大方便佛報恩經

Fascicle Seven

CHAPTER NINE: DRAWING NEAR

The Buddha said: Great bodhisattvas who recognize and repay kindness, cultivate skillful means, and benefit sentient beings should reveal the Buddhadharma according to what is timely and appropriate.

At that time, the Buddha addressed the bodhisattvas:

“Good men! Long ago, a Buddha appeared in the world named Fearless King, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He appeared in the world to guide those who had affinities with the Buddhadharma, and after delivering all those with such affinities, he entered nirvana.

“After his passing, during the age of the True Dharma, there was a brahmin who was exceedingly intelligent, observed the five precepts, and protected the Buddhadharma.

“One day, circumstances required the brahmin to travel to another country, but the road was infested with many bandits. Five hundred other people were traveling together with him.

“When they reached a difficult stretch of the road, they stopped there temporarily. A band of five hundred robbers frequently hid in that place to plunder travelers.

“When the robbers saw the brahmin’s party stop, their leader secretly sent a man to reconnoiter and arranged a time for them all to rush out together. Among those robbers, however, was a man who had formerly been a close friend of the brahmin. Because of their friendship, he went ahead and warned the brahmin: ‘My friend, you should know that during the first watch tonight, robbers will come. I fear that in the ensuing confusion you may be harmed, so I have come beforehand to warn you. You should therefore find a way to slip away alone, without letting your companions know.’

“Upon hearing this, the brahmin choked with anguish and sorrow. He wished to tell all his fellow travelers about the matter, but feared that they would kill the man who had warned him. If they killed him, they would fall into the three evil destinies and endure immeasurable suffering. Yet if he remained silent, the robbers would harm his companions.

“If the robbers killed his fellow travelers, they too would fall into the three evil destinies and undergo the suffering of their offenses. It was truly difficult to decide! After wavering for a while, the brahmin resolved: ‘I must employ skillful means to benefit sentient beings. Even if I must fall into the three evil destinies, I shall undergo that suffering for the sake of sentient beings, not for my own sake.’ Having formed this resolve, the brahmin took up a knife and killed the man, thereby keeping all his companions safe.

“At that time, everyone was astonished and asked with one voice: ‘You have always been a noble and virtuous man. Why have you committed such an extremely evil deed today?’ The brahmin then knelt, joined his palms, and, filled with shame, said:

“‘I should not have committed an evil deed, but today, for the benefit of sentient beings and for your sake, I had to kill this man.’

“His companions asked again:

“‘You killed him of your own accord. How has that benefited us?’

“The brahmin replied:

“‘He was a robber plotting to harm you. For your sake, I had to kill him so that you might return home safely. As for the suffering of the offense that will cause me to fall into hell, I shall willingly bear it.’

“At that time, the five hundred people, both joyful and fearful, said with one voice:

“‘In this world, nothing surpasses life, and nothing is more frightening than death. Therefore, all sentient beings are willing to relinquish gold, silver, precious treasures, even kingdoms and cities, wives and children, or food and clothing, in exchange for their lives.’

“Having said this, they reflected: ‘For the benefit of sentient beings, this brahmin did not fear the sufferings of the three evil destinies. Today we should remember this profound kindness and must repay it.’ Having reflected thus, they all aroused the aspiration for unsurpassed, complete and perfect enlightenment.

“Meanwhile, the robbers had arrived, and they said with one voice:

“‘You have always been a noble and virtuous man. How could you commit such a greatly evil deed?’

“The brahmin said:

“‘Indeed, I should not have committed this extremely evil deed, but I had to do so for the benefit of sentient beings and also for the sake of your lives.’

“The robbers asked:

“‘How does your killing this man benefit us?’

“The brahmin told the robbers:

“‘I knew beforehand that you were here, yet I remained silent and did not inform the king or my companions. It is because of this that your lives have remained unharmed.’

“Upon hearing this, the robbers reflected: ‘Ah, so it is because of him that our lives have remained safe.’ Having reflected thus, they joined their palms and said to the brahmin:

“‘How noble, Great Being, practitioner of the great compassionate vow! Please instruct us: What must we do to repay such profound kindness?’

“The brahmin said:

“‘If you wish to repay my kindness, there is only one way: Abandon evil and return to righteousness, earn your livelihood honestly, and swiftly arouse the aspiration for unsurpassed bodhi.’

“At that time, wishing to repay his kindness, the robbers aroused the aspiration for unsurpassed, complete and perfect enlightenment.”

The Buddha told Ananda: “A bodhisattva who diligently cultivates vigor, wishes to adorn the path to bodhi, and wishes to repay the Buddha’s kindness must be mindful of all sentient beings as lovingly as one remembers one’s own child. You should know that the brahmin of that time was none other than the Tathagata himself. As a result, after nine kalpas of cultivation, the Tathagata attained unsurpassed, complete and perfect enlightenment.

“Furthermore, a bodhisattva cultivates skillful means and recognizes and repays kindness. When the Tathagata was residing at the Bamboo Grove Monastery, there was a bhiksu afflicted with festering sores. Blood and pus constantly flowed over his entire body, and everyone was afraid and dared not approach him. This bhiksu stayed in a dilapidated, leaky room far from the assembly.

“At that time, the Tathagata used his spiritual power to veil everyone’s eyes so that no one would know, and went alone to the sick bhiksu to tend and care for him and wash him with water.

