T1488 The Sutra on Upāsaka Precepts

Chapter XII

characteristics. What are the seven? (1) Being willing to transform foes, (2) being tireless in teaching, (3) helping sentient beings mature toward liberation, (4) employing the worldly language and means that one knows to transform sentient beings so that they will not be covetous, (5) enduring any hardship, (6) never speaking of what others dislike, and (7) not becoming angiy but always being compassionate when others break the precepts or are wicked. "Good son, the bodhisattva mahdsattva who comprehends these seven characteristics can benefit himself and others. Good son there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to cultivate the two adornments, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions." 64

1046b Chapter XIII

On Drawing In

Sujata asked, "World-honored One, after the bodhisattva perfects the two adornments, how does he draw in his followers and disciples?"

"Good son, he should draw them in with the four all-embracing virtues and cause them to leave behind all evil and increase good dharmas. He should sincerely teach them as if [each one] were his only son without seeking reward, fame, benefit, or pleasure. Good son, the bodhisattva who draws in disciples without these qualities is a wicked person, a bodhisattva in name only and not a true one. He is like an outcast (candala) who is unclean and impure and who destroys the Buddha-Dharma. Such a person will not be looked upon favorably by the Buddhas of the ten directions. "Good son, the bodhisattva should teach his disciples precepts at times. 'At times' means those times when they give rise to covetousness, hatred, and stupidity. When their covetousness arises, he should teach them various ways to counteract it so that they can eliminate it. He does the same when they give rise to the other two [i.e., hatred and stupidity]. Next he should teach them the twelve divisions of the scriptures and samadhi, and he should explain the profound meaning to discipline their bodies and minds. He has them cultivate the six mindfulnesses without laxity. He looks after them tirelessly when they are sick and endures slander, scolding, and the sufferings of body and mind. If the disciples suffer, he saves and helps them. He helps them rid themselves of malicious and suspicious thoughts. He knows well who has superior, medium, and inferior faculties. He teaches those of nferior faculties to arouse faith, those of medium faculties to purify themselves, 65

Chapter XIII

: nA ? r f SUPeriOT fMUltieS to attain Iibera'i" ' O-e „ho can teach like this is called a true bodhisattva, a good person, a lotus elePhan' ^ * * « ; and a

"Good son, one would rather adopt wicked precepts and take — <" a * * '»an accept bad disciples and no b! able to teach them. And why? Transgressing against the precepts harnas only oneself, but to take in bad disciples without teachfng then, causes many people to do wrong, slanders immeasurable t o a e M o f S« 6Str0yS theharm<>"i""s Sangha, and leads to the hell of nremitting suffering (avia). Therefore this is worse than a transgression against the precepts.

"Good son there are two kinds of bodhisattvas: (1) lay and 2 ordained. An ordained bodhisattva has two kinds of disciples-( ordained and (2) lay. The lay bodhisattva has only one kind of d isci6; °rdained b°dhisattva Caches ordained disciples the twelve divisions of the scriptures. According to their transgressions, he has them repent. He teaches them eight kinds 0 knowledge What are the eight? [They are] (1) knowledge of he Oha , (2) knowledge of meaning, (3) knowledge of time (4) knowledge of ontentment, (5) knowledge of self, (6) knowledge' of others, (7) knowledge of the spiritual faculties, and (8) knowledge of discrimination.

"Good son, if the bodhisattva mahasattua can teach and sub 1 I: <Tdamed diSciples' [afflictions] like this, both the master and the dmaples obtain immeasurable benefits. Such a master and disaple can promote the Three Treasures. And why? After the disciple understands the eight kinds of knowledge, he can m . gently make offerings to his teachers, monks, elders, and virtuous recite fhem HeCCePtt Wh0leS°me W°r<iS " " diliS«" 1>' read " d ecite them. He practices giving the Dharma without laxity subdues sentient beings' (afflictions], looks after the sick, and gL s to "Good son, if the ordained bodhisattva has lay disciples he s ould first teach them the dharma of ot being lax. Not being lax practicing the Dharma; making offerings to parents, teachers 66

On Drawing In

monks, elders, and virtuous ones; giving peace and happiness; sincerely accepting the precepts without transgression; not appropriating what is entrusted; being patient in the face of malice; not using malicious language or meaningless words; being compassionate toward sentient beings; always having respect and awe 16c toward kings, elders, and officials; being able to subdue [the afflictions of] one's wife, children, and relatives; distinguishing friends and foes and yet not slighting sentient beings; severing arrogance and keeping away from bad friends; being moderate with food; eliminating greed; having few desires and being content; avoiding places of fighting; and not using bad words even in jest. These are called the practice of not being lax. "If the ordained bodhisattva has a lay disciple, he should at first teach him this practice of not being lax. In painful and happy times the master and disciple should stay together. If the disciple is in poverty and need, the teacher should share generously except for the six items. He should provide what the disciple needs when he is sick, and when looking after him he should not become weary. If e himself oes not have things [to give to his disciple], he should go out everywhere to look for them; and if he still cannot obtain them, he can borrow from the Three Treasures. After recovering from an illness, the disciple should return ten times what he borrowed, according to the law of Prasenajit, King of Sravasti. If he is unable to repay, [the master] should teach him, 'Now you owe the Three Treasures and are unable to repay. You should diligently practice so as to attain the fruition of stream-enterer up to that of an arhat.' If [the ordained bodhisattva] can sincerely arouse the aspiration for enlightenment, teach thousands of people to bring forth pure faith in the Buddha Dharma, or destroy even one person's extremely erroneous views—if he can teach lay disciples things such as these—both master and disciple will attain immeasurable benefits.

"Good son, the lay bodhisattva who takes a lay disciple should first teach him the practices of not being lax. Not being lax means to make offerings to parents, teachers, monks, elders, and virtuous ones; to support brothers, wife, children, friends, and relatives; to 67

1047a Chapter XIII

give food first to those who are about to travel and those who come from afar and to all servants. He offers them food first, then takes food himself. Further, he should teach his disciple to believe in the Three Treasures. He shares with him pain and happiness and never isolates himself. At all times he provides for him so that he does not experience hunger or cold. He should never beat or scold but instead should teach with gentle words. If the disciple is sick, he should look after him. He should look after what he needs and teach him mundane affairs. He will not match him in marriage with those of lower status. He teaches him the five divisions of the scriptures of the Tathagata. Seeing him separated or contending with others, he brings all into harmony. Then he causes him to increase wholesome thoughts and to make offerings indiscriminately to all Buddhist and non-Buddhist practitioners as far as he can. And why? He first draws them in by giving and then regulates them. He teaches his disciple the six harmonies. If the disciple seeks wealth by engaging in business, farming, or government work, he teaches him to do so properly. Once wealth is gained, he teaches him to protect it properly and happily give it away for blessings and virtue. Seeing others do [as he instructs], he is pleased. These are called the practices of not being lax. If a lay bodhisattva can teach other lay bodhisattvas things like this, the master and disciple attain immeasurable benefits. "Good son, if fortunately the lay bodhisattva happens to be a king, he should protect his subjects like his only son. He will teach them to keep away from wrong and to cultivate good deeds. When he sees others doing wrong, he may beat or reproach them, but he never kills them. He taxes a sixth of his subjects' property. Seeing hateful and vicious people, he teaches them the practice of endurance and nonlaxity He teaches with gentle words and is able to distinguish good folk from bad. He refrains from questioning the guilty. Depending upon what he has, he always gives to his people. He does his best to read and recite the five collections of utras and protects his body, life, and property well. He skillfully teaches sentient beings not to do wrong. Seeing the poor, he arouses compassion and is always content with his own land. He does not 68

