T1488 The Sutra on Upāsaka Precepts

Chapter V

finger of he Buddha. Therefore, the strength of he Buddha's body surpasses that of all sentient beings.

Just as the worlds are boundless, so are sentient beings The mind-power of the Tathagata is also boundless. Hence only the Tathagata is called a Buddha. Those of the two vehicles are not called Buddhas. Therefore the Tathagata is called an unsurpassed teacher, a great person, a guiding fragrant elephant, a lion and dragon-king among men, a great captain, a great doctor, a king of great oxen, an ox-king among men, and a pure lotus. He becomes enlightened all on his own without a teacher and is the eye for sentient bemgs. He is a great giver, a great sramana and Brahman, one who keeps serene, follows precepts, diligently practices, reaches the other shore, and attains liberation.

"Good son, although srdvakas and pratyekabuddhas are [partially] enlightened, they do not have all these virtues. Therefore, one [who has all these virtues] is called a Buddha. "Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to distinguish these three kinds of enlightenment, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

28

Chapter VI

On Cultivating the Thirty-two Marks

1039a Sujata asked, "World-honored One, according to what the Buddha has taught, when does the power of he bodhisattva's body become perfected?"

The Buddha replied, "Good son, it is at the time when one initially cultivates the karma for the thirty-two marks. Good son, at the time when one cultivates such karma, one is called a bodhisattva. He attains two samadhis: (1) the samadhi of enlightenment and (2) the samadhi of cyclic existence. There are two other kinds of samadhi: (1) the samadhi of knowing previous lives and (2) the samadhi that arouses the cause for proper Dharma. "Good son, during the time when the bodhisattva cultivates the thirty-two marks up to the realization of unsurpassed, perfect enlightenment, he has heard much [of the Dharma] without getting weary. The bodhisattva mahasattva cultivates each and every mark and adorns it with one hundred kinds of blessings and virtues, fifty from cultivating the mind and fifty from perfecting the mind. These are the one hundred blessings and virtues. Good son, the blessings and virtues of all the worlds are not equal to those in one of the Buddha's hair-pores. All the blessings and virtues in one of the Buddha's hair-pores are not equal to those of one secondary mark of the Buddha. The blessings and virtues of all the eighty secondary marks are not equal to those of one primary mark of the Buddha. The blessings and virtues of all marks are not equal to those of the mark of the tuft of white hair [between his eyebrows] (urna), which in turn is not equal to those of the invisible mark on the head (usnisa).

29

Chapter VI

"Good son, the bodhisattva always greatly benefits sentient beings during innumerable kalpas, and earnestly and diligently does all good deeds. Therefore the Tathagata perfects innumerable virtues. The thirty-two marks are the rewarding result of great compassion. Although a universal monarch (cakravartin) also has these marks, they are not as perfect. It is actions of body, speech, and mind that result in these marks. It is not in heaven nor in Uttarakuru but in the other three continents that one. cultivates these marks. It is in a male body, not a female body [that one attains these marks].

"When a bodhisattva mahasattva practices these deeds for three asamkhya kalpas, he will then attain unsurpassed, perfect enlightenment. Good son, formerly I fulfilled the first asamkhya kalpa at the place of Ratnasikhin Buddha, the second asamkhya kalpa at the place of Dipankara Buddha, and the third asamkhya kalpa at the place of Kasyapa Buddha.

/ _ "Good son, formerly at the place of Sakyamuni Buddha I aroused the initial aspiration for the unsurpassed, perfect enlightenment. After arousing the aspiration, I made offerings to innumerable Buddhas as many as the grains of sand in the Ganges River, planted roots of virtue, cultivated the way, kept precepts, progressed vigorously, and heard much. Good son, after the bodhisattva mahasattva cultivates the deeds for the thirty-two marks, he clearly knows that he will definitely attain perfect enlightenment just as he sees clearly the mango (amra) fruit in his hand. Although the marks are fixed, the time sequence of cultivating them is not necessarily so. It is said that the Tathagata first obtained the mark of eyelashes that resemble those of a bull-king. And why? When still a bodhisattva, in innumerable lives, he delightfully looked at sentient beings with kind eyes; therefore he first gained the mark of eyelashes that resemble those of a bullking [and then the other marks]. "Or, it is said that the Tathagata first gained the mark of eight 1039b kinds of pure voices and then the other marks. And why? While still a bodhisattva, for innumerable lives he always taught sentient beings with gentle and true words; therefore he first gained 30

On Cultivating the Thirty-two Marks

the mark of the eight kinds of pure voices. Or, it is said that the Tathagata gained the invisible mark on the head and then game the other marks. And why? While still a bodhisattva, for innumerable lives he made offerings to teachers, prostrated to Buddhas and bodhisattvas, and hence broke his arrogance. Therefore he first gained the invisible mark on the head and then the other mar s. "Or, it is said that the Tathagata first gained the mark of a tuft of white hair and then the others. And why? While still a bodhisattva, for innumerable lives he did not deceive sentient beings; therefore he first attained the mark of a tuft of hite hair between the eyebrows. Good son, except for the Buddha, the World-honored One there is no one who can tell the deeds for gaining such marks. "Good son, it is said that the Tathagata first obtained the mark of level feet and then the others. And why? While still a bodhisattva, for innumerable lives he practiced giving and kept pre cepts, and his mind did not waver when practicing the way. Therefore he first obtained the mark of level feet. "After gaining this mark, he obtained the mark of images of wheels on the soles of is feet. And why? While still a bodhisattva for innumerable lives he made offerings to parents, teachers, an beneficial friends; and he properly supported and protected all sentient beings; therefore he attained the mark of images of wheels on the soles of his feet and fingers.

"After this mark he then attained the mark of long, slender fingers. And why? While still a bodhisattva, for immeasurable lives with the most sincere thought, he kept the first and fourth upasaka precepts; therefore he attained the mark of long, slender fingers and then the mark of long legs.

"After attaining these marks, he then attained the mark of ull shoulders. And why? While still a bodhisattva, he accepted the teachings and instructions of teachers, parents, and beneficia friends; therefore he attained the mark of full shoulders. "After attaining this mark, he then attained the mar o webbed hands and feet. And why? While still a bodhisattva, he took in sentient beings with the four all-embracing virtues; therefore he attained the mark of webbed hands and feet. 31

1039c

Chapter VI

"After attaining this mark, he then attained the mark of soft and tender hands and feet. And why? While still a bodhisattva for immeasurable lives he rubbed by hand and washed the bodies of is teachers and parents. He cleansed them of dirt and applied fragrant oils; therefore he attained the marks of soft and tender hands and feet.

"After attaining this mark, he attained the mark of body hair that stands upward. And why? While still a bodhisattva or immeasurable lives he always taught sentient beings and had them practice giving, morality, and all the other wholesome dharmas therefore he attained the mark of body hair that stands upward. ' After attaining this mark, he attained the mark of graceful legs resembling those of an antelope. And why? While still a bodhisattva, for immeasurable lives he sincerely listened to and spoke of the Dharma so as to destroy the faults of samsaratherefore he attained the mark of graceful legs resembling those of an antelope.

