優婆塞戒經

Chapter Seven

Making Vows

Sudatta addressed the Buddha: “World-Honored One! Who is able to cultivate the karma that produces the thirty-two marks?”

The Buddha told Sudatta: “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 can make vast and unsurpassed vows.

After great bodhisattvas arouse the aspiration, they dedicate all wholesome karma of body, speech, and mind, vowing that it be for the sake of sentient beings. They vow that in the future they will attain Buddhahood and that all sentient beings will also attain Buddhahood. Great bodhisattvas constantly draw near to the Buddhas, shravakas, pratyekabuddhas, and spiritual friends, making offerings to them, honoring them, inquiring about the profound Buddha Dharma, and receiving and upholding it without negligence.

Those great bodhisattvas make this vow: “I now draw near to the Buddhas, shravakas, pratyekabuddhas, and spiritual friends. I would rather endure immeasurable, intense suffering than ever regress from the path to bodhi. If sentient beings maliciously beat, revile, or humiliate me, may these causes and conditions increase my loving-kindness and compassion, and may no evil thought arise in me.

In future lives, wherever I may be, may I never take the body of a woman, one without sexual faculties, one with both sexual faculties, or the body of a servant or slave. I further vow that my body will possess strength and freedom, enabling me to lead others without being ordered about by them. May my body never be impaired.

May I remain far from evil friends and never be born in a wicked land or among barbarous tribes, but always be born into a noble family, with a handsome appearance and wealth at my free disposal. May my mind be gentle, self-possessed, resolute, and courageous, and may whatever I say be gladly accepted by those who hear it. May I remain far from all obstacles, cease to be heedless, abandon all evil karma of body, speech, and mind, and always perform every beneficial deed for sentient beings.

Wishing to benefit sentient beings, may I neither cherish nor begrudge my body and life. May I never commit evil karma for the sake of my own body and life, and when benefiting sentient beings, may I seek no repayment. May I always receive and uphold the twelve divisions of the teachings and, having received and upheld them, teach them to others.

May I be able to dispel the errors and evil karma of sentient beings. May no one surpass me in any worldly undertaking, and after surpassing all others, may I use those skillful means to teach 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 reconcile them; when I see those who are afraid, may I find ways to shelter and rescue them, and afterward teach them the wholesome Dharma so that, having heard it, their minds become gentle and incline toward goodness. When I see sentient beings suffering from hunger and thirst, may I give them my own body so that they may be satisfied. May no evil greed arise in them, and when they eat this body, may they feel no craving or attachment, just as when eating plants and grass.

May I always make offerings to my teachers and elders, my parents, spiritual friends, and the virtuous and worthy, and may my mind always remain impartial toward relatives and enemies alike. May I always cultivate the six recollections, contemplate non-self, and contemplate the twelve links of dependent origination. When the Three Jewels are absent, may I always dwell in solitude and cultivate loving-kindness and compassion.

May all sentient beings who hear my name, see me, or touch my body be freed from afflictions.” Although bodhisattvas know that they should seek no reward other than unsurpassed bodhi, they nevertheless seek such rewards for the sake of sentient beings, so that they may bring them vast benefit.

Good man! If a bodhisattva makes such great vows, you should know that this person is an eminent householder fully endowed with the unsurpassed wealth of Dharma, who seeks but has not yet attained the station of Dharma King.

Good man! ⁽¹⁾ A great bodhisattva who fulfills three things is called an eminent householder fully endowed with the wealth of Dharma: first, the mind takes no delight in the scriptures of non-Buddhist paths; second, the mind does not crave or cling to the pleasures of samsara; third, one always delights in making offerings to the Three Jewels. ⁽²⁾ There are another three things: first, one undergoes suffering for sentient beings without regret; second, one is fully endowed with unsurpassed, wondrous wisdom; third, when replete with wholesome qualities, one does not become arrogant. ⁽³⁾ There are another three things: first, one endures the sufferings of hell for the sake of sentient beings yet regards them as the bliss of the Third Dhyana Heaven;

second, upon seeing others gain benefit, no jealousy arises in one’s mind; third, one does not perform wholesome karma for the sake of rewards within samsara. ⁽⁴⁾ There are another three things: first, upon seeing others suffer, one regards it as one’s own suffering; second, one performs all wholesome deeds for sentient beings; third, one skillfully establishes means to deliver others from suffering. ⁽⁵⁾ There are another three things: first, one regards the pleasures of samsara as venomous serpents; second, one delights in benefiting sentient beings while within samsara; third, one contemplates the manifold merits of patience with the non-arising of dharmas. ⁽⁶⁾ There are another three things: first, one gives one’s body for the benefit of sentient beings; second, one gives one’s life;

third, one gives one’s possessions. ⁽⁷⁾ There are another three things: first, one never tires of hearing much Buddha Dharma; second, one patiently endures adverse circumstances; third, one teaches others to cultivate patience. ⁽⁸⁾ There are another three things: first, one frequently examines one’s own faults; second, one skillfully conceals the faults of others; third, one delights in cultivating loving-kindness. ⁽⁹⁾ There are another three things: first, one wholeheartedly receives and upholds the precepts; second, one gathers and guides sentient beings through the four means of embracing; third, one speaks gently and never harshly. ⁽¹⁰⁾ There are another three things: first, one gives the Buddha Dharma to sentient beings; second, one gives material wealth to sentient beings;

third, one encourages sentient beings to give both material wealth and the Buddha Dharma. ⁽¹¹⁾ There are another three things: first, one constantly teaches and transforms sentient beings through the Mahayana Dharma; second, one continually cultivates so as to advance; third, one does not disdain sentient beings. ⁽¹²⁾ There are another three things: first, although filled with afflictions, one is still able to endure them; second, although knowing that afflictions have many faults, one’s heart remains peaceful and joyful, without weariness; third, although one is still fully beset by afflictions, one can nevertheless eliminate the afflictions of others. ⁽¹³⁾ There are another three things: first, upon seeing others gain benefit, one rejoices as though one had gained it oneself;

second, upon obtaining peace and happiness, one does not keep them for one’s own enjoyment; third, one does not become complacent regarding the teachings of the Lesser Vehicle. ⁽¹⁴⁾ There are another three things: first, upon hearing of the bodhisattvas’ ascetic practices, one’s mind is not frightened; second, when someone comes to ask for something, one never refuses; third, one never thinks oneself superior to everyone else.

