大乘本生心地觀經

II. – CHAPTER ON REPAYING KINDNESS 1

At that time, the Blessed One calmly arose from samadhi and said to the great bodhisattva Maitreya2: “Excellent! Excellent! You great beings and good men have come before the Buddha with reverence and offerings because you wish to draw near to the Father of the World, to hear the supramundane Dharma, to contemplate according to the principle of suchness, and to cultivate the wisdom of suchness3.

I shall now expound the WONDROUS DHARMA OF THE MIND-GROUND to guide sentient beings and enable them to realize and enter the Buddha’s wisdom. Such a wondrous Dharma is expounded at the appropriate time by the Buddhas, the Tathagatas, only after immeasurable kalpas have passed. It is exceedingly difficult to encounter a Tathagata, a Blessed One, appearing in the world, just as it is difficult to encounter the udumbara flower!

It is likewise difficult to encounter a Tathagata appearing in the world and expounding this wondrous Dharma! Why is this so? All sentient beings have departed far from the practices and vows of Mahayana bodhisattvas.

They incline toward the bodhi of pratyekabuddhas and shravakas, grow weary of birth and death, and aspire only to enter nirvana forever; they do not delight in the eternal and blissful wondrous fruition of the Mahayana. Yet when the Tathagatas turn the Dharma wheel, they remain free from four faults and teach the corresponding Dharma4: First, no fault concerning place—the teaching does not conflict with the place and accords with the circumstances.

Second, no fault concerning time—the teaching is not untimely but accords with the proper time. Third, no fault concerning capacity—the teaching does not conflict with beings’ capacities but accords with their level. Fourth, no fault concerning the Dharma—the teaching does not conflict with the Dharma but accords with the true Dharma.

Prescribing medicine according to the illness and thereby enabling beings to be cured is an exclusive quality5 of the Tathagata. Shravakas and pratyekabuddhas have not yet attained even the unhindered, exclusive domain of the assembly of bodhisattvas, much less the exclusive qualities of the Tathagata. For this reason, it is difficult for them to see or hear the ‘Dharma gate of the mind-ground’ belonging to the true path of bodhi!

Nevertheless, if any good man or good woman hears this wondrous Dharma even once and, for but a brief moment, gathers the mind and contemplates it, that person will thereby be imbued with the seed of unsurpassed great bodhi. Before long, that person will sit upon the precious vajra seat beneath the bodhi tree and attain unsurpassed, complete, perfect enlightenment.6

At that time, in the great city of Rajagriha, there were five hundred elders named: Elder Wondrous Virtue, Elder Courageous, Elder Good Dharma, Elder Mindfulness of the Buddha, Elder Wondrous Wisdom, Elder Bodhi, Elder Wondrous Eloquence, Elder Dharma Eye, Elder Radiance, and Elder Fulfilled Vows. These exceedingly wealthy elders had attained right view and came to make offerings to the Tathagata and the noble assembly.

When the elders heard the Blessed One praise the Mahayana Dharma gate of the mind-ground, they thought: “We have seen the Tathagata emit golden light, within which appeared the difficult ascetic practices of bodhisattvas. We have no desire to undertake such ascetic practices. Who could remain amid birth and death for many kalpas, enduring every affliction for the sake of sentient beings?” Having thought thus, the elders rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms reverently, and, though speaking with different mouths, addressed the Buddha in one voice: “Blessed One!

We do not delight in the practices of Mahayana bodhisattvas, nor do we wish to hear accounts of ascetic practices. Why is this so? All the practices and vows cultivated by bodhisattvas fail to constitute ‘recognizing and repaying kindness.’ Why?

They leave their parents and go forth into homelessness; they give their wives and children to those who desire them; and they even give away their heads, eyes, marrow, and brains according to others’ wishes, thereby enduring all manner of torment. For three incalculable kalpas they cultivate the perfections, the eighty-four thousand paramita practices, and cross the stream of birth and death before finally reaching the great bliss of bodhi.

This cannot compare with aspiring to the fruition of shravakas and pratyekabuddhas, who need only cultivate the provisions7 for three lifetimes or a hundred kalpas, eradicate the causes of birth and death, realize the fruit of nirvana, and swiftly reach the realm of peace and happiness. This alone should be called repaying kindness!”8

The Buddha said to the five hundred elders: “Excellent! Excellent! On hearing me praise the Mahayana, you have given rise to a mind of retreat. Yet you have also raised a profound question that will bring benefit and happiness to all sentient beings in future ages who do not recognize the kindness they have received. Listen carefully, listen carefully, and bear this well in mind. I shall now distinguish and explain for you the sources of kindness in the mundane and supramundane realms, so that you may understand!”

Good men! What you have said does not accord with right principle. Why not? There are four kinds of kindness in the mundane and supramundane realms: first, the kindness of parents; second, the kindness of sentient beings; third, the kindness of the sovereign; and fourth, the kindness of the Three Jewels. All sentient beings equally bear the obligation of these four kinds of kindness.9

Good men! THE KINDNESS OF PARENTS: A father bestows the kindness of loving-kindness, while a mother bestows the kindness of compassion. Even if I were to remain in the world for an entire kalpa speaking of a mother’s compassionate kindness, I could not exhaust it.

I shall now explain a small part of this kindness so that you may understand. Suppose a person, for the sake of merit and virtue, were reverently to make offerings to one hundred great brahmins of pure conduct, one hundred great seers who had attained the five supernormal powers, and one hundred good spiritual friends. Suppose that person were to settle them comfortably in magnificent houses made of the seven treasures; offer them hundreds of thousands of varieties of exquisite food, garments fashioned from every kind of jewel and adorned with hanging tassels and jeweled necklaces; construct dwellings of sandalwood10 and agarwood; provide bedding and couches adorned with a hundred treasures; supply a hundred kinds of medicine to cure their illnesses;

and single-mindedly make offerings to them throughout a hundred thousand kalpas.

The merit of doing so could not equal that of a single thought of filial devotion in which one offers even a small thing to sustain the physical body of one’s compassionate mother. The merit gained by making offerings and attending upon her in this way, when compared with the former merit, could not be measured even in hundreds of thousands of myriads of parts.

Nothing in the world can compare with a compassionate mother’s loving concern for her child. Her kindness reaches the child even before its body has taken form. From the beginning of pregnancy and throughout the ten months, whether walking, standing, sitting, or lying down, the mother endures every kind of suffering, more than words can fully express. Although pleasures, food and drink, and clothing may be available to her, she takes no delight in them; her mind remains constantly concerned for her child and never forgets it.

Consider this carefully: as childbirth approaches, the mother silently endures every suffering and grieves day and night. When the moment of delivery arrives, the pain becomes overwhelming, as though hundreds of thousands of sharp points were swarming upon her, cutting and tearing her. It is truly beyond description, and at times she may even die.

Once the child is born, the mother no longer regards any suffering as affliction. Her relatives then rejoice without end, like a poor woman who has obtained a wish-fulfilling jewel. When the newborn child raises its first cry, the mother is like one hearing delightful music.

She makes her breast the child’s resting place, and her two knees are constantly the child’s playground. From her breasts flow streams of milk like the nectar-water of a spring, nourishing the child as it grows. The kindness of this nurturing is greater than heaven and earth, and the virtue of this compassion is vast beyond compare. ‘In the world, mountains are high, yet a compassionate mother’s kindness is higher still—higher even than Mount Sumeru.

In the world, the earth is heavy, yet a compassionate mother’s kindness is heavier still!’

If there should be a son or daughter who, ungrateful and unfilial toward their parents, causes their parents to give rise to resentment, and the mother, in anger, utters a single harsh word, that child will immediately fall according to that utterance, whether into hell or among hungry ghosts or animals. In this world, what is swifter than a violent wind? Yet a single resentful thought of one’s parents is swifter still. All the Tathagatas, devas, vajra guardians, and sages who have attained the five supernormal powers cannot save or protect that child.

If any good man or good woman follows the instructions of their compassionate mother, complying without disobedience, they will be watched over by the devas and enjoy inexhaustible blessings and happiness. Such men and women are indeed of the noble lineage of devas and humans, or they are bodhisattvas who, in order to liberate sentient beings, manifest as sons or daughters and bring benefit to their parents.

If, in order to repay their parents’ kindness, a good man or good woman were, throughout an entire kalpa and three times each day, to cut flesh from their own body to nourish their parents, they still could not repay the kindness their parents showed in even a single day. Why is this so? All sons and daughters, while in their mother’s womb, have their mouths attached to the umbilical cord and drink their mother’s blood.