"After attaining this mark, he then obtained the mark of a broad and round body like a nyagrodha tree. And why? While still a bodhisattva, for immeasurable lives he always gave away medicine to all sentient beings; therefore he attained the mark of a broad and round body like a nyagrodha tree. "After attaining this mark, he attained the mark of hands reaching below the knees. And why? While still a bodhisattva he never cheated sages, parents, teachers, or beneficial friends. Therebre lie attained the mark of ands reaching below the knees. After attaining this mark, he attained the mark of well concealed sexual organs like the elephant and the horse. And why? le still a bodhisattva, for immeasurable lives, when he saw ose m fear, he saved and protected them. He had a sense of shame and remorse, did not speak of others' faults, and covered others faults well; therefore he attained the mark of well concealed sexual organs.

"After attaining this mark, he attained the mark of soft body with one hair m each hair-pore. And why? While still a bodhisattva, for immeasurable lives he drew near the wise, took delight 32

1040a

On Cultivating the Thirty-two Marks

in hearing and discussing [with them], and after hearing, he practiced with delight. He happily built roads and removed thorns; therefore he attained the mark of soft skin with one hair in each follicle.

"After attaining this mark, he attained the mark of golden-hued body. And why? While still a bodhisattva, for immeasurable lives he always gave away houses, bedding, food, and lamps to sentient beings; therefore he attained the mark of a golden-hued body. "After attaining this mark, he attained the mark of seven round protuberances on his body. And why? While still a bodhisattva, for immeasurable lives he did not give rise to hateful thoughts, to what is detestable. He happily gave sentient beings whatever they wished; therefore he attained the mark of seven round protuberances on his body.

"After attaining this mark, he attained the mark of a round jaw. And why? While still a bodhisattva, for immeasurable lives he was able to distinguish good from bad. His speech was without error, and he did not utter any injustices. He always spoke of acceptable dharmas and did not falsely propagate unacceptable ones; therefore he attained the mark of a full jaw. "After attaining this mark, he then attained two marks: (1) an upper body and (2) cheeks like those of a lion. And why? While still a bodhisattva, for immeasurable lives he himself did not speak deceitfully nor teach others to do so; therefore he attained these two marks.

"After attaining these marks, he attained three marks: (1) forty teeth, (2) very white teeth, and (3) no gaps between the teeth. And why? While still a bodhisattva, for immeasurable lives he taught the ten good dharmas to sentient beings whose minds were full of oy after accepting the dharmas, and he always happily praised the virtues of others; therefore he attained these three marks. "After attaining these marks, he attained the mark of four pure white canine teeth. And why? While still a bodhisattva, for immeasurable lives he cultivated the good dharmas of compassion and joyful thought in the desire realm; therefore he attained the mark of four pure white canine teeth.

33

Chapter VT

"After attaining this mark, he attained the mark of ossessing a ■rr"CS=s:=5:r

tongue. And why? While still a hndh' r n& and slender r = = B r r r := therefore he attained the mark of a pure^voice^ " * " * After attaining this mark, he attained the mark of dart hi eyes that resemble those of a bull. And why? While slfl a b^h " sattva, for immeasurable lives he saw dear one^d en" ^ equal badness and compassion; therefore he attained the mark of dark blue eyes resembling those of a bull,

„, ,"After attaining this mark, he attained the mark of a tuft of white hair between the eyebrows. And why? While still a h^h sattva for unmeasurable lives he proclaimed iT p r ^ D h a ™ =.t=r— SSSS

(2) o d 7 ; 6re ^ tW° ldnds °f bodhisattvas: (1) lay and i^saasssss: conditfon T y ^ ,S b°Und by unfavorable 34

Chapter VII

On Making Vows

1040b

Sujata asked, "World-honored One, who can accomplish these thirty-two marks?"

The Buddha replied, "Good son, the intelligent ones can." "World-honored One, who is an intelligent one?" "Good son, an intelligent one is someone who can make unsurpassed vows. After the bodhisattva mahasattva arouses the aspiration for enlightenment, he is willing to share with sentient beings the good karma of body, speech, and mind for their eventual attainment of realization. The bodhisattva mahasattva always keeps near Buddhas, sravakas, pratyekabuddhas, and beneficial friends. He makes offerings, pays reverence, and consults them about the profound Dharma, which he keeps without mistake. "He makes this vow: 'Now I keep near the Buddhas, sravakas, pratyekabuddhas, and beneficial friends. I would rather undergo great suffering and afflictions for immeasurable lives than retreat from enlightenment. If entient beings with vicious thoughts beat, scold, or injure my body, I vow that I shall all the more increase compassionate thoughts and not give rise to malicious thoughts. I vow that wherever I am reborn, I shall not take rebirth as a woman, as one without sexual organs, or with both [male and female] sexual organs, or as a slave. Again, I vow to cause my body to have the power of self-mastery so that I can serve others with it, and I vow not to cause others to have the power of self-mastery merely in order to serve me. I vow to cause the organs of my body to be perfect and to keep away from bad friends. [I vow] not to be born in a bad country or borderland but to be born into a noble family with outstanding physical appearance and great wealth. 35

Chapter VII

1040c

[I VOW] to attain wholesome and free thoughts and a brave and healthy mind. [I vow that] whatever I say, the listeners will like to accept it. [I vow] to keep away from obstructions, to be without laziness, and to leave behind all bad karma of body, speech, and mind^ [I vow] to benefit sentient beings greatly, not to care for my own body and life above the needs of others, and not to create bad karma for my body and life. [I vow] not to seek for reward when begetting sentient beings. [I vow] to take delight always in accepting the twelve divisions of he scriptures and after accepting them to teach them to others. [I vow] to break sentient beings' unwholesome views and bad karma. [I vow] not to be surpassed by anything in the world, and after I have surpassed all, I shall teach others. [I vow] to cure the serious illnesses in the bodies and minds of sentient beings skillfully. When I see people separate due to discord [I vow] to bring them together in harmony. Seeing people m fear, [I vow] to save and protect them and, after protecting them to speak various dharmas in order to subdue their minds. Seeing people m hunger, [I vow] to feed them and keep them from thoughts o greed, so that when they eat, they feel [unattached] as if eating grass and leaves. [I vow] to make offerings happily to teachers, parents, beneficial friends, and the virtuous, and to be equal-minded with regards to both friends and foes. [I vow] always to practice the " mindfillnesses> non-self, and [the meditation on] the twelve hnks of auses and conditions. At places without the Three Treasures [I vow] to stay m quietude and practice kindness and compassion so that sentient beings who see, hear, and contact me will keep away from afflictions. Although a bodhisattva knows that, except for enlightenment, he must not seek other types of ruition, yfet he seeks them anyway in order to benefit sentient beings.' "Good son, if a bodhisattva can make these vows, he is an elder with unsurpassed Dharma riches who has sought to be a Dharma king but has not attained it yet.