“Having resolved to do this, the Tathagata caused all the devas of the Desire Realm to know. Sakra Devanam Indra, surrounded before and behind by hundreds of thousands of attendants, stood in midair, raining down all kinds of celestial flowers and producing many kinds of celestial music. At that time, the king of the Heaven of the Thirty-Three held aloft a vase adorned with a hundred blessings, filled with the pure water of great compassion. He came forward and presented it to the Tathagata, bowed his head in homage, and then stood to one side.

“The Tathagata then raised his arm, replete with merit and virtue. At that very moment, great rays of light streamed from the tips of his five slender fingers, illuminating all the heavenly realms.

“When the devas followed that light and gathered together, the Tathagata went to the sick bhiksu. Upon arriving, the Tathagata emitted a ray of light from the crown of his head, illuminating the afflicted bhiksu.

“When touched by that light, the sick bhiksu felt all his pain cease. He immediately sat up, bowed his head, and took refuge. At that time, with his right hand, the Tathagata received the water from King Sakra and washed the sick bhiksu’s head, while with his left hand he gently stroked his body. Wherever the Tathagata’s hand passed, the sores on the bhiksu’s body were healed. After recovering, the bhiksu was filled with immeasurable joy and proclaimed:

“‘Homage to the Venerable Sakyamuni! Great Compassionate Father, Unsurpassed King of Physicians! My bodily illness has now been cured. May the Tathagata compassionately bestow upon me the medicine of the Dharma, so that all the afflictions of body and mind may be eradicated.’

At that time, the Tathagata said to the sick bhikkhu: “The Tathagata still remembers the weight of the kindness you once showed me. Now the Tathagata wishes to repay that kindness.” Upon hearing this, the sick bhikkhu was greatly astonished. The Tathagata then instructed him in teachings that brought benefit and joy.

The bhikkhu rejoiced and, at that very moment, attained the fruit of arhatship, complete with the Three Knowledges, the Six Superknowledges, and the eight liberations.

At that time, King Shakra and his retinue, together with immeasurable multitudes of devas, were filled with doubt and asked: “Why did the Tathagata lower his golden and jeweled body to wash the sick bhikkhu’s abscesses, which were filled with blood and pus, and then call this the repayment of a kindness? What does this mean? We beseech the Tathagata to distinguish and explain it for us.”

The Buddha said to Shakra and the devas: “Listen carefully, and I shall tell you of an event from a former life.

“Shakra, in the distant past, immeasurable asamkhyeya kalpas ago, there was a cruel and unrighteous king who habitually oppressed and unjustly exploited the innocent people in order to seize their wealth. This cruel king had a trusted minister named Wu Bai.

“The king gave Wu Bai complete authority to punish those who broke the law. Whether he bestowed favors or inflicted severity was entirely at Wu Bai’s discretion, but any profit obtained through bribes had to be shared with the king. Thus, Wu Bai frequently beat prisoners. Those who possessed ample wealth and bribed him were released, while those who had no money with which to bribe him were beaten, sometimes even to death; he regarded such conduct as entirely commonplace.

“One day, an upasaka who had committed a minor offense was handed over to Wu Bai to be punished as he saw fit. Wu Bai, however, already knew that the upasaka was a gentle and virtuous man. Unable to bring himself to beat him, he released him. The upasaka thereby escaped calamity and rejoiced beyond measure.

“Kausika, you should know that Wu Bai at that time is now this sick bhikkhu, and the upasaka is now the Tathagata. Thus, throughout immeasurable asamkhyeya kalpas, although a kindness shown to the bodhisattva might have been slight, he nevertheless sought to repay it; even after attaining Perfect Awakening, he never forgot it.”

At that time, King Shakra and the immeasurable multitude of devas rejoiced greatly, and forty-eight thousand devas aroused the aspiration for unsurpassed, complete, perfect awakening.

Having aroused that aspiration, they played heavenly music as an offering to the Tathagata and then returned to the heavenly realm.

The Buddha said to Venerable Ananda: “If good men and good women recognize kindness and wish to repay it, they must practice the following four things:

1. They must associate closely with virtuous friends.

2. They must listen wholeheartedly to the Dharma.

3. They must contemplate its meaning and principles.

4. They must practice in accordance with the Dharma.

“There are also the following four things:

1. Rely on the Dharma, not on the person.

2. Rely on the meaning, not on the words.

3. Rely on wisdom, not on consciousness.

4. Rely on sutras of definitive meaning, not on sutras of provisional meaning.

“To follow these eight practices is called recognizing kindness.

“If, moreover, one encounters the following eight conditions without becoming attached or defiled, this is called repaying kindness:

1. Gain

2. Loss

3. Disgrace

4. Praise

5. Acclaim

6. Censure

7. Suffering

8. Pleasure

“Furthermore, if one practices the following four things, this is called recognizing and repaying kindness:

1. On seeing malicious people, one gives rise to sympathy and thereby develops loving-kindness.

2. On seeing those who suffer, one cannot turn one’s eyes away and thereby develops compassion.

3. On seeing teachers, parents, and virtuous persons, one’s heart becomes joyful and thereby develops sympathetic joy and reverence.

4. On seeing one’s enemies, one’s heart remains free from anger and thereby cultivates equanimity.

At that time, Venerable Ananda adjusted his robes, approached the Buddha, and said: “World-Honored One, when the World-Honored One first aroused the aspiration for bodhi, how did he recognize and repay kindness by practicing the four things described above?”

