優婆塞戒經

Chapter One

The Assembly

Thus have I heard. At one time, the Buddha was dwelling at Anathapindika’s Monastery in Jeta Grove, in the kingdom of Sravasti, together with one thousand two hundred and fifty bhikkhus, five hundred bhikkhunis, one thousand upasakas, and five hundred beggars.

At that time, in the Dharma assembly, there was a householder named Sujata, who addressed the Buddha:

“World-Honored One! The Six Teachers of the heterodox schools often teach: ‘If one reverently bows to the six directions every morning, one will attain longevity and wealth. Why is this?

The eastern quarter belongs to the god Sakra; whoever makes offerings to him will receive Sakra’s protection and assistance. The southern quarter belongs to King Yama; whoever makes offerings to him will receive King Yama’s protection and assistance. The western quarter belongs to the god Varuna; whoever makes offerings to him will receive Varuna’s protection and assistance.

The northern quarter belongs to the god Kubera; whoever makes offerings to him will receive Kubera’s protection and assistance. The quarter below belongs to the god of Fire; whoever makes offerings to him will receive the god of Fire’s protection and assistance. The quarter above belongs to the god of Wind; whoever makes offerings to him will receive the god of Wind’s protection and assistance.’

“World-Honored One! Are there likewise six directions within the Buddha-Dharma?”

The Buddha told Sujata: “Within the Buddha-Dharma there are also six directions, namely, the six paramitas. The eastern direction is the perfection of giving. Why is this?

The east represents the beginning of a new day and brings forth the brilliant light of wisdom. The east also pertains to the minds of sentient beings. Whoever makes offerings to the perfection of giving will attain longevity and wealth.

The southern direction is the perfection of moral discipline. Why is this? The perfection of moral discipline represents the front.

Whoever makes offerings to it will attain longevity and wealth. The western direction is the perfection of patience. Why is this?

The west lies behind and symbolizes that all unwholesome dharmas have been left behind. Whoever makes offerings to it will attain longevity and wealth. The northern direction is the perfection of diligence.

Why is this? The north symbolizes victory over unwholesome dharmas. Whoever makes offerings to it will attain longevity and wealth.

The direction below is the perfection of meditative concentration. Why is this? Through meditative concentration, sentient beings can correctly contemplate the three evil paths.

Whoever makes offerings to it will attain longevity and wealth. The direction above is the perfection of wisdom. Why is this?

What is above signifies the unsurpassed and the unborn. Whoever makes offerings to it will attain longevity and wealth. Good man!

All six directions pertain to the minds of sentient beings; they are not as the Six Heterodox Teachers have claimed.”

“Who is able to make offerings to these six directions?”

“Good man! Only a bodhisattva can make offerings to them.”

“World-Honored One! For what reason is one called a bodhisattva?”

The Buddha told Sujata: “One who has awakened is called a bodhisattva; one who possesses the nature of awakening is called a bodhisattva.”

“World-Honored One! If one who has awakened is called a bodhisattva, then before making offerings to the six directions, how could one be called a bodhisattva? If one is called a bodhisattva because one possesses the nature of awakening, who possesses that nature? If only those who possess this nature can make offerings to the six directions, while those who do not possess it cannot, then the Tathagata cannot say that the six directions pertain to the minds of sentient beings.”

“Good man! One is not called a bodhisattva because one has attained awakening. Why is this? One who has attained awakening is called a Buddha; before attaining awakening, one is called a bodhisattva.

“Good man! Sentient beings do not inherently possess a nature of awakening, just as they do not inherently possess the nature of a god, a human being, a lion, a tiger, a wolf, a dog, and so forth. Through the convergence in this life of many causes and conditions arising from wholesome karma, sentient beings obtain the bodies of humans or gods; or through the convergence of many causes and conditions arising from unwholesome karma, they are born among animals, such as lions.

The same is true of bodhisattvas: through the convergence of many causes and conditions arising from wholesome karma, they also generate the aspiration for bodhi and are therefore called bodhisattvas. If someone were to say that all sentient beings possess the bodhisattva nature, this would be incorrect. Why is this?

If they already possessed the bodhisattva nature, there would be no need to cultivate the causes and conditions of wholesome karma by making offerings to the six directions.

“Good man! If sentient beings already inherently possessed the bodhisattva nature, there certainly could be neither those who first generate the aspiration nor those who retreat from it. It is because they generate the aspiration for bodhi through immeasurable causes and conditions of wholesome karma that they are said to possess the bodhisattva nature.

“Good man! ⁽¹⁾ Some sentient beings follow heterodox paths, but because they dislike those schools’ inverted doctrines, they generate the aspiration for bodhi; ⁽²⁾ some sentient beings dwell in secluded places and generate the aspiration for bodhi through the causes and conditions of the wholesome roots within their minds; ⁽³⁾ some sentient beings contemplate the faults of birth and death and thereby generate the aspiration for bodhi; ⁽⁴⁾ some sentient beings see or hear of evil and thereby generate the aspiration for bodhi; ⁽⁵⁾ some sentient beings clearly recognize their own craving, anger, delusion, stinginess, and jealousy and, wishing to counteract them, generate the aspiration for bodhi;

⁽⁶⁾ some sentient beings see heterodox ascetics possessing the five supernormal powers and thereby generate the aspiration for bodhi; ⁽⁷⁾ some sentient beings wish to know whether the world is finite or infinite and thereby generate the aspiration for bodhi; ⁽⁸⁾ some sentient beings see or hear of the Tathagata’s inconceivable realm and thereby generate the aspiration for bodhi; ⁽⁹⁾ some sentient beings arouse compassion and wish to liberate all living beings, and thereby generate the aspiration for bodhi; ⁽¹⁰⁾ some sentient beings generate the aspiration for bodhi out of love for all living beings.

“Good man! The mind of awakening has three grades: superior, middling, and inferior. If sentient beings definitively possessed a fixed nature of awakening, how could it be said to have three grades?

Sentient beings of the inferior grade can generate a middling aspiration; sentient beings of the middling grade can generate a superior aspiration; sentient beings of the superior grade can generate a middling aspiration; and sentient beings of the middling grade can generate an inferior aspiration. Sentient beings who diligently cultivate immeasurable wholesome dharmas can advance to the superior grade; if they do not cultivate diligently, they will fall to the inferior grade.

Those who skillfully cultivate and advance are said to be non-retrogressive; those who do not skillfully cultivate and advance are said to retrogress. Those who at all times cultivate wholesome practices for the sake of all sentient beings are called non-retrogressive persons; conversely, they are called retrogressive persons. Bodhisattvas who retrogress are called persons whose minds have retreated and become fearful.

If anyone at all times cultivates wholesome dharmas for the sake of all sentient beings and attains the stage of non-retrogression, I shall bestow a prediction upon that person, declaring that before long, that person will certainly attain unsurpassed perfect awakening.

“Good man! The three grades of awakening have no fixed nature. If they possessed a fixed nature, those who had generated the aspiration of a sravaka or pratyekabuddha could not generate the aspiration for unsurpassed bodhi.

“Good man! Just as the Sangha has no fixed nature, so too is the nature of the three grades of awakening. If someone says, ‘Awakening possesses a fixed nature,’ that person is a follower of a heterodox path. Why is this? Because followers of heterodox paths do not believe in cause and effect. Like their god Isvara, they deny both cause and effect.”