Good man! If a bodhisattva contemplates cause, contemplates effect, contemplates cause and effect, or contemplates effect and cause,^[9] that bodhisattva can eradicate worldly causes and effects. If a bodhisattva can eradicate causes and effects and realize causes and effects, this is called the fruit of Dharma. Such a bodhisattva is the king of all dharmas and has mastery over all dharmas.

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

Chapter Eight

Bodhisattvas in Name and Bodhisattvas in the True Sense

Sudatta addressed the Buddha: “World-Honored One! As the Buddha has taught, there are two kinds of bodhisattvas: first, bodhisattvas in name; second, bodhisattvas in the true sense. Who is called a bodhisattva in name? (Who is a bodhisattva in the true sense?)”

– Good man! Once sentient 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 teachings, and then use those teachings to instruct sentient beings. They do not delight in cultivating loving-kindness and compassion, and they kill sentient beings for the sake of their own bodies and lives. They crave and delight in samsara, constantly creating karma in hopes of enjoying the pleasures of the conditioned realms. They lack faith and even give rise to doubts concerning the Three Jewels. Clinging to and cherishing their bodies and lives, they are unable to practice patience. Their speech is harsh; they are remorseful and heedless; and they disparage themselves, thinking that they cannot attain the fruit of unsurpassed bodhi. In the face of afflictions, they become fearful and refuse diligently to cultivate the skillful means for eliminating them. They constantly give rise to stinginess, jealousy, and anger; associate with bad friends; and are indolent and distracted. They delight in dwelling in ignorance and do not believe in the Dharma of the six paramitas. They are unwilling to cultivate merit and virtue and unwilling to contemplate samsara. They constantly delight in following the harmful words of others. Such people are called bodhisattvas in name only.

Good man! There are also sentient beings who arouse the aspiration to seek the fruit of unsurpassed bodhi. When they hear that they must diligently undergo arduous cultivation for immeasurable kalpas before attaining it, they become regretful.

Although their bodies engage in cultivation of the Path, their minds are not sincere. They have neither a sense of shame nor compassion for others. They often worship non-Buddhist deities and slaughter sheep as offerings to heaven.

Even if they possess a little faith, their minds are not steadfast. For the pleasures of the five desires, they commit numerous 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; and because they wish to live long, they cultivate meditative concentration. Such people are called bodhisattvas in name only.

Good man! A bodhisattva in the true sense is one who can hear and understand profound principles; who delights in drawing near to good friends; who delights in making offerings to teachers and elders, parents, and good friends; and who delights in hearing, accepting and retaining, reading and reciting, transcribing, and contemplating the meaning of the Tathagata’s twelve divisions of the teachings. For the causes and conditions of seeking the Dharma, such a person does not begrudge body or life, spouse or children, or possessions.

Their resolve is steadfast, and they have compassion for sentient 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 without the slightest hesitation. They constantly delight in sharpening the sword of wisdom.

They study the scriptures of non-Buddhist teachings solely in order to refute and transcend wrong views. They are thoroughly versed in the skillful means for taming sentient beings. Amid a great assembly, their minds are unafraid.

They constantly teach sentient beings that the path to bodhi is readily attainable, so that those who hear them do not become fearful but diligently cultivate. They regard the afflictions lightly and do not allow them to sway their minds. Their minds are never heedless, and they constantly cultivate patience.

In order to attain the fruit of nirvana, they observe the precepts and cultivate diligence. They vow to serve sentient beings and enable them to attain peace and happiness. When they suffer for the sake of others, they feel no regret.

When they see someone retreat from the aspiration for bodhi, they give rise to compassion. They rescue all suffering sentient beings and contemplate the faults and evils of samsara. They are able to perfect the six unsurpassed paramitas.

In everything they do, they surpass other sentient beings. Their faith is firm, and they cultivate loving-kindness and compassion without seeking reward. They regard relatives and enemies with an impartial mind.

When giving material possessions, their minds are always impartial; the same is true when they relinquish their own bodies. Because they know that conditioned phenomena are impermanent, they do not begrudge their bodies or lives. They gather and guide sentient beings by means of the four methods of embracing.

Because they clearly understand conventional truth, they accord with sentient beings. When enduring suffering for the sake of sentient beings, their minds remain unmoved like Mount Sumeru. Although they see sentient beings creating much evil karma and few people doing good, they still do not abandon them.

They harbor no doubts concerning the Three Jewels and constantly delight in making offerings to them. When they possess few resources, they first give to the poor and afterward make offerings to the Three Jewels. In whatever they do, they first act for the poor and only afterward for the wealthy.

They delight in praising the virtues of others and expound the Buddhadharma for them in order to open the way to nirvana. They wish others to learn every art 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 wholesome karma of body, speech, and mind is undertaken not for themselves but for sentient beings. This is called a bodhisattva in the true sense.

Good man! There are two kinds of bodhisattvas: the first is a householder, and the second is one who has renounced the household life. For a renunciant bodhisattva to become a bodhisattva in the true sense is not difficult. For a householder bodhisattva to become a bodhisattva in the true sense is truly difficult. Why is this? Because householders are bound by many adverse conditions.