"Good son, if a bodhisattva mahdsattva perfects three deeds e is called an elder with Dharma riches: (1) his mind does not take' pleasure in the scriptures of the heretics, (2) his mind is not attached to the pleasures of samsara, and (3) he always likes to 36

On Making Vows

make offerings to the Three Treasures, the Buddha, Dharma, and Sangha. Again, there are another three deeds: (1) not having regrets when suffering for others, (2) perfecting subtle, unsurpassed wisdom, and (3) not arousing arrogance when perfecting good dharmas.

"Again, there are three other deeds: (1) taking on the suffering of ell for the sake of sentient beings as if enjoying the pleasure of the three dhyana heavens, (2) not becoming jealous when others obtain benefit, and (3) performing good deeds without regard for worldly ends.

"Again, there are another three deeds: (1) regarding the suffering of others as if one oneself ere suffering, (2) practicing all good deeds for the sake of sentient beings, and (3) employing skillful means to rid them of suffering.

"Again, there are another three deeds: (1) seeing the pleasures of samsara as like a large poisonous snake, (2) joyfully staying in samsara for the benefit of sentient beings, and (3) contemplating the various virtues of the truth of birthlessness. "Again, there are another three deeds: (1) giving away one's body, (2) giving away one's life, and (3) giving away one's wealth. It is for sentient beings that one gives away these three. "Again, there are another three deeds: (1) much listening [to the Dharma] without becoming weary, (2) enduring all unwholesome dharmas, and (3) teaching others to practice endurance. "Again, there are another three deeds: (1) examining one's own faults, (2) skillfully covering the errors of thers, and (3) practicing compassion happily.

"Again, there are another three deeds: (1) keeping the precepts sincerely, (2) taking in all sentient beings with the four all-embracing virtues, and (3) speaking gently and not rudely. "Again, there are another three deeds: (1) being able to practice giving the Dharma, (2) being able to practice giving wealth, and (3) exhorting sentient beings to practice these things. "Again, there are another three deeds: (1) always teaching the Mahayana to sentient beings, (2) always cultivating advancing practices, and (3) not belittling sentient beings. 37

Chapter VIII: On the Meaning of “Bodhisattva”

i04ia Chapter VII

Again, there are another three deeds: (1) although having afflictions, one is able to endure them, (2) although knowing the faults of the afflictions, one remains happy and does not loathe them, and (3) although having afflictions oneself, one can destroy the afflictions of others.

"Again, there are another three deeds: (1) seeing others gain enefit, one rejoices as if one oneself [gained benefit], (2) not to eep happiness for one's own enjoyment, and (3) not to become contented with the lower vehicles.

Again, there are another three deeds: (1) not to be frightened upon hearing of he difficulty of bodhisattva practices, (2) never to say no when one sees a supplicant, and (3) never to give rise to the thought of being superior to others.

"Good son, if he bodhisattva can contemplate cause and effect the effect of he cause and the cause of he effect, he can in this way break causes and effects, and obtain causes and effects. If the bodhisattva can break and obtain causes and effects, it is called the effect of the Dharma, the king of all dharmas, and the selfmastery of them. "Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to make these vows, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable 38

Chapter Vili

On the Meaning of "Bodhisattva"

Sujata asked, "World-honored One, the Buddha says that there are two kinds of bodhisattvas: (1) the bodhisattva in name only and (2) the true bodhisattva. What is meant by the bodhisattva in name only?"

"Good son, a person who has aroused aspirations for enlightenment is called a bodhisattva in name only [if he acts in the following ways:] He likes to accept the heretics and read their scriptures, and then he teaches them to sentient beings. He kills others for the sake of his own body and life. He does not like to practice compassion but takes pleasure in samsara and creates all karma for this end. He has no faith in the Three Treasures and doubts them. Caring for his own body and life, he cannot bear insult. His speech is coarse, and he is hateful and lazy. He belittles himself with this thought, 'I cannot attain unsurpassed enlightenment.' Burying himself in the afflictions, he nourishes a fearful mind. He does not diligently practice skillful means to destroy the afflictions and often gives rise to stinginess, jealousy, and hatred. He draws close to bad friends, is lazy and confused, likes to stay ignorant, and does not believe in the six perfections. Neither does he cultivate blessings nor contemplate birth and death. He likes to follow the malicious speech of others. Such a person is called a bodhisattva in name only.

"Good son, again a sentient being may arouse the aspiration for enlightenment and wish to attain unsurpassed perfect enlightenment, but after learning that it will take immeasurable kalpas of ascetic practice to do so, he has regrets. Although he might practice the way, his mind is not sincere. He lacks remorse and 39

i04ib Chapter Vili

compassion. He follows the heretics to sacrifice sheep for the worship of gods. Although he may have a little faith, his mind is not firm. For the sake of the five pleasures, he will create various evils. Relying on his own physical appearance, lot, and wealth he becomes extremely arrogant. What he does is erroneous and unbeneficial. He practices giving to receive pleasure in the world and he keeps precepts for the sake of leasure in heaven. Although e practices meditation, he does it to prolong his own life. Such a person is a bodhisattva in name only.

"A true bodhisattva listens to the profound teachings and likes to be near beneficial friends. He likes to make offerings to his teachers, parents, and beneficial friends and to listen to the twelve divisions of he scriptures of he Tathagata. He accepts, reads, and copies the sutras and ponders their meaning. For the sake of the Dharma, he does not spare his body, his life, his wife, his children or his wealth. His mind is firmly compassionate toward all sentient beings. His speech is gentle and his words true. He does not speak improperly or deceitfully. He does not take himself lightly, e gives generously without reservation and always likes to sharpen the knife of isdom. Although he has learned the scriptures of he heretics, it is to break and surpass their deviant views. He knows skillful means to subdue sentient beings and does not become earful in the assembly. Often he teaches sentient beings that enlightenment is easy to obtain, so that his listeners will not be discouraged. He practices diligently and thinks lightly of afflictions, so that he will not be overwhelmed by them. He is not indolent and always practices endurance. For the sake of the fruition of irvana, he keeps precepts and practices vigorously. He is willing to solicit help for and serve sentient beings to make them eel comfortable and happy, and does not regret suffering for their sake. Seeing others retreat from enlightenment, he has compassion for them. He can save sentient beings from various afflictions and sees all the faults and unwholesomeness of samsara. He is able to perfect the six unsurpassed perfections, and whatever he does surpasses other sentient beings. His faith is firm, and while e practices kindness and compassion, he does not seek reward for 40

On the Meaning of "Bodhisattva'

it. With regard to both friends and foes, his mind has equanimity. He gives equally even when he gives away his own body and life. Knowing the character of impermanence, he does not spare his body and life. Through the four all-embracing virtues, he embraces sentient beings. Comprehending conventional truth, he follows their words; and when suffering for them, his mind is as unmoved as Mount Sumeru. Although he sees sentient beings do wrong, he never forgets those who do even the smallest good. He does not doubt the Three Treasures and likes to make offerings. If he has a little wealth, he gives first to the poor, then to the fields of lessing. He does things first for the poor and then for the rich. He likes to praise the good in others and skillfully instructs them regarding nirvana. He wants others to learn all kinds of skills; and seeing those who learn better than himself, he is delighted. He does not think to benefit himself ut always thinks of enefitting others. He performs virtuous acts of body, speech, and mind not for his own sake but for others. Such a person is called a true bodhisattva. "Good son, there are two types of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to become a true bodhisattva, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

41

Chapter IX

On the Firm Determination of a True

Bodhisattva

Sujata asked, "World-honored One, how does a true bodhisattva know that he himself is a true bodhisattva?"

