優婆塞戒經

Good man! The offenses committed by sentient beings are generally of two kinds: ⁽¹⁾ those arising from evil precepts, and ⁽²⁾ those committed without having undertaken precepts. A person who has undertaken evil precepts, even if he kills only one goat, incurs the offense of killing both when he kills and when he does not kill.

Why is this? Because he previously made a vow. A person who has not undertaken such precepts, however, even if he kills a thousand people, incurs the offense when he kills, but does not incur it when he is not killing.

Why is this? Because he made no vow. Therefore, the mind is the foundation of all wholesome and unwholesome dharmas.

With reference to this foundation, it is said that bhikshus commit offenses in only two ways: ⁽¹⁾ through the body, and ⁽²⁾ through speech; there is no separate offense committed by the mind alone. With regard to this precept-Dharma, if the required duration is incomplete or the necessary conditions are incomplete,^[31] one cannot acquire the essence of the precepts. It is like producing fire by friction: a focusing mirror, human effort, dry grass, and so forth must all be present before fire can be obtained.

If even one condition is lacking, there will certainly be no fire. The precept-Dharma is likewise.

Whether one acquires the essence of the precepts, relinquishes the precepts, observes the precepts, or maintains the precepts all depends upon the mind. The Tathagata clearly understands the nature of dharmas and therefore established this precept-Dharma.

If, through the power of reflecting upon wholesome karma, a person refrains from creating evil karma, this is called “precepts in accordance with the true Dharma.” If one acquires the essence of the precepts from another person, this is called receiving the precepts.

If merit could be obtained without receiving the precepts, then evil beasts such as lions, tigers, wolves, and so forth should all obtain merit. Yet this is truly not the case. For this reason, undertaking wholesome precepts brings immeasurable merit, while undertaking evil precepts brings immeasurable offenses.

The scripture speaks of the following evil disciplines: ⁽¹⁾ raising goats, ⁽²⁾ raising chickens, ⁽³⁾ raising pigs, ⁽⁴⁾ angling, ⁽⁵⁾ fishing with nets, ⁽⁶⁾ slaughtering cattle, ⁽⁷⁾ serving as a prison guard, ⁽⁸⁾ raising hunting dogs, ⁽⁹⁾ making traps, ⁽¹⁰⁾ being a hunter, ⁽¹¹⁾ using spells to command dragons to do evil, ⁽¹²⁾ killing people, ⁽¹³⁾ being a bandit, ⁽¹⁴⁾ speaking divisively, and ⁽¹⁵⁾ using instruments of punishment such as whips, clubs, cangues, shackles, iron spikes, fire, and so forth to torture others.

Furthermore, kings and ministers who accept a trust but then break their promises; callous and ungrateful people; exceedingly evil village headmen; cruel tax collectors; and bhikshus who violate the precepts without any sense of shame—all such people lack the essence of the precepts. Although their conduct is not called an unwholesome course of karma, they nevertheless incur grave offenses. Why is this? Because they do evil throughout their lives.

Such practices, if not established by a vow or undertaken from another person, do not constitute the essence of evil precepts. Evil precepts are relinquished in four circumstances: ⁽¹⁾ when one becomes a person possessing both sexual faculties, ⁽²⁾ at death, ⁽³⁾ upon receiving wholesome precepts, and ⁽⁴⁾ upon severing the fetters of the desire realm.

Some may maintain: “Just as wholesome precepts are complete throughout the three periods, evil precepts are also complete throughout them.” This is incorrect! Why is this? Evil precepts are easily acquired, for only one condition is needed: the making of a vow. Wholesome precepts are not like this. They are accomplished only when five conditions—faith, understanding, mindfulness, concentration, and wisdom—are complete; hence they are difficult to acquire. Because they are difficult to acquire, all the conditions must be complete.

Some may say: “The layman’s precepts contain no precepts against meaningless speech, divisive speech, or harsh speech. Consequently, the layman’s precepts, the Eight Precepts observed for a day and a night, the novice’s precepts, and the bhikshu’s precepts cannot constitute the complete essence of the precepts.” This is incorrect! Why is this? Because I am now undertaking to maintain purity of verbal karma.

If a person says, “I undertake the Five Precepts in order to purify body, speech, and mind,” but his mind is impure when he receives the precepts, know that he does not acquire the complete essence of the precepts.

For example, after a person has undertaken evil precepts, even if he does not kill living beings, he continuously possesses those evil precepts. A bhikshu who violates the prohibitory precepts is likewise. Why is this? After receiving the precepts, each individual precept entails many karmic acts and many results. Sentient beings are immeasurable, and so too are the precepts; the myriad things are immeasurable, and so too are the precepts. Both wholesome and evil precepts are of three grades: superior, middling, and inferior. If one has not undertaken evil precepts, then even if one commits many offenses, these are still not called evil precepts.

If someone challenges you, saying, “For what reason must the Five Precepts be observed for one’s entire life, while the Eight Precepts need be observed for only one day and one night?” you should answer: “The Tathagata perfectly knows the characteristics of dharmas and comprehends them without obstruction; therefore, he established the precept-Dharma in this way.”

Good man! There are two kinds of fields of merit in the world: ⁽¹⁾ fields of virtue, and ⁽²⁾ fields of gratitude. Killing either of these two kinds of fields of merit is called committing one of the five heinous offenses. The commission of a heinous offense has three causes and conditions: ⁽¹⁾ possessing an extremely evil mind, ⁽²⁾ failing to recognize merit and virtue, and ⁽³⁾ failing to perceive true karmic retribution.

If a person mistakes an arhat for someone else and kills him by mistake, he does not commit a heinous offense; the same is true regarding one’s parents. If a person’s mind knows no shame, gives no thought to repaying kindness, and lacks respect, but he has performed only the preparatory acts of the offense and has not yet committed the fundamental act, then although he has not committed a heinous offense, he will nevertheless undergo an extremely grave retribution. Because parents have the merit of teaching, loving, and caring for their children, patiently enduring hardships, doing all manner of things, and bearing every kind of suffering, they are therefore called fields of gratitude.

If a person kills his parents, then even if he cultivates wholesome dharmas, he will not obtain wholesome results. Therefore, I say: “One should not damage what has provided one shelter, even for only a moment, nor cut or break its boughs, branches, flowers, or fruit!”

Good man! After my nirvana, some of my disciples will advance the following doctrines: Those who maintain, “If one kills one’s parents while mistaking their identity and name, one does not commit a heinous offense,” belong to the Dharmaguptaka school. Those who maintain, “Even if one kills one’s parents while mistaking their identity, one still commits a heinous offense,” belong to the Mahishasaka school.

Those who maintain, “Even if one kills one’s parents while mistaking both their identity and name, one nevertheless commits a heinous offense,” belong to the Sarvastivada school. Why is this? This is a fact recognized in the world and worthy of trust.

If they truly are one’s parents, one knows with certainty that they are, and one kills them with an evil mind, one commits a heinous offense. Although they truly are one’s parents, if one does not know this and does not give rise to an evil mind, then even if one accidentally kills them, one does not commit a heinous offense. Why is this?

