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

Fascicle Five

Chapter IV

Nondefilement

Then Jñānaprabha and the eminent householders, having already left home [to become renunciants], straightened their robes, placed their knees, elbows, and heads on the ground, made obeisance at the Tathāgata's feet, pressed their palms together in reverence, and said to the Buddha: World-honored One, we have heard from the Buddha the various faults of the householder, which we had not previously heard, and we have generated the bodhi-mind, eschewed the secular world, shaved off our hair and beards, and become monks. We but beseech the Tathāgata, Worthy and Perfectly Awakened, to explain for the likes of us and all beings the outstanding merits of the renunciant so that those who hear them will engender pure thoughts, delight in the practice of detachment, and not cut off the Buddha's lineage. The World-honored One, with his great kindness and unconditional compassion, takes pity on beings as if they were [his son,] Rāhula. How should the renunciant bodhisattva live? How should he practice undefiled action? And how should he discipline his contaminated mind? Thereupon the World-honored One praised Jñānaprabha and the monks: Excellent, excellent! You are true Buddha sons. You have done well to ask the Tathāgata about this important matter for the sake of all beings in the future. So it is, so it is, just as you say! The Tathāgata and World-honored One takes pity on beings equally and without distinction, just as if they were his only son. Now listen attentively and consider carefully as I analyze and explain for you how a renunciant bodhisattva should live, how he should practice undefiled action, and how he should discipline his contaminated mind.

"Very well, World-honored One. We are eager to listen." 313a

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Thereupon the Buddha addressed the monk Jñānaprabha:

The renunciant bodhisattva dwells in this state of mind and always forms this view: "I have gained a human body fully endowed with the sense organs, but where did I die to come and be born here? In which realm will I be born among the three realms? Where will I be reborn in the four main continents? In which path will I receive birth among the six paths? For what reason have I been separated from my parents, wife, children, and kinsmen, left home to practice the path, and escaped a body susceptible to the eight difficulties? The one thousand buddhas of the past during the Eon of Adornment have all entered nirvana, the one thousand buddhas of the future during the Eon of Constellations have not yet come into the world, and among the one thousand buddhas of the present during the Good Eon how many buddhas and tathāgatas have appeared in the world and, the occasion for their conversion [of sentient beings] about to come to an end, have entered parinirvāṇa, and how many buddhas and worldhonored ones have yet to come into the world? If people's capacities and conditions have not yet matured and they have not yet heard the right Dharma, then when will the future Maitreya descend from Tuṣita Heaven to be born among humans and actually accomplish the path to buddhahood? What good deeds are there in my person? What merits will the disciplines of morality, meditation, and wisdom have? Having not encountered any buddhas of the past, will I be able to see a world-honored one in the future or not? I am now presently in the stage of ordinary people. What is the most serious of the mental afflictions of the three activities [of body, speech, and mind]? Ever since having been born, what sinful deeds have I committed, and in the presence of which buddhas have I formerly planted roots of goodness? How long do this life and limb of mine have? When this day has passed, my life will be proportionately shortened, just as a sheep being led to its place of slaughter gradually approaches death with nowhere to escape. When my body perishes and my life ends, where will I be born? How can I evade the suffering of the three evil paths? Although I cherish and nurture this body of mine, it grows old and infirm moment by moment without stopping for even a short time. Does anyone possessing wisdom cherish this body?"

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Jñānaprabha, know that the renunciant bodhisattva always observes in this manner day and night. Do not hanker for the secular world and enjoy the pleasures of the five desires, but practice with diligence without desisting even briefly, as if you were removing a stone from the top of your head or saving yourself when your head is on fire. Always repenting in your mind of former sins of the past, thus dwell at ease in fourfold nondefilement, singlemindedly practice the twelve dhūtas, and discipline your mind like a caṇḍāla (outcaste). Such a Buddha son is called a renunciant. Monk Jñānaprabha, in what sense is it said that truly cultivating the practices of a śramaṇa is like a caṇḍāla? Whenever he travels, the caṇḍāla holds a staff in his hand and does not presume to block the way, and if someone draws near he shakes his staff and makes his presence known. In a large crowd he practices humility in his mind and does not presume to be disdainful. When scolded, there is no hatred in his mind and he never retaliates. Insults and whippings he accepts silently. Why? Because he himself knows that a lowly caste does not rank with other classes. For this reason, he is without anger and without retaliation. Jñānaprabha, know that the renunciant bodhisattva is also like this. He shaves off his hair and beard and is in appearance the same as an infant. He carries a begging bowl and relies on others to keep himself alive. He wears the kāṣā[ya] (monastic robe) on his person as if he had donned armor. He goes along with a staff as if he were holding a spear or lance. He grasps the sword of wisdom and defeats the bandits that are mental afflictions. He practices childlike conduct38 and brings benefit to all. Therefore, none of the sharp arrows of the three poisons enter the body of the true śramaṇa.

The renunciant bodhisattva is called a true renunciant for cultivating the practice of forbearance by means of three methods of observation: he views beings as metamorphic bodies of the Buddha and views himself as a truly foolish man; when observing sentient beings he forms thoughts of their respectability, and when viewing himself he has thoughts of his servility; and when observing beings he forms thoughts of their being his parents, and he views his own person with thoughts of his being their male or female [child]. The renunciant bodhisattva always makes these 121

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observations, and even if he is beaten or insulted he never retaliates and disciplines his mind with skillful means. Monk Jñānaprabha, listen attentively! What is called fourfold nondefilement? Clothes, bedding, food and drink, and medicine.39 Whatever you get of these four items, be it coarse or fine, you are satisfied and far removed from covetousness: this is nondefilement. O monks, for what reason are these four practices called "nondefilement"? Jñānaprabha, know that the buddhas' and tathāgatas' thirty-seven factors of bodhi are all born from these, and [because of them] the [Three] Jewels of Buddha, Dharma, and Sangha are never cut off. Therefore, they are called fourfold nondefilement.

Then the World-honored One spoke these verses: Monk Jñānaprabha, listen attentively

to what the renunciant bodhisattva should do. With unconditional great compassion he embraces beings, who are all equal, just like an only child. He generates the bodhi-mind, seeks right awakening, and should perform three kinds of methods for becoming a buddha: His mind always dwells in fourfold nondefilement, he should cultivate the twelve dhūta practices, And his submissive mind is just like that of a caṇḍāla. In the four modes of deportment he forms these thoughts: "Immeasurable bodhisattvas in the ten directions are from moment to moment proceeding along the path of holy ones; They have already cultivated realization, and so will I. How is it that I transmigrate in the three realms And am constantly in the immeasurable suffering of birth-and-death? In which realm does this body of mine now dwell? Transmigrating in the six paths, in which path am I? Among viviparous, oviparous, moisture-born, and metamorphic [modes of birth], which birth will I have? What am I to cultivate in the activities of body, speech, and mind? Among the sins I have committed, which are serious? 122

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Among thoughts [with one] of three characteristics,40 which thoughts are [the most] numerous?"

When he has observed minutely in this way, Great kindness and great compassion constantly succeed one another, and great joy and great equanimity take precedence in his mind. For those with the right conditions he preaches the wondrous Dharma, and day and night he cultivates his mind without stopping even briefly. As if he were removing a stone from the top of his head or saving himself when his head is on fire,

he thinks on the three methods of observation, never separated from them.

"I view sentient beings as buddha bodies, and only I alone am in the category of ordinary people. All beings are respectable,

and I am a slave and among the lowly. Beings of the world are the same as parents, and I, like a male or female [child], practice filial piety." Even if he is beaten or insulted by others, he is neither angry nor hateful, and he diligently cultivates forbearance without hatred or jealousy. His mind is not attached to offerings of the four items: this is called nondefilement.

