優婆塞戒經

7. Making Vows

F2. Formally Making the Supreme Vow

G1. Subhuti’s Question and the Reply

Subhuti said to the Buddha: “World-Honored One! Who is able to cultivate the karma of the thirty-two marks?”

The Buddha told Subhuti: “Good man! A wise person is able to cultivate it.”

– World-Honored One! Who is called a wise person?

– Good man! A wise person is one who is able to make the unsurpassed, vast vow.

G2. A General Explanation of Making Vows

I1. The Cause of Making Vows

After generating the aspiration, a great bodhisattva dedicates all wholesome karma of body, speech, and mind, and makes every vow for the sake of sentient beings; he vows

that in the future he will attain Buddhahood and that all sentient beings will also attain Buddhahood. A great bodhisattva constantly draws near to the Buddhas, shravakas, pratyekabuddhas, and spiritual friends, making offerings to them, honoring them, inquiring about the profound Buddhadharma, and receiving and retaining it without negligence.

I2. The Formal Declaration of the Vows

Those great bodhisattvas make these vows: “I now draw near to the Buddhas, shravakas, pratyekabuddhas, and spiritual friends. I would rather undergo immeasurable, intense suffering than ever retreat from the path to bodhi. If sentient beings maliciously beat, revile, or humiliate me, may these causes and conditions increase my mind of loving-kindness and compassion, and may no evil thought arise in me. I vow that in future lives, wherever I may be, I shall not take birth in a female body, as one lacking sexual faculties, as one possessing both sexual faculties, or as a servant or slave. I further vow that my body shall possess sovereign strength, enabling me to lead others, and that I shall not be commanded by those in positions of power. May

my body be free from impairment; may I remain far from evil companions and not be born in a wicked land or among barbarous tribes, but always into a noble family, with handsome features and free command of wealth and treasures. May my mind be gentle, self-possessed, resolute, and courageous. Whatever I say, may those who hear it gladly accept it.

May I remain far from all obstacles, cease to be heedless, and abandon every evil karma of body, speech, and mind; may I always perform every beneficial deed for sentient beings. Wishing to benefit sentient beings, may I not cling to my body or life. May I never commit evil karma for the sake of my own body or life.

When benefiting sentient beings, may I seek no recompense. May I always receive and retain the twelve divisions of the teachings. Having received and retained them, may I teach them to others.

May I be able to eliminate the errors and evil karma of sentient beings. May nothing in the world surpass me in any undertaking. Having surpassed all, may I guide and transform sentient beings.

May I skillfully cure the grave illnesses of sentient beings’ bodies and minds. When I see people separated, may I help bring them together. When I see people in fear, may I find ways to shelter, rescue, and deliver them; then may I teach them the wholesome Dharma, so that after

hearing it, their minds become gentle and yield to goodness. When I see sentient beings suffering from hunger and thirst, may I give them my own body so that they are fully satisfied; and when they eat this body, may they not become attached to its flavor, but regard it as though they were eating grass and plants. May I always make offerings to my teachers and elders, my parents, spiritual friends, and the worthy and virtuous.

May my mind always remain impartial toward relatives and enemies alike. May I constantly cultivate the six recollections, contemplate non-self, and contemplate the twelve links of dependent origination. In places where the Three Jewels are absent, may I always dwell in seclusion and cultivate loving-kindness and compassion.

May all sentient beings who hear my name, see my body, or touch my body be freed from afflictions.” Although a bodhisattva knows that no reward other than unsurpassed bodhi should be sought, for the sake of sentient beings he still seeks such rewards, so that he may bring them vast benefit.

I3. Clarifying the Rewards of Making Vows

J1. A General Statement of the Benefits of Establishing Vows

Good man! If a bodhisattva establishes such great vows, you should know that this person is an

elder fully endowed with the unsurpassed wealth of the Dharma, seeking but not yet having attained the station of Dharma King.

J2. The Elder Fully Endowed with the Wealth of the Dharma

Good man! (1) A great bodhisattva who fulfills three things is called an elder fully endowed with the wealth of the Dharma: first, his mind takes no delight in the scriptures of non-Buddhist paths; second, his mind does not cling to the pleasures of samsara; third, he always delights in making offerings to the Three Jewels. (2) There are another three things: first, although he undergoes suffering for sentient beings, his mind feels no regret; second, he is fully endowed with unsurpassed, wondrous wisdom; third, when complete in wholesome qualities, he does not become arrogant. (3) There are another three things: first, for the sake of sentient beings he endures the suffering of hell, yet regards it as though experiencing the bliss of the Third Dhyana Heaven;

second, when he sees others obtain benefit, jealousy does not arise in his mind; third, he does not create wholesome karma for the sake of rewards within samsara. (4) There are another three things: first, when he sees others undergoing suffering, he regards it as though he himself were undergoing it; second, every

wholesome deed he performs is for the sake of sentient beings; third, he skillfully establishes expedient means to free others from suffering. (5) There are another three things: first, he contemplates the pleasures of samsara as poisonous snakes; second, he delights in remaining within samsara to benefit sentient beings; third, he contemplates the many merits of the patient acceptance of the non-arising of dharmas. (6) There are another three things: first, for the benefit of sentient beings, he gives his body; second, he gives his life; third, he gives his possessions. (7) There are another three things: first, he never wearies of hearing much Buddhadharma; second, he patiently endures adverse circumstances;

third, he teaches others to cultivate patience. (8) There are another three things: first, he frequently examines his own faults; second, he skillfully conceals the faults of others; third, he delights in cultivating loving-kindness. (9) There are another three things: first, he wholeheartedly receives and upholds the precepts; second, he gathers and guides sentient beings by means of the Four Methods of Embracing; third, his words are gentle and never harsh. (10) There are another three things: first, he gives the Buddhadharma to sentient beings; second, he gives material possessions to sentient beings; third, he encourages sentient beings to give both material possessions and the Buddhadharma. (11) There are another three things: first, he always teaches and

guides sentient beings by means of the Mahayana Dharma; second, he constantly cultivates it and advances; third, he does not slight or demean sentient beings. (12) There are another three things: first, though filled with afflictions, he is still able to endure them; second, although he knows the many faults of afflictions, his mind remains peaceful and joyful, without weariness; third, although he himself is still filled with afflictions, he is nevertheless able to eliminate the afflictions of others. (13) There are another three things: first, when he sees others obtain benefit, he rejoices as though he himself had obtained it; second, when he obtains peace and happiness, he does not keep them for his own enjoyment alone;

third, he does not become complacent regarding the teachings of the Lesser Vehicle. (14) There are another three things: first, when he hears of the bodhisattvas’ ascetic practices, his mind is not frightened; second, whenever someone comes to ask from him, he never refuses; third, he never thinks himself superior to everyone else.

J3. Clarifying the Sovereign Dharma King

Good man! If a bodhisattva contemplates cause, contemplates effect, contemplates cause and effect, or contemplates effect and cause, that bodhisattva can bring worldly cause and effect to an end. If a bodhisattva can bring cause

and effect to an end and realize cause and effect, this is called the fruit of the Dharma; he is the king of all dharmas and sovereign over all dharmas.