Four conditions must be complete for a heinous offense to be committed: ⁽¹⁾ they are truly one’s parents, ⁽²⁾ one gives rise to an evil mind, ⁽³⁾ one gives rise to the intention to cast them off and no longer acknowledges them as one’s parents, and ⁽⁴⁾ one knows that they are sentient beings. Only when these four conditions are complete does the act constitute a heinous offense; if they are incomplete, it does not constitute a heinous offense.

If, out of compassion, respect, observance of some teaching, fear, or concern for reputation, one provides one’s parents with instruments by which they are killed, then although one does not personally kill them with one’s own hands, one nevertheless commits a heinous offense.

If another person orders one to kill one’s parents and one does so while weeping and grieving, one incurs a minor offense throughout all three periods. If one intends to kill one’s parents but mistakenly kills someone else, one does not commit a heinous offense. The same is true if one intends to kill someone else but mistakenly kills one’s parents. Or suppose one intends to kill one’s mother but mistakenly kills someone who resembles her; after the killing, while putting away the knife, one accidentally strikes one’s mother and causes her death. One does not commit a heinous offense. If the mother’s appearance has changed and her child kills her while still believing that he is killing someone else, he commits only the offense of killing and not a heinous offense.

Of these five heinous offenses, the offense of killing one’s father is relatively lighter than that of killing one’s mother; killing an arhat is a graver offense than killing one’s mother; causing the Buddha’s body to bleed is a graver offense than killing an arhat; and causing a schism in the harmonious Sangha is a graver offense than causing the Buddha’s body to bleed.

There are cases in which the deed is grave but the intention is light, the deed is light but the intention is grave, both the deed and the intention are grave, and both the deed and the intention are light. A grave deed with a light intention is, for example, killing one’s parents without a malicious mind. A light deed with a grave intention is, for example, killing an animal with a malicious mind. A grave deed with a grave intention is, for example, killing one’s parents with an extremely malicious mind. A light deed with a light intention is, for example, killing an animal with a morally indeterminate mind.

These unwholesome karmas include: ⁽¹⁾ the karma of initiating the preparatory action is grave, while the fundamental karma and the karma of completion are light; ⁽²⁾ the karma of initiating the preparatory action and the fundamental karma are light, while the karma of completion is grave; ⁽³⁾ the karma of initiating the preparatory action and the fundamental karma are grave, while the karma of completion is light; and ⁽⁴⁾ the fundamental karma is light, while the karma of initiating the preparatory action and the karma of completion are grave.

The deed itself is only one factor; it is through the power of the mind that the resulting retribution is grave or light.

Good man! There may be someone who intends to offer food to me, but before he has an opportunity to give it to me, he instead gives it to a hungry dog. I still praise that person as a great donor.

If someone gives without distinguishing whether the recipient is a field of merit or not a field of merit, that person will gain immeasurable merit. Why? Because his wholesome mind is pure.

Karma has four kinds of retribution: ⁽¹⁾ retribution in this very life, ⁽²⁾ retribution in the immediately following life, ⁽³⁾ retribution in one or more later lives, and ⁽⁴⁾ no retribution. There are also four kinds of retribution: ⁽¹⁾ the time is fixed, but the retribution is not fixed; ⁽²⁾ the retribution is fixed, but the time is not fixed; ⁽³⁾ both the retribution and the time are fixed; and ⁽⁴⁾ neither the retribution nor the time is fixed.

A fixed time means this life, the next life, or a subsequent life. If neither the time nor the retribution is fixed, that karma can be transformed. If the retribution is fixed to be experienced in a future life, it may be transformed so that it is experienced in this life. Why? Because of the power of a wholesome mind, wisdom, and causes and conditions. If an unwholesome retribution is fixed, it may be transformed into a lighter retribution. For what reason is a retribution called fixed? Because that person habitually feels no remorse and single-mindedly commits evil; or because he delights in doing it, vows to do it, and rejoices after doing it. Therefore, he receives such fixed retributions. Apart from these cases, all are called unfixed.

The karmic actions of sentient beings may be light or grave, remote or near. According to the appropriate time, causes, and conditions, their retributions will be experienced earlier or later. If a person cultivates the body, cultivates morality, cultivates the mind, and cultivates wisdom, and knows with certainty that both wholesome and unwholesome deeds bear retribution, one should know that such a person can transform grave karma into light karma and eliminate light karma.

If a person encounters fields of merit or spiritual friends and cultivates goodness and the Path, that person can transform a grave retribution due in a future life into a light retribution in this life.

Suppose someone possesses all the unwholesome karma of the desire realm. If that person attains the fruit of a non-returner, he can transform future-life retributions into retributions experienced in this life. The same is true upon attaining arhatship.

Good man! If a wise person can cultivate the body, morality, the mind, and wisdom, that person can eliminate even extremely grave unwholesome karma, just as agada medicine, incantations, and the “poison-dispelling precious shell” can destroy all kinds of poisons. If a person commits a light offense, the karma remains light when the preparatory action is first initiated, but by the time the deed is completed, the karma becomes grave. Because that person does not know how to cultivate the body, morality, the mind, and wisdom, he causes light karma to become grave.

Sentient beings may create one karma, two karmas, or even many karmas. Sometimes they create complete karma, and sometimes they create incomplete karma. If they first plan and arrange the deed and afterward carry it out, this is called complete karma. If they do not previously give rise to the thought but suddenly encounter circumstances and commit the deed, this is called incomplete karma.

To create incomplete karma means that after the karma has been created, its retribution is not fixed. To create complete karma means that after the karma has been created, its retribution will certainly be experienced. Furthermore, when incomplete karma is created, although the retribution may be fixed, the time at which it is experienced is not fixed. When complete karma is created, both the retribution and the time are fixed.

To create incomplete karma means that after creating the karma, one then cultivates observance of the precepts and right view. To create complete karma means that after creating the karma, one continues to violate the precepts and hold wrong views. To create incomplete karma means that after creating the karma, one gives rise to faith in cause and effect.

To create complete karma means that after creating the karma, one still does not believe in cause and effect. To create incomplete karma means that while committing evil, one is surrounded by good people who restrain and dissuade one. To create complete karma means that while committing evil, one is surrounded by evil people who praise and assist one.

Furthermore, to create incomplete karma means that although one commits evil deeds, one is nevertheless reborn among human beings to experience the retribution. To create complete karma means that after committing evil in the human realm, one is reborn in hell to experience the retribution. Furthermore, to create incomplete karma means that after creating the karma, one gives rise to right mindfulness.

To create complete karma means that after creating the karma, one has no right mindfulness. Furthermore, to create incomplete karma means that when creating the karma, one feels remorse during all three periods. To create complete karma means that when creating the karma, one feels no remorse during any of the three periods.

The cases of creating wholesome karma are likewise as just described above. Because karma may be created completely, one may commit a minor deed and reap a great retribution, or commit a major deed and reap a minor retribution.