The thirty-seven factors of bodhi

and the Tathāgata's body of recompense— These special uncontaminated dharmas

have as their basis fourfold nondefilement. To always practice nonnegligent conduct: this is called a renunciant true Buddha son. The seeds of the knowledge of bodhi increase from moment to moment, and the uncontaminated path of holy ones is completely accomplished. He is quickly able to pass over immeasurable eons and sits upright in the Flower King Dharma realm.41 Having completely perfected the two adornments of merit and knowledge, he benefits all beings in infinite oceanlike eons. On account of nondefilement having been completely accomplished, he realizes the fruit of the Tathāgata's eternity. 313c

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314a

Next, Monk Jñānaprabha, the renunciant bodhisattva should not be greedily attached to the robes he wears. Whether they are fine or coarse, whatever he gets is only for the sake of producing a field of merit for the donor. Do not object to coarseness. He must not for the sake of robes explain in detail the essentials of the Dharma or devise means consistent with greed. The ordinary person in the secular world, for the sake of clothes, is, contrary to the Dharma, covetous, commits unwholesome deeds, and falls into evil paths for immeasurable eons, not encountering buddhas and not hearing the right Dharma; after having experienced suffering he is reborn among humans, in poverty and hardship, and the suffering of not getting what he seeks presses upon him day and night, his clothes do not cover his person, and his food does not sustain his life. These sufferings are all due to the fact that in former lives he took many lives and committed various sins for the sake of clothes. The renunciant bodhisattva is not like this. Whatever he gets, he does not object to its coarseness. It is merely out of a sense of shame that he puts on the monastic robe, and he gains [thereby] ten superior benefits. First, it can cover his body and ward off embarrassment so that, endowed with modesty, he practices good dharmas. Second, it keeps away cold, heat, mosquitoes, gnats, wicked beasts, and poisonous insects so that he cultivates the path safely. Third, it displays the appearance of a śramaṇa and renunciant so that whoever sees him rejoices and distances himself from wicked thoughts. Fourth, the kāṣā[ya] is the mark of a jeweled banner for humans and gods, and if they venerate it and pay their respects to it, they will gain birth in Brahmā's heaven. Fifth, when donning a kāṣā[ya] one thinks of it as a precious stupa, able to extinguish sins and beget merits. Sixth, the kāṣā[ya] was originally instituted, dyed in a neutral color, so that one would be free from thoughts of the five desires and not arouse craving. Seventh, the kāṣā[ya] is the pure robe of a buddha, for one will forever cut off mental afflictions and become a good field [of merit]. Eighth, if one wears the kāṣā[ya] on one's person, sinful deeds will be expiated and the path of the ten good deeds will further develop from moment to moment. Ninth, the kāṣā[ya] is like a good field, for it is well able to further develop the bodhisattva path. Tenth, the kāṣā[ya] is just like armor, for the poisonous arrows of mental afflictions are unable to harm it. 124

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Jñānaprabha, know that for these reasons buddhas, pratyekabuddhas, and śrāvakas of the three ages have left home in a pure manner and worn a kāṣā[ya] on their person. The three [kinds of] holy ones42 have similarly sat on the jeweled couch of liberation, grasped the sword of wisdom, defeated the demon of mental afflictions, and together entered the realms of nirvana, [all] of one taste.

Then the World-honored One spoke these verses: Monk Jñānaprabha, you should listen carefully to the ten superior benefits of the robe, a great field of merit. Worldly clothes increase the taint of desire, but the Tathāgata's monastic robes are not like this. The monastic robe can prevent shame in the world, and, with modesty achieved, it produces a field of merit. It keeps away cold, heat, and poisonous insects, and, with thoughts of the path firm, one attains the ultimate goal. It displays [the appearance of] a renunciant, and free from greed, one eliminates the five [wrong] views and practices correctly. Looking up respectfully at a kāṣā[ya], the mark43 of a jeweled banner, one will, if one reveres it, be born with the merits of King Brahmā. If a Buddha son, when putting on the robe, thinks of it as a stupa, he will beget merit, extinguish sins, and experience [rebirth among] humans and gods.

For a true śramaṇa, solemn-looking and respectful, his deeds are not tainted by worldly impurities. Buddhas extol it as a good field,

and for bringing benefit and happiness to all beings this is the best. The divine power of the kāṣā[ya] is inconceivable, and it can make one cultivate bodhi practices. The sprouts of the path grow like seedlings in spring, and the wondrous fruit of bodhi resembles crops in autumn. True armor, solid and adamantine,

cannot be harmed by the poisonous arrows of mental afflictions. I have now praised in brief its ten superior benefits; were I to spend eons explaining them in detail, there would be no end. 125

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If any nāga wears a single thread on his person,

he will be able to escape being eaten by the king of golden-winged birds (garuḍas).

If someone crosses the sea bearing this robe,

he will not fear troubles caused by nāgas, fish, or demons. The wrath of the heavens in the form of bolts of thunder and flashes of lightning

holds no fear for someone wearing the kāṣā[ya].

If [a layperson in] white robes is able to personally hold up [a kāṣāya in offering],

he cannot be approached by any wicked demons.

If someone is able to generate the [bodhi-]mind, seek renunciation, eschew the secular world, and cultivate the path to buddhahood, Māra's palaces in the ten directions will all shake, and this person will quickly realize the body of a Dharma king. Next, Bodhisattva Jñānaprabha, the renunciant Buddha son always practices begging for food, and even if he is about to forsake life and limb, he does not renounce this thought. Why is this? All sentient beings all live in dependence on food, and therefore the benefits of begging for food are limitless. Know that if the renunciant bodhisattva always practices begging for food, there are ten superior benefits. What are the ten? First, by always practicing begging for food and thereby keeping himself alive, he is free to come and go because he is not subject to others. Second, when practicing begging for food, he first preaches the wondrous Dharma, making [the donor] engender good thoughts, and only then does he himself eat. Third, for those who do not give [alms] he generates thoughts of great compassion and preaches the right Dharma for them, making them engender thoughts of liberality and beget superior merit. Fourth, relying on the Buddha's teachings and practices, he furthers [his observance of] the set of precepts so that his merit is perfected and his knowledge limitless. Fifth, by always practicing begging for food, the seven and nine [kinds of] pride disappear naturally and he is revered by all as a good field of merit. Sixth, when begging for food, he will obtain the Tathāgata's mark of the invisible [protuberance on the] crown of the head and will receive vast offerings from 126

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the world at large. Seventh, if you Buddha sons study this Dharma accordingly, you will maintain the Three Jewels and bring benefit to sentient beings. Eighth, when begging for food, you must not on account of seeking food engender expectant thoughts and praise all men and women. Ninth, when practicing begging for food, you must follow the order [of houses] and should not differentiate between rich and poor households. Tenth, if you always practice begging for food the buddhas rejoice, and it is the best condition for attaining omniscience. Bodhisattva Jñānaprabha, I have explained in brief for you these ten kinds of benefits. Were I to analyze them in detail, they would be immeasurable and infinite. You monks and those who will seek the path to buddhahood in future ages should study in this manner. Then the World-honored One spoke these verses: Bodhisattva Jñānaprabha, listen attentively! The renunciant great being should be free from greed. He should generate thoughts of supramundane practice, of which the dhūta of begging for food is the basis. The ordinary person lives on contaminated food; the holy ones all depend on uncontaminated food. Holy and ordinary people, contaminated and uncontaminated— there are none at all who do not live in dependence on food. For you Buddha sons

I shall expound the supramundane practice with twin benefits [for self and others].

Extolled by tathāgatas of the three ages, the merits of begging for food have ten benefits. That this practice is specially praised as supreme is because one is free to come and go without any ties. First one makes the donor generate the initial aspiration, making him turn toward bodhi, and only then does one eat. In order to remove miserliness [in the donor], one preaches the wondrous Dharma

so that he is able to engender immeasurable thoughts of great liberality. 127

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The Mahayana Sutra of Previous Lives Practicing begging for food in accordance with the Great Master's teaching,

one further develops immeasurable chaste practices. Seven and nine kinds of pride are eliminated of their own accord, and one is revered by humans and gods. The Tathāgata's mark of [the protuberance on] the crown of the head being invisible,

one turns the wondrous Dharma wheel and converts [beings in] the ten directions.