"Good son, when a bodhisattva mahasattva practices ascetic practices, he first disciplines his mind. I remember, good son, when in the past I practiced the bodhisattva way, I followed the heretics and sincerely engaged in ascetic practices. There was no thought of etrogression in my mind. For immeasurable lives I smeared my body with ashes and ate a grain of sesame, bean, rice, and wheat each day. I slept on thorns; used wood, earth, and stones as a bed; and took the excrement and urine of cattle as medicine. During the hot summers I burned my body with five kinds of eat; and during the cold winters I applied ice; or I ate grass, roots, stalks and leaves, fruit, dirt, and even the wind. Although practicing asceticism like this was not beneficial either to myself or to others, I did it without retrogressing and even surpassed all the heretical ascetics.

"Good son, formerly I gave away my body and life for four reasons: (1) to break the afflictions of sentient beings, (2) to cause them to enjoy peace and happiness, (3) to eliminate my own attachments to the body, and (4) to repay the kindness of my parents, who bore and raised me. If a bodhisattva does not spare his body and life, he definitely knows that he is a true one. "Good son, in the past, for the sake of he proper Dharma, I cut out my flesh to make three thousand six hundred lamps. At that time I was still full of afflictions and thus felt pain throughout my body. For the sake of saving sentient beings, I fortified my mind so 43

1042a Chapter IX

that I would not retreat. At that time I perfected three deeds: (1) to be ultimately without retrogression, (2) to be a true bodhisattva, and (3) to be inconceivable. These are the inconceivabilities of a bodhisattva.

"Again, in the past, for the sake of the proper Dharma, I underwent pain for a kalpa from thousands of sores all over my body. At that time I was still full of afflictions and thus felt pain; but in order to save sentient beings, I fortified my mind so that I would not retreat. This is what is meant by the inconceivability of a bodhisattva. Again, in the past I gave up my body for the sake of one pigeon. At that time I was still full of afflictions and thus felt pain; but in order to save sentient beings, I fortified my mind so that I would not retreat. This is what is meant by the inconceivability of a bodhisattva.

"Good son, all bad friends and afflictive karma are nothing but companions that adorn the bodhisattva path. And why? Common people lack wisdom and right thoughts; therefore, they take afflictions as foes. But the bodhisattva has wisdom and right thoughts and therefore takes afflictions as well as bad friends and karma as religious companions. Good son, after severing the afflictions, one will no longer take rebirth on a path of unwholesome ways; therefore, the bodhisattva may manifest bad karma when it is actually not a bad action of body, speech, or mind. Rather, it is the result of the power of his vow. Through the power of his vow he may take rebirth as a ferocious beast in order to subdue the beasts. Although the bodhisattva manifests himself by taking the form of a beast, he deeply understands people's speech, the words of the Dharma, and true words. [When a human being] he does not use coarse or unwholesome speech, nor meaningless words. His mind is always compassionate, and he cultivates and accumulates kindness and compassion without laziness. This is called the inconceivability of a bodhisattva.

"Good son, in the past when I took the form of a bear, although I was filled with afflictions, afflictions had no mastering power over me. And why? I had right thoughts. At the time I pitied sentient beings, protected the proper Dharma, and cultivated 44

On the Firm Determination of a True Bodhisattva

Dharma practices. I was born as a lizard, a tawny monkey, a rabbit, a serpent, a dragon, an elephant, agaruda, a pigeon, a deer, a monkey, a goat, a chicken, a peacock, a parrot, and also a shrimp. When I took the forms of these animals, although I was full of afflictions, the afflictions had no mastering power over me. And why? I had proper thoughts. I had pity for sentient beings, protected the proper Dharma, and cultivated the Dharma practice. Good son, at a time of famine I made a great vow. Through the power of the vow, I took the form of a large fish in order to help sentient beings who were hungry and thirsty. Those who ate me could cultivate the way, ponder it, and be free from unwholesomeness. At the time of an epidemic, I again made a great vow. Through the power of this vow I took the form of a medicine tree. When the sick saw, heard, or touched me, or ate my skin, blood, flesh, bone, or marrow, they were cured. Good son, a bodhisattva mahasattva who undergoes sufferings like these and does not retreat is called a true bodhisattva.

'When a bodhisattva practices the six perfections, he does not desire the fruit. Rather, he cares only about sentient beings. The bodhisattva knows well the faults of samsara; therefore he takes delight in benefitting sentient beings and making them happy. The bodhisattva knows the happiness of liberation, and yet he is able to dwell in samsara. This is the inconceivability of a bodhisattva. The bodhisattva does not seek reward from what he does, yet he always repays favors he receives. Good son, all sentient beings always seek to benefit themselves, but the bodhisattva always benefits others. This is the inconceivability of a bodhisattva. The bodhisattva mahasattva is full of afflictions, and yet he benefits equally both friends and foes. This is the inconceivability of a bodhisattva. Good son, when heretics convert sentient beings, they may use malicious speech, beat them, or scold them, and in these ways subdue them. The bodhisattva does not do these things. When he teaches sentient beings, he does not use coarse or filthy language, angry words, or sexual talk, but gentle and true words. When sentient beings hear his words, they are like the green lotus greeting the moon and the red lotus greeting the sun. 45

Chapter X: On Benefitting Oneself and Others

Chapter IX

1042b "Good son, although the bodhisattva has little wealth to give when he sees many people coming for help, he does not feel distaste. This is the inconceivability of a bodhisattva. When the bodhisattva teaches the blind, the deaf, the mute, fools, or vicious people from the borderlands, he never tires. This is the inconceivability of a bodhisattva.

"Good son, the bodhisattva is inconceivable in four ways: (1) he is able to give what he loves; (2) he is full of fflictions and is able to endure vicious circumstances; (3) he is able to harmonize various kinds of ontentions; and (4) even ust before death, ifhe sees a bad person he will speak the Dharma to convert him. These are the four kinds of inconceivabilities in a bodhisattva. Again, the bodhisattva is inconceivable in three ways: (1) he reproaches all afflictions, (2) he dwells in the midst of afflictions and does not get rid of them, and (3) although he is full of afflictions and afflictive karma he is not lax. Again, the bodhisattva is inconceivable in three ways: (1) before giving, his mind is joyful; (2) at the time when he gives for the sake of others, he does not seek reward; and (3) after giving, he is happy and does not have regrets. These are three kinds of inconceivabilities of the bodhisattva. "Good son, when a bodhisattva mahdsattva performs these practices, he reflects: 'Am I a bodhisattva in name only or a true one?' A sentient being who can perform these deeds is a true bodhisattva.