A single thought creates a human body; once the body exists, there are immeasurable thoughts. The first thought that creates a human body must be a wholesome thought. After the body has been created, it experiences two kinds of retribution: wholesome and unwholesome. The case of a celestial body is the same as that of a human body.

The bodies of hell beings are created by unwholesome thoughts. Once their bodies exist, they experience only unwholesome retribution. The bodies of hungry ghosts and animals are likewise created by unwholesome thoughts. Once their bodies exist, they experience two kinds of retribution: wholesome and unwholesome.

Wholesome and unwholesome intermediate-state bodies are also created by wholesome and unwholesome thoughts, and they likewise experience two kinds of retribution: wholesome and unwholesome.

From the time one is in the womb until old age, one experiences both kinds of retribution, wholesome and unwholesome. Therefore, the sutras speak of four kinds of karma: black karma that brings black retribution, white karma that brings white retribution, mixed karma that brings mixed retribution, and karma that is neither black nor white and brings no retribution. Black karma that brings black retribution pertains to the hell realm. White karma that brings white retribution pertains to the heavens of the form realm. Mixed karma that brings mixed retribution pertains to the heavens of the desire realm, the human realm, the animal realm, and the realm of hungry ghosts. Karma that is neither white nor black and brings no retribution is undefiled karma.

Good man! Those who do not clearly understand karmic causes and conditions as explained above will wander through birth and death for immeasurable lives. Why? Those who do not clearly understand these karmic causes and conditions may be reborn in the Heaven of Neither Perception nor Non-Perception and enjoy a lifespan of eighty thousand kalpas, yet after their merit is exhausted, they will still fall into the three unwholesome realms.

Good man! Among all that is created, nothing surpasses thought. Thought gives rise to afflictions; afflictions give rise to karma; and karma gives rise to the body. Through the causes and conditions of greed, one obtains a pleasing complexion, an elegant voice, and dignified bearing; through the causes and conditions of anger, one has a coarse appearance, a vicious voice, and crude behavior. The case of a deluded mind is the same as that of an angry mind.

The innumerable worlds, the one hundred and thirty-six hells, innumerable animals, and innumerable hungry ghosts are all created by karma. The human and heavenly realms are likewise. The innumerable sentient beings who attain the fruit of liberation also do so because of karma.

Good man! The ten wholesome paths have three functions: ⁽¹⁾ restraining afflictions, ⁽²⁾ giving rise to wholesome thoughts, and ⁽³⁾ increasing the precepts. Just as there are three kinds of antidote to poison: ⁽¹⁾ agada medicine, ⁽²⁾ sacred spells, and ⁽³⁾ true words.

If a person diligently cultivates heedfulness, is fully endowed with right mindfulness, and can distinguish good from evil, you should know that this person will certainly cultivate the ten wholesome karmas. If a person is habitually heedless and has neither a sense of shame nor faith, you should know that this person will certainly create the ten unwholesome karmas. These ten karmas also have three parts: ⁽¹⁾ initiating the preparatory means, ⁽²⁾ the fundamental act, and ⁽³⁾ its completion.

If a person diligently bows to and makes offerings to parents, teachers, preceptors, and persons of virtue, respectfully inquires after them and welcomes them, and speaks gently, this is called the preparatory means. If afterward that person frequently recollects what was done, rejoicing without regret, this is called completion. When performing the act, to be single-minded and attentive is called the fundamental act.

Good man! These ten paths of karma are further divided into three grades: superior, middling, and inferior. The preparatory means may be superior, the fundamental act middling, and the completion inferior; or the preparatory means may be middling, the fundamental act inferior, and the completion superior; or the preparatory means may be inferior, the fundamental act superior, and the completion middling.

These ten paths of karma are surrounded by three dharmas: either non-greed, non-anger, and non-delusion, or greed, anger, and delusion. The ten paths of karma are of two kinds: practices shared with the precepts and practices not shared with the precepts.

The precepts are relinquished in six circumstances: ⁽¹⁾ when the roots of goodness are severed, ⁽²⁾ when one becomes intersex, ⁽³⁾ when one relinquishes one’s lifespan, ⁽⁴⁾ when one receives unwholesome precepts, ⁽⁵⁾ when one resolves to relinquish the precepts, and ⁽⁶⁾ when one relinquishes a body in the desire realm.

Some say, “When the Buddha-Dharma becomes extinct, the substance of the precepts will be lost.” This is not correct! Why? After receiving the precepts, one does not lose their substance; before receiving the precepts, however, one has not obtained their substance.

To eliminate the unwholesome karma of body, speech, and mind is called the morality of precepts. The four dhyanas of the form realm and the four preliminary stages of dhyana are called the morality associated with concentration. The four dhyanas of the form realm and the preliminary stage of the first dhyana are called uncontaminated morality.

After relinquishing this body, no longer committing evil in a future life is called the morality of non-action. Guarding the faculties, cultivating right mindfulness, and not giving rise to heedlessness amid what is seen, heard, sensed, and known in relation to the sense objects of form, sound, scent, taste, touch, and dharmas is called the morality of guarding the faculties.

For what causes and conditions is it called morality? Morality means restraint. Because it can restrain all unwholesome dharmas, it is called restraint. Moreover, morality is also called “narrow.” Although unwholesome dharmas exist, the essential nature of morality does not admit evil; it is therefore called narrow. Moreover, morality is also called “cool,” because it prevents the heat of the afflictions from entering; it is therefore called cool. Moreover, morality is also called “ascending,” because through it one can ascend to the heavenly realms and even to the unsurpassed path; it is therefore called ascending. Moreover, morality is also called “training,” because one trains in subduing the mind, wisdom, and the faculties; it is therefore called training.

Good man! Some are fully endowed with one kind of morality, namely the pratimoksha morality. Some are fully endowed with two kinds, with the addition of the morality associated with concentration. Some are fully endowed with three kinds, with the addition of uncontaminated morality. Some are fully endowed with four kinds, with the addition of the morality of guarding the faculties. Some are fully endowed with five kinds, with the addition of the morality of non-action.

Good man! The substance of the pratimoksha morality can be obtained only in the present, whereas the substance of the morality associated with concentration can be obtained in all three periods of time.

Good man! If, when wishing to receive the precepts, a person sincerely contemplates the faults of the cycle of birth and death and the merits of liberation, and gives rise to joyful faith, that person will obtain both the morality of action and the morality of non-action. These precepts endure according to the length of one’s lifespan: one who lives long retains their substance for a long time, while one who is short-lived retains their substance for a short time.

This morality of non-action is relinquished through three causes and conditions: ⁽¹⁾ cultivating wholesome dharmas only to a small degree, ⁽²⁾ the mind being habitually heedless, and ⁽³⁾ making an unstable vow. There are also three causes and conditions for not relinquishing the precepts: ⁽¹⁾ possessing an original vow, ⁽²⁾ resolutely performing wholesome karma, and ⁽³⁾ being single-minded and heedful.