One transmits this Dharma until the end of time, ensuring that the seeds of the Three Jewels are not cut off. [Even] if one gives rise to deluded thoughts for the sake of food and drink,

one should not praise men and women. Arousing a mind of great compassion and equality, one does not engender differentiation between rich and poor. Pure begging for food is praised by the Buddha, and all-faceted knowledge is born from this. Tathāgatas of the three ages come into the world and teach beings the four foods:

Morsels [of edible food], sensations, thought, and consciousness are those four,

and they are all contaminated mundane foods. It is only the food of joy in the Dharma and delight in meditation that is eaten by holy ones and worthies. Eschewing mundane flavors,

you should seek uncontaminated supramundane food. Next, Bodhisattva Jñānaprabha, the renunciant Buddha son should not be greedily attached to medicines. Should he fall ill, he gathers medicines such as medicine that has been discarded after others have decocted some medicine, harī [takī], vibhī [taka], and āmalaka44 and should then take these. Furthermore, throughout his life he takes discarded medicine and is always contented with [such] medicines. Such a one is called a true śramaṇa. If a renunciant Buddha son always takes discarded medicine, 128

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he obtains ten kinds of superior benefits. What are the ten? First, in order to seek out medicinal herbs he does not approach other people, forever puts a stop to covetousness, and dwells at ease in right thinking. Second, he easily gains accomplishment in the method for observing the impurity [of the body] and his aspirations for the supramundane gain firmness. Third, he is not constantly greedily attached to delicacies, quickly realizes right knowledge, and dines on the food of delight in meditation. Fourth, he always knows when he has had enough of all worldly wealth and soon gains liberation. Fifth, he does not approach any worldly ordinary people and associates with pure good friends who are beyond worldliness. Sixth, because he does not loathe discarded medicines, he also gains liberation in plain food and drink. Seventh, he never wishes for prized medicine, for there is nothing in the world that he does not value. Eighth, he is quickly able to vanquish the illness of mental afflictions and realize the Tathāgata's eternal Dharma body. Ninth, he forever cuts off all mental afflictions of the three realms and is able to treat the serious illnesses of body and mind of sentient beings. Tenth, he is able to follow the Buddha's teaching, cultivates bodhisattva practices, and, merit and knowledge perfected, attains great bodhi. Jñānaprabha, know that I have explained for you in brief the ten kinds of superior benefits of discarded medicine. Such a wondrous practice renunciant bodhisattvas of the past, future, and present all cultivate and study together. You should expound and disseminate it for beings to ensure that it does not come to an end. This constitutes an extensive provision of offerings to the Tathāgata, and offerings of all the riches and veneration in the world cannot match it. You will never again turn back from bodhisattva practices, and you will quickly realize unsurpassed perfect bodhi. Then the World-honored One restated [this] in verse, saying: Monk Jñānaprabha, listen carefully!

The undefiled medicine taken by the renunciant

Comes first in the bodhisattva's wondrous practices:

if a being has an illness, it is like his own illness. He relieves sufferings by means of great compassion

and bestows happiness with thoughts of kindness.

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He gives the very best of wondrous medicines to others, and he himself takes medicine previously discarded by someone. The bodhisattva does not choose between prized and lowly medicines and simply treats illnesses, bringing peace and comfort. Obtaining leftover medicine discarded by others, he drinks or takes it, employing it to treat ailments. There are ten benefits in obtaining medicine discarded by others, which have been jointly extolled by tathāgatas of the three ages. Although he may seek medication, he does not approach others, forever puts a stop to acquisitiveness, and abides in right thinking. He easily masters the method for observing the impurity [of the body] and is able to produce from afar a cause of bodhi. He is not attached to delicacies, is free from greediness, and should seek the food of joy in the Dharma and delight in meditation.

He knows when he has had enough of worldly riches and obtains the seven riches of holy ones, which are uncontaminated. Abandoning ordinary foolish people, he does not live with them, and serving holy ones and worthies, he makes them his good friends. On this account he does not loathe discarded medicines and cuts off covetousness for food and drink. He does not wish for rare dishes or wondrous medicines, prized by all in the world at large.

Able to treat the illness of mental afflictions in body and mind, he realizes the body of thusness and Dharma-nature. He forever cuts off the habit energies of the three realms and realizes unsurpassed true liberation.

He is able to follow the Buddha's teaching, aim for bodhi, and, merit and knowledge perfected, accomplish the fruit of the recompense body.

You Buddha sons, all practicing and studying, will sit in the adamantine true place of practice. Next, Jñānaprabha, the renunciant bodhisattva detaches himself from noisy clamor, resides in an araṇya, concentrates his mind, and thereby 130

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seeks the path to buddhahood for immeasurable thousands of years. Tathāgatas of the three ages dissociate themselves from noisy clamor, live in quiet seclusion, further cultivate myriad practices, and realize the fruit of bodhi. Pratyekabuddhas, śrāvakas, and all worthies and holy ones also realize the holy fruit in this way.

The araṇya has ten kinds of virtues that enable one to realize the fruit of saṃbodhi. What are the ten kinds of superior virtues called? First, in order to gain freedom, one resides in an araṇya because one is not subject to others in the four modes of deportment. Second, dissociation from "me" and "mine" is called araṇya because when one is beneath a tree one has no attachments. Third, one is not attached to bedding and so on, and consequently will recline on the couch of the four fearlessnesses. Fourth, at an araṇya site the three poisons are negligible because it is free from objects of greed, anger, and ignorance. Fifth, one delights in the araṇya and cultivates the practice of detachment because one does not seek the pleasures of the five desires of humans and gods. Sixth, able to renounce noisy clamor and reside in a quiet place, one practices the path to buddhahood, unbegrudging of life and limb. Seventh, one delights in tranquility and dissociates oneself from worldly speech in order to avoid ordinary foolish people and be without distractions. Eighth, it is easy to gain success in all mundane and supramundane deeds because there are no obstacles.45 Ninth, an araṇya site is a samādhi chamber because one can gain hundreds of thousands of great samādhis. Tenth, pure like the sky, it serves as one's dwelling so that, one's mind unimpeded, one gains great knowledge. Jñānaprabha, know that an araṇya site has immeasurable virtues such as these. For this reason, the renunciant Buddha son vows to forsake life and limb and not leave his mountain grove. If he leaves the araṇya and enters a hamlet in order to listen to the Dharma or serve the sick, his teacher, or his parents, he should quickly return [afterward] to the [a]raṇya site, and if there are circumstances wherefore he is unable to return he should form this thought: "Now this hamlet is just like a mountain grove, and any goods that I acquire are vacuous and ephemeral like a dream." If he acquires anything, he should not become greedily attached to it. Such a Buddha son is a mahāsattva.

315b

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Then the World-honored One restated [this] in verse, saying: Jñānaprabha and you others, listen attentively! The dwelling place of a person without mental afflictions46 Is far removed from noisy clamor and located in tranquility: this is where divine seers reside.

Bodhisattvas of the three ages, seeking bodhi, accomplish right awakening in an [a]raṇya; Pratyekabuddhas, śrāvakas, and multitudes of holy ones also realize bodhi here.

Living in an araṇya, one gains ten benefits that enable one to realize the fruits of the three vehicles. Wandering freely like a lion,

one has no ties in the four modes of deportment. Being beneath a tree in a mountain grove is what a holy one delights in; absence of "me" and "mine" is called [a]raṇya. Having no attachments to clothes and bedding, one sits on the lion's throne of the four fearlessnesses. Being free from mental afflictions is called [a]raṇya; there is nothing to be attached to in any cravings. Constantly dwelling outside the realm of objects, one eschews sensory troubles

and does not delight in the worldly pleasures of the five desires. He who is tranquil, having distanced himself from confused clamor, forsakes life and limb to seek the path to buddhahood. Able to live in tranquility without human voices, the mind does not rise to distractions. Mundane and supramundane good deeds are all successful, the mind being unimpeded. Hence the [a]raṇya is the basis,

able to produce hundreds of thousands of samādhis. With great solitude as his empty chamber, the practitioner is without hindrance in body or mind. [The araṇya] is endowed with these ten superior benefits, and therefore holy ones always reside there. 132

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O Jñānaprabha and you other Buddha sons,

if you wish to quickly accomplish omniscience,

Then even in a dream do not abandon

the path to bodhi at an araṇya site.