On Drawing In

mind slander from bad people. He does not gain wealth through improper means. He properly protects his country and avoids the seven kinds of unwholesome actions. He dislikes (1) the six kinds of gambling in games, chess, and so forth, (2) hunting, (3) taking alcohol, (4) sensual pleasures, (5) vicious speech, (6) hypocrisy, and (7) wealth improperly acquired. He always takes delight in making offerings to monks. He always causes his people to take the king as their parent and to believe in cause and effect. Seeing those better than himself, he does not become jealous, nor does he become arrogant when he is better than others. He recognizes favors from others and returns small favors with large ones. He subdues his [desire for] sensual pleasure and purifies the three karmas [of body, speech, and mind]. He praises good people and reproaches bad ones. He thinks [carefully] before he talks. His words are gentle. If e has not enough power, he yields in a proper way; and he does not use the four kinds of orce to take over other countries. When sentient beings are in fear, he saves and relieves them. He always embraces them with the four all-embracing virtues. He is able to distinguish various characteristics of harmas. Those who do not accept the Dharma he persuades with gentle words.

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

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Chapter XIV

On Taking Precepts

1047b Sujata asked, "World-honored One, how does a lay bodhisattva take the upasaka precepts?"

"Good son, if a lay bodhisattva wants to take the upasaka precepts, he should first make offerings in sequence to the six directions of east, south, west, north, lower, and upper. The eastern direction represents parents. Anyone who makes offerings to his parents with clothing, food, bedding, medicine, lodging, and valuables; pays reverence to them; and praises them is making offerings to the east. The parents return these favors in five ways: (1) sincerely loving their children, (2) never deceiving them, (3) giving them wealth, (4) arranging their marriages to those of good family, and (5) teaching them worldly affairs. "The south represents teachers. Anyone who can make offerings to his teachers with clothes, food, bedding, medicine, lodging, and valuables; pay reverence to them and praise them; and get up early and stay up late to receive and practice the wholesome teaching is making offerings to the south. The teacher responds with five things: (1) teaching without wasting any time, (2) teaching as best he can without withholding, (3) not becoming jealous when the student excels, (4) referring [the student] to strict teachers and beneficial friends, and (5) giving the student his possessions before he dies.

"The west represents one's wife. If anyone can provide his wife with garments, food, bedding, medicine, and adornments such as necklaces set with precious stones, he is making offerings to the west. The wife responds in fourteen ways: (1) in whatever she does, she does her best; (2) she is constantly at work and 71

Chapter XIV

never gets lazy, (3) she completes whatever she does; (4) she ^ 7 " T 'h°Ut ,0Si"g ® She »terta™ guests, (6) she deans the house and bedding; (7) she is loving and speaks gently; (8) she instructs servants gently; (9) she keens property well; (10) she rises early and goes to bed late; « « 1 cooks well; (12) she is patient in receiving teaching; (13) she covers r s - r 1 fauitei and (i4) she— - - - —

"The north represents beneficial friends. If a person does his best to provide things for beneficial friends, respects them speaks genfiy to them, and praises them, he is making offerings to £ north. The beneficial friends respond in four ways; (1) teaching m to cultivate good dharmas, (2) causing him to avoid bad ones, (3) helping him when he is in fear, and (4) strengthening him against laxity when he is lax.

dr cti0n rei>resents «»rants. One who can provide them'fr 1047c

V m; dlCiM Se" antS' and does responds ,n ten ways (1) „ot making mistakes, (2) doing work Withou being told, (3) completing whatever he does, (4) working promptly without wasting time, (5) never leaving the master even when the master ,s poor, (6) rising early, (7) preserving property, scold them, is making offenngs to the lower direction. The servant M andTim " 7 faVOrS' <9) bei"g Sincere and respect- lui, and (10) covering up [his master's] errors. forth1^ UPP6r '"7 " ° represents Brahmans, and so S » f T r 0fferinSS 40 or Btotaans with ckthes food, housing, bedding, or medicine; relieves them of fearoffers food during famine; covers up the unwholesome actions he' hears of; pays respect to them and praises them, he is making offenngs to the upper direction. These world-renouncing people spend in five ways: (1) teaching him to bring forth faith, (2) teachm L to 7e m *" (7 t h T g f0r'h WM°m' ® 'eaChi,lg Um t0 Practice giving Ir6CePtS' a"d <5> 'eachiag Wm hateu ore to the Dharma. If one can make offerings to these six directions, one increases wealth and life span and can keep the upasaka precepts. ^

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On Taking Precepts

i048a "Good son, anyone who wishes to take the upasaka precepts so as to increase wealth and life span should consult his parents first. If is parents give permission, he should then inform his wife and servants. If all agree, he then asks the king for permission. After gaining the king's permission, he may then go to anyone who has been ordained and has awakened the aspiration for enlightenment. He bows and courteously asks him, 'Great virtuous one, I am a real man who wishes to take the bodhisattva upasaka precepts. May the great virtuous one kindly allow me to take the precepts.' "Then the bhiksu should say, 'Have your parents, wife, servants, and king given permission?' If the answer is yes, he should then ask, 'Do you owe anything to the Buddha, Dharma, Sangha, or others?' If the answer is no, he should further ask, 'Do you have any physical or mental illnesses?' If the answer is no, he should further ask, 'Have you ever wronged a bhiksu or a bhiksuniV If he answer is no, he should ask, 'Have you ever committed any of the five cardinal transgressions?' If the answer is no, he should then ask, 'Have you stolen the Dharma?' If the answer is no, he should then ask, 'Are you a hermaphrodite or one without sexual organs? Have you ever violated the eight precepts? Have you ever abandoned your parents and teachers when they were ill? Have you ever killed anyone who had aroused the aspiration for enlightenment, stolen things from the Sangha, or used deceitful or unwholesome speech? Have you ever behaved improperly to your mother or sisters? Have you ever lied to the public?'

"If the answer is no, he should then tell him, 'Good son, the upasaka precepts are very difficult to keep. And why? These precepts are the basis for the ten precepts of the sramanera, the bhiksu precepts, the bodhisattva precepts, and even for unsurpassed, perfect enlightenment. If one sincerely keeps the upasaka precepts, one obtains the immeasurable benefits of hese precepts. If one violates these precepts, then in measureless and boundless lives one will dwell in the three evil realms and undergo great suffering.

"'Now you wish to obtain immeasurable benefits. Can you keep the precepts sincerely?' If he answer is yes, he should further 73

Chapter XIV

say, 'The updsaka precepts are difficult to follow. If one has taken refuge m the Buddha, one would rather die than take refuge in Isvaradeva or other gods. If one has taken refuge in the Dharma, one would rather die than take refuge in the scriptures of eretics' And if one has taken refuge in the Sangha, one would rather die than take refuge in heretics. Can you sincerely take refuge in the Three Treasures as such?'

"If the answer is yes, he should further say, 'Good son the upasaka precepts are very difficult to keep. One who has taken refuge m the Three Treasures should protect sentient beings from fear. If he can give fearlessness, he attains the updsaka precepts and even unsurpassed, perfect enlightenment. Can you give fearlessness to sentient beings?'