Chapter Nine

The Steadfast Mind of a Bodhisattva in the True Sense

Good Birth addressed the Buddha: “Venerable Blessed One! How does a bodhisattva in the true sense know that they are a bodhisattva in the true sense?”

– Good man! When a great bodhisattva practices austerities, they must first guard their own mind.

Good man! I remember that in the past, while still cultivating the bodhisattva practices, I first followed non-Buddhist teachers and learned their austerities. I cultivated them wholeheartedly, and my mind did not retreat.

Throughout immeasurable lives, I smeared my body with ashes and ate only one sesame seed or bean each day. I used thorns, wood, and stones as bedding. I used excrement and urine as medicine for illness.

During the blazing heat of summer, I exposed my body to five fires. During the bitter cold of winter, I rubbed my body with ice water. At times I ate grass, roots, branches, leaves, and fruit; at times I ate earth; and at times I subsisted on air.

While practicing such austerities, I benefited neither myself nor others. Even so, my mind did not retreat, and I surpassed all the austerities of the non-Buddhist practitioners.

Good man! In the past, I sacrificed my body and life for four purposes: first, to destroy the afflictions of sentient beings; second, to enable sentient beings to attain peace and happiness; third, to eliminate attachment to the body; and fourth, to repay my parents for the kindness of giving birth to and nurturing me. If bodhisattvas do not begrudge their bodies or lives, they may know with certainty that they are bodhisattvas in the true sense.

Good man! In the past, in quest of the True Dharma, I gouged holes in my body to make three thousand six hundred lamps. At that time, although I was still filled with afflictions and my body was in pain, I wished to enable sentient beings to be delivered from samsara.

Therefore, I consoled and encouraged myself, making my resolve firm and giving rise to no thought of retreat. At that time, I fulfilled three things: first, I became ultimately non-retrogressing; second, I became a bodhisattva in the true sense; and third, sentient beings called me an inconceivable being. This is called an inconceivable bodhisattva.

I also remember that in the past, in quest of the True Dharma, throughout one great kalpa my entire body endured the agony of thousands of festering sores. At that time, although I was still filled with afflictions and my body was in pain, I wished to enable all sentient beings to attain liberation. Therefore, I consoled and encouraged myself, making my resolve firm and giving rise to no thought of retreat.

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, I wished to enable sentient beings to attain liberation.

Therefore, I consoled and encouraged myself, making my resolve firm and giving rise to no thought of retreat. This is called an inconceivable bodhisattva.

Good man! All evil friends, afflictions, and karma are precisely the companions that adorn a bodhisattva’s cultivation of the path. Why is this? Because all ordinary beings lack wisdom and right mindfulness, and therefore regard afflictions as enemies; but bodhisattvas are endowed with wisdom and right mindfulness, and therefore regard afflictions as companions on the path. The same is true of evil friends and karma.

Good man! Those who have severed their afflictions no longer need to take birth in the evil realms. Therefore, although bodhisattvas may manifest the performance of evil karma, this is not actually produced by their body, speech, or mind, but arises through the power of their vows. For example, wishing to tame animals, they take birth as wild beasts through the power of their vows. Although bodhisattvas manifest birth in the bodies of birds and beasts, they understand human speech and speak 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 are never negligent. This is called the inconceivability of a bodhisattva.

Good man! In the past, when I took birth as a bear, although I still possessed all the afflictions, I was no longer swayed by them. Why was this? Because I was endowed with right mindfulness, had compassion for sentient beings, protected the True Dharma, and practiced in accordance with the Dharma. I also took birth as an ox, bird, rabbit, snake, dragon, elephant, garuda, pigeon, deer, ape, goat, chicken, pheasant, peacock, parrot, and various kinds of toads and frogs. When I took birth in the bodies of such birds and beasts, although I still possessed all the afflictions, those afflictions no longer had power over me. Why was this? Because I was endowed with right mindfulness, had compassion for sentient beings, protected the True Dharma, and practiced in accordance with the Dharma.

Good man! During an age of famine, I made a great vow, and through the power of that vow I took birth as a great fish, thereby freeing sentient beings 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 pestilence, I made a great vow, and through the power of that vow I took birth as a medicinal tree. When those afflicted by illness saw, heard of, or touched my body, or consumed my bark, fibers, blood, flesh, bones, or marrow, all their illnesses were cured.

Good man! A great bodhisattva who undergoes such suffering without allowing the mind to retreat is called a bodhisattva in the true sense.

When bodhisattvas practice the six paramitas, they ultimately seek no recompense, but take benefiting sentient beings as their sole undertaking. Bodhisattvas clearly perceive the faults of samsara, yet still delight in dwelling within samsara to benefit sentient beings and enable them 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 their inconceivable practice. Whatever bodhisattvas do, they seek no repayment of kindness; yet toward those who have shown them kindness, they always think of repaying it.

Good man! All sentient beings constantly seek their own benefit, whereas bodhisattvas, in everything they do, always wish to benefit others. This is the inconceivable practice of bodhisattvas.

Good man! When followers of non-Buddhist paths teach and transform sentient beings, they may use vicious words, beat them, insult them, or drive them away, and only afterward subdue them. Bodhisattvas are not like this. When teaching and transforming sentient beings, they do not use coarse words, angry words, or useless words, but teach them only with gentle and truthful speech. Having heard them, sentient beings are like blue lotuses beneath the moonlight or red lotuses beneath the sunlight.

Good man! When bodhisattvas practice giving, although their wealth is meager and they see many people coming to beg, they do not give rise to aversion. This is the inconceivable practice of bodhisattvas. Even when instructing those who are blind, deaf, mute, inarticulate, foolish, barbarous, or vicious, their minds never grow weary. This is the inconceivable practice of bodhisattvas.

