T1488 The Sutra on Upāsaka Precepts

THE SUTRA ON UPASAKA PRECEPTS dBET Alpha PDF Version © 2017 All Rights Reserved

Title Page

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BDK English Tripitaka 45-11 THE SUTRA ON

UPÄSAKA PRECEPTS

Translated from the Chinese of Dharmaraksa (Taishö, Volume 24, Number 1488) by

Bhiksuni Shih Heng-ching Numata Center

for Buddhist Translation and Research 1994

Copyright

© 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1994

ISBN: 0-9625618-5-1

Library of Congress Catalog Card Number: 91-060120 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of

the English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings.

Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, v

Editorial Foreword

Message

this monumental project has finally gotten off he ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world. NUMATA Yehan

Founder of the English August 7, 1991 Tripitaka Project vi

Editorial Foreword

In January, 1982, Mr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of uddhism), decided to begin the monumental task of the complete translation of the Taisho edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatoiy committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened.

The initial Committee consisted of he following thirteen members: HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; NARA Yasuaki; SAYEKI Shinko; (late) SHIOIRI Ryotatsu; TAMARU Noriyoshi; (late) Tamura Kwansei; URYUZU Ryushin; and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi; W atanabe Shogo; Rolf Giebel of ew Zealand; and Rudy Smet of Belgium.

Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century. While the publication of he First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete vii

Publisher’s Foreword

Editorial Foreword

Chinese and Japanese scriptures and texts, which consist of housands of orks. Nevertheless, as Mr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away. It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of he teaching of the Buddha to the whole world in order to create harmony and peace among mankind.

More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts, have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than forty-five translations have already been received as of the end of September, 1992. The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; ICHISHIMA Shoshin; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; NARA Yasuaki; SAYEKI Shinko; TAMARU Noriyoshi; URYUZU Ryushin; and Yuyama Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin. Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan, the Committee published the following three texts in a limited edition in April, 1991:

(1) The Lotus Sutra (Taisho No. 262)

(2) The Sutra on Upasaka Precepts (Taisho No. 1488) (3) The Summary of he Great Vehicle (Taisho No. 1593) In December, 1991, the Publication Committee headed by Prof. Philip Yampolsky was organized. New editions of the above volumes and the remaining texts will be published under the supervision of this Committee.

September 10, 1992 HANAYAMA Shoyu

Chairman

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

It was in December, 1991, at the Numata Center for Buddhist Translation and Research in Berkeley, California, that a publication committee was established for the purpose of seeing into print the translations of the Chinese and Japanese Buddhist works in the BDK English Tripitaka Series. This committee will perform the duties of copyediting, formatting, proofreading, indexing, consulting with the translators on questionable passages, and so on—the routine duties of any publishing house. Represented on the committee are specialists in Sanskrit, Chinese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained.

This Publication Committee is dedicated to the production of lucid and readable works that will do justice to the vision of Mr. NUMATA Yehan in his desire to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.

"Taishd" refers to the Taisho Shinshu Daizokyo (Newly Revised Tripitaka Inaugurated in the Taisho Era), which was published during the period from 1924 to 1934. This consists of one hundred volumes, in which as many as 3,360 scriptures in both Chinese and Japanese are included. This edition is acknowledged to be the most complete Tripitaka of the Northern tradition of Buddhism ever published in the Chinese and Japanese languages. The series number on the spine and title page of each volume will correspond to the number assigned to the work by the Translation Committee of the BDK English Tripitaka in Tokyo. A list of the volume numbers is appended at the end of the text. For the convenience of scholars who may wish to turn to the original texts, Taisho page and column numbers are provided in the left-hand margins of each volume. No attempt will be made to standardize IX

Table of Contents

Publisher's Foreword

the English translations of uddhist technical terms; these are left to the discretion of the individual translators. Those participating in the work of this committee are Diane Ames, William Ames, Brian Galloway, David Hall, Nobuo Haneda, and Rev. Seishin Yamashita.

Philip Yampolsky

Chairman

September 10, 1992 Publication Committee

Contents

A Message on the Publication of the English Tripitaka NUMATA Yehan v

Editorial Foreword HANAYAMA Shoyu vii Publisher's Foreword Philip Yampolsky ix Translator's Introduction SHIH Heng-ching 1 Chapter I On the Assembly 5

Chapter II On Arousing the Aspiration for Enlightenment 11

Chapter III On Compassion 13

Chapter IV On Liberation 19

Chapter V On Three Rinds of Enlightenment 25 Chapter VI On Cultivating the Thirty-two Marks 29 Chapter VII On Making Vows 35 Chapter VIII On the Meaning of "Bodhisattva" 39 Chapter IX On the Firm Determination of a True Bodhisattva 43

Chapter X On Benefitting Oneself and Others 47 Chapter XI On the Adornment of Oneself and Others 57

Chapter XII On Two Adornments 61 Chapter XIII On Drawing In Chapter XIV On Taking Precepts 65 71

Chapter XV On the Purification of Precepts 85 Chapter XVI On Eliminating Evils 89 Chapter XVII On Making Offerings to the Three Treasures 93

Chapter XVIII On the Six Perfections 97 Chapter XIX On Miscellaneous Subjects 105 Chapter XX On the Three Pure Refuges 137 xi

Translator’s Introduction

Contents

Chapter XXI On the Eight Precepts 145 Chapter XXII On the Five Precepts 149 Chapter XXIII On the Perfection of Precepts 157 Chapter XXIV On Karma 163 Chapter XXV On Endurance 191 Chapter XXVI On the Perfection of igor 195 Chapter XXVII On the Perfection of Meditation 197 Chapter XXVIII On the Perfection of Wisdom 201 Glossary 205

Selected Bibliography 209 Index 211

A List of the Volumes of the BDK English Tripitaka (First Series) 217

xii

Translator's Introduction

The Upasakasila-sutra (Yu-p'o-sai-chieh ching) is a sutra that sets forth the moral code to be observed by lay followers of Buddhism. It was translated by Dharmaraksa during the Northern Liang dynasty, A.D. 424 to 426. Among the more important sutras translated by Dharmaraksa, in addition to the Upasakasila-sutra, were the Mahnparinirvana-sutra and the Suvarnaprabhasa-uttamarajasutra. He was honored as the first patriarch of he Nirvana School. He was also the first Indian monk to translate and propagate the bodhisattva precepts in China.