"If the answer is yes, he should further say, 'There are five things that prevent one from attaining wealth and a long life span in the present life. What are they? They are (1) killing (2) stealing (3) sexual misconduct, (4) lying, and (5) taking intoxicants. Because' of [past] killing, sentient beings suffer in the present life from unpleasant appearance, weakness, infamy, short lives, decreased wealth, separation from dear ones, reproach from the sages, distrust from others, and blame for the misdeeds of others. These are called the retributions in the present life of the bad karma [of killing]. After death, one falls into the hells and suffers the afflictions, hunger, thirst, a long life span [in hell], bad appearance weakness, infamy, and so forth. These are called the retributions in future lives from the bad karma [of illing]. If one is again born as a human, one again suffers from inferior appearance, short life span, and poverty. Because of the power of the unwholesome causes and conditions attached to this person, the five kinds of grains and vegetables decrease in production. The disaster of this person extends to all people in the world.

Anyone who likes to steal also receives the retribution of a bad appearance, weakness, infamy, and a short life. Wealth diminishes and one becomes separated from his family. He is suspected if omeone loses something. Although he may be close to people, he is not trusted and is often reproached by sages. These are called 74

1048b On Taking Precepts

the retributions from the bad karma [of stealing] in the present life. After death, he is born in the hells to undergo the suffering of a bad appearance, weakness, infamy, hunger, and thirst for a long time. These are called the retributions of bad karma in future lives. If he is again reborn as a human, he will be poor. And although he might gain wealth, he loses it as soon as it is received. He is not loved by his parents, his brothers, or his wife. His body often suffers and his mind is always full of sorrow. Because of the causal power of one bad person, others do not gain physical strength from what they eat. This person's unwholesome retribution extends to millions of people.

"'Good son, anyone who likes to tell lies acquires a foul mouth and a bad appearance. Although he might tell the truth, people do not trust him but dislike and avoid him. These are called the retributions of the bad karma [of telling lies] in the present life. After death he will be born in the hells to undergo the great suffering of hunger, thirst, and heat. These are called the retributions from bad karma in future lives. If he is reborn again as a human being, his body and mouth will be deformed. Although he tells the truth, people do not believe him and avoid him. Although he might speak the proper Dharma, people will not like to listen. All external things decrease because of he causal power of ne bad person.

"'Good son, anyone who likes to take intoxicants loses wealth in this life. He is unhealthy in body and mind and always likes to fight. His infamy spreads far, and he loses wisdom. He has no shame or remorse and gains a bad appearance and weakness. He is often reproached by all. People avoid him and he cannot practice well. These are called the retributions from taking intoxicants in the present life. After he dies, he will stay in hell and undergo the immeasurable sufferings of unger and thirst. This is called the retribution from bad karma in future lives. If he is reborn again as a human being, his body and mind are always out of harmony, and he cannot be mindful of the good dharmas. Because of the causal power of one bad person, all external things degenerate.

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D r "rG!0d S° - any°ne Wh0 indul^s in sexual misconduct cannot Protect himself r others and is suspect among all sentient beings Whatever he does, he lies about it. At all times he undergoes the suffenng of the afflictions. His mind being distracted, he cannot practice wefl and witlessly loses wealth. He is not loved by his wife and children, and his life span is short. These are the present '" I '« ka™ a o ' « - misconduct in the present „ M fdeath' he Wl11 be reb°™ in the hells to undergo the suffenng ofa bad appearance, weakness, hunger, and thirst for a ng time. These are the retributions for bad karma in future lives he is again reborn as a human, he will be born with inferior appearance and bad speech, and people will avoid him. He cannot protect and keep his wife, sons, or daughters. Because of he causal power of one bad person, all external things are not at ease. Good son> can you keep away from these five bad dharmas?' f the answer is yes, [the precept master] should then say, 'Good son, after taking the updsaka precepts, one should not do four m ngS' ^ ° ne Sh°Uld n0t be led t0 cheat because of ( greed, (2) hatred, (3) stupidity, or (4) fear. Can you keep away from these four bad dharmas?' y

ta k Z ^ anSWT " yeS' he Sh°"ld aga" sa* G°<>d son> after taking the upasaka precepts, one should not roam to five places 1048c

namely, the places of the butcher or the prostitute, to bars, to the' palace and to the place of n outcast (canddla). Can you keep away from these five places?' y

- - anSW<f is yes' he sh°uld then say, 'Good son, after taking the upasaka precepts, one should not do five things One shouM not sell (1) living things, (2) weapons, (3) poisons, (4) alco-'«ir 1 ° ^ y°U keeP aWay fr0m doin&these ^ e things?' takino- I " anSWeI 18 he Sh°UM then Say' <Good son> aftcr taking the upasaka precepts, one should not do three things-( ) make traps, (2) dye silk, or (3) make leather. Can you avoid doing these three things?'

Hf he answer is yes, he should then say, 'Good son, after taking t6kfn 7 f WeCT ' °ne ^ ^ d° ^ thingS; (1) - the x kinds of gambling m games, chess, and so forth, or (2) engage 76

On Taking Precepts

i049a in the various kinds of entertainment such as singing, dancing, and so forth. Can you keep away from these two things?' "If the answer is yes, he should then say, 'Good son, after taking the upasaka precepts, one should not stay close to four kinds of people: (1) gamblers, (2) those who take intoxicants, (3) cheaters, or (4) those who sell intoxicants. Can you keep away from these four kinds of people?'

"If the answer is yes, he should then ask, 'Good son, after taking the upasaka precepts, one should not become lax. What is meant by laxity? It means that one does not cultivate good dharmas when cold, hot, hungry, thirsty, or very full; in the morning or afternoon, or at times of business, initial action, loss, gain, fear, joy, or theft; at a time when grain is expensive; or at times of sickness, youth, weakness, old age, wealth, poverty; or at a time when one makes money for living. Can you keep away from laxity?'

"If the answer is yes, he should then say, 'Good son, after taking the upasaka precepts, one should at first pursue secular studies. After learning them, one can seek wealth properly. If one earns wealth, one should divide it into four parts. One part should be offered to one's parents, oneself, one's wife, and one's relatives. Two parts should be invested, and the last part should be saved for future use. Can you do these four things?'

"If the answer is yes, he should then say, 'Good son, wealth should not be entrusted at four places: (1) places of old people, (2) distant places, (3) places of bad people, and (4) places of owerful people. One should not leave one's wealth at these four places. Can you avoid them?'

"If the answer is yes, he should then say, 'Good son, after taking the upasaka precepts, one should always keep away from four kinds of bad people: (1) those who talk of other's faults, (2) those who express deviant views, (3) those who are gentle in speech but vicious in mind, and (4) those who do little but say much. Can you keep away from these four kinds of bad people?' "If he answer is yes, he should have the person [who wants to take the precepts] live nearby and serve an ordained and wise 77

Chapter XIV

[master] for six months. The wise one should observe the four Kinds of deportment f hat person.

"Ifthis person can do as taught, after six months a harmonious assembly of t least twenty monks is called to a meeting. [The wise one announces:] 'Great virtuous Sangha, please listen. This person [repeats person's name here] is now requesting the updsaka precepts from the Sangha. He has purified the four deportments for six months and sincerely upholds the foundation of urity. He is a real man. If the Sangha grants permission, please keep silent If not,, please speak out.'