Good man! Bodhisattvas perform four inconceivable deeds: first, they are able to give cherished possessions to others; second, although they possess all the afflictions, they are still able to patiently endure evil acts; third, when they see a community divided, they are able to restore harmony; fourth, even when they are about to die, if they see an evil person, they immediately teach the Dharma in order 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, although dwelling amid afflictions, for the sake of sentient beings they do not relinquish the afflictions; third, although they possess all the afflictions and the karma of affliction, they still do not dare to become negligent. These are the three inconceivable deeds of bodhisattvas.

There are also three inconceivable deeds: first, when they intend to give, joy arises in their minds; second, while giving, they act solely for the sake of others and seek no recompense; third, after giving, their minds remain peaceful and joyful, and they give rise to no regret. These are the three inconceivable deeds of bodhisattvas.

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

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 difficult for householder bodhisattvas to perform them. Why is this? Because householders are bound by many adverse conditions.

Chapter Ten

Benefiting Oneself and Benefiting Others

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

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

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

– Good man! The paths of the shravakas and pratyekabuddhas are not vast and do not constitute complete awakening to all things. Therefore, bodhi and the path to bodhi are said to surpass the paths of the shravakas and pratyekabuddhas. Just as, among all the scriptures and writings of the world, the Tathagata’s twelvefold teaching is supreme—why is this? Because the words spoken in the sutras are neither erroneous nor inverted—so too is the path of the Two Vehicles in comparison with the path to bodhi.

Good man! The path to bodhi is Training and is also the Fruit of Training. Why is it called Training?

To cultivate and train in the path to bodhi without yet having fully attained the irreversible mind is called Training; attaining the stage of non-retrogression is called the Fruit of Training. Before realizing the Concentration of Existence,^[10] it is called Training; after realizing the Concentration of Existence, during the third asamkhyeya kalpa, it is called the Fruit of Training. During the first asamkhyeya kalpa, one is still unable to give away all possessions, to give at all times, and to give to all sentient beings.

During the second asamkhyeya kalpa, one is able to give away all possessions, but is still unable to give at all times or to all sentient beings. These two stages are called Training. By the third asamkhyeya kalpa, one is able to give away all possessions, to give at all times, and to give to all sentient beings.

This is called the Fruit of Training.

Good man! When bodhisattvas cultivate the practices of giving, moral discipline, patience, diligence, meditative concentration, and wisdom, this is called Training. When all these have been perfected, this is called the Fruit of Training.

Good man! There is a practice of giving that is not a paramita; there is a practice that is a paramita but is not the Paramita of Giving; there is a practice of giving that is also a paramita; and there is a practice that is neither giving nor a paramita.

Good man! Giving that is not a paramita is the practice of giving performed by shravakas, pratyekabuddhas, all ordinary beings and non-Buddhist practitioners, and bodhisattvas during the first two asamkhya kalpas. A paramita that is not the Paramita of Giving refers to the Paramita of Moral Discipline through the Paramita of Prajnaparamita. Giving that is also a paramita is the practice of giving performed by bodhisattvas during the third asamkhya kalpa. That which is neither giving nor a paramita refers to the practices of moral discipline, meditative concentration, patience, and loving-kindness and compassion performed by shravakas and pratyekabuddhas.

Good man! Giving that is not a paramita is called Training; giving 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.^[11] 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 and then guiding sentient beings to attain 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 Distinctive Qualities 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.

Learning worldly Dharma is called Training; learning 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 karma leading to birth among gods and humans is called Training.

Teaching sentient beings to create undefiled karma is called the Fruit of Training. Being able to give all one’s possessions to sentient beings is called Training. Giving the Buddha-Dharma to sentient beings is called the Fruit of Training.

Destroying one’s own miserliness, greed, and jealousy is called Training. Destroying the miserliness, greed, and jealousy of 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.

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

Benefiting others is true self-benefit. Why is this? For the sake of benefiting others, a great bodhisattva gives rise to no miserliness concerning his body, life, or possessions; this is self-benefit.

A bodhisattva knows that if sentient beings do not accept his teaching when he guides them toward the bodhi of shravakas and pratyekabuddhas, he should guide them instead by means of the happiness of gods and humans; 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 a bodhisattva of the inferior class.

Why is this? Because that bodhisattva becomes attached to the teachings and to possessions, he is unable truly to benefit himself. If a practitioner causes others to undergo suffering while he alone enjoys happiness, such a bodhisattva is unable to benefit others.

If a bodhisattva does not cultivate giving, moral discipline, and extensive learning, then even if he teaches others, this can only be called benefiting others and not benefiting himself. If he first perfects the five wholesome roots and then teaches them to others, he is a bodhisattva who benefits 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, it 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 possesses both kinds of happiness and merit and uses them to teach sentient beings, he is said to benefit both himself and others.

Good man! When a great bodhisattva fully possesses one quality, he is able to benefit both himself and others: heedfulness. There are also two qualities by which he can benefit both himself and others: first, constantly listening to the Buddha-Dharma; second, reflecting upon the Buddha-Dharma.

There are also three qualities by which he can benefit both himself and others: first, having compassion for sentient beings; second, diligently cultivating the path; third, possessing right mindfulness. There are also four qualities by which he can benefit both himself and others, namely the four modes of deportment. There are also five qualities by which he can benefit both himself and others: first, faith; second, moral discipline; third, constantly listening to the Buddha-Dharma; fourth, giving; fifth, wisdom.