The Upasakasila-sutra is also known as the Sujata-sutra (Shansheng ching) because Sujata is the main character of the sutra. Several other sutras of the same stratum also exist. Actually, the Upasakasila-sutra is an enlargement of three smaller sutras, the Sutra on the Worship of he Six Directions by Sujata (Shih-chia-loyiieh liu fang li ching) translated by An-shih-kao, the Sujata-sutra translated by Chih-fa-tu, and the Sujata-sutra in the Dirghagama. It can be said that the Upasakasila-sutra is the Mahayanization of the other smaller sutras.

As its title indicates, the Upasakasila-sutra comprehensively elucidates the content, practice, and essence of the moral code to be observed by lay bodhisattvas. It emphasizes the importance of the bodhisattva practice of lay Buddhists. The aspiration of the laity for enlightenment is said to be superior to the fruition of he practice of oth sravakas and pratyekabuddhas. At the end of each chapter, the sutra concludes that lay bodhisattvas encounter more difficulties in following the precepts than ordained bodhisattvas. As such, their observance of the precepts is highly praised in the sutra.

The chapter "On Taking Precepts" is the pivot of the Upasakasila-sutra. It explains how a lay Buddhist should conduct himself 1

Translator's Introduction

with respect to six groups of people represented by the six directions. This chapter enumerates six major and twenty-eight minor precepts that are different from the other two main categories of bodhisattva precepts. The Yogacara tradition has four major and forty-three minor bodhisattva precepts, and the Brahmajala tradition has ten major and forty-eight minor bodhisattva precepts. Although all three categories of odhisattva precepts are for bodhisattvas to observe, the six major and twenty-eight minor precepts in this sutra are mainly for the lay bodhisattva, whereas the precepts of he other two traditions are for ordained bodhisattvas. There are twenty-eight chapters in this sutra. The key points of each chapter can be summarized as follows: Chapter I: On the Assembly. In response to Sujata's question, the Buddha points out that in contrast to non-Buddhists' worship of he six directions in order to procure wealth, Buddhists venerate another six directions—parents, teachers, spouse, friends, subordinates, and sramanas—in order to practice the six paramitas (perfections). This is the crux of the sutra. Chapter II: On Arousing the Aspiration for Enlightenment. The meaning and significance of the aspiration for enlightenment are detailed in this chapter.

Chapter III: On Compassion. This chapter explains that compassion derived from the observation of the suffering and anguish of sentient beings is the root of the aspiration for enlightenment. The essence of the Upasakasila is the cultivation of a compassionate mind.

Chapter IV: On Liberation. This chapter outlines various ways to reach liberation. The cultivation of compassion is said to be the root of liberation.

Chapter V: On Three Rinds of Enlightenment. In this chapter, the three kinds of enlightenment, that of the sravaka, the pratyekabuddha, and the Buddha, are explained using the analogy of the crossing of a river by a rabbit, a horse, and an elephant. Through it we see how the enlightenment of the Buddha is exalted. 2

Translator's Introduction

Chapter VI: On Cultivating the Thirty-two Marks. This chapter enumerates the thirty-two marks of the Buddha and explains the sequence by which each mark is cultivated and attained. Chapter VII: On Making Vows. This chapter emphasizes the importance of vows as the foundation of bodhisattva practice and names those vows that a bodhisattva should make in order to fortify his resolve for enlightenment.

Chapter VIII: On the Meaning of "Bodhisattva." This chapter distinguishes a true bodhisattva from a bodhisattva in name only. Chapter IX: On the Firm Determination of True Bodhisattva. This chapter tells how a true bodhisattva fortifies his practice in the face of difficulties.

Chapter X: On Benefitting Oneself and Others. This chapter states the eight kinds of wisdom and sixteen qualities with which a bodhisattva should be equipped in order to benefit himself and others.

Chapter XI: On the Adornment of Oneself and Others. This chapter sets forth the eight ways of cultivation with which one adorns oneself and others.

Chapter XII: On Two Adornments. The two adornments of blessing and wisdom achieved through the practice of the six paramitas are elucidated in this chapter.

Chapter XIII: On Drawing In. This chapter explains how to teach ordained and lay Buddhist followers. Chapter XIV: On Taking Precepts. This chapter expounds the rites of taking the upasaka precepts and enumerates and expounds the six major and twenty-eight minor precepts. Chapter XV: On the Purification of Precepts. Various ways to purify the precepts are explained in this chapter. Chapter XVI: On Eliminating Evils. How the mindfulness of the Buddha eliminates evils is explained in this chapter. 3

Contents

Translator's Introduction

Chapter XVII: On Making Offerings to the Three Treasures. This chapter explains the meaning of making offerings to the Three Treasures and lays down the means of doing so. Chapter XVIII: On the Six Perfections. This chapter elucidates the meaning and details the practice of he six paramitas of iving, morality, endurance, vigor, meditation, and wisdom. Chapter XIX: On Miscellaneous Subjects. This chapter explains the categories, merits, and fruitions of the practice of giving. Chapter XX: On the Three Pure Refuges. The meaning and meritorious virtues of the Three Refuges are explained in this chapter.

Chapter XXI: On the Eight Precepts. This chapter relates the blessings and virtues of taking the eight precepts. Chapter XXII: On the Five Precepts. This chapter explains the difference between the worldly precepts and the ultimate precepts. It also emphasizes the virtues of the five precepts and the ten improprieties of lay followers.

Chapters XXIII to XXVIII: These chapters reiterate the practice of the perfections of morality, endurance, vigor, meditation, and wisdom.

