindness because he wishes to dispel that suffering.

– When born among animals, upon seeing beings undergo suffering or personally undergoing suffering, the bodhisattva also gives rise to loving-kindness in order to dispel that suffering.

– The complete development of loving-kindness has three levels: superior, intermediate, and inferior.

The superior level has four qualities:

– Contemplating the suffering of birth and death.

– Cultivating loving-kindness and compassion without distinction between before and after.

– Possessing a courageous and vigorous nature of mind.

– Attaining a lucid mind.

The intermediate level has four qualities:

– Not being heedless.

– Being fully endowed with moral discipline.

– Being able to practice patience.

– Wholeheartedly recollecting unsurpassed bodhisattvahood.

The inferior level likewise has four qualities:

– Regarding beings as one’s only child.

– Making no distinctions between enemies and loved ones.

– Attaining steadfast faith.

– Practicing the conduct of the noble ones.

The cultivation of loving-kindness has four powers:

– Internal power.

– External power.

– Causal power.

– The power of adornment.

When a great bodhisattva wholeheartedly recollects the path to unsurpassed bodhi, this is called internal power.

When, wishing to liberate beings, the bodhisattva gives rise to the aspiration for unsurpassed bodhi, this is called external power.

Being able, throughout immeasurable asamkhyeya kalpas, to cultivate austere practices and attend upon the Buddhas and bodhisattvas is called causal power.

When a great bodhisattva delights in drawing near to spiritual friends, hearing and receiving the true Dharma, reflecting upon its meaning, and practicing in accordance with the teachings, this is called the power of adornment.

If a great bodhisattva gives rise to the aspiration for unsurpassed bodhi through internal power and causal power, this is called a right mind, an unmoving mind, a non-retrogressing mind, and an unchanging mind.

If the bodhisattva gives rise to the aspiration for bodhi through external power and the power of adornment, this is called an incorrect mind, a wavering mind, a retrogressing mind, and a changing mind.

There are four causes and conditions by which a bodhisattva’s mind changes: First, the bodhisattva’s nature is not fully developed. Second, the bodhisattva is surrounded by bad companions. Third, the bodhisattva lacks loving-kindness and compassion for beings. Fourth, the bodhisattva does not constantly contemplate the perils of the suffering of birth and death.

A great bodhisattva who has newly given rise to the aspiration for bodhi possesses two inconceivable qualities: First, regarding beings as relatives and loved ones. Second, not conceiving of beings.

The bodhisattva constantly contemplates with wisdom: What is a being? To what does a being belong? These are called the two causes. These two states of mind can cause the bodhisattva to become irreversible.

One who has newly given rise to the aspiration for bodhi has two intentions: First, to bring security to beings. Second, to bring happiness to beings. Teaching beings through wholesome dharmas so that they abandon evil is called bringing security. Being able to provide wealth and goods so that beings may escape poverty—providing such things as clothing, food and drink, rooms and dwellings, blankets, bedding, and medicines—is called bringing happiness.

An irreversible bodhisattva has two states of mind:

First, the adornment of one’s nature. Second, the adornment of single-minded acceptance and preservation.

– Constantly thinking and wishing that beings may be secure and happy is called the adornment of one’s nature.

– Never retreating from the aspiration for bodhi, and thereby wholeheartedly bringing security and happiness to all beings, is called the adornment of acceptance and preservation.

An irreversible bodhisattva produces merit through two factors: First, the aspiration for bodhi. Second, beings who undergo suffering. These two factors are repositories in which great wholesome dharmas accumulate.

A bodhisattva whose initial aspiration is steadfast also possesses two qualities superior to all sravakas and pratyekabuddhas. First, the cause is superior. Second, the fruit is superior.

When a great bodhisattva gives rise to the aspiration for bodhi and cultivates wholesome dharmas, this is called the cause. Through practicing wholesome dharmas, the bodhisattva realizes unsurpassed bodhi; this is called the fruit. Such cause and fruit surpass those of all sravakas and pratyekabuddhas.

An irreversible bodhisattva has two great matters. First, immediately after giving rise to this aspiration, the bodhisattva becomes a field of merit for all immeasurable beings, serving as their parents, teachers, preceptors, and so forth. The bodhisattva gives rise to a vast mind of compassion.

