The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

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Chapter III

Renunciation

Then the eminent householder Jñānaprabha, moved by the Buddha's awesome supernormal [power], rose from his seat, bowed his head at the Buddha's feet, pressed his palms together in reverence, and said to the Buddha: World-honored One, I have now heard from the Buddha this most profound and wondrous Dharma about repaying debts of gratitude. My heart leaps for joy at having experienced something unprecedented, just like a hungry and thirsty person encountering nectarlike food. I now wish to repay the four debts of gratitude, throw myself upon the Buddha, Dharma, and Sangha, leave home and practice the path, always apply myself diligently, and strive to realize bodhi.

Once when the Buddha, with his great compassion, was residing in the city of Vaiśālī, he preached the most profound Dharma for Vimalakīrti, [saying,] "Vimalakīrti, a pure mind is the root of good deeds, an unwholesome mind the root of evil deeds. When the mind is pure, the world is pure; when the mind is defiled, the world is defiled. In my Buddhist Dharma the mind is foremost. Among all dharmas there is none that does not derive from the mind. You are now a householder possessing great blessings: you have no shortage of jewels and necklaces; your male and female dependents are at ease and happy; you have accomplished the right view and do not slander the Three Jewels; you respect your honorable parents with thoughts of filial care; you give to orphaned children and the lonely elderly with great compassion; you do not harm even mole-crickets or ants; forbearance is your robe and compassion your house; you venerate the virtuous, your mind without arrogance; you take pity on all as if they were children; you do not hanker for material wealth and always cultivate liberality; you make offerings to the Three Jewels, your mind never tiring; and unstintingly you forsake your body for the sake of the Dharma. A 89

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white-robed [layman] such as this, though he has not left home [to become a renunciant], already possesses innumerable and infinite meritorious qualities. In future lives your myriad practices will be perfected, and you will transcend the three realms and realize great bodhi. The mind you have cultivated is that of a true śramaṇa or brahman. This is a true monk, a true renunciant. Such a person is called a householder renunciant."29 World-honored One, again, once in the hermitage in Kalanda[ka]'s bamboo grove you preached admonitory teachings for the group of six wickednatured monks and addressed them, saying, "You monks, listen attentively, listen attentively! For entering the ocean of the Buddhist Dharma, faith is the root; for crossing the river of birth-and-death, the precepts are a ferryboat. If someone leaves home [to become a renunciant] but does not observe the prohibitory precepts, is greedily attached to worldly pleasures, slanders the jewellike Buddha's precepts, or loses the right view, enters the forest of wrong views, and leads immeasurable people down into a large deep pit, such a monk is not called a renunciant, is not a śramaṇa, and is not a brahman. In [outward] form he resembles a śramaṇa but his mind is always that of a householder. Such a śramaṇa is without the practice of detachment. In the practice of detachment there are two kinds: first, physical detachment, and second, mental detachment. As for physical detachment, if someone leaves home, physically resides in a desolate place, and is not tainted by objects of desire, it is called physical detachment. If someone leaves home, cultivates a pure mind, and is not tainted by objects of desire, it is called mental detachment. Though the body may have left home,30 if the mind covets objects of desire, such a person is not called detached. If any man of pure faith or woman of pure faith, physically residing in a hamlet, generates the aspiration for unsurpassed [bodhi] and brings benefit to all with great compassion, such practice is called true detachment." At this the group of six wicked-natured monks, having heard this sound of the Dharma, gained the acceptance of compliance.31

But now, although we believe what the Buddha has said, each of us harbors doubt and we are undecided in our minds. Indeed, World-honored One! O you who are able to cut off all doubts in the world, you who have gained mastery over all dharmas, you who speak the truth, you who speak of the nondual, you who know the path, you who have opened up the 90

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path! I but beseech you, O Tathāgata, for us and all sentient beings in future ages, to abandon expedient means and teach the true Dharma and to forever rid us of doubts and make us enter the path to buddhahood. There are now in this assembly two [kinds of] bodhisattvas, one renunciants and the other householders. These two [kinds of] bodhisattvas ably bring benefit and happiness to all sentient beings without cease. In my surmise, the renunciant bodhisattva cannot match a householder who cultivates bodhisattva practices. Why is this? Once there was a wheel-turning sageking with a golden wheel who generated the aspiration for anuttarā samyaksaṃbodhi, eschewed the impermanence, suffering, and emptiness of the world, abandoned the position of wheel[-turning] king as if he were disposing of snivel and spittle, left home in a pure manner [to become a renunciant], and entered the path to buddhahood. At that time, the wives and handmaidens in the harem, eighty-four thousand [in number], saw the king leave home [to become a renunciant] and, each harboring a pining [for the king], beat their chests, wailed loudly, were greatly tormented, and felt the suffering, like that of hell, of being separated from one whom they loved. The precious woman, as well as the king's thousand sons, ministers, and attendants with whom a sage-king with a golden wheel is endowed when he first receives his position, were all saddened by the separation, abandoned their positions, and left home [to become renunciants]. The cries of wailing filled the four [continents] beneath the heavens, and these dependents each spoke these words: "The merit and knowledge of our king are immeasurable and infinite. Why was I forsaken? [Why] did he abandon me and become a renunciant? Alas and alack! The world is empty, and henceforth I will have nothing on which to depend and nothing on which to rely!" If any gentleman or lady of pure faith takes refuge in the Buddha, Dharma, and Sangha, generates the bodhi-mind, forsakes their parents, and leaves home to enter the path, the parents' feelings of pity and affection will be profound, and their grief over their separation will move heaven and earth. Just as a fish in a dry wheel rut writhes on the ground, so too is the suffering of being separated from those whom one loves, just like the hearts of the dependents of that wheel[-turning] king. If a renunciant bodhisattva brings benefit to beings, how can he distress his parents, wife, and children and cause immeasurable people to experience 91