There are also six qualities by which he can benefit both himself and others, namely the six recollections.^[12] There are also seven qualities by which he can benefit both himself and others, namely the destruction of the seven kinds of arrogance.^[13]

Good man! If a bodhisattva sees a shramana, brahmin, elder, man, woman, or someone in a great assembly commit a fault, he should first accord with that person’s wishes and only afterward teach 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 teach the Dharma, he is a bodhisattva of the inferior class.

Good man! Bodhisattvas are of two kinds: those who delight in drawing near to spiritual friends, and those who do not delight in drawing near to spiritual friends. Those who delight in drawing near to spiritual friends can benefit both themselves and others, whereas those who do not delight in drawing near to spiritual friends are certainly unable to benefit either themselves or others.

Good man! There are two kinds of bodhisattvas who delight in drawing near to good spiritual friends: the first delights in making offerings, while the second does not delight in making offerings. One who delights in making offerings can benefit oneself and others; one who does not delight in making offerings cannot benefit oneself or others.

Those who delight in making offerings are further of two kinds: the first listens single-mindedly to the Buddha-Dharma, while the second does not listen single-mindedly to the Buddha-Dharma. One who listens single-mindedly to the Buddha-Dharma can benefit oneself and others; one who does not listen single-mindedly to the Buddha-Dharma cannot benefit oneself or others. Those who listen single-mindedly to the Buddha-Dharma are further of two kinds: the first is skilled in asking about the meaning and principles, while the second is not skilled in asking about the meaning and principles.

One who is skilled in asking about the meaning and principles can benefit oneself and others; one who is not skilled in asking about the meaning and principles cannot benefit oneself or others. Those who are skilled in asking about the meaning and principles are further of two kinds: the first wholeheartedly receives and retains them, while the second does not receive and retain them. One who wholeheartedly receives and retains them can benefit oneself and others; one who does not receive and retain them cannot benefit oneself or others.

Those who wholeheartedly receive and retain them are further of two kinds: the first is skilled in contemplating the meaning and principles, while the second does not contemplate the meaning and principles. One who contemplates the meaning and principles can benefit oneself and others; one who does not contemplate the meaning and principles cannot benefit oneself or others. Those who contemplate the meaning and principles are further of two kinds: the first clearly understands the meaning and principles, while the second does not clearly understand the meaning and principles.

One who clearly understands the meaning and principles can benefit oneself and others; one who does not clearly understand the meaning and principles cannot benefit oneself or others. Those who clearly understand the meaning and principles are further of two kinds: the first lives in accordance with the true Dharma, while the second does not live in accordance with the true Dharma. One who lives in accordance with the true Dharma can benefit oneself and others; one who does not live in accordance with the true Dharma cannot benefit oneself or others.

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

Whatever those who possess the eight kinds of wisdom say is endowed with sixteen qualities: First, they speak at the proper time; second, they speak sincerely; third, they speak in due order; 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 looking down upon their listeners; ninth, they speak without rebuking their listeners; tenth, they speak in accordance with the true Dharma; eleventh, they speak to benefit themselves and others; twelfth, they speak without distraction; thirteenth, their speech accords with meaning and principle; fourteenth, they speak rightly; fifteenth, after speaking they do not give rise to arrogance;

and sixteenth, they speak without seeking worldly rewards.

Such people are able to listen when 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 hearing 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 look down upon the speaker; ninth, while listening they do not disparage the Buddha-Dharma; tenth, while listening they do not belittle themselves; eleventh, they listen because they wish to abandon the five hindrances;

twelfth, they listen because they wish to receive, retain, read, and recite the teachings; thirteenth, they listen because they wish to eliminate the five sensual desires; fourteenth, they listen because they wish to perfect faith; fifteenth, they listen because they wish to tame sentient beings; and sixteenth, they listen because they wish to sever the faculty of hearing.^[14]

Good man! One who possesses the eight kinds of wisdom can expound the Dharma and listen to the Dharma. Such a person can benefit oneself and others. One who does not possess the eight kinds of wisdom is not called one who benefits oneself and others.

Good man! Those who expound the Dharma are also of two kinds: the first is pure, while the second is impure. Impure expounders of the Dharma have five characteristics: First, they expound the Dharma for material gain; second, they expound the Dharma because they wish to be repaid for their kindness; third, they expound the Dharma because they wish to surpass others; fourth, they expound the Dharma because they wish to obtain worldly rewards; and fifth, they expound the Dharma with a mind that doubts the Dharma.

Pure expounders of the Dharma also have 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 true; and fifth, they expound the Dharma because they wish their listeners to attain excellence.

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 a pure person, one who speaks rightly, one who speaks truthfully, and a gathering place of the true Dharma.

Good man! One who knows all twelve divisions of the teachings, the treatises on language and phonetics, and the treatises on logic—and who, within logic, knows the reason, the analogy, and the propositions maintained by oneself and by others—is a proper expounder of the Dharma. Listeners are of four kinds: The first hears little but understands much; the second understands through one’s own discernment; the third understands according to the speaker’s original intent; and the fourth understands word by word and sentence by sentence.

The Tathagata expounds the Dharma for the first three kinds of people, but not for the fourth kind. Why? Because they are not vessels for the Dharma.

These four kinds of people are divided into two classes: the first has already matured, while the second has not yet matured. Those who have already matured are those who have been tamed; those who have not yet matured are those who will be tamed.

Good man! A forest contains four kinds of trees: The first is easy to cut down but difficult to uproot; the second is difficult to cut down but easy to uproot; the third is easy both to cut down and to uproot; and the fourth is difficult both to cut down and to uproot. Laypeople are likewise of four kinds: The first is easy to tame but difficult to help progress; the second is difficult to tame but easy to help progress; the third is easy both to tame and to help progress; and the fourth is difficult both to tame and to help progress.