Because of compassion for beings, whether walking, standing, sitting, lying down, awake, or asleep, the bodhisattva is protected by devas, just as a wheel-turning king is constantly protected by five hundred spirits dressed in blue garments. The irreversible bodhisattva is likewise so. Because of the mind of compassion for beings, even if the bodhisattva takes on another body, that body will not suffer grave illness.

Second, a bodhisattva who has given rise to the aspiration is always loved by beings, who delight in meeting and beholding the bodhisattva as they would their own parents. In everything pertaining to the bodhisattva’s body, speech, and mind, no being perceives anything evil or unwholesome.

A great bodhisattva who has given rise to the aspiration for bodhi does not lose right mindfulness. Toward beings, the bodhisattva does not give rise to a mind of harm, does not eat meat, does not deceive, and constantly teaches beings through wholesome dharmas. Even if beings do not accept the teaching, the bodhisattva neither abandons them nor becomes distressed, but constantly restrains both self and others, enabling them to flourish in meritorious deeds.

If, because of adventitious afflictions, the bodhisattva falls into the three evil destinies, the bodhisattva quickly emerges from them. Although undergoing suffering like other beings, the bodhisattva does not give rise to a malicious mind; upon seeing others suffer, the bodhisattva gives rise to compassion.

A bodhisattva who first gives rise to the aspiration for bodhi accomplishes immeasurable merits such as these.

Notes:

(1) Giving rise to the three minds of bodhi: The Treatise on the Awakening of Faith explains the three minds of bodhi as follows: 1. The straightforward mind, which rightly recollects the Dharma of true suchness. 2. The profound mind: deeply believing in the principle of cause and effect, refraining from evil, and doing good. 3. The mind of great compassion: making the vow to liberate all beings.

CHAPTER FOUR

INNER AND OUTER BENEFITS

When a great bodhisattva gives rise to the aspiration for bodhi, what is the practice of bodhi?

– Whether in this place or another, whatever a bodhisattva studies or teaches is entirely for the sake of unsurpassed bodhi. Such study consists of moral discipline, wisdom derived from hearing, wisdom derived from reflection, and wisdom derived from cultivation. This is called the practice of bodhi.

Whatever a great bodhisattva studies, that study possesses seven meanings. What are the seven?

First, the inner meaning. Second, the outer meaning. Third, the true meaning. Fourth, the inconceivable meaning. Fifth, the meaning of taming beings. Sixth, the meaning of thoroughly understanding the Buddha-Dharma. Seventh, the meaning of unsurpassed bodhi.

– What is called the inner meaning? The inner meaning has ten aspects.

1. The true meaning.

2. The meaning of benefiting others.

3. The meaning of taming.

4. The meaning of security.

5. The meaning of happiness.

6. The meaning of the cause.

7. The meaning of the fruit.

8. The meaning of the present life.

9. The meaning of a future life.

10. The ultimate meaning.

When a great bodhisattva serves others, this is the inner meaning.

1. What is the true meaning? - The bodhisattva understands the nature of the afflictions and knows the Dharma methods that counteract them. Upon attaining personal happiness, the bodhisattva bestows it fully and universally upon beings, constantly and resolutely cultivates the unsurpassed true path, and uses whatever is sought to bring security to beings.

Having acquired wealth and possessions, the bodhisattva does not become attached to them, but constantly offers them to the Buddhas, the Dharma, the Sangha, parents, teachers, and preceptors. The bodhisattva travels thousands and tens of thousands of miles in search of the Buddha’s scriptures and the bodhisattvas’ secret treasury; upon finding the Dharma, the bodhisattva disseminates it widely, without becoming miserly, withholding it, storing it away, or keeping it secret.

Even when understanding profound principles, the bodhisattva does not give rise to arrogance.

For those who seek rebirth in the heavenly realms, the bodhisattva teaches the benefits of observing the precepts. For a wheel-turning king, the bodhisattva teaches the virtue of generosity. For those of the Two Vehicles, the bodhisattva teaches how to cultivate right concentration. For those who desire great worldly rewards, the bodhisattva makes offerings to the Three Jewels and extensively cultivates meritorious deeds. To the greedy, the bodhisattva clearly explains the consequences of greed. To the deceitful, the bodhisattva explains the consequences of deception. For those who act contrary to the Dharma, the bodhisattva serves as an attendant. When the bodhisattva has done these things, this is called the true meaning.

