大般涅槃經

Volume 29

CHAPTER TWENTY-THREE: THE LION’S ROAR BODHISATTVA

Part V

The Lion’s Roar Bodhisattva addressed the Buddha, saying:

“World-Honored One! As stated in the sutra, if vipashyana is able to destroy the afflictions, why must one also cultivate shamatha?”

The Buddha said:

“Good man! Your statement that vipashyana destroys the afflictions is incorrect. Why is this? When wisdom is present, afflictions are absent; when afflictions are present, wisdom is absent. How, then, can it be said that vipashyana is able to destroy the afflictions? Good man! It is just as there is no darkness when there is light and no light when there is darkness. If someone were to say that light can destroy darkness, this could not be so. Good man! Who possesses wisdom? Who possesses afflictions, that one may say wisdom can destroy afflictions? Since that which is to be destroyed does not exist, there is nothing that destroys it.

“Good man! If it is said that wisdom can destroy the afflictions, does it destroy them upon reaching them, or without reaching them? If it destroys them without reaching them, then ordinary beings should also be able to destroy them. If it destroys them upon reaching them, then it should destroy them at the very first thought. If it does not destroy them at the first thought, it will not destroy them afterward either. If it destroys them as soon as it arrives, then this is equivalent to not arriving; how, then, can it be said that wisdom is able to destroy them? If it is said that it can destroy them both upon reaching and without reaching them, this is incorrect.

“Moreover, when vipashyana destroys the afflictions, is it able to destroy them alone, or does it destroy them with companions? If it can destroy them alone, why does a bodhisattva cultivate the Noble Eightfold Path? If it destroys them with companions, one should know that it cannot destroy them alone. If it cannot do so alone, neither can it do so with companions. Just as a blind person cannot see forms, even if accompanied by a group of blind companions, they still cannot see. Vipashyana is likewise.

“Good man! The nature of earth is solidity, the nature of fire is heat, the nature of water is moisture, and the nature of wind is movement. From the solidity of earth through to the movement of wind, these natures are not produced by causes and conditions; their natures are inherently so. As with the natures of the four great elements, so too is the nature of the afflictions: they cease of themselves. If they cease, how can it be said that wisdom is able to eliminate them? For this reason, vipashyana certainly cannot destroy the afflictions.

“Good man! Just as salt is salty by nature and makes other things salty, honey is sweet by nature and makes other things sweet, and water is moist by nature and makes other things moist, to say that wisdom is cessation by nature and therefore causes all dharmas to cease is incorrect. Why is this? If a dharma does not cease, how can wisdom forcibly cause it to cease? If it is said that, just as salty salt makes other things salty, so too wisdom, being cessation, can cause other dharmas to cease, this too is incorrect. Why is this? The nature of wisdom is to cease thought after thought. If it ceases thought after thought, how can it be said to cause other dharmas to cease? For this reason, the nature of wisdom does not destroy the afflictions.

“Good man! All dharmas have two kinds of cessation: the first is cessation by nature, and the second is ultimate cessation. If it is cessation by nature, how can it be said that wisdom is able to bring about cessation?

If it is said that wisdom can extinguish the afflictions as fire burns things, this is incorrect. Why is this? When fire burns something, embers remain.

If wisdom were like this, remnants of cessation should remain. When an axe cuts a tree, the place where it has been cut can be seen. If wisdom were like this, what could be seen?

If wisdom could cause the afflictions to depart, then the afflictions should appear somewhere else. Just as followers of other paths who depart from the six great cities are then present in the city of Kushinagara, if those afflictions do not appear in some other place, one should know that wisdom cannot cause the afflictions to depart.

“Good man! If the nature of all dharmas is empty in itself, who can cause them to arise? Who can cause them to cease? Arising is one thing and cessation another; there is no agent that creates them. Good man! If one cultivates samadhi, one attains right wisdom and right view such as these. For this reason, I have said in my sutras that if a bhikshu cultivates samadhi, he can perceive the characteristics of the arising and cessation of the five skandhas.

“Good man! If one does not cultivate samadhi, one cannot clearly understand even worldly matters, much less supramundane matters. A person without samadhi may stumble and fall even on level ground; his mind attends to one dharma while his mouth speaks of another; his ears hear one sound while his mind understands another meaning; he intends to form one character while his hand writes another; he wishes to take one road while his body travels another. If a person cultivates samadhi, he gains great benefit, up to and including unsurpassed, complete, perfect enlightenment.

“Good man! A great bodhisattva who perfects two dharmas can gain great benefit. The first is samadhi, and the second is wisdom. Good man! It is like cutting cogon grass: when one grasps it firmly, it is severed. A great bodhisattva who cultivates these two dharmas is likewise. Good man! It is like uprooting a sturdy tree: one first shakes it with one’s hands, and afterward it can easily be pulled up. A bodhisattva’s cultivation of samadhi and wisdom is likewise: first he shakes it with samadhi, and afterward uproots it with wisdom.

“Good man! It is like washing a soiled robe: one first uses lye water and afterward rinses it with clear water, whereupon the robe becomes clean. A bodhisattva’s cultivation of samadhi and wisdom is likewise. Good man! It is like first reading and reciting, and afterward understanding the meaning. A bodhisattva’s cultivation of samadhi and wisdom is likewise.

“Good man! It is like a valiant warrior who first firmly equips himself with bronze armor and weapons and only then enters battle, whereupon he can destroy his hostile enemies. A bodhisattva’s cultivation of samadhi and wisdom is likewise. Good man! It is like a skilled craftsman who, using tongs, hammer, and metal ingot, freely forges and smelts according to his intention. A bodhisattva’s cultivation of samadhi and wisdom is likewise. Good man! It is like a bright mirror that clearly reflects the features of a face. A bodhisattva’s cultivation of samadhi and wisdom is likewise.

“Good man! It is like first leveling the ground and only afterward sowing seeds. One first receives instruction from a teacher and afterward contemplates its meaning.

A bodhisattva’s cultivation of samadhi and wisdom is likewise. For this reason, a great bodhisattva who cultivates these two dharmas disciplines and restrains the five faculties and patiently endures every suffering, such as hunger, thirst, heat, cold, beatings, abuse, attacks by vicious beasts, and the bites and stings of mosquitoes and other insects. The bodhisattva constantly restrains his mind and does not allow it to become heedless.

He does not act unlawfully for the sake of gain and support. Adventitious afflictions cannot defile him, nor is he deluded by wrong and divergent views. He can always remain far removed from evil conceptualization and examination.

Before long, he will attain unsurpassed, complete, perfect enlightenment, desiring thereby to accomplish the welfare of sentient beings.