The Buddha said to Ananda:

“In the distant past, immeasurable asamkhyeya kalpas ago, there was a Buddha named Vipashyin, the Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. He appeared in the world to teach and transform sentient beings who had affinities with the Buddhadharma. Having completed his work of teaching and transformation, he entered nirvana.

“After that Buddha’s True Dharma and Semblance Dharma had disappeared, there was a country called Varanasi. Its people were prosperous and its lands fertile. The king governed the country according to the true Dharma and did not oppress the innocent people. Within that great country was a mountain range called the Mountain of the Immortal Sages. Five hundred pratyekabuddhas and a great many spirits and immortals constantly dwelt upon the mountain. There were also countless birds and beasts. Among them was a lion named Firm Vow, whose fur shone brilliantly like gold. He was strong and powerful, stately and majestic. Whenever he roared, birds in flight fell from the sky, while all the forest animals fled in terror to seek hiding places.

“One day, the lion Firm Vow came to a mountain ravine and saw a pratyekabuddha whose bearing was majestic and whose person was pure. On seeing him, Firm Vow’s heart filled with joy and he felt no fear. From that time onward, he approached him every day to listen to the pratyekabuddha recite sutras and expound the Dharma.

At that time, a hunter saw the lion Firm Vow with his brilliantly shining golden body and was overjoyed. He thought to himself: ‘If I can capture that lion, skin it, and present its hide to the king, I will surely receive an immense reward, and my family will know no want for seven generations. But the lion Firm Vow is lord of the mountain forests.

It would be difficult to shoot him with bow and arrow, and difficult to capture him with traps. I must therefore devise a scheme to catch him.

“‘Firm Vow always reveres and remains close to that pratyekabuddha shramana. I shall disguise myself as a shramana, conceal a bow and poisoned arrows beneath a kashaya robe, then slowly approach and sit beneath that tree. When Firm Vow sees me, he will certainly draw near. At that moment, I shall draw my bow and shoot him, and my success will be absolutely certain.’

“Having thought this through, he returned home and told his family: ‘My ancestors have practiced hunting for generations, yet I have never even heard of a beast whose fur shines as brilliantly as gold. Now that I have actually seen one, I must capture it at all costs.’ Having said this, he immediately shaved his head, donned a kashaya robe as planned, returned to the mountain, and sat beneath a tree.

“When the lion Firm Vow saw this false bhikkhu, his heart filled with joy. He immediately approached and licked the bhikkhu’s feet.

“At that moment, the hunter drew his bow and immediately shot him. Struck by the poisoned arrow, the lion roared and bellowed, wishing to pounce upon the hunter and tear his body apart.

“But then he thought: ‘This is a shramana. The robe of subdued color that he wears is the emblem of the Buddhas, worthies, and sages. It would not be difficult for me to kill him, but if I killed this man, I would be destroying the emblem of the Buddhas, worthies, and sages.’ With this thought, he swallowed his anger and endured the pain.

“After a long while, the poison spread throughout his body, and the lion felt pain that was difficult to endure. Once again, he intended to tear the hunter apart. But then he thought: ‘It would not be difficult to kill him, but the Buddhas, worthies, and sages would reproach me. Moreover, people of the world would no longer be able to distinguish good from evil.

“‘This is an evil man whose heart is deeply malicious and who plotted to harm me. If I cannot remain patient, I will be no different from him.

“‘One who practices patience is loved and respected by all, while one who lacks patience is despised by all. Thus, afflictions increasingly grow, causing samsaric birth and death to increase. As birth and death increase, one must be reborn in places of adversity. Reborn in places of adversity, one becomes separated from virtuous friends. Separated from virtuous friends, one cannot hear the True Dharma. Unable to hear the True Dharma, one gives rise to ever more doubt. As doubt multiplies, one becomes separated from the path to unsurpassed, complete, perfect awakening. Therefore, I must not commit evil.’

Having reflected thus, he spoke this verse:

Toward one who wears the Dharma robe,

I willingly relinquish my own life,

And will never give rise to an evil thought.

Toward one who has gone forth,

I willingly relinquish my own life,

And will never give rise to an evil thought.

After speaking this verse, he fell down and died. At that moment, heaven and earth trembled; birds and beasts, terrified, fled in all directions; blood rained from the blue sky; and the sun grew dim.

The hunter then removed the Dharma robe, took up his knife, flayed off the skin, and carried it home. Upon arriving home, he presented it to the King. Seeing it, the King rejoiced and said to his ministers: “Never before have I heard of any beast whose fur shone with such a golden radiance. Yet today I have seen one with my own eyes—how extraordinary!” The King then asked the hunter by what means he had obtained that skin. The hunter said to the King:

“If Your Majesty will pardon this lowly servant, only then will I dare to report it.”

The King said:

“You have permission. Speak freely.”

The hunter then recounted the entire story to the King in full.

After hearing it, the King was choked with grief and anguish and could not speak.

He immediately summoned all the great ministers and lesser kings and proclaimed: “You should know that I once heard wise men say that any beast whose body is covered in golden fur is a transformation body of a bodhisattva, who, for the sake of all sentient beings, brings forth the mind of bodhi and performs deeds of great benefit.

“How, then, could this wicked hunter today dare to use a treacherous scheme to kill a bodhisattva? If I were now to reward this evil man with official rank, emoluments, elephants, horses, treasures, food, clothing, money, and silk, I would thereby become his accomplice in this unrighteous deed.”