Good man! If someone says that the bodhisattva-nature is like the nature of gold, definitely existing within gold ore and, through refinement, becoming manifest in the functions of gold, this is the doctrine of the non-Buddhist brahmins. Why is this?

The brahmins commonly maintain that the nyagrodha tree already exists within the nyagrodha seed, and that fire and stone exist within the pupil of the eye. Thus, the brahmins admit neither cause nor effect. The cause itself is the effect, and the effect itself is the cause.

The nyagrodha tree already exists within the nyagrodha seed. This is the brahmins’ doctrine of cause and effect. But this is not correct.

Why? The cause is small, whereas the effect is large. Moreover, if it is said that fire definitely exists within the eye, the eye would be burned; how then could it see?

Good man! The brahmins maintain: “What exists exists eternally; what does not exist eternally remains nonexistent. What does not exist cannot arise, while what exists is never extinguished.” If the nature of gold exists within the ore, then gold cannot be called the nature, nor can the nature be called gold.

Good man! Through many causes and conditions, a conjunction comes about; because of that conjunction, what originally did not exist subsequently comes into being. If so, what meaning is there in the brahmins’ assertion that “what does not exist eternally remains nonexistent”? Again, when gold is combined with mercury, the gold is transformed. If so, what meaning is there in the brahmins’ assertion that “what exists is never extinguished”? To say that sentient beings inherently possess the bodhisattva-nature is a doctrine of non-Buddhists, not a doctrine of the Buddha’s path.

Good man! Just as the functions of gold arise through the conjunction of causes and conditions, so too does the bodhisattva-nature. Sentient beings possess a mind capable of reflection, which is called the mind of aspiration. With this aspiring mind, together with the causes and conditions of wholesome karma, they arouse the mind of bodhi. This is called the bodhisattva-nature.

Good man! Just as sentient beings formerly lacked the mind of awakening and only later acquired it, so too is the bodhisattva-nature nonexistent at first and existent afterward. Therefore, one cannot say that the bodhisattva-nature definitely exists.

Good man! Anyone who seeks vast wisdom is called a bodhisattva. Because such persons wish to know the true reality of all dharmas, wish to attain vast adornments, wish to make their minds steadfast and deliver immeasurable sentient beings, and do not begrudge their bodies or lives, they are called bodhisattvas who cultivate the practices of the Mahayana.

Good man! There are two kinds of bodhisattvas: first, those subject to retrogression; second, those who do not retrogress. Those who have cultivated the karma of the thirty-two marks are called non-retrogressing; those who are not yet able to cultivate it are called subject to retrogression. There are also two kinds: first, householders; second, renunciants. Renunciant bodhisattvas who observe the eight grave precepts in complete purity are called non-retrogressing bodhisattvas. Householder bodhisattvas who observe the six grave precepts in complete purity are likewise called non-retrogressing bodhisattvas.

Good man! The merit of non-Buddhists who have eliminated the mind of sensual desire surpasses the merit of sentient beings in the desire realm; a stream-enterer surpasses non-Buddhists who hold divergent views; a once-returner surpasses a stream-enterer; a non-returner surpasses a once-returner; an arhat surpasses a non-returner; a pratyekabuddha surpasses an arhat; and a householder who arouses the mind of bodhi surpasses even a pratyekabuddha.

It is not difficult for a renunciant to arouse the mind of bodhi, but for a householder to arouse the mind of bodhi is truly inconceivable. Why? Because householders are bound by many adverse conditions.

When a householder arouses the mind of bodhi, all beings from the Heaven of the Four Great Kings up to the Akanishtha Heaven are astonished and rejoice, saying: “Today we have gained a Teacher of gods and humans!”

Chapter Two

Arousing the Mind of Bodhi

Sujata addressed the Buddha: “Most Venerable Blessed One! Why do sentient beings arouse the mind of bodhi?”

“Good man! ⁽¹⁾ They arouse the mind of bodhi for two reasons: first, to increase longevity; second, to increase wealth. ⁽²⁾ There are another two reasons: first, because they do not wish the lineage of bodhi to be cut off; second, because they wish to eliminate the afflictions, transgressions, and suffering of sentient beings. ⁽³⁾ There are another two reasons: first, they contemplate how, throughout immeasurable lives, they have undergone so much suffering and distress without gaining any benefit; second, although Buddhas as numerous as the sands of the Ganges have appeared, those Buddhas could not deliver them, and they themselves must bring about their own deliverance. ⁽⁴⁾ There are another two reasons: first, to cultivate wholesome karma;

second, so that the wholesome karma already cultivated will not be lost. ⁽⁵⁾ There are another two reasons: first, because they wish to transcend all the karmic rewards of gods and humans; second, because they wish to transcend all the karmic rewards of the Two Vehicles. ⁽⁶⁾ There are another two reasons: first, because in seeking the path of awakening they are willing to undergo much suffering and distress; second, because they wish to obtain immeasurable and vast benefits. ⁽⁷⁾ There are another two reasons: first, they contemplate how Buddhas of the past and future, as numerous as the sands of the Ganges, were all once like themselves;

second, they contemplate deeply that bodhi is a Dharma that can be realized, and therefore arouse the mind to cultivate it. ⁽⁸⁾ There are another two reasons: first, they contemplate how bodhisattvas at the sixth stage, though still capable of retrogression, nevertheless surpass all shravakas and pratyekabuddhas; second, they diligently seek the fruition of unsurpassed perfect awakening. ⁽⁹⁾ There are another two reasons: first, they wish all sentient beings to attain liberation; second, they wish the fruit of sentient beings’ liberation to surpass the attainments of non-Buddhists. ⁽¹⁰⁾ There are another two reasons: first, not to abandon any sentient being;

second, to leave all afflictions far behind. ⁽¹¹⁾ There are another two reasons: first, to eliminate the suffering and distress of sentient beings in this life; second, to prevent the suffering of sentient beings in future lives. ⁽¹²⁾ There are another two reasons: first, because they wish to eliminate the obstructions to wisdom; second, because they wish to eliminate the bodily obstructions of sentient beings.^[1]

“Good man! The mind of bodhi is aroused through five things: first, drawing near to good spiritual friends; second, eliminating anger; third, following the teacher’s instructions; fourth, giving rise to compassion; fifth, practicing diligently. There are another five things through which the mind of bodhi is aroused: first, not seeing the faults of others; second, although seeing the faults of others, not dwelling upon them in one’s mind; third, although performing wholesome deeds, not giving rise to arrogance; fourth, upon seeing others perform wholesome deeds, not giving rise to jealousy; fifth, contemplating all sentient beings as though each were one’s only child.

“Good man! After wise persons have aroused the mind of bodhi, they can destroy evil karma as vast as Mount Sumeru. Wise persons arouse the mind of bodhi for three reasons: first, because they see sentient beings undergoing suffering during the evil age of the five defilements; second, because they see that the Tathagata possesses inconceivable powers of the path and spiritual penetrations; third, because they hear the Tathagata’s eight kinds of wondrous voice.^[2] There are also two reasons: first, they clearly know the suffering of their own bodies; second, they understand that sentient beings suffer just as they themselves suffer, and therefore wish to eliminate others’ suffering just as they would eliminate their own.