“Good man! When a great bodhisattva cultivates these two dharmas, the four fierce winds of inverted views cannot stir him, just as Mount Sumeru cannot be shaken even when fiercely buffeted by the four winds. He cannot be uprooted by non-Buddhist teachers, just as Shakra’s banner cannot be moved.

No false or heterodox art can deceive or delude him. He constantly experiences the foremost, subtle bliss. He can understand the Tathagata’s hidden meaning.

When he experiences joy, he does not exult; when he encounters suffering, he does not grieve. Devas and people honor and praise him. He clearly perceives samsara and that which is not samsara.

He is well able to comprehend the dhatu of dharmas and the nature of dharmas. His body possesses the qualities of Permanence, Bliss, Self, and Purity. This is called the Bliss of Great Nirvana.”

Good man! The characteristic of concentration is called the Samadhi of Emptiness. The characteristic of wisdom is called the Samadhi of Wishlessness. The characteristic of equanimity is called the Samadhi of Signlessness. Good man! If a great bodhisattva skillfully knows when to cultivate concentration, when to cultivate wisdom, when to cultivate equanimity, and knows what is timely and what is untimely, this is called a great bodhisattva practicing the path to bodhi!

Bodhisattva Lion’s Roar said:

“World-Honored One! What is meant by a bodhisattva knowing what is timely and what is untimely?”

“Good man! A great bodhisattva may become arrogant because of experiencing pleasure, or because of expounding the Dharma, or because of diligent effort, or because of skillfully posing and answering questions while explaining meanings, or because of associating with bad spiritual friends, or because of giving away cherished possessions, or because of the merit of worldly wholesome dharmas, or because of the reverence shown by the wealthy and honored people of the world.

One should know that at such times one ought not to cultivate wisdom but should cultivate concentration. This is called a bodhisattva knowing what is timely and what is untimely. Suppose a bodhisattva diligently cultivates vigor but has not yet attained the joy and benefit of nirvana.

Because he has not attained it, he becomes regretful; because his faculties are dull, he cannot subdue the five sense faculties and the other faculties; and because the power of the defiled afflictions flourishes, he begins to doubt whether his moral precepts have deteriorated. One should know that at such times one ought not to cultivate concentration but should cultivate wisdom. This is called a bodhisattva knowing what is timely and what is untimely.

Good man! If a bodhisattva’s concentration and wisdom are not in balance, one should know that at that time he ought not to cultivate equanimity. If these two dharmas are in balance, then he should cultivate it.

This is called a bodhisattva knowing what is timely and what is untimely. Good man! If a bodhisattva cultivating concentration and wisdom gives rise to afflictions, one should know that at that time he ought not to cultivate equanimity.

He should instead read, recite, transcribe, explain, and expound the twelve divisions of the sutras; recollect the Buddha, recollect the Dharma, recollect the Sangha, recollect the precepts, recollect the devas, and recollect relinquishment. This is called cultivating equanimity. Good man!

If a bodhisattva cultivates these three characteristics of Dharma, then through these causes and conditions he attains the Signless Nirvana.”

Bodhisattva Lion’s Roar said:

“World-Honored One! Because it lacks the ten characteristics, Great Nirvana is called signless. For what causes and conditions is it also called unborn, unarisen, uncreated, a dwelling, an island, a refuge, peace and security, cessation, nirvana, quiescence, freedom from all painful illnesses, and non-possession?”

The Buddha said:

“Good man! Because it has no causes and conditions, it is called unborn. Because it is unconditioned, it is called unarisen.

Because it creates no karma, it is called uncreated. Because it does not enter into the five wrong views, it is called a dwelling. Because it is free from the four violent currents, it is called an island.

Because it subdues sentient beings, it is called a refuge. Because it destroys the bandits of the fetters, it is called peace and security. Because the fires of the fetters are extinguished, it is called cessation.

Because it is free from initial and sustained thought, it is called nirvana. Because it is far removed from turmoil and clamor, it is called quiescence. Because it forever cuts off the necessity of dying, it is called freedom from illness.

Because it is entirely empty, it is called non-possession. Good man! When a great bodhisattva undertakes such contemplation, he immediately attains clarity and perceives Buddha-nature.”

Bodhisattva Lion’s Roar said:

“World-Honored One! How many dharmas must a great bodhisattva perfect in order to perceive these qualities, from the signlessness of nirvana through to non-possession?”

The Buddha said:

“Good man! A great bodhisattva who perfects ten dharmas can clearly perceive the signlessness of nirvana through to non-possession. What are these ten?

“First is perfect faith. What is perfect faith? It is firmly believing that the Buddha, Dharma, and Sangha are eternal; that the Buddhas of the ten directions manifest through skillful means; and that all sentient beings, including icchantikas, possess Buddha-nature. It is not believing that the Tathagata undergoes birth, aging, illness, and death or practices austerities; that Devadatta truly split the Sangha and drew blood from the Buddha’s body; that the Tathagata ultimately enters nirvana; or that the true Dharma will become completely extinct. This is called a bodhisattva’s perfection of faith.

“Second is perfect purity of precepts. What is perfect purity of precepts? Good man!

Suppose a bodhisattva declares that his precepts are pure. Although that bodhisattva does not engage in sexual union with a woman, whenever he encounters women, he converses, laughs, and jokes with them. Such a bodhisattva has consummated the dharma of desire, violated the pure precepts, and defiled the pure conduct, causing his precepts to become tainted and impure.

He cannot be called one who has perfected purity of precepts. Again, suppose a bodhisattva declares that his precepts are pure. Although that bodhisattva does not physically unite with a woman, converse, laugh, or joke with her, from beyond a separating wall and at a distance he hears the various sounds made by necklaces, bracelets, and other ornaments and gives rise to attachment and desire.

Such a bodhisattva has consummated the dharma of desire, violated the pure precepts, and defiled the pure conduct, causing his precepts to become tainted and impure. He cannot be called one who has perfected purity of precepts. Again, suppose a bodhisattva declares that his precepts are pure.

Although that bodhisattva does not unite with women, converse, laugh, or joke with them, or listen to the sounds of their ornaments, when he sees a man pursuing a woman or a woman pursuing a man, he immediately gives rise to craving and attachment. Such a bodhisattva has consummated the dharma of desire, violated the pure precepts, and defiled the pure conduct, causing his precepts to become tainted and impure. He cannot be called one who has perfected purity of precepts.

Again, suppose a bodhisattva declares that his precepts are pure. Although that bodhisattva does not unite with women, converse, laugh, or joke with them, listen to the sounds of their ornaments, or watch men and women pursue one another, he observes the precepts because he desires to be reborn in heaven and enjoy the pleasures of the five desires. Such a bodhisattva has consummated the dharma of desire, violated the pure precepts, and defiled the pure conduct, causing his precepts to become tainted and impure.