After leaving the womb and throughout early childhood, they consume one hundred and eighty hu of their mother’s milk. Whenever the mother obtains even a little nourishing food, she gives it all to her child; the same is true even of precious and excellent garments. Even if her child is foolish and ugly, a mother’s love for that child remains incomparable.

Consider how, in ancient times, a woman traveling far away in another land carried her child while wading across the Ganges. Unexpectedly, the river rose and its current became fierce. Lacking the strength to cross, yet loving her child too deeply to abandon it, both mother and child drowned.

Nevertheless, through the power of that loving-kindness and wholesome root, the mother was immediately reborn in the Akanistha Heaven and became a Great Brahma King.

For this reason, a mother possesses ten virtues: First, she is like the great earth, because her womb is the place upon which her child depends. Second, she is able to give birth, for she must undergo every kind of suffering before her child can be born. Third, she is able to set things aright, for with her hands she constantly caresses and properly forms her child’s eyes, ears, nose, tongue, and body.

Fourth, she nurtures and raises the child, caring for it appropriately through the four seasons until it matures. Fifth, she is wise, for she constantly employs skillful means to enable her child to develop wisdom. Sixth, she adorns the child, decorating it with beautiful jeweled necklaces.

Seventh, she provides peace and security, embracing her child so that it may rest in safety and peace. Eighth, she instructs, using skillful means to guide her child. Ninth, she admonishes, using wholesome words so that her child may abandon evil.

Tenth, she bestows the family estate, continually passing the family property on to her child.

Good man! “Who in this world is exceedingly rich, and who is exceedingly poor? One whose compassionate mother is still at home is rich; one whose compassionate mother is no longer there is poor. When one’s compassionate mother is alive, it is as though the sun were at midday; when one’s compassionate mother has passed away, it is as though the sun had set. When one’s compassionate mother is alive, it is like the bright moon; when one’s compassionate mother has passed away, it is like the darkness of night! Therefore, you should diligently cultivate even greater filial care and support for your parents. This is like making offerings to the Buddha: the resulting blessings are equal and no different! In this way, you should repay your parents’ kindness!”11

Good man! THE KINDNESS OF SENTIENT BEINGS: Since beginningless time, all sentient beings have revolved through the five destinies—devas, humans, hell beings, hungry ghosts, and animals—passing through hundreds of thousands of kalpas, and over many lifetimes they have repeatedly been one another’s parents. Because they have been one another’s parents, every man has been a loving father, and every woman has been a compassionate mother.

Throughout past lives and kalpas, they likewise possessed great compassion, no different from the kindness of our present parents. Yet these former kindnesses have not been repaid. Then, through deluded karma, favorable and adverse circumstances arise, and because of attachment, beings in turn become enemies and harm one another.

Why is this? Although they once possessed clear and radiant wisdom, it has been obscured by ignorance, so they do not understand that in previous lives they were once one another’s parents. Where they ought to repay kindness by benefiting one another, they fail to benefit one another, and this is unfilial conduct!

For this reason, sentient beings of every kind have at all times shown us immense kindness that is truly difficult to repay. Such is the kindness of sentient beings!12

THE KINDNESS OF THE KING: The sovereign who rules a nation is one endowed with the most excellent merit and virtue. Although born in the human realm, he possesses sovereign authority, and the divine princes of the Heaven of the Thirty-Three constantly assist and protect him. Within the borders of his kingdom, the mountains, rivers, great earth, and even the farthest reaches of the seas all fall under the king’s authority.

He is one whose merit and virtue are more excellent than all the merits of sentient beings. He is a Great Sage-King who teaches and transforms by means of the true Dharma, enabling all sentient beings to attain peace and happiness. It is like all the halls and palaces of the world, for which pillars are the foundation; likewise, the king is the foundation of the people’s prosperity and happiness, because these can exist only by relying upon the king’s righteous Dharma.

Just as non-Buddhist teachings claim that Brahma created all things, so too does the Sage-King establish laws to govern the nation and benefit sentient beings. Just as the sun illuminates the world, the Sage-King is able to survey all under heaven and bring peace and happiness to the people. If the king fails in governance, the people have no one upon whom to rely.

If the king teaches and transforms by means of the true Dharma, eight great terrors cannot enter the country. These eight terrors are: invasion by foreign nations, rebellion within the realm, evil spirits and disease, famine in the land, wind and rain out of season, excessive wind and rain, eclipses of the sun and moon, and ominous transformations among the stars and constellations. When a human king governs righteously and benefits the people, these eight calamities cannot encroach upon the land.

It is like a wealthy elder who has only one child, whom he loves above all else. He constantly cherishes the child, bringing it benefit, peace, and happiness, never leaving it by day or night. The Great Sage-King within his country is likewise: he regards all living beings equally as his only child, and his protective concern for them never ceases by day or night.

Such a human king enables sentient beings to cultivate the ten wholesome deeds and is therefore called a “King of Merit and Virtue.” One who does not cause sentient beings to cultivate goodness is called a “lord without merit.” Why is this so? If one person within the kingdom cultivates goodness, the merit produced is divided into seven portions: the person who performs the good deed receives five portions, while the king receives two.

Conversely, when the king cultivates wholesome causes, the people likewise share in the blessings and benefits. The same principle applies when the ten evil karmas are committed; the consequences are shared in the same manner. All produce arising from the fields, gardens, and forests of the country is likewise divided into seven portions.

If a human king perfects right view and teaches the world in accordance with the Dharma, he is called a “Lord of Devas,” because he teaches the world the wholesome Dharma of the heavenly realms. The devas, benevolent spirits, and Guardian Kings of the World constantly come to assist him and protect the royal palace. Although the human king dwells in the human realm, he practices in accordance with the karma of the heavenly realms; therefore, his rewards and punishments are impartial.

Such is the true Dharma of all Sage-Kings!

Such a holy king is called a “King of the True Dharma.” And through these causes and conditions, the King of the True Dharma accomplishes ten virtues: First, illumination (the ability to illuminate): with the eye of wisdom, he illuminates the world. Second, adornment: with merit and wisdom, he adorns the realm. Third, bestowing happiness: he brings great peace and happiness to the people.

Fourth, subduing enemies: all hostile enemies naturally submit. Fifth, dispelling fear: he repels the eight difficulties13 and frees beings from fear. Sixth, dwelling with the worthy: he gathers worthy persons to deliberate upon affairs of state.

Seventh, the foundation of the Dharma: all the people dwell in peace under the protection of the king. Eighth, sustaining the world: with the Dharma of the heavenly kings, he sustains the world. Ninth, lord of karma: all good and evil karma falls under the king’s responsibility.

Tenth, lord of the people: the king is the lord of all the people. Through the merit accumulated in former lives, all kings accomplish these ten supreme virtues.”

Therefore, the Great Brahma Heaven King and the gods of the Heaven of the Thirty-Three constantly assist the human king in enjoying sublime pleasures. The rakshasa kings and various deities, though they do not visibly manifest to assist him, secretly protect the human king and his retinue.

If the human king sees the people committing evil karma and is unable to restrain them, the gods and deities all withdraw far away. If he sees the people cultivating goodness, the gods and deities rejoice and praise him, and all proclaim: “Our holy king!…” The nagas and gods rejoice and shower down the sweet dew of rain; the five grains14 ripen, and the people are joyful and prosperous. If the human king does not associate with evil persons, diligently benefits the whole world, and guides all according to righteous governance, the precious wish-fulfilling jewel will immediately appear within his kingdom, the kings of neighboring realms will all submit, and humans and nonhumans alike will praise him.

If an evil person within the kingdom gives rise to a rebellious mind, in an instant that person’s merit will naturally decline and disappear; he will fall into hell and later be reborn as an animal, enduring every kind of suffering. Why is this so? Because, failing to recognize the holy king’s benevolent virtue, he gives rise to evil karma and therefore must undergo such retribution.

If any of the people practice with a wholesome mind, respectfully assist the human king, and honor him as they would the Buddha, in the present life they will enjoy peace, prosperity, and happiness, and whatever they seek will be fulfilled according to their wishes. Why is this so? In past ages, all kings received the Tathagata’s pure precepts and continually enabled human kings to enjoy peace and happiness.

Through these causes and conditions, adverse and favorable karmic results respond as an echo answers a sound. So vast is the benevolent virtue of a holy king!15

Good man! THE KINDNESS OF THE THREE JEWELS: The kindness of the Three Jewels is inconceivable and ineffable, for the Three Jewels continually bring benefit and happiness to sentient beings, never ceasing at any time or in any place.

The bodies of the Buddhas are truly wholesome and undefiled, attained through cultivating causes over innumerable great kalpas. The Buddhas have entirely ended the karmic results of the three realms. Their merit is like a radiant mountain of jewels, beyond all comparison, yet all sentient beings fail to recognize it. The merit of the Buddhas is as profound as the great ocean; their unobstructed wisdom is like empty space; their miraculous transformations fill the world; and their radiance universally illuminates the ten directions throughout the three times.