He who generates the [bodhi-]mind after I have died and is able to live in an [a]raṇya site

Will before long sit on a jeweled king of flowers

and realize the fruits of the Dharma body's permanence and bliss. At that time, when the World-honored One preached this Dharma, immeasurable hundreds of thousands of those who had generated the [bodhi-]mind for the first time attained nonretrogression on the unsurpassed path. Then Jñāna prabha and the multitude of bodhisattvas attained dhāraṇīs and were endowed with great supernormal faculties, and hundreds of myriads of humans and gods generated the bodhi-mind and realized the three liberations. Thereupon the Tathāgata addressed the great assembly: If any gentleman or lady of pure faith is able to hear this most profound Dharma discourse on fourfold nondefilement and upholds, recites, expounds, and copies it, then wherever such people are born they will encounter good mentors, will cultivate bodhisattva practices, will never turn back, will not be disturbed by any karmic mental afflictions, and will in their present life obtain great merit and knowledge, maintain the Three Jewels, gain masterful powers, and continue the Buddha's lineage to ensure that it does not come to an end; once their life ends, they will most certainly be born in the palace in Tuṣita Heaven, where they will behold Maitreya and realize the stage of nonretrogression, and at [Maitreya's] first assembly under the dragonflower [tree] they will be able to hear the right Dharma, receive a prediction of bodhi, and quickly accomplish the path to buddhahood. If they wish to be [re]born by a vow in a buddha land in [one of] the ten directions, they will gain rebirth in accordance with their vow, see the Buddha and hear the Dharma, and ultimately not turn back from anuttarā samyaksaṃbodhi.

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Chapter V

The Araṇya

At that time there was in the assembly a bodhisattva and mahāsattva named Nityodyukta. Moved by the Buddha's awesome supernormal [power], he rose from his seat, bared his right shoulder, touched his right knee to the ground, pressed his palms together in reverence, and said to the Buddha: World-honored One, as the Buddha has taught, the site of an araṇya is a place of practice for bodhi. If someone generates the [bodhi-]mind and seeks bodhi, he must not forsake the araṇya site. There are in an [a]raṇya many beings—tigers, leopards, jackals, wolves, poisonous insects, and wicked beasts through to birds of the wing and hunters. They do not know about the Tathāgata, have not heard the right Dharma, and do not respect the Sangha. Nor do these sentient beings have roots of goodness and they are far removed from liberation. Why does the Tathāgata make practitioners live in an araṇya to quickly attain buddhahood? I but beseech you, World-honored One, to analyze and explain this for beings, resolve their doubts, and make them rejoice and generate the bodhi-mind so that they do not turn back. Thereupon the Buddha addressed the bodhisattva Nityodyukta: Excellent, excellent! Good sir, you have out of great compassion asked the Tathāgata about pure liberation. Your merit for bringing benefit to future practitioners is immeasurable. Listen attentively, listen attentively, and consider it carefully as I now analyze and explain for you the various merits of an araṇya site.

"Very well, World-honored One. We are eager to listen." Then the Buddha addressed the bodhisattva Nityodyukta: According to what you have said, in an araṇya site one is able to attain [the state of] a holy one, and yet why is it that many beings in mountain groves do not attain buddhahood? But that is not so. Why? Those beings do not know about the Three Jewels, do not know contentment, do not 316a

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know about good and evil, and although there are all kinds of mundane rare treasures in mountain groves, they do not know the location of the hidden treasure troves.

The bodhisattva and mahāsattva is not like this. Good sir, the bodhisattva knows that the Buddha, Dharma, and Sangha Jewels are supramundane treasures and that hidden treasure troves of the seven precious things are mundane treasures. They are entirely capable of differentiating their various colors and know their whereabouts, but they do not covet them, nor do they wish to see them, much less take them in their hands. The bodhisattva renunciant generates a firm aspiration and, unbegrudging of life and limb, forsakes his parents, six relations, and kinsmen, delights in living in mountain groves, and constantly forms this thought: "Even in a trigalactic megagalactic world-system, at the time of the end of an eon seven suns appear together, the calamity of fire [among the three calamities at the end of an eon] blazes fiercely and consumes the myriad things, and the sun, the moon, constellations, the king of mountains Sumeru, and the Seven Golden Mountains, Iron-ring Mountains, and so on, when the time comes, all scatter; [the denizens of] the heaven of [neither perception] nor nonperception at the pinnacle of the three realms are at the end of eighty thousand eons reborn in the lower regions [of the nine regions of the three realms]; and a wheel-turning sage-king, even if he is surrounded by a thousand sons, has the seven precious things and attendants, and the four continents all submit, when his recompensative life span comes to an end, he does not stay put for even a moment. I too am now like that. Even if the years of my life were to reach a full hundred years and I were to be endowed with the seven precious things and experience many pleasures, once Yama's emissaries arrived, I would not escape impermanence."

He [then] forms this thought: "Now it would be best for me to cultivate bodhisattva practices on behalf of my parents and all beings. May I obtain an adamantine indestructible body, come back to the three realms, and save my parents!" Having made this vow, he lives in an araṇya and he makes a vast vow for all beings.

A bodhisattva of superior capacity makes the following vow: "I vow that, so long as I do not attain buddhahood, I will always sit at length out 136

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in the open without lying down." A bodhisattva of middling capacity makes the following vow: "I vow that, so long as I do not attain buddhahood, I will always sit among the foliage of trees without lying down." A bodhisattva of inferior capacity makes the following vow: "I vow that, so long as I do not attain buddhahood, I will always sit inside a stone chamber without lying down."

Thus renunciant bodhisattvas of three capacities sit on three kinds of seats, and they each form this thought: "Bodhisattvas of the past sat on this seat and were able to realize the dhāraṇī methods, masterful in merit. Bodhisattvas of the past, present, and future all attain dhāraṇīs and realize selfmastery on this seat. I too now thus sit here and will most certainly accomplish dhāraṇīs and attain self-mastery. So long as I do not accomplish the attainment of self-mastery, I will never forsake the araṇya site." Alternatively, there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the four immeasurable thoughts. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the divine powers of the five [supernormal] faculties. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the six pāramitās. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in skillful means. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to discipline all sentient beings. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the four methods of conversion. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to practice the methods for the six recollections. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to accomplish much learning and wisdom. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to achieve the firm power of faith. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to eliminate the sixty-two [wrong] views. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to practice the eightfold right path. Or there may be bodhisattvas who will never forsake the araṇya site so long as 137

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they are unable to forever cut off the habit energy of the two hindrances. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to perfect the subtle wisdom of dispensing medicine in accordance with the illness. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to perfect the great bodhi-mind. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to perfect samādhis [as numerous as] the sands of the Ganges. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to accomplish immeasurable supernormal faculties. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to accomplish an important matter such as seeing the eighteen emptinesses by means of the supernormal power of meditation without being astonished. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to perfect the knowledge of an Omniscient One. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in all-faceted knowledge. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to practice the methods of the thirty-seven factors of bodhi. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the myriad practices of the ten stages. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to practice during one hundred eons the deeds [for acquiring] the [thirtytwo] major marks and [eighty] minor signs [of a buddha]. Or there may be bodhisattvas who will never forsake the araṇya site so long as they do not gain perfection in the four wisdoms of a tathāgata. Or there may be bodhisattvas who will never forsake the araṇya site so long as they are unable to perfect the realization of great nirvana. Or there may be bodhisattvas who, seated on an adamantine seat, will forever sit without rising so long as they are unable to realize anuttarā samyaksaṃbodhi. These are called the araṇya practices of a bodhisattva.

Good sir, the renunciant bodhisattva generates the bodhi-mind, enters a mountain grove, sits on three kinds of seats, trains his body and mind, cultivates myriad practices for three great eons, and realizes unsurpassed perfect bodhi.