Chapter I

On the Assembly

Thus have I heard. At one time the Buddha dwelt in the Jeta Grove r _ _ of Anathapindika in Sravasti, together with twelve hundred fifty great bhiksus, five hundred bhiksunis, one thousand upasakas, and five hundred beggars.

At that time in the assembly an elder's son named Sujata asked the Buddha, "World-honored One, the six heretical teachers have often preached and taught sentient beings: 'If n the morning one pays reverence to the six directions, one's life span and wealth / will increase. And why? The eastern land belongs to Sakra, who 1034b protects and helps those who worship him. The southern land belongs to Yama-raja, who protects and helps those who worship him. The western land belongs to Varuna, who protects and helps those who worship him. The northern land belongs to Kubera, who protects and helps those who worship him. The lower land belongs to Agni, who protects and helps those who worship him. The upper land belongs to Vayu, who also protects and helps those who worship him.' World-honored One, are there also six directions in the Buddha-Dharma similar to these?"

The Buddha answered, "Good son, there are also six directions in the Buddha-Dharma, namely, the six perfections. The east is the perfection of giving. And why? It represents the initial daybreak because it brings forth the light of wisdom. The east belongs to the minds of sentient beings. If sentient beings make offerings to the perfection of iving, their life span and wealth will increase. The south is the perfection of orality. And why? The perfection of morality represents the right side. Anyone who makes offerings to it can also increase his life span and wealth. The west is the 5

Chapter I

perfection of endurance. And why? The west is to the back, which symbolizes that all bad dharmas are left behind. Anyone who makes offerings to it can also increase his life span and wealth. The north is the perfection of vigor. And why? The north symbolizes overcoming bad dharmas. Anyone who makes offerings to it can also increase his life span and wealth. The lower direction is the perfection of meditation. And why? [Through meditation one] can properly observe the three evil realms. Anyone who makes offerings to it can also increase his life span and wealth. The upper direction is the perfection of wisdom. And why? The upper direction symbolizes the unsurpassed. Because of its unsurpassability, if one makes offerings to it, one can increase one's life span and wealth. Good son, the six directions belong to the minds of sentient beings. These are not the same as the teachings of he six heretical teachers."

"Who can make offerings to these six directions?" "Good son, only bodhisattvas can make offerings to them." "World-honored One, what is meant by a bodhisattva?" "One who has attained enlightenment (bodhi) is called a bodhisattva. One who has the nature of enlightenment is called a bodhisattva," the Buddha answered.

"World-honored One, if one who has attained enlightenment is called a bodhisattva, how can he be called a bodhisattva before he makes offerings to these six directions? If one who has the nature of enlightenment is called a bodhisattva, then who has the nature? If one who has the nature can make offerings, 1034c one who has no such nature cannot. Therefore the Tathagata cannot say that the six directions belong to the minds of sentient beings."

"Good son, it is not because of he attainment of enlightenment that one is called a bodhisattva. And why? One who has attained enlightenment is a Buddha. Before the attainment of enlightenment, one is a bodhisattva. Likewise, it is not because of he nature that one is called a bodhisattva. Good son, all sentient beings do not have the [definite] nature of enlightenment, just as they do not have the [definite] nature of a human, god, lion, tiger, wolf, dog, 6

On the Assembly

and so forth. It is due to the combination of the causes and conditions of various good karmas in the present life that one becomes a human or a god. And it is through the combination of the causes and conditions of bad karmas that one is bom as an animal, such as a lion. The same is true with a bodhisattva. It is through the combination of various good karmas and the arousal of the aspiration for enlightenment that one is called a bodhisattva. To say that all sentient beings possess a bodhisattva nature is not correct. And why? If one possesses this nature, one does not have to cultivate good karma by making offerings to the six directions. Good son, if one has this nature, one neither brings forth the initial resolve to seek enlightenment nor gives rise to the thought of withdrawing. It is by the arousal of the aspiration for enlightenment caused by immeasurable good karma that one is said to have a bodhisattva nature.

"Good son, some sentient beings arouse the aspiration for enlightenment because they have followed the heretics but find that they do not like their perverted teachings. Some sentient beings arouse the aspiration for enlightenment through internally good causes and conditions developed from dwelling in a quiet place. Or sentient beings arouse the aspiration for enlightenment because they see the faults of cyclic existence. Or sentient beings arouse the aspiration for enlightenment because they see unwholesomeness and hear unwholesomeness. Or sentient beings arouse the aspiration for enlightenment because they know very well and reproach themselves for their own greed, desires, hatred, stupidity, and stinginess. Or sentient beings arouse the aspiration for enlightenment because they have seen heretics skilled in the five kinds of upernatural power. Or sentient beings arouse the aspiration for enlightenment because they wish to know if the world is limited or limitless. Or sentient beings arouse the aspiration for enlightenment because they have seen and heard of the inconceivability of the Tathagata. Or sentient beings arouse the aspiration for enlightenment because they have pity and compassion. Or sentient beings arouse the aspiration for enlightenment because they have love for sentient beings.

7

1035a Chapter I

"Good son, there are three levels of aspiration for enlightenment, namely, superior, medium, and inferior. If sentient beings are said to have a definite nature, how can there be three levels? Inferior sentient beings may seek medium aspirations; medium sentient beings may seek superior aspirations; superior sentient beings may seek medium aspirations; and medium sentient beings may seek inferior aspirations. If sentient beings diligently cultivate measureless good deeds, they can progress; if they do not cultivate diligently, they will backslide. If they progressively practice the good, this is not retrogressing. If hey do not progressively practice, this is retrogressing. Not retrogressing means to cultivate the good at all times, for sentient beings everywhere; otherwise it is retrogressing. If so, the bodhisattva will have thoughts of retreating and of fear. One who cultivates good dharmas at all times for all sentient beings attains nonretrogression. This is why I prophesied that Mahoraga would soon attain unsurpassed, right, perfect enlightenment.