If the Sangha grants permission, the wise one further says Good son, listen, listen attentively. The Sangha has unanimously granted you permission to take the updsaka precepts. These precepts are the basis of all good dharmas. One who perfects these precepts will attain the fruition of a stream-enterer up to that of a nonreturner. One who breaks these precepts will fall after death into the three evil realms. Good son, the updsaka precepts are inconceivable. And why? After taking these precepts, although one might enjoy the five pleasures, they cannot prevent one from attaining the fruition of a stream-enterer up to that of a nonreturner; therefore, they are inconceivable. Can you take these precepts for the sake of sentient beings?'

"If the answer is yes, the wise one should explain to him the procedure of taking refuge in [the first of] the Three Treasures. he same is done with the second and third [Treasures]. After having taken the Three Refuges, one is an updsaka. "Then the wise one again says, 'Good son, listen attentively listen attentively. The perfectly enlightened Tathagata says; that there are different degrees of ulfillment of the updsaka precepts namely one precept held, half of hem held, none held, the majority of the precepts held, and the full precepts held. If after taking re uge in the Three Treasures one does not take any of the five precepts, one is called an updsaka [not holding precepts]. If after taking refuge in the Three Treasures one takes one precept, one is called an upasaka holding one precept. If fter taking refuge in the Three Treasures one takes and keeps two precepts, one is called 78

1049b On Taking Precepts

an upasaka holding partial precepts. After taking refuge in the Three Treasures and taking two precepts, if one breaks even one precept, one is a non-precept-holding upasaka. If after taking refuge in the Three Treasures one takes and keeps three or four precepts, one is a major-precept-holding upasaka. If after taking refuge in the Three Treasures one takes and keeps five precepts, one is an upasaka holding the full precepts. Now, from a holder of one precept up to a full-precept-holding upasaka, which one of these do you want to be?'

"After the person expresses his choice, the wise one should then bestow the number of precepts chosen. After giving the precepts, he should further say, 'There are six cardinal precepts among the upasaka precepts. Good son, after an upasaka takes the precepts, he should not kill any being from a goddess all the way down to an ant. After taking the precepts, if e instructs others to kill or if he himself kills, he loses his upasaka precepts. This person cannot attain even the state of warmth (us ag t ), let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an outcast (.candala) upasaka, a defiled upasaka, and an afflicted upasaka. The precept against killing is called the first cardinal precept. '"He should not steal even as little as a penny for his own life. If he breaks this precept, he loses the upasaka precepts. This person cannot even attain the dharma state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an outcast upasaka, a defiled upasaka, and an afflicted upasaka. This is the second cardinal precept.

'"Even for the sake of his life, he should not lie that he has mastered the contemplation of impurity or the fruition of a nonreturner. If he breaks this precept, he loses the upasaka precepts. This person cannot attain even the dharma state of armth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking upasaka, an outcast, a defiled and afflicted upasaka. This is the third cardinal precept.

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1049c

Even for the sake of his life, he should not engage in sexual misconduct. If he breaks this precept, he loses the updsaka precepts. This person cannot attain even the dharma state of armth let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking updsaka, a stinking updsaka, an outcast, a defiled and afflicted updsaka. This is the fourth cardinal precept.

^Ven for the sake ofhis life>he should not speak of he faults of bhiksus, bhiksunis, updsakas, or updsikds. If he breaks this precept, he loses the updsaka precepts. This person cannot attain even the dharma state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking updsaka, an outcast, a defiled and afflicted upasaka. This is the fifth cardinal precept.

"'Even for the sake of his life, he should not sell intoxicants. If he breaks this precept, he loses the updsaka precepts. This person cannot even attain the state of warmth, let alone the fruition of a stream-enterer or a nonreturner. He is called a precept-breaking upasaka, a stinking updsaka, an outcast, a defiled and afflicted upasaka. This is the sixth cardinal precept.

'"Good son, if a person who takes such updsaka precepts can sincerely keep them without transgressing, he can attain the fruition of the precepts. Good son, the updsaka precepts are like a precious necklace and its adornment, the fragrance of which perumes boundless realms and covers unwholesome dharmas. [The precepts are] good dharmas and regulations, the store of he unsurpassed treasury, the tranquil place of nobility, and the ground for the growth of wholesome dharmas as sweet as dew. One aspiring thought [of the precepts] will bring such measureless benefits How much more so if a person takes and keeps them without violation.

"'Good son, as the Buddha has said, if an updsaka who has taken the precepts does not make offerings to his parents and teachers, he commits a grave offense {duskrta). He cannot rise from degradation, nor can he purify his actions. If an updsaka who has taken the precepts indulges in intoxicants, he commits a grave 80

On Taking Precepts

offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not look after those who are sick, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not, upon seeing supplicants, give away whatever he can, but rather sends them away empty-handed, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

'"If an upasaka who has taken the precepts does not, upon seeing bhiksus, bhiksunis, elder upasakas, or elder upasikas, get up to greet and bow to them, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If n upasaka who has taken the precepts arouses this arrogant thought upon seeing bhiksus, bhiksunis, upasakas, and upasikas who violate the precepts, 'I am superior to them, for they are not as good as I,' this upasaka commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not keep the eight precepts or make offerings to the Three Treasures for six days each month, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts does not attend the Dharma lectures held within a distance of forty miles, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts takes bedding, beds, or furniture from the Sangha, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

"'If an upasaka who has taken the precepts suspects that there are living organisms in water and drinks it anyway, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If n upasaka who has taken the precepts travels alone in questionable places, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts stays overnight alone [without other men] in a nunnery, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has 81

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1050a

taken the .precepts beats or scolds his slaves, servants, or other P" P'e f°r thc s»k£ of is own wealth and life, he comm offense. He cannot rise from degradation, nor can he purity his actions. If n upasaka who has taken the precepts offers leftovers tobhiksus, bhiksunis, upasakas, or upasikas, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

If n upasaka has taken the precepts and raises cats or foxes he commits a grave offense. He cannot rise from degradation, no^ can he purify is actions. If n updsaka who has taken the precepts raises elephants, horses, cows, sheep, camels, donkeys, or any other animals and does not give them to those who have not yet akeat the precepts, he commits a grave offense. He cannot rise rom degradation, nor can he purify his actions. If n upasaka who has taken the precepts does not keep the precept robes, begging bowls and staff, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts needs to farm for a living but does not seek pure water and land to farm, he commits a grave offense. He cannot rise rom degradation, nor can he purify his actions. If precept-holding upasaka engages in business for a living using weights or scalesand after having made a deal, he should not call off previous deal or a more profitable one—when weighing goods, he should weigh them correctly. If [the amount is] not correct, he should speak out and make it correct. If he does not do so, he commits a grave offense.

If an upasaka who has taken the precepts has sexual intercourse m improper places and at improper times, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If a precept-holding updsaka who is engaged in business erases taxes or appropriates public funds, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts violates the laws of a country, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an updsaka who has taken the precepts does not offer the newly harvested grain, fruits, 82

losob On Taking Precepts

and vegetables first to the Three Treasures but eats them first himself, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts then lectures on the Dharma without permission from the Sangha and praises himself for it, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts walks ahead of bhiksus or sramaneras, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If an upasaka who has taken the precepts offers food to monks, meanwhile offering the better food in excessive amount to his own teacher, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

"'If an upasaka who has taken he precepts raises silkworms, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions. If n upasaka who has taken the precepts comes across a sick person along the road and does not look after and arrange a place for him but deserts him, he commits a grave offense. He cannot rise from degradation, nor can he purify his actions.