Good man! Apart from the ten wholesome karmas, the ten unwholesome karmas, wholesome morality, and unwholesome morality, there is also karma not encompassed by morality, namely wholesome and unwholesome dharmas. These wholesome and unwholesome dharmas likewise involve karma of action and karma of non-action. Some persons are endowed with both karma of action and karma of non-action. If, in the present thought-moment, a person is performing a wholesome deed and has not yet relinquished it, that person is endowed with both karma of action and karma of non-action. In the next thought-moment, that person possesses the past karma of action and karma of non-action. The karma of action has become past, leaving only the karma of non-action and no longer the karma of action.

If a person has obtained the substance of the precepts but nevertheless commits evil, that person possesses two dharmas in the present life: karma of action belonging to the unwholesome dharma and karma of non-action belonging to the wholesome dharma. This karma of action and karma of non-action are relinquished through two causes and conditions: ⁽¹⁾ the donated articles have been completely used up, and ⁽²⁾ the mind abandons the performance of the wholesome deed.

Karma of action is possessed in two periods of time—the past and the present—whereas karma of non-action is possessed in all three periods of time.

The morality associated with concentration is relinquished through two causes and conditions: ⁽¹⁾ when the mind of the path regresses, and ⁽²⁾ when the roots of goodness are severed. There are also three occasions on which the morality associated with concentration is relinquished: ⁽¹⁾ at death, ⁽²⁾ when the mind of the path regresses, and ⁽³⁾ when one is born in a higher realm. Uncontaminated morality is relinquished on three occasions: ⁽¹⁾ when the mind of the path regresses, ⁽²⁾ when one changes from dull faculties to keen faculties, and ⁽³⁾ when one realizes a higher fruit.

When one is born in a heavenly realm, the karmic paths of the wholesome minds belonging to the three lower realms are lost; when the roots of goodness are severed, the wholesome karma of body, speech, and mind is lost simultaneously.

Good man! Whoever obtains the full precepts, the morality associated with concentration, uncontaminated morality, and the morality of guarding the faculties clearly understands the ten paths of karma.

Good man! Because of the ten paths of karma, the lifespans of sentient beings increase or decrease. Decrease means that the lifespan becomes as short as ten years; increase means that the lifespan becomes immeasurable. In Uttarakuru, the lifespan is fixed at one thousand years; here in Jambudvipa, the lifespan is one hundred years; and on the eastern and western continents, the lifespan is two hundred and fifty years. If the lifespan on this continent becomes immeasurable, the lifespan on those two continents will likewise become immeasurable.

The lifespan of the Heaven of the Four Great Kings extends to nine hundred thousand years, but it is not fixed, just as in the three continents to the south, east, and west. The lifespan of the Trayastrimsha Heaven extends to eighteen million years, but it too is not fixed. The lifespan of the Yama Heaven extends to thirty-six million years, but it too is not fixed. The lifespan of the Tushita Heaven extends to seventy-two million years; apart from bodhisattvas in their final existence, the lifespans of all the other devas are not fixed. The lifespan of the Heaven of Delight in Emanations extends to one hundred and four million years, but it is not fixed. The lifespan of the Heaven of Mastery over Others’ Emanations extends to two hundred and eight million years, but it is not fixed.

One year in the Heaven of Mastery over Others’ Emanations is equal in duration to one day and one night in the Hot Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to two hundred and eighty-eight million years, but it is not fixed.

One year in the Heaven of Delight in Emanations is equal in duration to one day and one night in the Great Screaming Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to one hundred and forty-four million years, but it is not fixed.

One year in the Tushita Heaven is equal in duration to one day and one night in the Lesser Screaming Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to seventy-two million years, but it is not fixed.

One year in the Yama Heaven is equal in duration to one day and one night in the Crushing Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to thirty-six million years, but it is not fixed.

One year in the Trayastrimsha Heaven is equal in duration to one day and one night in the Black Rope Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to eighteen million years, but it is not fixed.

One year in the Heaven of the Four Great Kings is equal in duration to one day and one night in the Reviving Hell. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that hell extends to nine million years, but it is not fixed.

The lifespan in the Avici Hell is one great kalpa, and the lifespan in the Great Hot Hell is half a great kalpa. Only in these two places are lifespans fixed.

Fifty years in the human realm are equal in duration to one day and one night in the realm of hungry ghosts. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in the realm of hungry ghosts extends to five thousand years, but it is not fixed.

In the animal realm, apart from the dragons Nanda and Upananda, the lifespans of all other beings are not fixed.

One year in the Avici Hell is equal in duration to one day and one night in the Heaven of Neither Perception nor Non-Perception. Thus, thirty days constitute one month and twelve months constitute one year; the lifespan in that heaven is eighty thousand great kalpas. The lifespan in the Heaven of Nothingness is sixty thousand great kalpas; the lifespan in the Heaven of Infinite Consciousness is forty thousand great kalpas; and the lifespan in the Heaven of Infinite Space is twenty thousand great kalpas.

If a person has only very few afflictions remaining and is attached to the “formless meditative absorptions,” know that this person will be born in the four formless realms.

From the time the human lifespan is ten years, it increases until the human lifespan reaches eighty thousand years; it then decreases from eighty thousand years to ten years. Eighteen such cycles of increase and decrease are called one intermediate kalpa. Three minor calamities of famine, three minor calamities of disease, and one minor calamity of warfare are called one minor kalpa. After five calamities of water and fire, there occurs one calamity of wind; after five calamities of wind, it is called one great kalpa.

When the kalpa of warfare arises in Jambudvipa, the people of the eastern and western continents temporarily give rise to anger. When the kalpa of disease arises in Jambudvipa, the people of those two continents suffer mild headaches and a slight decline in health. When the kalpa of famine arises in Jambudvipa, the people of those two continents constantly think about food. Uttarakuru is entirely free from such calamities.

Because of the causal condition of abstaining from killing, one obtains a long lifespan; because of the causal condition of stealing, one’s lifespan diminishes.

There are two kinds of kalpas: ⁽¹⁾ the water kalpa and ⁽²⁾ the fire kalpa. When the fire kalpa arises, beings in the hells whose karmic retribution has ended are all able to leave the hells. If their karmic retribution has not yet ended, they will be reborn in hells in other directions. When no beings remain in the eight great hells of this world, it is said that the beings have been freed from the hells. Of all the beings in the four great oceans, those whose karmic retribution has ended are all able to escape, while those whose karmic retribution has not yet ended will be reborn in the great oceans of other directions. When not a single being remains in the oceans, it is said that they have been freed.

Directly beneath the surface of Jambudvipa, at a depth of about five hundred yojanas, lies the city of King Yama, measuring seventy-five thousand yojanas in circumference. If the karmic retribution of the hungry ghosts in that city has ended, they are all able to leave. If their karmic retribution has not yet ended, they will be reborn in a city of King Yama in another direction. When not a single being remains in the city, it is said that they have been freed.

At that time, through inward contemplation, one person attained the First Dhyana. After attaining it, he cried aloud: “The First Dhyana is tranquil! The First Dhyana is tranquil!” Upon hearing this, everyone contemplated within themselves, and afterward they all attained the First Dhyana. They then relinquished their human bodies and were born in the First Dhyana Heaven.