All sentient beings, obscured by afflictions and karmic hindrances, remain without understanding and therefore sink into the boundless sea of suffering of birth and death. The Three Jewels appear in the world as great shipmasters, stemming the current of craving and desire so that sentient beings may cross over to the shore of nirvana. All who possess wisdom look up to them with reverence!16

Good man! The one BUDDHA JEWEL alone is complete with the three bodies17: First, the self-nature body. Second, the enjoyment body. Third, the transformation body.

The first Buddha body possesses the GREAT VIRTUE OF ABANDONMENT18, revealed through the twofold emptiness19, in which all Buddhas are equal.20

The second Buddha body possesses the GREAT VIRTUE OF WISDOM21, true, eternal, and undefiled, in which all Buddhas are of one accord.22

The third Buddha body possesses the GREAT VIRTUE OF BENEVOLENCE23, manifesting transformations through samadhi and spiritual powers, in which all Buddhas perform the same deeds.24

Good man! The self-nature body of the Buddhas is without beginning or end, free from all characteristics, having extinguished every conceptual proliferation25; it is perfect, all-pervading, boundless, tranquil, and eternally abiding.26

The enjoyment body has two aspects: First, the BODY OF SELF-ENJOYMENT.27 Second, the BODY OF ENJOYMENT FOR OTHERS.28

The body of self-enjoyment arises from cultivating the myriad practices and bringing benefit, peace, and happiness to sentient beings throughout three incalculable kalpas. Upon reaching the fulfillment of the Tenth Bhumi29, the bodhisattva employs the power of the body and proceeds directly to the Heaven of the Ultimate Form Realm30, transcending the subtle and pure lands within the three realms. There, seated upon an immeasurably great jeweled lotus, surrounded before and behind by an oceanic assembly of innumerable bodhisattvas, the bodhisattva has a stainless silk cloth bound upon the crown of the head31 and receives offerings, reverence, honor, and praise.

This is called the “benefit of subsequent recompense.”32 At that time, the bodhisattva enters the Vajra Samadhi, completely severs all subtle cognitive hindrances and afflictive hindrances33, and realizes unsurpassed, perfect enlightenment. Such a wondrous fruition is called the “immediately present benefit.” This true reward body has a beginning but no end; its lifespan accords with aspiration, and the number of its kalpas is without limit.

Moreover, from the first attainment of perfect enlightenment until the end of the future age, its faculties and excellent marks adorn and pervade the entire Dharma realm.34

The four perfected wisdoms constitute the true reward body’s enjoyment of the bliss of the Dharma35:

First, the GREAT PERFECT MIRROR WISDOM: By transforming the consciousness of karmic maturation36, this wisdom is attained. Like a great round mirror that fully reflects all forms and appearances, the Tathagata’s mirror-wisdom reveals the good and evil karma of sentient beings. For this reason, this wisdom is called the “Great Perfect Mirror Wisdom.” Relying upon great compassion, it constantly takes sentient beings as its objects; relying upon great wisdom, it constantly accords with the nature of Dharma. It simultaneously contemplates both ultimate truth and conventional truth37 without interruption, continually maintains the undefiled faculties and body, and serves as the basis of all virtues.38

Second, the WISDOM OF THE NATURE OF EQUALITY: By transforming the consciousness that holds the view of self39, this wisdom is attained. Because it realizes that the nature of self and others is equal and nondual, it is called the “Wisdom of the Nature of Equality.”

Third, the WISDOM OF WONDROUS OBSERVATION: By transforming the discriminating consciousness40, this wisdom is attained. It can observe the individual characteristics and common characteristics41 of all dharmas and, before the assembled congregation, expound every wondrous Dharma, enabling sentient beings to attain nonretrogression. Therefore, it is called the “Wisdom of Wondrous Observation.”

Fourth, the WISDOM OF ACCOMPLISHING WHAT IS TO BE DONE: By transforming the consciousnesses of the eye, ear, nose, tongue, and body, this wisdom is attained. It can manifest all transformation bodies and bring the wholesome karma of sentient beings to maturity. For this reason, it is called the “Wisdom of Accomplishing What Is to Be Done.”

These four wisdoms are the supreme wisdom, complete with eighty-four thousand gateways of wisdom. All such virtuous dharmas are called the Tathagata’s “Body of Self-Enjoyment.”42

Good men! Second is the Tathagata’s Other-Enjoyment Body, replete with eighty-four thousand excellent marks. Dwelling in the true pure land, it expounds the Dharma of the One Vehicle43, enabling bodhisattvas to enjoy the wondrous Dharma-bliss of the Mahayana.

To liberate the assemblies of bodhisattvas on the Ten Grounds, all Tathagatas manifest ten kinds of Other-Enjoyment Body: the first Buddha-body sits upon a hundred-petaled lotus and expounds the hundred Dharma-gates of illumination for bodhisattvas of the First Ground. Once they have awakened, those bodhisattvas manifest great miraculous transformations throughout a hundred Buddha-worlds, bringing benefit, peace, and happiness to innumerable sentient beings.

The second Buddha-body sits upon a thousand-petaled lotus and expounds the thousand Dharma-gates of illumination for bodhisattvas of the Second Ground. Once they have awakened, those bodhisattvas manifest great miraculous transformations throughout a thousand Buddha-worlds, bringing benefit, peace, and happiness to immeasurable sentient beings. The third Buddha-body sits upon a ten-thousand-petaled lotus and expounds the ten thousand Dharma-gates of illumination for bodhisattvas of the Third Ground.

Once they have awakened, those bodhisattvas manifest great miraculous transformations throughout ten thousand Buddha-lands, bringing benefit, peace, and happiness to innumerable sentient beings. In this manner, the Tathagata progressively increases these manifestations, up to the Other-Enjoyment Body of the Tenth Ground, which sits upon an ineffably wondrous jeweled lotus and expounds an ineffable number of Dharma-gates of illumination for bodhisattvas of the Tenth Ground.

Once they have awakened, those bodhisattvas manifest great miraculous transformations throughout an ineffable number of wondrous Buddha-lands, bringing benefit, peace, and happiness to immeasurable and boundless kinds of sentient beings, whose number is ineffable upon ineffable. These ten bodies each sit beneath a bodhi tree made of the seven treasures and attain unsurpassed perfect enlightenment.

Good men! Each lotus petal is a trichiliocosm, and within each are fully present ten billion Mount Sumerus, together with the four great continents, the sun, moon, stars, and devas of the three realms. Upon the Jambudvipa of each lotus petal are a Vajra Seat and a bodhi tree.

There are hundreds of thousands of myriads—even an ineffable number—of great and small transformation Buddhas, all seated beneath these trees. Having vanquished the armies of Mara, they simultaneously attain unsurpassed perfect enlightenment. The bodies of all these great and small transformation Buddhas are replete with the thirty-two marks44 and eighty excellent characteristics45.

According to what is appropriate, they expound the wondrous Dharma of the Three Vehicles for bodhisattvas at the stages of the Provisions46 and the Four Wholesome Roots47, as well as for those of the Two Vehicles and ordinary beings. For bodhisattvas, they teach the six paramitas48, enabling them ultimately to attain unsurpassed perfect enlightenment and the Buddha’s wisdom. For those seeking pratyekabuddhahood, they teach the twelve links of dependent origination.49 For those seeking the state of a shravaka, they teach the Dharma of the Four Noble Truths50, enabling them to transcend birth, aging, illness, and death and reach ultimate nirvana.

For other sentient beings, they teach the doctrines of the human and heavenly realms, enabling them to attain the wondrous fruits of peace and happiness among humans and devas. Such great and small transformation Buddhas are called the Buddha’s Transformation Bodies. Good men!

Although these two kinds of Buddha-body—the Responsive Body and the Transformation Body—manifest passing into nirvana, those Buddha-bodies nevertheless continue without interruption and abide forever.

Good men! A single Buddha Jewel possesses immeasurable, boundless, inconceivable, and ineffable vast beneficent virtues that bring benefit and happiness to sentient beings. For this reason, he is also called the Tathagata, Worthy of Offerings, Perfectly and Universally Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, and Blessed One.51

Good men! A single Buddha Jewel is endowed with six kinds of wondrous virtue: First, he is the unsurpassed and supreme great field of merit. Second, he is the unsurpassed one possessing great beneficent virtue. Third, he is the most honored among beings without feet, with two feet, and even with many feet. Fourth, he is exceedingly difficult to encounter, like an udumbara flower. Fifth, he is the sole one to appear in a trichiliocosm. Sixth, he is the one fully endowed with every meaning contained in worldly and supramundane virtues. Because he is fully endowed with these six kinds of virtue and constantly brings benefit and happiness to all sentient beings, this is called “the inconceivable and ineffable benevolence of the Buddha Jewel!”