2. Whatever a great bodhisattva does for personal benefit is entirely for the sake of all beings. This is called the meaning of benefiting others.

3. Whenever a great bodhisattva gives a discourse, it is always intended to refute wrong views and heterodox doctrines. Wrong views and heterodox doctrines are arguments that deny cause and effect.

Because those who violate the precepts through deceit do not perceive their faults, the bodhisattva teaches of the painful retributions incurred by breaking the precepts. To destroy the three poisons, the bodhisattva expounds the Dharma. For those who have regressed in their cultivation of meditative concentration and wholesome dharmas, the bodhisattva teaches the true Dharma so that they will no longer regress.

Wishing to foster the growth of wholesome dharmas and enable beings to attain the power of mastery, the bodhisattva teaches the Dharma for their sake. Wishing to enable beings throughout the ten directions to attain the power of spiritual accomplishment, the bodhisattva teaches the Dharma for their sake. This is called the meaning of discipline.

The inner meaning is also called the outer meaning, and the outer meaning is also called the inner meaning. The inner and outer meaning is called the meaning of discipline, and the meaning of discipline is also called the inner and outer meaning. The ten powers, the four fearlessnesses, the eighteen unique qualities, the three mindful wisdoms, great compassion, and non-forgetfulness: the five wisdom samadhis constitute the true meaning. The true meaning is the inner and outer meaning. The inner and outer meaning is twofold: first, disciplining oneself; second, disciplining others. A great bodhisattva's skillful knowledge of expedient means is the meaning of discipline; a bodhisattva's practice of all wholesome conduct is the meaning of discipline.

Why is it also called the inner and outer meaning? It comprises five matters. First, purifying another person's body. Second, increasing another person's wholesome dharmas. Third, bringing benefit in the present life. Fourth, bringing benefit in future lives. Fifth, destroying another person's afflictions.

Whatever wholesome practices a great bodhisattva cultivates, whether many or few, the bodhisattva uses them to instruct beings, enabling beings to attain the same realization as the bodhisattva. This is the meaning of discipline.

4. A great bodhisattva attains peace and security personally and then bestows peace and security upon beings, whether supramundane peace and security or worldly peace and security, the happiness of the Desire Realm, or the happiness resulting from the cultivation of meditative concentration. This is called the meaning of peace and security.

The meaning of peace and security is also called the inner and outer meaning, the meaning of discipline, and the true meaning.

Within a great bodhisattva's inner and outer meaning, there is happiness in the present life but not in future lives; there is happiness in future lives but not in the present life; there is happiness both in the present life and in future lives; and there is happiness that belongs neither to the present life nor to future lives.

The inner and outer meaning is further fourfold: First, some accept a teaching and experience happiness in the present life but suffering in a future life. Second, some accept a teaching and experience suffering in the present life but happiness in a future life. Third, some accept a teaching and experience happiness in the present life and happiness in a future life as well. Fourth, some accept a teaching and experience suffering in the present life and suffering in a future life as well.

If a great bodhisattva speaks of nirvana or great nirvana, of the Noble Eightfold Path or the thirty-seven factors conducive to awakening, or of the mundane path or the supramundane path, this is called the meaning of peace and security. The meaning of peace and security is called the inner and outer meaning, and the inner and outer meaning is called the right meaning.

The right meaning is called the unsurpassed meaning, the unexcelled meaning, the meaning of peace and security, and the meaning of Permanence and Bliss. A great bodhisattva's experience of permanent bliss can accomplish the inner and outer meaning, the true meaning, the meaning of discipline, and the meaning of peace and security.

5. What is called the meaning of happiness? The meaning of happiness is fivefold: First, the happiness of cause. Second, the happiness of feeling. Third, the happiness of the cessation of feeling. Fourth, the happiness of detachment. Fifth, the happiness of the path to bodhi.

What is the happiness of cause? Through the cause of contact between the inner and the outer, and owing to the cause and conditions of contact, a pleasant feeling arises. This is called the happiness of cause. The happiness attained in a future life through performing wholesome deeds is called the happiness of cause.