"'Good son, if an upasaka can sincerely accept and keep these precepts, he is like a white lotus flower among other upasakas, a wonderful and superb fragrance among others, a pure lotus among other upasakas, a genuine jewel and hero among other upasakas. "'Good son, as the Buddha has said, there are two kinds of bodhisattvas: (1) lay and (2) ordained. An ordained bodhisattva is called a bhiksu and a lay bodhisattva is called an upasaka. It is not difficult for the ordained bodhisattva to hold the precepts for ordained people, but it is difficult for the lay bodhisattva to hold the precepts for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions.'" 83

Chapter XV: On the Purification of Precepts

1050c Chapter XV

On the Purification of Precepts

Sujata said to the Buddha, "After he takes these precepts, how does he purify them?"

The Buddha said, "Good son, there are three ways to purify these precepts: (1) to have faith in the Buddha, Dharma, and Sangha, (2) to have deep faith in the doctrine of cause and effect, and (3) to have a comprehensive mind. There are another four ways: (1) kind thought, (2) compassionate thought, (3) noncovetous thought, and (4) favor to those who have not shown favor to oneself. There are another five ways: (1) to benefit one's foes, (2) to rescue those in danger or fear, (3) to give happily even before being asked, (4) to give equally and indiscriminately, and (5) to be compassionate to all regardless of their relationship to oneself. "There are another four ways: (1) never humbly thinking that one cannot attain the fruition of enlightenment, (2) the mind becoming fortified on the way to enlightenment, (3) vigorously and diligently cultivating all wholesome dharmas, and (4) engaging in great deeds without becoming weary or regretful. There are another four ways: (1) studying good dharmas oneself and teaching others to do likewise, (2) avoiding bad dharmas oneself and teaching others to do the same, (3) distinguishing good dharmas from bad ones, and (4) remaining unattached to all dharmas. "There are another four ways: (1) knowing that the conditioned dharmas are without a self and are not possessed by a self, (2) knowing that there is a karmic result for every action, (3) knowing that all conditioned dharmas are impermanent, and (4) knowing that happiness is the result of pain and pain is the result of happiness. There are another three ways: (1) not being 85

Chapter XV

attached to sentient beings, (2) bestowing happiness on sentient bemgs with the thought of quanimity, and (3) practicing in accordance with what one preaches. There are another three ways: (1) being able to provide sentient beings with the causes leading to happiness, (2) not asking for a reward for one's action, and (3) knowing that supreme enlightenment is definitely attainable. "There are another three ways: (1) suffering greatly for sentient beings, (2) [suffering for them] in sequence, and (3) [suffering for them] without intermission, and although suffering not having regrets. There are another three ways: (1) although not yet having eradicated thoughts of desire, one can still give what one loves to others, (2) although having not yet eradicated hatred, one is able to endure harm from others, and (3) although having not yet eradicated stupidity, one is able to distinguish good dharmas from bad dharmas. There are another three ways: (1) knowing well the skillful means of teaching sentient beings to avoid bad dharmas, (2) knowing well the skillful means of teaching sentient beings to cultivate good dharmas, and (3) never becoming tired when teaching sentient beings.

There are another three ways: (1) not sparing one's body or life in order to help sentient beings avoid physical suffering, (2) not sparing one's body or fife in order to help sentient beings avoid mental suffering, and (3) not sparing one's body or life when teaching sentient beings to cultivate good dharmas. There are another three ways: (1) attending to others' affairs before one's own, (2) not selecting a time to attend to others' affairs, and (3) not worrying about personal difficulties that might arise by doing so. "There are another three ways: (1) not being ealous, (2) rejoicing when seeing others being happy, and (3) perpetuating wholesome thoughts without interruption. There are another three ways: (1) never forgetting even the smallest good seen in others, (2) always thinking of repaying the smallest favor, and (3) having a firm mind and never retrogressing when undergoing the immeasurable suffering encountered during immeasurable lives. There are another three ways: (1) knowing well the faults of amsara one does not waver in one's effort, (2) becoming a refhge to sentient 86

1051a On the Purification of Precepts

beings who have no refuge, and (3) seeing erring sentient beings, one has compassion for them and does not criticize their flaws. "There are another three ways: (1) staying close to beneficial friends, (2) never becoming tired of listening to the Dharma, and (3) sincerely consulting and accepting the teachings of beneficial friends. There are nine other ways including avoiding three [bad] actions, not having regrets during the three periods of he day, and giving equally to the three kinds of entient beings. There are four other ways: kindness, compassion, joy, and equanimity. Good son, if the bodhisattva purifies his mind with the pure Dharma, he should do it during two [different] times: (1) during the time when a Buddha appears in the world and (2) during the time when a pratyekabuddha appears in the world.

"Good son, there are three ways through which sentient beings bring forth good dharmas: (1) listening [to the Dharma], (2) pondering [the Dharma], and (3) practicing it. One should listen to and ponder the Dharma during the two [different] times [mentioned above], whereas practicing [good dharmas] can be accomplished during either time.

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

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Chapter XVI

On Eliminating Evils

Sujata said, "World-honored One, after the bodhisattva has taken the upasaka precepts, if nternal and external evils and impurities remain, how does he avoid them?" "Good son, if the bodhisattva has inner and outer evils and impurities, he should cultivate the mindfulness of the Buddha. If one sincerely cultivates the mindfulness of the Buddha, one can avoid internal and external vices and impurities and can increase compassion and wisdom." "World-honored One, how does one cultivate the mindfulness of the Buddha?" "One should contemplate the seven superiorities of the Buddha: (1) the superiority of the body, (2) the superiority of abiding in the Dharma, (3) the superiority of wisdom, (4) the superiority of perfection, (5) the superiority of practice, (6) the superiority of nconceivability, and (7) the superiority of iberation. "What is the superiority of the body? The Tathagata's body is adorned with thirty-two excellent marks and eighty excellent characteristics. The power of ach of is fingers matches the power of ten thousand eighty Airavanas [Indra's elephant]. Sentient beings take delight and never get weary of seeing [the Tathagata's body]. This is what is meant by the superiority of the body. "What is the superiority of abiding in the Dharma? After the Tathagata himself has attained benefits, he can afterwards pity, help, and benefit immeasurable sentient beings. This is what is meant by the superiority of abiding in the Dharma. "What is the superiority of wisdom? The Tathagata's wisdom consists of four kinds of eloquence that are beyond those of the sravakas and pratyekabuddhas. This is called the superiority of wisdom.

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"What is the superiority of perfection? This refers to the Tathagatas perfections in practice, life, morality, and views. "What is the superiority of practice? It refers to the practices of the Tathagata, the World-honored One, in the three samddhis and the nine grades of meditation, which are superior to those of the sravakas andpratyekabuddhas.

"What is the superiority of inconceivability? It refers to the Tathagata's six supernatural powers, which are superior to those of the sravakas and pratyekabuddhas, the ten powers, the four qualities of earlessness, great compassion, and the three qualities of mindfulness.