He cannot be called one who has perfected purity of precepts. Good man! If a bodhisattva observes the precepts purely, yet does so neither for the sake of the precepts, nor for the sila-paramita, nor for sentient beings, nor for gain and support, nor for bodhi, nor for nirvana, nor for the state of a sravaka or pratyekabuddha, but safeguards the prohibitive precepts solely for the sake of the supreme ultimate truth—good man, this is called a bodhisattva’s perfection of purity of precepts.

“Third is drawing near to good spiritual friends. A good spiritual friend is one who can speak of faith, precepts, learning, generosity, and wisdom, thereby enabling others to accept and practice them. Such a person is called a bodhisattva’s good spiritual friend.

“Fourth is delighting in quiescence. Quiescence means the quiescence of body and mind. Contemplating all dharmas and the profound Dharma-realm is called quiescence.

“Fifth is vigor. Vigor means wholeheartedly contemplating the Four Noble Truths and never abandoning that contemplation even if one’s head were set ablaze. This is called vigor.

“Sixth is perfect mindfulness. Perfect mindfulness means recollecting the Buddha, recollecting the Dharma, recollecting the Sangha, recollecting the precepts, recollecting the devas, and recollecting relinquishment. This is called perfect mindfulness.

“Seventh is gentle speech. Gentle speech means truthful words, sublime words, words of considerate inquiry, and right speech. This is called gentle speech.

“Eighth is protecting the Dharma. Protecting the Dharma means cherishing the true Dharma, always delighting in expounding, reading, reciting, transcribing, and contemplating its meaning, and widely proclaiming and revealing it so that it may circulate. If one sees someone transcribing, explaining, expounding, reading, reciting, praising, or contemplating the meaning of this sutra, one provides that person with necessities of life, such as clothing, food and drink, bedding, medicines, and other such things. For the sake of protecting the Dharma, one does not begrudge even one’s body and life. This is called protecting the Dharma.”

Nine: When a great bodhisattva sees fellow students or fellow observers of the precepts who lack necessities, he goes to others to request fired clay bowls, dyed robes, articles needed for tending the sick, clothing, food and drink, bedding, and rooms or dwellings, so as to provide for them.

Ten: He is endowed with wisdom. Wisdom means being able to contemplate the Tathagata as Permanent, Blissful, Self, and Pure; that all sentient beings possess Buddha-nature; and to contemplate the two aspects of dharmas, such as empty or not empty, permanent or impermanent, blissful or without bliss, self or no-self, pure or impure; that some dharmas can be severed and others cannot be severed; that some dharmas arise from conditions, others are seen through conditions, others are fruits arising from conditions, and still others are not fruits arising from conditions. This is called being endowed with wisdom. Good man! This is called a bodhisattva's being endowed with ten dharmas, whereby he can clearly perceive Signless Nirvana.

Bodhisattva Lion's Roar said:

“World-Honored One! Previously, the Buddha told Cunda, ‘You have now attained the vision of Buddha-nature, attained Great Nirvana, and accomplished unsurpassed, complete, perfect enlightenment.’ What is the meaning of this? World-Honored One!

As stated in the sutras, if one gives to an animal, one receives a hundredfold recompense. If one gives to an icchantika, one receives a thousandfold recompense. If one gives to one who observes the precepts, one receives a hundred-thousandfold recompense.

If one gives to a non-Buddhist practitioner who has eliminated the afflictions, one receives immeasurable recompense. If one gives to those in the four stages of approach to the Path, those who have attained the four fruits, or a pratyekabuddha, one receives immeasurable recompense. If one gives to non-retrogressing bodhisattvas, great bodhisattvas in their final existence, or the Tathagata, the World-Honored One, the resulting blessed recompense is immeasurable and boundless, beyond description and beyond conception.

If the great being Cunda receives such immeasurable recompense and that recompense is inexhaustible, when will he attain unsurpassed, complete, perfect enlightenment?

“World-Honored One! The sutras also state that if a person deliberately commits a good or evil deed, he will certainly receive its result, whether in the present life, the next life, or a subsequent life. Cunda deliberately performed a good deed, so it should be understood that this karma will certainly bring recompense. If he must certainly receive that recompense, how can he attain unsurpassed, complete, perfect enlightenment? How can he also attain the vision of Buddha-nature?

“World-Honored One! The sutras also state that the recompense from giving to three kinds of persons is inexhaustible: first, the sick; second, one’s parents; and third, the Tathagata.

“World-Honored One! The sutras also state that the Buddha told Ananda, ‘If sentient beings had no karmic results belonging to the Desire Realm, they would immediately attain unsurpassed, complete, perfect enlightenment. The same is true of karma belonging to the Form Realm and the Formless Realm.’

“World-Honored One! As a Dharma verse states:

Neither in the open sky nor in the midst of the sea,
Nor by entering a rocky mountain retreat,
Is there any place or region
Where one may escape and not undergo the results of karma.

“Furthermore, Aniruddha said, ‘World-Honored One! I remember that long ago, through giving a single meal, throughout eighty thousand kalpas I did not fall into the three evil realms.’ World-Honored One! If giving a single meal can bring such recompense, how much more so when Cunda, with a mind of faith, made an offering to the Buddha and perfectly fulfilled the dana-paramita?

“World-Honored One! If the recompense of good cannot be exhausted, how can the offenses of slandering the Vaipulya Sutras, committing the five heinous crimes, violating the four grave prohibitions, and being an icchantika ever be exhausted? How can one attain the vision of Buddha-nature and accomplish unsurpassed, complete, perfect enlightenment?”

The Buddha said:

“Excellent! Excellent! Good man! Only two kinds of people acquire immeasurable and boundless merit that cannot be described or proclaimed. They can exhaust the violently surging river of birth and death, subdue the hostile forces of Mara, cast down Mara’s banner of victory, and turn the Tathagata’s unsurpassed Dharma wheel. The first is one who is skilled in asking questions; the second is one who is skilled in answering them.

“Good man! Among the Buddha’s ten powers, the power of understanding karma is the most profound. Good man! Some sentient beings treat karmic conditions lightly and do not believe in them. In order to transform and deliver them, I spoke in this way.

“Good man! All intentional karma may be light or heavy. Both heavy and light karma are each of two kinds: the first is determinate, and the second is indeterminate. Good man! Some say that evil karma bears no result. Others say that evil karma invariably bears a result. If so, how was the candala Qi Xu reborn in heaven, and how did Angulimala attain the fruit of liberation? For this reason, one should understand that when karma is determinate, it yields a result, and when it is indeterminate, it also yields a result. In order to eliminate such wrong views, I stated in the sutras that of all intentional karma, there is none that does not yield a result.