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great hardship? For these reasons, the renunciant bodhisattva has no kindness and no compassion and does not benefit beings. Therefore, he is not as good as a householder bodhisattva, who is endowed with great kindness and compassion, takes pity on beings, and benefits all. Thereupon the Buddha addressed the eminent householder Jñānaprabha: Excellent, excellent! Out of great kindness and compassion you have requested me to explain the relative merits of the two, renunciants and householders. In what you asked just now [you said that] the renunciant bodhisattva is not as good as a householder, but this is not so. Why? The renunciant bodhisattva is immeasurably and infinitely superior to the householder, and they cannot be compared. Why? With the power of right intelligence the renunciant bodhisattva minutely observes all the various faults of the householder. That is to say, all houses in the world accumulate [things] inside without [their owners] knowing satisfaction, just as the ocean takes in the waters of all rivers, large and small, without ever being satisfied. Good sir, to the south of the Fragrant Mountains and to the north of the Snowy Mountains there is Lake Anava[tapta], where four great nāga kings each reside in one corner. The nāga king in the southeast has the head of a white elephant, the nāga king in the southwest has the head of a [water] buffalo, the nāga king in the northwest has the head of a lion, and the nāga king in the northeast has the head of a large horse. From each of the four corners there gushes forth a large river: first, the Gaṅgā (Ganges) River, the watercourse of which debouches from the white elephant; second, the Sindhu River, the watercourse of which debouches from the water buffalo; third, the Vakṣu River, the watercourse of which debouches from the lion; and fourth, the Sītā River, the watercourse of which debouches from the large horse. Each of these large rivers has five hundred medium [tributary] rivers, and the medium rivers each have immeasurable small [tributary] rivers. All the waters of these large, medium, and small [rivers] all enter the ocean, but this ocean is never satisfied.

All the residences and dwellings owned by beings in the world are also like this, gathering rare treasures that come from the four quarters and all enter the houses without [their owners] ever being satisfied. Acquisitive and accumulating [things], they commit various sins, but impermanence 92

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suddenly arrives and they abandon their former homes. At this point the master of the house receives retribution according to his deeds, and for immeasurable eons there is in the end no refuge for him. Good sir, that which corresponds to the house is the body of the five aggregates, and the master of that house is your original consciousness. Who, possessing wisdom, would take pleasure in a house of the conditioned? There is only the jeweled palace of the happiness of bodhi that is free from the distress and hardship of old age, sickness, and death. If any gentlemen with keen faculties, pure faith, and sincerity wish to deliver their parents, wife, children, and dependents and make them enter the house of unconditioned nectar, they should take refuge in the Three Jewels and leave home to study the path.

Then the Tathāgata restated [this] in verse, saying: The renunciant bodhisattva is superior to the householder, and by computation or analogy they cannot be compared. The householder is confined, as if in a prison, and should he wish to seek liberation, it is extremely difficult. The renunciant is out in the open, as if in empty space, free, unconditioned, and rid of binding attachments. He clearly sees that the householder has many faults, performs sinful deeds ad infinitum,

And, to make a living, is covetous without ever being contented, just like the ocean, which is difficult to fill. The nāga kings of Lake Anavatapta

pour forth from its four corners four large rivers; All the waters of the large, medium, and small rivers flow day and night without stopping for a moment, And yet the ocean has never been filled; the coveted dwelling is also like this.

The householder perpetrates many evil deeds and has yet to make a cleansing confession to expiate them. In vain he knows how to think lovingly of his fragile body and does not realize that his life will end like the morning dew. The emissaries of Yama coerce him,

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and he is not accompanied [to the netherworld] by his wife, children, or house.

During the long night of shadowy darkness

he goes alone through death's gate and receives [his due] according to his deeds.

The buddhas appear and feel pity,

wishing to make beings loathe the world.

You, having now already obtained a [human] body difficult to get, should make diligent effort and must not be negligent. The home of the householder is to be deeply loathed; a precious abode, empty and quiet, is difficult to conceive. Long rid of the suffering of illness and anxieties, those possessing wisdom duly observe.

Gentlemen and ladies of pure faith in the future, should they wish to deliver their parents and dependents And make them enter the citadel of unconditioned nectar, may they seek to leave home and cultivate the wondrous path, And gradually practicing, accomplish right awakening and turn the unsurpassed great Dharma wheel. Next, good sir, the renunciant bodhisattva views dwellings in the world as being just like a spark struck from a stone and arouses a deep disgust. Why? For example, just as a tiny fire can burn all grasses and trees, so too are dwellings in the world like this. The covetous mind, seeking and searching, dashes about in the four directions: if it gets something, it enjoys it insatiably and pursues it tirelessly at all times; if it does not get something, the mind arouses an ardent passion and pursues it day and night. Therefore, all dwellings in the world produce the fire of immeasurable mental afflictions. Having given rise to covetous thoughts, one is never contented. Worldly riches are just like grasses and trees, and thoughts of avarice are like a worldly home. For these reasons all buddhas refer to the three realms as a house on fire. Good sir, the renunciant bodhisattva, able to make these observations and eschewing the world, is called a true renunciant. [Then the Tathāgata] restated [this] in verse, saying: 94

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The renunciant bodhisattva views the worldly home

as being just like a tiny fire in the realm of humans, Able to gradually burn all grasses and trees:

the worldly home should be known to be also like this. All riches beings

pursue in turn, forever unsatiated.

The suffering of seeking and not getting is always on their minds, and the fire of old age, sickness, and death is never extinguished. For these reasons, the world-honored ones

speak of the three realms as a house on fire.

If you wish to transcend the suffering of the three realms, you should cultivate chaste conduct and become a śramaṇa. Samādhi and supernormal faculties will manifest,

and self-benefit and benefiting others will all be perfected. Next, good sir, he who delights in renunciation should view the house as being like a large treasure trove inside a cave deep in the mountains. Suppose, for example, that an eminent householder only had one son. The family was extremely wealthy, with immeasurable riches and innumerable slaves, servants, elephants, and horses. Later the father suddenly fell gravely ill, and neither famous physicians nor good medicines were able to cure him. The eminent householder himself knew that it would not be long before he died, and so he commanded his son, informing him, "I entrust to you all the riches I possess. Endeavor to preserve them and do not let them be frittered away." Having entrusted [his affairs to his son,] he then died. The eminent householder's son did not obey his command. Acting self-indulgently and being negligent, he damaged the family business. Their wealth and property were dispersed and lost, the servants absconded, and there was no one on whom he could depend. At the time, his elderly mother became anxious and then caught a serious illness, whereupon she died. Her son, destitute and having no one on whom to rely, then sought shelter in mountain valleys, where he gathered firewood and picked fruit, which he sold to support himself. Happening to encounter snow, he entered a cave to rest for a while. Now, in this cave a king had once hidden the seven precious things. No one knew about it, and several 95