What is the happiness of feeling? When, through a cause and the conditions associated with that cause, the body is nourished and the mind becomes peaceful and secure, this is called the happiness of feeling. This happiness of feeling is further twofold: contaminated and uncontaminated.

The uncontaminated is again twofold: the state of one in training and the state of one beyond training. The contaminated is threefold: the Desire Realm, the Form Realm, and the Formless Realm. The three realms possess inner, outer, and intermediary aspects; therefore, there are six contacts.

The six contacts are again twofold: first, bodily happiness; second, mental happiness. That which is jointly governed by the five consciousnesses is bodily happiness. That which is governed by mental consciousness is mental happiness.

By cultivating the noble path, one completely ends all feelings; virtue increases, and all feelings cease to exist. This is the happiness of the cessation of feeling.

Complete freedom from afflictions, with neither body nor mind troubled, is called the happiness of detachment.

Because Permanence and Bliss are attained, it is called the happiness of the path to bodhi.

Some say that the concentration of non-perception is the happiness of the cessation of feeling, but this is incorrect. Why? Because it does not completely end feeling.

The happiness of detachment is fourfold: First, the happiness of going forth. Second, the happiness of quiescence. Third, the happiness of severing delusions. Fourth, the happiness of awakening.

People in the world have much sorrow and suffering. Completely ending that suffering is called the happiness of going forth. Ending craving in the Desire Realm is called the happiness of quiescence. Ending the afflictions of the three realms is called the happiness of severing delusions. Experiencing the virtues of Permanence and Bliss is called the happiness of awakening.

A bodhisattva's constant bestowal of happiness upon beings is called the happiness of awakening. A great bodhisattva personally experiences Permanence and Bliss and then turns to bestow them upon beings; this is called the happiness of awakening.

Why is it called the happiness of cause?

—This happiness arises from a cause; therefore, it is called the happiness of cause and is not called the happiness of feeling. The happiness of feeling is not called the happiness of cause but is called intrinsic happiness.

The happiness of severing delusions is called neither the happiness of cause nor the happiness of feeling. Because severing delusions brings much happiness, it is called the happiness of severing delusions.

The happiness of detachment is called neither the happiness of cause, nor the happiness of feeling, nor the happiness of severing delusions. Because it arises from contemplating the calamities of birth and death, it is called the happiness of wisdom.

The happiness of awakening is called neither the happiness of cause, nor the happiness of feeling, nor the happiness of severing delusions, nor the happiness of detachment. Because the virtue of true permanence is boundless, it is called the happiness of the bodhisattva, unexcelled happiness, boundless happiness, unsurpassed happiness, everlasting happiness, and also the happiness of quiescence.

6. A great bodhisattva constantly bestows these five kinds of happiness upon beings. This is called the meaning of cause. A great bodhisattva constantly destroys beings' evil karma and teaches them the true and right meaning; through the true and right meaning, beings attain unsurpassed bodhi. This is called the meaning of cause. For the sake of all beings everywhere, a great bodhisattva endures great suffering. By enduring great suffering, the bodhisattva is able to discipline beings. This is called the meaning of cause. A great bodhisattva examines good and evil and constantly reveals good and evil to beings. Through this revelation, beings attain great wisdom. Having attained great wisdom, beings can destroy great evil. This is called the meaning of cause.

7. Relying upon wisdom, a great bodhisattva practices the six paramitas until attaining unsurpassed bodhi; this is called the meaning of fruition.

A great bodhisattva destroys the mind of greed. Because the mind of greed is destroyed, the bodhisattva brings beings the five kinds of happiness described above, so that beings then attain that happiness. This is called the meaning of fruition.

A great bodhisattva has compassion for beings and wishes them all to attain the same peace and happiness as the bodhisattva. This is called the inner and outer meaning. The inner and outer meaning is threefold. Cause is also threefold. Fruition is also threefold: the retribution of cause and the retribution of fruition; the cause of merit and the fruition of merit; the cause of wisdom and the fruition of wisdom.

What is retribution? Retribution is eightfold: First, long life. Second, a complete and unimpaired body. Third, the highest lineage. Fourth, the attainment of mastery. Fifth, a refined and graceful voice. Sixth, attainment of a male body. Seventh, possession of great strength. Eighth, being unsurpassed by anyone.

Because a great bodhisattva cultivates loving-kindness, the bodhisattva attains long life. This is the retribution of cause.