At that time, the five hundred elders addressed the Buddha: “Blessed One! As the Buddha has said, within a single Buddha Jewel are immeasurable transformation Buddhas who pervade the worlds and bring benefit and happiness to sentient beings. For what reason, then, do so many sentient beings in this world fail to see the Buddha and instead undergo every kind of suffering and affliction?”

The Buddha told the five hundred elders: “Suppose the sun emitted hundreds of thousands of rays that illuminated the world, yet among the people there were blind persons unable to see its light. What do you think, good men? Would the sun be at fault?” The elders replied: “Blessed One!

The sun would not be at fault!” The Buddha said: “Good men! The Buddha-Tathagatas constantly expound the true Dharma, bringing benefit and happiness to sentient beings. Yet those sentient beings continually commit evil karma; they are ignorant, possess no sense of shame or remorse, and take no delight in drawing near to the Buddha, Dharma, and Sangha.

The roots of their offenses are so deep and heavy that, throughout immeasurable kalpas, they neither see nor hear and know the names of the Three Jewels, just as those blind persons cannot see the light of the sun. If sentient beings revere the Tathagata, delight in the Mahayana, and honor the Three Jewels, you should know that their karmic hindrances will be eliminated, their merit and wisdom will increase, and their wholesome roots will mature.

They will soon see the Buddha, forever escape birth and death, and attain bodhi.”52

Good men! Just as a single Buddha Jewel contains immeasurable Buddhas, so too does the DHARMA JEWEL expounded by the Tathagata. That is, within a single Dharma Jewel are immeasurable meanings.

Good men! The DHARMA JEWEL is of four kinds: First, the Dharma as teaching. Second, the Dharma as principle. Third, the Dharma as practice. Fourth, the Dharma as fruition. All the sounds, names, phrases, and written characters53 belonging to the unconditioned Dharma that destroy ignorance, afflictions, and karmic hindrances are called “the Dharma as teaching.” Conditioned and unconditioned dharmas are called “the Dharma as principle.” The practices of morality, meditative concentration, and wisdom are called “the Dharma as practice.” The wondrous unconditioned fruition is called “the Dharma as fruition.” These four kinds of Dharma constitute the DHARMA JEWEL, which guides sentient beings out of the ocean of birth and death and brings them to the shore of nirvana.

Good men! The teacher of all Buddhas is precisely the Dharma Jewel. Why is this so? The Buddhas of the past, present, and future relied upon the Dharma in their practice, thereby eliminating all hindrances and attaining bodhi; and until the end of future time, they bring benefit and happiness to sentient beings. For this reason, the Tathagatas of the three times constantly make offerings to the wondrous Dharma Jewel of the paramitas. How much more, then, should all sentient beings in the three realms who have not yet attained liberation revere the wondrous Dharma Jewel!

Good men! In a former kalpa, when I was a human king seeking the Dharma, I had to cast myself into a great pit of fire in quest of the true Dharma; only then did I completely put an end to birth and death and attain great bodhi. Therefore, the treasure of the Dharma destroys every prison of birth and death, just as vajra destroys all things.

The treasure of the Dharma illuminates beings in darkness, as the sun illuminates the world. The treasure of the Dharma rescues destitute beings, as a mani jewel manifests every kind of treasure. The treasure of the Dharma brings joy to beings, as the sound of the celestial drum delights the devas.

The treasure of the Dharma is a jeweled stairway for the devas, for by hearing the true Dharma one is reborn in the heavens. The treasure of the Dharma is a great and steadfast vessel that crosses the ocean of birth and death and reaches the shore of nirvana. The treasure of the Dharma is also like a wheel-turning sage king, eliminating the bandits of affliction—the three poisons.

The treasure of the Dharma is a beautiful and precious garment that covers beings’ lack of shame. The treasure of the Dharma is also like vajra armor, vanquishing the four kinds of mara54 and attaining the path of bodhi. The treasure of the Dharma is also like a sharp sword of wisdom, severing birth and death and freeing one from bondage.

The treasure of the Dharma is precisely the jeweled vehicle of the Three Vehicles, conveying beings out of the burning house. The treasure of the Dharma is also like every kind of bright lamp, illuminating the darkness of the three evil paths. The treasure of the Dharma is also like bows, arrows, spears, and lances, guarding the realm and routing hostile enemies.

The treasure of the Dharma is also like a guide upon a perilous road, skillfully leading beings to the Place of Treasure.55

Good men! The wondrous Dharma taught by the Tathagatas of the three times possesses such inconceivable qualities. This is called the “inconceivable kindness of the treasure of the Dharma.”56

Good men! In the mundane and supramundane worlds there are three classes of SANGHA: first, the Bodhisattva Sangha; second, the Shravaka Sangha; and third, the Sangha of ordinary beings.

Those such as Manjushri, Maitreya, and the others constitute the BODHISATTVA SANGHA.

Those such as Shariputra, Maudgalyayana, and the others constitute the SHRAVAKA SANGHA.

Furthermore, there are genuinely virtuous ordinary beings who have perfected the Pratimoksha precepts57, up to those fully endowed with all right views, who constantly and extensively expound the Dharma for beings, revealing and explaining all the teachings of the noble path and bringing benefit and happiness to beings. They are called the SANGHA OF ORDINARY BEINGS. Although they have not yet attained the undefiled qualities of morality, concentration, wisdom, and liberation, making offerings to them nevertheless produces immeasurable merit.

These three classes of Sangha are called the “Sangha that is a true field of merit.”

There is also another class called the SANGHA THAT IS A FIELD OF MERIT. Those of this class give rise to profound reverence and faith toward the Buddha’s relics58, images of the Buddha, the Dharma and Sangha, and the precepts established by the noble ones. They themselves hold no wrong views and cause others likewise to be free from them.

They are also able to proclaim the true Dharma, praise the One Vehicle, deeply believe in cause and effect, and constantly make wholesome vows. Whenever they commit a transgression, they repent and remove their karmic hindrances. Know that the power of such a person’s faith in the Three Jewels surpasses that of followers of other paths by hundreds of thousands of myriads of times and even surpasses that of the four kinds of wheel-turning sage kings, to say nothing of all other classes of beings.

Although an udumbara flower may have withered, it still surpasses every kind of common flower. A bhikshu who possesses right view is likewise hundreds of thousands of myriads of times superior to other beings. Although he may have violated the precepts, he has not impaired his right view; for this reason, he is called a “member of the Sangha who is a field of merit.” If any good man or good woman makes offerings to members of the Sangha who are fields of merit such as these, the merit gained will be inexhaustible.

Whatever merit is gained by making offerings to the three aforementioned classes of the true treasure of the Sangha, the merit gained here is equal and no different. These four classes of the treasure of the Sangha, noble and ordinary, constantly bring benefit and happiness to beings without ever abandoning them, even for a moment. Therefore, this is called the “inconceivable kindness of the treasure of the Sangha.”59

At that time, the five hundred elders addressed the Buddha, saying: “World-Honored One! Today, upon hearing the Buddha’s voice of Dharma, we have come to understand the benefits that the Three Jewels bring to the world. Yet we still do not know for what reason the Buddha, Dharma, and Sangha are called JEWELS. We respectfully beseech the Buddha to explain and reveal this, so that this assembly and all beings in future ages may revere and trust the Three Jewels, forever sever the net of doubt, gain indestructible faith, and enter the inconceivable ocean60 of the Three Jewels!”

The Buddha told the elders: “Excellent! Excellent! Good men, you have asked about such exceedingly profound and wondrous teachings of the Tathagata, thereby bringing abundant benefit, peace, and happiness to all beings in future ages!

Just as the foremost jewel in the world possesses ten qualities by which it adorns the realm and benefits beings, so too do the Buddha, Dharma, and Sangha. First, they are indestructible: just as no one can destroy a mani jewel, so too can neither followers of other paths nor celestial maras destroy the jewels of the Buddha, Dharma, and Sangha. Second, they are stainless: just as the supreme jewel of the world is pure and radiant, without the slightest speck of defilement, so too are the jewels of the Buddha, Dharma, and Sangha entirely free from the dust and defilement of afflictions.

Third, they bestow happiness: just as the celestial vessel of virtue61 always bestows peace and happiness, so too do the jewels of the Buddha, Dharma, and Sangha constantly bestow upon beings both mundane and supramundane happiness. Fourth, they are difficult to encounter: just as an auspicious precious jewel is rare and difficult to find, so too are the jewels of the Buddha, Dharma, and Sangha difficult for beings burdened by karmic hindrances to encounter, even in a hundred million kalpas.