"What is the superiority of liberation? This means that the Tathagata has perfected two kinds of liberation, eliminating the obstruction to wisdom and severing the obstruction of all afflictions and a11 [bad] habits forever, and has attained self-mastery over knowledge and conditions.

Therefore, in the sutras Sariputra praised the Tathagata's seven kinds of superiority. Going through the stages from the contemplation of impurity to the attainment of unsurpassed, perfect enlightenment, and from the stage of adornment to that of liberation, the Tathagata surpassed the sravakas and pratyekabuddhas and is therefore called the Unsurpassed and the Honored One. "In order to benefit sentient beings, the Tathagata practiced the samddhi of emptiness and the samddhi of complete extinction [of sensation], the four dhydnas, kindness, compassion, and the twelve links of causes and conditions. The Tathagata is completely enlightened and his sermons are absolute; therefore he is called the Thus-gone (tatha-gata). The Buddha started from the stage of adornment and proceeded to the attainment of unsurpassed, complete enlightenment. He is therefore called the Thus-come' (tatha-agata). Because he completely attains the subtle, wonderful Dharma, he is called an Arhat. And because he is worthy of offerings from all gods and men, he is called an Arhat. Because he comprehends the two truths, the conventional truth and the ultimate truth, he is called the Perfectly Enlightened One. Because he 90

On Eliminating Evils

cultivates and keeps the pure precepts and perfects the three insights, he is called the Perfect One in Knowledge and Conduct. Because he no longer transmigrates in cyclic existence, he is called Well-gone (su-gata). Because he knows the two worlds, the world of sentient beings and the physical world, he is called the Knower of he Worlds. Because he knows well the skillful means of egulating sentient beings, he is called the Tamer of All. Because he relieves sentient beings from fear and expediently teaches them to rid themselves of suffering and to gain happiness, he is called the Teacher of Gods and Men. Because he knows every dharma and practice, he is called the Buddha. Because he can break the four demons, he is called the Bhagavan.

"Furthermore, [an wpdsa&a-precept-holding bodhisattva should] contemplate that the Tathagata practices morality, meditation, and wisdom in order to benefit sentient beings. Over immeasurable and numerous lives, he benefits both foes and friends without discrimination. He has eliminated immeasurable afflictions and knows each and every sentient being who undergoes great suffering for each affliction over immeasurable lives. For the sake of sentient beings, the Tathagata, the World-honored One, gives away what is hard to give and endures what is hard to endure. The Buddha has two kinds of purity: (1) the purity of adornment and (2) the purity of karma. Because of the power of the causes and conditions of these two kinds of purity, no god or man in the stages from the first ten to the last ten [stages of practice] is able to speak of his flaws. The Tathagata is replete with eighty thousand voices; sentient beings never tire of earing him. Because of all these, the Tathagata excels all sravakas and pratyekabuddhas.

"Good son, if a precept-holding bodhisattva wishes to purify his precepts, he should cultivate the mindfulness of he Buddha as [explained] above. If he does this, he will be free from the impure causes of all internal and external evils; increase compassion and wisdom; eradicate greed, hatred, and stupidity; and perfect all wholesome dharmas.

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

92

Chapter XVII

On Making Offerings to the

Three Treasures

Sujata said, "World-honored One, after a bodhisattva takes the upasaka precepts, how should he make offerings to the Three Treasures?"

"Good son, there are three kinds of fields of blessings in the world: (1) the field of returning kindness, (2) the field of meritorious virtue, and (3) the field of poverty. The field of returning kindness refers to parents, teachers, and monks. The field of meritorious virtue refers to those who attain the state of warmth [the first of the four stages of accelerating practice] all the way to those who attain unsurpassed, perfect enlightenment. The field of poverty refers to all poverty-stricken people. The Tathagata, the World-honored One, belongs to two fields of blessings, the field of returning kindness and the field of eritorious virtue. The Dharma also belongs to these two fields. The Sangha belongs to the three fields of blessings, the fields of returning kindness, meritorious virtue, and poverty. Because of this, after a person has taken the upasaka precepts, he should sincerely and diligently make offerings to the Three Treasures.

"Good son, the Tathagata is the treasury of the Dharma; therefore a wise person should sincerely and diligently make offerings to his physical body, and to the relics, images, and stupas [of the Tathagata after he has entered nirvana]. In uncivilized places where there are no stupas or statues, he should always remain mindful and respectful [of the Buddha] and constantly be full of praise [of him]. He should do this himself, and he should encourage others to do likewise. He should feel delighted when he 93

Chapter XVII

sees others do so. If he himself has meritorious power, he should have others do it along with him. After making offerings, he should not slight himself nor the Three Treasures. He does not force others to make offerings for himself nor does he make offerings in order to surpass others. When he makes any offerings, he should feel neither regret nor sorrow. [Instead] he places the palms of his hands together and with great respect and reverence makes the offering, whether the offering be one penny up to immeasurable jewels, one piece of silk up to immeasurable amounts of silk, one flower up to immeasurable flowers, one incense stick up to immeasurable amounts of incense, one line of praising verse up to immeasurable lines of praising verses, one bow up to immeasurable bows, one circumambulation up to immeasurable circumambulations, doing these once up to innumerable times, or whether done by himself or with others.

"Good son, [a bodhisattva who] can sincerely make offerings to the Buddha, Dharma, and Sangha like this should do it indiscriminately during my lifetime or after my nirvana. When he sees a stupa, he should make offerings with gold, silver, bronze, iron, banners, music, incense, oil, and light. If he sees a stupa that has been stepped upon and ruined by birds or animals, he should repair and clean it. If it is destroyed by storms, floods, or fires, he 1052a should also repair it. Ifhe himself s not capable of aking repairs, he should exhort others to make repairs either with gold, silver, bronze, iron, soil, or wood. If [the stupa] is dusty, he should sweep it; and if it is filthy, he should wash it with fragrant water. "If [the bodhisattva] builds a jeweled stupa or statue [of the Buddha], he should make an offering to it of various banners, canopies, incense, and flowers. If he has no resources to build a jeweled stupa, he should build one with clay or wood and also offer it various banners, canopies, incense, flowers, and music. If there are grass, unclean things, dead bodies of birds or animals, night soil, or rotten and stinking flowers inside the stupa, he should remove them. If there are holes through which snakes or rats can go into the stupa, he should fill them. Whether the Buddha statues are made of bronze, wood, stone, clay, gold, silver, crystal, and so 94

On Making Offerings to the Three Treasures

forth, he should frequently wash them and apply fragrances to them. According to his financial resources, he should make various necklaces or even build a cakravartin stupa, and he should put incense inside the temple. If the stupa and statue are made of white clay, they should be adorned with crystal, pearl, fine cloth, silk thread, and bells. Materials used to paint the Buddha should not contain resin or eggs. He should make offerings to it during the day as well as at night, whether with garlands of various flowers, clean mirrors, powdered incense, fragrant oils, scattering incense, burning incense, or various types of music or dance. He should not make offerings of burning ghee or barley as the heretics do. Neither should he apply ghee to the stupa or to the statue of the Buddha nor wash it with milk. He should not make a statue of only the torso of the Buddha. If any Buddha statue is in bad condition, he should cover it and have someone fix it. After fixing it, it can then be uncovered. If he sees a damaged statue, he should sincerely make offerings and worship it as if it were intact.