“Good man! Some heavy karma can be made light, and some light karma can be made heavy. Not all people are alike, for there are both the foolish and the wise. Therefore, one should understand that not all karma is certain to yield its result in a fixed manner. Although the result of karma is not fixed, this does not mean that it yields no result.

“Good man! Sentient beings are generally of two kinds: the wise and the foolish. Through the power of wisdom, a wise person can cause extremely heavy karma destined for hell to be lightly undergone in the present life. A foolish person causes light karma that could be undergone in the present life to be heavily undergone in hell.”

Bodhisattva Lion’s Roar said:

“World-Honored One! If this is so, then one should not seek the pure holy life or the fruit of liberation.”

The Buddha said:

– Good man! If all karma were certain to bear fruit, one should not seek the pure conduct and liberation. Because karma is not fixed, one cultivates pure conduct and attains the fruit of liberation. Good man! If one can completely abandon all evil karma, one will obtain good results. If one abandons good karma, one will obtain evil results. If all karma were certain to bear fruit, one should not seek to cultivate the noble path. Without cultivating the noble path, there can be no liberation. All noble beings cultivate the path precisely to break fixed karma, so that heavy karmic retribution may become light and unfixed karma may bear no fruit. If all karma were certain to receive its retribution, one should not seek to cultivate the noble path. That one could attain liberation while remaining apart from the cultivation of the noble path is impossible. That one could attain nirvana without attaining liberation is likewise impossible. Good man! If all karma were certain to bear fruit, then one whose deeds throughout an entire lifetime were wholly good should forever and always experience happiness, while one whose deeds throughout an entire lifetime were extremely grave and evil should forever and always experience great suffering. If karmic fruits were like this, there could be no cultivation of the path, liberation, or nirvana. A human being would act and a human being would receive the result; a brahmin would act and a brahmin would receive the result. If this were so, there should be no people of lower caste. If people of lower caste did exist, they should always remain human beings, and brahmins should always remain brahmins. Karma created in childhood should bring retribution in childhood and should not wait until middle age or old age for its fruit to be received. If one created evil karma in old age and was born in hell, then upon first taking a body in hell one should not immediately receive the retribution but should wait until old age before receiving it. If one did not kill in old age, one should not enjoy longevity in the prime of life. If one did not live through youth, how could one reach old age so that karma would not be lost? If karma were never lost, how could there be cultivation of the path and nirvana? Good man! Karma is of two kinds: fixed and unfixed. Fixed karma is of two kinds: fixed retribution and fixed time. In some cases the retribution is fixed but the time is not; when the conditions come together, the retribution is received. Or it may be received at one of three times: in the present life, in the next life, or in a subsequent life. Good man! If one creates good or evil karma and so forth with a resolute mind, and after creating it gives rise to profound conviction and rejoicing, or makes a vow to make offerings to the Three Jewels, this is called fixed karma. Good man! The roots of goodness of a wise person are deep and firm and difficult to move. Therefore, such a person can cause heavy karma to become light. The roots of unwholesomeness of a foolish person are deep and strong, and therefore such a person can cause light karma to become heavy retribution. For this reason, not all karma is said to be fixed. A great bodhisattva has no karma leading to hell, yet for the sake of sentient beings, he makes a great vow to be born in hell.

Good man! In ancient times, when the lifespan of sentient beings was one hundred years, sentient beings as numerous as the sands of the Ganges were undergoing the retribution of hell. When I saw this, I immediately made a great vow to take on a body in hell.

At that time, the bodhisattva truly had no such karma, yet for the sake of sentient beings, he underwent the retribution of hell. At that time, I remained in hell for immeasurable years, extensively expounding and distinguishing the twelve divisions of the scriptures for the offenders there. After hearing them, they destroyed their evil retribution, causing hell to become empty, except for the icchantikas.

This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life. Furthermore, good man! During this Auspicious Kalpa, immeasurable sentient beings fell into the animal realm and underwent the retribution of evil karma.

When I saw this, I again made a vow, and because I wished to teach the Dharma and liberate sentient beings, I took the bodies of deer, bears, pigeons, apes, dragons, snakes, garuda birds, fish, turtles, foxes, rabbits, oxen, horses, and so forth. Good man! The great bodhisattva truly had no such evil karma of the animal realm, but through the power of his great vow, for the sake of sentient beings, he manifested the taking of these bodies.

This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life. Furthermore, good man! During this Auspicious Kalpa, there were also immeasurable and boundless sentient beings in the realm of hungry ghosts.

They ate vomited water, fat, flesh, blood, pus, feces, urine, nasal mucus, saliva, and so forth. They lived for immeasurable hundreds of thousands of myriads of years without ever hearing even the word “water,” much less seeing it with their own eyes and being able to drink it. If they happened to see water from afar and gave rise to the thought of approaching it, then upon their arrival the water would turn into blazing fire, pus, and blood.

Or, when it did not change, many people holding spears and halberds would guard it, seizing and preventing them from reaching the water. Or, when rain fell from the sky, the rainwater would turn into fire upon touching their bodies. This is called the retribution of evil karma.

Good man! The great bodhisattva truly had no such retributions of evil karma, but in order to teach and transform sentient beings and enable them to attain liberation, he made a vow to take on such bodies. This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life.

Good man! During the Auspicious Kalpa, I was born into the households of butchers, raised chickens, pigs, oxen, and goats, became a hunter or a fisherman, and was born into a chandala household as a bandit, thief, or robber. The bodhisattva truly did not commit such evil karma, but in order to liberate sentient beings and enable them to attain liberation, he took on such bodies through the power of his great vow.

This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life. Good man! During this Auspicious Kalpa, I was also born in border regions, where I displayed much greed, anger, and delusion, habitually engaged in unlawful conduct, did not believe in the Three Jewels or in the retribution of future lives, and was unable to revere my parents, elders, close relations, long-standing seniors, and venerable persons.

Good man! At that time, the bodhisattva truly had none of this karma, but in order to enable sentient beings to attain liberation, he was born in such places through the power of his great vow. This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life.

Good man! During this Auspicious Kalpa, I also took on a female body, an evil body, a body of greed, a body of anger, a body of delusion, a body of jealousy, a body of stinginess, an ignoble body (a deceitful body?), a fraudulent body, and a body in bondage. Good man!

At that time, the bodhisattva likewise had none of this karma, but solely to enable sentient beings to attain liberation, he was born in such bodies through the power of his great vow. This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life. Good man!

During the Auspicious Kalpa, I took on the body of a eunuch lacking sexual faculties, one possessing both sexual faculties, and one whose sexual faculties were indeterminate. Good man! The great bodhisattva truly had none of the evil karma leading to such bodies, but in order to enable sentient beings to attain liberation, he was born in such bodies through the power of his great vow.