“Good man! If someone arouses the mind of bodhi, you should know that this person is able to pay homage to the six directions and will attain longevity and wealth. This is not as the non-Buddhists have taught.”

Chapter Three

The Mind of Great Compassion

Sujata addressed the Buddha: “Most Venerable Blessed One! The six non-Buddhist teachers do not teach cause and effect, whereas the Tathagata teaches that causes are of two kinds: first, a productive cause; second, a revealing cause. Of the causes for arousing the mind of bodhi that the Blessed One has just taught, are they productive causes or revealing causes?”

– Good man! For the sake of sentient beings, I speak sometimes of one cause, two causes, three causes, four causes, five causes, or six, seven, and up to twelve causes. The one cause is the generative cause. The two causes are the generative cause and the revealing cause. The three causes are afflictions, karmic obstructions, and the receptacle world. The four causes are the four great elements. The five causes are the five future links of the twelve links of dependent origination.^[3] The six causes are as explained in the sutras. The seven causes are as explained in the Lotus Sutra. The eight causes are the eight present links of the twelve links of dependent origination.^[4] The nine causes are as explained in the Great City Sutra. The ten causes are as the Tathagata explained to the upasaka Mahanama. The eleven causes are as explained in the Wisdom Seal Sutra. The twelve causes are the twelve links of dependent origination.

Good man! All conditioned phenomena subject to outflows have immeasurable and boundless causes. All unconditioned phenomena free from outflows likewise have immeasurable and boundless causes. Because the wise wish to know all things, they arouse the aspiration for bodhi. Because the Tathagata knows all things, he is called the Omniscient One.

Good man! When sentient beings arouse the aspiration for bodhi, it is due either to a generative cause, a revealing cause, or both. You should now understand that the generative cause is the mind of great compassion. Because of the mind of great compassion, one arouses the aspiration for bodhi; therefore, the mind of great compassion is the generative cause.

– World-Honored One! How does one cultivate the mind of great compassion?

– Good man! ⁽¹⁾ The wise clearly see that all sentient beings are submerged in the great ocean of birth and death and endure many sufferings and afflictions. Wishing to rescue them, they give rise to the mind of great compassion. ⁽²⁾ They also see that sentient beings have not yet attained the ten Powers, the four Fearlessnesses, the mind of great compassion, the three Mindfulnesses,^[5] and so forth. They then think, “How can I enable them to perfect these?” and therefore give rise to the mind of great compassion. ⁽³⁾ They also see that although sentient beings’ hearts are filled with bitter hatred and malice, they nevertheless regard them as their own kin, and therefore give rise to the mind of great compassion. ⁽⁴⁾ They also see that sentient beings are deluded regarding the right path and have no one to guide them, and therefore give rise to the mind of great compassion. ⁽⁵⁾ They also see that sentient beings are submerged in the mire of the five sensual desires, with no way to escape, yet remain heedless and dissipated, and therefore give rise to the mind of great compassion. ⁽⁶⁾ They also see that sentient beings are constantly bound by wealth, wives, and children and are unable to relinquish them, and therefore give rise to the mind of great compassion. ⁽⁷⁾ They also see that sentient beings become arrogant because of their beauty, strength, and longevity, and therefore give rise to the mind of great compassion. ⁽⁸⁾ They also see that sentient beings are deceived by evil spiritual teachers, such as the Six Teachers, yet still regard them as their own companions, and therefore give rise to the mind of great compassion. ⁽⁹⁾ They also see that although sentient beings in the three realms endure many sufferings and afflictions, they remain attached to them, and therefore give rise to the mind of great compassion. ⁽¹⁰⁾ They also see that sentient beings commit evil and malicious karma through body, speech, and mind and consequently undergo many painful retributions, yet remain deluded, and therefore give rise to the mind of great compassion. ⁽¹¹⁾ They also see that sentient beings crave the five sensual desires as a thirsty person drinks salt water, and therefore give rise to the mind of great compassion. ⁽¹²⁾ They also see that although sentient beings wish to seek happiness, they do not create the causes of happiness; although they dislike suffering, they delight in creating its causes; and although they wish to enjoy the pleasures of the heavenly realms, they lack moral discipline. Therefore, they give rise to the mind of great compassion. ⁽¹³⁾ They also see that sentient beings regard things devoid of self and possessions of self as self and possessions of self, and therefore give rise to the mind of great compassion. ⁽¹⁴⁾ They also see that sentient beings wander without certainty through the five realms, and therefore give rise to the mind of great compassion. ⁽¹⁵⁾ They also see that sentient beings fear birth, aging, and death, yet continually create the karma of birth, aging, and death, and therefore give rise to the mind of great compassion. ⁽¹⁶⁾ They also see that sentient beings undergo much physical and mental anguish, yet continue to create karma, and therefore give rise to the mind of great compassion. ⁽¹⁷⁾ They also see that sentient beings suffer when separated from those they love, yet refuse to sever their attachments of affection, and therefore give rise to the mind of great compassion. ⁽¹⁸⁾ They also see that sentient beings dwell in the darkness of ignorance but do not know how to kindle the lamp of wisdom, and therefore give rise to the mind of great compassion. ⁽¹⁹⁾ They also see that sentient beings are consumed by the fires of affliction but do not seek the water of meditative concentration and samadhi, and therefore give rise to the mind of great compassion. ⁽²⁰⁾ They also see that sentient beings create immeasurable evil karma for the pleasures of the five sensual desires, and therefore give rise to the mind of great compassion. ⁽²¹⁾ They also see that although sentient beings know the suffering inherent in the five sensual desires, they continue to pursue them without cease, like a hungry person eating poisoned food, and therefore give rise to the mind of great compassion. ⁽²²⁾ They also see that sentient beings live in an evil age, encounter tyrannical kings, and endure many hardships, yet remain heedless, and therefore give rise to the mind of great compassion. ⁽²³⁾ They also see that sentient beings revolve through the eight states of suffering, yet do not know how to eradicate the root of suffering, and therefore give rise to the mind of great compassion. ⁽²⁴⁾ They also see that sentient beings have no freedom in the face of hunger, thirst, cold, and heat, and therefore give rise to the mind of great compassion. ⁽²⁵⁾ They also see that sentient beings violate the precepts and fall into the realms of hell beings, hungry ghosts, and animals, and therefore give rise to the mind of great compassion. ⁽²⁶⁾ They also see that sentient beings have no mastery over their appearance, strength, lifespan, security, or eloquence, and therefore give rise to the mind of great compassion. ⁽²⁷⁾ They also see sentient beings whose bodies are impaired or incomplete, and therefore give rise to the mind of great compassion. ⁽²⁸⁾ They also see that sentient beings are born in border regions and do not cultivate wholesome Dharma, and therefore give rise to the mind of great compassion. ⁽²⁹⁾ They also see that sentient beings are born in times of famine, their bodies emaciated and weak, and rob one another, and therefore give rise to the mind of great compassion. ⁽³⁰⁾ They also see that sentient beings are born during an age of warfare, kill one another, and harbor fiercely blazing malice, for which they will undergo immeasurable painful retributions, and therefore give rise to the mind of great compassion. ⁽³¹⁾ They also see that sentient beings encounter a Buddha appearing in the world and teaching the pure Dharma, which is like the flavor of amrita, yet do not know how to cultivate and study it, and therefore give rise to the mind of great compassion. ⁽³²⁾ They also see that sentient beings trust false teachers and evil friends but refuse to heed good teachers and virtuous friends, and therefore give rise to the mind of great compassion. ⁽³³⁾ They also see that sentient beings possess abundant wealth and overflowing riches but refuse to practice generosity, and therefore give rise to the mind of great compassion. ⁽³⁴⁾ They also see that sentient beings plow deeply and hoe diligently, engage tirelessly in commerce, and endure toil and hardship, and therefore give rise to the mind of great compassion. ⁽³⁵⁾ They also see that among sentient beings, parents and children, elder and younger siblings, husbands and wives, servants, and relatives do not love one another, and therefore give rise to the mind of great compassion.