"Good son, the three levels of enlightenment do not have a definite nature; otherwise, those who were determined to seek the fruition of a sravaka or a pratyekabuddha could not arouse the aspiration for enlightenment. Good son, just as the Sangha has no definite nature, neither do these three levels [of enlightenment]. Anyone who claims to have a fixed nature is a heretic. And why? It is because heretics do not believe in the principle of cause and effect. For example, Isvaradeva denies both cause and effect. "Good son, if anyone claims that the bodhisattva nature is like the nature of gold, which definitely exists in the nugget and manifests the function of gold through skillful refining, this is a Brahmanic saying. And why? The Brahman often claims that in the seed of nyagrodha there is the nyagrodha tree, and that in the eye there are fire and pebbles. Therefore the Brahman admits neither cause nor effect. The cause is just the effect and the effect is just the cause. The seed of nyagrodha is replete with nyagrodha trees—this is the Brahmanic theory of cause and effect. However, it is not correct. And why? Cause is subtle, and effect is coarse. If they say that there is definitely fire in the eye, the eye will 8

1035b On the Assembly

certainly be burned. How can the eye see if t is burned? If he eye has pebbles in it, the pebbles will certainly shade the eye. If the eye is shaded, how can it see?

"Good son, the Brahman says that whatever exists remains existing, and whatever does not exist remains nonexistent. Nonexistence does not come to exist, and existence should not become extinct. If the nature of gold is said to exist in the nugget, gold cannot be said to be the nature, and the nature cannot be said to be gold. Good son, through causal conditions there is unity. And because of the unity of conditions, what is originally nonexistent comes to exist. The Brahman holds that nonexistence always remains nonexistent. How can that be so? When gold is mixed with mercury, gold is ruined. [The Brahman] claims that things never become ruined. How can that be so? To say that sentient beings possess [a definite bodhisattva nature] is heretical, not Buddhist. "Good son, just as through the unity of causal conditions of stone the function of old comes into being, so does the bodhisattva nature. When sentient beings have the thought that can be called a wishing mind, through the cause and condition of this wishful thought for good karma they arouse aspirations for enlightenment. This is what is meant by bodhisattva nature.

"Good son, just as sentient beings are originally devoid of enlightenment, which is realized later, so it is with the [bodhisattva] nature, which is originally nonexistent but comes into being later. Therefore it cannot be said definitely to exist. Good son, anyone who seeks great wisdom is called a bodhisattva. Because he wishes to know the truth of all dharmas and is greatly adorned, because his mind is fortified and he saves many sentient beings, and because he does not spare his own life, he is called a bodhisattva who practices the Mahayana.

"Good son, there are two types of bodhisattvas: (1) retrogressing and (2) nonretrogressing. One who has cultivated the deeds [for attaining] the thirty-two excellent marks is a nonretrogressing bodhisattva. Otherwise, one is a retrogressing bodhisattva. Again, there are two types: (1) ordained and (2) lay bodhisattvas. The ordained bodhisattva who keeps completely and purely the 9

Chapter I

eight cardinal precepts is called a nonretrogressing bodhisattva, and the lay bodhisattva who keeps purely the six major precepts is also called nonretrogressing.

"Good son, the blessings and virtues that the heretic gains by severing desires are superior to those gained by all sentient beings in the desire realm. A stream-enterer (srotapanna) is superior to all heretics with different views. A once-returner (sakrdagamin) is superior to all stream-enterers. A nonretumer (anagamin) is superior to all once-returners, and an arhat is superior to all nonretumers. Apratyekabuddha is superior to all arhats. A lay person who arouses the aspiration for enlightenment is superior to all pratyekabuddhas. It is not difficult for an ordained person to arouse the aspiration for enlightenment, but it is inconceivable for a lay person to arouse the aspiration for enlightenment. And why? Lay people are bound by more unfavorable conditions. When a lay person arouses the aspiration for enlightenment, the Four Heavenly Kings, and also kings in the Akanistha and other heavens, pleasantly and with great surprise exclaim, 'Now, we have a teacher of men and gods.'"

10

1035c

Chapter II

On Arousing the Aspiration for

Enlightenment

Sujata asked the Buddha, "How do sentient beings arouse the aspiration for enlightenment?"

"Good son, one arouses the aspiration for enlightenment for two reasons: (1) increasing one's span of life, and (2) increasing wealth. Again, there are two reasons: (1) not terminating the bodhisattva nature, and (2) severing sentient beings' sufferings and afflictions. Again, there are two reasons: (1) perceiving that in measureless lives one has undergone great sufferings and not gained benefit, and (2) contemplating that although there are immeasurable Buddhas as many as the grains of sand in the Ganges River, they cannot liberate one. One has to liberate oneself. Again, there are two reasons: (1) practicing all good deeds, and (2) not losing what has been practiced. Again, there are two reasons: (1) to surpass the fruition of all men and gods, and (2) to surpass the fruition of the two vehicles. Again, there are two reasons: (1) to undergo all sufferings in order to seek the path of enlightenment, and (2) to attain immeasurable benefits. Again, there are two reasons: (1) [one contemplates that] the Buddhas of the past and future, as many as the grains of sand in the Ganges River, are the same as oneself, and (2) one deeply contemplates that enlightenment is attainable. Therefore, one arouses the aspiration.

"Again, there are two reasons: (1) contemplating that although those in the sixth stage of bodhisattva wisdom might retrogress, they still are superior to all sravakas and pratyekabuddhas, and (2) seeking diligently the unsurpassed fruition. Again, there are 11

Chapter II

two reasons: (1) wishing to cause all sentient beings to attain liberation, and (2) wishing oneself o liberate them and surpass the fruition obtained by heretics. Again, there are two reasons: (1) not forsaking all sentient beings, and (2) forsaking all afflictions. Again, there are two reasons: (1) eliminating sentient beings' present afflictions, and (2) preventing their future afflictions. Again, there are two reasons: (1) severing the obstruction to wisdom, and (2) severing the obstructions of the bodies of sentient beings.