"[A bodhisattva] himself should make offerings like this. It it is beyond his capacity, he should help others do so and exhort others to help. Someone might make offerings to the Tathagata with all the jewels in the four continents, whereas another person might simply pay respect with various merits and utmost sincere praise. The blessings and virtues of these two persons are equal. The Tathagata is perfect both physically and mentally. Physically, he possesses the thirty-two magnificent marks and eighty excellent characteristics and is endowed with great power. Mentally, he has the ten powers, the four qualities of fearlessness, the great compassion, the three qualities of mindfulness, the five wisdoms, samddhi, the three dharma-doors, the eleven kinds of contemplations of emptiness, wisdom derived from the twelve causal links, and immeasurable concentrations and meditations. Perfecting the seven wisdoms, [the Tathagata] achieves the six perfections. If someone can praise these dharmas of the Buddha, he is truly making offerings to him."

"What is meant by making offerings to the Dharma? 95

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■Good son, if someone makes offerings to the twelve divisions of the scriptures, he is making offerings to the Dharma." "How does one make offerings to the twelve divisions of the scriptures?

"If ne sincerely believes in the merit of he scriptures, accepts recites and expounds them, and while practicing in accordance wdh them exhorts others to do so also, this is making offerings to the twelve drvrsmns of the scriptures. If one can copy the twelve dmsrnns of the scriptures and after copying them make oiferings to them as he would to the Buddha; and if one makes offerings to them and upholds and recites them, except at the time of taking a bath, one is making offerings to the Dharma. One makes offer, mgs to the Dharma just as one makes offerings to the Buddha , I r " a',,u " Dhar,1,a:thebodhisa" ™ 'scapacity,thepratyekab"ddha s three levels of capacity, and the three truths. Having such belief is making oiferings to the Dharma.

If one makes offerings to a person who arouses the aspiration or enlightenment, keeps the pure precepts, leaves the home life and works toward fruition from a stream-enterer to the level of an arhat, one is making offerings to the Sangha. If ne can thus make offerings to the Three Treasures, the Buddha, the Dharma, and the Sangha, you should know that this person will never be at a distance from the Tathagatas of the ten directions, and when the Buddha*11^ ' Sltting' °r d°Wn' he WiU alWayS be with "Good son, if a person can make offerings to the three fields of blessing as much as mentioned, you should know that he will enjoy benefits in immeasurable lives. Good son, there are two kinds of bodhisattvas. (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to make offerings to the Three Treasures but it is difficult for the lay bodhisattva. And why? Because the ^ bodhisattva is bound by more unfavorable conditions." 96

Chapter XVIII

On the Six Perfections

1052c Sujata said, "World-honored One, the Buddha previously said that the six directions refer to the six perfections and that making offerings to them increases one's wealth and life. What are the characteristics of those [who can make offerings to the six perfections]?" The Buddha said, "Good son, [these are the characteristics of such a person:] Sparing none of is wealth, he constantly engages in benefitting others. He thinks of giving and joyfully practices giving. He gives whatever he has regardless of he amount. When practicing giving, he does not think lightly of his body or wealth. Giving purely, he does not discriminate between precept-holders and precept-transgressors. He praises [those who practice] giving, and when he sees people doing so he is delighted and not jealous. When he sees supplicants, he joyfully greets them and offers them seats, so that they can request advice from him. If they do not request advice from him, he then tells them the rewards of giving. He protects those in fear. When there is a famine, he happily gives away food. Although he practices giving like this, he seeks neither reward nor favor for his generosity. He does not deceive sentient beings, and he praises the merits and virtues of he Three Treasures. He neither trades in unfair or inferior merchandise nor has [any] desire for intoxicants or gambling. He constantly cultivates the virtues [derived from having the thought] of emorse and shame. Although he has immense wealth, he is not dissipated. Although he often practices giving, he never becomes arrogant. Good son, you should know that a person who has these characteristics is able to make offerings to the perfection of giving. 97

Chapter XVIII

"Good son, [a person who acts in the following ways can make offerings to the perfection of orality:] He purifies his body, speech, and mind. Constantly cultivating a tender mind, he does not commit offenses. If e mistakenly commits an offense, he feels remorseful about it and believes that this offensive action will result in bad retributions. His mind is full of oy at his good deeds and of great sorrow at the small offenses he might commit. So for whatever offense he has done, he feels alarmed and remorseful. He never beats, scolds, or annoys sentient beings. He speaks after [careful] thought and speaks gently. When he sees sentient beings, he arouses loving thoughts toward them. He is aware of eople's kindness and repays their favors. He is not stingy, does not deceive others, seeks wealth in proper ways, and is happy to create virtues. He always transfers his merits and virtues to others. When he sees poor and suffering people, he is willing to suffer personally for them. He always cultivates kindness and has compassion for all. He helps those who have done wrong. And when he sees those who do good, he not only praises their virtue and talks about its good consequences but also assists them with his own resources. He frees those who are not free physically. He always endeavors to rid himself of angry or hateful thoughts. If such thoughts arise, he immediately becomes aware of hem and feels ashamed. He speaks truthfully and tenderly and does not use deceitful or meaningless speech. Good son, you should know that anyone who has these characteristics is able to make offerings to the perfection of orality. "Good son, [he who has the following characteristics can make offerings to the perfection of ndurance:] He can purify the actions of body, speech, and mind. Even when sentient beings do terribly vicious things to him, he never gives rise to any thoughts of anger nor repays evil with evil. If someone comes to apologize, he immediately accepts it. He always rejoices when he looks at sentient beings. And when he sees them do wrong, he has compassion for them. He praises the effect of endurance, reproaches hatred, and preaches that hatred causes harmful results. When he practices giving or endurance, he does so to his enemies first. He correctly comprehends the five aggregates as being the combination of 98

On the Six Perfections

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various conditions. Since it is so, why be angry? He has the rig insight that anger and hatred are the causes of future endies suffering in the evil realms of existence. If e temporarily becomes angry he feels ashamed, alarmed, and regretful. Seeing o excel him in being patient, he does not become jealous. Good son you should be aware that a person who has these characteristi is able to make offerings to the perfection of endurance. "Good son, [he who has the following characteristics can make offerings to the perfection of vigor:] He is neither lax nor is he greedy for the enjoyment derived from relaxing, sitting or ymg dnwn. Whether it is a large or small chore, he does it with wholehearted effort and completes whatever he engages in. When he is engaged in some activity, he is aware of neither hunger nor thir t noJ of cold nor heat. He never slights himself at any time. I cannot accomplish a big job, he is not regretful. If the job is done he feels comfortable. He praises the reward of being vigorous. He acquires wealth properly and uses it correctly. To those w hoappy their efforts incorrectly, he tells them of its bad consequences. He skillfully teaches sentient beings to practice vigorous y an ne rests before he accomplishes what he is doing. He practices> goo dharmas without being swayed by others' comments. Good son you should know that anyone who has these charac ens ics is a to make offerings to the perfection of vigor.