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Then the World-honored One restated [this] in verse, saying: When tathāgatas of yore were in the causal stage they dwelt in an araṇya, a place free from impurities, Overcame afflictive and cognitive hindrances, transcended the three realms, and realized bodhi. Bodhisattvas of the past, cultivating practices and vows, made the araṇya their abode,

And having cultivated merit and knowledge for asaṃkhya eons, at the culmination of the ten stages they realized the three bodies. Bodhisattvas of the future, seeking the fruit of buddhahood, will enter deep into the mountains, cultivate wondrous practices, Eliminate the two hindrances, the causes of birth-and-death, and always realize true liberation through the three emptinesses. Bodhisattvas of the present in the ten directions cultivate myriad practices, live in desolate [places], Seek bodhi without begrudging life and limb, and from moment to moment realize the knowledge of nonbirth. If you wish to quickly realize deep samādhi and bring forth supernormal faculties by cultivating wondrous meditation,

In an araṇya site, your mind without strife, you will be able to transform the earth into the seven precious things. If you wish to disport in lands in the ten directions, go back and forth freely, exercising supernormal faculties, Honor buddhas, and benefit all beings,

live in an araṇya, a place without fear. If you wish to realize the knowledge that being and nonbeing are like illusions

and fully understand that all things are originally empty, Live in an araṇya, a bodhi-site,

and also cause others to enter true liberation. If you wish to quickly obtain the knowledge of thusness, realize the nature of thusness in all things, And benefit all beings to the end of a great oceanlike eon, you should live in an [a]raṇya, an empty and quiet place. 317a

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If someone wishes to obtain knowledge difficult to conceive— how Sumeru, the king of mountains, is contained in a mustard seed With neither the king of mountains nor the mustard seed distorting their appearance—

enter an [a]raṇya, a chamber of supernormal faculties. If someone wishes to obtain unimpeded knowledge and expound the Dharma with a single wondrous sound So that beings, each according to their kind, gain understanding, he should live in an [a]raṇya and cultivate wondrous insight. If you wish for nonbirth and nonextinction and to appear in response [to beings] in lands in the ten directions, Emit light rays, preach the Dharma, and benefit all beings, do not leave the [a]raṇya, an empty and quiet chamber. If, with your toes pressing down on the earth, you [wish to] cause realms in the ten directions all to shake And [cause people], seeing [this] sign, to generate the [bodhi-]mind and eliminate wrong views,

you should live in an [a]raṇya and observe your own mind. If you wish at the time of the appearance of buddhas to be the first to present exquisite offerings, Completely perfecting the dāna-pāramitā (perfection of giving), live in an araṇya and cultivate wondrous practices. If someone [wishes] at the time of a buddha's nirvana to be the last to make offerings and so accomplish the meaning of dāna (giving),

Forever cutting off poverty and the eight difficulties, he [should] make a vow to live in an [a]raṇya. If you wish to completely perfect merit and knowledge and, when future buddhas are about to enter nirvana, Receive a buddha's entrustment to widely propagate [the teachings], live in an araṇya and cultivate the six recollections. If, after the nirvana of buddhas,

[you wish to] gather together the Dharma they have left behind, deliver beings,

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Assist the buddhas, and extol the true vehicle, live in an araṇya, an empty and quiet abode. The Bhagavān, the great teacher of humans and gods, is more difficult to see and more difficult to encounter than an uḍum[bara flower];

If you wish to behold him and perform worship, you should live in an [a]raṇya and spread his vow of compassion. The most honored of all treasures is the Dharma, And becoming a buddha and converting and benefiting [others] are all due to this;

If someone wishes to always be able to listen to the Dharma, he [should] live in an araṇya and cultivate chaste conduct. Starting from your present body and until you reach a buddha's body, always vow to generate the [bodhi-]mind and spread the right teaching, And so long as you do not attain great bodhi never for a moment forsake the araṇya.

If someone wishes to repay his debt of gratitude to his parents, he [should] make a vow on behalf of his parents, Enter an araṇya, a bodhi-site,

and always cultivate the wondrous path, day and night. If someone wishes to increase his merit and knowledge in his present life and not fall into the eight difficulties in the future, Such a sentient being [should] generate good thoughts, live in an araṇya, and cultivate the vow of compassion. Bodhisattvas of the three ages seek true awakening and attain the path and nirvana in an [a]raṇya; Therefore, it is called the great place of practice, and multitudes of holy ones of the three vehicles all [live in] the same place.

The bodhisattva, eschewing suffering, enters a mountain grove and seeks the path of holy ones in order to deliver all beings; Before having himself become a buddha, he first delivers others, taking pity on all [who are born by] the four modes of birth in the six paths.

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A bodhisattva of superior capacity resides out in the open, a bodhisattva of middling capacity resides among leaves, And a bodhisattva of inferior capacity resides in a stone chamber, and they never lie down so long as they have not accomplished the path to buddhahood.

"Bodhisattvas of the three ages, living in an [a]raṇya, obtain the masterful powers of dhāraṇīs;

I now vow that, identifying with the bodhisattva's mind, I will always remain here so long as I do not attain the dhāraṇīs." Great bodhi is attained in an [a]raṇya,

and one enters great perfect quiescence on account of [this] abode; [There] the bodhisattva produces adamantine knowledge, cuts off delusions, realizes the truth, and accomplishes wondrous awakening.

Widely converting beings, he wanders through hamlets, and in order to seek quiescent extinction (i.e., nirvana) he delights in mountain groves;

The myriad practices, the cause, having been fulfilled, the result is also perfected,

delivering all kinds of beings until the end of time. At that time, when the World-honored One had explained these araṇya practices of the renunciant bodhisattva, innumerable bodhisattvas realized the [first] stage of utmost joy, innumerable bodhisattvas equal [in number] to the sands of the Ganges were forever freed from the subtle mental afflictions associated with [external] characteristics and functions and realized the [eighth] stage of immovability, indescribably indescribably [numerous] bodhisattvas and mahāsattvas cut off all hindrances and entered the stage of wondrous awakening, infinite sentient beings generated the aspiration for anuttarā samyaksaṃbodhi, and ninety-seven thousand beings distanced themselves from impurity, rid themselves of defilement, and gained the purity of the Dharma eye.

[Here ends] Fascicle Five of The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

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Chapter VI

Detachment from the World

At that time there was in the assembly a bodhisattva and mahāsattva called Vivekacārin,47 Moved by the Buddha's awesome power, he rose from his seat and in the great assembly explained the araṇya practices for the bodhisattvas. He addressed all the bodhisattvas, saying: A renunciant bodhisattva living in an araṇya should form this thought: "Why have I distanced myself from the world to cultivate the pure and wondrous practices of the araṇya?" Buddha sons, listen with singleminded attention as I now, moved by the Buddha's power, analyze and explain for you the araṇya practices.

The bodhisattvas said, "Excellent, Great One! We but beseech you to explain it for the likes of us and those who will seek bodhi in future ages. We are eager to listen."

Thereupon the bodhisattva Vivekacārin addressed the great assembly: There are many fears in all worlds. Because he loathes the various fears of the world, the renunciant bodhisattva forsakes his parents and dependents, lives in an araṇya, and cultivates the practice of detachment. What are the various fears called? There may be a bodhisattva who forms this thought: "I have fear because all mental afflictions arise from [the notion of] 'me.'" Or there may be a bodhisattva who says that [the notion of] "mine" is a fear because all mental afflictions arise from [the notion of] "mine." Or there may be a bodhisattva who says that the seven [kinds of] pride are a fear because, giving rise to manifold pride, one does not respect good people. Or there may be a bodhisattva who has a fear of the three poisons because, committing immeasurable sins, one will fall into evil paths. Or there may be a bodhisattva who has a fear of the five desires because, addicted to worldly pleasures, one will fall into the eight difficulties. 317c

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Suppose, for example, that there is in the world a seven-step snake. When it wounds someone, its toxicity is so potent that if he goes more than seven steps his life will immediately come to an end. The toxicity of even one snake can harm someone; how much more so that of five snakes, which will together kill him, their toxicity intensifying and making it difficult for his life to be preserved. The five desires of the secular world are also like this. The pleasures of each single desire can give rise to eighty-four thousand subtle sensory troubles that delude the foolish person and cause him to fall into [the realms of] hell, hungry ghosts, and animals and other places of tribulation where he will experience great hardship; how much more so if he is greedily attached to all sense objects! The way in which innumerable buddhas like the sands of the Ganges [in number] appear in the world, preach the Dharma, and teach and convert [people] is fleeting, like light showing through a crack, and [the foolish person] can never see them, for he is always in evil paths as if he were in his own home and resides in inopportune [places] as if he were frolicking in a garden. In the past there was a buddha who, wishing to make beings renounce the five desires, spoke these verses:

Suppose, for example, that some flying moths, seeing the light of a fire, vie to enter it because of their love of fire,

And not realizing the combustive power of a burning candlewick, they entrust their life to the fire and willingly accept selfimmolation— So too are ordinary worldlings like this:

they crave for attractive appearances and pursue them, And not realizing that desire for [outward] appearances defiles the person,

they are burned by the fire [of desire] and bring about sufferings. Suppose, for example, that a herd of deer is in a stand of trees feeding on lush grass to nourish themselves,

And when a hunter feigns the cry of a mother deer, they follow the sound, are struck by arrows, and are all brought to their deaths—

So too are ordinary worldlings like this:

they are greedily attached to all kinds of pleasant sounds, 144

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And not realizing that sounds can defile a person, they then experience the retribution of suffering in the three [evil] paths.