Fifth, they dispel destitution: just as a wish-fulfilling jewel dispels human poverty, so too do the jewels of the Buddha, Dharma, and Sangha dispel the poverty and suffering of beings in the world. Sixth, they possess majestic virtue: just as a wheel-turning king possesses a jeweled chariot capable of subduing hostile enemies, so too are the jewels of the Buddha, Dharma, and Sangha endowed with the six superknowledges and able to subdue the four kinds of mara.

Seventh, they fulfill wishes: just as a mani jewel manifests every kind of treasure according to whatever one desires, so too can the jewels of the Buddha, Dharma, and Sangha fulfill the wholesome aspirations of beings who wish to cultivate virtue. Eighth, they adorn: just as worldly jewels adorn a royal palace, so too do the jewels of the Buddha, Dharma, and Sangha adorn the jeweled palace of bodhi belonging to the Dharma King.

Ninth, they are supremely wondrous: just as the wondrous jewels of the heavens are exceedingly marvelous, so too do the jewels of the Buddha, Dharma, and Sangha surpass the finest and most wondrous treasures of the world. Tenth, they are unchanging: just as genuine gold does not change when placed in fire, so too can the eight worldly winds62 never shake the jewels of the Buddha, Dharma, and Sangha. The jewels of the Buddha, Dharma, and Sangha are endowed with immeasurable supernormal powers and transformations, bringing benefit to beings without ever ceasing.

For these reasons, the Buddhas, the Dharma, and the Sangha are called ‘JEWELS.’ Good men! I have now briefly explained for you these four objects of kindness in the mundane and supramundane worlds so that you may understand. You should know: ‘Those who cultivate the bodhisattva practice must repay these four kindnesses!’”63

At that time, the five hundred elders addressed the Buddha, saying: “World-Honored One! These four kindnesses are exceedingly difficult to repay. What practices, then, should we cultivate in order to repay them?”

The Buddha told the elders: “Good men! Those who seek the path of bodhi must cultivate the three levels64 of the ten paramitas: First, the ten practices of the Dana Paramita. Second, the ten practices of the Approaching Paramita.

Third, the ten practices of the True Paramita. If a good man or good woman brings forth the resolve for unsurpassed, complete, perfect enlightenment and constantly gives the seven treasures, enough to fill the trichiliocosm, to immeasurable poor and destitute beings, such giving is called only the Dana Paramita; it cannot yet be called the True Paramita. If a good man or good woman brings forth the mind of great compassion and, in seeking unsurpassed, complete bodhi, gives his wife and children to others without any stinginess in his heart, and gives his body, flesh, hands, feet, head, eyes, marrow, and brain—even his very life—to those who come asking, such giving is called only the Approaching Paramita; it cannot yet be called the True Paramita.

If a good man or good woman brings forth the resolve for unsurpassed great bodhi, abides in ‘non-attainment,’ and exhorts all sentient beings to bring forth the same resolve, giving to even one sentient being the true Dharma in a single four-line verse and thereby directing that being toward the path of unsurpassed, complete bodhi, only this is called the True Paramita. The first two levels of giving cannot yet be called the repayment of kindness.

If a good man or good woman cultivates the third level, the True Paramita, only then is this called truly repaying the four kindnesses. Why is this so? The first two levels of giving still involve a mind of ‘attainment,’ whereas at the third level of giving the mind is one of ‘non-attainment.’ One gives the true Dharma to all sentient beings, causing them to bring forth the resolve for unsurpassed great bodhi.

Later, when those persons attain bodhi, they will extensively deliver sentient beings without end and perpetuate the seed of the Three Jewels without interruption. For this reason, it is called repaying kindness.”

The five hundred elders who followed the Buddha heard this Dharma of repaying kindness, which they had never heard before. Their hearts became joyful, and they regarded it as an unprecedented attainment. They immediately brought forth the resolve to seek unsurpassed bodhi, attained the Samadhi of Patience,65 entered and realized inconceivable wisdom, and forever became irreversible.

At that time, eighty-four thousand sentient beings in the Dharma assembly brought forth the resolve for bodhi, attained steadfast faith, and also attained that samadhi. The entire great assembly in the ocean-like congregation attained the Vajra Samadhi of Patience and awakened to the Patience of the Unborn and the Patience of Gentle Accord; some realized the First Bhumi and attained the Patience of Non-Arising. Immeasurable sentient beings brought forth the resolve for bodhi and reached the stage of irreversibility.66

The Buddha told the five hundred elders: “If, in the future, any sentient beings hear this chapter on Contemplating the Mind-Ground and Repaying the Four Kindnesses, accept and uphold it, read and study it, explain it, copy it, and circulate it far and wide, their merit and wisdom will increase, and the devas will protect them. In their present bodies they will be free from illness and enjoy long lives. When their lives end, they will be born in the inner palace of Maitreya.

Upon beholding the mark of the white curl between his brows, they will immediately transcend birth and death. During the three assemblies beneath the Dragon-Flower Tree,67 they will attain liberation and, according to their wishes, be reborn in the Pure Lands of the ten directions, see Buddhas, hear the Dharma, enter the group established in right concentration,68 and swiftly attain the Tathagata’s wisdom of unsurpassed, complete, perfect enlightenment.69”

Notes:

1 Repaying kindness: To devote one’s whole heart and utmost strength to repaying those who have shown one kindness and virtue.

2 Maitreya: In Sanskrit, his name is “Maitrya” (Maitreya), translated into Chinese as “the Compassionate One.” “Maitreya” is his family name; his personal name is “Ajita,” translated into Chinese as “Invincible.” He was born into a brahmin family in southern India. He is the bodhisattva in the position of succession who will succeed Shakyamuni Buddha as the future Teacher of the Saha world.

3 Suchness-principle and suchness-wisdom: “Suchness” is the essential principle of the Dharma-nature, equal and nondual, and thus it is called “such.” Since all these and those dharmas are likewise “such,” it is called “suchness”; it is right wisdom united with the essential principle. The Treatise on the Meaning of the Mahayana says: “Suchness is right wisdom united with the essential principle. Because the essence of all dharmas is the same, it is called ‘such.’ Within the ‘one suchness,’ its essence fully encompasses Buddha-Dharmas as numerous as the sands of the Ganges throughout the Dharma-realm.

When ‘such’ is distinguished according to individual dharmas, the meanings of ‘such’ are not singular; yet this and that are all ‘such,’ and therefore it is called ‘suchness.’ Because ‘such’ is not false, the sutras also call it ‘true suchness.’” “Suchness-principle” is the essential principle of suchness. “Suchness-wisdom” is the wisdom that accords with the essential principle of suchness.

4 Correspondence: This means being in accord with one another.

5 Unshared: The Buddha’s virtues are not shared in common with those of the Two Vehicles or bodhisattvas and are therefore called “unshared.” According to the sutras, the Buddha has eighteen unshared qualities: 1/ His bodily actions are never mistaken. 2/ His speech is never mistaken. 3/ His mindfulness is never mistaken. 4/ He has no disparate perceptions. 5/ There is nothing in which his mind is not concentrated. 6/ There is nothing he does not knowingly relinquish. 7/ His aspiration to deliver sentient beings never ceases (in some editions,

the character for “ceases” is printed as the character for “diminishes”). 8/ His diligence never ceases. 9/ His mindfulness never ceases. 10/ His wisdom never ceases. 11/ His liberation never ceases. 12/ His knowledge and vision of liberation never cease. 13/ All his bodily actions accord with wisdom. 14/ All his verbal actions accord with wisdom. 15/ All his mental actions accord with wisdom. 16/ His wisdom knows the past without obstruction. 17/ His wisdom knows the future without obstruction. 18/ His wisdom knows the present without obstruction.

6 In the preceding passage, from “At that time, the Blessed One…” through “perfect enlightenment,” the Buddha praises the bodhisattvas who came to hear the Dharma and says that he will teach the wondrous Dharma of the Mind-Ground. He laments that sentient beings do not know how to turn toward the Mahayana. Nevertheless, whoever comes to know and hear this wondrous Dharma will later attain Buddhahood.

7 Provisions: “Resources” means assistance, and “provisions” means food for a journey. Just as a person traveling far must rely on provisions to sustain the body, practitioners who wish to realize the fruits of the Three Vehicles must take the merit of wholesome roots as their provisions to sustain themselves.