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

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On Benefitting Oneself and Others

Sujata asked, "World-honored One, what is enlightenment? And what is the path of enlightenment?"

The Buddha replied, "Good son, there is no path of enlightenment apart from enlightenment itself, and there is no enlightenment apart from the path. The path of enlightenment is enlightenment, and enlightenment is the path. The path of nlightenment surpasses the fruition of he paths taken by all sravakas and pratyekabuddhas." Sujata asked, "World-honored One, the fruition of the path attained by sravakas and pratyekabuddhas is enlightenment and the path of enlightenment. How can it be surpassed?" "Good son, the path of sravakas and pratyekabuddhas is not broad, and they are not fully enlightened. Therefore, enlightenment and the path of enlightenment are said to be superior. For example, among all the scriptures in the world, the twelve divisions of the Buddhist scriptures are foremost. And why? All that is said in the scriptures is correct and without error. The same is true when the path of enlightenment is compared with the path of the two vehicles.

"Good son, the path of nlightenment is learning and the result of learning. What is meant by learning? Learning means that before one perfects the path of nlightenment, one does not retreat. The result of earning means that after the attainment [of enlightenment], one does not regress. Although one has not yet attained it, [one is definitely going to attain it]. This is called learning. In the third kalpa, one definitely attains [enlightenment]. This is called the result of earning. During the first asamkhya kalpa, one is not able to give everything all the time to all sentient beings. During 47

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the second asamkhya kalpa, although one is able to give all, one has not been able to give all the time to all sentient beings. In these two periods of time, [the practice] is called learning. During the third asamkhya kalpa one is able to give all at any time to all sentient beings. This is called the result of learning. Good son, when the bodhisattva is practicing giving, morality, endurance, vigor, meditation, and wisdom, this is called learning. When [these practices are] perfected, this is the result of learning. "Good son, there is [the practice of] giving that is not necessarily perfected, and there are perfections that are not necessarily [the perfection of] giving. There is giving that is perfected, and there are practices that are neither giving nor perfected. Good son, the giving practiced by srâvakas, pratyekabuddhas, all common people, and heretics is not perfected. During the first two asamkhya kalpas, the bodhisattva practices perfections but not necessarily the perfection of giving. For example, he also practices the perfection of morality up to that of wisdom. The bodhisattva's practice during the third asamkhya kalpa is both giving and the perfection of it. Practices that are neither giving nor perfected mean the practices of morality, meditation, endurance, and compassion by the srâvakas and pratyekabuddhas. Good son, neither giving nor perfected means learning. Giving that is perfected is called the result of learning.

"Good son, enlightenment denotes ultimate wisdom and the wisdom of [understanding] birthlessness. The diligent cultivation of the thirty-seven practices in order to gain these two wisdoms is called learning. After enlightenment is attained, it is called the result of learning. To regulate one's own spiritual faculties and then to regulate those of others is called learning. One's own liberation and the liberation of others is the result of learning. To cultivate the ten powers, the four fearlessnesses, great compassion, and the three mindfulnesses is learning. To perfect and attain the eighteen uncommon dharmas is the result of learning. To act for the benefit of oneself and others is learning. The completion of benefitting others [and oneself] is the result of learning. To study worldly dharmas is learning, and to learn the world-transcending 48

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1043a

dharmas is the result of learning. Not sparing one's body and wealth for the sake of sentient beings is learning and not sparrng one's life and wealth for their sake is the result of leami g. transform sentient beings and to engage in the deeds of men and gods is learning. To create undefiled karma is the result of learning To be able to give sentient beings any wealth is beaming and to be able to give them the Dharma is the result of leami g^ break one's own stinginess, greed, and jealousy is learning and to break others' stinginess, greed, and jealousy is the result of learning To uphold the five spiritual faculties and cultivate m m « 1 is learning, and to teach others to practice and perfect mindfulness is the result of learning.

"Good son, the bodhisattva with faith, after benefiting dimself benefits others. To benefit only oneself is not being: atrue bodhisattva. To benefit others is to benefit oneself. And why. The bodhisattva mahasattva is not stingy with his body, life, or wea in order to bring benefit to others. This is benefiting oneself. The bodhisattva understands that if he teaches sentient beings e enlightenment of « a s and pratyekabuddhas, thej-will^ accept it. Instead, he teaches the enjoyments of en and gods. T is benefiting others. To benefit others is to benefit oneself, an the bodhisattva does not benefit both himself and others but only himself this is inferior. And why? Such a bodhisattva is covetous of dharmas and wealth; therefore, he cannot benefit himself, a practitioner lets others suffer and keeps himself m peace ami happiness, such a bodhisattva cannot benefit others^ If the bo sattva himself does not practice giving, morality, and much Us e ing [to the Dharma] but teaches others to do so, this is benefi g them but not himself. If he perfects the five spiritual faculti , such as faith and the rest, and then teaches them to others, this is the bodhisattva's benefit to himself and others. "Good son, there are two kinds of benefit: (1) present £ (2) future. If the bodhisattva works only for present benefits, he is not a true bodhisatfwa. If he works for the future, he can benefi both Good son, just as there are two kinds of happiness. (1) the happiness of his life and (2) world-transcending happiness, so are 49

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the blessings. If the bodhisattva possesses these two kinds of happiness and blessings and also teaches them to sentient beings, he is benefitting himself and others.

"Good son, the bodhisattva can benefit both [himself nd others] if only he possesses one thing, that is, no laziness. Again, there are two dharmas that benefit oneself and others: (1) listening [to the Dharma] frequently and (2) reflecting on it. Again, there are three dharmas that can benefit oneself and others: (1) having compassion for sentient beings, (2) practicing diligently and vigorously, and (3) being filled with mindfulness. Again, there are four dharmas that can benefit oneself and others, namely, the four deportments Again, there are five dharmas that can benefit oneself and others: (1) faith, (2) keeping the precepts, (3) frequent listening, (4) giving, and (5) wisdom. Again, there are six dharmas that can benefit oneself nd others, namely, the six mindfulnesses. Again, there are seven dharmas that can benefit oneself and others, that is, the destruction of the seven kinds of arrogance.

"Good son, if sramanas, Brahmans, elders, men, women, or those in the great assembly make mistakes, the bodhisattva, 1043b having seen their mistakes and followed their intentions, should speak the Dharma to them and subdue their afflictions. If he speaks the Dharma without understanding their intentions, he is an inferior bodhisattva.