Suppose, for example, that some honeybees fly some distance, roving about spring forests to gather [nectar from] flowers, And because they love the smell on the cheek of an elephant in must, the elephant's ears for this reason crush them to death— So too are ordinary worldlings like this: they lust after all the smells that they enjoy, And not realizing that smells can defile the mind, they transmigrate in birth-and-death in a long night of suffering. Suppose, for example, that nāgas and fish are living in water, swimming about and submersing themselves or floating as they please,

And because they crave for tasty bait, they eventually swallow hooks, their love of taste making them forget life, and are all brought to their deaths—

So too are ordinary worldlings like this: their tongue organ addicted to taste, whereby they sustain their bodies,

They kill others to keep themselves alive, and uneasy in mind, they incur the most grievous suffering of the three [evil] paths. Suppose, for example, that a white elephant is living in a mountain wilderness,

free like a king of lions,

But when intoxicated and confused by thoughts of desire, in a stupor it chases after a mother elephant and gives rise to lust— So too are all ordinary people like this: they go after fine touch just like a frenzied elephant, Their bonds of affection take no respite, and on dying, they enter hell, where the suffering is difficult to measure.

Men and women in the world lust after one another, all because they cling to sexual desires; 145

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Humans and gods are bound because of this

and fall into the darkness of the three [evil] paths.

If one is able to forsake thoughts of avarice,

live in an araṇya, and cultivate chaste practices,

One will most certainly be able to transcend the suffering of birthand-death and quickly enter the unconditioned palace of permanence and bliss.

Or there may be a bodhisattva who has a fear of coveting great wealth. One constantly seeks to accumulate one's own riches without enjoying them, let alone giving them to impoverished beings. One engenders deep attachment to one's own riches while wishing to reduce the riches of others. For this reason, after one's life has ended one falls into a great hell, where one experiences immeasurable suffering. This retribution of suffering is called the first result of proper incurrence [of retribution]. Leaving hell, one receives the body of an animal, its body always toiling and wanting for water and herbage, and over a long period of time one repays for having reduced the wealth of others. These sufferings are called the second result of proper incurrence [of retribution]. Having received this punishment, one is born among hungry ghosts, where one is afflicted by the suffering of thirst and hunger and for immeasurable thousands of eons does not hear the words "broth" or "food and drink"; one's throat is like a needle and one's belly like a mountain, and even if one does obtain food and drink, it promptly turns into fire. This body of suffering is called the third result of proper incurrence [of retribution]. Having completed this punishment, one is born among human beings, where one is poverty-stricken, lowly, and employed by others; it is difficult to obtain what one seeks of riches, and one is never one's own master. This residual retribution is called the analogous result. Having clear insight into these causes and results, all bodhisattvas always engender fear and wish to seek liberation, and on account of this fear they distance themselves from dependents and live in an araṇya. Or there may be a bodhisattva who has a fear of thoughts of craving because day and night one seeks after all riches yet unobtained and engenders craving for them. Or there may be a bodhisattva who has a fear of the [wrong] views of "me" and "mine" because they provide a basis for 146

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mental afflictions. Or there may be a bodhisattva who has a fear of the [wrong] view of dharmas because it provides a basis for cognitive hindrances. Or there may be a bodhisattva who has a fear of the sixty-two [wrong] views because one enters the forest of wrong views from which it is difficult to escape. Or there may be a bodhisattva who has a fear of doubt because it produces misgivings about the genuine Dharma. Or there may be a bodhisattva who has a fear of the [wrong] view of annihilation because one adheres to [the view that there is] no afterlife and repudiates [the law of] cause and result, giving rise to a great wrong view and entering hell. Or there may be a bodhisattva who has a fear of the [wrong] view of permanence because one adheres to [the view that] the body in the five destinies is permanently fixed and does not change in accordance with good and evil deeds. Or there may be a bodhisattva who has a fear of jealousy because one cannot tolerate the prosperity of others and harbors evil thoughts. Or there may be a bodhisattva who always has a fear of restlessness because the mind is unquiet and distracted. Or there may be a bodhisattva who has a fear of unbelieving thoughts because just as someone with no hands will, even if he reaches a treasure mountain, in the end not obtain anything, without the hands of belief even if one encounters the Three Jewels, one will not obtain anything. Or there may be a bodhisattva who has a fear of shamelessness because, having no modesty within, one always commits wrongs and the ignorance due to karmic hindrances makes it difficult to see a buddha. Or there may be a bodhisattva who has a fear of an absence of thoughts of embarrassment because, having no modesty without, one rejects indebtedness, turns one's back on virtue, transmigrates in birth-and-death, and falls into the three [evil] paths. Or there may be a bodhisattva who has a fear of anger, hatred, and so on because they can harm self and others, cause mutual ill will, and obstruct the path to buddhahood for many eons. Or there may be a bodhisattva who has a fear of forgetfulness because one is unable to retain the Dharma one has heard, forgets the meaning of phrases, and increases one's foolishness. Or there may be a bodhisattva who has a fear of all unwholesome black deeds. Why? All unwholesome [deeds] are causes of birth-and-death, and transmigrating in the three realms one is unable to escape; in this case immeasurable and infinite fears can all impede the supramundane supreme Dharma. 147

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Or there may be a bodhisattva who has a fear of the five kinds of obscuration because [these] five kinds of mental afflictions obscure the bodhisattva's bodhi-mind. Or there may be a bodhisattva who has a fear of thoughts of animosity because one has no thoughts of pity for beings, and even if one cultivates bodhi practices, there is much retrogression. Or there may be a bodhisattva who has a fear of the taint of violating the precepts because if one besmirches the holy Dharma, the result [of buddhahood] is difficult to obtain. Or there may be a bodhisattva who has a fear of distress because deluded thoughts flare up and good deeds are forfeited. Or there may be a bodhisattva who has a fear of thoughts of remorse because one engenders regret for good cultivated [in the past]. Or there may be a bodhisattva who says that intoxication is a fear because one does not recognize good and evil and there is no [distinction between] honorable and base. Or there may be a bodhisattva who has a fear of untimely death because one does not dwell in right mindfulness [when dying] and returns to impermanence. Or there may be a bodhisattva who has a fear of the act of lying because from birth to birth, life after life, no beings believe or accept anything one says. Or there may be a bodhisattva who has a fear of the four inverted views because owing to the four inverted views one transmigrates in birth-and-death, giving rise to afflicted deeds and not seeking the Buddha. Or there may be a bodhisattva who says that a wicked friend is a fear because by following an unwholesome friend one commits evil deeds. Or there may be a bodhisattva who has a fear of the demon of the five aggregates: this body of the five aggregates is born from mental afflictions; as soon as it has been born, it gives rise to immeasurable mental afflictions; because of mental afflictions one commits unwholesome deeds; on account of deluded actions one falls into a large deep pit—for these reasons one engenders fear. Or there may be a bodhisattva who has a fear of the demon of mental afflictions because major and minor mental afflictions can cause the continuation of birth-and-death and one turns back from the bodhi-mind and falls into evil paths. Or there may be a bodhisattva who, loathing the demon of death, has fear because, having generated the bodhi-mind but not yet having attained nonretrogression, the body will perish, one's life will end, and one will bring about retrogression. Or there may be a bodhisattva who has a fear of heavenly 148