"Good son, there are five deeds that arouse the aspiration for enlightenment: (1) drawing close to beneficial friends, (2) eliminating hateful thoughts, (3) following teachers'instructions, (4) bringing forth compassionate thoughts, and (5) diligently and vigorously practicing. Again, there are five deeds: (1) not seeing others'faults, (2) although seeing others'faults, not becoming discouraged, (3) not becoming arrogant after performing good deeds, (4) not becoming jealous of others' good deeds, and (5) seeing all sentient beings as one's only child.

"Good son, after having aroused the aspiration for enlightenment, intelligent people can destroy the result of bad karmas as [large as] Mount Sumeru. Intelligent people arouse the aspiration for enlightenment for three reasons: (1) they have seen sentient beings [suffering] in the five periods of the decay of an existing kalpa [its deterioration, the arising of views, the prevalence of passions, the increase of human misery, and the diminution of he human life span] in the unwholesome world; (2) they have seen that the Tathagata possesses inconceivable spiritual powers; and (3) they have heard the eight kinds of wonderful sounds of the Buddha Tathagata. Again, there are two reasons: (1) one clearly realizes that one's body suffers, and (2) one realizes that when sentient beings suffer, it is as if one oneself were suffering. One wants to sever their suffering ust as one wants to sever one's own. Good son, if a person can arouse the aspiration for enlightenment, you should know that he is able to pay reverence to the six directions and to increase his span of life and wealth. This is not like what the heretics teach."

12

Chapter III

On Compassion

io36a Sujata asked, "World-honored One, those six heretical teachers do not teach [the principle of] cause and effect. The Tathagata teaches that there are two kinds of cause: (1) the producing cause and (2) the revealing cause. Is the initial aspiration for enlightenment, which the Buddha teaches, a producing or a revealing cause?" "Good son, as regards sentient beings I may proclaim one cause, two causes, three causes, four causes, five causes, six or seven causes, or up to twelve causes. The one cause would refer to the producing cause. Two causes would refer to the producing and revealing auses. Three causes would refer to affiliation, karma, and capacity. Four causes would refer to the four elements. Five causes would refer to the five links [of the twelve links] of future life. Six causes would refer to the six causes explained in the sutras. Seven causes are those as explained in the Lotus Sutra. Eight causes are the eight links in the present life. Nine causes are explained in the Ta ch'eng ching. Ten causes are those explained for upasaka Mana. Eleven causes are those explained in the Chih-yin [ching]. Twelve causes would refer to the twelve links of causes and conditions.

"Good son, there are immeasurable and boundless causes of all defiled karma, and there are also immeasurable and boundless causes for the undefiled dharmas. Intelligent people arouse aspirations for enlightenment in order to comprehend them. Therefore the Tathagata is the one with all wisdom.

"Good son, sentient beings who arouse the aspiration for enlightenment are .caused by producing causes or by revealing causes or by both. Now you should know that the producing cause denotes 13

Chapter III

great compassion. Because of compassion, one can bring forth the aspiration [for enlightenment]; therefore, the compassionate mind is a producing cause."

"World-honored One, how does one cultivate compassionate thought?"

"Good son, an intelligent person deeply perceives that all sentient beings are sunk in the great afflictive sea of birth and death. He arouses compassion in order to save them. Again, he arouses compassion because he sees that sentient beings do not have the ten powers, the four fearlessnesses, great compassion, or the three mindfulnesses, and he wonders how to help them perfect these virtues. Again, he arouses compassion because he takes sentient beings as his own dear ones although they are full of grudges and malice. Again, he arouses compassion because he sees sentient beings going astray from the proper path and having no guide. Again, he arouses compassion because he sees sentient beings who lie in the mud of he five desires but cannot get out and still indulge themselves.

"Again, he arouses compassion because he sees that sentient beings are always bound by their wealth, wives, and children and cannot renounce them. Again, he arouses compassion because he sees that sentient beings become arrogant about their appearance. Again, he arouses compassion because he sees that sentient beings are deceived by unhelpful advisors, such as the six heretical teachers, whom they take as dear ones. Again, he arouses compassion because he sees that although sentient beings fall into the realm of existence and undergo suffering, they still take delight in it. Again, he arouses compassion because he sees that sentient beings create unwholesome, bad karma of ody, speech, and mind, and that they thus suffer bitter results but still take delight in it. Again, he arouses compassion because he sees that sentient beings who crave for the five desires are like one who drinks salty water when thirsty. Again, he arouses compassion because he sees that although sentient beings seek happiness, they do not create the causes of happiness; although they do not like suffering, they like to create the causes of suffering; and although they 14

1036b On Compassion

wish for happiness in heaven, they do not keep the precepts perfectly.

"Again, he arouses compassion because he sees that sentient beings take what is non-self and not possessed by a self as a self and something possessed by a self. Again, he arouses compassion because he sees that sentient beings transmigrate indefinitely in the five cycles of existence. Again, he arouses compassion because he sees that sentient beings fear birth, old age, and death, and yet they create karma leading to birth, old age, and death. Again, he arouses compassion because he sees sentient beings undergoing suffering in body and mind and yet creating more karma. Again, he arouses compassion because he sees that sentient beings suffer departing from loved ones and yet do not cut off attachment to them. Again, he arouses compassion because he sees that sentient beings stay in the darkness of ignorance and do not know how to kindle the light of isdom. Again, he arouses compassion because he sees that sentient beings are burnt by the fire of affliction and yet do not seek for the water of samadhi. He arouses compassion because he sees sentient beings create measureless unwholesomeness for the sake of the pleasures of the five desires. He arouses compassion because he sees that sentient beings know that suffering is derived from the five desires, and yet they pursue them ceaselessly, like a hungry person taking poisoned rice. "Again, he arouses compassion because he sees that sentient beings encounter tyrants in an unwholesome world and thus suffer greatly, and yet still indulge themselves. He arouses compassion because he sees that sentient beings transmigrate with the eight kinds of suffering and yet do not know how to sever the causes of suffering. Again, he arouses compassion because he sees that sentient beings cannot feel free and comfortable due to hunger, thirst, cold, and heat. Again, he arouses compassion because he sees that sentient beings break precepts and are born in hells, or as hungry ghosts or animals. He arouses compassion because he sees that sentient beings do not attain self-mastery in appearance, life, tranquility, and eloquence. He arouses compassion because he sees that sentient beings' organs are defective. Again, he arouses 15

1036c Chapter III

compassion because he sees that sentient beings bom in the borderlands do not practice good dharmas. He arouses compassion because he sees that, living in a world full of hunger and famine, sentient beings are weak and emaciated, and they rob one another. Again, he arouses compassion because he sees that living in a world full of ars, sentient beings kill and harm one another, their malicious thoughts increase, and they have to undergo the immeasurable retribution of suffering.