Good man! ⁽³⁶⁾ The wise should contemplate that the meditative bliss of the Heaven of Neither Perception nor Non-Perception is like the suffering of hell, and that all sentient beings must undergo it; therefore, they give rise to the mind of great compassion.

Good man! ⁽¹⁾ Before attaining the Way, contemplation such as this is called the mind of compassion; after attaining the Way, it is called the mind of great compassion. Why is this? Before attaining the Way, although one contemplates, one’s contemplation is limited, and the sentient beings contemplated are also limited; therefore, it is called the mind of compassion.

After attaining the Way, both one’s contemplation and the sentient beings contemplated are limitless; therefore, it is called the mind of great compassion. ⁽²⁾ Furthermore, before attaining the Way, the mind of compassion can still be shaken; therefore, it is called the mind of compassion. After attaining the Way, the mind of compassion can no longer be shaken; therefore, it is called the mind of great compassion. ⁽³⁾ Before attaining the Way, one cannot rescue all sentient beings; therefore, it is called the mind of compassion.

After attaining the Way, one can rescue them all; therefore, it is called the mind of great compassion. ⁽⁴⁾ Before attaining the Way, the mind of compassion is not yet conjoined with wisdom; therefore, it is called the mind of compassion. After attaining the Way, the mind of compassion is conjoined with wisdom; therefore, it is called the mind of great compassion.

Good man! Although the wise who cultivate the mind of great compassion are not yet able to eliminate the sufferings and afflictions of sentient beings, they already bring immeasurable benefit.

Good man! All six paramitas take the mind of great compassion as their foundation.

Good man! There are two kinds of bodhisattvas: bodhisattvas who have gone forth and bodhisattvas who remain householders. It is not difficult for a bodhisattva who has gone forth to cultivate the mind of great compassion; it is difficult for a householder bodhisattva to cultivate the mind of great compassion. Why is this? Because householders are bound by many adverse conditions.

Good man! If a layperson does not cultivate the mind of great compassion, he cannot obtain the upasaka precepts. After cultivating the mind of great compassion, he will be able to obtain the precepts.

Good man! Those who have gone forth can fully cultivate only five of the paramitas; they cannot fully cultivate the dana paramita. Laypeople, however, can fully cultivate all six. Why is this? Because at all times they are able to practice giving to all. Therefore, laypeople must first cultivate the mind of great compassion. Once they have cultivated the mind of great compassion, they will perfect moral discipline, patience, diligence, meditative concentration, and wisdom. If they cultivate the mind of great compassion, they can give what is difficult to give, endure what is difficult to endure, and accomplish all things that are difficult to accomplish. From this it should be known that the mind of great compassion is the root of all wholesome dharmas.

Good man! If anyone cultivates the mind of great compassion in this way, know that such a person can destroy evil karma as vast as Mount Sumeru and will before long realize unsurpassed, perfect enlightenment. Even if that person cultivates only a little goodness, he will obtain wholesome fruits as vast as Mount Sumeru.

Chapter Four

Liberation

– Good man! If a good man or good woman practices great compassion, know that such a person will acquire a dharma-essence called the constituent of liberation.

– World-Honored One! What is meant by this so-called dharma-essence?

– Good man! This dharma-essence means body, speech, and mind. This body, speech, and mind are acquired through skillful means. There are two kinds of skillful means: first, hearing with the ears; second, thoughtful reflection. There are also three kinds: first, giving; second, observing the precepts; third, extensive hearing of the Buddha-Dharma.

– World-Honored One! As the World-Honored One has said, the constituent of liberation is obtained through these three skillful means. If so, is there a fixed measure for these three skillful means?

– Good man! There is no fixed measure. Why is this? There are those who, throughout immeasurable lifetimes, give immeasurable wealth to immeasurable sentient beings, yet still do not obtain the constituent of liberation; while there are others who, on only one occasion, give a handful of flour to a beggar and thereby obtain the constituent of liberation. There are those who receive and uphold the precepts in the presence of immeasurable Buddhas, yet still do not obtain the constituent of liberation; while there are others who receive and uphold the eight precepts for only one day and one night and thereby obtain the constituent of liberation. There are those who, throughout immeasurable lifetimes and in the presence of immeasurable Buddhas, receive, uphold, read, and recite the twelve divisions of the teachings, yet still do not obtain the constituent of liberation; while there are others who read only a single four-line verse and thereby obtain the constituent of liberation. Why is this? Because the minds of all sentient beings are not alike.

Good man! Those who cannot single-mindedly contemplate the faults and sufferings of samsara together with the peace and bliss of nirvana will ultimately fail to obtain the constituent of liberation, even though they fully practice giving, observe the precepts, and hear much of the Buddha-Dharma. Those who can become disenchanted with and renounce the faults and sufferings of samsara, and clearly perceive the meritorious qualities, peace, and bliss of nirvana, can obtain the constituent of liberation even though they give little, observe few precepts, and hear little of the Buddha-Dharma.

Good man! Practitioners can obtain the constituent of liberation under three circumstances: first, when a Buddha appears in the world; second, when a pratyekabuddha appears in the world; third, if neither a Buddha nor a pratyekabuddha appears in the world, when a deity of the Highest Form Realm teaches the Dharma of liberation. Upon hearing it, the practitioner immediately obtains the constituent of liberation.

Good man! Long ago, when I first aroused the aspiration, although I did not encounter a Buddha or a pratyekabuddha, I heard a deity of the Pure Abodes teach the Dharma of liberation. After hearing it, I immediately aroused the bodhicitta.

Good man! Such a Dharma of liberation cannot be realized by the devas of the desire realm. Why is this?

Because they indulge heedlessly in the five sensual desires. Nor can it be realized by the devas of the form realm. Why is this?

Because they lack the three skillful means. Neither can it be realized by the devas of the formless realm. Why is this?

Because they have neither body nor speech, whereas this dharma-essence is precisely body, speech, and mind. The inhabitants of Uttarakuru cannot realize it either. Why is this?

Because they lack the three skillful means. Only three kinds of persons obtain the constituent of liberation: sravakas, pratyekabuddhas, and bodhisattvas. If sentient beings encounter a good spiritual friend, they can transform the liberation of a sravaka into the liberation of a pratyekabuddha, and transform the liberation of a pratyekabuddha into the liberation of a bodhisattva.

A bodhisattva’s constituent of liberation can no longer regress or be destroyed.

– World-Honored One! How can a teacher of the Dharma clearly distinguish those who have obtained the constituent of liberation from those who have not?