These four kinds of people are divided into three classes: The first is tamed through rebuke; the second is tamed through gentle words; and the third is tamed through both rebuke and gentle words. They are further of two kinds: the first can tame themselves without relying upon others, while the second cannot tame themselves and must rely upon others. They are further of two kinds: the first is tamed through generosity, while the second is tamed through incantations.

Taming is further of two kinds: the first occurs on an occasion of joy, while the second occurs on an occasion of suffering. When expounding the Dharma to these four kinds of people, two skillful means are required: The first is thorough knowledge of worldly affairs, and the second is assisting and serving them.

Good man! If a bodhisattva knows these two skillful means, that bodhisattva will certainly be able to benefit oneself and others. If the bodhisattva does not know them, that bodhisattva will certainly be unable to benefit oneself or others.

Good man! In order to benefit others, a great bodhisattva first studies the scriptures of non-Buddhist paths and afterward studies the twelve divisions of the teachings. When sentient beings hear the twelve divisions of the teachings, they will come to weary of the scriptures of non-Buddhist paths.

Furthermore, the bodhisattva explains to sentient beings the faults of the afflictions and liberation from the afflictions; praises the virtues of good spiritual friends and reproves the faults of bad companions; extols the merit of generosity and censures the faults of stinginess. A bodhisattva should always cultivate in a secluded place and praise the merit of seclusion; always cultivate the Buddha-Dharma and extol the cultivation of the Buddha-Dharma.

If one can do so, this is called benefiting oneself and benefiting others.

A householder bodhisattva must first discipline himself. If he cannot discipline himself, he should not become a monastic. A householder bodhisattva can guide many people to liberation, whereas a monastic bodhisattva cannot do so in the same way. Why is this? If there were no householders, there would be no monastics of the Three Vehicles. Monastics of the Three Vehicles cultivate the path, uphold the precepts, recite the scriptures, 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 householders. Monastic bodhisattvas cultivate the work of the Path for the sake of householders, and householders learn and cultivate the Buddha-Dharma from monastics. Householders primarily cultivate two practices: the first is receiving and upholding the teachings, and the second is giving. Monastics also cultivate two practices: the first is reading and reciting, and the second is explaining and teaching.

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 dharmadhatu, he should first teach worldly dharmas and afterward teach the profound meaning of the dharmadhatu. 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 them entirely because he wishes to gather in sentient beings. A great bodhisattva should first eliminate his own evils and then teach others to eliminate evil.

If he does not eliminate his own evils, he will be unable to teach others to eliminate evil. Therefore, a bodhisattva should first cultivate generosity, uphold the precepts, know contentment, and diligently cultivate the path, and afterward teach others. If a bodhisattva does not personally cultivate these practices, he cannot teach others.

Good man! The capacities of sentient beings are of three kinds: superior, intermediate, and inferior. The capacities of bodhisattvas are likewise of three kinds: superior, intermediate, and inferior. A bodhisattva of inferior capacity can teach and transform only those of inferior capacity and 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.

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

Chapter Eleven

Adorning Oneself and Others

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

“Good man! A great bodhisattva who possesses eight qualities can benefit himself and benefit others. What are these eight? The first is a long life; the second is an incomparably handsome appearance; the third is great physical strength; the fourth is birth into a noble family; the fifth is abundant wealth; the sixth is possessing a male body; the seventh is eloquent speech; and the eighth is fearlessness before an assembly.”

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

The Buddha told Sudatta: “Good man! A great bodhisattva: ⁽¹⁾ throughout immeasurable lifetimes cultivates loving-kindness and compassion and refrains from killing; through these causes and conditions he attains a long life; ⁽²⁾ throughout immeasurable lifetimes regularly gives clothing, lamps, and lights; through these causes and conditions he attains an incomparably handsome appearance; ⁽³⁾ throughout immeasurable lifetimes regularly eliminates arrogance; through these causes and conditions he is born into a noble family; ⁽⁴⁾ throughout immeasurable lifetimes regularly gives food and drink; through these causes and conditions he attains great physical strength; ⁽⁵⁾ throughout immeasurable lifetimes always delights in teaching the Dharma;

through these causes and conditions he attains abundant wealth; ⁽⁶⁾ throughout immeasurable lifetimes censures the female body; through these causes and conditions he attains a male body; ⁽⁷⁾ throughout immeasurable lifetimes single-mindedly upholds the precepts; through these causes and conditions he attains eloquent speech; and ⁽⁸⁾ throughout immeasurable lifetimes makes offerings to the Three Jewels; through these causes and conditions he attains fearlessness before an assembly.

“These eight qualities arise from three causes and conditions: the first is that the object given is pure; the second is that the mind is pure; and the third is that the field of merit is pure. What is meant by the purity of the object given? The object was not obtained through theft or robbery; it is not something prohibited by the noble ones; it is not jointly owned by many people; it does not belong to the Three Jewels; it is not something previously given to one person, then taken back and given to many people; it is not something previously given to many people, then taken back and given to one person; and it was not obtained by troubling, deceiving, or oppressing others.

This is called purity of the object given. What is meant by purity of mind? When giving, one does not do so for favorable results 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 a great many relatives.

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

If the recipient of the gift has abandoned the eight forms of falsehood and deceit,^[15] this is called purity of the field of merit.

“Good man! Through these three causes and conditions, one comes to possess the eight qualities.

“Good man! A bodhisattva seeks a long life so that sentient beings may praise the precept against killing; a bodhisattva seeks an incomparably handsome appearance so that all sentient beings who behold his face may rejoice; a bodhisattva seeks birth into a noble family so that sentient beings may give rise to reverence; a bodhisattva seeks great physical strength so that he may uphold the precepts, recite the scriptures, and practice meditation; a bodhisattva seeks abundant wealth so that he may discipline and transform sentient beings; a bodhisattva seeks a male body so that he may become a Dharma vessel capable of containing wholesome dharmas; a bodhisattva seeks eloquent speech so that sentient beings will heed his instruction;

and a bodhisattva seeks fearlessness before an assembly so that he may distinguish and explain the true Dharma.