"Again, he arouses compassion because he sees that sentient beings who are born when the Buddha appears in the world, and who hear the sweet pure Dharma, which is like dew, do not accept and keep it. He arouses compassion because he sees that sentient beings believe in bad friends and do not follow the teaching of beneficial friends. He arouses compassion because he sees that sentient beings have great wealth but do not practice giving. He arouses compassion because he sees that sentient beings undergo all sufferings when farming and doing business. Again, he arouses compassion because he sees that sentient beings do not love their parents, brothers, wives, children, servants, relatives, or clans. "Good son, an intelligent person should contemplate that the happiness of samadhi in the heaven of neither thinking nor nonthinking is like the suffering of the hells, which is shared by all beings. He can then arouse compassion.

"Good son, to contemplate like this before attaining the way is called compassion. After attaining the way, it is called great compassion. And why? Although one may contemplate like this before attaining the way, the contemplation is limited and so are sentient beings. After attaining the way, the contemplations and sentient beings are all boundless. Therefore, it is called great compassion. Before attaining the way, compassionate thought wavers; therefore it is called compassion. After attaining the way, it does not waver; therefore it is called great compassion. Before attaining the way, one cannot save and help all sentient beings; therefore this is called compassion. After attaining the way, one can greatly save andhelp; therefore, it is called great compassion. Before attaining the way, one does not practice [compassion] with wisdom; therefore 16

On Compassion

it is called compassion. After attaining the way, one practices with wisdom, and it is called great compassion.

"Good son, although an intelligent person when practicing compassion cannot eliminate the afflictions of sentient beings, this person has already achieved immeasurable benefits. Good son, compassionate thought is the producing cause of the six perfections.

"Good son, there are two types of bodhisattvas: (1) ordained and (2) lay bodhisattvas. It is not difficult for the ordained bodhisattva to cultivate compassion, but it is extremely difficult for the lay bodhisattva. And why? Lay people have more unfavorable conditions. Good son, if lay people do not cultivate compassion, they cannot attain the upasaka precepts. After cultivating compassion, they will attain [the precepts]. Good son, ordained people can perfect only five perfections but cannot perfect the perfection of giving. Lay people can do it. And why? They can practice giving everything all the time. Hence lay people should first cultivate compassion. If hey cultivate compassion, they will perfect morality, endurance, vigor, meditation, and wisdom. Cultivating compassionate thoughts, one can give what is difficult to give, endure what is difficult to endure, and do what is difficult to do. Therefore compassion is the basis of all good dharmas. Good son, if a person can cultivate compassionate thought like this, he can destroy bad karma as large as Mount Sumeru and will soon attain unsurpassed, perfect enlightenment. He will gain rewards as great as Mount Sumeru even from a little good karma."

17

Chapter IV

On Liberation

io37a "Good son, if a good son or daughter cultivates compassion, he or she will attain all the essence of the Dharma and liberation." Sujata asked, "World-honored One, what is meant by essence?" "Good son, it denotes the body, speech, and mind. The body, speech, and mind are attained through skillful means. There are two kinds of skillful means: (1) hearing and (2) thinking. Again there are three kinds: (1) giving, (2) keeping precepts, and (3) hearing much [of the Dharma]."

Sujata asked, "World-honored One, the Buddha has said that liberation is attained through three kinds of skillful means. Are these three skillful means a definite number?"

"No, good son. And why? lthough someone might give immeasurable wealth to innumerable beings through innumerable lives, he still could not obtain the way to liberation. But someone might just once give a handful of flour to a beggar and thereby perceive the way to liberation. Someone might keep precepts at the places of innumerable Buddhas and still not attain the way to liberation. Someone might keep the eight precepts for one day and night and thereby attain the way to liberation. Someone might uphold, read, and recite the twelve divisions of the scriptures at the places of infinite Buddhas for infinite lives and still not attain the way to liberation. But someone might be able to attain the way to liberation by reading only a four-line verse. And why? Sentient beings' minds are different. Good son, if one cannot single-mindedly perceive the faults of samsara and the happiness of irvana, although he might practice giving, keep precepts, and hear much [of the Dharma], he will never attain the way to liberation. If one loathes 19

1037b Chapter IV

the faults of samsara and perceives deeply the virtue and happiness of nirvana, although he might give just a little, keep a few precepts, and hear a little, he can attain the way to liberation. Good son, one who attains the way during the three periods of time, or at the time of a Buddha or a pratyekabuddha, or at the time of neither [a Buddha nor a pratyekabuddha], or when the heavenly king of kanistha speaks of iberation, will attain liberation upon hearing.

"Good son, when I first aroused the aspiration for enlightenment in the past, I did not come across any Buddhas or pratyeka-/ buddhas. When I heard Suddhavasudeva speak of liberation, however, I aroused the aspiration for enlightenment. Good son, such a dharma cannot be attained by those in the realm of desire. And why? Because they are lax. Nor can it be attained by those in the form realm. And why? They do not have the three skillful means. Also, it cannot be attained by those in the formless realm because they lack body and speech. The essence of the Dharma lies in body, speech, and mind. People living in Uttarakuru cannot attain it either. And why? They do not possess the three kinds of skillful means. Three types of beings can attain the way to liberation, namely: sravakas, pratyekabuddhas, and bodhisattvas. If sentient beings encounter beneficial friends, they can turn the liberation of the sravaka to that of the pratyekabuddha, and the liberation of the pratyekabuddha to that of the bodhisattva. The bodhisattva's way to liberation cannot be reversed or destroyed."