Having said this, he had the hunter taken away and beheaded. He then carried the lion’s skin into the mountains, found the corpse, wrapped it in the skin, and built a funeral pyre of ox-head sandalwood and candana wood, upon which he cremated it. After the cremation, he gathered the relics and built a stupa as an offering.

The Buddha told Ananda and the assembly:

“Good men! The lion Firm Vow of that time is now none other than the Tathagata, Shakyamuni Buddha. In this way, a bodhisattva draws near to good and wise spiritual friends, recognizes kindness, and repays it.

“Therefore, a bodhisattva constantly remains close to good friends and wise spiritual guides and quickly attains unsurpassed perfect enlightenment.

“Good men! A bodhisattva diligently cultivates, draws near to good and wise spiritual friends, and seeks to hear the true Dharma—even a single sentence, a single verse, or a single meaning—in order to eradicate all afflictions within the three realms. When a bodhisattva wholeheartedly seeks the Buddha’s teachings, thirsting for the wondrous Dharma, he does not cherish his body or life. Even if he must stand upon burning iron and be consumed by fire, he does not regard it as a cause for distress.

“For the sake of a single verse, a bodhisattva does not even cherish his body or life; how much less would he hesitate for the sake of the entire twelve divisions of scripture? For a single verse, he does not even cherish his body or life; how much less would he cherish other treasures? This is because the benefit of hearing the Dharma brings peace and joy to body and mind and gives rise to right faith. Upon seeing one who expounds the Dharma, he regards that person as he would his own parents and dares not treat that person with contempt.

“For the sake of sentient beings, he wholeheartedly listens to the Dharma, not for profit or gain; he does so to benefit sentient beings, not for personal benefit.

“For the sake of the true Dharma, he fears no hardship or calamity—not hunger or thirst, heat or cold, tigers, wolves, savage beasts, bandits, robbers, or any other danger.

“He must first discipline himself and utterly eradicate the afflictions, and only afterward listen to the Dharma. While listening to the Dharma, his mind is not disturbed. He reveres the one who expounds the Dharma and honors the Dharma itself. This is called a bodhisattva recognizing kindness and repaying it.

“What does it mean for a bodhisattva to listen wholeheartedly to the Dharma? Listening to the Dharma entails four qualities:

1. A mind of sincere faith.

2. A focused mind.

3. A reverent mind.

4. A wholesome mind.

“The reason a bodhisattva wholeheartedly listens to the Dharma and diligently seeks the twelve divisions of scripture is that he remembers the profound kindness of the Buddha; wishes the Buddha’s true Dharma to spread everywhere; wishes the Buddhadharma to endure forever; wishes the world to have faith in the Buddhadharma; and wishes all sentient beings to realize unsurpassed bodhi.

“Thus, because a bodhisattva is mindful of the immeasurable sentient beings throughout the ten directions and wishes to repay the Buddha’s profound kindness, he wholeheartedly listens to the Dharma and diligently seeks the twelve divisions of scripture.

“Why does a bodhisattva diligently seek the Buddhadharma?

“It is because he wishes to cause sentient beings to give rise to faith and trust. Therefore, a bodhisattva diligently seeks the Buddhadharma.

“Why must a bodhisattva study the Treatise on Logic?

“It is because he wishes to comprehend all faults, refute the false doctrines of non-Buddhist paths, understand the skillful means for disciplining sentient beings, and clearly distinguish the meanings of the Buddha’s teachings so as to counter worldly assertions. Therefore, a bodhisattva must study the Treatise on Logic.

“Why must a bodhisattva study the Treatise on Language?

“It is because he wishes his speech to be pure and dignified. If his speech is not pure, he cannot clearly explain the various meanings. He wishes to understand all principles and meanings so that the true Dharma will not be impaired, to eliminate the arrogance of others, and to shatter all wrong views. Because he wishes to understand the skillful means for disciplining sentient beings, a bodhisattva must study the Treatise on Language.

“Why must a bodhisattva study the various methods of medicine?

“It is because he wishes to free sentient beings from the four hundred and four illnesses and help them distance themselves from all evils. Out of compassion for all beings, he wishes to inspire faith in sentient beings, enable them to avoid every suffering, and bring peace and joy to their minds.

“When their minds have attained peace and joy, they will constantly recollect the Buddha’s mind of great compassion, which saves sentient beings. Therefore, a bodhisattva studies all methods of medicine.

“Why must a bodhisattva study the various worldly arts and sciences?

“It is because he wishes to benefit sentient beings with ease. If he thoroughly understands the worldly arts and sciences, he can easily eliminate people’s arrogance, discipline them, cause them to give rise to right faith, and enable them to cast aside wrong views and attachments. Therefore, a bodhisattva must study the worldly arts and sciences.

“Any bodhisattva who is unwilling to study these five subjects cannot realize unsurpassed bodhi. Because a bodhisattva wishes to attain unsurpassed bodhi, he must pursue these five subjects.

“A bodhisattva who remembers and repays kindness teaches for the sake of sentient beings. But what does he teach, and how does he teach it?

“What he teaches is the twelve divisions of scripture. As for how he teaches, he must be proficient in the five subjects described above. In order to realize unsurpassed bodhi, he must teach in two ways:

1. Teaching the Dharma in proper sequence;

2. Teaching the Pure Dharma.

“To teach the Dharma in proper sequence means first teaching generosity, then moral discipline, and so forth, up to wisdom. If one wishes to remember and repay kindness, one must contemplate the principles and meanings and then practice in accordance with the Dharma. This is called teaching the Dharma in proper sequence.