G3. Conclusion: The Excellence of the Householder Bodhisattva

Good man! There are two kinds of bodhisattvas: householders and monastics. It is not difficult for a monastic bodhisattva to establish such vows; it is truly difficult for a householder bodhisattva to establish such vows. Why is this? Because householders are bound by many adverse conditions.

8. Bodhisattvas in Name and Bodhisattvas in the True Sense

D2. Accumulating Merit and Wisdom

E1. Distinguishing Bodhisattvas in Name from Bodhisattvas in the True Sense

F1. Subhuti’s Question

Subhuti said to the Buddha: “World-Honored One, as the Buddha has taught, there are two kinds of bodhisattvas: bodhisattvas in name and bodhisattvas in the true sense. Who is called a bodhisattva in name?”

F2. The Tathagata’s Reply

G1. Bodhisattvas in Name

– Good man! After beings have aroused the aspiration for bodhi, they are called bodhisattvas in name only if they delight in studying occult arts, recite the scriptures of non-Buddhist paths, and use those teachings to instruct beings; if they do not delight in cultivating loving-kindness and compassion, but kill beings for the sake of their own bodies and lives; if they are infatuated with samsara and constantly create karma in hopes of enjoying conditioned pleasures; if they lack faith,

and furthermore give rise to doubts about the Three Jewels; if they greedily cherish and protect their bodies and lives and are unable to practice patience; if their speech is harsh, and they are remorseful, heedless, and disparage themselves, thinking that they cannot attain unsurpassed bodhi; if they bury themselves in afflictions, become fearful, and refuse to diligently cultivate skillful means for eliminating afflictions; if they constantly give rise to stinginess, jealousy, and anger, associate with bad friends, and are indolent and distracted; if they delight in dwelling in ignorance and do not believe in the teaching of the Six Perfections; if they are unwilling to cultivate merit and virtue, unwilling to contemplate samsara, and constantly delight in following evil counsel.

Such persons are called bodhisattvas in name only.

Good man! There are also beings who arouse the aspiration to seek unsurpassed bodhi, but upon hearing that they must diligently undertake arduous cultivation throughout immeasurable kalpas before attaining it, they become regretful. Although they physically cultivate the path, their minds are not sincere. They have no sense of shame and no compassion for others. They frequently serve non-Buddhist paths and slaughter goats as offerings to

the gods. Even if they possess a little faith, their minds are not steadfast. For the pleasures of the five desires, they commit many evil deeds. Relying upon their beauty, longevity, and wealth, they become arrogant. Their conduct is inverted and brings no benefit. Because they crave the pleasures of samsara, they practice generosity; because they wish to be reborn in the heavenly realms, they observe the precepts; because they wish to live long, they cultivate meditative concentration. Such persons are called bodhisattvas in name only.

G2. Bodhisattvas in the True Sense

Good man! A bodhisattva in the true sense is one who can hear and understand profound principles; delights in drawing near to good friends; delights in making offerings to teachers, elders, parents, and good friends; delights in hearing the Twelve Divisions of the Tathagata’s Teaching, receiving and retaining them, reading and reciting them, copying them, and contemplating their meaning; and, for the sake of seeking the Dharma, does not begrudge body or life, wife or children, or possessions. Such a person’s resolve is firm, and they have compassion for beings. They speak gentle words, welcoming words, and truthful words; they do not speak harshly or divisively; they do not disparage themselves; they practice generosity

extensively and without hesitation; and they constantly delight in sharpening the sword of wisdom. They study the scriptures of non-Buddhist paths solely in order to refute and transcend wrong views. They are thoroughly versed in skillful means for taming beings.

Amidst a great assembly, their minds are fearless. They constantly teach beings that the path to bodhi is easy to attain, so that those who hear this do not become fearful but diligently cultivate. They regard afflictions lightly and do not allow afflictions to sway them.

Their minds are not heedless, and they constantly cultivate patience. To attain nirvana, they uphold the precepts and cultivate diligence. They vow to serve beings and bring them peace and happiness.

When enduring suffering for others, they do not become regretful. When they see someone retreat from the aspiration for bodhi, they give rise to compassion. They rescue all suffering beings and contemplate the faults and evils of samsara.

They are able to perfect the six unsurpassed paramitas. In all that they do, they surpass other beings. Their faith is steadfast, and they cultivate loving-kindness and compassion without seeking reward.

They regard friends and enemies equally. When

giving material possessions, their minds are always impartial, and the same is true when they relinquish their own bodies. Knowing that conditioned phenomena are impermanent, they do not begrudge their bodies or lives. They gather and tame beings by means of the Four Methods of Embracing.

Because they clearly understand conventional truth, they accord with beings. When enduring suffering for the sake of beings, their minds remain unmoved like Mount Sumeru. Although they see beings committing many evil deeds and few performing good deeds, they still do not abandon them.

They harbor no doubts regarding the Three Jewels and constantly delight in making offerings to them. When they possess few material goods, they first give to the poor and afterward make offerings to the Three Jewels. Whatever they do, they act first for the poor and only afterward for the wealthy.

They delight in praising the virtues of others and expounding the Buddhadharma for them, thereby opening the way for them to reach nirvana. They wish others to learn every craft and skill. When they see someone whose learning surpasses their own, they rejoice.

They do not think of benefiting themselves but constantly think of benefiting others. All their wholesome karma of body, speech, and mind is undertaken not for themselves but for beings. This is called a bodhisattva in the true sense.

G3. Clarifying the Excellence of the Lay Bodhisattva

Good man! There are two kinds of bodhisattvas: the first is the lay bodhisattva, and the second is the monastic bodhisattva. It is not difficult for a monastic bodhisattva to become a bodhisattva in the true sense. It is difficult for a lay bodhisattva to become a bodhisattva in the true sense. Why is this? Because laypeople are bound by many adverse conditions.

9. The Steadfast Resolve of a Bodhisattva in the True Sense

E2. Encouragement to Become a Bodhisattva in the True Sense

F1. Directly Clarifying the Bodhisattva in the True Sense

G1. Sudatta’s Question

Sudatta said to the Buddha: “World-Honored One, how does a bodhisattva in the true sense know that they are a bodhisattva in the true sense?”

G2. The Tathagata’s Reply

H1. Explaining His Practices in Former Lives

– Good man! When a great bodhisattva practices austerities, they must first possess a sincere mind. Good man! I remember that in the past, when I was still cultivating the bodhisattva practices, I first followed non-Buddhist paths and learned their austerities. I practiced them wholeheartedly, and my mind never retreated. Throughout immeasurable lifetimes, I smeared my body with ashes and each day ate only one sesame seed or one bean. I used thorns, wood, and stones as bedding and used feces and urine as medicine for illness. During the scorching summer, I scorched my body between five

fires; during the bitterly cold winter, I rubbed my body with ice water. At times I ate grass, roots, twigs, leaves, or fruit; at times I ate earth or subsisted on air. While practicing such austerities, I benefited neither myself nor others. Nevertheless, my mind did not retreat, and my austerities even surpassed those of all non-Buddhist practitioners.