At that time, in the realm of the First Dhyana, another person, through inward contemplation, cultivated and attained the Second Dhyana. After attaining it, he cried aloud: “The Second Dhyana is tranquil! The Second Dhyana is tranquil!” Upon hearing this, everyone contemplated within themselves, and afterward they all attained the Second Dhyana. They then relinquished their bodies in the First Dhyana Heaven and were born in the Second Dhyana Heaven.

At that time, all realms from the Avici Hell up to and including the First Dhyana Heaven were empty, without a single being remaining.

Good man! Beyond the four continents stands Mount Yugandhara, within which are seven suns. Because of the meritorious conditions of sentient beings, only one sun appears, and through it crops and trees flourish. When the fire kalpa arrives, all seven suns appear simultaneously and burn everything to ashes—from rice plants, flowers, and fruits to mountains, rivers, earth, and stones, Mount Sumeru, and even the realm of the First Dhyana.

At that time, when the beings in the Second Dhyana Heaven see the calamity of fire, fear arises in their hearts. The devas who were born earlier in the Second Dhyana Heaven then tell the newly born devas: “Do not be afraid. We have seen this calamity of fire before. It reaches only as far as the realm of the First Dhyana, where it ceases, and does not spread to this realm.”

From the time the lifespan of sentient beings increases from ten years to eighty thousand years, and then decreases from eighty thousand years to ten years, throughout such a vast span of time, the heat of the conflagration at the end of the kalpa still does not cease. At that time, from the intermediate region of the First Dhyana Heaven, a great rain descends. After another period during which the human lifespan increases once and decreases once, through the causes and conditions of sentient beings’ volitional karma, seven layers of wind and cloud appear beneath this world to hold back the rainwater.

At that time, the rain ceases, and a film forms upon the surface of the water, resembling clarified butter. Amid the four continents, Mount Sumeru gradually emerges, and within the waters all kinds of seeds are naturally present in abundance. At that time, in the Second Dhyana Heaven, there is a sentient being whose lifespan is short and whose merit is exhausted.

Through the power of karma, that being is born into this world, possesses a long lifespan, and emits light from the body. After dwelling alone for a long time, that being becomes distressed and thinks: “I have lived alone for a long time. If I possess merit, may someone be born here to be my companion.” When this thought arises, a sentient being in the Second Dhyana Heaven whose merit is slight reaches the end of life and, through the causes and conditions of karma, is also born into this world.

Seeing the newcomer, the first being becomes joyful and thinks: “That person was produced through my transformation; I have authority over that person.” The newcomer also thinks: “I was born from that person; that person transformed and produced me and has power over me.” Through these causes and conditions, sentient beings give rise to the notion of self-view.

Good man! The aggregates, dhatus, ayatanas, and so forth—the world of sentient beings and the world of lands—all exist through the causes and conditions of the ten courses of karma.

Good man! There are two kinds of bodhisattvas: first, householders; second, monastics. It is not difficult for monastic bodhisattvas to contemplate the ten courses of karma in this way. It is difficult for householder bodhisattvas to contemplate the ten courses of karma in this way. Why? Because householders are bound by many adverse conditions.

Chapter Twenty-Five

The Perfection of Patience

Sudatta said to the Buddha: “World-Honored One! The Buddha previously taught the Dharma of the perfections of generosity and moral discipline. How does a bodhisattva cultivate the perfection of patience?”

The Buddha said: “Good man! There are two kinds of patience: ⁽¹⁾ worldly patience and ⁽²⁾ supramundane patience.

“To be able to endure hunger and thirst, cold and heat, suffering and happiness is called worldly patience. To be able to patiently accept faith, moral discipline, generosity, hearing the Dharma, wisdom, and unerring right view; to patiently accept the Buddha, Dharma, and Sangha; and to patiently endure humiliation, beatings, abuse, evil deeds, greed, anger, delusion, and so forth—to be able to endure all of these; to endure what is difficult to endure and do what is difficult to do—this is called supramundane patience.

“Good man! If a bodhisattva encounters others who beat, revile, despise, humiliate, or abuse him, he does not at that time give rise to thoughts of retaliation. In practicing patience, the bodhisattva does not seek rewards in the present life but seeks benefit in future lives. If treated well, the bodhisattva seeks a way to repay that kindness. If someone causes him harm, the bodhisattva willingly endures it.

“Good man! There is patience that is not a paramita; there is a paramita that is not patience; there is patience that is also a paramita; and there is that which is neither patience nor a paramita.

“Patience that is not a paramita is, for example, the patience of worldly beings, sravakas, and pratyekabuddhas. A paramita that is not patience is, for example, the perfection of dhyana. Patience that is also a paramita is, for example, when one’s hands and feet are severed, one’s eyes gouged out, or one’s head cut off by another, yet one does not give rise to even a single thought of anger; or it may refer to the perfection of generosity, the perfection of moral discipline, and the perfection of prajnaparamita. That which is neither patience nor a paramita is, for example, the moral discipline and generosity practiced by sravakas and pratyekabuddhas.

“Good man! If one wishes to cultivate patience, one must first eliminate arrogance, anger, and delusion, and refrain from clinging to the characteristics of self, what belongs to the self, or the permanence of one’s lineage. If one can contemplate in this way, know that one is capable of cultivating patience.

By cultivating patience in this manner, one’s mind will become joyful. When subjected to vicious abuse, a wise person should think: ‘Those abusive words are not uttered all at once. When the earlier words are uttered, the later words do not yet exist; when the later words are uttered, the earlier words have already ceased to exist.

If those abusive words do not exist simultaneously, then what thing is this abuse? It is merely the sound of wind; why should I become angry? My present body is merely a conjunction of the five skandhas.

The other four skandhas cannot be seen, so they cannot be reviled. The form skandha, moreover, is formed through the conjunction of ten parts.^[32] Yet this conjunction differs from thought-moment to thought-moment. If it is constantly changing, who is the one being reviled?

Furthermore, that humiliation is merely the sound of wind. Wind is of two kinds: ⁽¹⁾ external and ⁽²⁾ internal. I do not become angry at the sound of external wind, so why should I become angry at the sound of internal wind?

The abusive words of the world are also of two kinds: first, those that accord with the truth; second, those that do not accord with the truth. If they accord with the truth, what is there to be angry about? If they do not accord with the truth, the one who utters them will be reproached by others.

What does that have to do with me that I should become angry? If I become angry, I myself commit evil. Why?

Because anger causes one to fall into the three evil destinies. If I must undergo suffering in the three evil destinies, I myself have created it and must personally undergo its painful retribution. Therefore, it is said that all good and evil are created by oneself.’

“Good man! There are five conditions for cultivating patience: ⁽¹⁾ not retaliating against those who do evil to oneself, ⁽²⁾ contemplating impermanence, ⁽³⁾ cultivating loving-kindness and compassion, ⁽⁴⁾ keeping the mind free from heedlessness, and ⁽⁵⁾ eliminating anger.