The great bodhisattva provides sentient beings with clothing, food, drink, dwellings, bedding, and medicines; for this reason, he obtains a complete and flawless body.

The great bodhisattva destroys pride, extravagance, and arrogance, and reveres his parents, teachers, and those of virtuous conduct; for this reason, he is born into the most eminent lineage.

The great bodhisattva acts in accordance with proper principles and abandons what is contrary to them; for this reason, he attains unhindered mastery.

The great bodhisattva is sincere by nature and does not deceive sentient beings; for this reason, he obtains a refined voice.

The great bodhisattva constantly censures the five sensual desires; for this reason, he obtains a male body.

The great bodhisattva always delights in making offerings to the Three Jewels; for this reason, he obtains great strength.

The great bodhisattva often teaches sentient beings to make offerings to the Three Jewels; for this reason, none can surpass him. These are called the rewards of the causes.

By not harming sentient beings, one’s lifespan is increased; this is called the reward of the cause.

By joyfully providing sentient beings with clothing, food, drink, dwellings, bedding, and medicines, the great bodhisattva obtains a complete and flawless body.

By being able to destroy the pride, extravagance, and arrogance of sentient beings, the bodhisattva is born into the most eminent lineage.

By being able to relieve sentient beings of poverty and suffering, he attains mastery.

By being able to eliminate sentient beings’ false speech, divisive speech, abusive speech, and frivolous speech, he obtains a refined voice.

By praising the male body and censuring the female body, through these two causes, when born among human beings he obtains the body of a man. Furthermore, because he has abandoned wrong livelihood, he obtains a male body.

By constantly giving pure food to sentient beings and rescuing those who encounter danger and fear, the bodhisattva’s body obtains great strength.

By upholding the true Dharma, reading, reciting, explaining, and teaching it, none can surpass him.

The foregoing are called the eight kinds of rewards. These eight kinds of rewards continually increase through three things. The first is purity of mind. The second is purity of adornment. The third is purity of the field of merit.

When the great bodhisattva wholeheartedly seeks unsurpassed bodhi, this is called purity of mind. Making offerings to those who share the same Dharma, the same course of study, and the same teacher is called purity of mind. When he meets or hears of those who share the same course of study and the same teacher, and joy arises in his mind, this is called purity of mind.

He cultivates the factors conducive to the Path and always delights in receiving, upholding, copying, reading, and reciting the Dharma treasury of the bodhisattvas. He also uses the Dharma he possesses to guide sentient beings; if they do not accept it, he neither grieves nor ceases to be mindful of them. This is called purity of adornment.

Because of the two kinds of purity described above, this is called purity of the field of merit.

What is called the reward of the result? The bodhisattva’s longevity is the reward of the result.

Why does the bodhisattva seek longevity?

The bodhisattva wishes to obtain a long life so that, throughout immeasurable lifetimes, he may cultivate wholesome dharmas for his own benefit and the benefit of others. For this reason, the bodhisattva seeks longevity. This is called the reward of the result.

Why does the bodhisattva seek a complete and flawless body?

Because the bodhisattva obtains a complete and flawless body, sentient beings delight in seeing him, cherish and revere him, and rejoice. Because they rejoice, they are easily guided. For this reason, the bodhisattva seeks a complete and flawless body. This is called the reward of the result.

Why does the bodhisattva seek birth into an eminent lineage?

Because he is born into an eminent lineage, sentient beings constantly revere him, and because of their reverence, they trust and accept his words. Whether because of his lineage, because of material benefit, or because of respectful awe, sentient beings heed the bodhisattva’s instruction. For this reason, the bodhisattva seeks birth into an eminent lineage. This is called the reward of the result.

Why does the bodhisattva seek mastery?

Because he attains mastery, he can teach and transform immeasurable sentient beings and fully accomplish the practice of giving. For this reason, the bodhisattva seeks freedom and mastery. This is called the reward of the result.

Why does the bodhisattva seek a refined voice?

Because of his refined voice, whenever the bodhisattva speaks, sentient beings delight in listening. The bodhisattva also constantly instructs those who share the same Dharma, meaning, practice, and teacher, enabling them to discipline themselves. For this reason, the bodhisattva seeks a refined voice. This is called the reward of the result.