Good man! In the past, I relinquished my body and life for four reasons: first, to destroy the afflictions of beings; second, to bring beings peace and happiness; third, to eliminate attachment to the body; and fourth, to repay the nurturing kindness of my parents. If a bodhisattva does not begrudge body or life, they may know with certainty that they are a bodhisattva in the true sense.

Good man! In the past, in order to seek the True Dharma, I gouged three thousand six hundred lamps into my body. At that time, although I was still filled with afflictions and my body was in pain, because I wished beings to be liberated from samsara, I consoled myself and made my resolve firm,

never giving rise to a retreating mind. At that time, I fulfilled three things: first, I ultimately became non-retrogressive; second, I became a bodhisattva in the true sense; and third, beings called me an Inconceivable One. I also remember that in the past, in order to seek the True Dharma, throughout one great kalpa my entire body endured the agony of thousands of boils.

At that time, although I was still filled with afflictions and my body was in pain, because I wished all beings to attain liberation, I consoled myself, made my resolve firm, and never gave rise to a retreating mind. This is called an inconceivable bodhisattva. In the past, for the sake of a single dove, I gave away my own body and life.

At that time, although I was still filled with afflictions and my body was in pain, because I wished beings to attain liberation, I consoled myself, made my resolve firm, and never gave rise to a retreating mind. This indeed is an inconceivable bodhisattva.

Good man! All bad friends, together with afflictions and karmic deeds, are precisely the friends who adorn a bodhisattva’s cultivation of the path. For

Why is this so? Because all ordinary beings lack wisdom and right mindfulness, they regard afflictions as enemies; whereas bodhisattvas, being endowed with wisdom and right mindfulness, regard afflictions as companions on the path.

Good man! Those who have severed their afflictions no longer have to take birth in the evil realms. Therefore, although bodhisattvas manifest the performance of evil karma, it is not actually produced by body, speech, or mind, but arises through the power of their vows. For example, wishing to tame animals, they take the bodies of wild beasts through the power of their vows. Although bodhisattvas manifest as animals, they understand human speech, words of Dharma, truthful words, words that are not harsh, and words that are not meaningless; their minds are always compassionate, they cultivate loving-kindness and compassion, and they are never heedless. This is called the inconceivability of a bodhisattva.

Good man! In the past, when I took the body of a bear, although I still had afflictions, I was no longer swayed by them. Why was this?

Because I was endowed with right mindfulness, had compassion for sentient beings, upheld the True Dharma, and practiced in accordance with the Dharma. I took the bodies of an ox, a bird, a hare, a snake, a naga, an elephant, a garuda, a pigeon, a deer, an ape, a goat, a chicken, a pheasant, a peacock, a parrot, and various kinds of toads and frogs. When I took the bodies of such birds and beasts, although I still had afflictions, I was no longer controlled by them. Why was this? Because I was endowed with right mindfulness, had compassion for sentient beings, upheld the True Dharma, and practiced in accordance with the Dharma.

Good man! During an age of famine, I made a great vow, and through that great vow I took the body of a great fish so that sentient beings might be freed from hunger and thirst. All who ate my flesh cultivated and contemplated the right path and committed no evil deeds. During an age of widespread epidemics, I made a great vow, and through the power of that vow I took the form of a medicinal tree. Sick people who saw, heard, or touched my body, or consumed my bark, fibers, blood, flesh, bones, or marrow, were all cured of their illnesses. Good man! A great bodhi-

sattva who undergoes such suffering without allowing the mind to retreat is called a bodhisattva in the true sense.

H2. A General Explanation of Bodhisattva Practice

When bodhisattvas practice the six paramitas, ultimately they seek no karmic reward, but make the benefit of sentient beings their sole undertaking. Bodhisattvas clearly perceive the faults of samsara, yet for that very reason delight in remaining within samsara, wishing to bring benefit and enable sentient beings to attain peace and happiness. Bodhisattvas clearly understand the joy of liberation and the faults of samsara, yet are still able to remain within samsara.

This is the inconceivable practice of bodhisattvas. Whatever bodhisattvas do, they require no repayment; toward those who have shown them kindness, however, they always remember to repay it. Good man!

All sentient beings ordinarily seek their own benefit, whereas in their deeds bodhisattvas always seek the benefit of others. This is the inconceivable practice of bodhisattvas.

Good man! When followers of other paths teach and transform sentient beings, they often use vicious words

to revile them, or beat and drive them away in order to subdue them. Bodhisattvas do not act in this way. When teaching and transforming sentient beings, they do not use harsh words, angry words, or useless words, but teach them only with gentle and truthful speech. After sentient beings hear them, they are like blue lotuses beneath the moonlight and red lotuses beneath the sunlight.

Good man! When bodhisattvas practice giving, although they possess little wealth and see many people coming to ask from them, they do not give rise to aversion. This is the inconceivable practice of bodhisattvas. Bodhisattvas instruct those who are blind, deaf, mute, inarticulate, or foolish, as well as those who are uncivilized or vicious, without giving rise to aversion. This is the inconceivable practice of bodhisattvas.

Good man! Bodhisattvas perform four inconceivable deeds: first, they can give beloved possessions to others; second, although still filled with afflictions, they can patiently endure evil done to them; third, when they see a community divided, they can bring it back into harmony; fourth, when they see that a person approaching

death knows remorse, they immediately expound the Dharma to transform that person. These are the four inconceivable deeds of bodhisattvas. There are also three inconceivable deeds: first, they constantly rebuke all afflictions; second, while dwelling amid afflictions, they do not relinquish afflictions; third, although filled with afflictions and the karma of afflictions, they do not dare to become heedless. These are the three inconceivable deeds of bodhisattvas. There are also three inconceivable deeds: first, when they wish to give, their minds become joyful; second, when giving, they act solely for the recipient and seek no karmic reward; third, after giving, their minds are peaceful and joyful, and they feel no regret. These are the three inconceivable deeds of bodhisattvas.

H3. Examining Oneself While Practicing

Good man! When great bodhisattvas cultivate such practices, they examine their own minds: “Am I a bodhisattva in name only, or a bodhisattva in the true sense?” If sentient beings perform such deeds, know that they are bodhisattvas in the true sense.

H4. A Comparison Demonstrating the Excellence of the Householder Bodhisattva

Good man! There are two kinds of bodhisattvas: first, householders; second, monastics. It is not difficult for monastic bodhisattvas to perform these deeds. It is truly difficult for householder bodhisattvas to perform them. Why? Because householders are bound by many adverse conditions.

10. Benefiting Oneself and Others

F2. Encouragement to Cultivate the Meritorious Practices of Bodhisattvas

G1. Enumerating Merits to Encourage Practice

H1. Enumerating the Benefits to Oneself and Others as Encouragement

I1. Questions and Answers Concerning Bodhi and the Path

Sudatta said to the Buddha: “World-Honored One! What is bodhi? What is the Path of Bodhii?”

i The Path of Bodhi (Chinese: Bodhi Path; English: The path of enlightenment): here, “path” means a road or way. The Path of Bodhi is the path leading to awakening, that is, the cause that leads to awakening.

ii In ancient India, the technique of making oil required sesame seeds to be left until worms developed in them, after which the sesame was pressed to extract the oil, killing a great many living beings. Therefore, the precepts strictly prohibit those who have received the Five Precepts from engaging in this occupation.

iii Snake holes and rat holes usually have many entrances. This means blocking only the entrance near a stupa or shrine, rather than intentionally blocking every entrance to the hole with the intent to kill the creatures inside (?).

iv The devas include both those who have taken refuge in the Three Jewels and those who follow other paths. Kings—or officials or ordinary people—make offerings and perform sacrifices to them in the hope that they will protect their lives, property, territories, and people.

v The two truths: the conventional truth and the ultimate truth.

vi Reputation, gain, wealth, and sensual beauty.

The Buddha taught: “Good man! Apart from bodhi, there is no Path of Bodhi; apart from the Path of Bodhi, there is no bodhi. The Path of Bodhi is itself bodhi, and bodhi is itself the Path of Bodhi. That which surpasses all attainments of shravakas and pratyekabuddhas is called bodhi and is also called the Path of Bodhi.”

I2. Questions and Answers Concerning the Similarities and Differences Among the Three Vehicles

– World-Honored One! The paths and fruits of shravakas and pratyekabuddhas are themselves bodhi and themselves the Path of Bodhi. Why, then, is it said to surpass them?

– Good man! The paths of shravakas and pratyekabuddhas are not vast and do not constitute awakening to all things. Therefore, bodhi and the Path of Bodhi are said to surpass shravakas and pratyekabuddhas. Just as, among all the scriptures and writings of the world, the Tathagata’s Twelve Divisions of the Teaching are supreme—why is this? Because the words in those scriptures are neither erroneous nor inverted—so too is the relationship between the path of the Two Vehicles and the Path of Bodhi.

I3. Distinguishing the Stages of Training and the Fruitional Stages of Bodhi

Good man! The path of bodhi is Training, and it is also the Fruit of Training. Why is it called Training? Cultivating and learning the path of bodhi while one has not yet realized the mind of non-retrogression is called Training. Having attained the stage of non-retrogression is called the Fruit of Training. Before realizing the Samadhi of Existence, it is called Training; after realizing the Samadhi of Existence, during the third asamkhya kalpa, it is called the Fruit of Training. During the first asamkhya kalpa, one is still unable to give away all one’s possessions, unable to

give at all times, and unable to give to all sentient beings. During the second asamkhya kalpa, one is able to give away all one’s possessions, but is still unable to give at all times or to all sentient beings. These two stages are called Training. By the third asamkhya kalpa, one is able to give away all one’s possessions, to give at all times, and to give to all sentient beings; this is called the Fruit of Training. Good man! When a bodhisattva cultivates the practices of generosity, observance of the precepts, patience, diligence, meditative concentration, and wisdom, this is called Training. When all of them have been perfected, this is called the Fruit of Training.

Good man! There is the practice of generosity that is not a paramita; there is the practice of a paramita that is not the Paramita of Generosity; there is the practice of generosity that is also a paramita; and there is the practice that is neither generosity nor a paramita. Good man! The practice of generosity that is not a paramita is the generosity practiced by shravakas, pratyekabuddhas, all ordinary beings and non-Buddhist practitioners, as well as bodhisattvas during the first two

asamkhya kalpas. A practice that is a paramita but not the Paramita of Generosity is, for example, the Paramita of Observing the Precepts through the Prajnaparamita. The practice of generosity that is also a paramita is the generosity practiced by bodhisattvas during the third asamkhya kalpa. A practice that is neither generosity nor a paramita is the observance of the precepts, cultivation of concentration, patience, loving-kindness, and compassion practiced by shravakas and pratyekabuddhas. Good man! The practice of generosity that is not a paramita is called Training; the practice of generosity that is also a paramita is called the Fruit of Training.

Good man! Bodhi is the Knowledge of Exhaustion and the Knowledge of Non-Arising. Single-mindedly cultivating the thirty-seven factors conducive to awakening in order to attain these two kinds of knowledge is called Training. Having realized bodhi is called the Fruit of Training. First disciplining one’s own faculties and then disciplining others is called Training. Having attained liberation oneself and then bringing sentient beings to liberation is called the Fruit of Training. Cultivating the ten Powers, the four Fearlessnesses, great compassion, and the three Mindfulnesses is called Training. Fully attaining the eighteen

Unshared Dharmas is called the Fruit of Training. Performing wholesome deeds for the benefit of oneself and others is called Training. Having benefited sentient beings is called the Fruit of Training.

Studying worldly Dharma is called Training; studying supramundane Dharma is called the Fruit of Training. Not begrudging one’s body or possessions for the sake of sentient beings is called Training; not begrudging one’s body, possessions, or life for the sake of sentient beings is called the Fruit of Training. Being able to teach sentient beings to create the karma leading to heavenly or human rebirth is called Training; teaching sentient beings to create undefiled karma is called the Fruit of Training.

Being able to give all possessions to sentient beings is called Training; giving the Buddha-Dharma to sentient beings is called the Fruit of Training. Destroying one’s own stinginess, greed, and jealousy is called Training; destroying stinginess, greed, and jealousy in others is called the Fruit of Training. Upholding the five wholesome roots and cultivating right mindfulness is called Training; teaching others to cultivate and perfect the five wholesome roots and right mindfulness is called the Fruit of Training.

I4. Formally Clarifying That Both Oneself and Others Benefit

J1. Clarifying the Characteristics of Benefiting Both Oneself and Others

Good man! A bodhisattva who possesses the faculty of faith, having benefited himself, then benefits others. If he benefits only himself, this is not true self-benefit.

Benefiting others is true self-benefit. Why is this? For the sake of benefiting others, a great bodhisattva does not give rise to stinginess concerning his body, life, or possessions; this is self-benefit.

A bodhisattva knows that if sentient beings do not accept instruction in the bodhi of the shravakas or pratyekabuddhas, he should then instruct them in the bliss of heavenly and human existence; this is benefiting others. Benefiting others is itself benefiting oneself. If a bodhisattva is unable to benefit both himself and others, but benefits only himself, he is an inferior bodhisattva.

Why is this? Because that bodhisattva gives rise to attachment and craving regarding the teachings and possessions, and therefore cannot truly benefit himself. If a bodhisattva causes others to undergo suffering and affliction while he alone enjoys happiness, such a bodhisattva cannot benefit others.

If a bodhisattva does not cultivate generosity, observance of the precepts, and extensive learning, then even if he teaches others, this can only be called benefiting others and not benefiting himself. If he perfects the five wholesome

roots and then teaches them to others, that is a bodhisattva benefiting both himself and others.

Good man! Benefit is of two kinds: benefit in this life and benefit in future lives. If a bodhisattva provides benefit only in this life, this is not called true benefit. If he provides benefit in future lives, he is able to benefit both himself and others. Good man! Happiness is of two kinds: worldly happiness and supramundane happiness. Merit is likewise. If a bodhisattva is endowed with both kinds of happiness and merit and uses them to teach the world, this is called benefiting both himself and others.

J2. Practices Capable of Benefiting Both Oneself and Others

Good man! A great bodhisattva who is endowed with one quality can benefit both himself and others: heedfulness. There are also two qualities capable of benefiting both oneself and others: first, constantly listening to the Buddha-Dharma; second, contemplating the Buddha-Dharma. There are also three qualities capable of benefiting both oneself and others: first, having compassion for sentient beings; second,
diligently cultivating the practice; third, being endowed with right mindfulness. There are also four qualities capable of benefiting both oneself and others, namely, the four modes of deportment. There are also five qualities capable of benefiting both oneself and others: first, faith; second, observance of the precepts; third, constantly listening to the Buddha-Dharma; fourth, generosity; fifth, wisdom. There are also six qualities capable of benefiting both oneself and others, namely, the six recollections. There are also seven qualities capable of benefiting both oneself and others, namely, eliminating the seven kinds of arrogance.

Good man! If a bodhisattva sees a shramana, brahmin, elder, man, woman, or someone in a great assembly who has committed a fault, he should first accord with that person’s disposition and only afterward expound the Dharma so that the person may be disciplined. If a bodhisattva does not understand that he should first accord with sentient beings and only afterward expound the Dharma, he is an inferior bodhisattva.

Good man! Bodhisattvas are of two kinds: first, those who delight in associating with good spiritual friends; second, those who do not delight in associating with good spiritual friends. Those who delight in associating with good spiritual friends

A good person can benefit both himself and others, whereas one who does not delight in associating with good friends cannot benefit either himself or others. Good man! There are two kinds of bodhisattvas who delight in associating with good friends: first, those who delight in making offerings; second, those who do not delight in making offerings.

Those who delight in making offerings can benefit themselves and others, whereas those who do not delight in making offerings cannot benefit themselves or others. Those who delight in making offerings are further of two kinds: first, those who are able to hear the Buddha-Dharma; second, those who are unable to hear the Buddha-Dharma. Those who listen to the Dharma with wholehearted attention can benefit themselves and others, whereas those who do not listen to the Dharma with wholehearted attention cannot benefit themselves or others.

Those who listen to the Dharma with wholehearted attention are further of two kinds: first, those who are skilled in asking about its meaning and principles; second, those who are not skilled in asking about its meaning and principles. Those who are skilled in asking about its meaning and principles can benefit themselves and others, whereas those who are not skilled in asking about its meaning and principles cannot benefit themselves or others.

Those who are skilled in asking about its meaning and principles are further of two kinds: first, those who sincerely receive and retain it; second, those who do not receive and retain it. Those who sincerely receive and retain it can benefit themselves and others, whereas those who do not receive and retain it cannot benefit themselves or others. Those who sincerely

receive and retain it are further of two kinds: first, those who are skilled in contemplating its meaning and principles; second, those who do not contemplate its meaning and principles. Those who contemplate its meaning and principles can benefit themselves and others, whereas those who do not contemplate its meaning and principles cannot benefit themselves or others. Those who contemplate its meaning and principles are further of two kinds: first, those who clearly understand its meaning and principles; second, those who do not clearly understand its meaning and principles.

Those who clearly understand its meaning and principles can benefit themselves and others, whereas those who do not clearly understand its meaning and principles cannot benefit themselves or others. Those who clearly understand its meaning and principles are further of two kinds: first, those who live in accordance with the true Dharma; second, those who do not live in accordance with the true Dharma. Those who live in accordance with the true Dharma can benefit themselves and others, whereas those who do not live in accordance with the true Dharma cannot benefit themselves or others.

Those who live in accordance with the true Dharma are further of two kinds: first, those endowed with the eight kinds of wisdom; second, those not endowed with the eight kinds of wisdom. What are the eight kinds of wisdom? First, wisdom that knows the Dharma; second, wisdom that knows its meaning; third, wisdom that knows the proper time and causal conditions; fourth, wisdom that knows contentment; fifth, wisdom that knows oneself and others; sixth, wisdom that knows all phenomena; seventh, wisdom that knows the capacities of sentient beings; eighth, wisdom that knows what is superior and what is inferior.

Whatever those endowed with the eight kinds of wisdom say possesses sixteen qualities: First, they speak at the proper time; second, they speak sincerely; third, they speak in due sequence; fourth, they speak harmoniously; fifth, they speak meaningfully; sixth, they speak joyfully; seventh, they speak in accordance with the disposition of their listeners; eighth, they speak without slighting their listeners; ninth, they speak without rebuking their listeners; tenth, they speak in accordance with the true Dharma; eleventh, they speak so as to benefit themselves and others; twelfth, they speak without distraction; thirteenth, they speak in conformity with meaning and principle; fourteenth, they speak rightly; fifteenth, having spoken, they do not give rise to arrogance;

sixteenth, they speak without seeking worldly rewards.

Such people are able to listen to others expound the Dharma; when listening to others expound the Dharma, they possess sixteen qualities: First, they listen at the proper time; second, they delight in listening to the Dharma; third, they listen sincerely; fourth, they listen respectfully; fifth, they listen without seeking faults in the speaker; sixth, they do not listen for the sake of disputation; seventh, they do not listen for the sake of defeating others; eighth, while listening, they do not slight

the speaker; ninth, while listening, they do not disparage the Buddha-Dharma; tenth, while listening, they do not disparage themselves; eleventh, they listen because they wish to leave behind the five hindrances; twelfth, they listen because they wish to receive, retain, read, and recite the teaching; thirteenth, they listen because they wish to extinguish the five sensual desires; fourteenth, they listen because they wish to perfect faith; fifteenth, they listen because they wish to tame sentient beings; sixteenth, they listen because they wish to sever the faculty of hearing.

Good man! Those endowed with the eight kinds of wisdom are able both to expound the Dharma and to listen to the Dharma. Such people can benefit themselves and others.

Those not endowed with the eight kinds of wisdom cannot be called people who benefit themselves and others.

J3. Detailed Explanation of Those Who Benefit Themselves and Others

K1. Detailed Explanation from the Standpoint of Expounding and Listening to the Dharma

Good man! Those who expound the Dharma are also of two kinds: first, the pure; second, the impure. Impure expounders of the Dharma possess five characteristics: First, they expound the Dharma for gain; second, they expound the Dharma because they wish to receive repayment of kindness; third, they expound the Dharma because they wish to surpass others; fourth, they

expound the Dharma because they wish to obtain worldly rewards; fifth, they expound the Dharma while still harboring doubts about it. Pure expounders of the Dharma also possess five characteristics: First, they provide food before expounding the Dharma; second, they expound the Dharma because they wish the Three Jewels to flourish; third, they expound the Dharma because they wish to eliminate the afflictions of themselves and others; fourth, they expound the Dharma because they wish to distinguish the erroneous from the correct; fifth, they expound the Dharma because they wish their listeners to attain that which is supreme.

Good man! An impure expounder of the Dharma is called a defiled person, a seller of the Dharma, a disgraceful person, a deluded person, and one who has lost the true purpose of expounding the Dharma. A pure expounder of the Dharma is called one who speaks properly, one who speaks truthfully, and a gathering place of the true Dharma. Good man! One who knows the entirety of the Twelve Divisions of the Teaching, the treatise on linguistics, and the treatise on logic—and who, within logic, knows the reason, the analogy, and the positions maintained by oneself and by others—is one who rightly knows

the Dharma. Listeners are of four kinds: first, those who hear little but understand much; second, those who understand according to their own analysis; third, those who understand according to the speaker’s original intent; fourth, those who understand each word and each sentence literally. The Tathagata expounds the Dharma for the first three kinds of people, but not for the fourth. Why is this? Because they are not vessels of the Dharma. The four kinds of people above are divided into two classes: first, those who are mature; second, those who are still immature. Those who are mature are those who have already been tamed; those who are still immature are those who will be tamed.

Good man! Just as there are four kinds of trees in a forest: first, those easy to cut down but difficult to uproot; second, those difficult to cut down but easy to uproot; third, those both easy to cut down and easy to uproot; fourth, those both difficult to cut down and difficult to uproot. Laypeople are likewise of four kinds: first, those easy to tame but difficult to help advance; second, those difficult to tame but easy to help advance; third, those easy to tame and easy to help advance; fourth, those difficult to tame and difficult to help advance. These four kinds of people

are divided into three classes: first, those tamed after being admonished; second, those tamed with gentle words; third, those tamed by both admonishment and gentle words. There are also two kinds: first, those tamed through giving; second, those tamed through spells. Taming is also of two kinds: first, taming at a time of happiness; second, taming at a time of suffering. When expounding the Dharma to these four kinds of people, there are two methods: first, clearly understanding worldly affairs; second, seeking ways to help people. Good man! If a bodhisattva understands these two skillful means, he will certainly be able to benefit himself and others. If he does not understand them, he will certainly be unable to benefit himself or others.

Good man! A great bodhisattva, wishing to benefit others, first studies the scriptures of non-Buddhist traditions and only afterward studies the Twelve Divisions of the Teaching. If sentient beings hear the Twelve Divisions of the Teaching, they will become disenchanted with the scriptures of non-Buddhist traditions. He also explains to sentient beings the faults of the afflictions and liberation from the afflictions, praises the virtues of good friends, and rebukes the faults

of evil friends, praises the merit of giving, and censures the fault of stinginess. A bodhisattva should always practice in a quiet place, praise the merit of seclusion, constantly cultivate the Buddha-Dharma, and praise the cultivation of the Buddha-Dharma. If one can do so, this is called benefiting oneself and benefiting others.

K2. Clarification from the Perspectives of the Householder and the Renunciant

A householder bodhisattva must first discipline himself. If he cannot discipline himself, he certainly should not renounce the household life. A householder bodhisattva can liberate many people, whereas a renunciant bodhisattva cannot do so in the same way. Why is this? If there were no householders, there would be no renunciants of the Three Vehicles. The renunciants of the Three Vehicles cultivate the Path, observe the precepts, recite sutras, and practice meditation, all through the support of householders.

Good man! There are the Path and the adornment of the Path. The Path is the cultivation of the Buddha-Dharma, while the adornment of the Path is the householder.

Renunciant bodhisattvas cultivate the work of the Path for the sake of householders, while householders study and practice the Buddha-Dharma under renunciant bodhisattvas. Householders primarily cultivate two practices: first, receiving and upholding; second, giving. Renunciants also cultivate two practices: first, reading and reciting; second, explaining and teaching.

K3. Clarification from the Perspectives of One’s Own Practice and the Transformation of Others

Good man! A great bodhisattva cultivates all four practices: receiving and upholding, giving, reading and reciting, and explaining and teaching. This is called benefiting oneself and benefiting others.

If a bodhisattva wishes to explain to sentient beings the profound meaning of the Dharma realm, he should first teach worldly dharmas and afterward teach the profound Dharma of the Dharma realm. Why? Because in this way they are easier to teach and transform.

A great bodhisattva should care for the spiritual lives of sentient beings. If he does not care for them, he will be unable to gather in all sentient beings. A bodhisattva must also care for his own body.

If he does not care for it, he likewise will be unable to gather in sentient beings. Although a bodhisattva is not attached to his life, body, or possessions, he nevertheless cares for his life, body, and possessions, entirely because he wishes to gather in sentient beings. A great bodhisattva should first eliminate his own evil and afterward teach others to eliminate evil.

If he does not eliminate his own evil, he will be unable to teach others to eliminate theirs. Therefore, a bodhisattva should first practice giving, observe the precepts, cultivate patience, and diligently practice; only afterward should he teach others. If a bodhisattva does not practice these himself, he cannot teach others.

Good man! The capacities of sentient beings are of three kinds: superior, intermediate, and inferior. A bodhisattva of inferior capacity can teach and transform only those of inferior capacity; he cannot teach and transform those of intermediate or superior capacity. A bodhisattva of intermediate capacity can teach and transform those of intermediate and inferior capacity, but cannot teach and transform those of superior capacity. A bodhisattva of superior capacity can teach and transform all three.

I5. Clarification of the Excellence of the Householder Bodhisattva

Good man! Bodhisattvas are of two kinds: first, householders; second, renunciants. For a renunciant bodhisattva to benefit himself and others is not difficult. For a householder bodhisattva to cultivate the benefiting of himself and others is truly difficult. Why? Because a householder bodhisattva is bound by many adverse conditions.

11. Adorning Oneself and Others

H2. An Enumeration of the Adornments of Oneself and Others as Encouragement

I1. Questions and Answers Concerning the Ability to Benefit Oneself and Others

Sudatta addressed the Buddha: “World-Honored One! How many dharmas must a great bodhisattva possess before he can benefit himself and others?”

“Good man! A great bodhisattva who possesses eight dharmas can benefit himself and others. What are these eight dharmas? First, long life; second, an extraordinary countenance; third, great physical strength; fourth, noble lineage; fifth, abundant wealth; sixth, being born in a male body; seventh, eloquent speech; eighth, fearlessness amid an assembly.

I2. Questions and Answers Concerning the Causes for Attaining the Eight Qualities

Sudatta addressed the Buddha: “World-Honored One, through what causes and conditions does a bodhisattva attain long life, and so forth, up to fearlessness amid an assembly?”

The Buddha told Sudatta: “Good man! First, throughout immeasurable lifetimes he cultivated loving-kindness and compassion and refrained from killing; through this cause and condition, he attains long life. Second, throughout immeasurable lifetimes he regularly gave clothing and lamps; through this cause and condition, he attains an extraordinary countenance.

Third, throughout immeasurable lifetimes he regularly destroyed arrogance; through this cause and condition, he is born into a noble lineage. Fourth, throughout immeasurable lifetimes he regularly gave food and drink; through this cause and condition, he attains great physical strength. Fifth, throughout immeasurable lifetimes he always delighted in teaching the Dharma; through this cause and condition, he attains abundant wealth.

Sixth, throughout immeasurable lifetimes he disparaged the female body; through this cause and condition, he attains a male body. Seventh, throughout immeasurable lifetimes he single-mindedly observed the precepts; through this cause and condition, he attains eloquent speech. Eighth, throughout immeasurable lifetimes he made offerings to the Three Jewels; through this cause and condition, he attains fearlessness amid an assembly.

I3. Explanation of the Reasons for Accomplishing the Eight Qualities

J1. Three Causes and Conditions

These eight dharmas have three causes and conditions: first, the purity of the gift; second, the purity of the mind; third, the purity of the field of merit. What is called the purity of the gift? The gift is not something obtained through theft or robbery; it is not something forbidden by the sages; it is not the property of a community; it is not the property of the Three Jewels; it is not something first given to one person and then taken back and given to many people; it is not something first given to many people and then taken back and given to one person; and it is not something obtained by troubling, deceiving, or oppressing others.

This is called the purity of the gift. What is called the purity of the mind? When giving, one does not do so for favorable fruits within samsara, to gain greater fame than others, to obtain beauty, strength, or wealth, or to ensure that one’s family tradition continues without interruption and that one has many relatives and dependents.

Rather, one gives solely to adorn bodhi and to discipline and transform sentient beings. This is called the purity of the mind. What is called the purity of the field of merit?

If the recipient has abandoned the eight forms of false and deceitful conduct, this is called the purity of the field of merit. Good man! Because of these three causes and conditions, one comes to possess the eight dharmas.

J2. Eight Reasons

Good man! (1) A bodhisattva seeks long life because he wishes sentient beings to praise the precept against killing; (2) a bodhisattva seeks an extraordinary countenance because he wishes all sentient beings who see him to rejoice; (3) a bodhisattva seeks noble lineage because he wishes sentient beings to give rise to reverence; (4) a bodhisattva seeks great physical strength because he wishes to observe the precepts, recite sutras, and practice meditation; (5) a bodhisattva seeks abundant wealth because he wishes to discipline and transform sentient beings; (6) a bodhisattva seeks a male body because he wishes to become a vessel of Dharma capable of containing wholesome dharmas; (7) a bodhisattva seeks eloquent speech because he wishes sentient beings to heed his teachings;

(8) a bodhisattva seeks fearlessness amid an assembly because he wishes to discern the true Dharma.

I4. Accomplishing Virtuous Qualities Through the Eight Qualities

J1. Possessing Virtue Without Arrogance

Good man! A bodhisattva endowed with eight dharmas can benefit both himself and others. If he can act in this way, it is called true practice.

Good man! A great bodhisattva endowed with eight dharmas observes the ten wholesome dharmas and constantly teaches others by means of the ten wholesome dharmas. Likewise, he fully observes the upasaka precepts and constantly teaches others by means of the ten wholesome dharmas.

Although he possesses an extraordinary appearance, he does not thereby give rise to arrogance. Although his observance of the precepts is pure, although he is learned, diligent, physically strong, of noble lineage, and abundant in wealth, he does not thereby give rise to arrogance. He does not deceive sentient beings through illusions and trickery.

He does not give rise to heedlessness and constantly cultivates the six principles of harmony. A bodhisattva endowed with dharmas such as these, though a householder,

is no different from one who has gone forth. Such a bodhisattva will certainly never commit evil for the sake of another. Why? Because his sense of shame and moral dread is steadfast.

J2. Remaining Unshaken in Dealing with the World

Good man! If a householder observes the upasaka precepts in this way throughout a single lifetime, then even if, in a later life, he is born in a place where the Three Jewels do not exist, he will certainly not create evil conditions. Why? Because of two causes and conditions: first, he possesses wisdom; second, he is not heedless.

Good man! In a later life, even while dwelling in an evil place, he will not create evil karma because of four causes and conditions: first, he clearly understands the faults of the afflictions; second, he does not yield to the afflictions; third, he is able to endure suffering; fourth, he does not give rise to fear. If a bodhisattva is endowed with these four dharmas, he will not be shaken by suffering or by any affliction.

Good man! A bodhisattva remains unshaken when confronting circumstances because of five causes and conditions: first, he delights in cultivating wholesome dharmas; second, he clearly distinguishes good from evil; third, he draws near to the true Dharma; fourth, he has compassion for sentient beings; fifth, he constantly knows his former lives.

Good man! If a bodhisattva is endowed with eight dharmas, when he hears others disparage and slander him, his mind can patiently endure it. If he hears others praise him, he instead feels ashamed.

While cultivating the path, although his heart is joyful, he does not become arrogant. He is able to discipline others, and when he sees a large group divided, he can bring them into harmony. He makes known the good deeds of others and conceals their faults.

He does not disclose matters of which others are ashamed. When he hears another person's secret, he does not tell it to anyone else. He does not swear oaths over worldly affairs.

When he receives even a small kindness from someone, he constantly thinks of repaying it many times over. Toward enemies, he constantly gives rise to a wholesome mind. If both a loved one and an enemy are suffering, he rescues the

enemy first. When he sees someone reviling him, he regards that person with compassion. When he sees someone coming to steal his possessions, he remains silent and raises no alarm.

When he sees someone coming to strike him, he gives rise to loving-kindness and compassion. He regards all sentient beings as his parents. He would rather lose his life than tell a lie.

Why? Because he clearly understands karmic retribution. He regards the afflictions as enemies and wholesome dharmas as his kin.

If attachment to the teachings of non-Buddhist paths arises in him, he immediately contemplates the faults of such attachment. He acts likewise with respect to the other afflictions. Although he may live for a long time among evil people, he will certainly never become intimate with them.

Although he may not live together with good people, he is never estranged from them. Although he makes offerings to his parents and teachers, he does not commit evil for their sake. When he lacks wealth and sees someone coming to ask for alms, he does not give rise to aversion.

Although he does not associate closely with evil people, he still regards them with compassion. If an evil person comes to harm him, he repays that person with goodness. When enjoying pleasant circumstances, he does not look down on others.

When he sees someone suffering, he does not rejoice. His bodily

karma is pure, and he maintains the four deportments; moreover, he teaches this Dharma to others. His verbal karma is pure, and he reads and recites the twelve divisions of the Tathagata's teachings; moreover, he teaches this Dharma to sentient beings. His mental karma is pure, and he cultivates the four immeasurable minds; moreover, he teaches this Dharma to sentient beings.

If others can gain happiness through his suffering, he gladly accepts that suffering. Although worldly matters bring no benefit to the bodhisattva himself, for the sake of sentient beings he studies them all. Whatever he studies is the foremost knowledge in the world.

Although he becomes learned, he does not become arrogant. He diligently teaches sentient beings what he has learned, wishing it to be transmitted without interruption. He does not allow his relatives and friends to commit evil.

He delights in teaching sentient beings by means of the eight dharmas. When explaining causes and results, he never errs. When separated from those he loves, his mind does not grieve, because he knows how to contemplate the impermanence of worldly affairs.

When enjoying happiness, his mind does not become infatuated, because he knows how to contemplate conditioned dharmas as impermanent and suffering.

Good man! A bodhisattva endowed with eight dharmas can assuredly carry out deeds such as these.

J5. Clarifying the Excellence of the Householder Bodhisattva

Good man! There are two kinds of bodhisattvas: first, householders; second, those who have gone forth. It is not difficult for a bodhisattva who has gone forth to cultivate the eight dharmas, but for a householder bodhisattva to cultivate the eight dharmas is truly difficult. Why? Because a householder bodhisattva is bound by many evil conditions.

12. Adorning Oneself with Merit and Wisdom

H3. Enumerating the Two Adornments of Merit and Wisdom as Encouragement

I1. Questions and Answers Concerning the Preceding Section

Sudatta said to the Buddha, “World-Honored One, how does a bodhisattva adorn himself and others?”

The Buddha told Sudatta, “Good man! A bodhisattva possesses two dharmas by which he can adorn himself and others: first, merit; second, wisdom.”

I2. Questions and Answers Examining Their Causes

– World-Honored One! Through what causes and conditions are these two adornments attained?

– Good man! By cultivating the six paramitas, a bodhisattva attains the two

adornments. Generosity, observance of the precepts, and diligence are called the adornment of merit; patience, meditative concentration, and wisdom are called the adornment of wisdom. There are also six dharmas that serve as causes for these two adornments, namely, the six recollections. Recollection of the Buddha, recollection of the Dharma, and recollection of the Sangha are called the adornment of wisdom; recollection of the precepts, recollection of generosity, and recollection of the devas are called the adornment of merit.

I3. Clarifying the Characteristics of the Two Adornments

J1. Clarifying Them by Means of Their Results

Good man! A bodhisattva endowed with these two adornments can benefit both himself and others. For the sake of sentient beings, he endures suffering in the three evil realms, yet his mind does not give rise to sorrow or regret. If he is endowed with these two adornments, he will attain wondrous skillful means and thoroughly comprehend worldly and supramundane dharmas.

Good man! The adornment of merit is itself the adornment of wisdom, and the adornment of

wisdom is itself the adornment of merit. Why? Because a person with wisdom can cultivate wholesome dharmas, fully practice the ten wholesome deeds, and obtain wealth and freedom.

Having obtained these two things, he can benefit himself and others. Whatever a person with wisdom studies surpasses that of others, and through these causes and conditions he obtains wealth and freedom. A bodhisattva endowed with these two dharmas can benefit himself and others in this life and in future lives.

A wise person can distinguish worldly dharmas from supramundane dharmas. Worldly dharmas comprise all the doctrines and meditative concentrations of ordinary beings; supramundane dharmas comprise knowledge of the five skandhas, the twelve ayatanas, and the eighteen dhatus. Because a bodhisattva clearly understands the causes and conditions of these two kinds of dharmas, he can benefit himself and others.

Good man! Although a bodhisattva clearly knows that worldly pleasures are illusory, deceptive, and unreal, he is nevertheless able to create the causes and conditions for worldly happiness. Why is this? Because he wishes to benefit all sentient beings.

J2. Clarification Through Causal Practices

Good man! These two forms of adornment have two principal causes: first, loving-kindness; second, compassion. Although one who cultivates these two causes continues to revolve in birth and death, no regret arises in his mind.

Furthermore, a bodhisattva who possesses two qualities can adorn unsurpassed bodhi: first, not craving or clinging to birth and death; second, deeply contemplating the Dharma of liberation. Therefore, he can bring benefit in both the present and future lives. He understands the characteristics of dharmas, attains vast wisdom, and causes both the wealth and lifespans of himself and others to increase.

Good man! A great bodhisattva who possesses these two qualities never gives rise to regret whenever he practices giving. When he encounters evil deeds, he is also able to endure them.

When giving, a bodhisattva contemplates two kinds of fields: first, the field of merit; second, the field of poverty.

Because he wishes to increase merit and virtue, the bodhisattva gives to the poor and distressed; because he wishes to increase unsurpassed wisdom, he makes offerings to the Three Jewels, the field of merit. Because he wishes to abandon the causes and conditions of all poverty, he gives to the destitute; because he wishes to increase the causes and conditions of every blessing and happiness, he makes offerings to the Three Jewels.

The bodhisattva gives to his relatives because he wishes to repay their kindness. The bodhisattva gives to his enemies because he wishes to dispel enmity. When a great bodhisattva sees someone coming to beg, he regards that person as his only child.

Therefore, according to his ability, whether much or little, he gives it away; this is called the paramita of giving. When giving, the bodhisattva abandons the mind of stinginess; this is called the paramita of moral discipline. He is able to endure the harsh words of those who come to beg; this is called the paramita of patience.

He personally gives with his own hands to those who come to beg; this is called the paramita of diligence. With single-minded concentration, he contemplates liberation; this is called the paramita of meditative concentration. He no longer discriminates between relatives and enemies; this is called the prajnaparamita.

Good man! Just as, when sentient beings give rise to thoughts of greed and killing, the twelve links of dependent origination are complete within a single thought, so too, when a bodhisattva gives, the six paramitas are complete within a single thought. This is therefore called the adornment of merit and wisdom.

J3. Clarification Through Distinctive Modes of Practice

A great bodhisattva creates the causes and conditions for those qualities not shared with practitioners of the Lesser Vehicle; this is called the adornment of merit. He teaches sentient beings and enables them to attain the three kinds of bodhi; this is called the adornment of wisdom. Good man! A bodhisattva's ability to tame sentient beings is called the adornment of wisdom; enduring suffering and affliction together with sentient beings is called the adornment of merit. A bodhisattva is able to cause sentient beings to abandon wrong views; this is therefore called the adornment of wisdom. He is able to teach and transform sentient beings, causing them to increase their faith, giving, moral discipline, extensive learning, and wisdom; this is therefore called the adornment of merit.

Good man! A great bodhisattva who possesses five qualities can adorn unsurpassed bodhi. What are these five qualities? First, faith; second, compassion; third, courage; fourth, never wearying of reading worldly books; fifth, never tiring of learning worldly occupations and skills.

Good man! A bodhisattva who possesses the two adornments will have seven characteristics. What are these seven characteristics?

First, he recognizes his own faults; second, he does not speak of the faults of others; third, he delights in caring for the sick; fourth, he delights in giving to the poor; fifth, he attains the bodhi mind; sixth, his mind is not heedless; seventh, at all times he constantly and single-mindedly cultivates the six paramitas. Good man! There are also seven further characteristics: first, he delights in teaching his enemies; second, he teaches them without ever growing weary; third, he brings the causes and conditions for sentient beings' liberation to maturity; fourth, he teaches others everything he has learned without craving reverence or offerings; fifth, he is able to endure every evil; sixth, he never says anything that displeases others;

seventh, when he sees those who break the precepts or those of corrupt conduct, his mind does not become angry, but instead he constantly gives rise to compassion.

Good man! A great bodhisattva who clearly understands these seven characteristics can benefit both himself and others.

I4. Conclusion on the Excellence of the Lay Bodhisattva

Good man! There are two kinds of bodhisattvas: first, lay bodhisattvas; second, monastic bodhisattvas. It is not difficult for monastic bodhisattvas to cultivate these two adornments, but it is difficult for lay bodhisattvas to cultivate them. Why is this? Because laypeople are bound by many adverse conditions.