“Good man! Whoever fulfills these five conditions should be known as one capable of cultivating the practice of patience. Whoever speaks gently, purifies bodily and verbal karma, is mild and courteous, greets and makes inquiries of others, and can contemplate all the causes and conditions of suffering and happiness should be known as one capable of cultivating the practice of patience.

“Whoever can cultivate the samadhi of emptiness, contemplate that all sentient beings are impermanent and undergo suffering and affliction, and, when humiliated, regard the person inflicting the humiliation as one who is insane, deluded, childish, or foolish, should be known as one capable of cultivating the practice of patience.

“A wise person should contemplate thus: ‘If someone superior to me reviles me, I should not become angry. Why? Because if I become angry, that person may kill me. If someone inferior to me reviles me, I likewise should not retaliate. Why? Because that person is not my equal; if I retaliate, I will merely humiliate myself.’”

Suppose someone gives poison to another person: no one blames him; but if he himself drinks the poison, people will surely ridicule him. I am likewise. If I become angry with someone who reviles me, I will undergo suffering and affliction in future lives, and all sages and noble ones will reproach me. For this reason, even if my body is cut apart piece by piece, I should not give rise to anger. I should deeply contemplate the causes and conditions of karma from past lives and cultivate loving-kindness and compassion for all. If I cannot patiently endure a minor matter, how can I tame sentient beings? Patience is the true cause of bodhi. Anuttara-samyak-sambodhi is the fruit of patience. If I do not plant the seed of patience in this way, how can I reap the true fruit?

Good man! If a wise person delights in cultivating patience, he will always possess a gentle bearing and a joyful disposition. All who see his face will rejoice and never tire of beholding him; toward those who accept his instruction and transformation, his mind will be free from attachment.

When a wise person sees an enemy coming to provoke him, he should make this vow: “May this enemy, in future lives, become my parent, sibling, or relative and no longer feel anger, hatred, or resentment toward me. Those whose bodies are maimed, whose features are ugly, whose faculties are incomplete, or who lack wealth—know that they all experience such retribution because of anger. Why, then, should I not now cultivate patience?” For this reason, the wise should diligently cultivate the practice of patience.

Good man! When a bodhisattva-mahasattva cultivates the practice of patience, he constantly contemplates the faults of birth and death, delights in cultivating practices in accordance with the Dharma, diligently reads, recites, and copies the Tathagata’s scriptures, makes offerings to teachers and elders and to those of virtuous conduct, cares for the sick and suffering, cultivates loving-kindness and compassion, takes pity on all sentient beings, and helps others escape suffering and affliction.

He always delights in going forth, even to the extent of observing the precepts throughout his life, practicing diligently, and guarding the six faculties so that causes and conditions for afflictions do not arise. He would rather lose his life than ever break the precepts. He delights in attending to the affairs of others, always possesses a sense of shame, and delights in praising patience.

Wishing to tame sentient beings, he patiently endures many hardships; if he can be patient even toward enemies, how much more so toward those close to him. He can endure two kinds of anger: first, anger toward sentient beings; second, anger toward insentient things. He relinquishes his own happiness so that all others may be happy.

He does not dwell upon those who have brought him much suffering, but always remembers those who have brought him happiness, even if only a little. He stays far away from divisive speech and never speaks of the faults of others. He only exhorts everyone to leave afflictions behind and never says things that others dislike hearing.

He purifies all bodily, verbal, and mental karma and eradicates every karmic hindrance. If, because of afflictions, he commits an offense, he immediately gives rise to shame and remorse.

Good man! There are two kinds of bodhisattvas: first, those who are householders; second, those who have gone forth. It is not difficult for bodhisattvas who have gone forth to cultivate the practice of patience. It is truly difficult for householder bodhisattvas to cultivate the practice of patience. Why? Because householders are bound by many adverse conditions.

Chapter Twenty-Six

The Prajnaparamita of Diligence

Sudatta said to the Buddha: “World-Honored One! What is the principal cause for great bodhisattvas to cultivate the six paramitas?”

“Good man! If a good man or good woman single-mindedly and diligently eliminates evils that have already arisen, prevents evils that have not yet arisen from arising, causes wholesome qualities that have not yet arisen to arise, and causes wholesome qualities that have already arisen to increase, this is called diligence. Such diligence is the principal cause for cultivating the Six Perfections.

“Such diligence can enable practitioners to escape every realm of affliction.

“Good man! If one can patiently endure the suffering of the three lower realms, know that this person can truly cultivate the Prajnaparamita of Diligence, cultivating it evenly, neither hastily nor negligently. Diligence is of two kinds: ⁽¹⁾ right and ⁽²⁾ wrong.

After leaving wrong diligence behind, bodhisattvas cultivate right diligence. Cultivating faith, generosity, morality, wisdom born of learning, loving-kindness, and compassion is called right diligence. They constantly cultivate these with utmost sincerity, without regret during the three periods of each day, and never feel satisfied with their cultivation of wholesome dharmas.

All study of worldly and supramundane teachings is called diligence. Although bodhisattvas no longer cherish their bodies and lives, because they wish to uphold the True Dharma, they must therefore value and protect their own bodies and lives.

“They constantly maintain the four deportments in accordance with the Dharma and, while cultivating wholesome dharmas, never become indolent or rest. Even at the cost of their lives, they do not act contrary to the True Dharma. The accomplishment of the six paramitas is entirely due to the causes and conditions of diligence. If one personally reads, recites, copies, and reflects upon the meaning and principles of the twelve divisions of the teachings, this is called diligently cultivating the Dharma for oneself; if one can use these practices to teach, transform, and tame sentient beings, this is called diligently cultivating for the sake of others.

“If, for the sake of awakening, one cultivates the path of bodhi, practices generosity and morality, becomes learned and wise, studies worldly teachings, makes offerings to parents, teachers, elders, and those of virtuous conduct, cultivates samatha and vipasyana, reads, recites, and copies the twelve divisions of the teachings, and can further leave greed, anger, delusion, and so forth behind, this is called diligently applying oneself for the sake of the path of bodhi. All these are called right diligence and are called the true cause of the six paramitas.

“Good man! Those who are lazy cannot give away everything at once, cannot observe the precepts, diligently apply themselves, gather the mind into concentration, patiently endure evil, or distinguish good from evil. Therefore, I say that the accomplishment of the six paramitas is due to diligence.

“Good man! There is diligence that is not a paramita; there is a paramita that is not diligence; there is diligence that is also a paramita; and there is that which is neither diligence nor a paramita.

“Diligence that is not a paramita includes wrong diligence, diligence in performing worldly good deeds, and the diligence of sravakas and pratyekabuddhas. A paramita that is not diligence is, for example, the Prajnaparamita. Diligence that is also a paramita includes the five paramitas of generosity, morality, patience, diligence, and meditative concentration. That which is neither diligence nor a paramita includes the generosity, morality, patience, meditative concentration, wisdom, and all wholesome deeds of all ordinary beings, sravakas, and pratyekabuddhas.