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hundreds of thousands of years having passed, it was far removed from the haunts of men. Then the poor man, having on account of karmic causes and conditions happened to enter the cave and seeing immeasurable gold, rejoiced greatly in his heart at having experienced something unprecedented. He accordingly divided up [the gold, thinking to himself,] "I shall allocate some of the gold to building a house, I shall allocate some of the gold to a dower for taking a wife, and likewise slaves, likewise elephants and horses." Everything was as he wished, in accordance with his heart's desires. When he was forming these plans there was a group of bandits who, chasing a deer, arrived in front of the cave. Seeing this poor man dividing the gold, they then abandoned the deer, killed the man, and took the gold. The foolish ordinary person is also like this. Deeply attached to worldly pleasures, he does not delight in leaving behind [birth-and-death]. The cave deep in the mountains is like his worldly home, the hidden treasure of gold and jewels is just like roots of goodness, and the group of bandits corresponds to the emissaries of Yama. He receives retribution according to his actions and falls into the three evil paths, where he will not hear the names of his parents or the Three Jewels and will forfeit his roots of goodness. For these reasons you should eschew [the world], generate the aspiration for unsurpassed great bodhi, leave home to cultivate the path, and strive to accomplish wondrous awakening.

Then the Tathāgata restated [this] in verse, saying: Bodhisattvas who delight in [the life of] the householder view the dwelling as being like a treasure trove.

Suppose, for example, that an eminent householder had a single son. The family was extremely wealthy and had abundant riches; Slaves, servants, elephants, and horses—

for all their needs nothing was unplentiful.

Later the eminent householder became sick,

and good physicians throughout the world all folded their arms [in resignation].

When he was about to die, he issued a command to his kinsmen, entrusting the family riches to his son,

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Whom he instructed to maintain thoughts of filial care and be diligent in making sacrifices [to the gods], not discontinuing them.

At this time, his son disobeyed his father's command, indulging extensively in foolishness and being very negligent. His elderly mother became worried and her body diseased, and on account of the wicked son she subsequently died. Kinsmen departed, there was no one on whom he could depend, and gathering firewood to sell became his norm. [Once] when he had gone into the mountains, he encountered a snowstorm and entered a cave to rest briefly.

In former times wondrous treasures had been hidden in the cave, and a very long time having passed, there was no one who knew about it.

The woodcutter having found a hoard of pure gold, his heart danced for joy, amazed.

He then divided up the hoard of pure gold, using it all in accordance with his mind's desires, [Thinking that] he would use it either to build a house or for a dower for a wife,

or for slaves, elephants, horses, and carriages. He made plans for the future, unable to abandon any [of the gold]. On account of a deer, a group of bandits arrived before him; When these hateful people came across him, they then killed the poor man, took the gold, and left. Foolish beings are also like this:

the cave is just like a worldly home,

The hidden treasure of pure gold is comparable to roots of goodness, and the demon emissaries of Yama are like the pillaging bandits. For these reasons, O Buddha sons,

hasten to leave home and cultivate wholesome kinds [of deeds]. You should observe how life and limb resemble a bubble and diligently cultivate the pāramitās of morality and forbearance. You should betake yourselves to a seven-jeweled bodhi tree, on an adamantine seat realize thusness,

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Eternal, imperishable, and difficult to conceive,

turn the wheel of the right Dharma, and convert all kinds [of beings]. Next, good sir, all dwellings in the world are just like sweet-tasting food and drink mixed with poison. Suppose, for example, that an eminent householder only had one son, who was clever, had keen faculties, and had mastered the skillful methods for differentiating poison in the Gāruḍic secret visualization method, and his parents' affection and love were without compare.32 On one occasion the eminent householder's son had gone to the shops on some business and had not yet returned home. At the time, the parents were happily merrymaking with kinsmen and had laid out a full array of tasty dishes. Then a certain old enemy stealthily put poison into the food and drink without anyone noticing. Thereupon the parents, not knowing that there was poison mixed in the food, then had young and old partake of the food mixed with poison. When the son later came back, the parents rejoiced and gave him some of the food and drink that had been kept. Thereupon the son, not yet wanting any food or drink, mentally practiced the Gāruḍic secret visualization method and realized that there was poison mixed in the food. Although the son knew that his parents had taken poison, he did not tell them that they had taken poison by mistake. Why was this? If they had realized that they had taken poison, they would have suffered even greater agony and the poison would have quickly taken effect and most certainly caused them to die. He accordingly devised an expedient and said to his parents, "I will not partake of this food and drink for the time being. I shall go briefly to the market and eat when I come back, for just before I purchased a priceless precious gem and left it in a case, forgetting to close it." At this his parents, hearing him mention a precious gem, rejoiced in their hearts and let the son go. The son then ran to the house of the king of physicians and asked for agada, a marvelous antidote for poison. Having obtained this medicine, he quickly ran back home. He boiled the three ingredients of milk, ghee, and sugar together and mixed them with the agada. Having prepared this medicine, he said to his parents, "I but beseech you, mother and father, to take this nectar. It is agada medicine from the Snowy Mountains. The reason is that earlier you took poison by mistake, and I briefly left really to get for you and the 98

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others this marvelous medicine for immortality." At this the parents and other people greatly rejoiced in their hearts at having experienced something unprecedented. They immediately took the marvelous medicine and threw up the poison, and they managed not to die and further extended their life spans.

The renunciant bodhisattva is also like this. His past parents are submerged in birth-and-death, and his present parents are unable to leave it behind; future births and deaths are difficult to terminate, and present mental afflictions are difficult to overcome. For these reasons, in order to deliver his parents and all beings, he arouses the great compassionate mind of co-essence, seeks great bodhi, leaves home, and enters the path. Good sir, this is called [the analogy of] the house being like tasty food mixed with poison.