"Good son, [one who can make offerings to the p c « " of meditation has the following characteristics:] He punfies t actions of ody, speech, and mind; and he always takes delight in dwelling in quiet places such as caves, mountains woods and empty houses. He does not like noise nor is he attached to bed ing. He does not like to listen to worldly affairs; and he dislikes covetousness, hatred, and stupidity. When he speaks, he speaks gently. He takes delight in monastic life and in teaching sent Lings. His afflictions beinghght, he is able to keep away from bad meditation and contemplation. Toward his foes, he practices fa ness and speaks to them of definite causal »nsequenc^IHus mind goes astray, he becomes alarmed and remorseful. When he sees those who practice incorrect meditation, he points out then-99

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mistakes. He can skillfully teach sentient beings proper meditation Good son, you should know that anyone who has these characteristics is able to make offerings to the perfection of meditation "Good son, [one who can make offerings to the perfection of wisdom has the following characteristics:] He is able to purify the actions of body, speech, and mind and learns all worldly studies. His mind stays away from covetousness, hatred, and stupidity, and he is neither unrestrained nor disarranged. He is compassionate to sentient beings. He makes offerings to his parents, teachers, monks, elders, aged people, and virtuous ones. He trains himself not to be lax. When he speaks, he speaks gently. He never deceives sentient beings but knows the differences between right and deviant paths and between good and bad retributions. He always enjoys quietude and the monastic life. He teaches sentient beings about secular knowledge and never becomes jealous of those who excel him nor arrogant when he excels others. He does not become miserable when suffering nor overjoyed when happy. Good son you should know that anyone who has such characteristics as these is able to make offerings to the perfection of wisdom. Good son, in each direction there are four aspects [of the perfections]. The four aspects of he perfection of iving are (1) subduing sentient beings, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. If a person is not stingy with his wealth and does not at any time make distinctions between dear ones and enemies, he is able to subdue sentient beings. Because he is not stingy with his wealth, he can practice giving, which keeps him from the fault of stinginess. This is what is meant by transcending faults. Before giving, at the time of giving, and after aving given, he is joyful and never has regrets. As a result he will enjoy mundane and heavenly happiness all the way up to unsurpassed happiness in the future. This is called benefitting oneself. [Giving] can relieve others from suffering from hunger or thirst. This is called benefitting others.

"The four aspects of racticing morality are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. To adorn enlightenment means that the updsaka 100

On the Six Perfections

precepts and bodhisattva precepts are the basic foundation of unsurpassed, complete enlightenment. This is called adornment. After one has taken precepts, one can keep away from evil rules and customs and maintain no precepts. This is transcending the faults [of vil rules and customs].After one has taken precepts, one attains the bliss of a man or a god to the level of nsurpassed bliss. This is benefitting oneself. After one has taken precepts, one gives sentient beings courage and helps them avoid suffering and attain happiness. This is benefitting others.

"The four aspects of he perfection of endurance are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. To adorn enlightenment means that through endurance, one is able to cultivate good. And because of the cultivation of good, one is able to attain the fruition of he first ground (bhumi) and to go on to the level of unsurpassed, perfect enlightenment. This is called adornment. After one cultivates endurance, one is able to avoid the fault of hatred. This is what is meant by transcending faults. Through endurance one is able to attain the mundane and heavenly bliss all the way up to the unsurpassed bliss. This is called benefitting oneself. One's endurance helps others give rise to joyful, kind, and disciplined thoughts. This is called benefitting others.

"The four aspects of racticing vigor are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. To adorn enlightenment means that because of being vigorous, one is able to cultivate good. And because of the cultivation of good, one attains the fruition of the first ground and even to the level of the unsurpassed, complete enlightenment. This is called adornment. After the cultivation of good, one departs from the fault of laziness. This is called transcending faults. Because of this good dharma, one attains the mundane and heavenly bliss all the way up to the unsurpassed bliss. This is called benefitting oneself. And to teach sentient beings to cultivate good and avoid evil is called benefitting others.

"The four aspects of he perfection of meditation are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, 101

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and (4) benefitting others. To adorn enlightenment means that because of the cultivation of meditation, one attains the fruition of the first ground and even to the level of unsurpassed, complete enlightenment. This is called adornment. Because of the cultivation of meditation, one can practice immeasurable good deeds and avoid erroneous ways of contemplation. This is called transcending faults. Because of the power derived from the cultivation of meditation, one always remains serene and thereby attains mundane and heavenly bliss and even the unsurpassed bliss. This is called benefitting oneself. And to eradicate sentient beings' greedy, hateful, and ignorant thoughts is benefitting others.

"The four aspects of the perfection of wisdom are (1) adorning enlightenment, (2) transcending faults, (3) benefitting oneself, and (4) benefitting others. To adorn enlightenment means that because of the cultivation of wisdom, one attains the fruition of the first ground and even to the level of unsurpassed, complete enlightenment. This is called adornment. Because of the cultivation of wisdom, one avoids ignorance and thereby keeps afflictions in check. This is transcending faults. The perfection of isdom eradicates the obstruction of afflictions and the obstruction to wisdom. This is called benefitting oneself. To teach sentient beings and to discipline them is called benefitting others.

"Good son, it is said [by some] that there are only four perfections because besides [the perfection of] morality there is no [perfection of] endurance, and besides [the perfection of] wisdom there is no [perfection of] meditation. To be able to forbear illtreatment without retaliation is [the perfection] of morality. To cultivate meditation with an unscattered mind is wisdom. Therefore, morality is endurance and wisdom is meditation. Apart from wisdom there is no meditation, and apart from meditation there is no wisdom. Therefore wisdom is meditation and meditation is wisdom. Apart from morality there is no vigor, and apart from vigor there is no morality. Therefore morality is vigor and vigor is morality. Apart from [the perfection of] giving, there is no [perfection of] vigor, and apart from vigor there is no giving. Therefore 102

On the Six Perfections

1054a giving is vigor and vigor is giving. Hence, it cannot be said that there are six perfections.

"This cannot be true. And why cannot this be true? Wisdom is the cause and giving is the result. Vigor is the cause and morality is the result. Meditation is the cause and endurance is the result. The cause and the result cannot be one; therefore there should be six perfections. It is said that morality is endurance and endurance is morality. This also is not true. And why is it not true? Precepts are acquired from others but not endurance. It is possible that one can endure ill treatment without having taken precepts. One can cultivate good for others and endure immeasurable suffering, and undergo great suffering for sentient beings in innumerable lives without regret. Therefore there can be [the perfection of] endurance apart from precepts. Good son, samadhi is samatha and wisdom is vipasyana. Samatha means undisturbed by concentrating on one thing, whereas vipasyana means discernment. Therefore in the twelve divisions of the scriptures, I said that meditation and wisdom are different, and therefore there should be six perfections. The Tathagata first taught the perfection of giving. In order to teach sentient beings to be rid of covetousness when they practice giving, he next taught the perfection of precepts. In order to teach sentient beings how to forbear the thought of forsaking their belongings when practicing giving, he next taught the perfection of endurance. In order to teach sentient beings to be joyful and to disregard time when giving, he then taught the perfection of vigor. In order to teach sentient beings to be single-minded and undisturbed when practicing giving, he then taught the perfection of meditation. In order to teach sentient beings not to indulge in the pleasures of samsara when practicing giving, he taught the perfection of wisdom.

"Good son, why are they called perfections (paramitas)? When giving, if one does not seek internal or external rewards, does not care if [the receiver is] the field of blessing or not, and gives all wealth without stinginess and regardless of ime, this is called the perfection of giving. [If one adheres to the precepts strictly,] not transgressing even the most insignificant precept even at the cost 103