Why does the bodhisattva seek a male body?

The male body is a vessel for all wholesome dharmas, able to endure every kind of hardship and suffering and to contemplate the nature of the Dharma realm. Among the four assemblies, he encounters no peril that causes fear. With regard to time and doctrine, he can quickly comprehend them thoroughly, and wherever he goes he is neither hesitant nor timid. For this reason, the bodhisattva seeks a male body. This is the reward of the result.

Why does the bodhisattva seek great strength?

When the bodhisattva attains this strength, he can cultivate all wholesome dharmas and diligently and vigorously rescue sentient beings from the sufferings of the afflictions. For this reason, the bodhisattva seeks great strength. This is called the reward of the result.

Why does the bodhisattva seek to be unsurpassed by anyone?

If the bodhisattva becomes one whom none can surpass, he can provide all sentient beings with everything they require. Through these causes and conditions, he can cause sentient beings to delight in seeing him, listening to the Dharma, and trusting and accepting his words. For this reason, the bodhisattva seeks to be unsurpassed by anyone. This is called the reward of the result.

When the bodhisattva possesses these eight rewards of the result, he can increase the unsurpassed Buddha-Dharma and benefit sentient beings; he then sees the Buddha’s path as clearly as an amalaka fruit in the palm of his hand.

Even if the bodhisattva fully accomplishes the eight results described above, unless he constantly teaches and transforms sentient beings so that they are all brought under discipline, he cannot realize unsurpassed bodhi. Conversely, even if he teaches and transforms sentient beings so that they are all brought under discipline, unless he possesses these eight results, he likewise cannot realize the path of unsurpassed bodhi.

Having accomplished these eight results, the great bodhisattva teaches and transforms sentient beings through the Dharma of the Three Vehicles and himself attains unsurpassed bodhi.

The reason the great bodhisattva possesses the eight results described above is that he wishes to teach, transform, and discipline sentient beings. This is called the inner meaning and the outer meaning. Possessing the eight kinds of results is also called the meaning of the result. The rewards of the causes and the rewards of the results are also called the meaning of the result.

What is merit? What is wisdom?

The three paramitas of giving, moral discipline, and patience are called merit; the prajnaparamita is called wisdom. The remaining two paramitas, diligence and meditation, are causes of merit and also causes of wisdom.

If one diligently and vigorously cultivates meditation and fully accomplishes the four immeasurable minds, through the power of the causes and conditions of these Four Impartial States one attains mastery. This is called a cause of merit.

If one diligently and vigorously cultivates right samadhi, deeply contemplates the skandhas, dhatus, and ayatanas, contemplates suffering as truly suffering, contemplates its accumulation as truly the cause of suffering, contemplates cessation as truly the cessation of the cause of suffering, contemplates the Path as truly the Dharma that ends suffering, contemplates what is real and what is unreal, what is wholesome and what is unwholesome, what is Dharma and what is not Dharma, what is above and below, white and black, and contemplates the twelve links of dependent origination, and so forth—this is called a cause of wisdom.

If one diligently and vigorously cultivates one-pointed mind, joyfully gives provisions, observes the precepts, and delights in cultivating patience, this is called a cause of merit.

If one diligently and vigorously cultivates one-pointed mind, learns widely, receives and upholds, copies, reads and recites, explains and teaches the profound and essential scriptures of the bodhisattva treasury, then through the power of these causes and conditions one attains great wisdom, whereby one can discern the Dharma realm. Discerning the Dharma realm is called the result of wisdom.

The bodhisattva’s causes of merit are also called causes and are also called results. The bodhisattva’s causes of wisdom are also called causes and are also called results. The bodhisattva’s causes of wisdom are also called merit and are also called wisdom. The bodhisattva’s causes of merit are also called wisdom and are also called merit. Therefore, the bodhisattva’s causes of merit are six, and the bodhisattva’s causes of wisdom are also six. What are the six? They are the six paramitas.

What are the causes of merit and the causes of wisdom?

There are three causes of merit and wisdom: First, faith. Second, the arousing of the aspiration. Third, association with good spiritual friends. These are called the three causes of merit. There are two kinds of causes of wisdom: First, wholesome. Second, unwholesome. If one associates with evil friends and practices a false path that leads to incorrect concentration and wisdom, this is called unwholesome merit. To destroy such unwholesome merit and wisdom is called wholesome merit.