Then the Tathāgata restated [this] in verse, saying: All dwellings in the world

are described as tasty food mixed with poison. Suppose, for example, that an eminent householder had a single son, who was intelligent, sharp-witted, and also multitalented, And he was adept in the Gāruḍic secret methods, in their skillful means for differentiating poison. The son went on some business to the shops, where he traded for a while, and he had not yet returned home. His parents were merrymaking and had gathered together their relatives, and exotic dishes of a hundred flavors were all provided. There was a wicked person who had some poison, and he stealthily came and put it into the food and drink. Their son not being home at this time,

the parents kept a portion for their child. Everyone partook by mistake of what had been mixed with poison, and the son, mentally practicing a method of visualization, realized that it had poison.

He immediately rushed to the doctor's

and acquired some [a]gada medicine for immortality. 99

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He cooked together three ingredients, and the medicine having been prepared,

he then told the relatives and quickly had them take it. "This what you are taking is like nectar

and will act as a remedy for the mixed-in poisons." All were relieved. All gentlemen with faith,

leaving home to cultivate the path is also like this. In order to help one's parents and beings, who on account of the poisons of mental afflictions that they have ingested,

Crazed, with inverted views, commit sins

and are forever submerged in the ocean of distress of birth-and-death, One parts with those whom one loves, leaves one's kinsmen, enters the path to buddhahood,

and approaches the Tamer [of Men], the Great King of Physicians. With the uncontaminated agada that one cultivates one is reborn in one's parents' home in the three realms And makes them take the medicine of the Dharma and cut off the three hindrances;

they will realize the fruit of unsurpassed bodhi, Forever indestructible until the end of time, be able to deliver beings, become a refuge, And ultimately dwell in great nirvana

and the perfect mirrorlike wisdom of the Buddha's bodhi. Next, good sir, the renunciant bodhisattva always views all dwellings in the world as being just like a strong wind that is unable to remain still for even a moment. Why? Good sir, the mind of the householder constantly gives rise to deluded thinking, clings to external objects, is unable to comprehend what is true, is ignorant and befuddled, has inverted views about objects of touch, and never remains still. Evil perceptions arise easily and good thoughts are born with difficulty. On account of the condition of deluded thinking he gives rise to mental afflictions, because of mental afflictions he commits good and evil deeds, and on the basis of good and evil deeds he experiences the fruits of the five destinies. Thus, oh thus, is 100

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birth-and-death unceasing. There is only the uninverted mind of the right view that performs good deeds, makes the uncontaminated seeds that exist by the nature of things [in the storehouse consciousness] grow on account of the three roots of goodness as well as faith and so on, and is able to give rise to uncontaminated samādhi and supernormal faculties. Thus, oh thus, does he realize the [mental] continuum of the holy one. If you overcome deluded thinking and practice right observation, all mental afflictions will be forever extinguished without remainder.

Thereupon the eminent householder Jñānaprabha said to the Buddha: World-honored One, there are immeasurable methods for practicing right observation. What kind of observation does one practice to be able to overcome deluded thinking?

Then the World-honored One addressed the eminent householder, saying: Good sir, you should practice right observation without characteristics. Observation without characteristics is able to overcome deluded thinking. You only observe the nature of reality and do not see the ten [distinguishing] characteristics.33 All dharmas are in essence originally empty and quiescent, with nothing to see and nothing to know. This is called right observation. If there is a Buddha son who dwells at ease in right mindfulness, observes in this manner, and practices for a long time that which is without characteristics and unconditioned, the violent wind of deluded thinking will grow quiet and not move, the knowledge of a holy one will be intuited, and realization of the principle will be completed. Good sir, this is called a worthy and a holy one, this is called a bodhisattva, this is called the Tathāgata's anuttarā samyaksaṃbodhi. For this reason all bodhisattvas, in order to overcome deluded thinking so that it never arises [again], and in order to repay the four debts of gratitude and accomplish the four virtues, leave home to practice and study, stop thoughts of deluded thinking, and after immeasurable eons accomplish the path to buddhahood.

Then the Tathāgata restated [this] in verse, saying:

The renunciant bodhisattva views the householder

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And like being deludedly attached to a moon [reflected] in water: discrimination and speculation regard it as real, But the moon's reflection is originally nonexistent in the water, and the clear water acts as a condition for seeing the original moon. Dharmas, born of conditions, are all provisional; the ordinary foolish person, deludedly speculating, regards them as self. These are dependent on conditions, and dharmas are not the true; with deluded thinking and discrimination he speculates that they are existent.

If he is able to eliminate the two attachments [to self and dharmas], he will realize unsurpassed great bodhi.

The deluded thinking of ordinary feelings, like a black wind, blows through the forest of birth-and-death, arising from moment to moment.

The demons of the four inverted views are always in pursuit, making him create the causes of the five kinds of [sins that bring] immediate [retribution].

The three roots of unwholesomeness manifest as entanglements, and transmigration in birth-and-death long continues. If someone hears the scriptures and deeply believes and understands them,

the right view will be able to remove his inverted thoughts, The seeds of bodhi will be born from moment to moment, and great wisdom, supernormal faculties, and samādhi will arise. If he is able to practice profound and wondrous observation, there is nothing from which the results of confusion, action, and suffering may arise.

If he only observes reality and the thusness of true nature, subject and object both vanish and he is free from [wrong] views. The [inner] nature and [distinguishing] characteristics of men and women are originally empty;

deluded attachment produces, according to conditions, the two aspects [of men and women].

The Tathāgata has forever cut off the causes of deluded thinking; true nature originally has no male or female aspects. 102

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The wondrous fruit of bodhi, once realized, is the same for all, but the ordinary person, with his deluded speculation, produces differing aspects.

The thirty-two major marks [of a buddha] are originally not marks; understanding that marks are not marks is regarded as reality. If someone leaves home, cultivates chaste conduct,

composes his mind, is tranquil, and resides in a desolate [place], This is regarded as the true and pure mind of the bodhisattva, and before long he will realize the fruit of bodhi.