“Good man! There are two kinds of bodhisattvas: first, those who are householders; second, those who have gone forth. It is not difficult for bodhisattvas who have gone forth to cultivate diligence. It is truly difficult for householder bodhisattvas to cultivate diligence. Why? Because householders are bound by many adverse conditions.

Chapter Twenty-Seven

The Paramita of Meditation

Sudatta said to the Buddha: “World-Honored One! How does a bodhisattva cultivate the Paramita of Meditative Concentration?”

“Good man! Meditative concentration consists of morality, loving-kindness, compassion, sympathetic joy, equanimity, freedom from fetters, and the cultivation of wholesome dharmas. This is called meditative concentration.

“Good man! Without meditative concentration, even worldly undertakings cannot be accomplished, much less supramundane ones. Therefore, you should cultivate it wholeheartedly.”

A bodhisattva who wishes to perfect the dhyana paramita should first draw near to genuine good spiritual friends and cultivate the various skillful means for attaining samadhi: observing the precepts, restraining the sense faculties, abandoning wrong livelihood, and living in accordance with the Dharma. Following the instructions of one’s teachers, one cultivates wholesome dharmas without weariness; while cultivating wholesome dharmas, one’s mind never ceases or rests.

One should always delight in secluded places, remain free from the five hindrances, delight in contemplation, and contemplate the faults of samsara. One should constantly and wholeheartedly cultivate wholesome dharmas without ever neglecting them, maintain complete right mindfulness, and eliminate all heedlessness. One should speak cautiously and reduce sleep, rest, food, and drink.

Body and mind should be pure; one should neither associate with bad companions nor come and go with evil people, and should take no delight in worldly affairs. One should know the proper time, know the Dharma, and clearly know oneself. One should examine one’s mental states—whether joyful, sorrowful, angry, weak, or obstinate.

Having recognized them, one can eliminate them. This is like a silversmith who skillfully knows the proper degrees of coolness and heat and does not ruin the work. One delights in the flavor of amrita; though dwelling amid worldly dharmas, one’s innermost mind remains unmoved, like Mount Sumeru, which is not shaken by the four winds.

With firm right mindfulness, one clearly understands the faults of conditioned dharmas. If one thus delights in samadhi without ceasing or resting, know that such a person can attain meditative concentration. It is like making fire by rubbing sticks together: if one rubs without stopping, the fire will readily ignite.

Good man! If one does not cultivate samadhi yet wishes to attain worldly dharmas and the supramundane Dharma of bodhi, that is impossible.

Good man! All samadhis are the foundation of all wholesome dharmas. For this reason, one must gather and control the mind. Just as a person holding a mirror will see all good and evil things, so samadhi is called the adornment of bodhi.

When body and mind attain peace and bliss, this is called samadhi; when there is neither increase nor decrease, it is called equal samadhi. From the initial contemplation of the skeleton to the attainment of anuttara-samyak-sambodhi, all are called samadhi.

This samadhi is of four kinds: ⁽¹⁾ arising from aspiration, ⁽²⁾ arising from diligence, ⁽³⁾ arising from mindfulness, and ⁽⁴⁾ arising from wisdom. Through these four conditions, one gains immeasurable merit and increases all wholesome dharmas.

There are also three kinds: ⁽¹⁾ arising from hearing the Dharma, ⁽²⁾ arising from reflection, and ⁽³⁾ arising from cultivation. By cultivating this Dharma, meditative concentration gradually arises.

There are also three stages: ⁽¹⁾ the time of arising, ⁽²⁾ the time of abiding, and ⁽³⁾ the time of growth.

Good man! In the realm of desire there are seeds of samadhi; through the causes and conditions of these seeds, the three kinds of bodhi are attained. These three kinds of samadhi may regress, remain stable, or increase. In the realm of the four dhyanas, the nature of samadhi is firm. If one proceeds in sequence from the realm of the first dhyana up to the realm of neither perception nor non-perception, each higher realm is more excellent than the one below it.

In the fundamental dhyanas there is joy and bliss, whereas in the intermediate dhyana there is none. The six superknowledges are likewise present in the fundamental dhyanas and not elsewhere. That samadhi is called the adornment of bodhi.

Through this samadhi one attains the stages of those in training and those beyond training, the four immeasurable states of mind, the three gates of liberation, benefit for oneself and others, immeasurable supernormal powers, knowledge of others’ minds, the ability to discipline sentient beings, immeasurable wisdom, and the five-wisdom samadhi.^[33] One can transform dull faculties into keen faculties, eradicate all birth, aging, sickness, and death, attain the wisdom of all modes, and see the nature of all dharmas as though looking through a layer of thin silk.

Good man! A wise person should contemplate as follows: “All afflictions are my great enemies. Why? Because afflictions can destroy everything. Therefore, I must cultivate a mind of loving-kindness and compassion in order to benefit all sentient beings and attain immeasurable pure wholesome dharmas.”

If someone says, “Even apart from loving-kindness and compassion, one can still attain wholesome dharmas,” this is unreasonable. Loving-kindness and compassion can eliminate unwholesome dharmas, enable sentient beings to leave suffering and attain happiness, and destroy the realm of desire. If loving-kindness takes the realm of desire as its object, it is called the loving-kindness of the realm of desire.

Good man! Whoever can cultivate a mind of loving-kindness will attain immeasurable merit. When cultivating loving-kindness, if one can first bring peace and happiness to an enemy, this is called the cultivation of loving-kindness.

Good man! All sentient beings may be divided into three kinds: ⁽¹⁾ enemies, ⁽²⁾ relatives and friends, and ⁽³⁾ those who are neither close nor hostile. These three kinds are called the objects of loving-kindness. One who cultivates loving-kindness should first begin with relatives and friends, wishing to enable them to experience peace and happiness. After accomplishing this, one should next extend it to enemies.

Good man! The arising of loving-kindness may sometimes result from observing the precepts and sometimes from giving. If one can regard an enemy as one’s own child, this is called the attainment of loving-kindness.

Good man! Loving-kindness can only show concern but cannot rescue beings from suffering. Compassion is not like this: it both shows concern and rescues beings from suffering.

Good man! If a person can observe even the slightest good deed of an enemy without seeing that person’s evil deeds, know that this person is cultivating loving-kindness. Suppose an enemy is afflicted by illness and suffering, and one can visit and care for that enemy and provide the necessities they require; know that such a person skillfully cultivates loving-kindness.

Good man! If one can practice patience, know that this is a cause and condition for cultivating loving-kindness. Loving-kindness is a cause and condition of every kind of peace and happiness. Whoever can cultivate loving-kindness, know that such a person can eliminate all causes and conditions of arrogance and can practice giving, observance of the precepts, patience, diligence, meditative concentration, and wisdom, cultivating in accordance with the Dharma.

If a person cultivates concentration, know that this person is cultivating the merit of Brahma. Because one attains the body of Brahma, it is called the merit of Brahma. If a person contemplates the faults of samsara and the virtues of nirvana, then even if that person’s feet have trodden in filth, one should still respectfully bear them upon one’s head. Such a person can endure what is difficult to endure, do what is difficult to do, and cultivate the four dhyanas, the four formless concentrations, and the Dharma of the eight liberations.