"Good son, there are two types of bodhisattvas: (1) those who like to draw near beneficial friends and (2) those who do not. Those who like to draw near can benefit themselves and others. Those who do not cannot benefit themselves and others. "Good son, there are two kinds of bodhisattvas who like to draw near beneficial friends: (1) those who are willing to make offerings and (2) those who are not. The one who is willing to make offerings can benefit himself and others. The one who is unwilling cannot. There are two kinds of bodhisattvas who are willing to make offerings: (1) those who are able to listen to the Dharma and (2) those who are not. Being able to listen to the Dharma with sincerity can benefit oneself and others. Not being able to listen to the Dharma with sincerity cannot benefit either. There are two 50

On Benefitting Oneself and Others

ways of listening with sincerity: (1) being able to raise questions and (2) not being able to raise questions. One who is capable of raising questions with regard to the meaning of the Dharma can benefit himself and others. One who is not capable cannot benefit himself or others. There are two kinds [of bodhisattvas] who are capable of questioning the meaning: (1) those who sincerely hold the meaning and (2) those who do not. One who holds the meaning with sincerity can benefit himself nd others. One who cannot hold it with sincerity cannot benefit himself or others. There are two kinds [of bodhisattvas] who hold the meaning with sincerity: (1) those who ponder it and (2) those who do not ponder it. One who can ponder can benefit himself and others. One who cannot ponder cannot benefit himself or others. There are two ways to ponder the meaning: (1) to be able to comprehend the meaning, and (2) not to be able to comprehend. One who can comprehend the meaning can benefit himself and others. One who cannot comprehend the meaning cannot benefit himself or others. There are two kinds [of bodhisattvas] who can comprehend the meaning: (1) those who properly dwell in the Dharma and (2) those who do not properly dwell in the Dharma. One who properly dwells in the Dharma can benefit himself and others. One who cannot properly dwell in the Dharma cannot benefit himself or others. There are two kinds [of bodhisattvas] who properly dwell in the Dharma: (1) those who perfect the eight wisdoms and (2) those who do not perfect the eight wisdoms.

What are the eight wisdoms? They are (1) the wisdom of the Dharma, (2) the wisdom of meaning, (3) the wisdom of time, (4) the wisdom of contentment, (5) the wisdom of self and others, (6) the wisdom of the multitudes, (7) the wisdom of the spiritual faculties, and (8) the wisdom of superiority and inferiority. One who perfects these eight wisdoms has the following sixteen characteristics of peech: (1) timely speech, (2) sincere speech, (3) speaking in sequence, (4) speaking harmoniously, (5) speaking in agreement with the meaning, (6) speaking joyfully, (7) speaking freely, (8) speaking without slighting the listeners, (9) speaking without scolding the listeners, (10) speaking according to the Dharma, 51

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1043c (11) speaking to benefit oneself and others, (12) speaking with focus, (13) speaking according to the meaning, (14) speaking truly, (15) speaking without becoming arrogant, and (16) speaking without seeking worldly rewards.

"Such a person will listen to others, and when he listens, he does it in the following sixteen ways: (1) listening at all times, (2) listening happily (3) listening sincerely (4) listening respectfully (5) listening without trying to find fault, (6) listening without argument, (7) not listening to win, (8) listening without slighting the speaker, (9) listening without slighting the Dharma, (10) listening without slighting oneself, (11) keeping away from the five obstructions when listening, (12) listening for acceptance and reading, (13) listening for the sake of eradicating the five desires, (14) listening with faith, (15) listening to subdue sentient beings' [afflictions], and (16) listening for the sake of cutting off the hearing faculties.

"Good son, one who possesses the eight wisdoms can speak and listen to the Dharma. Such a person can benefit himself and others. One who does not possess [the eight wisdoms] cannot benefit himself or others. Good son, there are two types of people who speak the Dharma: (1) pure and (2) impure. The impure kind speaks for five reasons: (1) for benefit, (2) for reward, (3) for surpassing others, (4) for worldly reward, and (5) with doubt. The pure kind speaks for five reasons: (1) speaking after giving offerings of food, (2) speaking to promulgate the Three Treasures, (3) speaking to sever one's own and others' afflictions, (4) speaking to distinguish right from wrong, and (5) speaking to help the listener attain the superior. Good son, the impure way of peaking the Dharma is filthy betrays the Dharma, is insulting, erroneous and loses the meaning. Speaking purely is immaculate, proper, true, and an accumulation of the Dharma.

"Good son, if one knows the twelve divisions of the scriptures the theory of words and their meanings (sabdavidyd), and logic' and if one understands one's own and others'propositions, reasons' and examples [of syllogism], this is proper speech. There are four kinds of listeners: (1) those who understand much while hearing 52

On Benefitting Oneself and Others

only a little, (2) those who understand distinctively, (3) those who understand according to the original meaning, and (4) those who understand literally, word by word. The Tathagata speaks the Dharma for the first three kinds of people, not for the fourth kind. And why? Because they are not [suitable] vessels of the Dharma. These four types of people can again be classified into two types: (1) mature and (2) immature. The mature are those who have already been regulated, while the immature are those who are to be regulated in the future.

"Good son, there are, for example, four types of trees: (1) easy to cut but hard to uproot, (2) hard to cut but easy to uproot, (3) easy to cut and easy to uproot, and (4) difficult both to cut and to uproot. Likewise, there are four types of ay people: (1) easy to regulate but difficult to encourage, (2) difficult to regulate but easy to encourage, (3) easy to regulate and to encourage, and (4) difficult either to regulate or to encourage. These four types of people can again be classified into three kinds: those regulated (1) by reproach, 1044a (2) by gentle words, and (3) by both reproach and gentle words. Again, there are two types: (1) those who can regulate themselves without help from others and (2) those who cannot regulate themselves and ask to be regulated by others. Again there are another two types: (1) those regulated through giving and (2) those regulated through a mantra. There are two different times for being regulated: (1) when one is happy and (2) when one is suffering. "There are two kinds of skillful means to be used when speaking the Dharma to these four kinds of people: (1) [The bodhisattva must] know the affairs of he world well and (2) must seek to serve. Good son, one who knows these two skillful means is able to benefit both himself and others. One who does not know them cannot benefit himself or others.