Next, good sir, the renunciant bodhisattva day and night constantly views dwellings in the world as being all places where mental afflictions arise. Why? Suppose that someone constructs a house and decorates it himself with precious articles. Having built this house, he forms this thought: "This house is now mine and does not belong to anyone else. My house alone is the most auspicious, and the houses of others are no match for it." Attached to it in this way, he produces mental afflictions. Being due to mental afflictions, attachment to "me" and "mine" is regarded as the root [attachment], and eighty-four thousand gateways to sensory troubles arise, vying with each other, and fill the house. Why is this? The ordinary householder is deeply attached to the five desires and is fully provided with everything—a wife and children, kinsmen, slaves, and servants. For this reason the distress and hardship of birth, old age, sickness, and death and sufferings such as meeting with those whom one hates, parting with those whom one loves, impoverishment and all kinds of decay, and the suffering of not getting what one seeks, like a shadow accompanying a shape and like an echo responding to a sound, continue from life to life without ever ceasing. These sufferings are not without cause: major and minor mental afflictions are their root. All riches are obtained by pursuing them. If there were no prior cause one would not seek to acquire them, and even if one sought to acquire them nothing would be obtained. Good sir, for this reason all mental afflictions have acquisitiveness as their basis. If one extinguishes acquisitiveness, immeasurable mental afflictions will all be terminated. But now this body is a support for sufferings. Those who possess wisdom should engender eschewal. The likes of the past Tathāgata Kāśyapa spoke some verses for birds and beasts, saying: 103

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This body is the root of suffering, and other sufferings are branches and leaves.

If you are able to cut off the root of suffering, sufferings will all be eliminated.

With deeds in former lives you committed sins, not repenting in your minds,

And you have incurred the undesirable bodies of sundry kinds [of beings], liable to suffering.

If you give rise to thoughts of respect and singlemindedly seek repentance,

As a fire burns mountains and valleys, all your sins will be extinguished.

This body is characterized by suffering, impurity, no-self, and impermanence.

You should all engender deep thoughts of eschewal. Then immeasurable birds and beasts, having heard these verses, in a single moment of thought repented with utmost sincerity, whereupon they abandoned the evil paths [of rebirth], were born in the fourth heaven [of the six heavens in the realm of desire (i.e., Tuṣita Heaven)], had an audience with the bodhisattva bound to one more life (i.e., Maitreya), heard the Dharma conducive to nonretrogression, and attained nirvana. Good sirs, for this reason this present suffering body is just like a house, and all mental afflictions are the master of the house. Therefore, if gentlemen of pure faith generate the bodhi-mind, leave home, and enter the path, they will most certainly gain liberation from all sufferings and will all accomplish anuttarā samyaksaṃbodhi.

Then the Tathāgata restated [this] in verse, saying: The renunciant bodhisattva always views

a dwelling as a place where mental afflictions are born. Suppose that someone builds a house,

decorates it with all kinds of rare treasures, And thinks to himself, "It is magnificent and incomparable, does not belong to anyone else, and is mine alone. 104

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What has been constructed by the craftsmen is most wonderful, and [other] houses in the world are no match for it." Such discrimination produces attachments,

which have as their root [thoughts of] "me" and "mine." Eighty-four thousand mental afflictions

fill the house and so cause troubles.

All men and women in the world

have a full complement of six relations and kinsmen. For this reason, they produce sufferings,

namely, birth, old age, sickness, and death.

Distress and hardship constantly pursue them, just as a shadow accompanies a shape without leaving it even briefly. That by which sufferings are caused is born of greed, and if one cuts off acquisitiveness one will bring an end to suffering. This body can act as the root of suffering;

diligently cultivate eschewal and aim for bodhi. Body and mind in the three realms are like a house, and mental afflictions, the master of the house, reside in their midst. You should generate the bodhi-mind,

forsake [the life of] the ordinary person, and leave the three realms. Next, good sir, the renunciant bodhisattva always views the householder as being just like a certain eminent householder in a large country. His family was rich and his wealth immeasurable. For many eons fathers and sons, like causes and conditions, had carried on from one to another without interruption. They had practiced good deeds and their renown was known far and wide. The riches possessed by this great eminent householder were all divided into four: one portion of the riches always earned interest so as to support the family business; one portion of the riches was allocated to providing for their daily needs; one portion of the riches was given to orphaned children and the lonely elderly so as to cultivate merit for the future; and one portion of the riches provided assistance to kinsmen and visiting guests and travelers. These four portions had never been discontinued and had been passed down from father to son as a hereditary family practice. Later there was a son who was foolish and wicked, was deeply 310a

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attached to the five desires, acted self-indulgently, and was negligent. He disobeyed his parents' instructions and did not abide by the four deeds.34 He erected houses and seven-storied mansions that were twice the norm. They were adorned with jewels, beryl formed the ground, jeweled windows reflected each other, there were no [decorations such as] dragon's heads and fish forms that they did not have, exquisite music never ceased day or night, and his enjoyment of the pleasures of the five desires was like that in Trāyastriṃśa Heaven. Demons and spirits abhorred him, and humans and gods kept their distance. Then a fire suddenly broke out in a neighboring house. The raging flames, blazing fiercely, spread with the wind and burned down his storehouses and towering buildings. Then the eminent householder's son, seeing this raging fire, brought forth thoughts of great anger and quickly ordered his wife and children, slaves, and dependents to go inside the multistoried house and shut the gates of the pavilion. Because of his foolishness, they died at once all together. The ordinary householder is also like this. Foolish people of the world are like the eminent householder's son, and buddhas and tathāgatas are just like the eminent householder. [Foolish worldlings,] not obeying the Buddha's teachings, commit evil deeds, fall into the three evil paths, and experience great hardship. For this reason, the renunciant bodhisattva should view the householder as being like the eminent householder's son, who, disobeying his parents, was burned by fire and died together with his wife and children. Good sirs, you should engender eschewal of the worldly pleasures of humans and gods and practice pure conduct, whereupon you will realize bodhi. Then the Tathāgata restated [this] in verse, saying:

The renunciant bodhisattva views the householder

as being just like a foolish son begotten by an eminent householder. The family was rich, and its riches

had been handed down for a very long time, with nothing wanting. The family business of previous generations had been passed down to descendants,

with all the assets being divided into four.

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They always practiced superior conduct faultlessly, and their renown had spread to all lands.