“Good man! A bodhisattva who possesses these eight qualities can benefit himself and benefit others. If he can act in this manner, it is called true practice.”

Good man! A great bodhisattva possesses eight qualities, fully upholds the ten wholesome deeds, and delights in teaching those ten deeds to others. In the same way, a bodhisattva fully upholds the lay precepts and delights in teaching these precepts to others.

Although endowed with incomparable beauty, he does not thereby become arrogant. Although his observance of the precepts is pure, although he is learned, diligent, vigorous, of noble lineage, and abundant in wealth, he does not thereby become arrogant. He does not deceive sentient beings by means of trickery; he does not give rise to heedlessness and constantly cultivates the six principles of harmony.

A bodhisattva endowed with such qualities, though a householder, is no different from one who has left the household life. Such a bodhisattva will certainly not commit evil for the sake of others. Why is this?

Because his sense of shame and moral dread is steadfast.

Good man! If a householder upholds the lay precepts in this manner for even one lifetime, then although in a later life he may be born in a place where the Three Jewels are absent, he will certainly not create evil conditions. Why is this? There are two causes and conditions: first, he possesses wisdom; second, he is not heedless.

Good man! There are four causes and conditions whereby, in a future life, one does not create evil karma even while dwelling in an evil place: first, clearly understanding the faults of the afflictions; second, not yielding to the afflictions; third, being able to endure suffering; and fourth, not giving rise to fear. If a bodhisattva is endowed with these four qualities, he will not be shaken by suffering or by any affliction.

Good man! There are five causes and conditions whereby a bodhisattva remains unshaken when encountering circumstances: first, delighting in the cultivation of wholesome qualities; second, clearly discerning good and evil; third, drawing near to the True Dharma; fourth, having compassion for sentient beings; and fifth, always knowing former lives.

Good man! If a bodhisattva is endowed with eight qualities, when he hears others reproach 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 can subdue evil people, and when he sees a large assembly 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'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 another, he constantly thinks of repaying it many times over. Toward enemies, he constantly gives rise to a benevolent mind. If both a loved one and an enemy are suffering, he rescues the enemy first.

When he sees someone reviling him, he instead feels compassion for that person. 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 ever speak falsely. Why is this?

Because he clearly understands karmic retribution. He regards the afflictions as enemies and wholesome qualities 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 in the same manner toward all other afflictions. Though he may dwell for a long time among evil people, he never becomes intimate with them. Though he may not dwell together with good people, he is never separated from them.

Although he makes offerings to his parents, teachers, and elders, he does not commit evil on their account. When lacking wealth, if he sees someone coming to beg, he does not give rise to aversion. Although he does not associate closely with evil people, he nevertheless feels compassion for them.

If an evil person comes to harm him, he repays that harm with goodness. When enjoying pleasant circumstances, he does not look down upon others. When he sees others suffering, he does not rejoice.

His bodily karma is pure; he maintains the four deportments and teaches this practice to sentient beings. His verbal karma is pure; he reads and recites the twelve divisions of the Tathagata's teachings and teaches this Dharma to sentient beings. His mental karma is pure; he cultivates the four immeasurable states of mind and teaches this practice to sentient beings.

If others can obtain happiness through his suffering, he gladly accepts that suffering. Although worldly matters are of no benefit to the bodhisattva himself, for the sake of sentient beings he studies them all. In everything he studies, he attains the highest mastery in the world.

Although he becomes learned, he does not grow 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 the eight qualities to sentient beings. When explaining causes and effects, 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 attached, because he knows how to contemplate conditioned phenomena as impermanent and as suffering.

Good man! A bodhisattva endowed with the eight qualities can certainly carry out such deeds.

Good man! There are two kinds of bodhisattvas: first, householders; second, those who have left the household life. It is not difficult for a monastic bodhisattva to cultivate the eight qualities. It is truly difficult for a householder bodhisattva to cultivate the eight qualities. Why is this? Because householders are bound by many adverse conditions.

Chapter Twelve

The Adornments of Merit and Wisdom

Sudatta addressed the Buddha: “World-Honored One! How does a bodhisattva adorn himself and others?”

The Buddha said to Sudatta: “Good man! A bodhisattva possesses two qualities with which he can adorn himself and others: first, merit; second, wisdom.”

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

– Good man! By cultivating the six paramitas, a bodhisattva attains these 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 practices 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.

Good man! A bodhisattva endowed with these two adornments can benefit himself and others. For the sake of sentient beings suffering in the three evil realms, he endures hardship without giving rise to grief or regret in his mind. If he can be fully endowed with these two adornments, he will attain wondrous skillful means and thoroughly understand both 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 is this? A person who possesses wisdom can cultivate wholesome qualities, fulfill the ten wholesome deeds, and obtain wealth and freedom. Because he obtains these two things, he can act for the benefit of himself and others.

A person who possesses wisdom surpasses others in everything he studies; through these causes and conditions, he obtains wealth and freedom. A bodhisattva endowed with these two qualities 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 merely illusory, deceptive, and unreal, he can nevertheless create the causes and conditions for worldly happiness. Why is this? Because he wishes to benefit all sentient beings.”

Good man! These two kinds of adornment have two principal causes: first, a mind of loving-kindness; second, a mind of compassion. By cultivating these two causes, although one continues to revolve in birth and death, one’s mind gives rise to no regret. Furthermore, a bodhisattva endowed with two qualities can adorn unsurpassed bodhi: first, not craving or clinging to birth and death; second, deeply contemplating the Dharma of liberation. Therefore, the bodhisattva can bring benefit in both the present and future lives. Understanding clearly the characteristics of dharmas and attaining vast wisdom, the bodhisattva causes the wealth and lifespans of both self and others to increase.