– Good man! There are two kinds of persons who obtain the constituent of liberation: lay bodhisattvas and ordained bodhisattvas. These two kinds of persons listen to the Dharma with utmost sincerity and, having heard it, immediately receive and uphold it. When they hear of the suffering in the three evil destinies, fear arises in their minds, the hairs of their bodies stand on end, and tears pour from their eyes. They resolutely vow to observe the fasting precepts and dare not transgress even the most minor offense. Know that such persons have obtained the constituent of liberation.

Good man! Although non-Buddhist practitioners may attain the concentration of neither-perception-nor-non-perception and live for immeasurable kalpas, if they have not obtained the constituent of liberation, they should be regarded merely as inhabitants of hell. Again, although a person may dwell in the Avici Hell for immeasurable kalpas and undergo every form of the most intense suffering, if that person has obtained the constituent of liberation, he should be regarded as an inhabitant of the realm of nirvana.

Good man! For this reason, I felt compassion for Udraka Ramaputra, but I have no anxiety whatsoever concerning Devadatta.

Good man! Sariputra sought the path to bodhi for sixty thousand kalpas. The reason he regressed was that he had not yet obtained the constituent of liberation. Even so, his spiritual capacity still surpassed that of pratyekabuddhas of sharp faculties.

Good man! The constituent of liberation has three grades: lower, middle, and higher. The lower grade pertains to sravakas, the middle grade to pratyekabuddhas, and the higher grade to the Buddhas.

Good man! There are those who diligently seek the upasaka precepts throughout immeasurable kalpas and, although they practice according to what they have heard, still do not obtain the precepts. There are those who go forth and seek the bhiksu precepts or the bhiksuni precepts throughout immeasurable kalpas and, although they practice according to what they have heard, still do not obtain the precepts. Why is this? Because they have not obtained the constituent of liberation. They can only be said to cultivate the precepts; they cannot be said to uphold them strictly.

Good man! Although bodhisattvas who have obtained the constituent of liberation no longer create karma that causes birth in the three realms, they nevertheless constantly vow to be born in realms where they can benefit sentient beings. If they know with certainty that they possess karma leading to birth in a heavenly realm, they immediately dedicate that karma toward seeking birth in the human realm. That karma consists of giving, observing the precepts, and cultivating meditative concentration.

Good man! If a sravaka obtains the constituent of liberation, he will attain liberation within no more than three lifetimes. The same is true of a pratyekabuddha. Although bodhisattvas who have obtained the constituent of liberation may pass through immeasurable embodiments, they never regress. This non-regressing mind far surpasses all sravakas and pratyekabuddhas.

Good man! If one attains such a share of liberation, then although one gives but little, one will still receive immeasurable rewards. The same is true of observing few precepts and hearing but little Dharma. Even if such a person should be born among the three evil paths, the suffering he undergoes will not be like that of the other beings in those three realms. If bodhisattvas attain such a share of liberation, this is called the Stage of Gentleness. Why is it called the Stage of Gentleness? Because all afflictions gradually become weak. This is also called going against the current of birth and death.

Good man! There are four kinds of people: first, those who follow the current of birth and death; second, those who go against the current of birth and death; third, those who neither follow nor go against it; and fourth, those who reach the other shore.

Good man! For shravakas, this share of liberation is called the Stage of Pliancy. For bodhisattvas, it is also called the Stage of Pliancy, and it is further called the Stage of Joy. For what reason is it called the Stage of Joy? Because, upon hearing the Dharma, one does not regress. It is also called the state of a true bodhisattva. For what reason is one called a true bodhisattva? Because one constantly causes sentient beings to give rise to the mind of awakening. Although these bodhisattvas clearly understand the writings of non-Buddhist paths, they neither accept and uphold them themselves nor teach them to others. They are not called humans or devas, nor do they belong to any of the five destinies. This is called cultivating the unobstructed path.

Good man! The mind of bodhi has four seeds: first, not coveting wealth; second, not begrudging one’s body and life; third, cultivating the practice of patience; and fourth, having compassion for sentient beings.

Good man! There are five things that cause the seed of bodhi to grow: first, one should not disparage oneself and think that one cannot attain unsurpassed, complete, perfect enlightenment; second, when undergoing suffering, one’s mind does not regret; third, one diligently cultivates without ever resting; fourth, one rescues sentient beings who are undergoing immeasurable suffering and anguish; fifth, one constantly praises the wondrous virtues of the Three Jewels.

When cultivating the mind of bodhi, a wise person should always cultivate these five things. There are also six dharmas that cause the seed of bodhi to sprout and flourish, namely, the paramita of generosity through the paramita of prajna. These six paramitas increase through one thing: heedfulness.

If a bodhisattva is heedless, these six paramitas will not increase. If the bodhisattva is heedful, they will increase.

Good man! When seeking bodhi, a bodhisattva also attends to four things: ⁽¹⁾ first, drawing near to good spiritual friends; ⁽²⁾ second, maintaining a steadfast and unwavering mind; ⁽³⁾ third, being able to perform practices that are difficult to perform; ⁽⁴⁾ fourth, having compassion for sentient beings. There are also four further things: ⁽⁵⁾ first, when seeing others obtain benefit, giving rise to joy; ⁽⁶⁾ second, always joyfully praising the virtues of others; ⁽⁷⁾ third, always delighting in cultivating the Dharma of the six recollections; ⁽⁸⁾ fourth, constantly speaking of the faults of birth and death.

Good man! It is utterly unreasonable for anyone to claim that bodhi can be attained without these eight dharmas.

Good man! As soon as a bodhisattva first gives rise to the mind of unsurpassed bodhi, that bodhisattva is called the unsurpassed field of merit. Such a bodhisattva has transcended all worldly things and all sentient beings.

Good man! Although some say that there are immeasurable Buddhas throughout immeasurable worlds, the path to Buddhahood is extremely difficult to accomplish. Why is this? Because worlds are boundless and sentient beings are boundless, the Buddhas are also boundless. If the path to Buddhahood were easy to accomplish, a single Buddha, the World-Honored One, could liberate all sentient beings, and thus both worlds and sentient beings would be finite in number.

Good man! When a Buddha appears in the world, he can liberate ninety-nine thousand nayutas of sentient beings; each of the Buddha’s shravaka disciples can liberate one nayuta of sentient beings, yet the sentient beings still cannot all be liberated. Therefore, they are called boundless. For this reason, in the shravaka sutras I said that there are no Buddhas throughout the ten directions. Why? Because I feared that sentient beings would make light of the path to Buddhahood. The noble path of the Buddhas is not included among worldly dharmas. You should know that the Tathagata’s words are not false, nor does the Tathagata harbor jealousy. It is only because the path to Buddhahood is difficult to accomplish that I said there are no Buddhas throughout the ten directions.

Good man! Immeasurable sentient beings give rise to the mind of bodhi, yet they are unable to cultivate and accomplish the bodhisattva path. Someone may ask, “If immeasurable Buddhas exist at present, why do the sutras speak only of immeasurable Buddhas in the two periods of past and future, but do not say that immeasurable Buddhas exist in the present?”

Good man! I say that within a single world there are immeasurable Buddhas in the past and future, but only one Buddha in the present.