"Good son, the bodhisattva mahasattva may first learn non-Buddhist texts in order to benefit others and then study the twelve divisions of the [Buddhist] scriptures. If sentient beings hear the twelve divisions of the scriptures, they will discard non-Buddhist texts. Further, the bodhisattva speaks to sentient beings about the faults of he afflictions and about liberation from them. He praises 53

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i044b the virtues of eneficial friends and reproaches the faults of riends who do wrong. He praises the virtue of giving and reproaches the fault of stinginess. The bodhisattva is always serene and praises the virtues of serenity. He constantly practices the Dharma and praises it. If one is like this, one is benefitting himself and others. The lay bodhisattva should regulate himself first. If he does not regulate himself, he should not renounce the householder's life. The lay bodhisattva can bring over many people, but the ordained bodhisattva cannot. And why? If here were no lay bodhisattvas, there would be no ordained Sangha of the three vehicles. The ordained Sangha of the three vehicles cultivates the path by keeping the precepts, reciting sutras, and meditating; and it is complemented by lay people. Good son, there is the path and the adornment of the path. The path refers to the practice of the Dharma, and its adornment denotes the laity. An ordained bodhisattva practices the path for the laity, and lay people practice the Dharma for the ordained. A lay bodhisattva cultivates two kinds of dharma: (1) receiving and (2) giving. The ordained also practice two kinds of dharma: (1) reciting and (2) teaching. "Good son, the bodhisattva mahdsattva also practices four dharmas, namely: (1) receiving, (2) giving, (3) reciting, and (4) teaching. This is to benefit oneself and others. If the bodhisattva wants to speak about the profound meaning of the Dharma Realm for sentient beings, he should first speak of orldly dharmas and then of the profound meaning of the Dharma Realm. And why? They are easier [for sentient beings to understand]. The bodhisattva mahasattva should care for the thoughts of all sentient beings If he did not, he could not subdue them. The bodhisattva should also care for his own body; otherwise, he cannot regulate sentient beings. A bodhisattva is not covetous, of is body, life, or wealth. If he protects his body, life, and wealth, it is to regulate sentient beings. The bodhisattva mahdsattva first eradicates his own faults and then teaches others to do the same. There is no such thing as a bodhisattva teaching others to eradicate faults when he has not eradicated his own first. Therefore the bodhisattva himself should first practice giving, keeping precepts, being content and vigorous 54

On Benefitting Oneself nd Others

and then teach others to do likewise. If the bodhisattva does not practice the Dharma himself, he cannot teach sentient beings. "Good son, with regard to sentient beings and bodhisattvas, there are three levels of faculties: (1) inferior, (2) medium, and (3) superior. The bodhisattva with inferior faculties can teach those with inferior faculties but not those with medium or superior faculties. The bodhisattva with medium faculties can teach those with medium or inferior faculties but not those with superior. The bodhisattva with superior faculties can teach all three. "Good son, there are two types of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to benefit himself and others, but it is difficult for the lay bodhisattva to cultivate these two benefits. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On the Adornment of Oneself

and Others

Sujàta asked, "World-honored One, how many dharmas does the bodhisattva mahàsattva have to possess in order to benefit himself and others?"

"Good son, the bodhisattva has to perfect eight dharmas to benefit himself and others. What are they? [They are:] (1) a long life, (2) superior appearance, (3) great physical strength, (4) noble birth, (5) much wealth, (6) being a male, (7) eloquence, and (8) fearlessness when facing great assemblies of people."

Sujata asked, "World-honored One, what are the causes and conditions for the bodhisattva to attain a long life and so on up to fearlessness in the assembly?"

The Buddha replied, "Good son, the bodhisattva mahàsattva has compassion and does not kill for immeasurable lives; for this reason he obtains a long life. In measureless lives he constantly gives away clothing and lamps, and for this reason he enjoys a superior appearance. In measureless lives he always destroys arrogance, and for this reason he is born into a noble family. In measureless fives he always gives food to others, and for this reason he obtains great physical strength. In measureless fives he always takes delight in speaking the Dharma, and for this reason he obtains great wealth. In measureless fives he loathes the female body and for this reason he is born as a man. In measureless fives he keeps precepts sincerely, and for this reason he is eloquent. In measureless fives he makes offerings to the Three Treasures, and so he is fearless in the assembly.

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1044c "There are three conditions necessary to these eight dharmas-(1) pure things, (2) a pure mind, and (3) a pure field of blessings What do pure things mean? Pure things refer to those things not stolen from others, not disapproved of y the sages, not belonging to the public or the Three Treasures, not given to one and then transferred to others, not given to many and then transferred to one, not obtained by troubling others or by cheating or bullying others "What does a pure mind mean? When one practices giving, one does not do it to gain rewards in samsara, such as fame, a superior appearance, power, wealth, a continuous family fine, or prosperous relatives. Rather it is just for adorning enlightenment and subduing sentient beings that one practices giving. This is called purity of ind. What does a pure field of lessings mean? It means that the receiver keeps away from the eight unwholesome dharmas. Good son, by these three conditions one perfects the eight dharmas. "Good son, the bodhisattva seeks a long life in order to praise [the virtue of] nonkilling for the sake of sentient beings. The bodhisattva seeks a superior physical appearance in order to make sentient beings happy when they see him. It is to cause sentient beings to become respectful that the bodhisattva seeks noble birth. The bodhisattva seeks physical strength so that he can keep the precepts, recite sutras, and meditate. The bodhisattva seeks much wealth to subdue sentient beings. The bodhisattva seeks to be born as a male to become a vessel of the Dharma and hold wholesome dharmas. The bodhisattva seeks eloquence in order to have sentient beings accept his teachings. The bodhisattva seeks fearlessness in front of the assembly in order to distinguish the true Dharma. Therefore, good son, a bodhisattva who perfects these eight dharmas can benefit himself nd others. To practice like this is true practice.

Good son, a bodhisattva who possesses these eight dharmas perfects and upholds the ten good dharmas and takes delight in teaching people. He also perfects and upholds the updsaka precepts and teaches others happily. Although he maintains superior appearances, he does not become arrogant. Although he keeps pure precepts, hears much Dharma, progresses vigorously, and has 58

1045a On the Adornment of Oneself and Others

great strength, noble birth, and wealth, he never becomes arrogant. He does not deceive sentient beings with delusion or become lax about practicing the six harmonies.

"A bodhisattva who perfects these dharmas is not different from one who has left the home life although he is still a householder. Such a bodhisattva will never create bad causes and conditions for others. And why? Because he has a strong sense of hame. Good son, if a lay person keeps such upasaka precepts throughout his life, he will never create bad causes and conditions even if he is reborn in places without the Three Treasures. And why? There are two reasons: he (1) has wisdom and (2) is not lax. Good son, there are four reasons for not behaving badly even in unwholesome places: (1) knowing the faults of the afflictions, (2) not following them, (3) being able to endure malicious suffering, and (4) not becoming frightened. A bodhisattva who has perfected these four dharmas cannot be moved by any suffering or affliction. Good son, there are five reasons to become an unmoved bodhisattva: (1) taking delight in practicing wholesome dharmas, (2) distinguishing good from bad, (3) drawing close to the proper Dharma, (4) having compassion for sentient beings, and (5) knowing past lives. "Good son, if the bodhisattva who has perfected these eight dharmas is slandered, he is able to endure it. If he is praised, he feels ashamed. He feels happy for himself hen practicing the way, but he does not give rise to pride or arrogance. He can discipline erroneous people. Seeing those in contention, he can help them get along harmoniously. He makes known the good deeds of thers and covers up their errors. He never spreads what people feel ashamed of. Hearing others' secrets, he does not tell people about them. He never makes vows concerning worldly affairs, that is, he never swears. Receiving small favors, he repays them with great ones. "He always shows kindness to his foes. When friends and foes are suffering, he first saves his foes. He is compassionate to those who scold him. Seeing someone steal his things, he keeps silent and unmoved. He has compassion for those who come to beat him. He sees sentient beings as his parents. He would rather die than tell lies. And hy? Because he understands retribution. He arouses 59