“Teaching the Pure Dharma means:

“If the listener is seated while the teacher is standing, the Dharma should not be taught.

“If the listener deliberately seeks faults in the Dharma or in the person teaching the Dharma, the Dharma should likewise not be taught.

“If the listener relies upon the person teaching rather than upon the Dharma, the Dharma should likewise not be taught.

“If the listener clings to the words rather than relying upon their meaning, the Dharma should likewise not be taught. Even if the listener does not rely upon scriptures of definitive meaning, the Dharma should likewise not be taught. Why is this? It is because such people do not know how to revere the Buddhas, bodhisattvas, and the Pure Dharma.”

If the one who expounds the Dharma knows to honor the Dharma, and those who hear the Dharma also know to revere it, listening wholeheartedly without giving rise to contempt or irreverence, this is called expounding the Dharma in purity.

Furthermore, expounding the Dharma in proper sequence means expounding all dharmas. To expound all dharmas means to expound the twelve divisions of the scriptures, down to a single sentence, a single verse, or half a verse. In doing so, one accords with the wording, meaning, and skillful means of presentation in order to instruct and benefit everyone. At times, words of admonishment must be used; at times, one should speak directly; and at times, analogies are needed. One speaks according to what is appropriate, sometimes explaining matters simply so that listeners may readily understand. According to what people wish to hear, one uses skillful means to expound the Dharma. This is called a bodhisattva who recognizes and repays kindness by expounding the Dharma in proper sequence.

Expounding the Dharma in purity means this: Great bodhisattvas must cultivate loving-kindness toward those who harbor enmity and hatred. Having attained loving-kindness, they use every skillful means to expound the Dharma to wicked people, frivolous people, those addicted to sensual pleasures whose minds are unrestrained, and those who are destitute, causing them all to awaken. They do not do so to praise themselves or disparage others, nor for food and drink, gain, or fame. This is called a bodhisattva who recognizes and repays kindness by expounding the Dharma in purity.

Practicing wholesome deeds in accordance with the Dharma, purifying the three kinds of karma completely, and recognizing and repaying kindness serve to adorn the path to unsurpassed bodhi.

If great bodhisattvas wish to remember and repay kindness, they must reflect upon the teachings and their meanings, study widely, and listen extensively so as to comprehend everything and raise high the torch of the Buddhadharma. If they wish to benefit all sentient beings, they must practice giving, morality, and the other virtues. They must also make offerings to those who expound the Dharma, seek no faults in either the Dharma or its expounders, harbor no malicious intent, and bring peace and happiness to everyone. This is called recognizing kindness.

Thereafter, causing both themselves and others to enjoy blessed rewards in the human and heavenly realms, until they attain the fruit of nirvana, is called repaying kindness.

Furthermore, a bodhisattva must follow four practices in cultivating patience, eliminating impatience, and adorning the path to bodhi:

1. Encourage all sentient beings to cultivate patience.

2. Practice patience oneself and teach others to be patient so that they may be freed from fear. This is called recognizing kindness.

3. Through patience, one does not give rise to anger, harms no one, suffers no affliction, and therefore feels no remorse.

4. After relinquishing this body, one enjoys blessed rewards in the human and heavenly realms, until one attains the fruit of nirvana. This is called repaying kindness.

Good sons! A bodhisattva also follows four practices in diligently cultivating vigor, eliminating laziness, and adorning the path to bodhi:

1. Encourage all sentient beings diligently to cultivate vigor for the sake of the path to bodhi.

2. Abandon all afflictions and increase wholesome dharmas so that the body may enjoy peace and happiness. This is benefiting oneself.

3. A bodhisattva who practices vigor does not trouble, beat, or revile sentient beings. This is benefiting others.

4. After relinquishing this body, one enjoys blessed rewards in the human and heavenly realms, attains peace and happiness for oneself, and ultimately attains the path to bodhi. This is attaining the great reward.

Furthermore, a bodhisattva follows four practices in cultivating meditative concentration, dispelling the distracted mind, and adorning the path to bodhi:

1. Encourage all sentient beings to cultivate meditative concentration for the sake of the path to bodhi.

2. In this life, one attains peace and happiness, while body and mind become tranquil. This is called recognizing kindness.

3. Because body and mind are tranquil, one does not trouble sentient beings. This is called recognizing and repaying kindness.

4. After relinquishing this body, the bodhisattva attains a pure body, peace, security, and happiness, and realizes nirvana. Thus does a bodhisattva follow four practices in cultivating meditative concentration.

Furthermore, a bodhisattva who recognizes and repays kindness must also follow four practices in perfecting wisdom, dispelling ignorance, and adorning the path to bodhi:

1. Use the four means of embracing to instruct sentient beings to cultivate wisdom for the sake of the path to bodhi.

2. By thoroughly understanding the “nature” and “characteristics” of all dharmas, one attains peace and happiness for oneself. This is benefiting oneself.

3. One is able to assist sentient beings in both worldly and supramundane matters. This is benefiting others.

4. One is able to eliminate the two obstructions—the obstruction of afflictions and the obstruction of ordinary, discriminating knowledge. This is attaining the great reward. This is called recognizing and repaying kindness.

Thus does a bodhisattva follow four practices in cultivating inconceivable wisdom.