Sujata asked, "World-honored One, how can a Dharma preacher clearly distinguish between those who possess the way to liberation and those who do not possess it?"

"Good son, two kinds of people attain it, namely, lay and ordained people who listen attentively to the Dharma and uphold the way after listening to it. After hearing of the suffering of the three evil realms, their minds are full of fear. They are horrorstricken and drenched with tears. Keeping precepts firmly, they dare not commit even the most insignificant error. One should know that such people will attain the way to liberation. 20

On Liberation

"Good son, even if the heretic attains the samddhi of neither perception nor nonperception, with a life span infinite kalpas long, if he fails to attain the way to liberation, he should be regarded as a being in hell. If a person falls into the Avici hell and undergoes great suffering for infinite kalpas but attains the way to liberation, he should be regarded as a being in nirvana. Therefore, good son, I feel pity for Udraka Ramaputra but do not feel pity for Devadatta. / Sariputra, for example, had sought enlightenment for sixty thousand kalpas but retrogressed because he had not attained the way to liberation. However, his endowment is still superior to that of pratyekabuddhas.

"Good son, the Dharma has three levels, namely, superior, medium, and inferior. Inferior refers to a sravaka, medium to a pratyekabuddha, and superior to a Buddha. Good son, some people might diligently seek updsaka precepts, keep them as heard for measureless fives, and still fail to attain them. Some ordained people might seek the precepts of bhiksus and bhiksurus, practice them as heard for measureless lives, and still fail to attain them. And why? Because they have not attained the way to liberation. Therefore this can only be called cultivating precepts, not keeping precepts. "Good son, if the bodhisattva attains the way to liberation, he will not create the karma that leads to rebirth in the desire, form, or formless realms. He always wishes to be born in the place where he can benefit sentient beings. If he knows that he has created the karma for rebirth in the heavens, he will transfer it to take rebirth as a human. Karma refers to [the practices of] giving, morality, and meditation. Good son, if the sravaka or pratyekabuddha attains the way to liberation, he will become liberated in less than three lives. The bodhisattva mahdsattva who has attained the way to liberation will never retrogress during measureless lives. His nonretrogressive thought surpasses that of all sravakas and pratyekabuddhas.

"Good son, if one attains the way to liberation, one attains immeasurable fruition even from a little practice of giving. The same is true with a little practice of morality and hearing [the Dharma]. If his person dwells in the three evil realms, he does not 21

Chapter IV

have to suffer as other beings do. If he bodhisattva attains the way to liberation, he reaches the stage of regulating. Why is it called the stage of regulating? Because all the afflictions are gradually weakened. It may also be called going against the current. "Good son, there are four types of people: (1) those who follow the current of samsara, (2) those who go against the current of samsara, (3) those who neither follow nor go against the current, and (4) those who reach the other shore. Good son, for the sravaka, this dharma is called the ground of regulating. For the bodhisattva, it is called both the ground of regulating and the ground of 1037c joy. Why is it called the ground of joy? Because one does not retrogress after hearing [the Dharma].

"What does bodhisattva mean? A bodhisattva is one who can always awaken the minds of sentient beings. Although such a bodhisattva understands non-Buddhist texts, he does not follow them or teach them to others. Such a bodhisattva cannot be called a human or a god. He does not traverse the five realms [of a human, god, and so forth]. This is called cultivating the way of nonobstruction.

"Good son, enlightenment has four seeds: (1) not being greedy for wealth, (2) not sparing one's life, (3) cultivating endurance, and (4) having compassion for sentient beings. Good son, there are five ways to increase these seeds of enlightenment: (1) not thinking of oneself lightly and saying 'I cannot attain unsurpassed, perfect, complete enlightenment,' (2) not regretting one's own suffering, (3) practicing vigorously and diligently without taking a rest, (4) saving sentient beings from immeasurable suffering and afflictions, and (5) praising constantly the wonderful merits and virtues of the Three Treasures. When an intelligent person cultivates enlightenment, he should always practice these five deeds.

"There are six ways to grow the seeds of enlightenment, namely, from the perfection of giving to the perfection of isdom. These six perfections increase through one thing, that is, not being lax. If he bodhisattva is lazy, he cannot increase these six practices. If he is not, he can.

22

1038a On Liberation

"Good son, there are four practices for the bodhisattva seeking enlightenment: (1) being near beneficial friends, (2) having a strong and indestructible mind, (3) being able to do what is difficult, and (4) having compassion for sentient beings. Another four practices are (1) being happy when others gain benefit, (2) always taking delight in praising others' virtues, (3) always being joyful when practicing the six recollections, and (4) diligently speaking about the faults of samsara. Good son, it is impossible to realize enlightenment without these eight practices.

"Good son, at the first time the bodhisattva arouses the unsurpassed aspiration for enlightenment, he becomes an unsurpassed field of blessings because he has surpassed all things and sentient beings in the world. Good son, someone might say that although there are innumerable Buddhas in innumerable worlds, Buddhahood is very difficult to realize. And why? The worlds are boundless, and so are sentient beings. Sentient beings are boundless, and so are Buddhas. If Buddhahood were easy to realize, one Buddha should be able to save all sentient beings. If o, worlds and sentient beings would have a limit. Good son, when one Buddha is born in the world, he can liberate ninety-nine nayutas of people and one nayuta of sravakas, but not all sentient beings. Therefore, sentient beings are said to be boundless. Hence in the sravaka sutras I say that Buddhas do not exist in the ten directions. And why? It is from fear that sentient beings might slight the Buddha path. The holy path of all Buddhas is not in the domain of this world. What the Tathagata says is not false. The Tathagata, the World-honored One, is not jealous. It is because of the rarity [of Buddhahood] that I say that all the ten directions have no Buddhas.