Their gold, silver, and rare jewels were limitless in quantity, and their incoming and outgoing interest extended to other countries. They were untiring in their thoughts of kindness, compassion, joy, and equanimity,

and their charity toward the orphaned and poor never ceased. The eminent householder lastly begot a son, who was foolish, unfilial, and without wisdom. Already advanced in years and declining in physical strength, [the eminent householder] entrusted the family assets, both at home and abroad, to his son.

The son, contrary to his father's command, acted negligently, and, not carrying on the four deeds, he brought the family to ruin. He built a seven-storied mansion with rare jewels, using dark blue glass to make the windows. Singing and the music of wind and string instruments never stopped, and he always took what was unwholesome as a model for his mind. His enjoyment of the pleasures of the five desires was like that in a heavenly palace,

and all nāgas and spirits kept their distance. In a neighboring house there suddenly broke out a calamitous fire, the raging flames of which, following the wind, were difficult to contain.

The rare goods in the storehouses, his wife and children, and his storied mansion and houses were all consumed by the fire. Having accumulated evil [karma], he incurred a disaster and eventually destroyed his own person,

and his wife, children, and dependents similarly died. The buddhas of the three ages are like the eminent householder, and all ordinary people are the foolish son. Not practicing the right way, they give rise to wrong thoughts, and when their life ends they fall into evil destinies. For long eons they undergo fiery suffering alone, and thus it goes on and on without any chance of it coming to an end. 107

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Householder Buddha sons, know

not to hanker for worldly pleasures but to diligently cultivate realization.

Eschew the world, leave home, cultivate chaste conduct, dissociate yourselves from [external] objects in the tranquility of mountain groves,

And cultivate superior merits in order to repay the four debts of gratitude. You will become Dharma kings in the three realms,

Deliver beings until the end of time,

become uninvited friends, always preach the Dharma, Forever cleave the current of craving, cross over to the further shore, and dwell in the pure citadel of nirvana.

Next, good sir, the renunciant bodhisattva views all dwellings in the world as being just like a grand dream. Suppose, for example, that an eminent householder had a young daughter. She was fifteen years old, upright and wonderful. At the time her parents were living in a three-storied building, and together with their beloved daughter they enjoyed every happiness. At night the mother and daughter would stay together, sleeping peacefully together on a jeweled bed. Then the daughter had a dream in which her parents gave her in marriage to her husband's family. Many years passed, and she eventually gave birth to a son, who was upright and wonderful and possessed the marks of intelligence. Day by day she lovingly cared for him. When he was able to walk about by himself, he [once] found himself on top of a high building. Because of his precariousness he fell, and before he reached the ground she saw that there was a starving tiger that caught and ate him. Then the daughter was doubly frightened and cried out loud, finally awaking from her dream. Thereupon her parents questioned her, saying, "Why did you suddenly become frightened?" Then the daughter, ashamed, would not tell them. Her mother earnestly asked her the reason in secret, whereupon the daughter told her mother in private what she had seen in the above dream.

Good sir, the world is a dwelling of birth-and-death and the conditioned, and one remains for a long time in transmigration without obtaining true awakening. One's situation is such that one is constantly in a dream. The 108

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dwelling of the three realms, [characterized by] birth, old age, sickness, and death, is like that girl finding herself in a dream. False discrimination too is also like this. The sudden arrival of Yama's demon emissaries is like that starving tiger catching the infant in midair and devouring it. The suffering of old age, sickness, and death of all beings too, impermanent from one moment to the next, is also like this. Who, possessing wisdom, would cherish this body? For this reason, view birth-and-death as a long night's dream, generate the bodhi-mind, and eschew the world so that you may obtain the wondrous fruit of the Tathāgata's eternity. Then the Tathāgata restated [this] in verse, saying: Once a Buddha son comes to seek the unsurpassed path, he should view his dwelling as being like a dream. Suppose, for example, that a great eminent householder of wealth had a young daughter who was wonderfully good-looking. Following her parents, she ascended a high building, where she enjoyed herself immensely, looking around and playing. She went inside the building and had the following dream. She clearly dreamed that she married someone

And later in her husband's home gave birth to a son, whom the mother loved and pitied in her heart. The son climbed up onto a high platform where, absorbed in his fun, he fell down because of his precariousness into the mouth of a tiger, Whereupon she involuntarily cried out and awoke from her dream, and realized that dreams are originally not true. The hindrances of the darkness of ignorance are like a long night, and not yet having accomplished right awakening is like being in a dream.

The world of birth-and-death is always unreal, and so too is the discrimination of deluded thinking. There are only the four wisdoms whose great perfect clarity destroys the darkness, which is called true wondrous awakening. Impermanence is from moment to moment like the starving tiger, and the conditioned, empty and provisional, is difficult to keep in check for long.

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Birds that have overnighted [together] each fly their separate ways in the early dawn,

and separation at life's end is also like this.

Coming and going [in transmigration], people receive retribution according to their actions

without being mutually cognizant of their [former] affection as fathers or mothers.

Alas for the ordinary person's body, subject to birth and death, which transmigrates in the three [evil] paths and long experiences suffering!

If you realize that good and evil are experienced according to your actions,

you should repent and cause them to be absolved. The fruit of wondrous bliss for all humans and gods has repentance and right view as its causes.

You should generate a firm bodhi-mind,

don the armor of effort, and strive in practice and study. Next, good sir, the renunciant bodhisattva views the dwelling as being like the sea at Mare's Mouth,35 which emits raging flames and swallows up the four great rivers, with none of the waters of the hundred rivers not being consumed by fire. Suppose, for example, that in former times there was in the land of Lāḍha a bodhisattva named Supāraga.36 Moreover, this bodhisattva had a compassionate mind and was always thinking of bringing benefit [to others]. There were some merchants who would go to sea to acquire treasure, and if they took this bodhisattva with them on board their ships, they would all arrive at the treasure continent, passing through dangers, and would reach the further shore without any obstacles. Later the bodhisattva gradually grew old and infirm with the years. When he passed one hundred years of age, he relied on a walking stick for getting up and sitting down and did not have the strength to move about. A certain merchant leader paid a visit to the bodhisattva, and having made obeisance and offered some gifts, he said to the bodhisattva, "I wish to go to sea in search of rare treasures so as to be forever free from poverty and to gain great wealth. I now ask you to go with me." 110

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Thereupon the bodhisattva addressed the merchant leader, saying, "I am now old and infirm, feeble in physical strength, and I am unable to go to sea."