Good man! Those who penetrate the true meaning will accomplish the path to Buddhahood. Although immeasurable sentient beings cultivate the path to Buddhahood, most of them regress. If even one person accomplishes liberation, that person is as rare as the fruit borne by the amra flower and as a fish egg that develops into a great fish.

Good man! Bodhisattvas are of two kinds: first, householders; second, renunciants. It is not difficult for a renunciant bodhisattva to attain a share of liberation. It is difficult for a householder bodhisattva to attain a share of liberation. Why? Because householders are bound by many adverse conditions.

Chapter Five

The Three Kinds of Bodhi

Sujata addressed the Buddha: “World-Honored One! As the World-Honored One has said, bodhisattvas are of two kinds: first, householders; second, renunciants. Bodhi is of three kinds: shravaka bodhi, pratyekabuddha bodhi, and Buddha bodhi. If one who accomplishes bodhi is called a Buddha, why are shravakas and pratyekabuddhas not called Buddhas? If one who awakens to the nature of dharmas is called a Buddha, shravakas and pratyekabuddhas also awaken to the nature of dharmas, so why are they not called Buddhas? If one who attains knowledge of all things is called a Buddha, shravakas and pratyekabuddhas also attain knowledge of all things, so why are they not called Buddhas? Here, ‘knowledge of all things’ refers to the Four Noble Truths.”

– Good man! Bodhi is of three kinds: first, realization through hearing the Dharma; second, realization through reflection; third, realization through cultivation. Shravakas attain realization through hearing the Dharma and therefore are not called Buddhas. Pratyekabuddhas attain partial realization through reflection and therefore are called pratyekabuddhas. The Buddhas have no teacher; nor do they rely upon hearing the Dharma or reflection. Solely through cultivation, they awaken to all things, and therefore they are called Buddhas.

Good man! One is called a Buddha because one thoroughly understands the nature of dharmas. The nature of dharmas has two aspects: first, general characteristics; second, particular characteristics. Shravakas know only the general characteristics and therefore are not called Buddhas. Although pratyekabuddhas, like shravakas, know the general characteristics, they do not attain this through hearing the Dharma and therefore are called pratyekabuddhas. The Tathagata, the World-Honored One, thoroughly understands all general and particular characteristics. He does not rely upon hearing the Dharma or reflection, nor does he depend upon a teacher; relying solely upon cultivation, he attains awakening.

Good man! The wisdom of the Tathagata, the World-Honored One, is perfect, and he knows all dharmas. Although shravakas and pratyekabuddhas clearly know the Four Noble Truths, their wisdom is not yet perfect; for this reason, they are not called Buddhas. The wisdom of the Tathagata, the World-Honored One, is perfect, and he knows all dharmas; therefore, he is called a Buddha.

Good man! Consider three animals—a hare, a horse, and a fragrant elephant—crossing the Ganges River. The hare’s feet do not touch the riverbed; it floats upon the water and swims across.

The horse’s feet sometimes touch the riverbed and sometimes do not. The fragrant elephant’s feet always touch the riverbed. Here, the Ganges River symbolizes the river of the twelve links of dependent origination.

When the shravakas cross the river of the twelve links of dependent origination, they are like the hare crossing the river; when the pratyekabuddhas cross it, they are like the horse crossing the river; when the Tathagata crosses it, he is like the fragrant elephant crossing the river. Therefore, the Tathagata is called Buddha. Although shravakas and pratyekabuddhas have severed the afflictions, they have not yet severed their habitual tendencies.

The Tathagata, however, has completely uprooted all afflictions and habitual tendencies, and is therefore called Buddha.

Good man! Doubt is of two kinds: first, afflictive doubt; second, indeterminate doubt. Although those of the Two Vehicles have severed afflictive doubt, they have not yet severed indeterminate doubt. The Tathagata has severed both kinds of doubt completely, and is therefore called Buddha.

Good man! Shravakas grow weary of extensive learning, and pratyekabuddhas grow weary of profound contemplation. Only the Buddha, with regard to these two matters, never grows weary in mind, and is therefore called Buddha. It is like placing a clean object in a clean vessel: both inside and outside are clean. Although the wisdom of shravakas and pratyekabuddhas is pure, their bodies and minds are not pure. The Tathagata is not so: his wisdom, body, and mind are all pure, and he is therefore called Buddha.

Good man! Purity is of two kinds: first, purity of wisdom; second, purity of virtuous conduct. Although shravakas and pratyekabuddhas possess purity of wisdom, their virtuous conduct is not pure. The wisdom and virtuous conduct of the Tathagata, the World-Honored One, are both pure, and he is therefore called Buddha.

Good man! The meritorious practices of shravakas and pratyekabuddhas are limited, whereas the meritorious practices of the Tathagata, the World-Honored One, are limitless. He is therefore called Buddha.

Good man! In a single thought, the Tathagata, the World-Honored One, eliminates two obstructions: first, the obstruction to knowledge; second, the obstruction to liberation. He is therefore called Buddha. The Tathagata perfectly possesses knowledge of causes and knowledge of results,^[6] and is therefore called Buddha.

Good man! When the Tathagata teaches the Dharma, his words are never contradictory, nor are they mistaken. His wisdom is unobstructed, his eloquence is unobstructed, and he perfectly possesses knowledge of causes, knowledge of times, and knowledge of characteristics.^[7] The Tathagata conceals nothing, needs no one to protect him, and no one can rightly speak of any fault in him.

The Tathagata fully knows the afflictions of sentient beings, the causes and conditions through which afflictions arise, and the causes and conditions through which afflictions cease. The Tathagata is not defiled by the eight worldly dharmas,^[8] and possesses profound compassion, rescuing sentient beings from suffering and distress. The Tathagata perfectly possesses the ten Powers, the four Fearlessnesses, the mind of Great Compassion, the three Mindfulnesses, and the powers of body and mind, all of which are fully perfected.

Good man! What does it mean that the powers of his body and mind are fully perfected? For example, in the Heaven of the Thirty-Three there is a great city named Sudarshana.

That city is one hundred thousand miles wide and contains one million palaces. The number of devas dwelling in the city reaches ten million six hundred sixty-six thousand six hundred sixty-six. During the three months of summer, when Lord Shakra wishes to visit the Paricitra Forest for recreation, there is upon Mount Gandha a seven-headed fragrant elephant named Airavata.

As soon as Lord Shakra forms the thought, that elephant knows it and immediately comes to Shakra’s presence. All the devas in the city sit upon the elephant’s heads and travel to the Paricitra Forest, some fifty yojanas from the city, for recreation. The strength of the elephant Airavata surpasses that of all other fragrant elephants.

Even if the strength of eighteen thousand elephants like Airavata were gathered together, it would equal no more than the strength of a single joint of the Buddha’s finger. One should know that the strength of the Buddha’s body surpasses the strength of all sentient beings. The worlds are boundless, sentient beings are boundless, and the power of the Tathagata’s mind is likewise boundless.

Therefore, only the Tathagata is honored with the title Buddha; those of the Two Vehicles cannot be called Buddhas.

For this reason, the Tathagata is also honored as the Unsurpassed Teacher and the Great Man; as the Fragrant Elephant, Lion, and Dragon King among humankind; as the Tamer, the Guide, the Great Shipmaster, and the Great Physician; as the king among great bulls and the Bull King among humans. He is also called the Pure Lotus and the One Who Awakened by Himself Without a Teacher, and he serves as the eyes of sentient beings. He is further called the Great Donor, the Great Shramana, and the Great Brahmin. He is one who upholds the precepts, whose mind and wisdom are serene, who diligently cultivates the path, who has reached the other shore, and who has attained liberation.