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demons because the attendants of the heavenly demon fill the realm of desire and obstruct people who cultivate the path so that they turn back from bodhi. Or there may be a bodhisattva who has a fear of thoughts of moral indeterminacy because one is unable to proceed in cultivating wholesome dharmas, spends a long time to no purpose, and turns back from good deeds. Or there may be a bodhisattva who has a fear of the eight difficulties because someone who falls into the eight difficulties goes from darkness into darkness, and during the long night of birth-and-death it is difficult to encounter light. Or there may be a bodhisattva who, seeing hell, has fear because, once one falls into hell, for immeasurable eons one will experience great hardship from which it is difficult to be liberated. Or there may be a bodhisattva who, seeing the path of animals, has fear because in the realm of beasts one receives the retribution of foolishness and for immeasurable eons it is difficult to escape. Or there may be a bodhisattva who, seeing the path of hungry ghosts, has fear because for eons [as numerous as] the sands of the Ganges one experiences the suffering of thirst and it is difficult to meet with the Buddha, Dharma, and Sangha. Or there may be a bodhisattva who, thinking of birth in the realm of desire, has fear because mental afflictions arise confusedly and one commits evil deeds and falls into the three [evil] paths. Or there may be a bodhisattva who has a fear of the realm of form because obscuring mental afflictions can impede meditation. Or there may be a bodhisattva who has a fear of the realm of nonform because, even though it is the most tranquil among the three realms, just like nirvana, and sentient beings deludedly grasp at it, regarding it as the ultimate goal, at the end of an eon [its denizens'] lives end and they fall into hell. Or there may be a bodhisattva who has a fear of repeated birth-and-death because one may be born into a household with wrong views from which it is difficult to escape. Or there may be a bodhisattva who, eschewing birth-and-death, has fear because, dying here and being [re]born there, one always experiences hardship, which impedes bodhisattva practices while seeking nirvana. Or there may be a bodhisattva who has a fear of worldly speech because the mind is always distracted, impeding good deeds. Or there may be a bodhisattva who has a fear of mind, thought, and consciousness because their objects and modes of activity are unknowable. 149

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If one is in a lay household, these fears continue day and night, disturbing good thoughts, and one is unable to realize the fearless dharma. Bodhisattvas of the past, living in an araṇya, have all been able to realize the fearless dharma, namely, anuttarā samyaksaṃbodhi. Bodhisattvas of the future, living in an araṇya, will all gain the fearless dharma of anuttarā samyaksaṃbodhi. Great bodhisattvas of the present in the ten directions, living in an araṇya, cut off all hindrances and gain the fearlessness of anuttarā samyaksaṃbodhi. Know that, in practicing and studying as is appropriate, bodhisattvas of the three ages focus their thoughts on the body and mind, live in an araṇya, subjugate deluded thoughts, are forever without fear, and ultimately attain anuttarā samyaksaṃbodhi. Next, what deeds should a renunciant bodhisattva living in an araṇya perform and what thoughts should he have? Day and night he should always engage in thinking like this: "All fears in the world arise from a self because all fears arise through attachment to a self, all fears have a self as their basis, all fears arise through love of a self, all fears arise through the notion of a self, all fears arise through the [wrong] view of a self, all fears have a self as their abode, all fears arise because of a self, all fears arise through differentiation, all fears arise through mental afflictions, and all mental afflictions arise through love of a self. If I live in an araṇya site but am unable to forsake attachment to 'me' and 'mine,' I should not live in this araṇya, and it would be better to go back to live in the house of a white-robed [layman]. Why? If one has the notion of a self, one should not stay at an araṇya site; if one has the notion of a pudgala (person), one should not stay at an araṇya site; if someone has attachment to 'me' and 'mine,' he should not stay at an araṇya site; if one has a [wrong] view of dharmas, one should not stay at an araṇya site; and if one has attachment to these four inverted views, one should not stay at an araṇya site." Listen attentively! If anyone, while practicing, forms the notion of nirvana, he should not stay at an araṇya site; how much less so if he gives rise to the notion of mental afflictions!

Listen attentively! If someone is not attached to the [distinguishing] characteristics of any dharmas, he should dwell at ease in an araṇya site. This is called sitting in the place of practice for nonattachment. All dharmas are inapprehensible. If one's mind is pliant and devoid of disputation, one 150

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should dwell at ease in an araṇya site. If one has no attachment to any worldly causes and conditions, one should dwell at ease in an araṇya site. If one has no dependence on the dharmas of form, sound, smell, taste, and tangibles, one should dwell at ease in an araṇya site. If one possesses the view of equality toward all dharmas, one should dwell at ease in an araṇya site. If one can control one's mind in the four modes of deportment, one should dwell at ease in an araṇya site. If one can relinquish all fears, one should dwell at ease in an araṇya site.

Buddha sons, to state this in brief, he who would gain liberation from mental afflictions should dwell at ease in an araṇya site. If one would gain accomplishment of the cause of nirvana, one should dwell at ease in an araṇya site. If one is well able to practice fourfold nondefilement, one should dwell at ease in an araṇya site. If one has few desires and knows contentment, one should dwell at ease in an araṇya site. He who is endowed with much learning and possesses wisdom should dwell at ease in an araṇya site. If one can practice the three liberations, one should dwell at ease in an araṇya site. He who would forever cut off the bonds of binding mental afflictions should dwell at ease in an araṇya site. If one can carefully observe the twelve causes and conditions [of dependent coarising], one should dwell at ease in an araṇya site. He who has performed what is to be done should dwell at ease in an araṇya site. He who would cast off heavy burdens should dwell at ease in an araṇya site. He who would realize the profound and wondrous principle of thusness should dwell at ease in an araṇya site.

You should know that an araṇya has all kinds of medicinal herbs, and trees, large and small, grow in an araṇya, having never either had fear or [engaged in] differentiation. A bodhisattva and mahāsattva living in an araṇya is also like this. He views his own body and mind as being just like a dead tree, the same as and no different from walls and rubble, and does not differentiate any dharmas. "I view the body and mind as being just like an illusion or a dream, having no substance within. From moment to moment one grows old and infirm, and one's breath, having been exhaled, does not reenter. Because of good and bad causes, one receives retribution according to one's actions. This body is impermanent, quickly arising and quickly perishing. This body is empty and provisional and 151

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The Mahayana Sutra of Previous Lives

320a

never stays put for long. Thus, in the body there are neither 'me' nor 'mine,' no sentient being, no living being, no nourisher, no man, no pudgala, no doer, and no boy. Appearances such as these are originally empty and quiescent, just like empty space or like bubbles." You should always perform from moment to moment such observations, and you will gain liberation from all fears, just as those trees have no fear. Then bodhisattvas will attain the seat of great happiness and fearlessness. This is called the bodhisattva living in an araṇya and seeking anuttarā samyaksaṃbodhi.

Next, a renunciant bodhisattva living in an araṇya should day and night continuously observe in this manner: this araṇya is a place of happiness where one is well able to practice fourfold nondefilement; this araṇya is a place where one is well able to practice contentment; this araṇya is a place where one gains liberation from mental afflictions; this araṇya is a place where one is endowed with much learning and wisdom; this araṇya is a place where one overcomes afflictive and cognitive hindrances; this araṇya is a place where one can enter the gateway to threefold liberation; this araṇya is a place where one is well able to realize the eight liberations; this araṇya is a place where one is well able to observe the twelve conditions [of dependent coarising]; this araṇya is a place where one is well able to eliminate karmic hindrances; this araṇya is a place where one can gain the first fruit of the stream-enterer; this araṇya is a place where one can gain the second fruit of the once-returner; this araṇya is a place where one can gain the third fruit of the nonreturner; this araṇya is a place where one gains the fourth fruit of the arhat; this araṇya is a place where one realizes the fruit of the pratyekabuddha; this araṇya is a place where, having performed what is to be done, one gains self-mastery; this araṇya is a place where one casts off heavy burdens and gains lightness of spirit; this araṇya is a place where one realizes the thusness of the two emptinesses; this araṇya is a place where one can cultivate and realize the immeasurable thought of great kindness; this araṇya is a place where one cultivates and realizes the immeasurable thought of great compassion; this araṇya is a place where one is well able to practice the immeasurable station of joy; this araṇya is a place where one is well able to practice the immeasurable station of equanimity; this araṇya is a place where one can 152