The merchant leader again said, "I but beseech you, great sir, not to forsake your compassion and to accept my request out of pity. On my ship you may simply sit at your ease. This is my request." Thereupon the bodhisattva accepted the merchant's request and boarded a large ship. They went out on the ocean and, heading in a southeasterly direction, they set out for that treasure site. They happened to encounter a wind from the north and drifted into the southern seas. The raging wind was swift and did not abate day or night. After seven days had passed they saw the water of the ocean turn golden in color, just like molten gold. Thereupon the merchants said to the bodhisattva, "Why has the water turned golden in color to have this appearance?"

The bodhisattva addressed them, saying, "Know that we have now entered the Ocean of Gold. Immeasurable and infinite reddish polished pure gold fills the ocean, and the golden treasure is reflected so that it has this appearance. You have gone past the right route and have ended up in this sea. Let each of you endeavor to devise ways to return northward." Again, several days passed, and they saw the water of the ocean turn white in color, just like white snow. The bodhisattva addressed them, saying, "Know that we have now entered the Ocean of Pearls. Pearls like white jade fill the sea, and the pearls are reflected in the color of the water so that it has this appearance. You should do your utmost to devise ways to return northward."

Again, several days passed, and the water of the ocean turned blue in color, like blue beryl. The bodhisattva addressed them, saying, "You and I have entered the Sea of Blue Crystal. Immeasurable and infinite jewels of blue crystal fill the ocean, and the color of the crystals is reflected in this way."

Again, some days passed, and the water of the ocean turned red in color, just as if blood had appeared. The bodhisattva addressed them, saying, "You and I have entered the Sea of Red Crystal. Immeasurable and infinite jewels of red crystal fill the ocean, and the color of the jewels, which are red, is reflected in this way."

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Again, several days passed, and the water turned black in color, just like liquid ink. From afar they heard the sound of a raging fire crackling, just as if a great fire were burning a dry bamboo grove, blazing fiercely with billowing smoke and extremely terrifying. Such a sight they had never seen or heard of. They also saw a great fire rising up in the south, just like massed peaks and more than six hundred feet high. The flames leaped up in the air, either converging or scattering, and the light gave forth lightning. Such a sight they had never seen or heard of. [They said,] "It will be truly difficult for us to preserve life and limb." At this, the bodhisattva addressed them all, saying, "You should now be extremely afraid, for we have entered the sea at Mare's Mouth. The four oceans and rivers, large and small, in the four [continents] beneath the heavens enter the sea at Mare's Mouth,37 where they are all consumed by fire. Why is this? Because of the overwhelming power of the karma of beings a natural celestial fire is able to burn up the seawater. If this celestial fire did not burn up the seawater, within a single day and night all land would turn into ocean and all beings would all drift and founder. But now, having encountered a great black wind, we have drifted in this manner to the sea at Mare's Mouth. I and all of you now have not much longer to live."

There were at the time more than one thousand people on board the ship, and they all simultaneously cried out aloud in grief, weeping and wailing. Some pulled out their hair while others threw themselves [overboard], and they spoke these words: "Having gone out on the ocean to seek rare treasures, we have now met with this danger. Alas and alack! By what means can we escape this predicament?"

Then the thousand-odd people took refuge with utmost sincerity, either calling out to their compassionate mother or calling out to their kind father or calling out to the god Brahmā or calling out to the heavenly king Maheśvara or calling out to the very powerful god Nārāyaṇa, and there were some who took refuge in the bodhisattva Supāraga, paying reverence to the great being and speaking these words: "We but beseech you, O bodhisattva, to save us." Then the bodhisattva spoke these verses so that these people would be free from fear:

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The best great man in the world

Does not feel fear even when entering death's gate. If you are distraught and bereft of wisdom,

You should singlemindedly devise some means.

If you gain the gateway to skillful means,

You will be free from the eight perils and cross over to the further shore.

Therefore, set your minds at ease and do not be worried and afraid; You should earnestly think of the Honored One of Great Kindness. At this, having spoken these verses, the bodhisattva burned some fine incense, made obeisance and offerings to the buddhas in the ten directions, and uttered this vow:

Homage to the buddhas in the ten directions! Homage to the buddhas in the ten directions, to the hosts of great bodhisattvas and mahāsattvas, to all worthies and holy ones of the four approaches and four fruits, to those with divine vision, to those with divine hearing, to those who know the minds of others, and those who are free! For the sake of beings may I exercise thoughts of great compassion, forsake life and limb, and relieve [people's] tribulations! But I myself now have one root of goodness, [namely,] that I have observed the Tathāgata's precept of not speaking falsely and during immeasurable lives have not once violated it. If I have spoken falsely during one life, may this foul wind now become even fiercer. If the merit of the precepts is thus not false, I pray that this good be directed to all and that I and [all] beings may accomplish the path to buddhahood. If it is true and not false, I pray that this foul wind abate immediately and that a favorable wind arrive at will in accordance with our wishes. Moreover, all beings are identical to my person, and beings are the same as me and no different. As soon as this great bodhisattva had made this great vow of the non obstruction of co-essential great compassion, in the space of a moment the foul wind stopped, whereupon they gained a fair wind, broke free from their difficulties, reached the treasure site, and obtained rare treasures. Then the bodhisattva addressed the merchants, saying: 311c

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Such rare treasures are difficult to encounter and difficult to come upon. In previous lives you widely made gifts of charity and have been able to come across such wondrous rare treasures. When formerly practicing charity there was in your minds some miserliness, and for this reason you met with this foul wind. You merchants must recognize some limits regarding the rare treasures that you have obtained and not allow too many to be taken. By giving free rein to thoughts of greed you will later incur great troubles. Know that among all treasures the treasure of life is best. If one preserves one's life, that is a priceless treasure. Then the merchants, receiving the bodhisattva's teachings, engendered thoughts of contentment and did not dare to take too much. At that time they gained escape from a calamity, acquired great rare treasures, left poverty behind, and reached the further shore.