8 The preceding passage, from “At that time…” through “repaying kindness,” states that the elders, having heard the Buddha say that the Mahayana Dharma-gate of the Mind-Ground was exceedingly difficult, did not wish to practice it. They wished only to cultivate the Two Vehicles, which were quicker, believing that alone to be the repayment of kindness.

9 In the preceding passage, from “The Buddha…” through “bear the burden,” the Buddha praises the elders and explains that there are four kindnesses in the worldly and supramundane realms.

10 Sandalwood (Candana): The name of a fragrant wood found on Mount Malaya in southern India. This mountain is shaped like the head of an ox and is therefore called Ox-Head Mountain. In some places the wood is called Ox-Head Sandalwood; it is translated into Chinese as “bestowing joy,” because it can cure illness.

11 In the preceding passage, from “Good man! The kindness of parents…” through “repay the kindness of one’s parents in this way!” the Buddha clearly explains the kindness of parents, especially the kindness of a mother toward her child, which must be repaid.

12 In the preceding passage, from “Good man! The kindness of sentient beings…” through this point, the Buddha clearly explains that sentient beings throughout the three periods of time have all been relatives to one another and therefore must benefit one another.

13 The eight difficulties: There are eight circumstances that obstruct one from seeing a Buddha and hearing the Dharma: 1/ The hells. 2/ The realm of hungry ghosts. 3/ The animal realm. 4/ Uttarakuru, whose inhabitants enjoy exceptionally blissful karmic rewards and therefore believe there is no suffering. 5/ The heavens of long-lived devas, whose inhabitants dwell in peace and security and therefore believe there is no suffering. 6/ Being deaf, blind, mute, or unable to speak clearly. 7/ Possessing worldly intelligence and eloquence. 8/ Being born in the interval between a former Buddha and a later Buddha.

14 The five grains: five kinds of grain—glutinous rice, millet, beans, wheat, and late-season rice.

15 The passage above, from “The kindness of the king…” to “thus!” clearly explains the immense merit and influence of the righteous governance of a nation’s sovereign, as well as the profound importance of the people’s conduct toward their country.

16 The passage above gives a general account of the causal practices cultivated and the merits of the Three Jewels in relation to sentient beings.

17 The Three Bodies: Buddhas have three bodies: 1/ The Svabhavakaya: the essential nature of true suchness—the Dharma-realm, pure and equal throughout all dharmas. It is also called the “Dharmakaya,” the Buddha’s true body, fully endowed with immeasurable meritorious qualities. 2/ The Sambhogakaya, or “recompense body”: through the cultivation of abundant merit, one attains as recompense a pure and adorned form-body and enjoys vast and wondrous Dharma-bliss. 3/ The Nirmanakaya: through Buddha-wisdom, numerous bodies are manifested in transformation to liberate sentient beings according to their capacities.

18 The great virtue of cessation: Completely eliminating all afflictions and being fully endowed with unsurpassed nirvana.

19 The two kinds of emptiness: The two kinds of “emptiness” are divided into five classifications:

A.- 1/ Emptiness of persons (also called emptiness of self or emptiness of beings): both person and self are empty. 2/ Emptiness of dharmas: all dharmas are empty.

B.- 1/ Emptiness of nature: dharmas possess no real nature. 2/ Emptiness of characteristics: dharmas possess no real nature but only provisional characteristics, and those characteristics are not real.

C.- 1/ Mere emptiness: the Lesser Vehicle requires only the realization of emptiness. 2/ Not mere emptiness: the Mahayana realizes not only that things are empty, but also that the realization of emptiness is itself empty.

D.- 1/ Internal emptiness: the internal body is empty. 2/ External emptiness: external material objects are empty.

E.- 1/ Emptiness of true suchness: within the essence of true suchness there are no delusive defilements. 2/ Non-emptiness of true suchness: the essence of true suchness is fully endowed with all uncontaminated merits.

20 The entire sentence beginning “The first Buddha-body…” means that, with regard to the Svabhavakaya, its essence pervades the Dharma-realm and is equal and pure; all defilements are extinguished, and the emptiness of persons and emptiness of dharmas are revealed. Therefore, when Buddhas realize the Svabhavakaya, they enter into the essence of equality.

21 The great virtue of wisdom: Completely destroying all delusion and ignorance and being fully endowed with unsurpassed awakening.

22 The entire sentence beginning “The second Buddha-body…” means that the recompense body is formed through wisdom and accords with reality; it is everlasting, uncontaminated, and unchanging. Being unchanging, it is everlasting and real; that is, there is no longer any conceptual discrimination concerning the nature of self, but there is a single intent in the common and universal equality of all: namely, all Buddhas are identical in this respect.

23 The great virtue of benevolence: Being fully endowed with great compassion and rescuing all sentient beings.

24 The entire sentence beginning “The third Buddha-body…” means that all Buddhas share the same mind of great compassion and the same work of liberating beings; therefore, according to circumstances, they enter samadhi, manifest supernormal powers, and display bodily forms.

25 Conceptual proliferation: Frivolous discussion. It is irrational and meaningless discourse, a merely designated name without reality.

26 The general meaning of the entire sentence beginning “The Svabhavakaya…” is that its Dharma-essence is no longer subject to arising and cessation or fabrication; it is beyond provisionally established names and words and beyond all limitations, being suchness itself and universally pervasive.

27 The self-enjoyment body: The body formed through the cultivation of merit and wisdom, by which one personally enjoys the bliss of the flavor of Dharma in the adorned realm of true recompense.

28 The other-enjoyment body: One manifests the virtues of the nature attained through one’s own recompense as ten bodies, enabling bodhisattvas of the Ten Bhūmis to enjoy the bliss of the flavor of Dharma.

29 Fulfillment of the mind at the Ten Bhūmis: The Ten Bhūmis are: 1/ Bhūmi of Joy. 2/ Bhūmi of Freedom from Suffering. 3/ Bhūmi of Radiance. 4/ Bhūmi of Blazing Wisdom. 5/ Bhūmi Difficult to Conquer. 6/ Bhūmi of the Manifest Presence. 7/ Far-Going Bhūmi. 8/ Immovable Bhūmi. 9/ Bhūmi of Excellent Wisdom. 10/ Dharma-Cloud Bhūmi. These ten stages are all called “bhūmis” because they encompass conditioned and unconditioned merits as their intrinsic nature and serve as the most secure foundation for cultivation, enabling it to grow. Therefore, they are called “bhūmis.” Fulfillment of the mind at the Ten Bhūmis is the stage of Equal Awakening.

30 Akaniṣṭha Heaven: In Sanskrit it is called the Akaniṣṭha Heaven. It is the highest of the eighteen heavens of the Form Realm.

31 This sentence serves as an analogy for the highest stage of a bodhisattva.

32 Subsequent recompense: Here this refers to the bodhisattva’s final recompense.

33 The obstruction of the knowable and the obstruction of afflictions: These are the two obstructions: 1/ The obstruction of afflictions: karma binds sentient beings within birth and death and thereby obstructs the principle of quiescent nirvana. 2/ The obstruction of the knowable: greed, anger, delusion, and so forth obscure the mind, preventing it from understanding the phenomenal characteristics and true nature of all dharmas; that is, they obstruct the wondrous wisdom of bodhi.

34 The passage above, from “the true recompense body…” to “the Dharma-realm,” means that by completely eliminating afflictions and attaining the wondrous fruition, one obtains the true recompense body—the self-enjoyment body. The attainment of the true recompense body has a beginning from that point onward, and thus it is called “having a beginning”; yet it is “without end,” meaning that its lifespan is inexhaustible. Moreover, from the time the true recompense body is attained, its magnificent primary recompense pervades everywhere.

35 Dharma-bliss: Delighting the mind and spirit with the flavor of Dharma is called “Dharma-bliss.” Performing good deeds and accumulating virtue so as to experience joy oneself is also “Dharma-bliss.”

36 Vipāka: Formerly translated as “karmic recompense,” it is now translated as “differential maturation.” Differential maturation is the general term for recompense attained in dependence upon past good and evil. Its nature is that the result matures as something different from its cause; for example, wholesome karma brings about a pleasant result, while unwholesome karma brings about a painful result, and so forth. According to the Notes on Consciousness-Only, “Differential maturation may mean maturation at a different time, maturation through transformation, or maturation as a different category.” The differential-maturation consciousness is a specific name for the eighth consciousness.

37 Ultimate truth and conventional truth: “Ultimate truth” is the true meaning of reality, the true meaning perceived by noble beings. It is also called the “truth of emptiness” or the “truth of ultimate meaning.” “Conventional truth” is the true meaning of conventional phenomena. It is also called the “provisional truth” or the “worldly truth.”