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generate the bodhi-mind; this araṇya is a place where a bodhisattva, while practicing, reaches [the stages of] the ten faiths; this araṇya is a place where one then, advancing in practice, reaches [the stages of] the ten abodes; this araṇya is a place where, progressively increasing in practice, one reaches [the stages of] the ten practices; this araṇya is a place where one progressively practices [the stages of] the ten transferences of merit; this araṇya is a place where one is well able to practice the four roots of goodness; this araṇya is a place where one practices the six perfections or pāramitās; this araṇya is a place where one practices from the first stage to the tenth stage [of the bodhisattva]; this araṇya is a place where one realizes purity of the six sense organs; this araṇya is a place where one is well able to realize the faculty of divine vision; this araṇya is a place where one gains faculties such as the faculty of divine hearing, knowledge of past lives, knowledge of birth-and-death, supernormal powers over the objective world, and [knowledge of] others' minds; this araṇya is a place where there are shame and modesty; this araṇya is a place where one is not negligent; this araṇya is a place where one cultivates the five faculties; this araṇya is a place where one realizes immeasurable and infinite samādhis; this araṇya is a place where one can gain gateways to dhāraṇīs [as numerous as] the sands of the Ganges and realize selfmastery; this araṇya is where one comprehends acceptance of the nonbirth [of dharmas]; this araṇya is a place where one forever leaves the three realms and cuts off birth-and-death; this araṇya is where one gains nonretrogression; this araṇya is a place such as where one subjugates all demons and foes, eradicates karmic hindrances, sees the Buddha, and listens to the Dharma; this araṇya is where one gains the Buddha's unshared supreme Dharma discourse; this araṇya is a place where one practices purity of the aggregate of morality; this araṇya is a place where one brings forth uncontaminated samādhi; this araṇya is a place where one can produce prajñā and realize liberation; this araṇya is a place where one can produce knowledge and insight of liberation; this araṇya is where one gains the thirty-seven factors of bodhi; this araṇya is where one is well able to embrace the twelve dhūtas; this araṇya is an abode where with knowledge one can differentiate the principle of the [four noble] truths; this araṇya is a place where one is forever free from the arising of the 153

320b

The Mahayana Sutra of Previous Lives

contaminated five aggregates;48 this araṇya is a place where one can gain liberation from the twelve sense fields; this araṇya is a place where one is forever free from the contaminated eighteen elements; this araṇya is a place where one minutely observes the eighteen emptinesses; this araṇya is a place where one accepts the emptiness of all dharmas; this araṇya is a place where one furthers the arising of the ten wholesome dharmas; this araṇya is a place where one further develops the firm bodhi-mind; this araṇya is a place extolled by buddhas of the three ages; this araṇya is a place such as is revered and extolled by all bodhisattvas; this araṇya is where the Buddha Vipaśyin accomplished the path beneath a nyagrodha tree; this araṇya is where the Tathāgata Śikhin accomplished the path beneath a śirīṣa tree; this araṇya is where the Tathāgata Viśva[bhū] accomplished the path beneath an aśvattha tree; this araṇya is where the Buddha Kraku cchanda accomplished perfect awakening beneath an aśoka tree; this araṇya is where the Tathāgata Kanakamuni accomplished perfect awakening beneath an uḍum[bara] tree; this araṇya is where the Tathāgata Kāśyapa accomplished right awakening beneath a vaṭa tree; this araṇya is the place where the Tathāgata Śākya[muni] accomplished the path beneath a pippala tree. Know that an araṇya site has immeasurable and infinite virtues and superior benefits such as these. Then the bodhisattva Vivekacārin spoke these verses for the great multitude: A renunciant bodhisattva living in an [a]raṇya—

what thoughts [should he have] and what deeds should he perform? All worldly fears

all arise from a [wrong] view of the self and from [the notion of] "mine."

If one can eliminate "me" and "mine,"

all fears become baseless.

If one has thoughts that grasp at the [wrong] view of the self, one will never accomplish the path to bodhi.

Nirvana, eternal, is completely devoid of [distinguishing] characteristics, let alone mental afflictions, which have the characteristics of that which is contrary to the Dharma.

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Unattached to dharmas and beings,

and the mind devoid of disputation, one cultivates right thinking. Controlling the mind in the four modes of deportment, one should live in the permanent tranquility of an [a]raṇya. Cutting off mental afflictions, and the mind contented, one lives in an [a]raṇya, an empty and quiet abode. Entering the gateway of signlessness among the three liberations, one lives in an [a]raṇya, removed from the defilement of the sense organs.

Able to observe the dharmas of the twelve causes and conditions [of dependent coarising]

and the true and wondrous principles of the four truths and two emptinesses,

And unaffected by eight worldly dharmas49 —

thus a great being lives in an [a]raṇya. Able to view one's own body as being like a dead tree and like a bubble and an illusion or a dream, Unattached to the two extremes, and with the characteristic of equality— thus a sattva lives in an [a]raṇya.

Sinful deeds bind the impermanent body, but they are originally empty and provisional and from the beginning have no substance;

The twin attachments to self and dharmas and the marks of sins are inapprehensible throughout the three realms. There is no dichotomy between one's own body and another's body, and all dharmas are like this—

Clearly observing Dharma-nature as being without coming and going, thus a bodhisattva lives in an [a]raṇya. Whether someone smears his body with sandalwood and praises him, or someone butchers him with a knife and abuses him, Toward these two people he has no love or hatred— thus a bodhisattva lives in an [a]raṇya. The renunciant delighted to live in an araṇya should make observations such as these day and night: 320c

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The Mahayana Sutra of Previous Lives 321a

An araṇya site is a true place of practice where all tathāgatas accomplish right awakening; An araṇya site is where the wondrous emptiness of dharmas and the supramundane right Dharma are born; An araṇya site is revered by holy ones, for it can produce the paths of the holy ones of the three vehicles; An araṇya site is inhabited by holy ones, for all holy ones and worthies permanently live [here]; An araṇya site is the Tathāgata's palace, for it is the support of buddhas in the ten directions; An araṇya site is the adamantine seat, for buddhas of the three ages attain the path [here]; An araṇya site is the palace of nirvana, for tathāgatas of the three ages [enter] perfect quiescence [here]; An araṇya site is a chamber of great kindness, for the bodhisattva lives here, cultivating kindness; An araṇya site is a field of compassion, for buddhas of the three ages cultivate compassion [here]; An araṇya site is a chamber of the six [supernormal] faculties, for the bodhisattva disports here; An araṇya site is [a place of] great fearlessness, for one can cut off all fears [here]; An araṇya site is [a place of] samādhi, for seekers of the path attain concentration [here]; An araṇya site is [a place of] dhāraṇīs because of the divine power of spell-holders; An araṇya site is the Hall of Good Dharma (Sudharmā Devasabhā), for it further develops all good dharmas; An araṇya site is a chamber of bodhi, for the bodhisattva cultivates the path and gains acceptance [of the Dharma here].

If you wish to transcend forever the suffering of the three realms, realizing bodhi and nirvana,

And pervade the Dharma realm, benefiting all beings, you should reside in an [a]raṇya, a chamber of bodhi. 156

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The six perfections and four methods of conversion that you have practiced

you redirect to [beings in] the three [realms of] existence and to [those to whom you owe] the four debts of gratitude So that self and others may both enter the citadel of nectar and together realize the true Dharma realm of oneness. Then, the bodhisattva and mahāsattva Vivekacārin having preached this Dharma for the great multitudes, the Buddha said:

Excellent, excellent! Good sir, you have for the sake of the great multitude and those who will seek the path to buddhahood in future ages analyzed and explained the outstanding merits of an araṇya site, benefiting and setting at ease all beings in the present and future and directing them toward the path to the genuine awakening of bodhi. The immeasurable merit that you have accomplished a thousand buddhas speaking together would be unable to exhaust.

At that time in the assembly the bodhisattva Jñānaprabha and a great multitude of immeasurable asaṃkhya bodhisattvas, hearing the supreme merits of an araṇya, immediately attained the gateway to the dhāraṇī of hearing and retaining [the Dharma], immeasurable beings generated the aspiration for unequaled anuttarā samyaksaṃbodhi and gained nonretrogression, and thousands of millions of beings distanced themselves from impurity, rid themselves of defilement, and gained the purity of the Dharma eye. 157