Good sirs, the renunciant bodhisattva is also like this. His serving buddhas, good friends, and mentors is like those merchants encountering the bodhisattva, and his being forever free from birth-and-death and reaching the further shore is just like the merchant leader acquiring great wealth. All dwellings of the conditioned in the world are like the sea at Mare's Mouth that burns all rivers. The renunciant bodhisattva, too, carefully observes in this manner the faults of the householder. If you, good sirs, are not defiled by the worldly pleasures of the five desires and eschew the tribulations of birth-and-death in the three realms, you will be able to enter the great citadel of happiness, clear and cool. Then the Tathāgata restated [this] in verse, saying: The renunciant bodhisattva views a dwelling

as being like the sea at Mare's [Mouth], which burns all rivers. Suppose, for example, that in former times in the land of Lāḍha there was a bodhisattva named Supāraga,

Who was endowed with the skillful means of great merit and knowledge, and his unconditional compassion embraced [all] sentient beings. If they were able to get this bodhisattva to board their ships, merchants would obtain treasure and cross over to the further shore. But this great being was advanced in years and infirm, 114

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and he did not enjoy benefiting others and preferred the quietude of meditation.

There was a merchant leader who entreated the bodhisattva, wishing to go out on the ocean to seek rare treasures. "I but beseech you, great sir, to accept my request and make me rich, with nothing wanting." At this the bodhisattva, exercising great compassion, straightaway accepted the request and boarded the ship. They then set the large sails and, encountering a fair wind, went directly southeast toward the treasure site. Suddenly they encountered a violent wind that blew the ship, and they drifted down to the southern seas and lost their bearings. Seven days passed, and the ocean's water all turned golden in color.

Reddish polished gold filled the sea, and the treasure reflecting the light, it manifested the color of pure gold.

Again, several days passed, and the ocean's water turned white in color, like white snow. Rare treasures in the form of pearls filled the sea, which was why the sea water had become white in color. Again, several days passed, and the ocean's water turned dark blue, like beryl.

Blue crystal gems filled the ocean,

which was why the water had turned dark blue in color. Again, several days passed, and the ocean's water all turned red in color.

Red crystal gems filled the sea,

and so they had changed the water's color, making it the same as them. Again, several days passed, and the ocean's water turned black in color, like liquid ink. Where it had thus been burned by the celestial fire the seawater was all like the color black. This sea is called Mare's Mouth,

and it swallows up the four seas and all rivers. 115

The Mahayana Sutra of Previous Lives 312b

If any ships pass by

and people arrive here, many of them die. The celestial fire blazes intensely and is like mountains massed, and the sound of its crackling is like rolls of thunder. Seeing it from afar, the people were frightened in their hearts, and they cried out, beat their breasts, and spoke to the great master. At this, the bodhisattva engendered compassion and, unbegrudging of life and limb, extended his protection. The violent wind abated, a fair wind rose, and they passed through the danger and reached the treasure site. Each obtained rarities, reached the further shore, was forever freed from poverty, and experienced happiness. The renunciant bodhisattva is also like this: his serving buddhas is like the merchant leader, And his forever leaving the house on fire and aiming for true awakening is just like the merchants' returning home. All dwellings in the world

are like the sea at Mare's Great Mouth. The renunciant always eschews the householder, is not defiled by the world, is free from the five desires, Enjoys living in a desolate [place], his mind unmoving, and well attains the most profound, true, and wondrous principle. Or if he resides in a human settlement, he is like a bee that takes [honey from] flowers without their being damaged.

In the four modes of deportment he constantly benefits others and does not covet worldly pleasures and renown. With his mouth he always utters gentle sounds, and vulgarity and foul language have ceased to be. He is cognizant of his debts of gratitude, repays his debts of gratitude, and practices good deeds,

and he himself and others together gain entry into what is true and permanent.

Thereupon Jñānaprabha together with the eminent householders, ten thousand of them, said in unison to the Buddha: 116

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Excellent, World-honored One! Remarkable, Sugata! So it is, so it is! What has been spoken by the World-honored One is foremost in subtlety. Your skillful means bring benefit to sentient beings. We now know everything as spoken by the Buddha. The worldly dwelling is just like a prison, and all evil dharmas arise from that dwelling. The renunciant person truly has immeasurable and infinite superior benefits. Therefore, we are deeply desirous of leaving home so as to constantly experience Dharma bliss in the present and in the future.

Thereupon the World-honored One addressed the eminent householders: Excellent, excellent! You have generated the [bodhi-]mind and desire to leave home. If any gentleman or lady generates the aspiration for anuttarā samyaksaṃbodhi and leaves home and practices the path for [even] one day and one night, they will not fall into an evil destiny for two million eons and they will always be born in a good place, experience supreme and wondrous pleasures, encounter good mentors, never turn back, be able to meet the buddhas, receive a prediction of bodhi, sit on an adamantine seat, and accomplish the path to right awakening. But for the renunciant keeping the precepts is the most difficult, and he who is able to keep the precepts is a true renunciant.

Then the eminent householders said to the Buddha:

World-honored One, we will keep the precepts and cultivate chaste conduct. May we quickly leave the sea of suffering of birth-and-death! May we quickly enter the jeweled palace of permanence and bliss! May we extensively save all beings! May we swiftly realize knowledge of nonbirth! Thereupon the World-honored One addressed the bodhisattva Maitreya and Mañjuśrī: "I hereby entrust the eminent householders to you. See to it that they leave home and observe the pure precepts."

Then nine thousand people left home, practiced the path, and observed the Buddha's precepts in the presence of Maitreya, and seven thousand people together left home, practiced the path, and received the Buddha's prohibitory precepts in the presence of Mañjuśrī. These people, having already left home, achieved acceptance of the Dharma and entered the Tathāgata's state of mystery, never to turn back again. Immeasurable myriads of people generated 117

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the bodhi-mind and reached the stage of nonretrogression, and innumerable humans and gods distanced themselves from dust, rid themselves of defilement, and attained the purity of the Dharma eye. [Here ends] Fascicle Four of The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

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