38 The passage above, from “First…” to “merits,” means that by transforming the eighth consciousness, the Great Perfect Mirror Wisdom is attained. This wisdom encompasses compassion and wisdom, as well as ultimate and conventional truth; it sustains the uncontaminated faculties and body and serves as the basis for all merits.

39 The consciousness of self-view: “Self-view” means “attachment to self.” Although this body and mind are a provisional combination of the five skandhas, they are regarded as “permanent”; what is in truth not a self is wrongly grasped as “self,” and therefore this is called “self-view.” The consciousness of self-view is the seventh, or manas consciousness. This consciousness discriminates and grasps the eighth consciousness as “self.” Because it is constantly associated with delusion, views, pride, and craving, it is called the “consciousness of self-view.” To transform this consciousness means to eliminate attachment to self and attain the Wisdom of the Equality of Nature.

40 The discriminating consciousness: This is the sixth, or mental consciousness. In relation to the six sense objects and all objects of cognition, this consciousness gives rise to discrimination and is therefore called the “discriminating consciousness.” To transform this consciousness means to relinquish discrimination and attain the Wisdom of Wondrous Observation.

41 Individual characteristics and common characteristics: Dharmas possess two kinds of characteristics: their distinctive characteristics are “individual characteristics,” while their shared characteristics are “common characteristics.” A characteristic limited to a thing’s own essence is an “individual characteristic”; a characteristic shared in common with others is called a “common characteristic.”

42 The passage above, from “Second…” to “Tathagata,” discusses transforming the seventh consciousness, the sixth consciousness, and the first five consciousnesses into wisdom. From these four wisdoms arise 84,000 forms of wisdom. It concludes that the self-enjoyment body possesses all merits.

43 The One Vehicle: The sole teaching for attaining Buddhahood. “Vehicle” means a conveyance and is used as an analogy for the Buddha’s teaching. Because the teaching can carry people to the shore of nirvana, it is called a “Vehicle.”

44 The Thirty-two Marks: 1/ The soles of the feet are level. 2/ The soles bear thousand-spoked wheels. 3/ The fingers are long and slender. 4/ The hands and feet are soft and supple. 5/ The fingers and toes are joined by webbing. 6/ The heels are full and well-rounded. 7/ The insteps are high and beautiful. 8/ The thighs are round and shapely like those of a deer. 9/ The arms extend below the knees. 10/ The male organ is concealed like that of a horse. 11/ The body is tall and large;

the distance from the feet to the crown of the head is equal to the span of the two outstretched arms. 12/ The pores produce blue-colored hairs. 13/ The hairs on the body curl uniformly in the same direction. 14/ The body is golden in color. 15/ An aura always radiates to a distance of one zhang. 16/ The skin is fine and lustrous. 17/ Seven places—the two soles, the two palms, the two shoulders, and the crown of the head—are all full and even. 18/ The two armpits are full. 19/ The body is majestic like a lion. 20/ The bodily form is upright and well-proportioned. 21/ The shoulders are round and full. 22/ There are forty teeth. 23/ The teeth are white, even,

and closely set. 24/ The four canine teeth are pure white. 25/ The cheeks are full like those of a lion. 26/ The saliva in the throat possesses the supreme flavor. 27/ The tongue is long and broad. 28/ The Brahma voice, pure in sound, carries far and is deep and subtle. 29/ The pupils are deep blue. 30/ The eyelashes are long, curved, and beautiful like those of an ox. 31/ Between the eyebrows is a ray of white light. 32/ The head bears an ushnisha, a protuberance of flesh resembling a topknot.

45 The Eighty Excellent Characteristics: These eighty excellent characteristics are detailed distinctions based upon the Thirty-two Marks: 1/ The invisible crown—the ushnisha is so high that its summit cannot be seen. 2/ The nose is high, and the nostrils cannot be seen. 3/ The eyebrows resemble the crescent moon at the beginning of the month. 4/ The earlobes hang down. 5/ The body is firm like that of a strong man. 6/ The joints of the bones fit together like interlocking hooks. 7/ When turning around, the entire body turns at once, like an elephant turning. 8/ When walking, the feet rise four cun above the ground, yet patterned impressions still appear upon the earth. 9/ The fingernails and toenails are thin, lustrous, and red like red copper. 10/ The kneecaps are firm, round,

and beautiful. 11/ The body is pure and clean. 12/ The body is soft and supple. 13/ The body is neither bent nor crooked. 14/ The fingers are round, slender, and fine. 15/ The lines upon the fingers are subtle and recessed. 16/ The veins lie deep and do not protrude. 17/ The ankle bones do not protrude. 18/ The body is lustrous and beautiful. 19/ The body naturally holds itself upright without leaning or bending. 20/ The body is full and complete. 21/ The deportment is august and dignified. 22/ The deportment is perfect. 23/ Whether standing or dwelling, he remains tranquil and unmoving. 24/ His majestic virtue causes all beings to tremble. 25/ All beings who see him rejoice. 26/ The face is neither long nor broad. 27/ The countenance is dignified and proper,

and its complexion does not change. 28/ The face is round and full. 29/ The lips are red like the bimba fruit. 30/ The voice carries far and is deep and subtle. 31/ The navel is deep, round, and beautiful. 32/ The body hairs curl to the right. 33/ The hands and feet are full. 34/ The hands and feet are well-formed and pleasing. 35/ The lines of the palms are straight and distinct. 36/ The lines of the palms are long. 37/ The lines of the palms are unbroken. 38/ All beings with evil intentions rejoice upon seeing him. 39/ The face is broad and wondrously beautiful. 40/ The face is full and radiant like the moon. 41/ He speaks in accord with the joyful inclinations of beings. 42/ Fragrance issues from the pores. 43/ An unsurpassed fragrance issues from the mouth. 44/ His bearing is like that

of a lion. 45/ In walking and standing, he is like the leader of a herd of elephants. 46/ His manner of walking is like that of the leader of a flock of geese. 47/ His head is shaped like the madana fruit. 48/ His voice possesses every quality of sound. 49/ The four canine teeth are white and sharp. 50/ The tongue is red. 51/ The tongue is thin. 52/ The body hairs are red. 53/ The body hairs are soft and clean. 54/ The eyes are long and broad. 55/ He fully possesses the mark of the male organ. 56/ The hands and feet are rosy white like lotus blossoms. 57/ The navel does not protrude. 58/ The abdomen is not distended. 59/ The abdomen is slender. 60/ The body neither trembles nor sways. 61/ The body is composed and weighty. 62/ The body is large. 63/ The body is tall. 64/ The hands and feet

are soft, clean, smooth, and lustrous. 65/ An aura radiates on all four sides to a distance of one zhang. 66/ Light illuminates the body as he walks. 67/ He regards all beings equally. 68/ He does not disdain any being. 69/ His voice accords with the voices of beings, neither exceeding nor falling short. 70/ He teaches the Dharma without attachment. 71/ He teaches the Dharma in accordance with the speech of beings. 72/ When he raises his voice,

it harmonizes with the voices of beings. 73/ He teaches the Dharma gradually and in accordance with causes and conditions. 74/ All beings can gaze upon his countenance and marks without ever exhausting their wonder. 75/ They never grow weary or feel they have seen enough. 76/ The hair is long and beautiful. 77/ The hair is not disheveled. 78/ The hair curls beautifully. 79/ The hair is the color of blue jewels. 80/ The hands and feet have an appearance of virtue.

46 The Provision Stage: This is the Stage of Accumulating Provisions, comprising the Ten Abodes, the Ten Practices, and the first half of the Ten Dedications of Merit.

47 The Four Wholesome Roots: The four wholesome roots, constituting the Stage of Preparatory Practice, are four gates of meditative concentration and form the concluding stage of the Ten Dedications of Merit: 1/ Warmth: warmth likened to the fire of wisdom that is about to arise. 2/ Summit: likened to a mountain summit from which one may either ascend or descend. 3/ Patience: patient advancement. 4/ Supreme Mundane Dharma: the Dharma most excellent in the world.

48 The Six Paramitas: 1/ Dana, the paramita of generosity (Dānapāramitā). 2/ Shila, the paramita of moral discipline (Śīlapāramitā). 3/ Kshanti, the paramita of patience (Kṣāntipāramitā). 4/ Virya, the paramita of diligence (Vīryapāramitā). 5/ Dhyana, the paramita of meditative concentration (Dhyānapāramitā). 6/ Prajna, the paramita of wisdom (Prajñāpāramitā).

49 The Twelve Links of Dependent Origination: 1/ Ignorance. 2/ Volitional formations. 3/ Consciousness. 4/ Name-and-form. 5/ The six sense bases. 6/ Contact. 7/ Feeling. 8/ Craving. 9/ Clinging. 10/ Becoming. 11/ Birth. 12/ Aging and death.