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1045b resentful thoughts with regard to the afflictions and friendly thoughts with regard to good dharmas. If e gives rise to thoughts of greed toward heretic dharmas, he quickly observes the faults of the greed. He does likewise with regard to all afflictions. Although he may stay long with bad people, he never takes the bad for good; and although he may not stay with good people, he does not feel far from them. Although he makes offerings to support his parents and teachers, he never does wrong on their behalf. Seeing supplicants who are in financial difficulties, he does not feel disgust. Although he does not draw near vicious people, his mind is always full of compassion for them. When harm befalls him, he returns it with good. When enjoying himself he does not slight others, and when seeing others suffer he does not feel happy. His actions are pure, and he keeps the four deportments through which he teaches sentient beings. His speech is purified by reading and reciting the twelve divisions of the scriptures through which he teaches sentient beings. His mind is purified by cultivating the four measurelessnesses through which he teaches sentient beings. He is willing to make others happy through his own suffering. Although secular studies are not beneficial, he learns them for the sake of sentient beings. What he learns should be the best in the world. Although he masters the most superior worldly learning, he does not become arrogant. He diligently uses what he knows to transform others. He teaches others what he knows so that it can be perpetuated. He does not cause his relatives or friends to do wrong. He teaches happily and transforms sentient beings with the eight dharmas mentioned above. He expounds cause and effect without mistake. He is not afflicted when apart from dear ones because he contemplates impermanence. He is not indulgent when enjoying himself because he contemplates suffering and impermanence. "Good son, one who has perfected the eight dharmas is able to do things in this manner. Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to cultivate these eight dharmas, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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On Two Adornments

Sujata asked, "How does a bodhisattva adorn himself and others?" The Buddha replied, "Good son, the bodhisattva can adorn himself and others by perfecting two dharmas: (1) blessings and (2) wisdom."

"World-honored One, what are the causes and conditions for attaining these two adornments?"

"Good son, the bodhisattva who practices the six perfections will attain these two adornments. Giving, morality, and vigor are the adornments of lessings. Endurance, meditation, and wisdom are the adornments of wisdom. Again, there are six dharmas that are causes for the two adornments, that is, the six mindfulnesses. The mindfulnesses of the Buddha, the Dharma, and the Sangha are the adornment of wisdom. And the mindfulnesses of the precepts, giving, and heaven are the adornment of blessings. Good son, the bodhisattva who perfects these two adornments can benefit himself and others. He can undergo the suffering of the three evil realms for the sake of sentient beings without feeling regret. If he bodhisattva perfects these two adornments, he attains subtle, wonderful skillful means and comprehends worldly and worldtranscending dharmas. "Good son, the adornment of blessings is the adornment of wisdom, and the adornment of wisdom is the adornment of blessings. And why? One who has wisdom can cultivate wholesome dharmas, perfect the ten good deeds, and attain wealth and selfmastery. Attaining the two, he can benefit himself and others. A wise person can learn the most superior worldly dharmas well, and because of that, he can gain wealth and self-mastery. The 61

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bodhisattva who perfects these two dharmas can benefit himself and others in present and future lives. The wise can distinguish the worldly dharmas from world-transcending dharmas. The worldly dharmas refer to all worldly teachings and meditation. The worldtranscending dharmas refer to the doctrines of he [five] skandhas, the [twelve] sense-fields, and the [eighteen] realms. Because the bodhisattva knows the causes and conditions of the two dharmas, he can benefit himself and others in present and future lives. "Good son, although he bodhisattva knows that worldly pleasure is illusory and untrue, he can create causes and conditions for it. And why? Because he wants to benefit sentient beings. Good son, there are two direct causes for the two adornments: (1) a kind heart and (2) a compassionate heart. Cultivating these two causes, although the bodhisattva transmigrates in the samsaric sea of suffering, he does not have regrets.

"Again, the bodhisattva perfects two dharmas that can adorn unsurpassed enlightenment: (1) he does not take delight in samsara and (2) he deeply contemplates liberation. Therefore, he can bring benefit in present and future lives. He knows the characteristics of dharmas, attains great wisdom, and is able to increase his own and others' wealth and life span. Good son, the bodhisattva mahasattva who perfects these two dharmas does not regret anything he has given and is forbearing when he encounters various bad conditions. "When the bodhisattva practices giving, he contemplates two fields: (1) the field of blessings and (2) the field of poverty. The bodhisattva gives to the poor in order to increase blessings and virtues; and he gives to the field of lessings (the Sangha) in order to increase unsurpassed, wonderful wisdom. He gives to the field of lessings to repay kindness, and he gives to the poor because he pities them. In order to forsake afflictions, he gives to the field of blessings; and in order to accomplish merit and virtue, he gives to the poor. In order to increase the causes and conditions for all happiness, he gives to the field of blessings; and in order to eliminate the causes and conditions of all suffering, he gives to the poor. The bodhisattva gives to his dear ones so that he can repay kindness. He gives to his enemies so that he can eliminate enmity. 62

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1046a

"The bodhisattva mahdsattva sees the supplicant as his only son; therefore, he gives whatever he can. This is called the perfection of giving. When giving, the bodhisattva keeps away from thoughts of stinginess. This is called the perfection of morality. Being able to endure the words of a supplicant is called the perfection of endurance. Giving things away with his own hands is the perfection of igor. [When giving] he sincerely contemplates liberation; this is called the perfection of meditation. He does not make a distinction between all friends and foes; this is called the perfection of wisdom.

"Good son, just as the thought of a person who kills for greed is filled with the twelve causes and conditions, so is the bodhisattva's thought of giving filled with these six perfections. This is the cause and condition for the adornments of blessings and wisdom. Further, good son, the causes and conditions from which the bodhisattva mahdsattva creates uncommon dharmas are called the adornment of blessings. To teach sentient beings so that they can all attain the three kinds of enlightenment is called the adornment of isdom. Again, good son, if he bodhisattva subdues sentient beings' [afflictions], this is called the adornment of wisdom. To undergo suffering with sentient beings is called the adornment of blessings. That the bodhisattva can cause all sentient beings to avoid unwholesome views is called the adornment of wisdom. To be able to teach sentient beings to dwell in faith, giving, morality, much listening, and wisdom is the adornment of blessings. Again, good son, the bodhisattva mahdsattva who perfects the five dharmas can adorn unsurpassed enlightenment. What are the five dharmas? They are (1) faith, (2) compassion, (3) courage, (4) reading secular texts without becoming weary, and (5) learning all secular business without becoming tired. "Good son, the bodhisattva who perfects these two adornments has seven characteristics. What are the seven? (1) He knows his own faults, (2) does not talk about others' faults, (3) looks after the sick happily, (4) gives happily to the poor, (5) acquires the aspiration for enlightenment, (6) is not lax, and (7) sincerely practices the six perfections at all times. Good son, there are another seven 63