Furthermore, through knowledge of past lives, a bodhisattva knows the events of former lives and fully understands the karma of sentient beings, whether wholesome or unwholesome, as well as when the time has come for them to receive the benefit of a wholesome condition. Therefore, wishing to benefit all sentient beings, the bodhisattva employed great skillful means and descended from the Tusita Heaven after completing his lifespan there, endowed with three supreme qualities:

1. Supreme lifespan;

2. Supreme beauty;

3. Supreme renown;

When he first descended to be born, he emitted great rays of light that illuminated the ten directions, and from the moment of conception he knew beforehand the time of his birth. Immediately after being born, he walked seven steps without assistance and declared: “This life is my final life.” At that time, devas, ghosts, spirits, gandharvas, asuras, garudas, kinnaras, and mahoragas offered various flowers and incense, performed music, and hung banners and streamers as offerings.

The bodhisattva possessed the thirty-two marks, magnificently adorned and unsurpassed by anyone. His body was strong and his vitality complete; with the power of loving-kindness and virtue, he subdued the hosts of Mara. At the age of seven, without studying worldly matters, he understood them all.

Without needing a teacher, he cultivated by himself and realized unsurpassed, complete and perfect enlightenment.

After attaining the path, Brahma entreated him to turn the Dharma wheel and deliver sentient beings. When he entered profound concentration, even thunder and lightning could not disturb him.

Animals of every kind often approached him, loving him as they loved their parents, and offered him various foods. The Buddha understood their hearts; numinous spirits sent down rain to bathe his body, and trees lowered their branches and leaves to shade him completely.

During the six years in which he practiced austerities, Mara constantly sought but could not find a single fault in him. He constantly sat in meditative concentration and perfected the six recollections, thereby understanding when the sense faculties arose and ceased.

These are the inconceivable ways in which the bodhisattva was like sentient beings. The ways in which he differed from sentient beings were that the bodhisattva benefited all kinds of sentient beings: when the insane saw the Tathagata, they recovered their right minds; the blind gained sight; the deaf gained hearing; those positioned adversely in the womb turned to the proper position; and greed, hatred, and delusion were all eliminated. These are the inconceivable ways in which the bodhisattva differed from sentient beings.

Furthermore, although he was born in the same manner as sentient beings, the Tathagata’s conduct was inconceivable. The Tathagata always lay on his right side like the lion king. Neither grass nor leaves could become disordered beneath him, and even when winds whirled and tempests raged, his robes did not stir. When he raised his feet to walk, he moved like the lion king and the King of White Geese. Whenever he wished to walk, he always stepped first with his right foot, and wherever he passed, the ground became level, without high or low places. After he had eaten, not a single grain of rice remained in his mouth. These are the inconceivable aspects of the Tathagata’s “shared birth.”

Furthermore, although he was born in the same manner as sentient beings, the Tathagata possessed thirty-two inconceivable marks:

1. The soles of his feet were level;

2. On the soles of his feet were thousand-spoked wheels;

3. His toes were long and slender;

4. His heels were full and rounded;

5. His fingers bore many lines;

6. His hands and feet were soft and delicate;

7- The abdomen is round and full, like that of the golden-hued king of deer;

8- The ankles are even;

9- The hands reach down to the knees;

10- The five organs are concealed, as in the king of elephants and horses;

11- The body is round and full, like a nyagrodha tree;

12- All the bodily hairs incline upward;

13- All the hairs curl to the right;

14- The body is golden in color;

15- Light constantly radiates eight feet from the body;

16- The skin is smooth and fine, and dust does not adhere to it;

17- The seven places are full and even;

18- The upper body is like that of a lion;

19- The arms are round and well formed;

20- The chest is broad and even;

21- The body is strong and imposing;

22- There are forty teeth in the mouth;

23- The teeth are closely set and perfectly even;

24- The teeth are white as ivory;

25- The jaws are square like those of a lion;

26- Whatever food is eaten has a supremely exquisite flavor;

27- The crown of the head rises into the mark of the uṣṇīṣa;

28- The tongue is long and broad;

29- The voice is like the Brahmā sound;

30- The eyes are deep blue;

31- The eyes are like those of the king of bulls;

32- Between the eyebrows is a long white hair.

Thus there are also the eighty inconceivable minor characteristics of beauty. Each excellent mark is further adorned with immeasurable hundreds of thousands of wondrous characteristics. Every excellent mark is the result of the bodhisattva’s cultivation of sublime practices, from the time he first firmly aroused the resolve for bodhi until he attained unsurpassed bodhi.

The Buddha further said: “Throughout immeasurable asaṃkhyeya kalpas, the Tathagata devoted himself wholeheartedly to observing the pure precepts; therefore he has now attained the mark of level soles.

By making offerings to his parents, preceptors, teachers, and the virtuous, he attained the mark of the thousand-spoked wheels beneath his feet.

Because he harbored no wish to harm sentient beings and no thought of plundering them, and whenever he saw his parents, preceptors, teachers, or the virtuous, went out from afar to welcome them, prepared seats for them, reverently bowed to them, and cast aside arrogance, he has now attained the mark of long, slender fingers.

Because he possessed all three practices described above, he attained the mark of full heels.

By aiding sentient beings through the four means of embracing, he attained the mark of webbed fingers.

By bathing his parents, teachers, and the virtuous with various fragrant oils, he attained the mark of soft hands and feet.

Through tirelessly cultivating wholesome dharmas, he attained the mark of a round and full abdomen.

Because he joyfully listened to the Dharma, delighted in recounting it for others, and loved to perform deeds of the Way, he attained the mark of even ankles.

Through purity of the three karmas, examining the sick and giving them medicine, dispelling arrogance, and observing moderation in food and drink, he attained the mark of hands reaching to the knees.

When he saw people divided, he used skillful words to reconcile them; he knew how to cultivate a sense of shame himself and taught others to cultivate it as well. Thus he attained the mark of concealed organs.

He purified his own three karmas and taught others to purify theirs. Whenever a sentient being fell ill, he sought a way to provide treatment. Thus he attained the mark of a round and well-formed body.

Because he joyfully listened to the Dharma and frequently recounted it for others, he attained the mark of bodily hairs all pointing upward.

He contemplated the profound meanings of all dharmas, delighted in cultivating wholesome dharmas, and made offerings to his parents, teachers, and the virtuous. If, while traveling, he encountered a place of Dharma or monks’ quarters, he made offerings there; if he encountered bricks, stones, thorns, or filth along the road, he cleared them away. Thus he attained the mark of all his bodily hairs curling to the right.

When giving food or precious objects to others, he never gave rise to anger. Thus he attained two marks: first, a golden complexion; and second, the constant emission of light. He also attained the mark of smooth, fine skin to which dust and impurities do not adhere.

Because he constantly provided others with whatever necessities they required, he attained the mark of fullness in the seven places.

He subdued his own arrogance, knew how to harmonize his temperament, accommodated the inclinations of others, and practiced in accordance with the Dharma to eliminate unwholesome qualities and increase wholesome dharmas. Thus he attained the mark of an upper body like that of a lion, the mark of round and well-formed arms, the mark of a broad and even chest, the mark of slender fingers, and the mark of a full and robust body.

Because he refrained from divisive speech and reconciled those who quarreled, he attained the mark of forty teeth, the mark of closely set teeth without gaps, and the mark of equal and even teeth.

By cultivating deeds of loving-kindness, compassion, goodness, and joy, he attained the mark of teeth white as ivory.

When he saw those in need, he joyfully assisted, welcomed, and escorted them. Thus he attained the mark of square jaws like those of a lion. Because he regarded all sentient beings as his only child, he attained the mark whereby whatever he ate possessed a supremely exquisite flavor.

He constantly bestowed upon sentient beings the unsurpassed flavor of the Dharma; when he encountered the forgetful, he gave them the power of recollection. He himself observed the five precepts and taught others to cultivate loving-kindness as well, and he frequently bestowed the Dharma upon everyone. Through these causes and conditions, he attained the mark of the uṣṇīṣa and the mark of a long, broad tongue.

He taught the Dharma truthfully so that everyone rejoiced, spoke gentle and tender words, and did not speak at improper times. Therefore he attained the mark of the Brahmā sound.

He nurtured loving-kindness and regarded all sentient beings as his parents. Through these causes and conditions, he attained deep-blue eyes and eyes like those of the king of bulls. When he saw virtuous people, he sincerely praised them; therefore he attained the mark of the white hair between the eyebrows.

These are the thirty-two marks. Although their causes and conditions differ, their principal causes are ‘observing the precepts’ and ‘diligent effort.’ Why is this so? If one does not observe the precepts and diligently cultivate vigorous effort, one cannot even attain a human body, much less the thirty-two marks.

Furthermore, whenever he undertook a deed, he was resolute and never regretted it. Thus he attained the mark of level soles.

And whenever he undertook a deed, he performed it wholeheartedly. Therefore he attained the mark of the thousand-spoked wheels beneath his feet, the mark of webbed fingers, the mark of the seven even places, the mark of smooth and fine skin, the mark of a straight and rounded body, and the mark of a long, broad tongue.

Because he constantly cultivated wholesome dharmas and taught others to cultivate them, he attained the mark of long, slender fingers, the mark of hands reaching the knees, the mark of light constantly radiating eight feet from the body, and the mark of closely set teeth without gaps.

Through the work of purifying the three karmas, he attained the other marks.

Furthermore, because he gave rise to a mind of pure goodness toward sentient beings, he attained, through these causes and conditions, the marks of soft hands and feet and smooth, fine skin and flesh to which dust and impurities do not adhere.

Because he cultivated wholesome dharmas in proper sequence and at the proper times, he attained the second, third, and fourth marks.

Because he delighted in doing good and his mind never grew weary or discouraged, he attained, through these causes and conditions, the mark of a golden-hued body, the mark of a body that constantly shines, the mark of white teeth, and the mark of a white hair between the eyebrows.

If he heard others praising his virtues, he did not become arrogant, and he concealed his good deeds so that others would not know of them. Through these causes and conditions, he attained the mark of the concealed male organ.

Whenever he cultivated wholesome deeds, he dedicated them all to the path of bodhi. Therefore he attained the mark of all his bodily hairs pointing upward and curling to the right, the mark of forty teeth in his mouth, and the mark whereby whatever he ate possessed a supremely exquisite flavor.

Through the causes and conditions of diligently cultivating vigorous effort, he attained the mark of square jaws like those of a lion and the mark of an upper body like that of a lion.

Because he wholeheartedly cherished all sentient beings as a mother cherishes her child, he attained, through these causes and conditions, the mark of small, even teeth and the mark of deep-blue eyes like those of the king of bulls.”

Through tirelessly cultivating wholesome dharmas, he therefore acquires the other marks.

When great bodhisattvas rely upon pure conduct to cultivate the thirty-two excellent marks, and their karma has been purified, although they possess these thirty-two excellent marks, the marks are not yet complete or perfectly radiant. Bodhisattvas must further cultivate thirteen practices in order to penetrate fully all the dharmas of a Buddha.

Among the immeasurable marks, beings are not alike; there are superior, middling, and inferior distinctions, inconceivable in their variety.

Therefore, the Buddha said that, among the thirty-two marks, even if the accumulated merits of all beings were combined and compared, they would equal only the merit of a single hair-mark of the Tathagata. The merits of all the pores are gathered and harmoniously combined to form one of the excellent characteristics; then the merits of the eighty excellent characteristics are gathered and increased a hundredfold to form a single major mark.

Only the two marks of the white urna and the ushnisha require the merits of all the other marks to be gathered and increased a thousandfold before those two marks can be formed.

By harmoniously combining all merits, and increasing the merits of the thirty-two excellent marks and eighty excellent characteristics by a thousand myriad kotis of times, the Tathagata’s mark of the Thunderous Voice is formed. Its sound carries so far that it can be heard throughout the immeasurable, boundless worlds of Buddhas as numerous as motes of dust.

For the benefit of beings, bodhisattvas cultivate the practice of great loving-kindness and compassion, remember kindness and repay it, and cultivate profound, wondrous, and inconceivable dharmas, thereby attaining such subtle and marvelous excellent marks.

Each mark can benefit immeasurable hundreds of thousands of myriads of kotis of beings, causing them all to awaken the aspiration for bodhi, cultivate in successive stages, perfect their merits, and thereby attain the thirty-two excellent marks.

Once they have perfected these excellent marks, they are all led to the foot of the Bodhi tree, where they subdue the armies of Mara, realize Buddhahood, turn the Wheel of the True Dharma, and ferry beings beyond the ocean of suffering, ignorance, birth, and death to the shore of awakening, liberation, peace, and bliss, thus accomplishing the work of benefiting all beings.

The Buddha said to the Venerable Ananda, the entire assembly, and the great bodhisattvas: “Good men! Who among you can constantly remember the Buddha’s kindness, preserve the True Dharma, and transcribe, read, and recite this profound and wondrous Sutra of the Great Skillful Means by Which the Buddha Repays Kindness? Who can, in the future evil and turbid age, arouse great diligence and uphold and protect the path to unsurpassed, perfect enlightenment? Who can protect the Dharma and propagate this sutra for the benefit of all beings?”

At that time, eighteen thousand great bodhisattvas in the great assembly rose from their seats, adjusted their robes, bared their right shoulders, knelt with their right knees upon the ground, respectfully joined their palms, and addressed the Buddha, saying: “World-Honored One, in the future evil and turbid age, we shall all be able to uphold and protect the path to unsurpassed, perfect enlightenment; we shall all be able to preserve the True Dharma and teach and transform beings.”

Then Bodhisattva Lion said: “World-Honored One, I too shall be able to employ every skillful means to aid beings.”

Bodhisattva Vajra said: “World-Honored One, if beings are about to fall into the three evil destinies, I shall be able to stop them and prevent their downfall.”

Bodhisattva Manjushri said: “World-Honored One, if beings seek to cultivate wholesome dharmas, I shall be able to enable them all to fulfill their wishes.”

Bodhisattva Banner of Wisdom said: “I shall be able to bestow great wisdom upon beings.”

Bodhisattva Adornment of Dharma said: “World-Honored One, I shall be able to bestow the Dharma universally upon beings.”

Bodhisattva Sunlight said: “World-Honored One, I vow to bestow peace and happiness upon beings.”

Bodhisattva Moonlight said: “World-Honored One, I shall be able to teach and transform all beings, causing them to cultivate merit and goodness.”

Bodhisattva Skillful Protector said: “World-Honored One, I shall be able to teach and transform all beings, causing them not to be heedless.”

Bodhisattva Inexhaustible Intention said: “World-Honored One, I shall be able to teach and transform all beings, causing them to perceive clearly the ‘nature’ and ‘characteristics’ of the inexhaustible Dharma realm.”

Bodhisattva Supreme Moon said: “World-Honored One, I shall be able to bestow unsurpassed peace and happiness upon beings.”

Thus, the bodhisattvas, one after another, made their own wondrous vows to adorn the path of bodhi and benefit all beings.

Wishing to remember the Buddha’s kindness and repay the Buddha’s kindness, they rose from their seats, knelt upon one knee, joined their palms, and addressed the Buddha, saying: “We beseech the World-Honored One to entrust this sutra to us bodhisattvas.”

At that time, the Venerable Ananda addressed the Buddha, saying: “World-Honored One, what should this sutra be called, and how should it be reverently upheld?”

The Buddha said to the Venerable Ananda:

“This sutra is called the Sutra of ‘Gathering the Wholesome Roots of Beings.’ It is also called ‘The Great Skillful Means,’ also ‘The Subtle and Secret Practice,’ and also ‘The Buddha’s Repayment of Kindness.’”

The Buddha said to the Venerable Ananda and the great bodhisattvas: “You must practice in accordance with what has been taught.”

When the Buddha expounded this Chapter on Entrustment, seventy-two thousand shravakas aroused the aspiration for unsurpassed bodhi. All the devas, nagas, ghosts, spirits, gandharvas, kimnaras, mahoragas, humans, nonhumans, and the entire assembly, having heard the Buddha expound the

Dharma, rejoiced and faithfully accepted it.

THE SUTRA OF THE GREAT SKILLFUL MEANS BY WHICH THE BUDDHA REPAYS KINDNESS

The End of Fascicle Seven