Good man! Although shravakas and pratyekabuddhas have attained bodhi, none of them has attained the qualities described above. Therefore, only those who fully possess the virtuous qualities described above are honored with the title Buddha.

Good man! Bodhisattvas are of two kinds: first, householders; second, monastics. For a monastic bodhisattva, discerning the three kinds of bodhi is not difficult. For a householder bodhisattva, discerning the three kinds of bodhi is truly difficult. Why is this? Because householders are bound by many unwholesome conditions.

Chapter Six

Cultivating the Karma of the Thirty-Two Marks

Sujata said to the Buddha: “World-Honored One! As the Buddha has taught, when does a bodhisattva’s bodily strength become perfected?”

The Buddha said to Sujata: “Good man! As soon as a bodhisattva begins cultivating the karma of the thirty-two marks, his bodily strength becomes perfected.

Good man! A practitioner who cultivates such karmic practices is called a bodhisattva. This bodhisattva attains two samadhis: first, the samadhi of liberation; second, the samadhi of existence within the three realms. He further attains two samadhis: first, the samadhi of knowing past lives; second, the samadhi that gives rise to the causes of the True Dharma.

Good man! From the time a bodhisattva begins cultivating the karmic practices of the thirty-two marks until he attains unsurpassed perfect awakening, throughout the intervening period he never grows weary of hearing the Buddha-Dharma extensively. When a great bodhisattva cultivates the karma of the thirty-two marks, he adorns the cultivation of each mark with one hundred merits. In cultivating the mind of bodhi, he acquires fifty merits, and when that cultivation is perfected, he acquires another fifty merits. Therefore, these are called the one hundred kinds of merit.

Good man! All the merit in the world does not equal the merit of a single pore of the Tathagata. The merit of all the pores of the Tathagata does not equal the merit of one of the eighty minor characteristics. The combined merit of all eighty minor characteristics does not equal the merit of one of the thirty-two marks. The merit of all the marks does not equal the merit of the mark of the white hair between the eyebrows. The merit of the mark of the white hair between the eyebrows, in turn, does not equal the merit of the mark of the invisible crown.”

Good man! Throughout immeasurable kalpas, a bodhisattva constantly brings great benefit to all sentient beings and, with utmost sincerity and diligence, performs every wholesome deed. He therefore fully accomplishes the immeasurable merits of the Tathagata.

These thirty-two marks are the karmic fruits of the mind of great compassion. Although a wheel-turning sage-king also possesses the thirty-two marks, they are neither as distinct nor as perfect as those of the Buddha. The karmic basis of these thirty-two marks consists of bodily, verbal, and mental actions.

Only human beings dwelling in three continents—Pūrvavideha in the east, Jambudvīpa in the south, and Godānīya in the west—can cultivate the karma of these thirty-two marks; neither devas nor the people of Uttarakuru in the north can do so. Moreover, only a male human body, not a female human body, can acquire these thirty-two marks. When great bodhisattvas perfect the cultivation of the karma of the thirty-two marks, they thereby complete three asaṃkhyeya kalpas and will attain unsurpassed, perfect enlightenment.

Good man! In the past, in the presence of Buddha Ratnaśikhin, I completed the first asaṃkhyeya kalpa; in the presence of Buddha Dīpaṃkara, I completed the second asaṃkhyeya kalpa; and in the presence of Buddha Kāśyapa, I completed the third asaṃkhyeya kalpa.

Good man! In the presence of the ancient Buddha Śākyamuni, I first aroused the aspiration for unsurpassed bodhi. After arousing that aspiration, I made offerings to Buddhas as numerous as the sands of immeasurable Ganges Rivers, planted roots of goodness, cultivated the path, observed the precepts, practiced diligently, and heard the Buddha-Dharma extensively.

Good man! After cultivating the karma of those thirty-two marks, a great bodhisattva knows that he will attain the fruit of unsurpassed, perfect enlightenment as clearly as one sees an āmalaka fruit in the palm of one’s hand. Although the karma of the thirty-two marks is fixed, these karmic deeds need not be cultivated in any fixed order.

⁽¹⁾ Some say that the Tathagata first acquired eyes like those of the Bull-King. Why is this? While cultivating the bodhisattva practices throughout immeasurable lives, he delighted in gazing upon sentient beings with kindly eyes.

Therefore, he first acquired eyes like those of the Bull-King and subsequently acquired the other marks. ⁽²⁾ Some say that the Tathagata first acquired the mark of the eight kinds of Brahmā voice and subsequently acquired the other marks. Why is this? While cultivating the bodhisattva practices throughout immeasurable lives, he constantly instructed sentient beings with gentle speech, welcoming speech, and truthful speech.

Therefore, he first acquired the mark of the eight kinds of Brahmā voice. ⁽³⁾ Some say that the Tathagata first acquired the mark of the invisible uṣṇīṣa and subsequently acquired the other marks. Why is this? While cultivating the bodhisattva practices throughout immeasurable lives, he made offerings to his teachers and elders, the Buddhas, and bodhisattvas; bowed his head in reverence; and destroyed the mind of arrogance.

Therefore, he first acquired the mark of the invisible uṣṇīṣa. ⁽⁴⁾ Some say that the Tathagata first acquired the mark of the white ūrṇā hair and subsequently acquired the other marks. Why is this? While cultivating the bodhisattva practices throughout immeasurable lives, he never deceived any sentient being.

Therefore, he first acquired the mark of the white ūrṇā hair. Apart from the Buddha, the World-Honored One, no one can explain so clearly the karma that produces these marks.

Some, however, explain them in sequence as follows: ⁽¹⁾ The Tathagata first attained the mark of level soles, and afterward attained the other marks. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he practiced generosity, upheld the precepts, and cultivated the path, his mind remaining unwavering.

Therefore, he first attained the mark of level soles; ⁽²⁾ after attaining that mark, he next attained the mark of thousand-spoked wheels upon the soles of his feet. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he made offerings to his parents, teachers, elders, and spiritual friends, and protected all sentient beings in accordance with the Dharma.

Therefore, both his palms and soles bear the mark of thousand-spoked wheels; ⁽³⁾ after attaining that mark, he next attained the mark of long, slender fingers. Why is this? While cultivating the bodhisattva practices, he wholeheartedly observed the first and fourth upasaka precepts.

Therefore, he attained the mark of long, slender fingers and the mark of full heels; ⁽⁴⁾ after attaining that mark, he next attained the mark of full, rounded shoulders. Why is this? While cultivating the bodhisattva practices, he followed the teachings of his teachers, elders, parents, and spiritual friends.

Therefore, he attained the mark of full, rounded shoulders; ⁽⁵⁾ after attaining that mark, he next attained the mark of webbing between his fingers and toes. Why is this? While cultivating the bodhisattva practices, he embraced sentient beings through the Four Means of Embracing.

Therefore, he attained the mark of webbing between his fingers and toes; ⁽⁶⁾ after attaining that mark, he next attained the mark of hands and feet softer than all the other parts of his body. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he used his hands to massage and bathe the bodies of his parents, teachers, and elders, cleansing away their impurities and anointing them with fragrant oils.