This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life. Good man! During the Auspicious Kalpa, I also practiced the teachings of the Nirgrantha heretics and accepted their doctrine: there is no giving, no sacrifice, and no karmic result of giving or sacrifice; there is no good or evil karma and no good or evil karmic retribution; there is no present life or future life; there is neither this world nor another world; there are no noble beings; there are no transformation bodies and no path to nirvana.

Good man! The bodhisattva truly had none of this evil karma, but solely to enable sentient beings to attain liberation, he accepted these false teachings through the power of his great vow. This is called the great bodhisattva’s not receiving this evil karma in the present life, the next life, or a subsequent life.

Good man! I recall that in the past, Devadatta and I were both merchant leaders, each with five hundred merchants following us in trade. Seeking profit, we entered the ocean to gather precious treasures.

Owing to adverse karmic conditions, we encountered fierce winds along the way that shattered our vessels, and all our fellow merchants died. At that time, because Devadatta and I had the karmic recompense of refraining from killing, we survived for a long time and were carried by the wind to dry land. Devadatta, coveting and regretting the loss of the treasures, fell into great grief and anguish and began to wail aloud.

I said, “Devadatta! You should not wail!” Devadatta then said to me, “Listen! Listen!

Suppose a destitute and suffering man went to a charnel ground, took hold of a corpse, and said: ‘Today, please give me the happiness of death, and I will give you my impoverished life.’ The corpse then sat up and said to the poor man: ‘Good man! Keep your impoverished life for yourself! I now greatly delight in the happiness of death and would truly take no joy in returning to life with your poverty.’ But today I have lost the happiness of death and, in addition, remain destitute.

How could I refrain from wailing?” I again consoled him, saying, “Do not grieve! I now have two jewels of incalculable value, and I shall give one of them to you!” I immediately gave him one and further said, “Only one who is alive can possess this treasure. Those others have no life; who among them can possess it?” I was utterly exhausted, so I went beneath a tree and lay down to sleep and rest.

Devadatta’s greed blazed fiercely. Because of the remaining jewel, an evil thought arose in him, and he blinded my eyes and seized my jewel. When I was wounded, I cried out and groaned.

A young woman came to me and asked, “Why are you groaning so?” I then told her what had happened to me. After hearing it, she asked me once more, “What is your name?” I replied, “My name is Truthful Speech.” The woman said, “How can I know that you are Truthful Speech?” I then made this vow: “If I now harbor any evil thought toward Devadatta, may my eyes remain blind forever. If I harbor no such evil thought, may my sight be restored.” As soon as I had spoken, my eyes were restored to their former condition.

Good man! This is called the great bodhisattva’s explanation of recompense received in the present life.

Good man! I recall that in the past I was born into a brahmin family in the city of Pundravardhana in Southern India. At that time there was a king named Kaliraja.

By nature, that king was cruel and wicked, arrogant and conceited. He was young and handsome and indulged in the five desires. At that time, in order to liberate sentient beings, I dwelt outside the city in silent meditation.

It was spring, and the trees were blossoming. The king, together with his retinue, palace attendants, and court ladies, went outside the city for recreation. Beneath the trees in the forest, he amused himself with the five desires.

His court ladies left the king to wander about and came to where I was. Wishing to sever their sensual desire, I taught them the Dharma. The king came searching for them and, upon seeing me, immediately gave rise to an evil thought and asked, “Have you now attained the fruit of arhatship?” I said, “I have not!” The king again said, “Have you attained the fruit of a non-returner through cultivation?” I said, “I have not!” The king then said, “If you have not yet attained either of these two fruits, you must still be fully possessed of the affliction of sensual desire.

Why, then, do you freely gaze upon my women?” I replied, “Great King! You should know that although I have not yet severed the fetter of sensual desire, inwardly I truly have no attachment!” The king said, “Foolish man! There are ascetics in the world who sustain themselves on air and eat fruit, yet they still become desirous upon seeing forms.

How much more so must you, who are young and have not yet severed sensual desire! How could you see forms and not become attached?” I said, “Great King! Seeing forms without attachment does not truly depend upon sustaining oneself on air or eating fruit.

It depends entirely upon contemplating impermanence and impurity in the mind.” The king said, “If one disparages others and slanders them, how can that be called maintaining pure precepts?” I said, “Great King! If one harbors jealousy, one may slander others. Since I harbor no jealousy, how can it be said that I slander?” The king said, “Venerable Sir!

What is called morality?” I replied, “Great King! Patience is called morality!” The king said, “If patience is morality, your ears should be cut off. If you can endure that, I shall know that you uphold the precepts.” The king immediately cut off my ears.

Although my ears had been cut off, my countenance did not change. When the king’s ministers saw this, they remonstrated with him, saying, “Such a great being should not be harmed!” The king said to his ministers, “How do you know that he is a great being?” The ministers replied, “We see that while undergoing suffering, this man’s countenance does not change!” The king again said, “I shall test him further to see whether it changes or does not change.” The king then had my nose cut off and my hands and feet severed.

By that time, throughout immeasurable and boundless lifetimes, the bodhisattva had cultivated loving-kindness and compassion, taking pity on suffering sentient beings. The Four Heavenly Kings then became angry and rained down sand, gravel, and stones. Seeing this, the king became greatly frightened.

He returned to me, knelt for a long time, and said, “I beg you to have compassion and allow me to repent.” I said, “Great King! My mind is without anger, just as it is without craving!” The king said, “Venerable Sir! How can it be known that your mind is free of anger?” I then made this vow: “If it is true that I am without anger, may this body of mine be restored to its former condition!” As soon as I had made this vow, my body was restored.

This is called the great bodhisattva’s explanation of recompense received in the present life.

Good man! The recompense in the next life and recompense in subsequent lives arising from wholesome and unwholesome karma are likewise so. When a great bodhisattva attains unsurpassed perfect enlightenment, all karma comes to fruition as present-life recompense.

When evil and unwholesome karma comes to fruition as present-life recompense, it is like the wicked king upon whom the heavens sent a violent rain; it is also like a man who showed a hunter where a bear and a precious-colored deer were, and whose hands then fell off. This is called the fruit of evil karma experienced in the present life. Recompense in the next life is like that of an icchantika who violates the four grave prohibitions and commits the five heinous offenses.

Recompense in subsequent lives is like a person who upholds the precepts and makes the profound vow: “May I always obtain such a body of pure morality in future lives. Whenever sentient beings have a lifespan of one hundred years or eighty years, may I become among them a Wheel-Turning Sage King in order to teach and transform sentient beings.”