One should further think: “All sentient beings create evil karma through body, speech, and mind and will undergo painful retribution in future lives. I vow to accept and bear it all. If I produce any wholesome fruition, may all sentient beings share in its enjoyment with me.” If the objects of this loving-kindness and compassion are vast, then the loving-kindness and compassion will be vast; if their objects are limited, then they will be limited.

Loving-kindness and compassion are of three grades: superior, middling, and inferior. There are also three kinds: ⁽¹⁾ taking those who are close as objects, ⁽²⁾ taking enemies as objects, and ⁽³⁾ taking those who are neither close nor hostile as objects. There are also three kinds: ⁽¹⁾ taking the mind of craving as the object, ⁽²⁾ taking sentient beings as objects, and ⁽³⁾ taking insentient things as objects.

All such objects are called samadhi. The states of compassion, sympathetic joy, and equanimity are likewise.

Good man! There is meditative concentration that is not paramita; there is paramita that is not meditative concentration; there is meditative concentration that is also paramita; and there is that which is neither meditative concentration nor paramita.

Meditative concentration that is not a paramita includes, for example, the meditative concentration of ordinary worldlings, shravakas, and pratyekabuddhas. Paramitas that are not meditative concentration include, for example, generosity, observance of precepts, patience, and diligence. Meditative concentration that is also a paramita includes, for example, the Vajra Samadhi. That which is neither meditative concentration nor a paramita includes, for example, the wholesome dharmas arising from hearing and reflection in all sentient beings, shravakas, and pratyekabuddhas.

Good man! There are two kinds of bodhisattvas: those who are householders and those who have gone forth. It is not difficult for bodhisattvas who have gone forth to cultivate pure meditative concentration. It is truly difficult for householder bodhisattvas to cultivate pure meditative concentration. Why is this? Because householders are bound by many adverse conditions.

Chapter Twenty-Eight

Prajnaparamita

Shansheng said to the Buddha: “World-Honored One! How does a bodhisattva cultivate pure prajnaparamita?”

Good man! Suppose there is a bodhisattva who observes the precepts, practices diligence, is learned and rightly mindful, cultivates patience, has compassion for sentient beings, constantly possesses a sense of shame, remains far removed from jealousy, truly understands wholesome skillful means, endures suffering for sentient beings without regret or retreat, delights in practicing generosity, is able to discipline sentient beings, clearly understands whether transgressions are grave or minor, diligently exhorts sentient beings to perform meritorious deeds, understands words and meanings, is free from arrogance, associates with good friends, and is able to benefit both himself and others; who reveres the Three Jewels, teachers, preceptors, and virtuous elders;

who, regarding those personally cultivating bodhi, does not give rise to contempt; who is able to contemplate the profound and wondrous merits of bodhi; who clearly understands the characteristics of good and evil, knows all worldly and supramundane treatises on language^[34], clearly understands cause and effect, and knows the initial and fundamental skillful means—know that such a person can attain wisdom.

Wisdom is of three kinds: ⁽¹⁾ that arising from hearing, ⁽²⁾ that arising from reflection, and ⁽³⁾ that arising from cultivation. Understanding the meaning through written words is called wisdom arising from hearing. Understanding the meaning through contemplation is called wisdom arising from reflection. Understanding the meaning through cultivation is called wisdom arising from cultivation.

Being able to read and recite the Tathagata’s twelve divisions of the teachings, dispel the net of doubt, read and recite all worldly treatises and understand worldly affairs, and skillfully distinguish wrong paths from the right path—this is called wisdom.

Being able to distinguish the twelve divisions of the teachings; cause and effect; the words and meanings concerning the skandhas, ayatanas, dhatus, and so forth; the characteristics of vipashyana and shamatha; the wholesome, unwholesome, and indeterminate; the four inversions; the path of seeing; and the path of cultivation—being able skillfully to distinguish such matters is called wisdom.

Good man! A wise person who wishes to realize the ten powers, the four fearlessnesses, great compassion, and the three foundations of mindfulness must constantly remain close to the Buddha and His disciples. In an age when the Buddhadharma is absent from the world, he will often follow non-Buddhist practitioners, go forth, and study with them.

Although following a wrong path, he will constantly seek the True Dharma. He will continually cultivate loving-kindness, compassion, sympathetic joy, equanimity, and the five supernormal powers. After attaining the five supernormal powers, he will contemplate impurity and impermanence and will be able clearly to explain the faults of conditioned dharmas.

Through right speech, he will teach sentient beings to study treatises on language. He will be able to free sentient beings from the afflictions of body and mind and will delight in instructing others in worldly affairs. His accomplishments will be unsurpassed, such as in mantras and ritual arts, various medicines, skillfully producing wealth, knowing how to preserve it and spend it appropriately, and making offerings in accordance with the Dharma.

Although understanding everything, he will not become arrogant. Though attaining great merit, he will not become complacent. He will be able to teach sentient beings right faith, generosity, observance of precepts, learning, and wisdom.

He will clearly understand whether skillful means are wholesome, unwholesome, or indeterminate, and skillfully know the causes and conditions for progressive study. He will clearly understand the path of bodhi and the adornments of bodhi. He will clearly understand whether the faculties of sentient beings are superior, middling, or inferior.

Although versed in worldly treatises on language, his mind will not become attached to them. He will clearly understand sentient beings and discipline them according to their faculties. He will clearly understand the sentient and insentient worlds and know how the six paramitas are perfected.

Good man! There is wisdom that is not a paramita; there is a paramita that is not wisdom; there is wisdom that is also a paramita; and there is that which is neither wisdom nor a paramita.

Wisdom that is not a paramita includes, for example, all worldly wisdom and the wisdom of shravakas and pratyekabuddhas. As for a paramita that is not wisdom, there is no such thing. Wisdom that is also a paramita refers to all six paramitas. That which is neither wisdom nor a paramita includes, for example, the generosity, observance of precepts, and diligence of shravakas and pratyekabuddhas.

Good man! If a person diligently cultivates the six paramitas, that person makes offerings to the six directions and can increase both wealth and longevity.

Good man! There are two kinds of bodhisattvas: those who are householders and those who have gone forth. It is not difficult for bodhisattvas who have gone forth to cultivate pure wisdom. It is truly difficult for householder bodhisattvas to cultivate pure wisdom. Why is this? Because householders are bound by many adverse conditions.

When this Dharma was taught, one thousand upasakas, including the elder Shansheng and others, aroused the aspiration for anuttara-samyak-sambodhi. After arousing this aspiration, they rose from their seats, respectfully bowed to the Buddha, and returned to their respective homes.

Notes:

^[31] Fulfillment of the age requirement (for example, being at least twenty years old) and fulfillment of the requisite conditions (for example, possessing all three robes, an alms bowl, and so forth).

^[32] The five faculties and the five sense objects.

^[33] That is, the five contemplations for stilling the mind.

^[34] Treatises on language, also called the science of language, referring to linguistics and writing.