50 The Four Noble Truths: suffering, the origin of suffering, the cessation of suffering, and the path.

51 These are the Buddha’s Ten Epithets:

1/ Tathagata (Đa đà a già đà: Tathāgata): Following the path of suchness, he attained perfect enlightenment.

2/ Worthy of Offerings (A-la-ha: Arhat): Worthy to receive offerings from humans and devas.

3/ Perfectly and Universally Enlightened (Tam miệu tam Phật-đà: Samyaksaṃbuddha): He truly and completely knows all dharmas.

4/ Perfect in Knowledge and Conduct (Bệ đa thứ la na tam bát na: Vidyācaraṇasaṃpanna): He perfectly practices the three kinds of knowledge: a.- Knowledge of Past Lives: knowing the circumstances of birth and death in previous lives, both his own and those of others. b.- Knowledge of the Divine Eye: knowing the circumstances of birth and death in future lives, both his own and those of others. c.- Knowledge of the Exhaustion of the Defilements: the wisdom that knows the marks of present suffering and completely eradicates all afflictions.

5/ Well-Gone One (Tu-già-đà: Sugata): This means “one who has gone well.” That is, using omniscience as his vehicle, he travels the Noble Eightfold Path and swiftly proceeds to nirvana.

6/ Knower of the World (Lộ-già-bị: Lokavid): He clearly understands all matters pertaining to sentient and insentient existence in the world.

7/ Unsurpassed One (A-nốc-đa-la: Anuttara): Among all dharmas, nirvana is supreme; and among all beings, the Buddha is unsurpassed.

8/ Tamer of Those to Be Tamed (Phú lâu sa nẵng miệu bà la đề: Puruṣadamyasārathi): According to the occasion, the Buddha employs gentle words or stern and earnest words to watch over and discipline beings, enabling them not to turn away from the path but to enter the wholesome path.

9/ Teacher of Devas and Humans (Xá đa đề bà ma nâu sa nẫm: Śāstā devamanuṣyāṇām): The Buddha is the guiding teacher of the human and heavenly realms, constantly instructing beings in what ought to be done.

10/ Buddha, Blessed One (Phật-đà, Lô-ca-na-tha: Buddha-Lokanātha): Buddha means “the Awakened One,” and Blessed One means one honored by the world. The Blessed One is also called Bhagavan (Bhagavān).

52 The passage above, from “Good man!” on page 38 through “attain bodhi,” concerns the Buddha-jewel’s body of enjoyment for others. The Buddha-jewel manifests many bodies to liberate bodhisattvas of the Ten Grounds, followers of the Two Vehicles, humans, and devas, enabling them swiftly to attain ultimate nirvana. Therefore, the Buddha-jewel possesses the Ten Epithets and six wondrous virtues. Beings are unable to see the Buddha-jewel because they create much evil karma.

53 Sound, names, phrases, and letters: These are the spoken words through which the Buddha expounds the sublime teachings (the uncontaminated Dharma); nevertheless, names must be employed, arranged into phrases and written characters, to serve as gateways through which those teachings are revealed.

54 The four kinds of mara: 1/ The mara of afflictions (greed, anger, and delusion). 2/ The mara of the five skandhas (form, feeling, perception, formations, and consciousness). 3/ The mara of death. 4/ The mara who is the lord of the Heaven of Mastery over Others’ Creations.

55 The treasure-place: A place containing precious jewels. Here it alludes to the One Vehicle, bodhi, and nirvana.

56 The preceding passage, from “Good sons!…” (page 41) through “cannot be conceived or discussed,” speaks of the Jewel of the Dharma. The Jewel of the Dharma comprises teaching, principle, practice, and fruition. The Jewel of the Dharma is the teacher of all Buddhas and encompasses everything that brings benefit and peace to sentient beings and leads them to liberation.

57 The precepts of individual liberation: These are one of the three kinds of moral restraint. In the desire realm, one formally undertakes the precepts according to the prescribed rite; those precepts give rise to the essence of morality, separately liberating the body and speech from evil karma.

58 Sarira: In some places it is called “Thất-lỵ-la” or “Thiết-lỵ-la.” It means the bodily relics of the Buddha. Sariras are formed from the convergence of the immeasurable merits of the six paramitas and arise through cultivation steeped in morality, concentration, and wisdom. Sariras have three colors and forms: white sariras are from bone; black sariras are from hair; and red sariras are from flesh.

There are also two kinds of sarira: 1/ Whole-body sarira, such as the sarira of the Buddha Prabhutaratna in the Lotus Sutra. 2/ Fragmented-body sarira, in which the body is cremated and reduced to fragments, as was the body of Shakyamuni Buddha. There are also another two kinds: 1/ Sariras of the physical body: The body formed through the cultivation of morality, concentration, and wisdom. After the Tathagata enters extinction, he leaves behind his bodily relics so that humans and devas may forever gain merit by making offerings to them. 2/ Sariras of the Dharma body: These are all the scriptures of the Mahayana and the Lesser Vehicle.

59 In the preceding passage, from “Good son! In the world…” (page 42) through “cannot be conceived or discussed,” the Buddha clearly explains the virtuous qualities of the precepts possessed by three classes of Sangha who are true fields of merit and one class of Sangha who are a field of merit. Whoever makes offerings to these four classes of Sangha gains immeasurable merit.

60 The ocean of inconceivability: “Inconceivable” refers either to a principle so profound and wondrous, or to an occurrence so rare and extraordinary, that it cannot be conceived by the mind or discussed in words. Because the Three Jewels possess many such inconceivable principles and manifestations, they are called the “ocean of inconceivability.”

61 The celestial vessel of virtue: A vessel that manifests all things according to the wishes of one’s mind, like a wish-fulfilling jewel. The Avatamsaka Sutra says: “The mind of bodhi is the celestial vessel of virtue, fully satisfying every aspiration.”

62 The eight winds: Also called the eight worldly dharmas. These eight phenomena are objects of worldly love and hatred and can stir the human mind; hence they are called the “eight winds”: 1.- Gain. 2.- Decline (diminishment or loss). 3.- Defamation (speaking ill of someone). 4.- Honor (praise). 5.- Acclaim (flattery). 6.- Censure (rebuke). 7.- Suffering. 8.- Pleasure (joy).

63 In the preceding passage, from “At that time…” (page 43) through “thus,” the Buddha teaches that the Buddha, Dharma, and Sangha possess ten exalted meanings and therefore are called “Jewels.” Thus, their kindness must be repaid.

64 The three levels: Namely, nominal, intimate, and genuine.

65 The samadhi of patient endurance: “Samadhi” means right concentration; “patience” means acceptance and abiding—that is, relying upon the meaning of the Dharma expounded by the Tathagata, one accepts it, and one’s mind abides in peace and ease. The “samadhi of patient endurance” means that, through the power of concentration, one abides in the principle of the Path; the mind remains unmoved and thereby attains peace and joy.

According to the sutras: Bodhisattvas at the stage of Equal Enlightenment attain Vajra Patience (abiding as firmly as vajra). Bodhisattvas of the eighth bhumi attain Patience in the Non-arising of Dharmas (abiding in the principle of emptiness, wherein there is neither arising nor cessation, and remaining unmoved). Bodhisattvas before the bhumis attain Gentle and Conforming Patience (their minds are gentle and their wisdom accords with, and does not contradict, ultimate reality). Bodhisattvas of the first bhumi attain Patience in Non-arising (abiding in the principle of emptiness, wherein there is neither birth nor arising).

66 Non-retrogression: In Sanskrit, A-tỳ-bát-chí (Aviniv-artan or Avaivartika), meaning that merits and wholesome roots continually increase and advance without being lost, regressing, or turning back. Non-retrogression has three levels: non-retrogression in position, non-retrogression in practice, and non-retrogression in mindfulness.

67 The Dragon-Flower Assemblies: In the future, Maitreya will attain Buddhahood beneath the Dragon-Flower Tree in the Flower-Forest Garden. He will convene three Dharma assemblies to liberate all sentient beings of superior, middling, and inferior faculties. Because the tree’s flowering branches resemble dragons’ heads, it is called “Dragon-Flower.”

68 The assembly of right concentration: This means cultivating right concentration and being certain to attain realization.

69 In the preceding passage, from “At that time, the five hundred elders…” through “Tathagata,” the Buddha tells the elders that, if they wish to repay the four kindnesses, they must cultivate the three levels of the ten paramitas. Upon hearing the Dharma, the assembly attained realization. He also exhorts them: Whoever receives, upholds, and propagates this Chapter on Repaying Kindness will gain many benefits in this life and in future lives.

Here ends the second fascicle.