Good man! If karma is certain to receive its retribution in the present life, then it cannot receive retribution in the next life or in a later life. When a great bodhisattva cultivates the karma that produces the thirty-two marks of a Great Person, he cannot receive its retribution in the present life.

If karma does not receive any of these three kinds of retribution, it is called indeterminate. Good man! If one says that all karma is certain to receive retribution, then there could be no cultivation of the pure life, liberation, or nirvana.

You should know that such a person is not my disciple but belongs to the retinue of Mara. If one says that some karma is determinate and some indeterminate—determinate karma brings retribution in the present life, the next life, or a later life, while indeterminate karma is experienced when conditions come together and is not experienced when they do not—then, for this reason, there can be the pure life, liberation, and nirvana.

You should know that such a person is my true disciple and does not belong to the retinue of Mara. Good man! Among all sentient beings, indeterminate karma is abundant, while determinate karma is scarce.

For this reason, the Path can be cultivated. Because the Path is cultivated, heavy determinate karma can be made to receive a light retribution, while indeterminate karma need not give rise to the experience of its fruit.

Good man! There are two kinds of people: “The first turns indeterminate karma into determinate retribution, present-life retribution into next-life retribution, and light retribution into heavy retribution; what should have been experienced in the human realm is instead experienced in hell. The second turns determinate karma into indeterminate karma; what should have been experienced in the next life is instead experienced in the present life, and heavy retribution is turned into light retribution; what should have been experienced in hell is instead experienced lightly in the human realm.

Of these two people, the first is foolish and the second is wise. The wise person lightens retribution, while the foolish person makes it heavier. Good man!

It is like two people who have committed offenses against a king. The one with many relatives and supporters receives a light punishment, while for the one with few relatives and supporters, a punishment that should have been light becomes heavy. The foolish and the wise are likewise.

Because the wise person has much wholesome karma, heavy karma receives light retribution. Because the foolish person has little wholesome karma, light karma receives heavy retribution. Good man!

It is like two people, one stout and strong and the other thin and weak. If both sink into deep mud, the stout and strong person can get out, while the thin and weak person sinks beneath it. Good man!

It is like two people who both drink poison, one of whom possesses the power of a mantra and agada medicine, while the other does not. For the one who possesses the mantra and medicine, the poison cannot cause harm. The one without the mantra and medicine dies as soon as he drinks it.

Good man! It is like two people who both drink a great quantity of water, one of whom has a strong digestive fire, while the other is weak. The one with a strong digestive fire can digest it, while the one with a weak digestive fire becomes ill.

Good man! It is like two people who are both bound by the king, one of whom possesses wisdom, while the other is foolish. The wise person can gain release, while for the foolish person there is no time appointed for escape.

Good man! It is like two people who both travel along a dangerous road, one of whom has clear sight, while the other is blind. The person with sight passes straight through without calamity, while the blind person falls into a deep and perilous pit.

Good man! It is like two people who both drink wine, one of whom can hold much wine, while the other can hold only a little. The one who can hold much drinks without mishap, while the one who can hold little comes to harm.

Good man! It is like two people who go into battle against an enemy, one of whom is fully equipped with armor and weapons, while the other is bare and unequipped. The one with weapons can vanquish the hostile enemy, while the unprotected one cannot escape disaster.

Again, there are two people whose clothes are soiled. One, recognizing this, immediately washes them; the other recognizes it but does not wash them. The clothes of the one who washes them become clean, while the filth on the clothes of the one who does not wash them increases day by day.

Again, there are two people who both travel by cart. One person’s cart has an axle and spokes, while the other’s has neither axle nor spokes. The one whose cart has an axle and spokes can travel wherever he wishes, while the one whose cart has neither axle nor spokes cannot move from the spot.

Again, there are two people who both travel through a desolate wilderness. One has provisions, while the other travels without them. The one with provisions can pass through the dangers, while the one without provisions cannot pass through.

Again, there are two people who are both robbed by bandits. One possesses a treasury, while the other has no treasury. The one with a treasury has no sorrow in his heart, while the one without a treasury is distressed and grieved.

The foolish and the wise are likewise. The person who possesses a treasury of goodness receives light retribution for heavy karma, while the person without a treasury of goodness must receive heavy retribution for light karma.

Bodhisattva Lion’s Roar said:

– World-Honored One! As the Buddha has said, not all karma is certain to produce a fixed result, nor are all sentient beings certain to experience retribution. World-Honored One! How can sentient beings turn a light retribution to be experienced in the present into a heavy one experienced in hell? And how can a heavy retribution to be experienced in hell be experienced lightly in the present life?

The Buddha said:

– All sentient beings are invariably of two kinds: first, those with wisdom; second, those who are ignorant. Those who are able to cultivate discipline of the body, moral precepts, concentration of mind, and wisdom are called wise persons. Those who are unable to cultivate discipline of the body, moral precepts, concentration of mind, and wisdom are called ignorant persons. What is meant by failing to cultivate discipline of the body? Being unable to restrain the five sense faculties is called failing to cultivate discipline of the body; being unable to receive and uphold the seven kinds of pure precepts is called failing to cultivate the precepts; failing to subdue the mind is called failing to cultivate the mind; and failing to cultivate the noble practice is called failing to cultivate wisdom. Furthermore, failing to cultivate discipline of the body means being unable to perfect the pure essence of the precepts. Failing to cultivate the precepts means accepting and storing the eight kinds of impure possessions. Failing to cultivate the mind means being unable to cultivate the three kinds of characteristics. Failing to cultivate wisdom means failing to cultivate the pure conduct. Furthermore, failing to cultivate discipline of the body means being unable to contemplate the body, unable to contemplate form and the characteristics of form, failing to contemplate the characteristics of the body, not knowing the enumeration of the body, not knowing that this body passes from here to there, producing the characteristic of a body within what is not a body, and giving rise to the characteristic of form within what is not form. Thus, attachment to the self, the body, and the enumeration of the body is called failing to cultivate discipline of the body. As for failing to cultivate the precepts, if one undertakes inferior precepts, this is not called cultivating the precepts. Upholding limited precepts—precepts for one’s own benefit and self-restraint—while being unable universally to bring peace and happiness to sentient beings and not protecting the unsurpassed true Dharma, is not cultivation of the precepts. If one undertakes the precepts in order to be reborn in heaven and enjoy the pleasures of the five desires, this is not called cultivating the precepts. Failing to cultivate the mind means that the mind is scattered and unable to remain single-mindedly within its own domain. Its own domain is the four foundations of mindfulness; another’s domain is the five desires. Being unable to cultivate the four foundations of mindfulness is called failing to cultivate the mind. Failing skillfully to guard the mind amid evil karma is called failing to cultivate wisdom. Furthermore, failing to cultivate discipline of the body means being unable to contemplate profoundly that this body is impermanent, unstable, easily broken, and perishes from thought-moment to thought-moment, and that it is indeed the domain of Mara. Failing to cultivate the precepts means being unable to perfect the paramita of moral discipline. Failing to cultivate the mind means being unable to perfect the dhyana paramita. Failing to cultivate wisdom means being unable to perfect the prajnaparamita. Furthermore, one who fails to cultivate discipline of the body is attached to the self, the body, and what belongs to the self, believing that the self and body are eternal and undergo no change. One who fails to cultivate the precepts commits the ten evil deeds for the sake of one’s own body. One who fails to cultivate the mind is unable to restrain the mind amid evil karma. One who fails to cultivate wisdom, because the mind is not restrained, is unable to distinguish wholesome and unwholesome dharmas, and so forth. Furthermore, failing to cultivate discipline of the body means not cutting off the view of self. Failing to cultivate the precepts means not cutting off attachment to precepts. Failing to cultivate the mind means producing acts of greed and anger that lead toward hell. Failing to cultivate wisdom means not cutting off the ignorant mind. Furthermore, one who fails to cultivate discipline of the body is unable to contemplate that, although the body itself is without fault, it is always an enemy. Good man! Suppose a man has an enemy who constantly follows him, seeking an opportunity to strike. A wise person, knowing this, guards himself with the utmost care; if he does not carefully guard himself, he will be harmed. The bodies of all sentient beings are likewise: they must constantly be sustained with food and drink and protected from cold and heat. If they are not thus sustained and carefully guarded, they will immediately disintegrate. Good man! It is like a brahmin who serves the fire god, constantly praising, venerating, making offerings to, and attending upon the fire with incense and flowers for a full hundred years. Yet if he touches the fire even once, it will burn his hand. Although the fire has received such offerings, it will certainly never entertain a single thought of repaying the kindness of the one who served it. The bodies of all sentient beings are likewise. Though for many years one provides the body with fine incense and flowers, jeweled necklaces, clothing, food and drink, bedding, medicines, and treatment, if it encounters adverse causes and conditions, internal or external, it immediately perishes, without remembering the kindness of the clothing, food, and other provisions formerly bestowed upon it. Good man! Suppose a king rears four venomous snakes, confines them in a small chest, and entrusts them to a man, ordering him to watch over and nourish them. If even one of these four snakes were to become angry, it could kill the man. Terrified, the man constantly seeks food and drink for them and guards them according to the proper times. The four great elements, the venomous snakes within all sentient beings, are likewise: if even one element becomes enraged, it can destroy the body. Good man! A person suffering from a prolonged illness must wholeheartedly seek medicine and treatment. If he does not diligently seek aid, he will certainly die, beyond all doubt. The bodies of all sentient beings are likewise: one must constantly restrain the mind and not allow it to become heedless. If one becomes heedless, the body is immediately destroyed. Good man! An earthen vessel cannot withstand wind, rain, blows, strikes, collisions, or crushing pressure. The bodies of all sentient beings are likewise: they cannot withstand hunger, thirst, cold, heat, wind, rain, beatings, bondage, abuse, and so forth. Good man! Suppose a boil has not yet ripened; it must always be carefully protected so that no one touches it. If someone were to touch it, the pain would be intense. The bodies of all sentient beings are likewise. Good man! Just as a pregnant mule brings about the destruction of its own body, the bodies of all sentient beings are likewise: when cold wind arises within, the body immediately suffers. Good man! Just as a banana tree withers after producing fruit, the bodies of all sentient beings are likewise. Good man! Just as the inside of a banana tree contains no solid heartwood, the bodies of all sentient beings are likewise. Good man! Just as snakes, rats, and wolves constantly harbor enmity toward one another, the four great elements of sentient beings are likewise. Good man! Just as the king of geese does not delight in a cemetery, a bodhisattva likewise takes no pleasure in the cemetery that is the body. Good man! Just as chandalas continue in that occupation for seven successive generations and are therefore despised by the people of the world, the seed of this body is likewise: the seed of semen and blood is utterly impure. Because it is impure, all Buddhas and bodhisattvas rebuke it. Good man! This body is unlike Mount Malaya, which produces sandalwood, nor can it produce utpala flowers, pundarika flowers, champaka flowers, mallika flowers, or varsika flowers. Instead, it discharges impure pus and blood; its dwelling place is filthy, ugly, and repulsive, and it constantly shares its abode with worms. Good man! Suppose that in the world there is an exquisitely pure and sublime garden grove, but a corpse lies within it. It thereby becomes impure, and everyone abandons it without giving rise to attachment. The realm of form is likewise: although it is pure and sublime, because bodies exist there, all Buddhas and bodhisattvas abandon it. Good man! If a person is unable to give rise to such contemplation, this is called failing to cultivate discipline of the body. Good man! Failing to cultivate the precepts means being unable to contemplate that the precepts are the stairway to all wholesome dharmas and are also the foundation of all wholesome dharmas. Just as the earth is the place from which all trees and plants arise, the precepts are foremost among the wholesome roots that give rise to wholesome dharmas. Just as a merchant leader guides the merchants, the precepts are the victory banner of all wholesome dharmas. Just as the victory banner of Shakra, Lord of the Devas, is raised, the precepts can forever cut off all evil karma and the three evil destinies, and can cure evil maladies like a medicinal tree. The precepts are the provisions for traveling the perilous road of birth and death.

Precepts are armor and weapons that destroy the enemy—the fetters of craving. Precepts are a divine spell capable of destroying the poisonous snakes of the fetters. Precepts are a bridge by which one crosses beyond evil karmic actions.

If a person is unable to contemplate them in this way, this is called not cultivating pure precepts. Not cultivating the mind means being unable to contemplate how the mind is flighty and restless, difficult to grasp and difficult to tame, roaming and racing about like a ferocious elephant. Thought after thought passes as swiftly as a flash of lightning; agitated and disturbed, it does not abide, like an ape.

Like an illusion and like a blazing fire, it is indeed the root of all evils. The five desires are difficult to satisfy, like a fire fed with dry wood; like the great ocean swallowing all rivers; and like Mount Mandara, thickly overgrown with grasses and trees. One is unable to contemplate the falsity of samsara, but sinks into delusion and is led into calamity, like a fish biting a hook.

The mind always goes ahead as guide, with karmic actions following behind, like a mother shellfish leading her young. Clinging greedily to the five desires, it takes no delight in nirvana, like a camel eating honey until it dies without giving a thought to hay. Deeply attached to present pleasures, it does not contemplate future faults, like an ox eating grain without fearing the cudgel.