If one has neither faith nor the arousing of the aspiration, and does not associate with good spiritual friends, one will ultimately never attain merit or wisdom. If it is said that one can attain merit and wisdom while remaining apart from the three matters described above, this is unreasonable. These are called the causes of merit and the causes of wisdom.

What are the fruit of merit and the fruit of wisdom?

—When a great bodhisattva fully perfects merit in this way and is not defiled by birth and death, this is called the fruit. When a bodhisattva fully perfects wisdom, turns away from evil destinies, and cultivates the wholesome path, this is called the fruit.

When a great bodhisattva fully perfects these qualities, teaches and transforms sentient beings, and realizes unsurpassed bodhi, this is called the fruit. The four immeasurable minds are also called the bodhisattva’s fruit of merit and fruit of wisdom.

The karmic causes and karmic fruits of a great bodhisattva are all called merit. The causes and fruits of merit are also called wisdom, namely, the cause of wisdom and the fruit of wisdom.

If anyone says that, of these two dharmas, one may dispense with either one and still attain unsurpassed bodhi, this is truly unreasonable. This is called the meaning of the fruit. The meaning of the fruit is also called the inner and outer meaning.

8. What is the meaning pertaining to the present life?

If a great bodhisattva studies all worldly matters and, through comprehensive knowledge, becomes thoroughly masterful, then because of this mastery the bodhisattva can teach and transform sentient beings; after receiving the teaching, sentient beings cultivate wholesome dharmas. This is called the meaning pertaining to the present life.

If a great bodhisattva, because of adventitious defilements, commits various offenses and, having committed them, examines them deeply and knows that their fruits must certainly be endured, the bodhisattva then gives rise to remorse, feels shame, repents, and does not commit them again, thereby destroying present evil karma. This is called the meaning pertaining to the present life.

If, through the causes and conditions of the force of evil karma, one is reviled by others or is angrily beaten by them, causing the body to suffer, this is called the meaning pertaining to the present life.

If a great bodhisattva cultivates meditative concentration and, through these causes and conditions, experiences bodily ease and bliss, this is called the meaning pertaining to the present life.

When a great bodhisattva has mastery of body and mind and fully possesses the virtues of permanence, bliss, self, and purity, this is called the meaning pertaining to the present life.

If a great bodhisattva cultivates the mind in the Noble Eightfold Path and, through these causes and conditions, realizes nirvana, this is called the meaning pertaining to the present life. The same is true of sentient beings, just as it is of bodhisattvas.

9. What is the meaning pertaining to a future life?

Because of causes and conditions in the present life, one receives a body in a future life. This is called the meaning pertaining to a future life. The meaning pertaining to the present life and the meaning pertaining to a future life are called the inner and outer meaning.

10. What is called the ultimate meaning?

The merit of the Desire Realm is not the ultimate meaning. Although worldly merit in the Form Realm and the Formless Realm brings freedom, it too is not the ultimate meaning.

When bodhisattvas cultivate the Noble Eightfold Path and realize the fruit of nirvana, their bodies are unobstructed and boundless, and their wholesome dharmas are so numerous as to be immeasurable. This is called the ultimate meaning.

There are three kinds of ultimacy:

First: ultimacy of nature. Second: ultimacy of regression. Third: ultimacy through the exhaustion of karmic recompense.

Non-ultimacy is likewise classified.

Ultimacy of nature is designated as the nature of nirvana; non-ultimacy refers to conditioned dharmas.

Ultimacy of regression refers to the Noble Eightfold Path cultivated by shravakas and pratyekabuddhas. Ultimate non-regression refers to non-retrogressing bodhisattvas.

Ultimacy through the exhaustion of karmic recompense refers to merit and its worldly karmic fruits. Ultimate inexhaustible recompense is the fruit of the unsurpassed path.

The foregoing are called the ten meanings.

Great bodhisattvas should constantly cultivate them and use them to teach and transform sentient beings. The training of bodhisattvas of the past, present, and future is likewise entirely the same.

If bodhisattvas do not cultivate these ten dharmas, they will not attain the bodhisattva precepts.

THE SUTRA OF THE BODHISATTVA’S WHOLESOME PRECEPTS

END OF FASCICLE ONE