"Good son, innumerable sentient beings arouse aspirations for enlightenment, but not all of hem can ultimately practice the way of the bodhisattva. Someone might ask, 'If there are innumerable Buddhas in the present, why is it that the sutras only say that there are innumerable Buddhas in the past and future but not in the present?' Good son, I say that in one world there are Buddhas as many as the grains of and in the Ganges in the past and future, 23

Chapter IV

and only one Buddha in the present. Good son, one who comprehends the true meaning can attain Buddhahood. Although innumerable sentient beings cultivate the way of the Buddha, many of them retrogress. If a person is able to achieve Buddhahood, he is as [rare] as the udumbara flower and the [matured] spawn of the fish.

Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to attain the way to liberation, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

24

Chapter V: On Three Kinds of Enlightenment

1038b

Chapter V

On Three Kinds of Enlightenment

Sujata asked, "World-honored One, the Buddha has said that there are two kinds of bodhisattvas, (1) lay and (2) ordained. There are three kinds of enlightenment, the enlightenment of the sravakas, pratyekabuddhas, and Buddhas. If ne who attains enlightenment is called a Buddha, why is it that sravakas and pratyekabuddhas are not called Buddhas? If one who realizes the Dharma nature is called a Buddha, why is it that sravakas and pratyekabuddhas, who also realize the Dharma nature, are not called Buddhas? If one who has all wisdom is a Buddha, why is it that the sravakas and pratyekabuddhas, who also have all wisdom, are not Buddhas? All [wisdom] denotes the Four Noble Truths."

The Buddha replied, "Good son, there are three kinds of enlightenment to be attained: (1) from hearing, (2) from reflecting, and (3) from practice. Because the sravaka realizes enlightenment from hearing, he is not called a Buddha. Those with the pratyekabuddha nature who attain partial enlightenment after reflecting are, therefore, called pratyekabuddhas. The Tathagata does not have a teacher and does not rely on hearing and reflecting; he is enlightened to everything by practice; therefore, he is called a Buddha.

"Good son, one who comprehends the Dharma nature is a Buddha. There are two kinds of Dharma nature, one of general characteristics and one of particular characteristics. The sravaka comprehends only the general characteristics and therefore cannot be called a Buddha. The pratyekabuddha comprehends the general characteristics, [but] not from hearing [the Dharma], and therefore is called a pratyekabuddha rather than a Buddha. The 25

Chapter V

Tathagata, the World-honored One, comprehends all general and particular characteristics, does not depend on hearing and reflecting, and becomes enlightened solely through practice, without the help of a teacher; therefore, he is called a World-honored One, a Buddha.

"Good son, the Tathagata, the World-honored One, has perfected wisdom. Although srdvakas and pratyekabuddhas comprehend the Four Noble Truths, they have not perfected wisdom. Therefore they are not Buddhas. The Tathagata, the World-honored One, who has perfected wisdom, is called a Buddha. Good son, three kinds of animals can cross over the Ganges, namely, the rabbit, the horse, and the fragrant elephant. The rabbit does not have to touch the bottom of the river in order to swim over; the horse may or may not touch the bottom; and the elephant touches the bottom. [Here] the water of the Ganges represents the twelve links of causes and conditions. When the sravaka crosses over, he is like the rabbit. When thepratyekabuddha crosses over, he is like the horse. And when the Tathagata crosses over, he is like the fragrant elephant. Therefore the Tathagata is called a Buddha. Although the sravaka and the pratyekabuddha sever their afflictions, they do not sever their habits (vdsand). The Tathagata has pulled out the roots of all afflictions and habits and therefore is a Buddha.

"Good son, there are two kinds of doubts: (1) afflictive doubts and (2) neutral doubts. Those of the two vehicles cut off the afflictive doubts but not the neutral doubts. The Tathagata eliminates both kinds of doubts and therefore is called a Buddha. Good son, the sravaka becomes tired of earing much, and the pratyekabuddha becomes weary of reflecting, but the Buddha never tires in regard to these two kinds of thought and is therefore called a Buddha.

"Good son, for example, when clean food is kept in a clean container, both outside and inside are clean. Although the wisdom of the sravaka and pratyekabuddha is pure, the containers are not. This is not so with the Tathagata, in whom both wisdom and the container are pure; and therefore he is called a Buddha. 26

On Three Kinds of Enlightenment

Good son, there are two kinds of purity: (1) purity of wisdom and (2) purity of practice. Although the sravaka and pratyekabuddha have purity of isdom, their practice is not pure. Both the Tathagata's wisdom and his practice are pure, and he is therefore called a Buddha.

"Good son, the practice of the sravaka and pratyekabuddha is limited, but the practice of he Tathagata, the World-honored One, has no limit; therefore he is called a Buddha. Good son, in one thought the Tathagata, the World-honored One, can destroy two obstructions: (1) the obstruction to wisdom and (2) the obstruction to liberation. Therefore he is called a Buddha. The Tathagata is replete with the causes and results of isdom, and he is therefore called a Buddha. Good son, what the Tathagata says is nondual and without error and delusion; so are his wisdom and unobstructed eloquence. He has perfected causal wisdom, timely wisdom, and the wisdom of form. He does not conceal anything, does not need io38c protection, and is unsurpassed in eloquence. He knows all the afflictions of sentient beings, the causes for the formation of afflictions, and the causes for their destruction. The Tathagata cannot be tainted by the eight worldly dharmas and has great compassion to secure [beings] from suffering. He has perfected the ten powers, the four fearlessnesses, the three mindfulnesses, and great compassion. His physical and mental powers are perfect. What does the perfection of physical power mean?

"Good son, in the Trayastrimsa Heaven there is a large city named Sudarsana. It is a hundred thousand miles in width and has millions of palaces and ten million six hundred sixty-six thousand six hundred sixty-six gods. During the three summer months, when Indra wants to take a pleasure trip to the Paricitra grove at Mount Yugamdhara, a fragrant elephant with seven heads, named Airavana, will be known and appear as soon as Indra has the thought. The gods in Sudarsana will accompany [Indra] by riding on Airavana's heads. The grove is fifty yojanas from the city. The strength of this elephant surpasses that of all fragrant elephants. Only the combined strength of eighteen thousand fragrant elephants such as this one can match the strength of one 27