It races throughout the twenty-five realms of existence, like a powerful wind blowing through tūla cotton. It tirelessly seeks what should not be sought, like a person who does not know that fire, when sought, is hot. It always delights in samsara and takes no pleasure in liberation, like the nimba grub that delights in the nimba tree.

Deludedly craving and clinging to the foulness of samsara, it is like a prisoner who is fond of the jailer’s daughter, or like a pig in a sty that delights in dwelling amid impurity. If a person is unable to contemplate in this way, this is called not cultivating the mind. Not cultivating wisdom means failing to contemplate that wisdom possesses great power, like the golden-winged bird; that it can destroy evil karma; that it destroys the darkness of ignorance like sunlight; that it can sweep away the skandha of feeling like water carrying objects away; and that it burns up wrong views like a raging fire.

Wisdom is the root of all wholesome dharmas and the maternal seed of Buddhas and bodhisattvas. If a person is unable to contemplate in this way, this is called not cultivating wisdom. Good man!

With regard to the ultimate truth, if one sees the body, the characteristics of the body, the cause of the body, the fruit of the body, the aggregation of the body, one body, two bodies, this body, another body, the cessation of the body, the equality of the body, the cultivation of the body, and the person who cultivates—if a person sees in this way, this is called not cultivating the body. Good man! If one sees precepts, the characteristics of precepts, the cause of precepts, the fruit of precepts, superior precepts, inferior precepts, the aggregation of precepts, one precept, two precepts, these precepts, other precepts, the cessation of precepts, the equality of precepts, the cultivation of precepts, and the person who cultivates the paramita of precepts...

If a person sees in this way, this is called not cultivating precepts. If one sees the mind, the characteristics of the mind, the cause of the mind, the fruit of the mind, the aggregation of the mind, the mind and its mental factors, one mind, two minds, this mind, another mind, the cessation of the mind, the equality of the mind, the cultivation of the mind, the person who cultivates, minds that are superior, middling, or inferior, wholesome minds, unwholesome minds...

If a person sees in this way, this is called not cultivating the mind. Good man! If one sees wisdom, the characteristics of wisdom, the cause of wisdom, the fruit of wisdom, the aggregation of wisdom, one wisdom, two wisdoms, this wisdom, another wisdom, the cessation of wisdom, the equality of wisdom, wisdom that is superior, middling, or inferior, dull wisdom, sharp wisdom, the cultivation of wisdom, and the person who cultivates...

If a person sees in this way, this is called not cultivating wisdom. Good man! If a person does not cultivate the body, precepts, mind, and wisdom, then even a minor evil action will bring that person a great evil retribution.

Because of fear, such a person constantly gives rise to this thought: “I belong to hell, and therefore I shall perform the practices of hell.” Although hearing a wise person speak of the sufferings of hell, that person constantly gives rise to this thought: “Just as iron strikes iron, stone strikes stone, wood strikes wood, and fire-insects delight in fire, so a body of hell resembles hell itself. What suffering could there be?” It is like a blue fly caught fast in spittle, unable to escape.

This person is likewise unable to free himself from even a minor offense. From the outset, he feels no remorse, cannot cultivate goodness, and conceals his faults. Although he possesses all the wholesome karma accumulated in the past, it is all defiled by the impurity of that offense.

The light retribution that this person would have undergone in the present life is transformed into an extremely grave evil fruit in hell. Good man! It is like placing one sheng of salt into the water held in a small vessel: the water becomes bitterly salty and difficult to drink.

This person’s sinful karma is likewise so. Good man! It is like a person who owes another a single coin but cannot repay it, and whose body is consequently bound and subjected to much suffering.

This person’s sinful karma is likewise so.

Bodhisattva Lion’s Roar said:

“World-Honored One! Why is the light retribution that this person would undergo in the present life transformed into a retribution undergone in hell?”

The Buddha said:

“Good man! If any sentient being possesses five conditions, the light retribution that would be undergone in the present life is transformed into a retribution undergone in hell. What are the five?

First, being ignorant; second, having few and meager roots of goodness; third, having profound and weighty evil karma; fourth, failing to repent; and fifth, failing to cultivate the fundamental karma of goodness. There are also five further conditions: first, cultivating evil karma; second, lacking the wealth of precepts; third, becoming estranged from roots of goodness; fourth, failing to cultivate the body, precepts, mind, and wisdom; and fifth, associating closely with evil spiritual friends.

Good man! For these reasons, the light retribution that would be undergone in the present life can be transformed into a heavy retribution undergone in hell.”

Bodhisattva Lion’s Roar said:

“World-Honored One! What kind of people can transform retribution in hell into a light fruit undergone in the present life?”

– O good man! If a person cultivates the body, moral discipline, mind, and wisdom, then, as previously explained, he can contemplate all dharmas as being like empty space. He sees neither wisdom nor a wise person, neither ignorance nor an ignorant person, neither cultivation nor one who cultivates. Such a person is called wise. A person such as this is able to cultivate the body, moral discipline, mind, and wisdom. He can cause the karmic retribution of hell to be lightly experienced in the present life. Even if he has committed extremely grave evil karma, through reflection and contemplation he can cause it to become light and slight. He thinks: “Although my karma is grave, it does not equal my wholesome karma. It is as when flowers piled together weigh as much as hundreds of catties, yet certainly cannot outweigh a single ounce of pure gold; as when one sheng of salt is cast into the Ganges, yet the water does not taste salty and those who drink it do not notice; as when a very wealthy man, though he loses precious possessions worth many thousands or tens of thousands, cannot be bound and made to suffer; or as when a great fragrant elephant can break iron shackles and go freely.” A person of wisdom is likewise. He constantly reflects: “My wholesome power is abundant, while my evil karma is weak. I can openly confess and repent, thereby eliminating evil, and I can cultivate wisdom. The power of wisdom is great, while the power of ignorance is slight.” Having reflected thus, he draws near to good spiritual friends, cultivates right view, and receives, upholds, reads, recites, copies, explains, and teaches the twelve divisions of the scriptures. When he sees someone receiving, upholding, reading, reciting, copying, explaining, and teaching them, reverence arises in his heart, and he further offers that person clothing, food, lodgings, bedding, medicines, incense, and flowers, praising, honoring, and respecting him. When he goes to the place of such a practitioner, the wise person speaks of his virtues and does not speak of his shortcomings. The wise person makes offerings to the Three Jewels, reveres and trusts the Vaipulya Mahaparinirvana Sutra, believes that the Tathagata is eternal and undergoes no change, and believes that all sentient beings possess Buddha-nature. Such a person can cause the grave retribution of hell to become a light retribution experienced in the present life. O good man! For this reason, not all karma has a fixed result, nor are all sentient beings destined to undergo a fixed retribution.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Twenty-Nine -