Good man! A great bodhisattva endowed with these two qualities never gives rise to regret whenever practicing generosity. Upon encountering evil deeds, the bodhisattva is also able to endure them all.

When practicing generosity, a bodhisattva contemplates two kinds of fields: first, the field of merit; second, the field of poverty. Wishing to increase merit and virtue, the bodhisattva therefore gives to those suffering from poverty. Wishing to increase unsurpassed wisdom, the bodhisattva therefore makes offerings to the Three Jewels.

Wishing to increase the causes and conditions for every kind of merit and happiness, the bodhisattva therefore makes offerings to the Three Jewels. Wishing to abandon the causes and conditions of every kind of poverty and suffering, the bodhisattva therefore gives to the poor. If a bodhisattva gives to relatives, it is to repay their kindness.

If a bodhisattva gives to enemies, it is to eliminate enmity. When a great bodhisattva sees someone coming to beg, the bodhisattva regards that person as an only child and therefore gives according to the extent of the bodhisattva’s ability, whether much or little. This is therefore called the paramita of generosity.

When giving, the bodhisattva relinquishes the miserly mind; this is therefore called the paramita of moral discipline. Being able to endure the harsh words of those who come to beg is therefore called the paramita of patience. Personally giving with one’s own hands to those who come to beg is therefore called the paramita of diligence.

Single-mindedly concentrating upon and contemplating liberation is therefore called the paramita of meditative concentration. No longer discriminating between relatives and enemies is therefore called the prajnaparamita.

Good man! Just as sentient beings who kill when a thought of greed arises possess all twelve links of dependent origination within a single thought, so too, when a bodhisattva practices generosity, all six paramitas are present within a single thought. This is therefore called the adornment of merit and wisdom.

Furthermore, when a great bodhisattva creates the causes and conditions for those dharmas not shared with practitioners of the Lesser Vehicle, this is called the adornment of merit; when the bodhisattva teaches sentient beings and enables them to attain the three kinds of bodhi, this is called the adornment of wisdom.

Furthermore, good man! When a bodhisattva is able to tame sentient beings, this is called the adornment of wisdom; when the bodhisattva endures suffering and affliction together with sentient beings, this is called the adornment of merit. When a bodhisattva can cause sentient beings to relinquish evil views, this is called the adornment of wisdom; when the bodhisattva can teach and transform sentient beings, causing them to increase their faith, generosity, moral discipline, extensive hearing of the Buddha-Dharma, and wisdom, this is called the adornment of merit.

Furthermore, good man! A great bodhisattva endowed with five qualities can adorn unsurpassed bodhi. What are these five qualities? First, faith; second, compassion; third, courage; fourth, never becoming weary of reading worldly books; fifth, never tiring of learning worldly professions and skills.

Good man! A bodhisattva endowed with the two kinds of adornment will possess seven characteristics. What are these seven characteristics? First, recognizing one’s own faults; second, not speaking of the faults of others; third, delighting in caring for the sick; fourth, delighting in giving to the poor; fifth, attaining the mind of bodhi; sixth, having a mind free from negligence; seventh, constantly and single-mindedly cultivating the six paramitas at all times.

Good man! There are also seven characteristics: first, delighting in teaching one’s enemies; second, never becoming weary of teaching them; third, bringing to maturity sentient beings’ causes and conditions for liberation; fourth, teaching others everything one has learned without coveting reverence or offerings; fifth, being able to endure every evil; sixth, never saying anything displeasing to others; seventh, upon seeing those who violate the precepts and those who are wicked, not becoming resentful or angry but always giving rise to compassion.

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

Good man! Bodhisattvas are of two kinds: first, householders; second, monastics. It is not difficult for a monastic bodhisattva to cultivate the two kinds of adornment. It is truly difficult for a householder bodhisattva to cultivate the two kinds of adornment. Why? Because householders are bound by many adverse conditions.

Notes:

^[9] Contemplating cause and effect means contemplating the effect from the cause; contemplating the cause of an effect means contemplating the cause from the effect. For example, contemplating suffering and its origin, and contemplating cessation and the path, is to contemplate the cause from the effect.

^[10] Determinate existence: Existence is divided into three existences (the three realms), nine existences, twenty-five existences, and sixty-two existences. Determinate existence means existence in the heavenly and human realms.

^[11] Knowledge of exhaustion is the wisdom attained upon realizing arhatship, through which one knows that one’s birth and death have come to an end. Knowledge of non-arising is the wisdom through which one knows that one will no longer assume a body in a future life. In the Lesser Vehicle, one must attain the fruition of arhatship, whereas in the Great Vehicle, one must reach the fruition of Buddhahood.

^[12] The six recollections are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, and recollection of the devas.

^[13] The seven kinds of conceit are: ⁽¹⁾ conceit, ⁽²⁾ excessive conceit, ⁽³⁾ conceit beyond conceit, ⁽⁴⁾ self-conceit, ⁽⁵⁾ conceit of superiority, ⁽⁶⁾ conceit of inferiority, and ⁽⁷⁾ perverse conceit.

^[14] Eliminating the root of hearing: advancing from the level of “wisdom produced by hearing” to the level of “wisdom produced by reflection” and realizing fundamental wisdom. Thus, eliminating “what has been heard” means no longer clinging to language and written words.

^[15] The eight false and perverse practices are the eight opposites of the Noble Eightfold Path: wrong speech, wrong view, wrong action, wrong effort, wrong concentration, wrong livelihood, wrong mindfulness, and wrong intention.