Therefore, he attained the mark of soft hands and feet; ⁽⁷⁾ after attaining that mark, he next attained the mark of body hairs all curling upward and to the right. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he constantly instructed sentient beings, causing them to practice generosity, uphold the precepts, and perform wholesome deeds.

Therefore, he attained the mark of hairs curling upward and to the right; ⁽⁸⁾ after attaining that mark, he next attained the mark of thighs like those of the king of deer. Why is this? While cultivating the bodhisattva practices, he wholeheartedly listened to the Dharma and wholeheartedly expounded the Dharma, wishing to destroy all the faults of birth and death.

Therefore, he attained the mark of thighs like those of the king of deer; ⁽⁹⁾ after attaining that mark, he next attained the mark of a well-rounded body like a nyagrodha tree. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he constantly gave medicine to all sentient beings afflicted by illness.

Therefore, he attained the mark of a well-rounded body; ⁽¹⁰⁾ after attaining that mark, he next attained the mark of arms extending past the knees. Why is this? While cultivating the bodhisattva practices, he never deceived any noble or holy being, his parents, teachers, elders, friends, or spiritual guides.

Therefore, he attained the mark of arms extending past the knees; ⁽¹¹⁾ after attaining that mark, he next attained the mark of concealed male organs like those of the king of elephants and the king of horses. Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, whenever he saw someone who was afraid, he sheltered and supported that person.

He constantly maintained a sense of shame, did not speak of others’ faults, and skillfully concealed their transgressions. Therefore, he attained this mark of concealed male organs; ⁽¹²⁾ after attaining that mark, he next attained the marks of a soft body and a single hair growing from each pore. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he associated closely with the wise, delighted in hearing and discussing the True Dharma, and, after hearing it, joyfully put it into practice. He also repaired roads and cleared away thorns. Therefore, he attained the marks of smooth, delicate skin and a single hair growing from each pore; ⁽¹³⁾ after attaining that mark, he next attained the mark of a golden-colored body.

Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he constantly gave sentient beings houses, bedding, food, and lamps. Therefore, he attained the mark of a golden-colored body; ⁽¹⁴⁾ after attaining that mark, he next attained the mark of seven full and rounded places upon his body.

Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, even when there was cause for anger, he did not give rise to anger, but joyfully gave sentient beings whatever they desired. Therefore, he attained the mark of seven full and rounded places upon his body; ⁽¹⁵⁾ after attaining that mark, he next attained the mark of perfectly formed joints.

Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he skillfully distinguished auspicious from inauspicious signs, spoke without error, uttered no meaningless words, and always taught the Dharma according to the capacities of sentient beings; when it was not appropriate, he remained silent. Therefore, he attained the mark of perfectly formed joints; ⁽¹⁶⁾, ⁽¹⁷⁾ after attaining that mark, he next attained two marks: first, an upper body, and second, cheeks, both like those of a lion.

Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he himself did not engage in divisive speech and also taught others not to engage in divisive speech. Therefore, he attained these two marks; ⁽¹⁸⁾, ⁽¹⁹⁾, ⁽²⁰⁾ after attaining those marks, he next attained three marks: first, forty teeth; second, perfectly white teeth; and third, teeth that were close-set and even.

Why is this? While cultivating the bodhisattva practices throughout immeasurable lifetimes, he taught and transformed sentient beings through the Ten Wholesome Dharmas. After accepting these teachings, they gave rise to joy.

He also constantly delighted in praising the virtues of others. Therefore, he attained these three marks; ⁽²¹⁾ after attaining those marks, he next attained the mark of four pure white canine teeth. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he cultivated the mind of loving-kindness and compassion pertaining to the desire realm and constantly contemplated wholesome Dharma. Therefore, he attained the mark of four pure white canine teeth; ⁽²²⁾ after attaining that mark, he next attained the mark of the most excellent sense of taste. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he did not wait for others to ask before giving. Therefore, he attained the mark of the most excellent sense of taste; ⁽²³⁾, ⁽²⁴⁾ after attaining that mark, he next attained two marks: first, the mark of the fleshly protuberance upon the crown of his head, and second, the mark of a broad, long tongue. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he wholeheartedly observed the Ten Wholesome Dharmas while also teaching and transforming sentient beings. Therefore, he attained these two marks; ⁽²⁵⁾ after attaining those marks, he next attained the mark of the Brahma voice. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he himself did not utter harsh words and taught others not to utter harsh words. Therefore, he attained the mark of the Brahma voice; ⁽²⁶⁾ after attaining that mark, he next attained the mark of deep-blue eyes like those of the king of bulls. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he regarded sentient beings with loving eyes, treating intimates and strangers equally. Therefore, he attained the mark of deep-blue eyes like those of the king of bulls; ⁽²⁷⁾ after attaining that mark, he next attained the mark of the white tuft of hair between his eyebrows. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he expounded the True Dharma truthfully and without falsehood. Therefore, he attained the mark of the white tuft; ⁽²⁸⁾ after attaining that mark, he next attained the mark of the invisible crown. Why is this?

While cultivating the bodhisattva practices throughout immeasurable lifetimes, he constantly and reverently bowed to all noble and holy beings, teachers, elders, and parents, honoring, praising, revering, and making offerings to them. Therefore, he attained the mark of the invisible crown.

Good man! There are two kinds of bodhisattvas: first, householders; and second, monastics. It is not difficult for a monastic bodhisattva to cultivate the karma that produces the thirty-two marks. It is truly difficult for a householder bodhisattva to cultivate the karma that produces the thirty-two marks. Why is this? Because householders are bound by many adverse conditions.

Notes:

^[1] The obstruction to wisdom is the cognitive obstruction; the bodily obstruction of sentient beings is the afflictive obstruction.

^[2] The eight kinds of wondrous voice are: ⁽¹⁾ sweet, ⁽²⁾ gentle, ⁽³⁾ harmonious, ⁽⁴⁾ discerning, ⁽⁵⁾ truthful, ⁽⁶⁾ profound, ⁽⁷⁾ unerring, and ⁽⁸⁾ inexhaustible.

^[3] The five future factors among the twelve links of dependent origination are craving, clinging, becoming, birth, and aging-and-death.

^[4] The eight present links of the twelve links of dependent origination, namely, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, and becoming.

^[5] The three recollections, also called the three foundations of recollection: ⁽¹⁾ When sentient beings have faith in the Buddha, the Buddha does not rejoice, but constantly abides in right mindfulness and right comprehension; ⁽²⁾ when sentient beings have no faith in the Buddha, the Buddha does not grieve, but constantly abides in right mindfulness and right comprehension; ⁽³⁾ when there are at the same time some who have faith and others who have no faith, it is likewise as stated above.

^[6] The wisdom of the cause refers to the mind of bodhi, and so forth; the wisdom of the fruit refers to the fruit of Buddhahood.

^[7] Wisdom concerning persons is the wisdom that clearly knows the mental activities of sentient beings; wisdom concerning time is the wisdom that clearly knows the proper time; wisdom concerning characteristics is the wisdom that clearly knows all characteristics of causes, characteristics of results, distinguishing characteristics, and so forth.

^[8] The eight worldly dharmas, also called the eight winds, namely, gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure.