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T1488
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SŪTRA OF THE UPĀSAKA PRECEPTS
優婆塞戒經
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 1 (of 7)
Chapter 1
The Assembly
Thus I have heard:
At one time the Buddha was staying in the ashram offered by Anāthapiṇḍika, in Jetavana Park, in the city kingdom of Śrāvastī, together with 1,250 great bhikṣus, 500 bhikṣuṇīs, 1,000 upāsakas, and 500 beggars.
At that time, in the assembly was an elder’s son named [Sujāta] Good Birth. He said to the Buddha, “World-Honored One, the six non-Buddhist masters often expound their teachings to sentient beings, saying, ‘If you pay homage each morning to the six directions, your lifespan and wealth will increase. Why? The land in the east is ruled by the god-king Śakra, who protects and helps his worshippers. The land in the south is ruled by King Yama, who protects and helps his worshippers. The land in the west is ruled by the god Varuṇa,1 who protects and helps his worshippers. The land in the north is ruled by the god-king Kubera, who protects and helps his worshippers. The land toward the nadir is ruled by [Agni] the god of fire, who protects and helps his worshippers. The land toward the zenith is ruled by [Vāyu] the god of wind, who protects and helps his worshippers.’ World-Honored One, are these six directions of worship also in the Buddha Dharma?”
The Six Directions and the Six Pāramitās
[The Buddha replied] “In my Dharma, the six directions of worship are the six pāramitās. The east refers to dāna-pāramitā. Why? Because the east means the dawn of one’s wisdom light. Those who honor dāna-pāramitā can increase their lifespans and wealth. The south refers to śīla-pāramitā. Why? Because the south means the right [way of life]. Those who honor śīla-pāramitā can increase their lifespans and wealth. The west refers to kṣānti-pāramitā. Why? Because the west means behind, as all evil dharmas are left behind. Those who honor kṣānti-pāramitā can increase their lifespans and wealth. The north refers to vīrya-pāramitā. Why? Because the north means triumph over evil dharmas. Those who honor vīrya-pāramitā can increase their lifespans and wealth. The nadir refers to dhyāna-pāramitā. Why? Because the nadir means that meditation enables one to observe the three evil life-paths correctly. Those who honor dhyāna-pāramitā can increase their lifespans and wealth. The zenith refers to prajñā-pāramitā. Why? Because the zenith means the unsurpassed. Those who honor prajñā-pāramitā can increase their lifespans and wealth.
“Good man, different from what non-Buddhists say, the six directions are in sentient beings’ minds.”
“Then who can make offerings to these six directions?”
“Good man, only Bodhisattvas can.”
Activating the Bodhi Mind to Become a Bodhisattva
“World-Honored One, what does Bodhisattva mean?”
The Buddha answered, “[Some say that] one who has attained bodhi is called a Bodhisattva, or that one who has bodhi nature is called a Bodhisattva.”
“World-Honored One, if those who have attained bodhi are called Bodhisattvas, how can those who have not attained bodhi make offerings to the six directions? If those with bodhi nature are called Bodhisattvas, then only those with this nature can make offerings while those without this nature cannot make offerings. The Tathāgata should not say that the six directions are in sentient beings’ minds.”
“Good man, it is not because of their attainment of bodhi that they are called Bodhisattvas. Why not? Because those who have attained bodhi are called Buddhas while who have not attained bodhi are called Bodhisattvas. Nor is it because of their bodhi nature that they are called Bodhisattvas.2
“Good man, sentient beings have no definite nature, whether bodhi nature or the nature of a god, human, lion, tiger, wolf, or dog. In their present lives, they are reborn as gods or humans through convergence of good karmic causes and conditions; they are reborn as animals, such as lions, through convergence of evil karmic causes and conditions.
“The same is true for Bodhisattvas. Those who activate the bodhi mind through convergence of good karmic causes and conditions are called Bodhisattvas. It is incorrect to say that all sentient beings have Bodhisattva nature. Why? Because if one had a [definite] nature, one would not need to produce good karmic causes and conditions by making offerings to the six directions. Good man, if one had a [definite] nature, one would not have an initiating mind and a regressing mind.
The Bodhi Mind Activated through Causes and Conditions
“Good man, those who activate the bodhi mind through innumerable good karmic causes and conditions are called the ones with Bodhisattva nature. Sentient beings activate the bodhi mind through their internal good causes and conditions while they stay in a quiet place. They activate the bodhi mind because they dislike the warped doctrines in non-Buddhist texts, which they initially accepted; because they have observed the evils of undergoing repeated birth and death; because they have seen evils or heard evils; because they know and reproach themselves for their own greed, anger, delusion, and stinginess; because they have seen non-Buddhists demonstrate the five transcendental powers; because they wish to know whether the world has a boundary; because they have seen or heard of the inconceivable Tathāgata; because of their compassion for sentient beings; or because of their love for sentient beings.
“Good man, there are three kinds of bodhi mind: high, middling, and low. If sentient beings had a definite nature, how could they have three kinds of bodhi mind? The low mind can change into the middling mind; the middling mind can change into the high mind; the high mind can change into the middling mind; and the middling mind can change into the low mind. Sentient beings can diligently do innumerable good dharmas to elevate their minds into the high mind. If they fail to do so, they regress into the low mind. If they continue to progress, it is called no regress. Otherwise, it is called regress.
“If a Bodhisattva does good dharmas for countless sentient beings all the time, it is called no regress. Otherwise, it is called regress. Such a Bodhisattva has the mind of regress and fear. If a Bodhisattva does good dharmas for countless sentient beings all the time, I prophesy that he will soon attain anuttara-samyak-saṁbodhi.
“Good man, these three kinds of bodhi mind have no definite nature. If one’s mind had a definite nature, those who activated the mind of a voice-hearer or Pratyekabuddha would not be able to activate the bodhi mind. As members of a Saṅgha have no definite nature, so too these three kinds of bodhi mind have no definite nature. Those who claim that everything has a definite nature are non-Buddhists. Why? Because non-Buddhists do not understand causality. For example, they believe that Maheśvara is [a divine creator] outside of causality.3
Bodhisattva Nature Revealed by the Bodhi Mind
“Good man, some say that Bodhisattva nature is like the nature of gold, which is definitely inside gold ore. Through skillful means as causes and conditions, it becomes usable gold. Brahmins say that Bodhisattva nature is similar. Why? Because they often say that inside a ficus seed is a ficus tree, and that fire or stone is in one’s eye [when one sees fire or stone]. Therefore, Brahmins do not understand causality. To them, cause is effect and effect is cause. Their idea of causation, for example, that a ficus seed contains within itself a ficus tree, is incorrect. Why? Because the cause is tiny and the effect is huge. Moreover, if a fire were in one’s eye, the eye would be burned. If a stone were in one’s eye, the eye would be covered. How can a covered eye see?
“Good man, Brahmins say that whatever exists remains existent, and that whatever does not exist remains nonexistent. If this were true, existence would never end, and nothing could arise from nonexistence. If gold ore has the nature of gold, this nature is not gold. To say that gold ore contains the nature of gold is to overlook that gold does not know its nature, and that the nature of gold does not know gold.
“Good man, through convergence of causes and conditions, what did not exist before may come into existence. However, Brahmins claim that whatever does not exist will never come into existence. They also claim that whatever does exist will never go into nonexistence. However, when gold is mixed with mercury, gold is destroyed.
“Therefore, those who claim that all sentient beings have Bodhisattva nature are non-Buddhists, not Buddhists. Good man, for example, only through causes and conditions will gold ore become usable gold. The same is true for Bodhisattva nature. Sentient beings with a thinking mind have desires. If they activate the bodhi mind through causes and conditions, such as their desire to do good karma, they are said to have Bodhisattva nature.
“Good man, those who initially do not have the bodhi mind may activate it later. Likewise, those who initially do not have Bodhisattva nature may develop it later. Therefore, one should not say that sentient beings definitely have Bodhisattva nature.
“Good man, those who seek great wisdom are called Bodhisattvas. Those who have a firm mind, seek the truth of all dharmas and the great adornment [merit and wisdom], and deliver sentient beings without begrudging their own lives, are called Bodhisattvas, and they train according to the Mahāyāna.
Two Kinds of Bodhisattvas
“Good man, there are two kinds of Bodhisattvas, regress and no regress. Those who do good karmas in order to acquire the thirty-two physical marks [of a Buddha] are called Bodhisattvas who do not regress. Those who fail to do so are called Bodhisattvas who regress.
“There are another two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. If Bodhisattvas who have renounced family life observe the eight major precepts4 with complete purity, they are called Bodhisattvas who do not regress. If Bodhisattvas who live a family life observe the six major precepts [in chapter 14] with complete purity, they too are called Bodhisattvas who do not regress.
“Good man, the merit of non-Buddhists acquired from ending their desires surpasses the merits of all sentient beings acquired in the desire realm. Srotāpannas [achievers of the first voice-hearer fruit] surpass all non-Buddhists, who hold various wrong views; Sakṛdāgāmins [achievers of the second voice-hearer fruit] surpass all Srotāpannas; Anāgāmins [achievers of the third voice-hearer fruit] surpass all Sakṛdāgāmins; Arhats [achievers of the fourth voice-hearer fruit] surpass all Anāgāmins; Pratyekabuddhas surpass all Arhats. Those who activate the bodhi mind while living a family life surpass all Pratyekabuddhas.
“It is easy for those who have renounced family life to activate the bodhi mind. If those who live a family life activate the bodhi mind, it is indeed inconceivable. Why? Because they are entangled by many adverse causes and conditions. When those living a family life activate the bodhi mind, gods from all heavens—from the first desire heaven ruled by the four god-kings to Akaniṣṭha Heaven, the top form heaven—are all pleasantly surprised. They each say, ‘I now have a teacher to gods and humans.’”
Chapter 2
Reasons for Activating the Bodhi Mind
Sujāta asked the Buddha, “Why do sentient beings activate the bodhi mind?”
“Good man, they activate the bodhi mind for two reasons: (1) to increase their lifespans; (2) to increase their wealth. There are another two reasons: (1) to continue the Bodhisattva character-type; (2) to eradicate sentient beings’ afflictions and suffering. There are another two reasons: (1) they recognize that they have undergone horrendous suffering in innumerable lives and acquired no benefit; (2) they realize that Buddhas as numerous as the sands of the Ganges cannot deliver them, and that they must deliver themselves. There are another two reasons: (1) they have done good karmas; (2) their good karmas are not lost.
“There are another two reasons: (1) they seek requitals that surpass rebirths as gods or humans; (2) they seek requitals that surpass the voice-hearer fruits. There are another two reasons: (1) they have undergone horrendous suffering seeking the Bodhi Way; (2) they wish to acquire immeasurable benefits. There are another two reasons: (1) they understand that Buddhas of the past and future, as numerous as the sands of the Ganges, are like themselves; (2) through deep observation, they are convinced that bodhi is attainable. There are another two reasons: (1) they observe that those at the sixth level of abiding [on the Bodhisattva Way] have the mind of regress, but still surpass all voice-hearers and Pratyekabuddhas; (2) they diligently seek the unsurpassed holy fruit.
“There are another two reasons: (1) they wish for all sentient beings to be liberated; (2) they wish to enable sentient beings to achieve liberation that surpasses any requital received by non-Buddhists. There are another two reasons: (1) they never abandon any sentient being; (2) they abandon all their afflictions. There are another two reasons: (1) they wish to end sentient beings’ present suffering; (2) they wish to protect them from future suffering. There are another two reasons: (1) they wish to annihilate the hindrance to developing their wisdom; (2) They wish to annihilate the hindrance to sentient beings in unfortunate life forms.5
“Good man, to activate the bodhi mind, one should do five things: (1) stay close to beneficent friends; (2) destroy the mind of anger; (3) follow teachers’ instructions; (4) invoke the mind of compassion; (5) make energetic progress. There are another five things: (1) do not see others’ faults; (2) have no disgust upon seeing others’ faults; (3) have no arrogance after acquiring good dharmas; (4) have no jealousy upon seeing others’ good dharmas; (5) regard every sentient being as an only son.
“Good man, the wise who have activated the bodhi mind can eliminate the requitals for their evil karmas, which are as huge as Mount Sumeru. The wise activate the bodhi mind for three reasons: (1) they see sentient beings suffer in the evil world of the five turbidities; (2) they see a Tathāgata’s inconceivable spiritual power; (3) they hear a Buddha-Tathāgata’s eight Brahma tones. There are another two reasons: (1) they know clearly their own suffering; (2) they know that sentient beings’ suffering is like their own suffering, and that ending sentient beings’ suffering is ending their own suffering.
“Good man, know that one who can activate the bodhi mind will honor the six directions to increase one’s lifespan and wealth, not in the way advocated by non-Buddhists.”
Chapter 3
Compassion
Sujāta asked the Buddha, “World-Honored One, do not the six non-Buddhist masters expound causality? The Tathāgata speaks of two kinds of causes, producing causes and revealing causes.6 Is it through a producing cause or a revealing cause that one activates the bodhi mind?”
Compassion, the Producing Cause of the Bodhi Mind
“Good man, I expound to sentient beings one, two, three, four, five, six, seven, even up to twelve causes. One cause is producing cause. Two causes are producing cause and revealing cause. Three causes are one’s afflictions, karmas, and environment. Four causes are the four domains [earth, water, fire, and wind]. Five causes, pertaining to one’s next rebirth, are links 8–12 in the Twelve Links of Dependent Arising. Six causes are pronounced in sūtras.7 Seven causes are pronounced in the Lotus Sūtra.8 Eight causes, pertaining to one’s present life, are links 3–10 in the Twelve Links of Dependent Arising. Nine causes are pronounced in the Great City Sūtra [Dacheng jing9]. Ten causes are pronounced to the upāsaka Śākya Mahānāma Kulika.10 Eleven causes are pronounced in the Wisdom Seal Sūtra [Zhiyin jing11]. Twelve causes are the Twelve Links of Dependent Arising.
“Good man, as all dharmas driven by one’s afflictions have innumerable causes, so too all dharmas free from one’s afflictions have innumerable causes.12 Resolved to know them all, the wise activate the bodhi mind. Therefore, the Tathāgata is called the one with [sarvajña-jñāna] the knowledge of all knowledge.
“Good man, sentient beings activate the bodhi mind through a producing cause or a revealing cause, or both. Know that the producing cause is one’s compassion. Out of compassion, one activates the bodhi mind. Therefore, one’s mind of compassion is the producing cause.”
Invoking Compassion
“World-Honored One, how does one invoke compassion?”
“Good man, a wise man sees deeply that sentient beings are sinking in the ocean of suffering, the immense ocean of repeated birth and death. He invokes compassion because he wishes to rescue them; or because he sees that sentient beings lack [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—and he wishes to enable them to have these abilities.
“[He invokes compassion] because he regards as his kin sentient beings bearing grudges and malice; because he sees that sentient beings have lost the right path and guidance; because he sees that sentient beings, trapped in the mud of the five desires, abandon self-restraint; because he sees that sentient beings are unable to break the bondage of their spouses and assets; because he sees that sentient beings are proud of their bodies and lives; or because he regards sentient beings as his kin, though they are bewitched by evil friends, such as the six non-Buddhist masters.
“[He invokes compassion] because he sees that sentient beings are attached to their rebirths in the Three Realms of Existence, undergoing suffering; because he sees that sentient beings are attached to the painful requitals for their evil karmas done with body, voice, and mind; or because he sees that sentient beings thirst for the five desires, like drinking salt water to quench thirst.
“[He invokes compassion] because he sees that sentient beings seek happiness but do not produce the causes of happiness, that they fear suffering but delight in producing the causes of suffering, and that they seek to be reborn as gods, to enjoy celestial pleasures, but do not observe the precepts; because he sees that sentient beings believe that they have a self and its belongings, though these are nonexistent; because he sees that sentient beings, without a definite nature, transmigrate through the five life-paths; because he sees that sentient beings fear birth, old age, and death, but do karmas that make them repeat birth, old age, and death; or because he sees that sentient beings suffer in body and mind but do more karmas [that cause suffering].
“[He invokes compassion] because he sees that sentient beings suffer the pain of love and parting but do not cease loving; because he sees that sentient beings remain in the dark of ignorance, not knowing the glowing radiance of the wisdom lamp; because he sees that sentient beings burn in the fire of afflictions but do not seek the water of samādhi; because he sees that sentient beings do immeasurable evils for the pleasures of the five desires; because he sees that sentient beings know the pains of the five desires but endlessly seek them, like the hungry feeding on poisoned food; or because he sees that sentient beings suffer under a cruel ruler in an evil world but still abandon self-restraint.
“[He invokes compassion] because he sees that sentient beings in the eight kinds of suffering do not know how to end the causes of their suffering; because he sees that sentient beings cannot help undergoing hunger, thirst, cold, and heat; because he sees that sentient beings violate the precepts and will be reborn as hell-dwellers, hungry ghosts, or animals; because he sees that sentient beings have no command of their body, strength, lifespan, peace of mind, or eloquence; because he sees sentient beings with incomplete faculties; because he sees that sentient beings are born in fringe countries [where the Dharma is unavailable] and fail to do good dharmas; because he sees that, in times of famine, emaciated sentient beings rob one another; or because he sees that, in times of war, sentient beings, out of malice, harm one another and will receive immeasurable painful requitals.
“[He invokes compassion] because he sees that sentient beings, having encountered a Buddha in the world, are unable to accept and uphold the pure Dharma, which is like sweet dew; because he sees that sentient beings choose to believe in evil friends and refuse to follow the teachings of beneficent learned friends; because he sees that wealthy sentient beings refuse to give alms; because he sees that sentient beings suffer in making a living by farming or merchandising; or because he sees that sentient beings, including parents, siblings, spouses, servants, and relatives, do not love one another.
“All sentient beings undergo such suffering. Good man, a wise man invokes compassion because he sees that even the bliss of samādhi in Neither with Nor without Perception Heaven is like the pain in hell.
Compassion versus Great Compassion
“Good man, before attaining bodhi, one’s compassion arising from such observations is called compassion. After attaining bodhi, it is called great compassion. Why? Because before attaining bodhi, [sentient beings in] one’s observations have limits [so one’s compassion is called compassion]. After attaining bodhi, sentient beings in one’s observations are boundless, so one’s compassion is called great compassion. Before attaining bodhi, one’s mind of compassion moves, so one’s compassion is called compassion. After attaining bodhi, one’s mind of compassion does not move, so one’s compassion is called great compassion. Before attaining bodhi, one cannot rescue sentient beings or relieve their suffering, so one’s compassion is called compassion. After attaining bodhi, one can rescue them and relieve their suffering in a great way, so one’s compassion is called great compassion. Before attaining bodhi, one cannot act with wisdom, so one’s compassion is called compassion. After attaining bodhi, one can act with wisdom, so one’s compassion is called great compassion.
Compassion, the Producing Cause of the Six Pāramitās
“Good man, one who cultivates compassion, though unable to end sentient beings’ suffering, can benefit them in innumerable ways. Good men, one’s mind of compassion is the producing cause of the six pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for those who have renounced family life to cultivate compassion, but it is hard for those who live a family life to cultivate compassion. Why? Because those living a family life are entangled by many adverse causes and conditions. Good man, if those living a family life fail to cultivate compassion, they may not receive the upāsaka precepts. Only those who cultivate compassion may receive the upāsaka precepts.
“Good man, those who have renounced family life can fully practice five pāramitās, but not dāna-pāramitā, while those who live a family life can fully practice dāna-pāramitā. Why? Because they can give alms at all times. Moreover, those living a family life should first cultivate compassion. Know that those who cultivate compassion can fully practice the other five pāramitās: observance of precepts, endurance of adversity, energetic progress, meditation, and development of wisdom. If they cultivate compassion, they can give what is hard to give, endure what is hard to endure, and do what is hard to do. Therefore, compassion is the root of all good dharmas.
“Good man, if someone can achieve the mind of compassion, he can obliterate evil karmas as huge as Mount Sumeru and will soon attain anuttara-samyak-saṁbodhi. His good karmas may be few, but their [good] requitals will be as huge as Mount Sumeru.”
Chapter 4
Liberation
The Key to Liberation
[The Buddha said] “Good man, know that, among good men and good women, those who cultivate compassion have acquired the essence of a dharma called the key to liberation.”
Sujāta asked, “World-Honored One, what is the essence of this dharma?”
“Good man, it lies in one’s body, voice, and mind, and is acquired by skillful means. There are two skillful means, hearing [the Dharma] and pondering it. And there are another three skillful means: almsgiving, observing the precepts, and hearing [the Dharma].”
Sujāta asked “World-Honored One, is there a definite way to acquire the key to liberation through these three skillful means?”
“No, good man. Why not? There are those who in innumerable lives give alms to innumerable people, but they cannot acquire the key to liberation. There are those who give only once a grab of roasted flour to a beggar, and they can acquire the key to liberation. There are those who observe the precepts under innumerable Buddhas, but they cannot acquire the key to liberation. There are those who accept and observe the eight precepts for one day and one night, and they can acquire the key to liberation. There are those who in innumerable lives, under innumerable Buddhas, accept and uphold, and read and recite, sūtras in the twelve categories, but they cannot acquire the key to liberation. There are those who read only one four-verse stanza, and they can acquire the key to liberation. Why? Because sentient beings’ minds are different.
Acquiring or Failing to Acquire the Key to Liberation
“Good man, if one cannot single-mindedly observe the evils of undergoing repeated birth and death, or observe the peace and bliss of nirvāṇa, though one practices almsgiving, observing the precepts, and hearing the Dharma, one can never acquire the key to liberation. If one can loathe the evils of undergoing repeated birth and death, and see deeply the virtue and the peace and bliss of nirvāṇa, though one has done little in almsgiving, observing the precepts, and hearing the Dharma, one can acquire the key to liberation.
“Good man, one can acquire the key to liberation during any of these three times: (1) when a Buddha is in the world; (2) when a Pratyekabuddha is in the world; (3) when a god from Akaniṣṭha Heaven [the top form heaven] expounds the dharma of liberation. Good man, far back in the past, before I first activated the bodhi mind, I encountered neither a Buddha nor a Pratyekabuddha, but I heard a god from a pure abode heaven expound the dharma of liberation. After hearing this dharma, I immediately activated the bodhi mind.
“Good man, gods in desire heavens cannot acquire this dharma. Why not? Because of their abandonment of self-restraint. Nor can gods in form heavens acquire it. Why not? Because they do not have the three skillful means. Nor can gods in formless heavens acquire it. Why not? Because they have neither body nor voice, while the essence of this dharma lies in one’s body, voice, and mind. Nor can inhabitants of Uttarakuru, the northern continent, acquire it. Why not? Because they do not have the three skillful means.
“This key to liberation can be acquired by only three kinds of people: voice-hearers, Pratyekabuddhas, and Bodhisattvas. If sentient beings encounter beneficent learned friends, they each can turn a voice-hearer’s liberation into a Pratyekabuddha’s liberation, then turn a Pratyekabuddha’s liberation into a Bodhisattva’s liberation. A Bodhisattva’s liberation will never regress, nor will it be lost or destroyed.”
Sujāta asked, “World-Honored One, how can a Dharma expounder distinguish those who have acquired the key to liberation from those who have not?”
“Good man, this dharma can be acquired by two kinds of people, those who have renounced family life and those who live a family life. They both intently listen to the Dharma then uphold it. When they hear of the suffering on the three evil life-paths, out of fear, they weep with their noses running and their body hair standing on end. They resolutely observe the pure precepts, never committing even a minor sin. Know that these people have acquired the key to liberation.
“Good man, a non-Buddhist may attain the Samādhi of Neither with Nor without Perception, then [after rebirth in the corresponding heaven] live for innumerable kalpas. If he fails to acquire the key to liberation, regard him as a hell-dweller. By contrast, if someone who has undergone horrendous suffering in Avīci Hell can acquire the key to liberation, regard him as someone in nirvāṇa. Good man, therefore I pity Udraka-Rāmaputra, but not Devadatta.13 In addition, Śāputra and other voice-hearers had sought the Bodhi Way for 60,000 kalpas, but they regressed because they failed to acquire the key to liberation. Nonetheless, their capacity surpasses a Pratyekabuddha's.
The Three Rankings of Liberation
“Good man, this dharma of liberation has three rankings: low, middle, and high, assigned respectively to voice-hearers, Pratyekabuddhas, and Buddhas. Good man, there are those who seek the upāsaka precepts and carry them out as heard for innumerable lives, but they fail to acquire them [in the true sense]. There are those who, after renouncing family life, seek the bhikṣu or bhikṣuṇī precepts and carry them out as heard for innumerable kalpas, but they fail to acquire them [in the true sense]. Why? Because they have not acquired the key to liberation. Therefore, their observance of the precepts is called learning the precepts, not upholding the precepts.
“Good man, if a Bodhisattva has acquired the key to liberation, he will never do karmas aimed for rebirth [in a heaven] in the desire realm, the form realm, or the formless realm, because he always wishes to be reborn where he can benefit sentient beings. If, through meditation, he knows that he has the karma to be reborn in heaven, where karma refers to his almsgiving, observance of the precepts, and meditation, he will transfer this karma, seeking to be reborn as a human.
“Good man, if a voice-hearer has acquired the key to liberation, in three rebirths he will achieve total liberation [as an Arhat].14 The same is true for one to achieve total liberation as a Pratyekabuddha. If a Bodhisattva has acquired the key to liberation, during innumerable lives he will never regress. His mind of no regress surpasses that of all voice-hearers and Pratyekabuddhas. Good man, he who has acquired the key to liberation will harvest immeasurable [holy] fruits, though he has done little almsgiving, little observing of precepts, and little hearing of the Dharma. Even if he is on one of the three evil life-paths, he will not be subject to the same suffering as others on the same life-path.
“Bodhisattvas who have acquired the key to liberation stand on the Yielding Ground. Why? Because their afflictions are gradually weakening and diminishing. They are called the ones going against the stream of birth and death. Good man, there are four kinds of people: (1) those who go along the stream of birth and death; (2) those who go against the stream of birth and death; (3) those who neither go along nor go against the stream of birth and death; (4) those who have arrived at its opposite shore.15
“Voice-hearers who have acquired the key to liberation also stand on the Yielding Ground. For Bodhisattvas, the Yielding Ground is also called the Joyful Ground [First Bodhisattva Ground]. Why? Because there Bodhisattvas will not regress [from their attainment].16 Why are they called Bodhisattvas? Because they awaken sentient beings’ minds. Although these Bodhisattvas know non-Buddhist doctrines, they neither uphold it nor teach it to others. Such Bodhisattvas are neither gods nor humans. Beyond the five life-paths, they are training on the path of no obstruction.
Growing Bodhi Seeds
“Good man, there are four bodhi seeds: (1) not coveting wealth; (2) not begrudging one’s body or life; (3) training in endurance of adversity; (4) having compassion for sentient beings. Good man, to grow these four bodhi seeds, one should do five things: (1) do not belittle oneself, saying ‘I cannot attain anuttara-samyak-saṁbodhi’; (2) do not regret in the midst of suffering; (3) make energetic progress without rest; (4) rescue sentient beings from immeasurable suffering; (5) always praise the wonderful virtues of the Three Jewels. A wise man who trains for bodhi always does these five things in order to develop the glowing bodhi seeds. He should also practice the six pāramitās, from dāna-pāramitā to prajñā-pāramitā. His practice of the six pāramitās is enhanced by one thing—self-restraint. If he does not abandon self-restraint, his six pāramitās will grow.
“Good man, as a Bodhisattva seeks bodhi, he should do four things: (1) stay close to beneficent friends; (2) hold an indestructible resolve; (3) do what is hard to do; (4) pity sentient beings. They should do another four things: (1) express sympathetic joy over others’ acquiring of benefits; (2) appreciate and praise others’ merits; (3) delight in training in the six remembrances; (4) diligently pronounce the evils of undergoing repeated birth and death. Good man, if someone says that one can attain bodhi without doing these eight things, he is utterly wrong.
“Good man, as soon as a Bodhisattva activates the unsurpassed bodhi mind, he is called an unsurpassed fortune field. Such a Bodhisattva surpasses all sentient beings and worldly things.
Hard to Attain Buddhahood
“Good man, some recognize that there are innumerable Buddhas in innumerable worlds. However, it is very hard to attain Buddha bodhi. Why? Because as worlds are countless, so too are sentient beings. As sentient beings are countless, so too are Buddhas. If Buddha bodhi were easy to attain, one Buddha-Bhagavān would be able to deliver all sentient beings. But this would mean that sentient beings are countable.
“Good man, when a Buddha appears in the world, he can deliver 99,000 nayuta people, and one voice-hearer disciple of His can deliver one nayuta people. However, sentient beings are countless because they are endless. Therefore, in voice-hearer sūtras, I say that there are no Buddhas [in worlds] in the ten directions. Why not? Because I am concerned that sentient beings would take Buddha bodhi lightly.
“The holy bodhi of Buddhas is not of the world. Therefore, the Tathāgata’s words are never false. The Tathāgata-Bhagavān has no jealousy [of other Buddhas]. Because it is hard to attain Buddhahood, He says that there are no Buddha-Bhagavāns [in worlds] in the ten directions.
“Good man, as innumerable sentient beings activate the bodhi mind, they fail to complete their training on the Bodhisattva Way. Someone may ask a challenging question: ‘If there are innumerable Buddhas of the present, why do the [Hīnayāna] sūtras only mention innumerable Buddhas of the past and future, but not of the present?’
“Good man, I say that, in one world, Buddhas of the past and future are as numerous as the sands of the Ganges, but there is only one Buddha of the present. Good man, only the one who realizes the highest truth attains Buddha bodhi. As innumerable sentient beings train for Buddha bodhi, most of them regress. Only once in a long while can one person achieve liberation, and he is a rarity, like the bloom of the udumbara tree or a fish that survives among countless hatched fish eggs.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for those who have renounced family life to acquire the key to liberation, but it is hard for those who live a family life to acquire the key to liberation. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 5
The Three Kinds of Bodhi
Sujāta said, “World-Honored One, the Buddha speaks of two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. The Buddha also speaks of three kinds of bodhi: voice-hearer bodhi,17 Pratyekabuddha bodhi, and Buddha bodhi. If those who have attained bodhi are called Buddhas, why are voice-hearers and Pratyekabuddhas not called Buddhas? If those who have realized dharma nature are called Buddhas, why are voice-hearers and Pratyekabuddhas, who have realized dharma nature, not called Buddhas? If those who have acquired [sarvajña] the overall wisdom-knowledge are called Buddhas, why are voice-hearers and Pratyekabuddhas, who have acquired the overall wisdom-knowledge, not called Buddhas, considering that all dharmas are encompassed in the Four Noble Truths?”
The Buddha replied, “Good man, there are three kinds of bodhi. The first is attained through hearing; the second is attained through pondering; the third is attained through spiritual training.
Why Buddha Bodhi Is Supreme
“Voice-hearers attain their bodhi through hearing [the Four Noble Truths], so they are not called Buddhas. Pratyekabuddhas attain their bodhi through pondering [the dependent arising of dharmas], so they are not called Buddhas. Tathāgatas have no teachers and do not rely on hearing or pondering. They attain their bodhi through spiritual training, so they are called Buddhas.
“Good man, those who understand dharma nature are called Buddhas. There are two aspects to dharma nature, general appearances and particular appearances. Voice-hearers know only the general appearances, so they are not called Buddhas. Pratyekabuddhas too know only the general appearances, though not through hearing, so they are not called Buddhas. Tathāgata-Bhagavāns know both the general appearances and the particular appearances of all dharmas. They are called Buddhas because, without teachers, they realize dharma nature through spiritual training on their own, not relying on hearing or pondering.
“Good man, Tathāgata-Bhagavāns have full wisdom-knowledge of conditions. Voice-hearers and Pratyekabuddhas, though they know the Four Noble Truths, do not have the wisdom-knowledge of conditions, so they are not called Buddhas. Tathāgata-Bhagavāns have full wisdom-knowledge of conditions, so they are called Buddhas.
“Good man, as an analogy, three animals—a rabbit, a horse, and an elephant—cross the Ganges. The rabbit swims across without touching the bottom. The horse may or may not touch the bottom. The elephant fully touches the bottom. The Ganges is like the river of the Twelve Links of Dependent Arising. When voice-hearers cross this river, they are like the rabbit. When Pratyekabuddhas cross this river, they are like the horse. When Tathāgatas cross this river, they are like the fragrant elephant,18 so they are called Buddhas.
“Although voice-hearers and Pratyekabuddhas end their afflictions, they cannot end their [vāsanā] lingering habits. Tathāgatas can uproot the source of all afflictions and their lingering habits, so they are called Buddhas.
“Good man, there are two kinds of doubts, affliction doubts and neutral doubts.19 Riders of the Two Vehicles can end their affliction doubts, but not their neutral doubts. Tathāgatas have ended both kinds of doubts, so they are called Buddhas.
“Good man, voice-hearers can tire of hearing the Dharma; Pratyekabuddhas can tire of pondering the Dharma. Buddhas never tire of hearing or pondering, so they are called Buddhas.
“Good man, as an analogy, when a pure object is placed in a pure vessel, the vessel and its content inside are both pure. Although voice-hearers and Pratyekabuddhas have acquired wisdom-knowledge, their vessels [body and mind] are impure. Tathāgatas are pure in both their wisdom-knowledge and their vessels, so they are called Buddhas.
“Good man, there are two kinds of purity, purity in wisdom and purity in actions. Voice-hearers and Pratyekabuddhas are pure in their wisdom-knowledge, but not in their actions. Tathāgata-Bhagavāns are pure in both their wisdom-knowledge and their actions, so they are called Buddhas.
“Good man, the actions of voice-hearers and Pratyekabuddhas have limits. The actions of Tathāgata-Bhagavāns have no limits, so they are called Buddhas.
“Good man, Tathāgata-Bhagavāns can annihilate in one thought two kinds of hindrances, hindrances to wisdom-knowledge and hindrances to liberation, so they are called Buddhas.
“Tathāgatas have both the cause of wisdom-knowledge [the bodhi mind] and the effect of wisdom-knowledge [Buddha bodhi], so they are called Buddhas.
The Unsurpassed Attainment of a Buddha
“Good man, a Tathāgata’s words are unequivocal, mistake free, and never false. His wisdom and His delightful eloquence are hindrance free. He has full wisdom-knowledge of the causes, timing, and appearances of all dharmas. He has nothing to conceal or to guard against, and has no fault to be found. He knows the afflictions of all sentient beings, and the causes and conditions of the beginning and ending of their bondages. Out of great compassion, he rescues sentient beings from their suffering. He cannot be shaken by the eight winds of the world. He has acquired [the Eighteen Exclusive Dharmas:] the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality.
“A Tathāgata is fulfilled in both his physical and mental powers. What is meant by fulfillment of physical power? Good man, in the Thirty-three Heavens [the second desire heaven] there is a great city called [Sudarśana] Good Vision. It is 100,000 lis in length and width, and has 1,000,000 palaces, where reside 10,666,666 gods. During the three summer months, the god-king Śakra-Devānām-Indra goes to the pārijāta grove to enjoy life. On the Gandha [fragrance] Mountain lives Airāvaṇa, a fragrant elephant with seven heads. When the god-king Śakra summons Airāvaṇa with his thoughts, it immediately goes to him. As it walks to the pārijāta grove, which is fifty yojanas from the city of Good Vision, all the gods from the city go with it, whirling above its heads.
“The physical power of this elephant surpasses that of all fragrant elephants. However, the combined physical power of 18,000 fragrant elephants, each of which is like Airāvaṇa, only matches the power of a Buddha’s finger. Therefore, His physical power surpasses that of all sentient beings. Furthermore, as worlds are countless and sentient beings are countless, likewise a Tathāgata’s mental power is boundless. Therefore, Tathāgatas are called Buddhas while riders of the Two Vehicles are not called Buddhas.
“Hence, a Tathāgata is called unsurpassed teacher, great man, fragrant elephant among men, lion, dragon-king, tamer, guide, great ship captain, great medicine master, great ox-king, ox-king among men, pure lotus flower, self-realized one without teachers, eye of all sentient beings, great almsgiver, great śramaṇa, great Brahmin.
“Through quiet meditation, observance of the precepts, and energetic progress, Tathāgatas have arrived at the shore opposite that of saṁsāra, achieving liberation, so they are called Buddhas. Good man, voice-hearers and Pratyekabuddhas are not honored as Buddhas, though they have attained their bodhi.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to distinguish between these three kinds of bodhi, but it is hard for Bodhisattvas who live a family life to distinguish between these three kinds of bodhi. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 6
Training for the Thirty-two Physical Marks
Sujāta asked, “World-Honored One, when can a Bodhisattva achieve the kind of physical power that you have described?”
The Buddha answered, “Good man, as soon as he begins to do the karma for acquiring the thirty-two physical marks [of a Buddha]. Good man, as one trains in this karma, one is called a Bodhisattva and acquires two samādhis, the Samādhi of Bodhi and the Samādhi of Existence. And one acquires another two samādhis, the Samādhi of Knowledge of Past Lives and the Samādhi of the Cause of Acquiring the True Dharma.
A Bodhisattva’s Training for Buddhahood
“Good man, a Bodhisattva tirelessly hears much [of the Dharma] during the interval between the start of his training in the karma to acquire the thirty-two physical marks and his ultimate attainment of anuttara-samyak-saṁbodhi. As a Bodhisattva-Mahāsattva trains to acquire these marks one after another, he is adorned with one hundred merits: fifty acquired from preparing his mind and fifty acquired from setting his mind. These are called the one hundred merits.
“Good man, all the merits that can be acquired in the world are inferior to that of one of the pores of a Tathāgata; the combined merit of all His pores is inferior to that of one of His eighty excellent characteristics. The combined merit of His eighty excellent characteristics is inferior to that of one of His thirty-two physical marks; the combined merit of His first thirty physical marks is inferior to that of the radiant white hair between His eyebrows [the thirty-first mark]; the merit of His radiant white hair is inferior to that of His invisible crown [the thirty-second mark20].
“Good man, through innumerable kalpas a Bodhisattva earnestly and diligently does all good karmas, to bring great benefits to sentient beings. Therefore, a Tathāgata has accumulated immeasurable merits, and His thirty-two physical marks are the requital for His great compassion. Although a Wheel-Turning King also has these marks, they are neither prominent nor perfect.
“The karmic essence of these marks lies in one’s body, voice, and mind. When one trains for this karma, one must be an inhabitant of one of the three continents,21 but not of Uttarakuru, the northern continent, or of a heaven.
“A Tathāgata must assume a man’s body, not a woman’s body. It takes three asaṁkhyeya kalpas for a Bodhisattva-Mahāsattva to complete his training in this karma, in order to attain anuttara-samyak-saṁbodhi. Good man, I completed my first asaṁkhyeya kalpa of training under Ratnaśikhin Buddha, completed my second asaṁkhyeya kalpa of training under Dīpaṁkara Buddha, and completed my third and last asaṁkhyeya kalpa of training under Kāśyapa Buddha.
“Good man, I first activated the bodhi mind under [the ancient] Śākyamuni Buddha. Then I made offerings to Buddhas as numerous as the sands of the Ganges, as I made energetic progress in training for bodhi by planting my roots of goodness, observing the precepts, and hearing much [of the Dharma].
“Good man, after a Bodhisattva has begun to train in this karma for acquiring the thirty-two physical marks, he knows so clearly that he will definitely attain anuttara-samyak-saṁbodhi, that it is like seeing a mango in his palm.
Training for the Thirty-two Physical Marks in Any Order
“Although the karma for acquiring these marks is definite, the order of acquiring them is indefinite. Some say that a Tathāgata first acquires the mark of the ox-king’s eyelashes. Why? Because while a Bodhisattva, in innumerable past lives he delighted in gazing upon sentient beings with kindly eyes. Therefore, he first acquires this mark of the ox-king’s eyelashes, then other marks. Some say that a Tathāgata first acquires the mark of the eight Brahma tones, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he always taught and transformed sentient beings with gentle words, considerate words, and truthful words. Therefore, he first acquires this mark of the eight Brahma tones.
“Some say that a Tathāgata first acquires the mark of an invisible crown, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he made offerings to Buddhas, holy Bodhisattvas, and teachers, and bowed his head down at their feet, crushing his arrogance. Therefore, he first acquires this mark of an invisible crown. Some say that a Tathāgata first acquires the mark of a radiant white hair [between his eyebrows], then other marks. Why? Because while a Bodhisattva, in innumerable past lives he never deceived any sentient being. Therefore, he first acquires this mark of a radiant white hair, then other marks. Good man, except for Buddha-Bhagavāns, no one can explain the karma for acquiring these marks.
Acquiring the Thirty-two Physical Marks in a Given Order
“Some list the acquiring of the thirty-two marks in this order. A Tathāgata first acquires the mark of flat soles, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he gave alms and observed the precepts, and His mind never wavered as he trained for bodhi. Therefore, he first acquires this mark of flat soles.
“Having acquired this mark, he next acquires the mark of a thousand-spoke wheel on each sole. Why? Because while a Bodhisattva, in innumerable past lives he made offerings to parents, teachers, and beneficent friends, and supported all sentient beings in accordance with the Dharma. Therefore, he next acquires this mark of a thousand-spoke wheel on each sole.
“Having acquired this mark, he next acquires the mark of slender long fingers and the mark of long heels. Why? Because while a Bodhisattva, in innumerable past lives he earnestly accepted and observed the first and the fourth upāsaka precepts. Therefore, he next acquires this mark of slender long fingers and that mark of long heels.
“Having acquired these marks, he next acquires the mark of broad rounded shoulders. Why? Because while a Bodhisattva, [in innumerable past lives] he willingly followed the instructions of teachers, parents, and beneficent friends. Therefore, he next acquires this mark of broad rounded shoulders.
“Having acquired this mark, he next acquires the mark of webbed fingers and toes. Why? Because while a Bodhisattva, [in innumerable past lives] he drew sentient beings in through the Four Drawing-in Dharmas. Therefore, he next acquires this mark of webbed fingers and toes.
“Having acquired this mark, he next acquires the mark of soft hands and feet. Why? Because while a Bodhisattva, in innumerable past lives he bathed his teachers and parents with his hands, removing filth from their bodies and spreading scented oil on them. Therefore, he next acquires this mark of soft hands and feet.
“Having acquired this mark, he next acquires the mark of body hair curling upward. Why? Because while a Bodhisattva, in innumerable past lives he always transformed sentient beings, teaching them to give alms, observe the precepts, and do all good dharmas. Therefore, he next acquires this mark of body hair curling upward.
“Having acquired this mark, he next acquires the mark of [sinewy] calves, like those of the deer-king. Why? Because while a Bodhisattva, [in innumerable past lives] he intently listened to and earnestly expounded the Dharma, in order to end his cycle of birth and death. Therefore, he next acquires this mark of calves that are like those of the deer-king.
“Having acquired this mark, he next acquires the mark of a well-proportioned and rounded body, like a ficus tree, the king of trees. Why? Because while a Bodhisattva, in innumerable past lives he always gave medicine to all sentient beings. Therefore, he next acquires this mark of a well-proportioned and rounded body.
“Having acquired this mark, he next acquires the mark of hands touching below the knees. Why? Because while a Bodhisattva, [in innumerable past lives] he never deceived others, including holies, sages, parents, teachers, friends, and learned ones. Therefore, he next acquires this mark of hands touching below the knees.
“Having acquired this mark, he next acquires the mark of a male organ hidden like that of a horse or an elephant. Why? Because while a Bodhisattva, in innumerable past lives he saved and protected those in fear and, out of a sense of shame and dishonor, he never spoke of others’ faults or divulged others’ sins. Therefore, he next acquires this mark of a hidden male organ.
“Having acquired this mark, he next acquires the mark of soft skin with one body hair in each and every pore. Why? Because while a Bodhisattva, in innumerable past lives he stayed close to the wise and delighted in hearing and discussing the Dharma, and training accordingly, and delighted in repairing roads and removing thistles. Therefore, he next acquires this mark of soft skin with one body hair in each and every pore.
“Having acquired this mark, he next acquires the mark of a golden body. Why? Because while a Bodhisattva, in innumerable past lives he gave sentient beings lodging, bedding, food and drink, and bright lamps. Therefore, he next acquires this mark of a golden body.
“Having acquired this mark, he next acquires the mark of fullness in seven places of his body. Why? Because while a Bodhisattva, in innumerable past lives he never gave way to anger when provoked, and he delighted in giving sentient beings whatever they needed. Therefore, he next acquires this mark of fullness in seven places of his body.
“Having acquired this mark, he next acquires the mark of a plump jaw. Why? Because while a Bodhisattva, in innumerable past lives he excelled in distinguishing good from bad, in speaking without mistakes or nonsense, in expounding only Dharmas that others could accept, and in withholding Dharmas that others could not accept. Therefore, he next acquires this mark of a plump jaw.
“Having acquired this mark, he next acquires two marks, cheeks and an upper body that are both like those of a lion. Why? Because while a Bodhisattva, in innumerable past lives he never used divisive speech and he taught others not to use it. Therefore, he next acquires these two marks.
“Having acquired these two marks, he next acquires three marks: forty teeth, of great whiteness, and without gaps. Why? Because while a Bodhisattva, in innumerable past lives he taught and transformed sentient beings by [teaching them] the ten good karmas, which delighted their hearts, and he always delighted in praising others’ merits. Therefore, he next acquires these three marks.
“Having acquired these three marks, he next acquires the mark of four white incisors. Why? Because while a Bodhisattva, in innumerable past lives he cultivated the lovingkindness of the desire realm and delighted in pondering good dharmas. Therefore, he next acquires this mark of four white incisors.
“Having acquired this mark, he next acquires the mark of tasting the supreme flavor among all flavors. Why? Because while a Bodhisattva, in innumerable past lives he gave alms without being asked. Therefore, he next acquires this mark of tasting the supreme flavor among all flavors.
“Having acquired this mark, he next acquires two marks, a fleshy mound on the top of his head and a broad, long tongue.22 Why? Because while a Bodhisattva, in innumerable past lives he earnestly accepted and upheld the ten good karmas, as he taught and transformed sentient beings. Therefore, he next acquires these two marks.
“Having acquired these two marks, he next acquires the mark of [the eight] Brahma tones. Why? Because while a Bodhisattva, in innumerable past lives, he never used abusive speech and he taught others not to use it. Therefore, he next acquires this mark of Brahma tones.
“Having acquired this mark, he next acquires the mark of the ox-king’s deep blue eyes. Why? Because while a Bodhisattva, in innumerable past lives he gazed upon friends and foes with equal lovingkindness. Therefore, he next acquires this mark of the ox-king’s eyes.
“Having acquired this mark, he next acquires the mark of a radiant white hair [between his eyebrows]. Why? Because while a Bodhisattva, in innumerable past lives he truthfully expounded the true Dharma. Therefore, he next acquires this mark of a radiant white hair.
“Having acquired this mark, he next acquires the mark of an invisible crown. Why? Because while a Bodhisattva, in innumerable past lives he bowed his head down at the feet of all holies, sages, teachers, and parents, honoring them, praising them, respecting them, and making offerings to them. Therefore, he next acquires this mark of an invisible crown.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to train for this karma, but it is hard for Bodhisattvas who live a family life to train for this karma. Why? Because those living a family life are entangled by many adverse causes and conditions.”
—Sūtra of the Upāsaka Precepts, fascicle 1
Translated from the digital Chinese Canon (T24n1488)
Notes
1. According to the Buddha’s Light Dictionary (1988, 1484c), Varuṇa is a dragon-king.
2. According to the Mahāparinirvāṇa Sūtra (T12n0374), all sentient beings have Buddha nature. However, it is brought out by accepting the Buddha’s teachings. As stated in the Lotus Sūtra, fascicle 1, chapter 2, “Buddhas, the Two-Footed Honored Ones, / Know that dharmas have no [definite] nature. / Because the Buddha seed rises through conditions, / They reveal the One Vehicle” (T09n0262, 0009b8–9).
3. A creator is subject and his creation is object. These by definition are cause and effect.
4. The eight major precepts are the “four grave prohibitions” in the glossary, and the four major precepts in the Book of Bodhisattva Precepts (Sūtra 31).
5. The life form of a sentient being is the main requital for its past karmas. It is a hindrance to the spiritual development of those in such unfortunate life forms as hell-dwellers, hungry ghosts, animals, and asuras. See “three kinds of hindrances” in the glossary.
6. In the Mahāparinirvāṇa Sūtra, fascicle 21, the Buddha distinguishes between producing causes and revealing causes: “For example, a potter and his equipment are called the producing cause of a ceramic pot. The lamplight and candlelight are called the revealing cause of things in the dark” (Rulu 2009, 30).
7. See “four conditions” and “six causes” in the glossary.
8. In the Lotus Sūtra, fascicle 1, chapter 2, the Buddha speaks of the ten suchnesses of a dharma: nature, essence, power, function, cause, condition, effect, requital, beginning to end, and finality (T09n0262, c10–13).
9. This sūtra Dacheng jing 大城經 is not in the Chinese Canon. In text 150B (T02n0150B), the Buddha speaks of the nine causes of one’s premature death.
10. The upāsaka named Śākya Mahānāma Kulika was a cousin of Śākyamuni Buddha.
11. The sūtra Zhiyin jing 智印經 (T15n0633) lists only seven causes of one’s activation of the bodhi mind.
12. Dharmas driven by one’s afflictions are (1) suffering, and (2) accumulation of afflictions, which are the first two of the Four Noble Truths. Dharmas free from one’s afflictions are (3) cessation of suffering, and (4) the path, which are the last two of the Four Noble Truths.
13. The Buddha followed Udraka-Rāmaputra as His second meditation teacher, then left him. After attaining perfect enlightenment, the Buddha thought of delivering Udraka-Rāmaputra first, but he had died and been reborn in Neither with Nor without Perception Heaven. The Buddha was sad to foresee that, because of past karma, Udraka would next be reborn as a flying beaver (T14n0441, 0228c10–12). In the Lotus Sūtra, fascicle 4, chapter 12, the Buddha tells the story that, in a past life, He learned the Mahāyāna from Devadatta. Then the Buddha prophesies Devadatta’s attainment of Buddhahood though he is currently in hell (T09n0262, 0034c3–0035a4).
14. A Srotāpanna (Stream-Enterer), achiever of the first voice-hearer fruit, will attain Arhatship after at most seven times being reborn as a god then a human.
15. Ordinary beings go along the stream. Riders of the Two Vehicles go against the stream. Bodhisattvas go against the stream by skillfully going along the stream. Buddhas have arrived at its opposite shore.
16. The Joyful Ground is the first of the Ten Grounds on the Bodhisattva Way. A holy Bodhisattva on this ground or above will never lose his spiritual attainment. See “avinivartanīya” in the glossary.
17. Voice-hearer bodhi means the bodhi of Arhats, who have achieved the highest voice-hearer fruit.
18. A fragrant elephant is a bull elephant emitting the scent of hormone.
19. Doubt is one of the five afflictions, e.g., doubt about oneself, the teacher, or the Dharma. A doubt that cannot be identified as good or bad is called a neutral doubt, e.g., doubt about the number of leaves in a tree.
20. The invisible crown is usually classified as one of the eighty excellent characteristics of a Buddha.
21. See “four continents” in the glossary.
22. A broad and long tongue symbolizes a Buddha’s endless eloquence and truthful speech. In the Amitābha Sūtra (Sūtra 23), it is translated as “wide-ranging, far-reaching tongue.”
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[ 1 ] [ 2 ] [ 3 ] [ 4 ] [ 5 ] [ 6 ] [ 7 ]
SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 2 (of 7)
Chapter 7
Making Vows
Sujāta asked, “World-Honored One, who can do the karma for acquiring the thirty-two physical marks [of a Buddha]?”
The Buddha said, “Good man, the wise can do it.”
“World-Honored One, who are the wise?”
“Good man, those who are well able to make unsurpassed great vows are called the wise. After a Bodhisattva-Mahāsattva has activated the bodhi mind, he wishes to share with sentient beings his good karmas done with his body, voice, and mind, and the holy fruit he will receive. A Bodhisattva-Mahāsattva always stays close to Buddhas, Pratyekabuddhas, voice-hearers, and beneficent learned friends, making offerings to them and respectfully asking them for the profound Dharma. He accepts and upholds the Dharma, and never loses it.
The Great Vows of a Bodhisattva
“He makes these wishes: ‘I now stay close to Buddhas, Pratyekabuddhas, voice-hearers, and beneficent friends. I would rather undergo immense suffering in innumerable [future] lives than regress from the bodhi mind. If, out of malice, sentient beings beat, scold, or slander me, I wish that my lovingkindness, as a result, will increase, and that I will have no evil thoughts.
“‘I wish that, wherever I will be reborn in the future, life after life, I will not assume female form, not have both male and female sex organs, not be without a sex organ, and not be a slave or servant. I wish to have the freedom to serve another, and not to be commanded by another. I wish to have complete faculties and stay far away from evil friends. I wish not to be reborn in an evil country or a fringe region [where the Dharma is unavailable]. I wish to be reborn with a prominent family name, an outstanding appearance, and extraordinary strength, to have command of wealth, and to have a courageous mind with self-command and good thoughts. I wish that those who hear my teachings will be delighted to accept them.
“‘I vow to annihilate all hindrances, to exercise self-restraint, and to obliterate all evil karmas done with my body, voice, and mind. I vow that I will always bring great benefits to sentient beings. To benefit them, I will begrudge neither my body nor my life, and I will not do evil karmas to benefit my body or my life. When I benefit sentient beings, I will not seek their requital.
“‘I will delight in upholding sūtras in the twelve categories and teach them to others. I will destroy sentient beings’ wrong views and evil karmas. I will conquer worldly matters and teach others how to conquer them. I will excel in curing the grave illness in sentient beings’ body and mind.
“‘When I see those in discord, I will unite them. When I see those in fear, I will save and protect them, then pronounce to them all kinds of Dharmas, enabling them to protect themselves and tame their minds. When I see the hungry, I will give them my body to eat their fill. I will wish them to have no greed, and to eat me as if eating grass and plants.
“‘I will always delight in making offerings to parents, teachers, beneficent friends, and virtuous ones. I will regard both friends and foes with the mind of equality. I will always train in the six remembrances, in the understanding that dharmas have no selves, and in pondering the Twelve Links of Dependent Arising. Where the Three Jewels are unavailable, I will delight in quietly cultivating lovingkindness and compassion. Sentient beings that have seen me, heard me, or touched me will leave their afflictions behind.’
“Seeking bodhi only, a Bodhisattva does not seek other fruits for himself. However, he seeks other fruits to benefit sentient beings.
To Become an Elder with Dharma Wealth
“Good man, know that a Bodhisattva who makes these vows is an elder with unsurpassed Dharma wealth, a king seeking the Dharma, a Dharma King to be. Good man, to be called an elder with Dharma wealth, a Bodhisattva-Mahāsattva should do three things: (1) do not delight in non-Buddhist texts; (2) do not seek pleasures through repeated birth and death; (3) always delight in making offerings to the Buddha, the Dharma, and the Saṅgha. There are another three things: (1) accept suffering in others’ stead without regrets; (2) unfold the unsurpassed wondrous wisdom; (3) do good dharmas without becoming arrogant. There are another three things: (1) undergo suffering in hell for sentient beings’ sake and regard it as the bliss in the third dhyāna; (2) have no jealousy upon seeing others acquire benefits; (3) do good karmas, but not for the sake of repeating birth and death.
“There are another three things: (1) upon seeing others in pain, feel the same pain; (2) do good dharmas for sentient beings’ sake; (3) use skillful means to enable them to leave their suffering behind. There are another three things: (1) regard all pleasures in his cycle of birth and death as a huge venomous snake; (2) delight in undergoing repeated birth and death to benefit sentient beings; (3) recognize that the Enduring Realization of the No Birth of Dharmas has great merit. There are another three things: (1) abandon his body; (2) abandon his life; (3) abandon his wealth. Abandon these three things for sentient beings’ sake.
“There are another three things: (1) tirelessly hear much of the Dharma; (2) endure evils; (3) teach others to cultivate endurance. There are another three things: (1) reflect upon his own faults; (2) do not divulge others’ sins; (3) cultivate lovingkindness. There are another three things: (1) earnestly observe the precepts; (2) draw sentient beings in through the Four Drawing-in Dharmas; (3) speak gentle words, not coarse words.
“There are another three things: (1) give the Dharma as great alms; (2) give away wealth as alms; (3) persuade sentient beings to do the same. There are another three things: (1) always teach and transform sentient beings by means of the Mahāyāna; (2) always progress with enhancing trainings; (3) never belittle sentient beings. There are another three things: (1) endure his own afflictions; (2) know the faults of his own afflictions without aversion; (3) though enduring his own afflictions, eradicate others’ afflictions.
“There are another three things: (1) rejoice over others’ merits as if his own; (2) do not enjoy only for himself the peace and bliss acquired; (3) do not consider the Two Vehicles to be adequate [means for bodhi]. There are another three things: (1) have no fear of ascetic training; (2) never refuse any request; (3) never entertain the thought of being superior to all others.
“Good man, if a Bodhisattva observes causality, he should observe cause and effect as well as effect and cause. Such a Bodhisattva can end cause and effect and acquire cause and effect.1 When a Bodhisattva both ends and acquires cause and effect, it is called the dharma fruit, which is the king of dharmas, in command of dharmas.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to make these vows, but it is hard for Bodhisattvas who live a family life to make these vows. Why? Because those living a family life are entangled by many adverse causes and conditions.
Chapter 8
Bodhisattvas in Name versus in Meaning
Bodhisattvas in False Name
Sujāta asked, “World-Honored One, the Buddha speaks of two kinds of Bodhisattvas, Bodhisattvas in false name and Bodhisattvas in true meaning. What is meant by Bodhisattvas in false name?”
“Good man, after sentient beings have activated the bodhi mind, some of them instead delight in accepting and upholding non-Buddhist ways, read and recite their texts, and teach them to others. They do not cultivate compassion, and they take others’ lives for the sake of their own bodies and lives. Delighted to undergo repeated birth and death, they do karmas, aiming to capture the pleasures in their cycle of birth and death. Having no faith in the Three Jewels, their minds hold a web of doubts. Cherishing and protecting themselves, they cannot endure insults, and they speak coarse words without restraint or remorse. They belittle themselves and say, ‘I cannot attain the unsurpassed bodhi.’
“Although they fear their afflictions, they do not diligently train to eradicate them by skillful means, so they always have greed, anger, stinginess, and jealousy. With an indolent and chaotic mind, they choose to stay close to evil friends. They prefer their ignorance of the truth and disbelieve in the six pāramitās. They neither accumulate merits nor observe [the evils of undergoing repeated] birth and death. They appreciate others’ evil words. Bodhisattvas such as these are called Bodhisattvas in false name.
“Good man, there are sentient beings that activate the bodhi mind to attain anuttara-samyak-saṁbodhi. But after hearing that they can attain bodhi only through ascetic training for innumerable kalpas, they then regret it. They train for bodhi without conviction. Lacking a sense of shame and dishonor, and without compassion, they delight in the non-Buddhist practice of killing goats as an offering to gods [or God]. They have some faith, but it is not firm. They do evil in pursuit of the pleasures of the five desires. Banking on their body, life, and wealth, they are very arrogant. However, their ill-motivated deeds cannot benefit them. They give alms with a view to acquiring pleasures in their cyclic existence. They observe the precepts with a view to being reborn in heaven. They practice meditation with a view to lengthening their lifespans. Bodhisattvas such as these are called Bodhisattvas in false name.
Bodhisattvas in True Meaning
“Bodhisattvas in true meaning listen to the profound meaning [of the Dharma]. They delight in staying close to beneficent friends, and in making offerings to parents, teachers, and beneficent friends. They delight in hearing the teachings in sūtras in the twelve categories, accept and uphold them, read and recite them, copy them, and ponder their meanings. For the sake of the Dharma, they begrudge neither their bodies nor their lives, nor their wives, children, or assets. Their resolve is firm and they have compassion for all. They speak gentle words, considerate words, and truthful words, never abusive words or divisive words, and they do not belittle themselves. They give alms generously, without reservation.
“They delight in sharpening their wisdom knife. They study non-Buddhist texts in order to defeat and destroy the wrong views. Familiar with skillful means to tame sentient beings, they have no fear in the midst of a multitude. They teach sentient beings that it is easy to attain bodhi, freeing them from fear. They make energetic progress despite their afflictions, making their afflictions lose their hold. Their minds never abandoning any restraint, they cultivate endurance of adversity. To attain nirvāṇa, they observe the precepts as they make energetic progress.
“They willingly work for and serve sentient beings, enabling them to have peace and joy. They accept suffering for others without regrets. They pity those who regress from the bodhi mind. They can rescue others from all kinds of suffering and can observe the evils of undergoing repeated birth and death. They are equipped with the six pāramitās, and their worldly deeds surpass those of others. With firm faith, they cultivate lovingkindness and compassion, and do not seek requital for their lovingkindness and compassion. Their minds do not divide friends and foes into opposites.
“As they give alms with the mind of equality, so too they give their bodies with the mind of equality. Knowing the appearances of impermanence, they begrudge neither their bodies nor their lives. They draw sentient beings in through the Four Drawing-in Dharmas. Knowing the worldly truth, they go along with sentient beings’ words. When they suffer for sentient beings’ sake, their minds remain still, like Mount Sumeru. Although they see sentient beings do a great many evils, they do not forget their few good things. Never doubting the Three Jewels, they delight in making offerings to them.
“If they have limited resources, they first give to the poor, then other fortune fields; they first help the poor, then help the rich. They delight in praising others’ goodness and indicate to others the road to nirvāṇa. They help others learn all kinds of skills, and they are delighted to see others become more accomplished. They always think of benefiting others, not themselves. All the good things done with their body, voice, and mind are for others, not for themselves. Bodhisattvas such as these are called Bodhisattvas in true meaning.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to be Bodhisattvas in true meaning, but it is hard for Bodhisattvas who live a family life to be Bodhisattvas in true meaning. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 9
The Firm Resolve of a Bodhisattva
How the Buddha Trained in His Past Lives
Sujāta asked, “World-Honored One, how can a Bodhisattva know that he is a Bodhisattva in true meaning?”
“Good man, when a Bodhisattva-Mahāsattva undertakes ascetic training, he should first tame his mind. Good man, as I recall, in the past when I was walking the Bodhisattva Way, I began with non-Buddhist ascetic practices, and I earnestly carried them out without any thought of regress. In innumerable past lives I smeared my body with ashes, and each day ate only one sesame seed, bean, rice grain, and wheat grain. I used thistles, thorns, dead branches, and stone ground as my bedding. I took cow dung and urine as medicine. In mid-summer I subjected my body to five kinds of heat, and in early winter I lay on ice blocks. Sometimes, I ate grass, roots, stems, leaves, fruits, soil, or air as food. Such ascetic practices benefited neither me nor others. However, my mind did not regress, and it transcended all non-Buddhist ascetic practices.
“Good man, in the past I abandoned my body and life for four reasons: (1) to eradicate sentient beings’ afflictions; (2) to enable sentient beings to have peace and joy; (3) to shatter my attachment to my body; (4) to requite the kindness of my parents, who bore and reared me. If a Bodhisattva begrudges neither his body nor his life, he should know that he surely is a Bodhisattva in true meaning.
“Good man, in the past, for the sake of the Dharma, I cut out my flesh to make 3,600 lamps. At that time, because of my afflictions, I felt pain. However, to enable sentient beings to achieve liberation, I ordered my mind to be resolute and never to regress. Right then, I acquired three things: (1) my mind would never regress; (2) I became a Bodhisattva in true meaning; (3) I was called a Bodhisattva the inconceivable.
“Moreover, in the past, for the sake of the true Dharma, for one kalpa I suffered from the pain of a thousand ulcers all over my body. At that time, because of my afflictions, I felt pain. However, to enable sentient beings to achieve liberation, I ordered my mind to be resolute and never to regress. I was called a Bodhisattva the inconceivable.
“Moreover, in the past, I forfeited my life to save a dove. At that time, because of my afflictions, I felt pain. However, to enable sentient beings to achieve liberation, I ordered my mind to be resolute and never to regress. I was called a Bodhisattva the inconceivable.
“Good man, one’s evil friends and one’s karmas driven by one’s afflictions are splendid companions on one’s Bodhisattva Way. Why? Because ordinary beings, lacking wisdom and right mindfulness, regard their afflictions as enemies. A Bodhisattva equipped with wisdom and right mindfulness takes his afflictions, karmas, and evil friends as his companions on the Bodhi Way.
“Good man, those who have eradicated their afflictions will not be reborn in unfortunate life forms. Therefore, even if a Bodhisattva manifests evil karmas, such karmas are not done with his body, voice, and mind, but manifested through the power of his vows. Through the power of his vows, a Bodhisattva may assume the body of a fierce animal because he wishes to tame other animals. Even if a Bodhisattva assumes animal form, he is familiar with human words. [While in human form] he speaks Dharma words and truthful words, never abusive words or meaningless words. Out of pity for sentient beings, he cultivates lovingkindness and compassion and exercises self-restraint. He is called a Bodhisattva the inconceivable.
“Good man, in the past, when I assumed a bear’s body, I had afflictions. However, they had no power over me. Why? Because I had right mindfulness. At that time, I pitied sentient beings, upheld the true Dharma, and trained in Dharma actions.
“I also assumed the body of a cow, monkey, rabbit, snake, dragon, elephant, garuḍa, dove, deer, macaque, goat, chicken, peacock, parrot, or frog. When I assumed the bodies of such animals, my afflictions had no power over me. Why? Because I had right mindfulness. At that time, I pitied sentient beings, upheld the true Dharma, and trained in Dharma actions.
“Good man, in times of famine, I made a great vow. Through the power of this great vow, I assumed the body of a giant fish to relieve sentient beings of their hunger and thirst. Those who trained for bodhi and thought of bodhi committed no sin by eating my body.
“In times of epidemics, I made a great vow. Through the power of this great vow, my body became a medicinal tree. Those who saw me, smelled me, touched me, or ate my skin, blood, flesh, bone, or marrow, were all cured of their diseases. Good man, if a Bodhisattva-Mahāsattva undergoes such pain and if his mind does not regress, he is called a Bodhisattva in true meaning.
Inconceivable Things about a Bodhisattva
“When such a Bodhisattva practices the six pāramitās, he does not seek the resulting requital, but seeks to benefit sentient beings. A Bodhisattva knows well the evils of undergoing repeated birth and death, but he delights in undergoing repeated birth and death in order to benefit sentient beings, enabling them to have peace and joy. A Bodhisattva who, knowing well the peace and joy of liberation, can live with the evils of undergoing repeated birth and death, is called a Bodhisattva the inconceivable.
“A Bodhisattva does not seek requitals for his kind actions. And whenever he receives kindness, he always remembers to requite it with kindness. Good man, while all sentient beings always seek self-benefit, a Bodhisattva seeks to benefit others, so he is called a Bodhisattva the inconceivable. Although a Bodhisattva has afflictions, he benefits friends and foes equally. So he is called a Bodhisattva the inconceivable.
“Good man, when non-Buddhists transform sentient beings, they first drive them away by scolding, beating, or insulting them, then tame them. A Bodhisattva does differently. He does not use abusive words, angry words, or suggestive words. He uses only gentle words and truthful words. Sentient beings that hear his words are like blue lotus illuminated by the moon or red lotus illuminated by the sun. Good men, when a Bodhisattva gives alms in small quantity, he is not annoyed if asked for more. He is called a Bodhisattva the inconceivable. When a Bodhisattva teaches sentient beings that are blind, deaf, mute, stupid, or living in fringe countries, his mind never tires. He is called a Bodhisattva the inconceivable.
“Good man, there are four inconceivable things: (1) he can give away valuable things that he loves; (2) he has afflictions but can endure evils; (3) he can unite a disunited group; (4) he can change a dying man’s unfavorable visions by expounding the Dharma to him. These are the four inconceivable things about a Bodhisattva.
“There are another three inconceivable things: (1) he reproves his own afflictions; (2) he lives in the midst of his afflictions and does not eradicate them; (3) though he has afflictions, and karmas driven by afflictions, he never abandons self-restraint. These are the three inconceivable things about a Bodhisattva.
“There are another three inconceivable things: (1) when he decides to give alms, his mind is filled with joy; (2) when he gives alms, he does not seek any requital; (3) after he has given alms, he is joyful and has no regrets. These are the three inconceivable things about a Bodhisattva.
“Good man, when a Bodhisattva takes these actions, he observes his mind and asks, ‘Am I a Bodhisattva in false name or a Bodhisattva in true meaning?’ Know that one who can do these things is a Bodhisattva in true meaning.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to do these things, but it is hard for Bodhisattvas who live a family life to do these things. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 10
Benefiting Both Self and Others
The Supreme Bodhi Way
Sujāta asked, “World-Honored One, what is bodhi and what is the Bodhi Way?”
The Buddha answered, “Good man, apart from bodhi, there is no Bodhi Way. Apart from the Bodhi Way, there is no bodhi. The Bodhi Way is bodhi, and bodhi is the Bodhi Way. What surpasses the bodhi fruit achieved by all voice-hearers and Pratyekabuddhas is called bodhi, or the Bodhi Way.”
Sujāta said, “World-Honored One, if the spiritual fruit achieved by voice-hearers and Pratyekabuddhas is bodhi, or the Bodhi Way, how can it be surpassed?”
“Good man, the way of voice-hearers and Pratyekabuddhas is not vast, and their realization of the truth is not all-encompassing. By contrast, bodhi, or the Bodhi Way, is supreme. For example, sūtras in the twelve categories are foremost among all the texts in the world. Why? Because their teachings are both true and upright. Likewise is the Bodhi Way, in comparison with the way of the Two Vehicles.
Learning and Fruition of Learning on the Bodhi Way
“Good man, the Bodhi Way includes learning and fruition of learning. What is meant by learning and fruition of learning? If one has not acquired the mind of no regress on the Bodhi Way, it is called learning; if one has acquired the mind of no regress, it is called fruition of learning. If one has not achieved the certainty of attaining bodhi, it is called learning; if one has achieved, in one’s third asaṁkhyeya kalpa of training, the certainty of attaining bodhi, it is called fruition of learning. In the first asaṁkhyeya kalpa, one is unable to give away everything, to give at all times, or to give to all sentient beings. In the second asaṁkhyeya kalpa, one is able to give away everything, but unable to give at all times or to give to all sentient beings. During these two kalpas, it is called learning. In the third asaṁkhyeya kalpa, one is able to give away everything, to give at all times, and to give to all sentient beings, so it is called fruition of learning.
“Good man, if a Bodhisattva practices the six pāramitās—almsgiving, observance of precepts, endurance of adversity, energetic progress, meditation, and development of wisdom—it is called learning. If he has crossed over to the shore [of bodhi], it is called fruition of learning.
Pāramitā and Almsgiving
“Good man, (1) there is almsgiving that does not qualify as a pāramitā, (2) there are pāramitās other than almsgiving, (3) there is almsgiving that does qualify as a pāramitā, and (4) there are practices that are neither almsgiving nor pāramitās.
“Good man, almsgiving by voice-hearers, Pratyekabuddhas, ordinary beings, and non-Buddhists holding various wrong views, as well as by Bodhisattvas in their first two asaṁkhyeya kalpas of training, does not qualify as a pāramitā. Observance of precepts, endurance of adversity, energetic progress, meditation, and development of wisdom are pāramitās other than almsgiving. Almsgiving by Bodhisattvas in their third asaṁkhyeya kalpa of training does qualify as a pāramitā. Observance of precepts, endurance of adversity, meditation, lovingkindness, and compassion, practiced by voice-hearers and Pratyekabuddhas, are neither almsgiving nor pāramitās. One’s almsgiving not qualified as a pāramitā is called learning. One’s almsgiving qualified as a pāramitā is called fruition of learning.
Learning and Fruition of Learning
“Good man, bodhi includes the wisdom-knowledge that one’s afflictions have ended and the wisdom-knowledge that one’s karmic rebirths have ended. To acquire these two wisdom-knowledges, if one is collecting the Thirty-seven Elements of Bodhi, it is called learning; if one has attained bodhi, it is called fruition of learning. If one first restrains one’s faculties, then those of others, it is called learning; if one has achieved liberation and enables others to achieve it, it is called fruition of learning. If one trains for [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—it is called learning. If one has fully acquired the Eighteen Exclusive Dharmas, it is called fruition of learning.
“If one does karmas to benefit both oneself and others, it is called learning; if one has benefited both oneself and others, it is called fruition of learning. If one studies worldly dharmas, it is called learning; if one studies supra-worldly dharmas, it is called fruition of learning. If, for sentient beings’ sake, one does not begrudge one’s body or one’s wealth, it is called learning; if, for sentient beings’ sake, one does not begrudge one’s body, one’s wealth, or even one’s life, it is called fruition of learning. If one teaches sentient beings to do good karmas in order to be reborn as humans or gods, it is called learning; if one teaches them to do karmas free from their afflictions, it is called fruition of learning. If one gives sentient beings material goods as alms, it is called learning; if one gives them the Dharma as alms, it is called fruition of learning. If one can eradicate one’s own greed and jealousy, it is called learning; if one can eradicate others’ greed and jealousy, it is called fruition of learning. If one develops one’s five roots of goodness and trains in mindfulness,2 it is called learning; if one teaches others to be accomplished in all Thirty-seven Elements of Bodhi, it is called fruition of learning.
Benefiting Both Self and Others
“Good man, a Bodhisattva who has faith should benefit both himself and others. If he benefits only himself, it is not a true self-benefit. Benefiting others is benefiting self. Why? Because if a Bodhisattva-Mahāsattva, to benefit others, does not begrudge his body, life, or wealth, it is called benefiting self. Suppose a Bodhisattva knows that sentient beings would not accept the teachings meant for voice-hearers or Pratyekabuddhas. If he instead teaches them the pleasures of the human and celestial worlds, it is called benefiting others. Benefiting others is benefiting self.
“If a Bodhisattva who cannot benefit both himself and others seeks to benefit himself, he is called a low grade Bodhisattva. Why? Because such a Bodhisattva has greed for Dharma wealth and cannot benefit even himself. If a Bodhisattva lets others undergo suffering while he enjoys peace and joy, he cannot benefit others. If a Bodhisattva fails to give alms, observe the precepts, and hear much of the Dharma, but teaches others, it is called benefiting others but not benefiting self. If a Bodhisattva equips himself with the five roots of goodness, including faith, then teaches them to others, it is called benefiting both self and others.
“Good man, Good man, one may seek benefits in one’s present life or future lives. If a Bodhisattva seeks benefits in his present life, it is not called a true benefit. If he seeks benefits in his future lives, then his effort brings benefits in both his present life and his future lives. Good man, there are two kinds of happiness and two kinds of merits, the worldly and the supra-worldly. If a Bodhisattva is equipped with these two kinds of happiness and two kinds of merits to transform sentient beings, it is called benefiting both self and others.
Training to Benefit Both Self and Others
“Good man, if a Bodhisattva is equipped with one dharma, he can benefit both himself and others. This one dharma is self-restraint. There are another two dharmas to benefit both self and others: (1) hearing much [of the Dharma]; (2) pondering [the Dharma]. There are another three dharmas to benefit both self and others: (1) having compassion for sentient beings; (2) making energetic progress; (3) having mindfulness. There are another four dharmas to benefit both self and others—the four majestic deportments [walking, standing still, sitting, and lying down]. There are another five dharmas to benefit both self and others: (1) having faith; (2) observing the precepts; (3) hearing much of the Dharma; (4) giving alms; (5) developing wisdom. There are another six dharmas to benefit both self and others—the six remembrances. There are another seven dharmas to benefit both self and others—the seven arrogances destroyed.
“Good man, suppose in a multitude of śramaṇas, Brahmins, elders, men, and women, there is someone who has faults. A Bodhisattva should first let him have his way, then expound the Dharma to tame him. If the Bodhisattva does not first let him have his way and immediately expounds the Dharma to him, such a Bodhisattva is called a low grade Bodhisattva.
Bodhisattvas Who Can Benefit Themselves and Others
“Good man, there are two kinds of Bodhisattvas, those who delight in staying close to beneficent friends and those who do not delight in staying close to beneficent friends. While those who delight in staying close to beneficent friends can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Good man, among those who delight in staying close to beneficent friends, there are two kinds, those who delight in making offerings and those who do not delight in making offerings. While those who delight in making offerings can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who delight in making offerings, there are two kinds, those who intently listen to the Dharma and those who do not intently listen to the Dharma. While those who intently listen to the Dharma can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who intently listen to the Dharma, there are two kinds, those who ask questions and those who do not ask questions. While those who ask questions can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who ask questions about the meaning [of the Dharma], there are two kinds, those who earnestly uphold the meaning and those who do not earnestly uphold the meaning. While those who earnestly uphold the meaning can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who earnestly uphold the meaning, there are two kinds, those who ponder the meaning and those who do not ponder the meaning. While those who ponder the meaning can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who ponder the meaning, there are two kinds, those who understand the meaning and those who do not understand the meaning. While those who understand the meaning can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who understand the meaning, there are two kinds, those who abide in their understanding and those who do not abide in their understanding. While those who abide in their understanding can benefit both themselves and others, those who do not cannot benefit both themselves and others.
“Among those who abide in their understanding, there are two kinds, those who have acquired the eight wisdom-knowledges and those who have not acquired the eight wisdom-knowledges. These eight wisdom-knowledges are wisdom-knowledge of (1) the Dharma, (2) the meanings [of its teachings], (3) the timing [of one’s actions], (4) contentment, (5) self and others, (6) the differences between groups, (7) the faculties [of people], and (8) the capacities [of people].3
Bodhisattvas with the Eight Wisdom-Knowledges
“Those who are equipped with these eight wisdom-knowledges can speak with sixteen qualities: (1) speak timely, (2) speak earnestly, (3) speak orderly, (4) speak amicably, (5) speak according to the meaning [of the Dharma], (6) speak joyfully, (7) speak according to their minds, (8) speak without belittling the listeners, (9) speak without rebuking the listeners, (10) speak in accordance with the Dharma, (11) speak to benefit both themselves and others, (12) speak without rambling, (13) speak to explain the meaning aptly, (14) speak truly, (15) speak without arrogance, and (16) speak without seeking worldly requitals.
“Such speakers can also listen with sixteen qualities: (1) listen always, (2) listen with delight, (3) listen intently, (4) listen respectfully, (5) listen without finding faults, (6) listen without seeking a debate, (7) listen without seeking to surpass the speaker, (8) listen without belittling the speaker, (9) listen without belittling the Dharma, (10) listen without belittling themselves, (11) listen with a mind free from the five coverings, (12) listen in order to accept and uphold [the teachings], (13) listen in order to remove their five desires, (14) listen with faith, (15) listen in order to tame sentient beings, and (16) listen in order to suspend [in meditation] the hearing faculty.
“Good man, those who have acquired the eight wisdom-knowledges can both speak and listen well, and can benefit both themselves and others. Those without these eight wisdom-knowledges cannot benefit both themselves and others.
Bodhisattvas Who Are Pure Speakers
“Good man, among those who can speak well, there are two kinds, pure and impure. The impure speak for five reasons: (1) for benefits, (2) for requitals, (3) to surpass others, (4) for worldly requitals, and (5) to express doubts. The pure also speak for five reasons: (1) to follow up after giving food to the listeners, (2) to promote the Three Jewels, (3) to eradicate the afflictions of both themselves and others, (4) to discriminate right from wrong, and (5) to enable the listeners to succeed.
“Good man, impure speech is called filth, betrayal of the Dharma, sacrilege, mistake, or negligence. Pure speech is called purity, right speech, truthful speech, or a Dharma collection. Good man, if one is versed in sūtras in the twelve categories, in languages, and in logic, and knows the premises and examples of logic, benefiting both oneself and others, it is called right speech.
Different Sentient Beings to Be Tamed
“There are four kinds of listeners: (1) those who acquire much understanding from hearing little; (2) those who acquire understanding through explanations; (3) those who understand the intended meaning; (4) those who grasp the meaning, word by word and sentence by sentence. A Tathāgata expounds the Dharma to the first three kinds of listeners, not to the fourth kind. Why? Because they are not Dharma vessels. These four kinds of listeners are divided into two types, mature and immature. The mature can be tamed now, and the immature will be tamed in the future.
“Good man, as an analogy, there are four kinds of trees: (1) those easy to log but hard to transport; (2) those hard to log but easy to transport; (3) those easy to log and easy to transport; (4) those hard to log and hard to transport. Similarly, those who have renounced family life are classified into four groups: (1) those easy to tame but hard to deliver; (2) those hard to tame but easy to deliver; (3) those easy to tame and easy to deliver; (4) those hard to tame and hard to deliver. These four groups are classified into two types, those who can tame themselves and those who need others to tame them.
Taming Sentient Beings
“A Bodhisattva can tame them in three ways: (1) rebuke; (2) persuasion; (3) both rebuke and persuasion. There are another two ways: (1) give them alms; (2) recite mantras. The timing for taming these four groups can be either when they are happy or when they are suffering.
“To expound the Dharma to these four groups, a Bodhisattva needs two skillful means: (1) good knowledge of worldly matters; (2) attendance to their needs. Good man, a Bodhisattva who knows these two skillful means can benefit both himself and others. If he does not know them, he cannot benefit both himself and others.
“Good man, to benefit others, a Bodhisattva should study non-Buddhist texts, then expound sūtras in the twelve categories. When sentient beings hear the teachings in sūtras in the twelve categories, they will outgrow non-Buddhist texts. Moreover, a Bodhisattva should explain the faults of one’s afflictions and how one can be liberated from them, and should praise the merits of almsgiving and denounce the faults of stinginess. A Bodhisattva delights in keeping silent and praises the virtue of silence. He constantly trains in Dharma actions and praises their merits. If he can do so, he can benefit both himself and others.
The Two Kinds of Bodhisattvas Supporting Each Other
“Bodhisattvas who live a family life should first tame themselves. If they cannot tame themselves, they should not renounce family life. While Bodhisattvas who live a family life can deliver many people, Bodhisattvas who have renounced family life cannot. Why not? Because without those who live a family life, there will not be anyone who can renounce family life. Those who have renounced family life to ride any of the Three Vehicles headed for bodhi, and to observe the precepts, recite the sūtras, and practice meditation, are adorned by those who live a family life.
“Good man, there are the Way and adornment of the Way. The Way refers to Dharma actions; adornment of the Way refers to those living a family life. Bodhisattvas who have renounced family life train for bodhi to benefit Bodhisattvas who live a family life. Those who live a family life take Dharma actions to support those who have renounced family life.
“Those who live a family life train in two dharmas, receiving and giving. Those who have renounced family life also train in two dharmas, reciting and teaching. Good man, if a Bodhisattva-Mahāsattva does all four dharmas—receiving, giving, reciting, and teaching—it is called benefiting both self and others.
Transforming Sentient Beings
“If a Bodhisattva wishes to explain to sentient beings the profound meaning of the dharma realm, he should first teach them worldly dharmas, then pronounce the profound dharma realm. Why? Because it is easier to transform them in this way. A Bodhisattva-Mahāsattva should protect the minds of all sentient beings. Unless he protects their minds, he cannot tame them. A Bodhisattva should also protect himself. If he does not protect himself, he cannot tame sentient beings. Though not begrudging his body, life, or wealth, a Bodhisattva protects them in order to tame sentient beings.
“A Bodhisattva-Mahāsattva should remove his own evils, then teach others to remove theirs. If he does not remove his own evils but teaches others to remove theirs, it is not right. Therefore, a Bodhisattva should give alms, observe the precepts, achieve contentment, and make energetic progress, then teach others to do the same. If a Bodhisattva does not take Dharma actions himself, he cannot succeed in teaching and transforming sentient beings.
“Good man, the capacities of Bodhisattvas and sentient beings are classified into low, middling, and high. A Bodhisattva of low capacity can transform only sentient beings of low capacity. A Bodhisattva of middling capacity can transform sentient beings of low and middling capacities. A Bodhisattva of high capacity can transform sentient beings of all three capacities.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to benefit both themselves and others, but it is hard for Bodhisattvas who live a family life to benefit both themselves and others. Why? Because those living a family life are entangled by many evil causes and conditions.”
Chapter 11
Adorning Both Self and Others
The Eight Dharmas Needed by a Bodhisattva
Sujāta asked, “World-Honored One, how many dharmas should a Bodhisattva-Mahāsattva have in order to benefit both himself and others?”
“Good man, He should have eight dharmas in order to benefit both himself and others. What are these eight? They are (1) longevity, (2) a good appearance, (3) physical strength, (4) a high caste, (5) abundant wealth, (6) a man’s body, (7) eloquence, and (8) no fear of multitudes.”
Sujāta asked, “World-Honored One, through what causes and conditions can a Bodhisattva acquire these eight dharmas, from longevity to no fear of multitudes?”
The Buddha replied, “Good man, a Bodhisattva-Mahāsattva, in innumerable past lives, out of lovingkindness, did not kill sentient beings, so he now is endowed with longevity. In innumerable past lives, he gave away clothes and lamps as alms, so he now is endowed with a good appearance. In innumerable past lives, he gave away food and drink as alms, so he now is endowed with physical strength. In innumerable past lives, he crushed his arrogance, so he now is reborn in a high caste. In innumerable past lives, he delighted in expounding the Dharma, so he now is endowed with abundant wealth. In innumerable past lives, he disliked assuming female form, so he now is reborn with a man’s body. In innumerable past lives, he earnestly observed the precepts, so he now speaks with eloquence. In innumerable past lives, he made offerings to the Three Jewels, so he now has no fear of multitudes.
“His eight actions must meet three conditions: (1) the things given are pure; (2) the almsgiver’s mind is pure; (3) the fortune field [recipient] is pure.
“What does ‘the things given are pure’ mean? They must not be stolen goods, offerings already accepted by holy ones, communal things, or things that belong to the Three Jewels. They must not be first given to one person and then to many, nor be first given to many and then to one. They must not have been acquired from someone by harassment, deceit, or force. This is the meaning of pure things given.
“What does ‘the almsgiver’s mind is pure’ mean? When he gives alms, it is for adorning bodhi and taming sentient beings, not for good requitals in his cycle of birth and death, such as a high caste, a good appearance, physical strength, wealth, continuation of family line, or a large retinue. This is the meaning of a pure mind.
“What does ‘the fortune field is pure’ mean? If the recipient of alms stays away from the eight evil ways, he is called a pure fortune field.
“Good man, meeting these three conditions ensures a Bodhisattva’s acquiring of the eight dharmas. Good man, a Bodhisattva seeks a long life because he wishes to praise, before sentient beings, no killing. He seeks a good appearance because he wishes sentient beings to be delighted to see him. He seeks a high caste because he wishes to gain sentient beings’ respect. He seeks physical strength because he wishes to observe the precepts, recite the sūtras, and practice meditation. He seeks abundant wealth because he wishes to tame sentient beings. He seeks to be reborn with a man’s body because he wishes to be a Dharma vessel and to do good dharmas. He seeks to speak with eloquence because he wishes sentient beings to accept his Dharma words. He seeks to have no fear of multitudes because he wishes to expound the true Dharma.
Benefiting Self and Others with Wisdom and Self-Restraint
“Good man, a Bodhisattva equipped with the eight dharmas can benefit both himself and others, and his actions are called concrete actions. Equipped with the eight dharmas, a Bodhisattva-Mahāsattva fully accepts and upholds the ten good karmas to gladly transform others. He also fully accepts and observes the upāsaka precepts to gladly transform others. He is endowed with a good appearance, a high caste, physical strength, and abundant wealth, but pride never arises in him. He observes the precepts with purity, hears much of the Dharma, and makes energetic progress, and arrogance never arises in him. He never abandons self-restraint, and never uses illusions to deceive sentient beings. He honors the six elements of harmony and respect.
“For a Bodhisattva equipped with the eight dharmas, living a family life is no different from renouncing family life. Such a Bodhisattva never produces evil causes or conditions for others. Why not? Because he has a strong sense of shame and dishonor. Good man, suppose someone who lives a family life has received and observed the upāsaka precepts in one life. Even if in a future life he is reborn in a place where the Three Jewels are unavailable, he will never produce evil causes or conditions. Why not? For two reasons: wisdom and self-restraint.
“Good man, he will not do evil in an evil place for four reasons: (1) he understands the faults of his afflictions; (2) he does not follow his afflictions; (3) he can endure suffering; (4) he has no fear. A Bodhisattva equipped with these four dharmas will not be stirred by suffering or afflictions. Good man, a Bodhisattva is unstirred for five reasons: (1) he delights in accumulating good dharmas; (2) he discriminates between good and evil; (3) he stays close to the true Dharma; (4) he has compassion for sentient beings; (5) he recognizes past-life karmas.
The Abilities of a Bodhisattva Equipped with the Eight Dharmas
“Good man, a Bodhisattva equipped with the eight dharmas can endure others’ scorn and criticism. When others praise him, he feels ashamed and embarrassed. When he trains for bodhi, he celebrates with joy, not pride. He can tame evil ones and unite a disunited group. He publicizes others’ good deeds, but not their faults. He does not announce what others feel ashamed of. When he hears someone’s secret, he does not tell others. He does not take oaths for worldly causes. He plans to requite in a great way the little kindness he has received. He invokes the benign mind toward someone who bears him a grudge. Between friends and foes who are suffering, he rescues foes first. He pities those who scold him and those who beat him. When he sees someone stealing, he remains quiet and unstirred. He regards all sentient beings as his parents. He would rather lose his life than tell lies. Why? Because he knows that one’s karmas bring corresponding requitals.
“He regards afflictions as foes, and good dharmas as old close friends. When his greed for external objects arises, he immediately observes its faults. And he does the same with all his afflictions.
“Even if he stays with evil ones, he does not intend to befriend them. Although he does not live with beneficent friends, he does not think that he is far from them. Even as he makes offerings to parents, teachers, and elders, he never does evil for the sake of these offerings. Although short of material goods, he does not bear malice when others ask him for alms. Although he does not stay close to evil ones, he always has compassion for them, and he requites evil with good. When he is experiencing pleasures, he does not belittle others; when he sees others in pain, he does not rejoice.
“With pure body karmas, he upholds the four majestic deportments to transform sentient beings. With pure voice karmas, he recites sūtras in the twelve categories to transform sentient beings. With pure mind karmas, he invokes the Four Immeasurable Minds to transform sentient beings. To bring happiness to others, he is delighted to do anything, even if it brings pain to his body. Although worldly matters do not benefit him, he learns them for sentient beings’ sake. Even if what he has learned is supreme among worldly matters, he does not take pride in his expertise. Using what he has learned, he diligently transforms others, aiming to continue endlessly, and he enables his relatives and friends not to do evil.
“Equipped with the eight dharmas, he delights in teaching sentient beings, and he explains causation without mistakes. When loved ones depart, he is not devastated because he observes impermanence. When he experiences pleasures, he is not enraptured because he observes suffering and impermanence. Good man, a Bodhisattva equipped with the eight dharmas can do these things.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to train for the eight dharmas, but it is hard for Bodhisattvas who live a family life to train for the eight dharmas. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 12
The Two Adornments
Sujāta asked, “World-Honored One, how does a Bodhisattva adorn both himself and others?”
The Buddha answered, “Good man, a Bodhisattva adorns both himself and others with two dharmas, merit and wisdom.”
“World-Honored One, through what causes and conditions can he acquire these two adornments?”
Acquiring the Two Adornments
“Good man, a Bodhisattva acquires these two adornments by practicing the six pāramitās. [Of these six pāramitās] almsgiving, observance of precepts, and energetic progress will bring merit as an adornment; endurance of adversity, meditation, and development of wisdom will bring wisdom as an adornment.
“The causes of these two adornments include another six dharmas—the six remembrances. [Of these six dharmas] remembrances of the Buddha, the Dharma, and the Saṅgha will bring wisdom as an adornment; remembrances of the precepts, almsgiving, and heaven will bring merit as an adornment.
“Good man, if a Bodhisattva is equipped with these two adornments, he can benefit both himself and others. Even when he suffers through any of the three evil life-paths, for sentient beings’ sake, he has no sorrow or regrets. If he is equipped with these two adornments, he will have wonderful skillful means and knowledge of both worldly dharmas and supra-worldly dharmas.
“Good man, as adornments, merit is wisdom, and wisdom is merit. Why? Because a wise man accumulates good dharmas by doing the ten good karmas, and thus achieves command of wealth. With command of wealth, he benefits both himself and others. Moreover, a wise man excels in worldly dharmas, and may thus achieve command of wealth. With command of wealth, he benefits both himself and others in their present and future lives. Moreover, a wise man distinguishes between worldly dharmas and supra-worldly dharmas. Worldly dharmas refer to all worldly doctrines and worldly meditations; supra-worldly dharmas refer to knowledge of the [five] aggregates, the [twelve] fields, and the [eighteen] spheres.
“A Bodhisattva who knows the causes and conditions for the two adornments can benefit both himself and others in their present and future lives. Good man, a Bodhisattva knows that worldly dharmas are false, but he still can produce the causes and conditions for worldly happiness. Why? Because he wishes to benefit sentient beings.
“Good man, the two adornments have two main causes, lovingkindness and compassion. If one produces these two causes, even as one transmigrates across the bitter ocean of birth and death, one has no regrets.
“Furthermore, a Bodhisattva can adorn the unsurpassed bodhi if he acquires two dharmas: (1) dislike of undergoing repeated birth and death; (2) deep observation of liberation. Then he can benefit both himself and others in their present and future lives. He will penetrate dharma appearances, develop great wisdom, and enable himself and others to increase their wealth and lifespans. Good man, a Bodhisattva equipped with these two dharmas will have no anxieties or regrets when he gives alms, and he will be able to endure the sight of evils.
“When a Bodhisattva gives alms, he observes two [fortune] fields, the prosperity field and the poverty field.4 To unfold the unsurpassed wisdom, he gives to the prosperity field; to acquire merit, he gives to the poverty field. To requite kindness, he gives to the prosperity field; to cultivate compassion, he gives to the poverty field. To eradicate his afflictions, he gives to the prosperity field; to acquire merit, he gives to the poverty field. To produce the causes and conditions for happiness, he gives to the prosperity field; to eliminate the causes and conditions for suffering, he gives to the poverty field. To requite kindness, he gives to his loved ones; to remove malice, he gives to his foes. A Bodhisattva regards anyone who asks him for alms as an only son. Therefore, he does his best to give. This is called [dāna-pāramitā] almsgiving-pāramitā.
“If a Bodhisattva gives alms without stinginess, it is called [śīla-pāramitā] precept-pāramitā. If he endures the words of those who ask him for alms, it is called [kṣānti-pāramitā] endurance-pāramitā. If he gives them alms with his own hands, it is called [vīrya-pāramitā] progress-pāramitā. If he intently observes liberation [while giving alms], it is called [dhyāna-pāramitā] meditation-pāramitā. If he does not discriminate between friends and foes [while giving alms], it is called [prajñā-pāramitā] wisdom-pāramitā.
“Good man, when a sentient being kills out of greed [or anger], in a single thought is included the Twelve Links of Dependent Arising. Similarly, when a Bodhisattva gives alms, in a single thought is included the six pāramitās, which bring the two adornments, merit and wisdom.
“Moreover, good man, when a Bodhisattva-Mahāsattva produces the causes and conditions for acquiring the Eighteen Exclusive Dharmas, it brings merit as an adornment. When he teaches sentient beings to attain the three kinds of bodhi, it brings wisdom as an adornment. Moreover, good man, when a Bodhisattva undergoes suffering together with sentient beings, it brings merit as an adornment. When he tames sentient beings, it brings wisdom as an adornment.
“Furthermore, good man, if a Bodhisattva-Mahāsattva is equipped with five dharmas, he can adorn the unsurpassed bodhi. What are these five? They are (1) faith, (2) compassion, (3) fierce bravery, (4) studying worldly doctrines tirelessly, and (5) learning worldly matters tirelessly.
The Abilities of a Bodhisattva Equipped with the Two Adornments
“Good man, a Bodhisattva equipped with the two adornments has seven abilities. What are these seven? (1) He knows his own faults; (2) he does not speak of others’ faults; (3) he delights in caring for the ill; (4) he delights in giving alms to the poor; (5) he has activated the bodhi mind; (6) his mind does not abandon any restraint; (7) he earnestly practices the six pāramitās at all times.
“He has another seven abilities. What are these seven? (1) He delights in transforming enmity; (2) he does so tirelessly; (3) he enables others to come to maturity and achieve liberation; (4) he uses all that he knows about worldly words and things to remove greed from sentient beings’ minds; (5) he can endure all tribulations; (6) he never speaks of things that others hate to hear; (7) for evil ones and those who violate the precepts, he has pity, not anger. If a Bodhisattva-Mahāsattva has these seven abilities, he can benefit both himself and others.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to acquire the two adornments, but it is hard for Bodhisattvas who live a family life to acquire the two adornments. Why? Because those living a family life are entangled by many adverse causes and conditions.”
—Sūtra of the Upāsaka Precepts, fascicle 2
Translated from the digital Chinese Canon (T24n1488)
Notes
1. Ending cause and effect refers to eradicating one’s afflictions. Acquiring cause and effect refers to attaining nirvāṇa (see Four Noble Truths in the glossary).
2. Five Roots and Four Foundations of Mindfulness are included in Thirty-seven Elements of Bodhi in the glossary.
3. In the Sūtra of the Seven Knowledges 佛說七知經 (T01n0027), the Buddha teaches us to acquire knowledge of (1) the Dharma in sūtras in the twelve categories, (2) the meanings of their teachings, (3) the timing of one’s actions, (4) self-restraint, (5) self-knowledge, (2) the differences between groups, and (7) the differences between people.
4. In fascicle 3, chapter 17, three fortune fields are introduced: the kindness field, the merit field, and the poverty field. The prosperity field in fascicle 2, chapter 12, refers to the first. The “three fortune fields” in the glossary are the reverence field, the kindness field, and the compassion field. The reverence field and the compassion field are respectively the merit field and the poverty field in chapter 17.
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SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 3 (of 7)
Chapter 13
Drawing in Sentient Beings
How a Bodhisattva Raises Students
Sujāta asked, “World-Honored One, once a Bodhisattva has acquired the two adornments, how does he raise students?”
“Good man, he should draw them in through the Four Drawing-in Dharmas, and enable them to do good dharmas and discard evils. He should earnestly teach every student as an only son, not seeking fame, benefits, requitals, or his own pleasures. A Bodhisattva who raises students without these principles is called a vile one, a Bodhisattva in false name, not a Bodhisattva in true meaning; he is called a caṇḍala [an outcaste], stinking and filthy, who destroys the Buddha Dharma. Buddhas [in worlds] in the ten directions do not pity such a person.
“Good man, a Bodhisattva should give his students timely teachings and restraints. Timeliness means that whenever an affliction, such as greed, anger, or delusion, arises in a student, the Bodhisattva should pronounce various remedies, enabling the student to subjugate his affliction.
“He should next teach his students sūtras in the twelve categories and explain their profound meanings. He should teach them meditation and samādhi to condition their body and mind. He should teach them to hold the six remembrances, to exercise self-restraint, to visit the ill and the distressed without disgust, to endure abusive speech, slanders, and insults, and to endure pain in body and mind. He should help to relieve a student’s pain, and to remove the malice and the web of doubts in his mind.
“He should know well his students and their capacities, whether low, middling, or high. He should teach those of low capacity to have faith, those of middling capacity to have purity, and those of high capacity to achieve liberation. A Bodhisattva who can diligently teach in this way is called a Bodhisattva in true meaning, a good man, a puṇḍarīka flower, a fragrant elephant among men, a tamer of men, a great ship captain.
Refraining from Raising Vile Students
“Good man, he would rather accept an evil precept and take innumerable lives in one day than raise vile students whom he cannot tame. Why? Because, good man, observing an evil precept condemns only oneself. However, raising evil students whom one cannot transform allows them to cause innumerable sentient beings to do evil. They can malign the true Dharma, disrupt the harmony of a Saṅgha, and cause many sentient beings to do evil karmas that will lead them to the hell of the five no interruptions. Therefore, the sin of raising such students is graver than that of accepting an evil precept.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. A Bodhisattva who has renounced family life can have two kinds of students, those who have renounced family life and those who live a family life. A Bodhisattva who lives a family life can have only one kind of students, those who live a family life.
A Bodhisattva Teacher Who Has Renounced Family Life
“When a Bodhisattva who has renounced family life raises students who have renounced family life, he should teach them sūtras in the twelve categories and teach them to repent of their sins. He should teach them the eight wisdom-knowledges. These eight wisdom-knowledges are wisdom-knowledge of (1) the Dharma, (2) the meanings [of its teachings], (3) the timing [of one’s actions], (4) contentment, (5) self and others, (6) the differences between groups, (7) the capacities [of people], and (8) the differences [between people].
“Good man, if a Bodhisattva-Mahāsattva can teach and tame students who have renounced family life in this way, both teacher and students will acquire immeasurable benefits. They both can contribute to the Three Jewels. Why? Because students who have the eight wisdom-knowledges can diligently make offerings to teachers, preceptors, elders, and virtuous ones. They can accept good advice and diligently read and recite [sūtras], their minds never abandoning any restraint. They can visit the ill and the distressed and give alms to the deprived.
“Good man, when a Bodhisattva who has renounced family life raises students who live a family life, he should first teach them self-restraint because self-restraint is a Dharma action. He should teach them to make offerings to parents, teachers, preceptors, elders, and virtuous ones, giving them peace and joy. They should earnestly accept the precepts and observe them without violation. They should not return substitutes of things placed in their care. They should endure others’ anger and never use abusive speech or meaningless speech. They should pity sentient beings, and have respect and awe for the king, high officials, and elders. They should tame their wives and retinues. As they discriminate between friends and foes, they should not belittle sentient beings. As they discard arrogance, they should not befriend evil ones. They should eat with moderation to conquer greed, and should learn contentment to conquer desires. They should not go to places where there are fights or disputes. Even when they frolic, they should not use abusive speech. This is called self-restraint.
“When a Bodhisattva who has renounced family life raises students who live a family life, he should first teach them self-restraint. He should share their suffering or happiness. When a student is in need, he should not begrudge anything except the six things [used by a monk or nun].1 When he visits an ill student, he should not feel bored, and he should provide what the ill student needs. If he is unable to acquire the needed things after searching everywhere, he can borrow them from the Three Jewels. After recovery, the student should pay back ten times the original price according to the law of Prasenajit [the king of Kauśala]. If the student cannot pay for the things he has used, the teacher should say to him, ‘You are unable to pay your debts owed to the Three Jewels. Then you should diligently train to acquire the holy fruits, becoming a Srotāpanna, then even an Arhat. You should earnestly activate the bodhi mind, and you should teach one thousand people to elicit faith in the Buddha Dharma or shatter one person’s severely wrong views.’ If a Bodhisattva who has renounced family life can teach these things to students who live a family life, both teacher and students will acquire immeasurable benefits.
A Bodhisattva Teacher Who Lives a Family Life
“When a Bodhisattva who lives a family life raises students who live a family life, he should first teach them self-restraint. To exercise self-restraint, they should make offerings to parents, teachers, preceptors, elders, and virtuous ones, and provide for siblings, spouses, relatives, and retinues. Before they eat and drink, they should offer food and drink to those who are about to travel, those who have arrived from afar, and servants. The teacher should teach them to believe in the Three Jewels, and should share their suffering or happiness, in the same way for every student. He should provide for them and keep them from hunger and cold. He should not beat or scold them to make them suffer. He should give gentle and sincere instructions. If a student is ill, he should find medical treatment and provide what the ill student needs.
“He should also teach the students worldly matters, such as a marriage well matched, not unmatched. He should teach them the Five Āgamas of the Tathāgata. He should teach them to unite those who are divided and to enable them to have a benevolent mind. He should teach them to give alms to both Buddhists and non-Buddhists without discrimination. Why? Because they should first draw in non-Buddhists by giving them alms, then tame them by teaching them the six elements of harmony and respect. If the students seek wealth by farming, merchandising, or serving the king, he should teach them to do a faithful job. After they have acquired wealth, they should protect it in accordance with the Dharma and use it for acquiring merits. When they see others acquire merits, they should express sympathetic joy. This is called self-restraint.
“If a Bodhisattva who lives a family life can teach these things to students who live a family life, both teacher and students will acquire immeasurable benefits.
Actions of a Bodhisattva in High Position
“Good man, if a Bodhisattva has achieved command, becoming the ruler of a great nation, he should treat every one of his subjects like an only son. He should teach them to discard evils and do good dharmas. He may have an evildoer rebuked and beaten, but will not take his life. He levies one sixth of people’s wealth as taxes. When he sees angry people, with gentle words he teaches them to cultivate endurance and exercise self-restraint. He discriminates between good and evil ones. Enduring the sight of a sinner, he withholds questioning. In addition to giving material goods, he often gives his wisdom as alms and does his best to study the Five Āgamas. Capable of protecting his life and wealth, he can transform sentient beings, enabling them not to do evil. When he sees the poor, he invokes great pity for them. He is content with his kingdom and protects his kingdom. He is impervious to slanders from evil ones. He stays away from seven evils: (1) gambling, (2) hunting, (3) drinking alcohol, (4) carnal desires, (5) abusive speech, (6) divisive speech, and (7) acquiring illicit wealth.
“He delights in making offerings to those who have renounced family life. He enables his people to regard him as a parent and to believe in causality. When he sees someone superior, he is not jealous; when he sees someone inferior, he is not arrogant. He recognizes received kindness and requites it with kindness, and he gives a large requital for a small kindness. He can restrain his faculties and purify his body karmas, speech karmas, and mind karmas. He praises good people and denounces evil ones. Considerate of others’ minds, he speaks gentle words. When he takes over another nation, he does not strike with the four types of armed forces. If he does not have the power, he lets other nations be. He is able to relieve sentient beings of their fears, and draw them in through the Four Drawing-in Dharmas. Able to differentiate various dharma appearances, he uses gentle words to tame those who refuse to accept the Dharma.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to raise two kinds of students, but it is hard for Bodhisattvas who live a family life to raise one kind of students. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 14
Receiving the Upāsaka Precepts
Making Offerings to the Six Directions
Sujāta asked, “World-Honored One, how can Bodhisattvas who live a family life receive the upāsaka precepts?”
“Good man, “If a Bodhisattva who lives a family life wishes to accept and observe the upāsaka precepts, he should first make offerings to the six directions in this order: east, south, west, north, below, and above.
“The east refers to parents. If someone makes offerings to his parents, such as clothing, food and drink, bedding, medicine, housing, and valuables, reverently makes obeisance to them, and respectfully praises them, he is making offerings to the east. His parents requite him in five ways: (1) truly love him; (2) never deceive him; (3) give him their wealth; (4) marry him into a high clan; (5) teach him worldly matters.
“The south refers to teachers. If someone makes offerings to his teachers, such as clothing, food and drink, bedding, and medicine, reverently makes obeisance to them, respectfully praises them, and accepts and carries out their good teachings from morning till night, he is making offerings to the south. His teachers requite him in five ways: (1) quickly give him teachings; (2) teach him all that they can teach; (3) have no jealousy if he surpasses them; (4) refer him to strict teachers and beneficent friends; (5) bequeath him their wealth.
“The west refers to wives. If someone makes offerings to his wife, such as clothing, food and drink, bedding, medicine, necklaces, and other ornaments, he is making offerings to the west. His wife requites him in fourteen ways: (1) does her best in her work; (2) always does her work without indolence or negligence; (3) always completes her work; (4) does her work quickly; (5) properly tends to guests; (6) cleans the house and bedding; (7) loves and respects him, and speaks gentle words; (8) instructs servants with gentle words; (9) excels in protecting family wealth; (10) rises early and retires late; (11) prepares pure food; (12) endures admonitions; (13) does not publicize others’ evils; (14) visits the ill and the distressed.
“The north refers to beneficent learned friends. If someone does his best in making offerings to beneficent learned friends, reverently makes obeisance to them, and praises them with gentle words, he is making offerings to the north. His beneficent learned friends requite him in four ways: (1) teach him to train in good dharmas; (2) enable him to leave evil dharmas; (3) save him from and relieve him of fear; (4) help him not to abandon self-restraint.
“The direction below refers to slaves and servants. If someone provides for his slaves and servants, giving them clothing, food and drink, and medicine, and does not scold or beat them, he is making offerings to the direction below. His slaves and servants requite him in ten ways: (1) do not commit crimes; (2) do work before they are told; (3) always finish their work; (4) do work quickly; (5) never abandon their master though he is poor; (6) rise early; (7) guard his resources; (8) requite with more for the little received; (9) earnestly respect their master; (10) refrain from publicizing others’ evils.
“The direction above refers to śramaṇas and Brahmins. If someone makes offerings to śramaṇas or Brahmins, such as clothing, food and drink, housing, bedding, and medicine, saves them from fear, gives them food during famine, does not publicize evils heard about them, reverently makes obeisance to them, and respectfully praises them, he is making offerings to the direction above. The śramaṇas requite him in five ways: (1) enable him to elicit faith; (2) give him teachings to develop his wisdom; (3) teach him to give alms; (4) teach him to observe the precepts; (5) teach him to hear much [of the Dharma].
“Those who make offerings to the six directions can increase their wealth and lifespans. They are capable of accepting and observing the upāsaka precepts.
Permissions and a Qualifying Examination for a Precept Recipient
“Good man, if one wishes to accept and observe the upāsaka precepts to increase one’s wealth and lifespan, one should first ask permission from one’s parents. With their permission, one should next inform one’s wife and servants. With their consent, one should next report to the king. With the king’s permission, one should go to someone who has renounced family life and activated the bodhi mind, and say these words: ‘Virtuous One, I am a man with a man’s body, and I wish to receive the upāsaka precepts. Please give me, out of compassion, your permission.’
“Then the bhikṣu should ask, ‘Have you received permission from your parents, wife, servants, and the king?’ If one’s answer is affirmative, then he asks, ‘Do you owe anything that belongs to the Buddha, the Dharma, and the Saṅgha, or to others?’ If one’s answer is negative, then he asks, ‘Do you have any illness in body or mind?’ If one’s answer is negative, then he asks, ‘Do you have both male and female sex organs, or have no sex organ?’
“If one’s answer is negative, then he asks, ‘Have you ever done impure things with a bhikṣu or bhikṣuṇī?’ If one’s answer is negative, then he asks, ‘Have you ever committed any of the five rebellious sins?’ If one’s answer is negative, then he asks, ‘Have you ever been a Dharma thief?2 Have you ever violated the eight precepts? Have you ever abandoned your parents or teachers during their illnesses? Have you ever killed anyone who had activated the bodhi mind? Have you ever stolen anything from this Saṅgha? Have you ever used divisive speech or abusive speech? Have you ever defiled your mother or sisters? Have you ever lied to the multitudes?’
Hard to Observe the Upāsaka Precepts
“If one’s answer is negative, then he says, ‘Good man, it is extremely hard to observe the upāsaka precepts. Why? Because these precepts are the roots of the ten precepts [for novice monks and nuns], the complete monastic precepts [for monks and nuns], and other Bodhisattva precepts, and even anuttara-samyak-saṁbodhi. If one earnestly accepts and observes the upāsaka precepts, one will acquire their immeasurable benefits. If one violates any of them, one will undergo immense suffering on the three evil life-paths for innumerable lives. Can you earnestly accept and observe these precepts in order to acquire their immeasurable benefits?’
“If one’s answer is affirmative, then he says, ‘It is extremely hard to observe the upāsaka precepts. After taking refuge in the Buddha, one would rather forfeit one’s life than rely on the god-king Maheśvara or other gods. After taking refuge in the Dharma, one would rather forfeit one’s life than rely on non-Buddhist texts. After taking refuge in the Saṅgha, one would rather forfeit one’s life than rely on non-Buddhists or evil ones. Can you so earnestly take refuge in the Three Jewels?’
“If one’s answer is affirmative, then he says, ‘It is extremely hard to observe the upāsaka precepts. To take refuge in the Three Jewels is to give fearlessness to sentient beings [by not harming them]. If one can give fearlessness as alms, in effect one has received the upāsaka precepts and will eventually attain anuttara-samyak-saṁbodhi. Can you give sentient beings fearlessness?’
Requitals for the Five Evils
“If one’s answer is affirmative, then he says, ‘One cannot increase one’s wealth or lifespan for five reasons. What are these five? They are killing, stealing, sexual misconduct, lying, and drinking alcohol.
“‘He who kills sentient beings undergoes suffering, such as an ugly appearance, infamy, debility, a short lifespan, depletion of wealth, separation from family, rebuke by holies and sages, distrust by others, and punishment for sins committed by others. These are called present-life requitals for evil karmas. After death, he will fall into hell, to accept an ugly appearance, debility, infamy, a long lifespan, and dreadful suffering, including hunger and thirst. These are called next-life requitals for evil karmas. Later on, when he is reborn as a human, he will again have an ugly appearance, poverty, and a short lifespan. Through the power of causes and conditions, his evil can bring about a decrease in the crops of fruits, melons, and five kinds of grains, causing trouble to the whole world.
“‘He who delights in stealing has an ugly appearance, debility, infamy, a short lifespan, depletion of wealth, separation from family, suspicion by others for goods stolen, distrust by others despite his effort to win trust, and rebuke by holies and sages. These are called present-life requitals for evil karmas. After death, he will fall into hell to accept an ugly appearance, debility, infamy, a long lifespan, and dreadful suffering, including hunger and thirst. These are called next-life requitals for evil karmas. Later on, when he is reborn as a human, he will again be poor because his wealth will be lost as soon as acquired. He will not be loved by his parents, siblings, or wife, and will live in pain and sorrow. Through the power of causes and conditions, his evil can prevent people from gaining strength and a glowing appearance by eating food, causing trouble to the whole world.
“‘He who delights in sexual misconduct can protect neither his body nor others’ bodies. His lies precede his deeds, and others are suspicious of him. At all times, he is troubled and his mind is chaotic, unable to cultivate goodness. He loses his wealth and has a short lifespan, and his wife does not love him. These are called present-life requitals for evil karmas. After death, he will fall into hell to accept an ugly appearance, debility, a long lifespan, and immeasurable suffering, including hunger and thirst. These are called next-life requitals for evil karmas. Later on, when he is reborn as a human, he will again have an ugly appearance and a vicious mouth, and others will dislike seeing him. He will be unable to protect his wife, concubines, and children. Through the power of causes and conditions, his evil can bring constraints to external things.
“‘He who delights in lying has a vicious mouth and an ugly appearance. His words, even if true, are not accepted by others, and others loathe him and dislike seeing him. These are called present-life requitals for evil karmas. After death, he will fall into hell to undergo immense suffering in hunger, thirst, and heat. These are called next-life requitals for evil karmas. Later on, when he is reborn as a human, his body and speech will be deficient. Even if he tells the truth, others will not believe him and will dislike seeing him. Even if he expounds the true Dharma, others will not delight in hearing it. Through the power of causes and conditions, his evil can cause the resources of the world to diminish.
“‘He who delights in drinking alcohol often loses things in his present life. Sickly in body and mind, he has an ugly appearance and loses his wisdom. Delighting in fighting, his infamy goes far. He is rebuked by others, and others dislike seeing him. Without any sense of shame or dishonor, he is unable to cultivate goodness. These are called present-life requitals for evil karmas. After death, he will fall into hell to undergo immeasurable suffering, including hunger and thirst. These are called next-life requitals for evil karmas. Later on, when he is reborn as a human, his mind will again be chaotic, unable to remember or ponder good dharmas. Through the power of causes and conditions, his evil can cause the resources of the world to decay.’
Things to Do and Not to Do
“[He asks] ‘Good man, can you truly stay far away from these five evil dharmas?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not do unscrupulous things driven by any of the four dharmas. What are these four? They are greed, anger, delusion, and fear. Can you stay away from these four evil dharmas?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not visit five places. What these five? They are a butcher’s, a prostitute’s, a tavern, the king’s, and a caṇḍala’s [an outcaste’s]. Can you stay away from these five places?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not do five things: (1) sell sentient beings; (2) sell weaponry; (3) sell poisons; (4) sell alcohol; (5) press oil [out of sentient beings]. Can you refrain from doing these five things?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not do another three things: (1) make [a trapper’s] nets; (2) extract blue dye [out of sentient beings]; (3) make leather. Can you refrain from doing these three things?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not do another two things: (1) engage in six kinds of gambling; (2) sing, dance, or play music in various forms. Can you refrain from doing these two things?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should stay away from four kinds of people: (1) gamblers; (2) alcoholics: (3) deceivers; (4) alcohol venders. Can you stay away from these four kinds of people?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should not abandon self-restraint even at certain times: when one is cold, hot, hungry, thirsty, or full; at dawn or at dusk; when planning, doing, losing, or getting something; when remorseful, fearful, or joyful; during bandit attacks or rising grain prices; when in youth, in prime, in old age, or in illness; when in riches, in poverty, or seeking to make a living. During such times, one may neglect to train in good dharmas. Can you continue to do good dharmas during such times?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should first learn worldly matters. Having mastered them, one should seek wealth in a lawful way. One’s wealth should be divided into four parts. One part should be used to provide for oneself and one’s parents, wife, and retinue; two parts should be used to do lawful business; the remaining part should be stowed away for other use. Can you do these four things?’
“If one’s answer is affirmative, then he says, ‘Good man, one should not keep one’s wealth at four places: (1) with an elderly person; (2) in a distant place; (3) with an evil person; (4) with a powerful person. Can you stay away from them?’
“If one’s answer is affirmative, then he says, ‘Good man, to receive the upāsaka precepts, one should shun four kinds of evil ones: (1) those who delight in speaking of others’ faults; (2) those who delight in advocating the wrong views; (3) those who hide their evil minds behind charming words; (4) those who talk much and do little. Can you stay away from these four kinds of evil ones?’
Preparations for Receiving the Upāsaka Precepts
“If one’s answer is affirmative, then he tells one to stay, for six months, close to and serve a wise man who has renounced family life. This wise man should intently observe one’s four deportments, to determine whether one does everything as taught.
“After six months, this wise man should assemble, for a karma ceremony, twenty members of the Saṅgha, and make an announcement: ‘Hear me, great virtuous monks. This man has requested the Saṅgha’s permission to receive the upāsaka precepts. He has carried out the four pure deportments for six months, and he earnestly accepts and upholds the august pure ground. This is a man with a man’s body. If you grant him permission, you may remain silent. If not, speak up.’
“If the monks give their permission, the wise man should say these words: ‘Good man, hearken, hearken. The monks have jointly given you permission to receive and observe the upāsaka precepts. These precepts are the roots of all good dharmas. Those who are accomplished in observing these precepts will achieve the voice-hearer fruits, becoming Srotāpannas, Sakṛdāgāmins, or even Anāgāmins.3 Those who violate any of these precepts, after death, will go down one of the three evil life-paths. Good man, the upāsaka precepts are inconceivable. Why? Because, after receiving these precepts, one’s five desires cannot prevent one from becoming a Srotāpanna or even an Anāgāmin. Therefore, they are inconceivable. Can you accept these precepts out of compassion for sentient beings?’
“If one’s answer is affirmative, the wise man should explain the Three Refuges, one by one. After one has taken the Three Refuges, one is called an upāsaka. Then the wise man should say, ‘Good man, hearken, hearken. The Tathāgata-Saṁbuddha speaks of one’s acceptance of the five precepts in one measure, a small measure, nil measure, large measure, or full measure.
“‘After one has taken the Three Refuges, if one does not accept the five precepts, one is called an upāsaka. If one accepts one of the five precepts, it is called one measure; if one accepts two precepts, it is called a small measure; if one accepts two precepts, then violates one of them, it is called a nil measure; if one accepts three or four precepts, it is called a large measure; if one accepts all five precepts, it is called a full measure. Do you wish to be a one measure upāsaka or a full measure upāsaka?’
“After one has stated one’s choice, the wise man should impart the precepts accordingly.
The Six Major Upāsaka Precepts
“After imparting the [five] precepts, the wise man should say these words: ‘Good man, there are six major precepts for an upāsaka.
(1) This is the first major precept: Even for the sake of one’s body and life, one should not kill any sentient being, even an ant. If one kills or incites others to kill, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth,4 much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
(2) This is the second major precept: Even for the sake of one’s body and life, one should not steal anything, even a coin. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
(3) This is the third major precept: Even for the sake of one’s body and life, one should not tell lies, such as claiming to have visualized the impurity of a decomposing corpse or to have become an Anāgāmin. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
(4) This is the fourth major precept: Even for the sake of one’s body and life, one should not engage in sexual misconduct. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
(5) This is the fifth major precept: Even for the sake of one’s body and life, one should not speak of the faults of bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
(6) This is the sixth major precept: Even for the sake of one’s body and life, one should not sell alcohol. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.
“‘Good man, if one accepts these upāsaka precepts and earnestly observes them without violation, one will acquire the precept fruit. Good man, the upāsaka precepts are called a garland, also an adornment, and their wonderful fragrance suffuses boundless worlds. They are good laws that prohibit evil dharmas. They are an unsurpassed treasure store, the place of great silence, the flavor of sweet dew, the ground that grows good dharmas. One acquires such immeasurable benefits by merely aspiring to observe these precepts, much more by single-mindedly observing them without violation.
The Twenty-eight Minor Upāsaka Precepts
“‘Good man, the following upāsaka precepts are pronounced by the Buddha.
(1) If an upāsaka who has accepted this precept fails to make offerings to his parents and teachers, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(2) If an upāsaka who has accepted this precept indulges in drinking alcohol, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(3) If an upāsaka who has accepted this precept, out of disgust, fails to visit the ill, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(4) If an upāsaka who has accepted this precept refuses to give anything to a solicitor for alms, sending him away empty-handed, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(5) Suppose an upāsaka who has accepted this precept sees [the appearance of] anyone among elders, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. If he fails to rise to receive, salute, and greet him, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(6) Suppose an upāsaka who has accepted this precept sees someone among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās violate any precepts. If he says arrogantly, “I am better than he; he is less than I,” he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(7) If an upāsaka who has accepted this precept fails each month on the six purification days to observe the eight precepts and to make offerings to the Three Jewels, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(8) If an upāsaka who has accepted this precept fails to go to hear teachings of the Dharma given within forty lis of his place, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(9) If an upāsaka who has accepted this precept takes bedding or furniture from a temple, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(10) If an upāsaka who has accepted this precept suspects that there are insects in the water but drinks it anyway, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(11) If an upāsaka who has accepted this precept travels alone through perilous areas, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(12) If an upāsaka who has accepted this precept stays overnight alone at a nunnery, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(13) If an upāsaka who has accepted this precept, for the sake of his wealth or life, beats and scolds his slaves, servants, or outsiders, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(14) If an upāsaka who has accepted this precept serves leftovers to bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(15) If an upāsaka who has accepted this precept raises cats or foxes, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(16) If an upāsaka who has accepted this precept raises animals, such as elephants, horses, cows, goats, camels, or donkeys, and refuses to give them away to someone who has not received the [upāsaka] precepts, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(17) If an upāsaka who has accepted this precept fails to stock ceremonial robes, begging bowls, and staves [to give to monks or nuns], he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(18) If an upāsaka who has accepted this precept needs to make a living as a farmer but fails to seek farmland and pure water, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(19) Suppose an upāsaka who has accepted this precept makes a living by selling goods by weight. He should not raise price from an agreed price, and should weigh goods honestly. If he fails do so, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(20) Suppose an upāsaka who has accepted this precept has sex in inappropriate places or at inappropriate times, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(21) If an upāsaka who has accepted this precept fails to pay taxes for his business and runs away, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(22) If an upāsaka who has accepted this precept breaks the law of his country, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(23) If an upāsaka who has accepted this precept enjoys the fresh grains, fruits, melons, and vegetables he has acquired, and fails to offer them first to the Three Jewels, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(24) If an upāsaka who has accepted this precept expounds and praises the Dharma despite denial of permission by the Saṅgha, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(25) If an upāsaka who has accepted this precept walks ahead of a bhikṣu or śrāmaṇera, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(26) If, when serving food in a temple, an upāsaka who has accepted this precept serves better food and more food to his teacher than to other monks, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(27) If an upāsaka who has accepted this precept raises silkworms, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
(28) Suppose an upāsaka who has accepted this precept encounters an ill person on the road. If he walks away without stopping to see to his problem and make arrangements for him, he has committed the sin of negligence. Without rising above this impure act, which is conducive to continuing his cyclic existence, [after death] he cannot avoid going down an evil life-path.
“‘Good man, if an upāsaka can earnestly accept and observe these precepts, he is called a puṇḍarīka flower among upāsakas, a wonderful superb fragrance among upāsakas, a pure lotus flower among upāsakas, a true treasure among upāsakas, an extraordinary man among upāsakas.
“‘Good man, as the Buddha has said, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. Bodhisattvas who have renounced family life are called bhikṣus [or bhikṣuṇīs]; Bodhisattvas who live a family life are called upāsakas [or upāsikās]. It is not hard for Bodhisattvas who have renounced family life to observe their monastic precepts, but it is hard for Bodhisattvas who live a family life to observe their upāsaka precepts. Why? Because those living a family life are entangled by many adverse causes and conditions.’”
Chapter 15
Keeping the Precepts Pure
Sujāta asked, “World-Honored One, how should one who has received these precepts keep them pure?”
The Buddha said, “Good man, to keep the precepts pure, one should do three things: (1) have faith in the Buddha, the Dharma, and the Saṅgha; (2) believe in cause and effect; (3) understand [the Dharma]. There are another four things: (1) have lovingkindness; (2) have compassion; (3) have no greed; (4) help others not as a return of favor. There are another five things: (1) requite foes with goodness; (2) save and protect those in fear; (3) joyfully give alms without being asked; (4) give alms equally to all without discrimination; (5) give unconditional lovingkindness to all.
“There are another four things: (1) do not belittle oneself by saying ‘I cannot attain the bodhi fruit’; (2) head for bodhi with a firm resolve; (3) diligently train in all good dharmas; (4) tirelessly do great deeds without regrets. There are another four things: (1) learn good dharmas and teach them to others; (2) discard evil dharmas and teach others to discard them; (3) excel in discriminating between good and evil dharmas; (4) neither grasp dharmas nor be attached to them. There are another four things: (1) know that all dharmas have neither a self nor its belongings; (2) know that all karmas bring corresponding requitals; (3) know that all saṁskṛta dharmas are impermanent; (4) know that pleasure arises from pain and that pain arises from pleasure.
“There are another three things: (1) neither grasp sentient beings nor be attached to them; (2) with the mind of equality, give happiness to sentient beings; (3) act according to one’s words. There are another three things: (1) give sentient beings the causes of happiness; (2) do not seek requital for one’s act of kindness; (3) have confidence that one will attain anuttara-samyak-saṁbodhi. There are another three things: (1) undergo immense suffering for sentient beings’ sake; (2) undergo such suffering continually; (3) undergo such suffering without respite and without regret.
“There are another three things: (1) give what one loves to others, though one still has the mind of love; (2) endure evil persecutions, though one still has the mind of anger; (3) discriminate between good and evil dharmas, though one still has the mind of delusion. There are another three things: (1) use skillful means to teach sentient beings to avoid evils; (2) use skillful means to teach sentient beings to train in good dharmas; (3) tirelessly transform sentient beings. There are another three things: (1) without begrudging one’s body or life, enable sentient beings to leave their physical pain behind; (2) without begrudging one’s body or life, enable sentient beings to leave their mental pain behind; (3) without begrudging one’s body or life, teach sentient beings to train in good dharmas.
“There are another three things: (1) attend to others’ affairs before one’s own; (2) do so without selection of timing; (3) do so without concern for one’s toil or anxiety. There are another three things: (1) harbor no jealousy in one’s mind; (2) rejoice upon seeing others enjoy happiness; (3) continue goodness in one’s mind without interruption. There are another three things: (1) never forget someone’s goodness, however small; (2) remember to requite a great deal for a small favor received; (3) have a firm resolve and never have the thought of regress, even while undergoing immeasurable suffering in innumerable lives.
“There are another three things: (1) know deeply the evils of undergoing repeated birth and death, and never abandon doing [good] karmas; (2) be the refuge of sentient beings without refuge; (3) have compassion for evil sentient beings and do not rebuke them. There are another three things: (1) stay close to beneficent friends; (2) tirelessly hear the Dharma; (3) earnestly accept the teachings of beneficent learned friends. There are another nine things: (1) stay far from three dharmas [greed, anger, and delusion]; (2) have no regrets in the three time frames [past, present, and future]; (3) give alms with the mind of equality to three kinds of sentient beings [good, evil, and neither]. There are another four things [the Four Immeasurable Minds]: cultivate lovingkindness, compassion, sympathetic joy, and equability.
“Good man, to purify his mind, a Bodhisattva should do these pure dharmas during two times: (1) when a Buddha has appeared in the world; (2) when a Pratyekabuddha has appeared in the world. Good man, one’s good dharmas arise from one’s hearing, pondering, and training. One must hear and ponder [the Dharma] during these two times, but one’s spiritual training is not restricted to these two times.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to keep their precepts pure, but it is hard for Bodhisattvas who live a family life to keep their precepts pure. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 16
Ending Evils by Thinking of a Buddha
Sujāta asked, “World-Honored One, if a Bodhisattva has received the upāsaka precepts, how can he leave behind internal and external evils as well as impure causes and conditions?”
“Good man, if a Bodhisattva has internal and external evils as well as impure causes and conditions, he should train his mind to think of a Buddha. He who earnestly thinks of a Buddha will be able to leave behind internal and external evils as well as impure causes and conditions, and to increase his compassion and wisdom.”
Thinking of the Seven Superb Dharmas of a Buddha
[Sujāta asked] “World-Honored, how does one train?”
“Good man, one should think of a Tathāgata’s seven superb dharmas: (1) His body, (2) His abiding in the Dharma, (3) His wisdom, (4) His fulfillment, (5) His mind training, (6) His inconceivable [abilities], and (7) His liberation.
“Why is His body superb? A Tathāgata’s body is adorned with thirty-two wonderful marks and eighty excellent characteristics. The power of each section of His limbs can match that of 10,080 Airāvaṇas.5 Sentient beings delight in tirelessly beholding Him. This is called superbness of His body.
“Why is His abiding in the Dharma superb? Having benefited Himself, a Tathāgata, out of compassion, delivers and benefits innumerable sentient beings. This is called superbness of His abiding in the Dharma.
“Why is His wisdom superb? A Tathāgata has the Four Hindrance-Free Wisdom-Knowledges, unavailable to voice-hearers and Pratyekabuddhas. This is called superbness of His wisdom-knowledge.
“Why is His fulfillment superb? A Tathāgata is fulfilled in His life, precepts, views, and actions. This is called superbness of His fulfillment.
“Why is His mind training superb? A Tathāgata-Bhagavān’s attainment in the Three Samādhis [emptiness, no appearance, and no wish] and the nine levels of samādhi is unmatched by that of voice-hearers and Pratyekabuddhas. This is called superbness of His mind training.
“Why are His inconceivable [abilities] superb? The six transcendental powers of a Tathāgata are unmatched by those of voice-hearers and Pratyekabuddhas. Furthermore, unavailable to them are His [Eighteen Exclusive Dharmas:] Ten Powers, Four Fearlessnesses, Great Compassion, and Threefold Mindfulness of Equality. This is called superbness of His inconceivable [abilities].
“Why is His liberation superb? A Tathāgata has achieved two superb liberations by annihilating affliction hindrances and hindrances to wisdom-knowledge. He has forever eradicated His afflictions and lingering habits and achieved command of wisdom-knowledge and conditions. This is called superbness of liberation.
“Therefore, in sūtras Śāriputra praises that the Tathāgata has seven superb dharmas.
Remembering the Ten Epithets of a Buddha
“A Tathāgata surpasses voice-hearers and Pratyekabuddhas [in every aspect]—from His training in visualizing the impurity [of a decomposing body] to His attaining anuttara-samyak-saṁbodhi, from His adornment ground to His liberation ground. Therefore, a Tathāgata is called Unsurpassed Honored One.
“To benefit sentient beings, a Tathāgata has trained in the Samādhi of Emptiness and the Samādhi of Total Suspension of Sensory Reception and Perception, the four dhyānas, meditation on lovingkindness and compassion [for sentient beings], and pondering the Twelve Links of Dependent Arising.
“The Tathāgata-Samyak-Saṁbuddha speaks unequivocally, so He is called [Tathāgata] Thus-Come One. Rising from the adornment ground, He has attained anuttara-samyak-saṁbodhi, just like past Buddhas, so He is called [Tathāgata] Thus-Come One.
“He has fully acquired the wondrous true Dharma, so He is called Arhat. He is worthy of offerings from all gods and humans, so He is called Arhat.
“He has realized the two truths, the relative truth and the absolute truth, so He is called Samyak-Saṁbuddha.
“He has observed the precepts with purity and acquired the Three Thorough Clarities, so He is called Knowledge and Conduct Perfected.
“He has freed Himself from karmic rebirth in the Three Realms of Existence, so He is called [Sugata] Well Gone.
“He understands the two worlds, the world of sentient beings and the world of their lands, so He is called Understanding the World.
“He knows well the skillful means to tame sentient beings, so He is called Tamer of Men.
“He enables sentient beings not to have fear and skillfully teaches them to leave suffering for happiness, so He is called Teacher to Gods and Humans.
“He knows all dharmas and all processes, so He is called Buddha.
“He subjugates the four māras, so He is called Bhagavān [World-Honored One].
Thinking of the Adornments and the Attainments of a Buddha
“Moreover, one should observe that, to benefit sentient beings, a Tathāgata has trained in the Three Learnings: śīla, dhyāna, and prajñā. In countless past lives, he has benefited friends and foes equally. He has eradicated immeasurable afflictions. He knows that every sentient being, because of even one affliction, undergoes immense suffering in innumerable lives. A Tathāgata-Bhagavān, for sentient beings’ sake, gives what is hard to give and endures what is hard to endure.
“A Buddha has two purities, purity in His adornments [merit and wisdom] and purity in His attainments [the liberation fruit and the bodhi fruit]. Through the power of these two purities, from the initial ten tens to the final ten tens,6 no god or human can find a fault in Him. A Tathāgata has 80,000 [Brahma] tones, and sentient beings never tire of hearing them. Hence, He surpasses all voice-hearers and Pratyekabuddhas.
“Good man, if those who have received the upāsaka precepts wish to keep their precepts pure, they should train their minds to think of a Buddha. Those who think of a Buddha can leave behind internal and external evils as well as impure causes and conditions. They will increase their compassion and wisdom, eradicate greed, anger, and delusion, and accomplish all good dharmas.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to train their minds to think of a Buddha, but it is hard for Bodhisattvas who live a family life to train their minds to think of a Buddha. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 17
Making Offerings to the Three Jewels
The Three Jewels as Fortune Fields
Sujāta asked, “World-Honored One, after a Bodhisattva has received the upāsaka precepts, how does he make offerings to the Three Jewels?”
“Good man, there are three fortune fields in the world: the kindness field, the merit field, and the poverty field.7 The kindness field refers to one’s parents, teachers, and preceptors; the merit field refers to [those who have reached the stage of] Warmth up to [those who have attained] anuttara-samyak-saṁbodhi. The poverty field refers to those in poverty or tribulations.
“As the Buddha is both the kindness field and the merit field, so too the Dharma is both the kindness field and the merit field. Monks [and nuns] are all three fields: the kindness field, the merit field, and the poverty field. Hence, a Bodhisattva who has received the upāsaka precepts should earnestly and diligently make offerings to the Three Jewels.
Making offerings to the Buddha
“Good man, a Tathāgata is the entire Dharma store. Therefore, a wise man earnestly makes offerings to His living body during His life and, after His death, to His relics, images, and memorial pagodas. In a wilderness where His images or memorial pagodas are unavailable, he constantly thinks of Him and respectfully praises Him.
“He makes offerings and encourages others to do the same. When he sees others do it, he is happy for them. Empowered by his merits, he widely teaches others to make offerings together with him. After making offerings, he belittles neither himself nor the Three Jewels. To make offerings, he neither asks others to do it for him nor aims to outdo others. While making offerings, he has no regrets or anxieties.
“He respectfully joins his palms and reverently praises [the Buddha] whether he offers one coin or innumerable treasures, one thread or innumerable threads, one flower or innumerable flowers, one incense stick or innumerable incense sticks, one stanza or innumerable stanzas; whether he does one prostration or innumerable prostrations; whether he circles [the holy object] once or innumerable times; whether he makes offerings once or innumerable times; whether he does it alone or with others.
“Good man, if one is earnest in making offerings to the Buddha, the Dharma, and the Saṅgha, one should do it in the same way after my parinirvāṇa as during my life. When one sees a memorial pagoda, one should make offerings of gold, silver, copper, iron, ribbons, banners, canopies, music, incense, oil, or lamps. If it is damaged or soiled by birds or other animals, one should repair or clean it. If it is damaged by wind, water, or fire, one should also repair it. If one is unable to do so, one should ask others to repair it, using gold, silver, copper, iron, wood, or clay. If it is dusty, one should sprinkle water on it and sweep it clean. If it is soiled, one should wash it with scented water.
“If one builds a jeweled pagoda or makes a jeweled image [of a Buddha], after completion one should make offerings of various banners, canopies, incense, and flowers. If one cannot afford precious jewels, one can use wood and clay to build a pagoda. Upon completion, one should make offerings of banners, canopies, incense, flowers, and music. One should remove from around the pagoda weeds and wilted flowers, dead birds and other dead animals, feces, and filth. One should patch the holes in [pagoda walls] to prevent entry of snakes and rats.
“One should do one’s best to clean and suffuse with fragrance any Buddha statue made of gold, silver, copper, aquamarine, crystal, wood, stone, or clay. According to one’s ability, one should adorn it with various necklaces.
“As if decorating a Wheel-Turning King’s pagoda, one should apply solid perfume or white clay to the inside of a temple. After the pagoda and the Buddha statue are completed, one should make offerings of aquamarine, crystal, precious gems, fine fabrics, colorful silk, bells, and ribbons. When one paints a Buddha, one should not mix milky resin or chicken egg into the paint. Day and night, one should make offerings of garlands, flowers, wonderful ribbons, clear mirrors, incense, powdered incense, burning incense, solid perfumes, and various kinds of music and song-dance.
“One should never make offerings of cooked butter or barley as non-Buddhists do. Nor should one ever use butter to smear a pagoda or Buddha statue, or use milk to wash it. One should not make a Buddha statue of the upper body only. If there is a statue with an incomplete body, one should hide it and ask someone to repair it. After it is made into a complete body, one can then display it. When one sees a damaged statue, one should revere it and make offerings to it as if it were a perfect statue.
“When one makes offerings, one should do it oneself. If one is weak, one can ask someone to help one do it or to do it for one. Suppose there is someone who presents to a Tathāgata an offering of treasures from the four continents, and suppose there is another who presents to the Tathāgata an offering of his merits, respectful praises, and earnest reverence. The merits acquired by these two people are equal, without any difference.
“A Tathāgata is fulfilled in body and mind. His body is adorned with thirty-two wonderful marks and eighty excellent characteristics, and is endowed with great strength. His mind is empowered with [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—and with the five wisdom-knowledges, samādhis, the Three Dharma Doors, the eleven observations of emptiness, the wisdom-knowledge of the Twelve Links of Dependent Arising, and the immeasurable attainment in meditation. Equipped with the seven wisdom-knowledges,8 He has crossed over to the opposite shore by achieving the six pāramitās. If one praises a Buddha for these dharmas, one is truly making offerings to the Buddha.”
Making Offerings to the Dharma and the Saṅgha
[Sujāta asked] “How does one make offerings to the Dharma?”
“Good son, if one makes offerings to sūtras in the twelve categories, it is called making offerings to the Dharma.
“How does one make offerings to sūtras in the twelve categories?”
“If one earnestly believes in these sūtras, accepts and upholds them, reads and recites them, explains them, carries out their teachings, and teaches others to do the same, it is called making offerings to sūtras in the twelve categories.
“If one copies sūtras in the twelve categories, one should make various offerings to the copies in the same way one makes offerings to the Buddha. There is another Dharma, which relates to Bodhisattvas of one capacity, Pratyekabuddhas of three capacities, and the three truths.9 If one believes in this Dharma, it is called making offerings to the Dharma.
“If one makes offerings to those who have renounced family life, activated the bodhi mind, and received the precepts, and continue to observe them, and to holy voice-hearers in the eight ranks, from those who are nearly Srotāpannas to those who have become Arhats, it is called making offerings to the Saṅgha.
“Know that those who make offerings to the Buddha, the Dharma, and the Saṅgha, are not far from Tathāgatas [in worlds] in the ten directions. Whether they walk, stand still, sit, or lie down, they are always with Buddhas. Know that those who make offerings, large or small, to the three fortune fields, will receive benefits in innumerable [future] lives.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to make offerings to the Three Jewels, but it is hard for Bodhisattvas who live a family life to make offerings to the Three Jewels. Why? Because those living a family life are entangled by many adverse causes and conditions.”
—Sūtra of the Upāsaka Precepts, fascicle 3
Translated from the digital Chinese Canon (T24n1488)
Notes
1. The six things used by a Buddhist monk or nun are three robes, a begging bowl, bedding, and a filtering pouch.
2. A Dharma thief is someone who reads Buddhist texts that he is not permitted to read, such as the monastic precepts for monks or nuns, hears the Dharma by eavesdropping, or plagiarizes others’ works on the Dharma.
3. A layperson can achieve the first three voice-hearer fruits. If he attains Arhatship, the fourth voice-hearer fruit, he automatically becomes a monk.
4. See Four Preparatory Trainings in the glossary.
5. Airāvaṇa is God-King Śakra’s elephant. See chapter 5.
6. The “initial ten tens" refers to the ten good karmas, each done in ten ways. The “final ten tens" refers to a Buddha’s Ten Powers, each with ten variations.
7. The “three fortune fields” in the glossary are the reverence field, the kindness field, and the compassion field. The reverence field and the compassion field are respectively the merit field and the poverty field in chapter 17.
8. See endnote 3 in fascicle 2.
9. See Dharma Seals in the glossary.
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[ 1 ] [ 2 ] [ 3 ] [ 4 ] [ 5 ] [ 6 ] [ 7 ]
SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 4 (of 7)
Chapter 18
The Six Pāramitās
Sujāta asked, “World-Honored One, as the Buddha said earlier, those who make offerings to the six directions, that is, the six pāramitās, can increase their wealth and lifespans. What are the characteristics of such people?”
Dāna-Pāramitā
The Buddha said, “Good man, suppose someone does not begrudge his wealth. He always does things to benefit others. Thinking of and delighting in giving alms, he immediately gives away whatever he gets, regardless of the amount. When he gives alms, he belittles neither himself nor the alms given. He gives alms equally, whether the recipients observe or violate the precepts. He praises almsgiving and rejoices upon seeing others give alms, not jealous of them. When he sees solicitors for alms, he is delighted. He rises to receive them, bows to them, and asks them to sit down. Whether or not they consult him, he praises the requital for almsgiving.
“When he sees those in fear, he saves and protects them. In times of famine, he delights in giving away food and drink, not for the sake of requital or gratitude. He praises the virtues of the Three Jewels, and he does not deceive others by giving them leftover or cheap things in large quantity. He does not delight in drinking alcohol, gambling, or the mind of greed. He always cultivates the virtue of knowing shame and dishonor. Even if he has great wealth, he never abandons self-restraint, and he gives alms without becoming arrogant. Good man, these characteristics indicate that this person can make offerings to [dāna-pāramitā] almsgiving-pāramitā.
Śīla-Pāramitā
“Good man, suppose someone can purify his body, voice, and mind. He cultivates a gentle mind and does not commit sins. If he unintentionally commits a sin, he feels ashamed and remorseful because he believes that one receives evil requital for one’s sinful karma. When he does good deeds, he feels joyful. When he commits a small sin, he considers it to be grave, and feels remorseful, anxious, and fearful [of its requital].
“He never beats, scolds, or distresses sentient beings. Considerate of others’ minds, he always speaks gentle words. When he sees sentient beings, he feels love for them. He recognizes [received] kindness and requites it with kindness. He is not stingy and he does not deceive sentient beings. He seeks wealth by lawful means and delights in using it to do meritorious deeds and to transform others. When he sees those in suffering, he is willing to suffer in their stead. He cultivates lovingkindness and compassion for all. When he sees evildoers, he offers to be their sanctuary. When he sees doers of goodness, he praises their merits and the good requitals they will receive. He also personally assists such doers, enabling them to have free rein in their work. He stays away from the mind of anger. When anger arises in him, however briefly, he is aware of it and feels ashamed and remorseful. He speaks truthful words and gentle words, never divisive words or meaningless words. Good man, these characteristics indicate that this person can make offerings to [śīla-pāramitā] precept-pāramitā.
Kṣānti-Pāramitā
“Good man, suppose someone can purify his body, voice, and mind. If sentient beings inflict huge evils upon him, he neither elicits even one thought of anger nor requites evil with evil. If they later repent, he immediately accepts their repentance. When he sees sentient beings, he is filled with joy; when he sees evildoers, he pities them. He praises the requital for endurance and reproves anger. He expounds that the requital for anger is excruciating pain. He applies his training in almsgiving and endurance first to his foes.
“He correctly observes that a person composed of the five aggregates is a convergence of causes and conditions, and realizes that there is no reason to get angry with such a convergence. He deeply observes that anger is the cause of going down evil life-paths to suffer in one’s future lives. When anger arises in him, however briefly, he feels ashamed, remorseful, and fearful [of its consequences]. When he sees those who are more accomplished in endurance, he is not jealous. Good man, these characteristics indicate that this person can make offerings to [kṣānti-pāramitā] endurance-pāramitā.
Vīrya-Pāramitā
“Good man, suppose someone works without indolence or negligence. He is not greedy for the pleasures of sitting or lying down. Whether a great deed or a small deed, he does it with the same diligence and brings it to completion. During his work, he is not distracted by hunger, thirst, cold, hot, or considerations of right or wrong timing, and he does not belittle himself. During his work, he does not regret. After his work is finished, he celebrates his ability and praises the requital for his energetic progress.
“He acquires wealth by lawful means and uses it for good reasons. When he sees evildoers, he explains evil requitals to them. He teaches sentient beings to be diligent and not to rest before finishing their work. When he does good dharmas, he is not dissuaded by others’ words. Good man, these characteristics indicate that this person can make offerings to [vīrya-pāramitā] progress-pāramitā.
Dhyāna-Pāramitā
“Good man, suppose someone can purify his body, voice, and mind. He delights in staying in a quiet, unoccupied place, such as a cave, mountain, forest, or vacant house. He does not delight in sleeping or listening to raucous noise or discussions of worldly matters. Nor does he delight in greed, anger, or delusion. He always speaks considerate and gentle words. He delights in renouncing family life to teach and transform sentient beings.
“His afflictions are minor, and he stays away from evil perceptions. When he sees foes, he cultivates lovingkindness. He delights in expounding the certainty of requital [for one’s karma]. If his mind becomes chaotic, he feels ashamed and anxious. When he sees those meditating wrongly, he explains the faults of such meditations. He skillfully transforms sentient beings by guiding them into the right meditation. Good man, these characteristics indicate that this person can make offerings to [dhyāna-pāramitā] meditation-pāramitā.
Prajñā-Pāramitā
“Good man, suppose someone can purify his body, voice, and mind, as he learns all worldly matters. His mind, neither frenzied nor chaotic, shuns greed, anger, and delusion. He pities sentient beings and excels in making offerings to parents, teachers, preceptors, elders, and virtuous ones. He exercises self-restraint and always speaks considerate and gentle words, never deceiving sentient beings. He can explain the differences between right and wrong paths, and between good and evil requitals. He delights in quiet and in renouncing family life to train for bodhi. He can teach sentient beings through worldly matters. Upon seeing others become more accomplished, he is not jealous. If he surpasses others, he does not become arrogant. In suffering he is not distressed; in happiness he is not elated. Good man, these characteristics indicate that this person can make offerings to prajñā-pāramitā [wisdom-pāramitā].
The Four Things Accomplished in Each Pāramitā
“Good man, one accomplishes four things in each of the six directions. In the direction of almsgiving, the four things are (1) taming sentient beings, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. If one neither begrudges one’s wealth nor discriminates between friends and foes, or between the right and wrong timing, one can tame sentient beings [through almsgiving]. Not begrudging one’s wealth, one can discard the evil of stinginess by giving alms, so almsgiving is called discarding the opposite. If one is joyful and without regrets when one intends to give alms, gives alms, and has given alms, in future lives one will acquire human or celestial happiness, and even the unsurpassed happiness, so almsgiving is called benefiting self. [Almsgiving] enables others to leave behind the agony of hunger and thirst, so it is called benefiting others.
“In the direction of observance of precepts, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. The upāsaka precepts and other Bodhisattva precepts are the base for one to ascend to the First Ground and even to attain anuttara-samyak-saṁbodhi, so observing the precepts is called adorning bodhi. After one has received the precepts, one stays far away from the evil precepts and from having no precepts to observe, so observing the precepts is called discarding the opposite. One who observes the precepts will acquire human or celestial happiness, and even the unsurpassed happiness, so observing the precepts is called benefiting self. One who observes the precepts gives fearlessness to sentient beings and enables them to leave suffering for peace, so observing the precepts is called benefiting others.
“In the direction of endurance, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. One who cultivates endurance can cultivate goodness. By cultivating goodness, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so cultivating endurance is called adorning bodhi. One who cultivates endurance can discard the evil of anger, so cultivating endurance is called discarding the opposite. Through endurance, one will acquire human or celestial happiness, and even the unsurpassed happiness, so cultivating endurance is called benefiting self. Through endurance, one enables others to have a joyful mind, kind mind, and gentle mind, so cultivating endurance is called benefiting others.
“In the direction of energetic progress, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through energetic progress, one accumulates good dharmas. Because of good dharmas, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so making energetic progress is called adorning bodhi. As one energetically does good dharmas, one discards the evil of indolence, so making energetic progress is called discarding the opposite. Because of good dharmas, one will acquire human or celestial happiness, and even the unsurpassed happiness, so making energetic progress is called benefiting self. One energetically teaches sentient beings to do good dharmas and avoid evil dharmas, so making energetic progress is called benefiting others.
In the direction of meditation, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through meditation, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so practicing meditation is called adorning bodhi. Through meditation, one cultivates immeasurable goodness and discards the evil perceptions, so practicing meditation is called discarding the opposite. Through the power of śamatha [meditative concentration], one delights in quiet and will acquire human or celestial happiness, and even the unsurpassed happiness, so practicing meditation is called benefiting self. Meditation empowers one to eradicate sentient beings’ greed, anger, and delusion, so practicing meditation is called benefiting others.
“In the direction of wisdom, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through wisdom, one ascends to the First Ground and even attains anuttara-samyak-saṁbodhi, so developing wisdom is called adorning bodhi. Wisdom enables one to discard one’s ignorance and causes one’s afflictions to lose their hold, so developing wisdom is called discarding the opposite. Wisdom enables one to annihilate [two kinds of hindrances:] affliction hindrances and hindrances to wisdom-knowledge, so developing wisdom is called benefiting self. Wisdom empowers one to tame and teach sentient beings, so developing wisdom is called benefiting others.
Affirmation of the Six Pāramitās
“Good man, some claim that, apart from observance of precepts, there is no cultivation of endurance, and that, apart from developing wisdom, there is no practicing of meditation. They believe that enduring evil without vengeance is called observing the precepts, and that practicing meditation to tame the mind is called developing wisdom. To them, observance of precepts is cultivation of endurance, and cultivation of endurance is observance of precepts. To them, developing wisdom is practicing meditation, and practicing meditation is developing wisdom. Therefore, they claim that there are only four pāramitās.
“Some claim that, apart from observance of precepts, there is no energetic progress, and that, apart from energetic progress, there is no observance of precepts. To them, observance of precepts is energetic progress, and energetic progress is observance of precepts. Some claim that, apart from almsgiving there is no energetic progress, and that, apart from energetic progress there is no almsgiving. To them, almsgiving is energetic progress, and energetic progress is almsgiving.
“These claims are untrue. Why? Wisdom is the cause, and almsgiving is the effect. Energetic progress is the cause, and observance of precepts is the effect. Samādhi is the cause, and endurance of adversity is the effect. Cause and effect are not one thing, so there are six pāramitās.
“If they claim that observance of precepts is cultivation of endurance, and that cultivation of endurance is observance of precepts, their claim is untrue. Why? Because one receives the precepts from another, but one does not receive endurance from another. There are those who have not received any precepts but can endure evils. And there are those who endure immeasurable suffering as they cultivate goodness for the sake of the multitude. In innumerable lives, they accept immense suffering in sentient beings’ stead, and their minds do not regress. Therefore, apart from observance of precepts, there is endurance of adversity.
“Good man, samādhi comes from śamatha, and wisdom comes from vipaśyanā. Śamatha means meditation focused on one object, and vipaśyanā means differentiation of different objects. Therefore, in sūtras in the twelve categories, I say that meditation and wisdom are different. Therefore, know that there are six pāramitās.
“A Tathāgata first pronounces almsgiving-pāramitā. To enable sentient beings to give alms without greed, He next pronounces precept-pāramitā. To enable them to endure the sense of loss when they give alms, He next pronounces endurance-pāramitā. To enable them to delight in giving alms without selecting the right timing, He next pronounces progress-pāramitā. To enable them to give alms with a focused, unswerving mind, He next pronounces meditation-pāramitā. To enable them to give alms without seeking pleasures through repeated birth and death, He next pronounces wisdom-pāramitā.
“Good man, why are they called pāramitās? When one gives alms, one neither seeks requitals, internal or external, nor identifies the recipient as a fortune field or not a fortune field, and neither begrudges one’s wealth nor selects the right timing, so it is called almsgiving-pāramitā. One does not commit even a small sin, even for the sake of one’s body and life, so it is called precept-pāramitā. One endures pain without anger as evil ones dissect one’s body, so it is called endurance-pāramitā. One unceasingly praises the Buddha with one stanza for three months, so it is called progress-pāramitā. One fully attains the Vajra Samādhi, so it is called meditation-pāramitā. Good man, when one attains anuttara-samyak-saṁbodhi, one has fully achieved the six pāramitās, so it is called wisdom-pāramitā.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to practice the six pāramitās with purity, but it is hard for Bodhisattvas who live a family life to practice the six pāramitās with purity. Why? Those living a family life are entangled by many adverse causes and conditions.”
Chapter 19a
Dāna-Pāramitā
Sujāta asked, “World-Honored One, if a Bodhisattva has begun to practice the six pāramitās, what can he do for sentient beings?”
“Good man, such a Bodhisattva can rescue sentient beings sinking in the ocean of suffering.
Giving Alms with One’s Body, Voice, and Mind
“Good man, if someone begrudges wealth, food, and the Dharma, in innumerable future lives he will receive the requital of poverty and stupidity. Therefore, when a Bodhisattva practices almsgiving-pāramitā, he gives alms to benefit both himself and others.
“Good man, if someone delights in giving alms, regards foes as friends, relieves the deprived, and believes in the causation of almsgiving and the causation of observing the precepts, this person will harvest fruits from his almsgiving.
“Good man, some claim that almsgiving lies in the mind. Why? Because they believe that the mind is the root of almsgiving. Their claim is untrue. Why? Because almsgiving hinges upon one’s five aggregates [form, sensory reception, perception, mental processing, and consciousness]. Why? Because almsgiving is done with one’s body, voice, and mind. If one gives alms through one’s five aggregates to benefit both oneself and others, such almsgiving can adorn the Bodhi Way.
Three Reasons for Excellent Requitals for Almsgiving
“Leaving afflictions behind and acquiring great wealth are called the main requitals for almsgiving. Longevity, a good appearance, physical strength, peace and joy, and eloquence are the other requitals for almsgiving.
“There are three reasons for one to receive excellent requitals. One receives excellent requitals because (1) the things given are excellent alms; (2) the recipient is an excellent fortune field; or (3) one is an excellent almsgiver.
“If the things given have wonderful colors, scents, or flavors, or are pleasant to the touch, they are called excellent alms. One who gives excellent alms will receive excellent requitals. Recipients who are holy ones—from those who are nearly Srotāpannas, to holy Bodhisattvas waiting to demonstrate attainment of Buddhahood, and to Buddhas—are called excellent fortune fields. One who gives alms to excellent fortune fields will receive excellent requitals. If one who gives alms has a strong pure faith, observes the precepts, hears the Dharma, and develops wisdom, one is called an excellent almsgiver. An excellent almsgiver will receive excellent requitals.
Requitals for Alms Given in Five Ways
“Good man, a wise man gives alms in five skillful ways: (1) with earnestness; (2) with his own hands; (3) with faith; (4) at the right times; (5) in accordance with the Dharma.
“Good man, what are the requitals for giving alms with earnestness? Whoever gives alms with earnestness will receive abundant wealth and treasures: gold, silver, aquamarine, conch shells, emerald, precious gems, and coral; livestock, such as elephants, horses, cows, and goats; farmland, houses, slaves, servants, and a large retinue. These are the requitals to an almsgiver who gives alms with earnestness.
“What are the requitals for giving alms with one's own hands? Whoever gives alms with his own hands will also receive the requitals mentioned before. Furthermore, he will be able to use the things received. These are the requitals to an almsgiver who gives alms with his own hands.
“What are the requitals for giving alms with faith? Whoever gives alms with faith will also receive the requitals mentioned before. Furthermore, he will always be loved by his parents, siblings, and relatives, and all sentient beings. These are the requitals to an almsgiver who gives alms with faith.
“What are the requitals for giving alms at the right times? Whoever gives alms at the right times will also receive the requitals mentioned before. Furthermore, he will receive whatever he needs at any time he wishes. These are the requitals to an almsgiver who gives alms at the right times.
“What are the requitals for giving alms in accordance with the Dharma? Whoever gives alms in accordance with the Dharma will also receive the requitals mentioned before. Furthermore, his wealth will not be taken away by the law, bandits, water, or fire. These are the requitals to an almsgiver who gives alms in accordance with the Dharma.
The Five Excellent Requitals for Giving Excellent Sense Objects
“If an almsgiver gives away things with beautiful colors, he will acquire a good appearance. If he gives away things with pleasing scents, he will acquire a good name far and wide. If he gives away things with delectable flavors, multitudes will be delighted to see and listen to him. After seeing or hearing him, they will love and esteem him. If he gives away things pleasant to the touch, recipients will enjoy excellent tactile sensations. In all, he will receive five [excellent] requitals: longevity, a good appearance, physical strength, peace and joy, and eloquence.
“Good man, some claim that those who make offerings to a memorial pagoda or Buddha image cannot acquire longevity, a good appearance, physical strength, peace and joy, or eloquence. Why not? Because there is no recipient. Their claim is untrue. Why? Because the almsgiver has faith. An almsgiver who gives alms with faith will also receive these five requitals.
“Good man, for example, a bhikṣu cultivates lovingkindness. Although his lovingkindness has no recipient, he will receive immeasurable requitals. Similarly, one who makes offerings to a memorial pagoda or Buddha image will also receive these five requitals. Good man, if one sows grain, one will reap grain, not melons. Therefore, whoever makes offerings to a memorial pagoda or Buddha image will not fail to receive good requitals. Therefore, I say that excellent requitals come from excellent alms given, an excellent fortune field, or an excellent almsgiver.
Three Kinds of Alms
“Good man, there are two kinds of alms, the Dharma and one’s wealth. One who gives the Dharma will receive both the Dharma and wealth as requital. One who gives wealth will receive only wealth as requital. Good man, a Bodhisattva gives these two kinds of alms for two reasons: (1) to enable sentient beings to leave their suffering behind; (2) to enable sentient beings to tame their minds. Good man, there are another three kinds of alms: (1) the Dharma, (2) fearlessness, and (3) one’s wealth.
“One gives the Dharma by teaching others to accept the precepts, renounce family life, train for bodhi, and learn Dharma procedures; by expounding the true Dharma to shatter the wrong views; by explaining what is true or false; by denouncing the four inversions; and by advocating self-restraint. This is called giving the Dharma as alms.
“One gives fearlessness by saving sentient beings from their fear of the king, lions, tigers, wolves, water, fire, or bandits. This is called giving fearlessness as alms.
“One eradicates one’s stinginess by giving away wealth and treasures, whether the things given look good or bad, or are large or small in quantity. To satisfy those who solicit alms, one gives them what they need, such as cows, goats, elephants, horses, water buffaloes, or donkeys; houses, bedding, trees, plants, water, wells, slaves, servants, vehicles, or carriages; bottles, urns, cooking pots, beds, tables, chairs, copperware, ironware, or earthenware; clothes, necklaces, lamps, incense, flowers, fans, canopies, hats, shoes, or canes; ropes, plows, hoes, axes, chisels, or stones. One also builds temple compounds and separate houses for those who have renounced family life, and gives them the things listed before, excepting elephants and horses. This is called giving one’s wealth as alms.
Obstacles to Almsgiving
“Good man, there are four obstacles to almsgiving: (1) stinginess; (2) refusing to give alms; (3) disdaining things [small in quantity or value]; (4) seeking worldly requitals. These four obstacles can be overcome by two dharmas: (1) training to see that dharmas have no selves; (2) training to see the impermanence of dharmas.
“Good man, if one wishes to enjoy giving alms, one should destroy five dharmas: (1) anger, (2) stinginess, (3) jealousy, (4) attachment to one’s body and life, and (5) disbelief in causality. After destroying these five dharmas, one will delight in giving alms. One who delights in giving alms will receive five benefits: (1) one will never be far from holy ones; (2) all sentient beings will be delighted to see and listen to one; (3) one will have no fear in the midst of multitudes; (4) one will have a good name; (5) one can adorn bodhi.
The All-Giving Bodhisattva
“Good man, a Bodhisattva is called one who is all-giving. What does all-giving mean? Good man, a Bodhisattva-Mahāsattva lawfully acquires things and gives them away, so he is called all-giving. He always gives alms with a pure mind to the recipient, so he is called all-giving. He can give away the few things he has, so he is called all-giving. He can give away the things he loves by eradicating his stinginess, so he is called all-giving. He gives alms without seeking requitals, so he is called all-giving. When he gives alms, he does not observe whether the recipient is or is not a fortune field, so he is called all-giving. He gives alms to friends and foes equally, so he is called all-giving.
“A Bodhisattva gives alms to two recipients, sentient beings and non-sentient beings. He does not begrudge even his body when he gives alms to these two recipients, so he is called all-giving. He gives alms out of compassion, so he is called all-giving. He has no regrets when he intends to give alms, gives alms, and has given alms, so he is called all-giving.
“A Bodhisattva may sometimes give impure things to the dead to please them. However, he never gives alcohol, poison, knives, clubs, or shackles as alms to people, whether or not they have achieved self-command. He never gives the ill impure food or medicine as alms. He never steals anything, not even a coin, in order to give alms.
“Even if a Bodhisattva has achieved excellence in almsgiving, he never scolds or beats servants to anger them or make them suffer. He gives away his wealth as alms in accordance with the Dharma, not seeking requitals in his present life or future lives. After giving alms, he always observes the faults of his afflictions. He also deeply observes the wondrous virtue of nirvāṇa and seeks nothing but bodhi.
“When he gives alms to the poverty field, he invokes compassion; when he gives alms to the merit field, he invokes reverence and joy. When he gives alms to relatives and friends, he has no thought of abandoning them. When he sees solicitors for alms, he gives them what they need before he is asked. Why? Because giving alms without being asked will bring immeasurable requitals.
The Three Classes of Almsgivers
“Good man, almsgivers are divided into three classes: low, middle, and high. In the low class are those who disbelieve that there is requital for karma and are deeply attached to stinginess, fearful of depleting their wealth, and angry with any solicitor for alms. In the middle class are those who, though believing that there is requital for karma, are stingy and fearful of depleting their wealth, but decide to part with [a few things] when asked. In the high class are those who deeply believe that there is requital for karma, do not begrudge their wealth but observe its impermanence, personally hand their alms to the solicitor, and are joyful when able to give alms and distressed when unable to give alms.
“Moreover, in the low class are those who turn their faces from the solicitor, and viciously scold and insult him. In the middle class are those give alms with disdain and disrespect. In the high class are those who give alms respectfully before they are asked.
“Moreover, in the low class are those who give alms for the sake of good requitals in their present lives. In the middle class are those who give alms for the sake of good requitals in their future lives. In the high class are those who give alms out of pity [not seeking any requital].
“Moreover, in the low class are those who give alms to requite kindness received. In the middle class are those who give alms for the sake of [doing good] karma. In the high class are those who give alms for the sake of the Dharma.
“Moreover, in the low class are those who give alms out of fear. In the middle class are those who give alms only to peers. In the high class are those who give alms without discriminating between friends and foes.
“There are three classes of wealthy people. In the low class are those who say that they have nothing to give. In the middle class are those who say that they have little to give. In the high class are those who give more than they are asked.
“Also, there are three classes of poor people. In the low class are those who, upon seeing a solicitor for alms, bear malice and scold him. In the middle class are those who, upon seeing a solicitor, say flatly that they have nothing to give. In the high class are those who, upon seeing a solicitor, feel sorry and distressed that they have nothing to give.
“Good man, almsgivers in the low class are rebuked by holies and sages. Almsgivers in the middle class are pitied by holies and sages. Almsgivers in the high class bring joy to the hearts of holies and sages.
Giving Alms to Benefit Self and Others
“Good man, a wise man gives alms to benefit both himself and others because he knows that wealth is impermanent; because he wishes to give joy to sentient beings; because he pities them; because he wishes to eradicate his stinginess; because he does not seek future requitals; because he wishes to adorn the Bodhi Way.
“Therefore, an all-giving Bodhisattva has no regrets and does not worry about depletion of his wealth. He belittles neither himself nor his wealth, nor does he screen the solicitors or select timing. He often thinks of solicitors as if they were famished. He stays close to beneficent friends and accepts their true teachings. When he sees a solicitor, he is joyful, as if recovering wealth after his home burnt down, and he joyfully praises almsgiving and expounds the faults of wealth. After giving alms, he is joyful, as if he has entrusted his wealth to a good man. He says to the solicitor, ‘You are the cause of my acquiring merits. Because you have come to me for alms, I now stay far away from the mind of stinginess.’
“He thus regards the solicitor endearingly. After giving alms, he teaches the solicitor to protect the things received and diligently make offerings to the Three Jewels: the Buddha, the Dharma, and the Saṅgha.
“A Bodhisattva who joyfully gives alms never abandons self-restraint. Even if he gives away his body parts to solicitors, he will not elicit even one thought of malice. He neither belittles the recipient nor glorifies himself, and he feels lucky that he has the things to satisfy the recipient. He will strengthen [the Four Immeasurable Minds:] lovingkindness, compassion, sympathetic joy, and equability. With growing faith, he does not doubt that there is requital for karma.
“Good man, if one can observe the impermanence of wealth and regard every sentient being as an only son, one can give alms. Good man, such a one cannot be swayed by the affliction of stinginess, just like Mount Sumeru, which cannot be moved by the wind. Good man, such a one can be the refuge of sentient beings. Such a one can practice dāna-pāramitā.
Four Reasons for Almsgiving
“Good man, a wise man delights in giving alms for four reasons: (1) almsgiving can eradicate one’s afflictions; (2) almsgiving can inspire various vows; (3) almsgiving can bring peace and joy; (4) almsgiving can bring abundant wealth.
“Good man, giving alms without greed is called almsgiving. What does no greed mean? Giving is karma and alms are the object given. As karma and alms constitute almsgiving, it is called no greed. How does almsgiving eradicate one’s afflictions? It eradicates one’s stinginess, greed, anger, and delusion.
“Good man, how does almsgiving inspire various vows? After giving alms, one can make various good or evil vows, and will receive corresponding good or evil requitals. Why? Because of the power of one’s vows.
“Good man, how does almsgiving bring peace and joy? Because of almsgiving, one will experience human or celestial happiness, and even the unsurpassed happiness.
“Good man, how does almsgiving bring abundant wealth? Because of almsgiving, one will, as wanted, receive gold, silver, or even animals.
Worldly Requitals for Almsgiving
“Good man, one who delights in giving alms can destroy five evil dharmas: (1) the wrong views; (2) disbelief [in the Dharma]; (3) abandonment of self-restraint; (4) stinginess; (5) anger. Having discarded these evils, one is joyful. Because of one’s joy, one will eventually achieve true liberation.
“An almsgiver will receive in his present life four requitals: (1) all, including foes, are delighted to see him; (2) his good name flows in the four directions; (3) he has no fear in the midst of multitudes; (4) all good people come to follow him.
“Good man, suppose someone has no regrets after giving alms. Even if he falls into hell because of afflictions that happen to arise, he will not suffer from hunger or thirst in such an evil place. Because he has given alms without regrets, he will not suffer the painful treatment of iron pellets or molten iron. If reborn as an animal, he will receive whatever he needs. If reborn as a hungry ghost, he will always feel full, without hunger or thirst. If reborn as a human, he will be endowed with five things—longevity, a good appearance, physical strength, peace and joy, and eloquence—and he will have faith, observe the precepts, hear much of the Dharma, and have wisdom that surpasses others’. Though in an evil world, he will not do evil. When evil dharmas arise, he will not follow them. Though in a terrifying place, he will have no fear. If reborn as a god, he will enjoy ten excellent benefits.
Giving Away External and Internal Things
“Good man, a wise man gives alms for two reasons, to tame his mind and to destroy the mind of anger. For these reasons, a Tathāgata is called Unsurpassed Honored One.
“Good man, after giving alms, a wise man does not seek fame, freedom from fear, the recipient’s love, or the following of good people, nor does he seek to be reborn as a human or god as requital. He abides by two principles: (1) never exchange indestructible wealth for destructible wealth; (2) never follow the mind of stinginess. Why? [Because he thinks] ‘Destructible wealth will not follow me after my death. Therefore, I should hand it to others as alms, and I will not be upset by its loss. I should be happy about giving it away.’
“Good man, an almsgiver should first tame his mind by giving away external things. Knowing that his mind is tamed, he then gives away internal things.1 By giving away both external and internal things, he will acquire two dharmas: forever leaving the Three Realms of Existence and achieving true liberation.
“Good man, as a traveler who is exhausted from carrying a heavy load on his long journey is happy to shed his burden, likewise an almsgiver is happy to give away his wealth to solicitors.
“Good man, a wise man often ponders that there is no better way than almsgiving to enable his wealth to follow him to his future lives. He also observes the pains of the poor and the pleasures of the rich. Therefore, he always heartily delights in giving alms.
“Good man, know that a wealthy person who tells a solicitor that he has nothing to give or has concerns, is speaking of his poverty and his meager store of merits in his next life. Such a person is called one who has abandoned self-restraint.
The Poor Can Give Alms
“Good man, some claim that the poor should accept that they have no means for almsgiving. Their claim is untrue. Why? Because everyone has access to water and grass [which can be given away as alms]. While the king may not necessarily give alms, the poor are not necessarily unable to give alms. Why? Because even a poor man has some food to eat. After eating, he washes his dish. Even if he gives leftover sauce to one in need [such as an animal or a hungry ghost], he will acquire merit. Even if he feeds ants with a few particles of flour, he will receive immeasurable requitals for this merit.
“Among the extremely poor in the world, who does not have a few particles of flour, and who fails to survive by eating three grabs of [roasted] flour each day? Therefore, one should give away half of one’s food to solicitors. Good man, among the extremely poor in the world, who has no clothes and goes naked? If one has clothes to wear, does one not have one shred of cloth to give to someone to dress his sore? Does one not have material the length of a finger to give to someone to make a lamp wick? Among the extremely poor in the world, who does not have a body? If one sees others do meritorious deeds, one should use one’s body to assist them joyfully and tirelessly. Then one is called an almsgiver, and will acquire merits, which may be less than, equal to, or more than others’ merits. Hence, when I received food from King Prasenajit, I made a wish that the merits acquired from almsgiving by a king and by a poor man would be equal, without any difference.
Worldly and Supra-Worldly Happiness
“For example, someone has bought fragrances, which include solid perfume, incense, powdered incense, and burning incense. When another comes near these four fragrances, he detects the same fragrances as does their owner, but the fragrances do not lose their strength. Likewise, one acquires merits from giving alms, whether large or small, fine or coarse; from joyfully assisting others to give alms; or from expressing sympathetic joy over others’ almsgiving. The merits acquired are the same, because one’s intention is the same.
“Good man, if someone has nothing to give, is displeased to see others give alms, and doubts [the significance of] the fortune fields, he is poor. If someone has command of abundant wealth and access to the fortune fields, but fails to give alms because of his lack of faith, he is also poor.
“Therefore, a wise man does his best to give alms, large or small. Only through almsgiving can one acquire human or celestial happiness, and even the unsurpassed happiness. Therefore, in sūtras, I say that a wise man will give away his last grab of food, though he knows that he will live if he eats it and die if he gives it away. Even more should he give to others if he has more than one grab.
“Good man, a wise man observes that wealth is impermanent. Because of its impermanence, it does not benefit one because it is consumed in [each of one’s] innumerable lives. However, though it is impermanent, it will bring immeasurable benefits if it is given away as alms. Why should anyone be too stingy to give alms?
“Good man, a wise man also observes that those who observe the precepts and hear much of the Dharma will achieve, through the power of these causes and conditions, the highest voice-hearer fruit, becoming Arhats. However, this holy fruit cannot exempt them from the pains of hunger or thirst. If an Arhat has trouble getting lodging, clothing, food and drink, bedding, or medicine, it is because he did not give alms in his past lives. By contrast, suppose someone who has violated the precepts delights in giving alms. Even if he, after death, is reborn as a hungry ghost or an animal, he will always be full, not going hungry.
“Good man, omitting almsgiving from one’s training deprives one of two fruits, self-command and liberation. Suppose someone observes the precepts but does not give alms. If he is reborn in heaven, he will have neither superb food nor wonderful adornments. Therefore, one should delight in giving alms if one seeks worldly happiness, or even the unsurpassed happiness.
“A wise man observes the [worldly] pleasures in his endless cycle of birth and death. He also observes that wealthy people on the four continents are still not satisfied with their pleasures. Therefore, one should give alms to end one’s cycle of birth and death, not to receive pleasures as requital. One should give alms to acquire the unsurpassed happiness, not human or celestial happiness. Why not? Because such happiness is impermanent and has limitations.
The Almsgiver and the Recipient of Requitals
“Good man, suppose someone says, ‘The almsgiver, the recipient [of alms], and the recipient [of requitals] are each composed of the five aggregates, which are impermanent. How can an almsgiver composed of the five aggregates be the cause of future requitals?’
“Although [in true reality] there is neither an almsgiver nor a recipient, the good requitals for almsgiving will not fail to arrive. You should ask the questioner, ‘Are there such events as giving and receiving?’ If he answers, ‘Giving is an event, and the self within a recipient is the [true] recipient,’ you can respond in the same way: ‘Giving is an event, and the five aggregates constituting a recipient are the [true] recipient.’
“He might then ask, ‘As the five aggregates constituting an almsgiver are impermanent, who can receive the requitals for almsgiving?’
“Hearken, hearken! I will explain to you. Ask him whether a seed is permanent or impermanent. If he says that it is permanent, you should ask him why the seed perishes when the sprouts emerge. If he sees his problem and says that it is impermanent, then you should ask him why the seed, water, earth, and fertilizer can make the sprouts grow. If he says that the seed is impermanent, but that it has the ability to make the sprouts grow to bear fruit, then you should tell him that the five aggregates [of an almsgiver] work in the same way.
Sprouts Are Not Revealed by Revealing Causes
“Suppose he claims that the seed contains the sprouts, which are revealed by human effort, water, and fertilizer, as revealing causes. His claim is untrue. Why? Because what is revealed by revealing causes remains the same in quantity [or size], large or small, and it does not increase or decrease. Yet water and fertilizer enable the sprouts to grow. The sprouts, which did not exist before, have now come into existence.
“Suppose he then claims that there are two kinds of revealing causes, strong and weak. A strong revealing cause, such as the light of a large lamp, reveals more things than does a weak revealing cause, such as the light of a small lamp. His claim is untrue. Why? Because the seed, water, and fertilizer [are producing causes, which] cannot reveal the seed as a tall tree at once or in one day.
“Suppose he then claims that the two kinds of revealing causes depend upon the right timing: a revealing cause reveals more when there are more things, and reveals less when there are fewer things. His claim is untrue. Why? Because, in his theory, time is fixed. Therefore, I say that revealing causes do not increase [or decrease] the objects revealed. He should not make those [false] claims.
“Good man, the seed and the sprouts are different. Although they have different appearances, they follow each other unceasingly. Good man, the karma of the seed grows the sprouts; the karma of the sprouts grows the trunk; the karma of the trunk grows the leaves; the karma of the leaves grows the flowers; the karma of the flowers grows the fruit. The same is true for the five aggregates. One who is composed of the five aggregates and takes a life-path [such as the human life-path] is reborn as another, then another, each composed of the five aggregates and taking any of the six life-paths.
The Doer of Karma and the Recipient of Requital
“Suppose he claims that the doer of karma and the recipient of requital are different. His claim is untrue. Why? Because, in his theory, the doer of karma is a self within one and the recipient of requital is a body. Although he does not explain how the doer of karma and the recipient of requital are different, he reveals the difference by an example. He claims that the self within one does good karma [in one’s present life] by observing the precept against killing, and that a body [in a future life] will be endowed with a good appearance as requital. Therefore, in his theory requital has no cause, and karma does not produce an effect. This is the fault of his claim. When he claims that the self [in one’s present life] is the doer of karma, and that the body in a future life is the recipient of requital, you can teach him that one set of the five aggregates [in the present life] is the doer of karma, and another set of the five aggregates [in a future life] is the recipient of requital.
“You should also challenge him, ‘[In your theory] one’s body and one’s self are different. The body enjoys food and drink, and wears clothes and adornments. It acquires good looks and more strength from eating good food, and acquires poor looks and less strength from eating bad food. What does the self acquire from these causes and conditions?’ If he says that the self acquires joy or sorrow, then ask him, ‘Does not this mean that [in your theory] the doer of karma and the recipient of requital are different? For example, someone eats butter to gain strength. After a period of time, his body has acquired good looks and great strength. If an emaciated person feels joyful upon seeing the butter eater, will he thus acquire good looks and great strength?’ If his answer is negative, then tell him that the same is true for the self [in his theory]. How can a self acquire what a body acquires? Why not? Because they are dissimilar.
Three Truths about Karma and Requital
“My Dharma gives different teachings: one set of the five aggregates does karma and another set of the five aggregates receives the requital for karma, different sets succeeding one after another endlessly. Good man, suppose he claims that one’s five aggregates cannot go to one’s next life to receive the requital because they are impermanent. His claim is untrue. Why? Because in my Dharma there are three truths about these events: (1) the doer of karma and the recipient of requital are the same; (2) the doer of karma and the recipient of requital are different; (3) there is neither a doer of karma nor a recipient of requital.
“First, the doer and the recipient are the same, because each is composed of the five aggregates. Second, the doer and the recipient are different, because the doer may be a human [in his present life], and the recipient [in a future life] may be a god. Third, there exists neither a doer nor a recipient, because karma is a convergence of causes and conditions. As karma has no self-essence, how can there be a doer [of karma] or a recipient [of requital]?
The Doer of Karma and the Recipient of Requital Are the Same
“Suppose he questions the continuity of the doer and the recipient as two sets of the five aggregates. His understanding is incorrect. Why? Because, for example, one can mix poison into milk and turn milk into ghee. The poisoned ghee is different from the poisoned milk. Although they are different, poisoned ghee succeeds poisoned milk without interruption. So they are similar and both can cause death. The same is true for sets of the five aggregates. They are similar life after life, continuing endlessly. Therefore, as stated before, the doer and the recipient are the same.
There Is Neither a Doer of Karma nor a Recipient of Requital
“Everyone is composed of the five aggregates, but each aggregate has neither a self nor its belongings. However, deluded sentient beings hold the wrong views. Some claim that one of the five aggregates [form, sensory reception, perception, mental processing, and consciousness] is the self and the other four are its belongings. Some claim that the self is apart from one’s five aggregates. Their claims are untrue. Why? Because in my Dharma one has no self. As none of the five aggregates is a self—because each is impermanent, is not a doer, and has no command over anything—any four of the five aggregates are not belongings of a self. Through convergence of causes and conditions, a distinct event takes place. This process is called doing [karma], but in true reality there is no doer. Through convergence of causes and conditions, another distinct event takes place. This process is called receiving [requital], but in true reality there is no recipient. Therefore, there is neither a doer nor a recipient.
The Doer of Karma and the Recipient of Requital Are Different
“Suppose he claims that the doer of karma and the recipient of requital cannot be different because both are composed of the five aggregates. His claim is untrue. Why? Because they are different in two aspects, different bodies and different names. For example, two people are named respectively Buddha Recipient and God Recipient. They have different bodies and names, and they do different karmas with their different bodies and voices. Because of their different karmas, they receive different requitals of lifespan, appearance, physical strength, peace and joy, and eloquence. God Recipient will never receive the requitals for the karmas done by Buddha Recipient, and vice versa. Although the term ‘five aggregates’ applies to both of them, their mental states are different. For example, while Buddha Recipient experiences pleasure, God Recipient experiences pain; while Buddha Recipient gets greedy, God Recipient gets angry. Their experiences are dissimilar. Moreover, the word ‘body’ applies to different individuals, but their bodies are different. For example, while Buddha Recipient is white, God Recipient is black.
“If the same name could mean the same event, when one man is born, all men should be born; when one man dies, all men should die. If he does not accept this explanation, he does not understand why the doer and the recipient are different.
“Suppose he charges that my statement that the doer and the recipient are different must have the same fault as does his version that the doer and the recipient are different. He is criticizing me because he fails to see his fault. His charge is untrue. Why? There are two different cases in my statement: (1) sets of the five aggregates are reborn one after another and die one after another; (2) they are reborn one after another but do not die one after another. As each birth is different, so too each death is different. Therefore, I say that the doer and the recipient are different and that they are the same,2 free from his fault.
Ten Analogies
“As an analogy, someone intends to burn down a village, and he places a spark in a haystack. The fire burns across one hundred and even two hundred lis. The village chief finds him and asks him, ‘You idiot, why did you burn down this village?’ He answers, ‘I did not burn down this village. The fire I set is long gone. I only burnt a haystack, so I will repay you with two haystacks. I will not pay for the other things burnt away.’ The village chief says, ‘You fool, because of your little fire, the fire burned across one hundred and even two hundred lis. How can you not pay for the total loss?’ Although the massive fire is different from the initial spark, it is the continuation of the initial spark, so the arsonist should be responsible for the total loss. Similarly, one set of the five aggregates does good or evil [in one life]. Then, another set of the five aggregates, reborn through consecutive rebirths, will receive the requital for the good or evil done by the doer.
“As an analogy, someone wagers another to carry a torch for one hundred lis. If the torchbearer wins, he can claim the bet; if he loses, he has to pay the bet. When the torchbearer, after carrying the torch for one hundred lis, asks for the winning bet, the loser says, ‘The fire that initially lit the torch is long gone. How can you claim the bet?’ The torchbearer says, ‘Although the initial bit of fire is gone, its continuation has burned throughout these one hundred lis to arrive here.’ They both make sense. Why? Because the initial fire and its continuation are both the same and different. Therefore, both the winner and the loser have no fault in their logic. The same is true for the five aggregates. Therefore, there is no fault to say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, the two banks and the water between them are together called the Ganges. In summer, the two banks are farther apart, and in autumn, they are closer to each other. Without a fixed appearance, the river is either bigger or smaller, and the water is either increasing or decreasing. Some say that it is a river while others say that it is not a river. The wise say that this river is both the same and different. The same is true for the five aggregates. The wise also say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“If you claim that the two banks are earth, the flow is water, and the river spirit is the river, your claim is untrue. Why? Because if the river spirit were the river, why does one say that the river is clear or murky, has this bank and that bank, has a deep or shallow flow, reaches the ocean, or can or cannot be crossed? For example, where there is a tree, there resides a tree spirit. Without a tree, where can the spirit reside? The same is true for the river and the river spirit. Therefore, the two banks with the water that flows continuously are together called a river. The same is true for the five aggregates. Therefore, the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, someone insults a dignitary and, because of his abusive speech, his legs are shackled. His legs are not guilty of abusive speech, but are shackled. Therefore, one hesitates to say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different. Only the wise say so.
“As an analogy, when a lamp, a wick, oil, fire, and human effort converge as causes and conditions, lamplight appears. If you claim that lamplight increases and decreases, your claim is untrue. Why? Because [in true reality] lamplight neither increases nor decrease. However, because of continuous changes in the conditions, one can say the lamplight increases and decreases.
“If you claim that the lamp is impermanent but oil is permanent, and that lamplight increases or decreases with the quantity of oil, your claim is untrue. Why? Because oil is also impermanent, and it can be burnt away. If oil were permanent, then oil and lamplight would be ever abiding, never ending. Therefore, the wise say that the [fluctuating] lamplight is both the same and different. The same is true for the five aggregates. Lamplight is like the six faculties, and oil is like karma. Because of karma, the five aggregates can arise [in one life] as one set, then [in a future life] as another set.
“As an analogy, some people speak the Ātyana language. This language existed in the past, and has been passed down from one generation to the next to today. Although it is still called the Ātyana language, the wise say that it is or is not the Ātyana language. Either way, he is right. The same is true for the five aggregates. One can say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, a wealthy man dies after his rightful heirs have died, so his wealth will be taken by the government. Then someone comes forward and announces, ‘This wealth should belong to me.’ The state official asks, ‘How can this wealth amassed by the deceased belong to an unrelated person?’ He answers, ‘I am the seventh generation of the deceased in his unbroken family line. How can his wealth not belong to me?’ The state official agrees, ‘Indeed, indeed. So it is as you say.’ The same is true for the five aggregates. The wise say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“You might claim, ‘The five aggregates do karma, but it is gone after it is done. It has nothing to rely on even as the doer is still alive. If karma has nothing to rely on, then there is no karma. How can there be requital after the doer’s death?’ Your claim is untrue. Why? Because all past karmas await the right vessel and timing.
“As an analogy, a seed comes from an orange that has turned from sour into sweet. Someone sows the seed in order to reap oranges. From the seed grow roots, trunk, leaves, flowers, and fruit, all of which are not sour. When the time comes, the fruit ripens and tastes sour. This sour taste that did not exist before has come into existence through causes and conditions. It comes from the original fruit containing the seed that was sowed later. The same is true for one’s body, voice, and mind karmas. If one asks where karma abides, the answer is that a doer’s karma originated in his past life waits for the right time and the right vessel to receive the requital for karma.
“As an analogy, a patient takes medicine for some time. Although the medicine has disappeared, when the time comes, it takes effect, and the patient will gain good color and strength. Similarly, although one’s body, voice, and mind karmas seem to have disappeared, when the time comes, their requitals will arrive.
“As an analogy, the things learned by a small child are gone, thought after thought, and abide nowhere. However, after one hundred years, they are still not lost. The same is true for past karmas. Although they abide nowhere, when the time comes, there will be a recipient of requital. Although in true reality there is neither a doer of karma nor a recipient of requital, the recipient cannot be something other than a set of the five aggregates. If one clearly understands this matter, one can acquire the unsurpassed holy fruit.”
—Sūtra of the Upāsaka Precepts, fascicle 4
Translated from the digital Chinese Canon (T24n1488)
Notes
1. For example, blood, tissues, internal organs.
2. Even if the doer does karma and later receives requital in his present life, the five aggregates as the doer of karma and the five aggregates as the recipient of requital are both the same and different. For example, though bearing the same name, a twenty-year-old doer has become a sixty-year-old recipient.
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SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 5 (of 7)
Chapter 19b
Dāna-Pāramitā Continued
Impure Almsgiving
[The Buddha continued] “Good man, if one begrudges one’s body, life, and wealth, it is called stinginess. A stingy man does not wish to give alms and has no compassion. He saves his wealth for the right fortune field [recipient], but when he finds a fortune field, he looks for its faults. He recognizes that wealth is hard to acquire, and he toils and suffers for it. Or he claims that there is no causality, that is, no requital for almsgiving. He cherishes and protects his wife and retinue, and seeks fame. He accumulates wealth and rejoices over its increase.
“If one sees wealth as something permanent, it is called stinginess. The filth of stinginess taints one’s mind. For this reason, one cannot give away even others’ things, much less one’s own things.
“A wise man gives alms not for receiving requitals for his kindness, achieving something, protecting stingy ones, acquiring pleasures of the human or celestial world, or spreading his good name; not from fear of suffering on the three evil life-paths; not to oblige others’ requests, surpass others, reduce excess wealth, rid himself of useless things, or accommodate friends or family traditions.
“A wise man gives alms out of compassion, because he wishes others to have peace and joy; because he wishes others also to give alms; because he walks the original path of holy ones; because he wishes to eradicate his afflictions; and because he wishes to end his cycle of birth and death and to realize nirvāṇa.
“Good man, when a Bodhisattva gives alms, he avoids four evils: (1) violation of the precepts, (2) the web of doubts, (3) the wrong views, and (4) stinginess. He also avoids five dharmas: (1) discrimination between the worthy and the unworthy, (2) discussion of good versus evil, (3) selection of solicitors by caste, (4) belittlement of solicitors, and (5) abusive speech.
“One will fail to receive wonderful requitals for almsgiving for three reasons: (1) after planning to give large alms, one gives small alms; (2) one purposely gives inferior things as alms; (3) after giving alms, one has regrets.
“Good man, one’s almsgiving will fail to bear the unsurpassed fruit for eight reasons: (1) after giving alms, one sees the recipient’s faults; (2) one gives alms with a discriminatory mind; (3) after giving alms, one asks the recipient to do something in return; (4) after giving alms, one joyfully praises oneself; (5) before giving alms, one says that one has nothing to give; (6) after giving alms, one scolds the recipient with a vicious mouth; (7) after giving alms, one asks the recipient to pay double the value of the alms; (8) after giving alms, one harbors doubts. Such an almsgiver can get close to neither Buddhas nor holy ones.
Pure Almsgiving
“It is called pure almsgiving if one gives alms rich in colors, scents, or flavors, or pleasant to the touch; if one gives wealth acquired lawfully; if one gives alms because one observes that wealth is impermanent; if one gives alms to eradicate one’s afflictions; if one gives alms to purify one’s mind.
“It is called pure almsgiving if one observes the almsgiver, the recipient, the alms given, the reasons for almsgiving, and the requitals for almsgiving. It is called pure almsgiving if one understands that almsgiving involves the twelve fields because the almsgiver, the recipient of alms, and the recipient of requitals are each composed of the twelve fields.
“As an almsgiver, one should appreciate the fortune fields and tirelessly seek to acquire merits by giving alms to them. One should give alms to one’s wife, retinue, and servants, enabling them also to have compassion. One should give alms to the poor to relieve their suffering. When giving alms, one should not seek worldly requitals, but seek to eradicate one’s arrogance, to cultivate a gentle mind, to transcend the Three Realms of Existence, and to achieve the unsurpassed liberation. One gives alms because one observes deeply the evils of undergoing repeated birth and death. When giving alms, one should not observe whether the recipient is a fortune field or a non-fortune field. If one gives alms in this way, the requitals for one’s almsgiving will follow one as a calf follows its mother.
Different Requitals for Giving Alms to Different Fortune Fields
“If one gives alms in order to receive requitals, it is no different from doing business. To make a living, one tills the field and sows seeds, then reaps a crop. Likewise one gives alms, then receives requitals for almsgiving. If the recipient of alms receives five benefits—longevity, a good appearance, physical strength, peace and joy, and eloquence—the almsgiver will receive these five benefits as well.
“The requitals to the almsgiver will be 100 times his alms given to animals; 1,000 times the alms given to those who have violated the precepts; 100,000 times the alms given to those who observe the precepts; 1,000,000 times the alms given to non-Buddhists who have ended their desires; 1,000 koṭi times the alms given to those who are nearly Srotāpannas [achiever of the first voice-hearer fruit]; immeasurable for alms given to Srotāpannas, those who are nearly Sakṛdāgāmins [achiever of the second voice-hearer fruit], up to Buddhas.
“Good man, to explain to you the differences between fortune fields, I speak of requitals ranging from 100 times the alms given, to immeasurable. Actually, if one earnestly gives alms to animals out of pity and reverently gives alms to Buddhas, the merits acquired [from planting these two fortune fields] are equal, without any difference.
“If one’s alms enable the recipient to acquire longevity, a good appearance, physical strength, peace and bliss, and eloquence, then in a future life one will also receive these five benefits, each 100 times that received by the recipient. In a similar way, one can receive immeasurable requitals for almsgiving. In sūtras, I say that Śāriputra and I gave alms to each other. However, I acquired more merit than did Śāriputra [because of my great almsgiving mind].
Good, Not Evil, Requitals for Almsgiving
“Some claim that if the recipient of alms does evil, his sins will implicate the almsgiver. Their claim is untrue. Why? Because the almsgiver gives alms to relieve the recipient’s suffering, not to incite him to commit sins. Therefore, the almsgiver will receive good requitals. If the recipient does evil, his sins are his own, unrelated to the almsgiver.
“After giving away pure things as alms, the almsgiver will be reborn in a high caste, be endowed with a good appearance that people delight to see, acquire the things he wishes for, and achieve a good name far and wide. These requitals are not evil. How can anyone say that he will be guilty of someone else’s sins?
“After giving alms, the almsgiver is joyful, has no regrets, stays close to virtuous ones, and achieves command of wealth, and he will be reborn into a high-caste family, acquire human or celestial happiness, and even the unsurpassed happiness, shattering the bondage of his afflictions. As the almsgiver will receive such wonderful requitals, how can anyone say that he will receive evil requitals?
“After giving alms with his own hands, the almsgiver will be reborn into a high-caste family, encounter beneficent learned friends, acquire abundant wealth that he can use or give away as alms; others will delight to see him and, having seen him, will esteem and praise him. As the almsgiver will receive such [good] requitals, how can anyone say that he will receive evil requitals?
“After giving pure alms, the almsgiver will be reborn in a high caste, acquire a large retinue, abundant wealth and treasures, and have no illness, concerns, or fears. His wealth will not be taken away by the law, bandits, water, or fire. Even if he has lost his wealth, he will not be distressed. And in innumerable [future] lives, he will enjoy peace and joy in his body and mind. How can anyone say that he will receive evil requitals?
“Before giving alms, the almsgiver should have faith; while giving alms, he should rejoice; after giving alms, he should have peace and joy. When others solicit him for alms, keep the alms, and use the alms, he will feel no pain. If he gives away clothes as alms, he will be endowed with a wonderful appearance. If he gives away food as alms, he will acquire unsurpassed physical strength. If he gives away lamps as alms, he will acquire pure eyes. If he gives away vehicles as alms, he will acquire peace and joy in his body. If he gives away houses as alms, he will have no lack of whatever he needs. As the almsgiver will receive such good requitals, how can anyone say that he will receive evil requitals?
“Furthermore, the good requitals for giving alms to a Buddha are determined upon almsgiving, whether or not He uses the alms. However, the merit acquired from giving alms to people or the Saṅgha arises from the recipient’s accepting and using the alms. Why? Because the almsgiver eradicates his stinginess by giving alms, which is further eradicated by the recipient's use of the alms. Hence, the merit arises from the alms being used. Moreover, the recipient of alms can in turn give the alms to others to use, and the Saṅgha can use the alms for growth. If one gives alms without seeking worldly requitals or causing one’s afflictions to arise, then one will acquire the unsurpassed pure fruit, called nirvāṇa.
“Suppose someone makes a resolution every day that he will give food to others before he eats anything, and that if he fails he will make offerings to Buddhas [as atonement]. If he does not fulfill his resolution, he feels ashamed. If he fulfills his resolution, it becomes the cause and condition for developing wondrous wisdom. Such an almsgiver is foremost among almsgivers. He is called an exalted almsgiver.
Corresponding Requitals for Almsgiving in Right or Wrong Ways
“If one gives alms to solicitors according to their wishes, in innumerable future lives one will acquire whatever one wishes for. If one gives pure alms with a pure mind to pure fortune fields, one will receive immeasurable requitals. If one gives away clothing and food with a sympathetic and joyful mind to one’s wife, slaves, and servants, in a future life one will receive immeasurable fortune.
“Suppose someone, seeing birds and rats eat the grain in the granary, pities them and thinks: ‘Because of me, these birds and rats can survive.’ If he feels joyful and has no thought of anger, he will receive immeasurable fortune.
“Suppose someone makes for himself clothes, adornments such as necklaces and bracelets, and various vessels, and he is pleased with the completed items. If, instead of using them, he gives them away as alms, in a future life he will acquire a wish-fulfilling tree.
“If some claim that one can receive good requitals without giving alms, they are utterly wrong. If some claim that almsgiving can be accomplished without alms or recipients, but with stinginess, they are utterly wrong.
“Know that one who gives alms without being asked, gives others what they lack, gives more things than asked for, gives better things than asked for, teaches others to ask one for alms, or voluntarily goes somewhere to give alms, in a future life will receive many treasure stores, and one’s ordinary things will become treasures.
“If one gives alms as a joke, one does not plant any fortune field. If one gives alms with disbelief in causality, it is not called almsgiving. If one gives alms only to excellent fortune fields and dislikes giving alms regularly, one will not delight in giving alms when one receives requitals in a future life. If one has regrets after giving alms, or steals things to give alms, one’s wealth to be acquired in a future life will be consumed or dispersed.
“If one gives away as alms things acquired by distressing one’s retinue, though one will receive great requitals in a future life, one will be sickly. If one gives alms while failing to provide for one’s parents and bringing distress to one’s wife and hardship to one’s servants, one is called evil. Such almsgiving is almsgiving in false name, not in true meaning. Such an almsgiver has no compassion and does not requite kindness received. Although in a future life he will acquire wealth, he will not be able to use it, or it will be lost or dispersed, and he will be sickly.
“If one gives away lawfully acquired wealth as alms, in a future life one will receive immeasurable fortune and one can use one’s wealth. If one gives away unlawfully acquired wealth as alms, in a future life one will receive [good] requitals by relying on someone and, after his death, one will be poor.
“A wise man observes deeply the happiness enjoyed by humans, gods, and Wheel-Turning Kings. Though wonderful, it is impermanent. Therefore, when he gives alms, he does not do it to acquire such happiness.
Excellent Requitals for Giving the Dharma as Alms
“Good man, there are two kinds of alms, wealth and the Dharma. Giving away wealth is inferior, and giving the Dharma is superior. What is meant by giving the Dharma as alms? It is called giving the Dharma as alms if anyone among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās teaches others to have faith, to observe the precepts, to give alms, to hear much of the Dharma, and to develop wisdom; if he teaches others to copy sūtras on paper; if he copies the Tathāgata’s sūtras and gives the copies to others to read and recite. In innumerable future lives such an almsgiver will receive excellent requitals. Why?
“After hearing the Dharma, sentient beings will destroy the mind of anger; hence in innumerable future lives the almsgiver will be endowed with an excellent appearance. After hearing the Dharma, out of lovingkindness sentient beings will quit killing; hence in innumerable future lives the almsgiver will have longevity. After hearing the Dharma, sentient beings will not steal others’ wealth; hence in innumerable future lives the almsgiver will have abundant wealth. After hearing the Dharma, sentient beings will open their hearts and delight in giving alms; hence in innumerable future lives the almsgiver will have physical strength. After hearing the Dharma, sentient beings will not abandon self-restraint; hence in innumerable future lives the almsgiver will enjoy peace and joy in his body. After hearing the Dharma, sentient beings will destroy the mind of delusion; hence in innumerable future lives the almsgiver will acquire unimpeded eloquence. After hearing the Dharma, sentient beings will elicit faith without doubts; hence in innumerable future lives the almsgiver will have unwavering faith.
“Similarly, the almsgiver will receive excellent requitals for teaching sentient beings to observe the precepts, give alms, hear the Dharma, and develop wisdom. Therefore, giving the Dharma as alms is superior to giving away wealth as alms.
Giving Alms to Ghosts or Spirits
“Suppose the son does good while the father does evil. Some claim that because of the son’s good deeds, the father will not go down any of the evil life-paths. Their claim is untrue. Why? Because father and son have different body karmas, voice karmas, and mind karmas. However, if the father, after death, is reborn as a hungry ghost, he can receive the merits his son transfers to him. By contrast, gods do not think of things in the human world. Why? Because they prefer the wonderful treasures in heaven. Hell-dwellers are overcome by their suffering and have no leisure to think of anything else, so they cannot receive the merits transferred to them. The same is true for humans and animals, both being occupied with their lives.
“Why can only a hungry ghost receive the merits transferred to him? Because of his greed and stinginess in his former life as a human, he has become a hungry ghost. Regretting his faults, he desires to receive benefits. Therefore, a hungry ghost can receive the merits transferred to him by his relatives in the human world.
“Therefore, a wise man diligently does meritorious deeds to benefit hungry ghosts. He acquires merits from giving clothing, food, houses, bedding, and necessities to śramaṇas, Brahmins, the poor, and beggars. Then he recites mantras and prays that hungry ghosts will receive the merits he transfers to them. The power of his wish will enable hungry ghosts to receive them. Why? Because of their kind of life. Hungry ghosts eat different filthy things: some eat pus; some eat feces; some eat blood, vomit, and spit. After they have received his alms, these things become good food with good flavors. Suppose someone gives dirty dishwater to hungry ghosts. Even if they are prevented from consuming it, the almsgiver will still acquire merits. Why? Because of his compassion.
“If someone makes offerings [to nature], who are the recipients? They are those present at the place of offering. If he makes offerings near trees, tree spirits are the recipients. The same is true for rivers, fountains, wells, mountain forests, and knolls. The almsgiver will acquire merits from making offerings. Why? Because he makes the recipients happy. The merits acquired from making such offerings can protect his body and wealth.
“Some claim that one can acquire merits from making blood sacrifice as an offering [to gods or God]. Their claim is untrue. As no one can grow a sandalwood tree by sowing the seed of the [stinking] eraṇḍa tree, likewise no one can acquire merits from ending a sentient being’s life. When one makes offerings, one should use incense, flowers, milk, butter, or medicine.
“If one transfers merits to the deceased, one can do it in spring, summer, and autumn, in the second, fifth, and ninth [lunar] months.
Requitals Based on Alms, Fortune Fields, and Almsgiving Minds
“Suppose an almsgiver dies after giving away as alms houses, bedding, medicine, gardens, ponds, wells, cows, goats, elephants, horses, and various necessities of life. The merits acquired from his almsgiving last as long as the alms are used. They follow him as a shadow follows its form. Some claim that the merits are lost at the almsgiver’s death. Their claim is untrue. Why? Because the merits are lost when the alms are destroyed or no longer used, not at the almsgiver’s death. If those who have renounced family life discard food and drink during festivals, as do those who live a family life, they are following the worldly ways, but not in earnest.
“If one delights in giving alms according to the recipient’s preferences, it is called all-giving. If one gives away one’s body parts or things valued by one’s wife, it is called inconceivable almsgiving. If a wealthy dignitary gives alms to eleven kinds of people—evil ones, precept violators, foes, fakers, nonbelievers in causality, coercive solicitors, harsh scolders, the angry, the ungrateful, the powerful, and the wealthy—it is called inconceivable almsgiving.
“Good man, there are three rules of almsgiving: (1) give alms to the poor out of compassion; (2) give alms to foes without seeking return; (3) give alms to the virtuous out of joy and respect.
“Good man, if a wealthy person makes offerings to the Three Jewels for many years, the immeasurable requitals for making such offerings are inferior to the requitals for persuading others to live and work in harmony. If someone is ashamed of the few things or inferior things that he has, and refuses to give them away as alms, he is worsening his poverty in the next life.
“Suppose there are two almsgivers. If their alms, fortune fields, and almsgiving minds are equal, they will receive equal requitals. If only their alms and almsgiving minds are equal, the one who gives alms to an excellent fortune field will receive greater requitals. If their fortune fields and almsgiving minds are both poor, the one who gives excellent alms will receive greater requitals. If their alms and fortune fields are both poor, the one with an excellent almsgiving mind will receive greater requitals. If their alms and fortune fields are both excellent, the one with a poor almsgiving mind will receive lesser requitals.
Practicing Dāna-Pāramitā with Wisdom
“Good man, when a wise man gives alms, it is not to receive requitals. Why? Because he knows that almsgiving is a cause that will definitely bring an effect. However, there are those who have no compassion, no gratitude for kindness received, and no aspiration for the merits acquired by holy ones. With greed and attachment, they begrudge their bodies, lives, and wealth. Such people cannot give alms.
“A wise man observes deeply that all sentient beings do not begrudge their bodies or lives when they seek wealth. Therefore, if they can give away their wealth as alms, they also can abandon their bodies and lives. If someone is too stingy to give alms, he also begrudges his body and life. If someone risks his body and life to acquire wealth in order to give alms, he is a great almsgiver. If someone has acquired wealth but is too stingy to give alms, he is sowing the seeds of poverty in his future lives.
“Therefore, in sūtras, I say that, among the four continents, people of Jambudvīpa excel in three things: (1) fierce bravery, (2) mindfulness, and (3) pure actions. Though unable to foresee requitals, they can produce their causes. They seek wealth without begrudging their bodies or lives, and give alms to eradicate their stinginess. After giving alms, they have no regrets. Moreover, they do not discriminate between fortune fields and non-fortune fields. Therefore, they have fierce bravery.
“Good man, after giving alms, some regret, for three reasons: (1) they are greedy for wealth, (2) they hold the wrong views, or (3) they see the recipient’s faults. There are another three reasons: (1) they fear others’ rebuke, (2) they fear suffering after depletion of wealth, or (3) they see the misfortune of some almsgivers.
“Good man, a wise man has no regrets before, during, and after giving alms. He has no regrets, for three reasons: (1) he believes in causality, (2) he stays close to beneficent friends, and (3) he has no attachment to wealth. He believes in causality because he hears and ponders the Dharma. He stays close to beneficent friends because of his faith and wisdom. He is not attached to wealth because he observes its impermanence and its passivity.
“Good man, if an almsgiver can make such observations and give alms in this way, he can fully practice dāna-pāramitā. As I stated earlier [in chapter 10], (1) there is almsgiving that does not qualify as a pāramitā, (2) there are pāramitās other than almsgiving, (3) there is almsgiving that does qualify as a pāramitā, and (4) there are practices that are neither almsgiving nor pāramitās.
Drawing Sentient Beings in before Giving Them Alms
“Good man, one’s wisdom enables one to do three things: (1) give away external things as alms; (2) give away both internal and external things as alms; (3) transform sentient beings besides giving them both internal and external things. How does one transform sentient beings? Upon seeing the poor, one should ask them, ‘Can you take refuge in the Three Jewels? Can you accept the pure precepts?’ If their answer is affirmative, one should impart to them the Three Refuges and the pure precepts, then give them alms.
“If their answer is negative, one should ask them, ‘Can you follow me to say, “Dharmas are impermanent, dharmas have no selves, and nirvāṇa is silence?”’ If their answer is affirmative, one should give them teachings, then give them alms. If they answer that they can say two things, but not ‘dharmas have no selves,’ one should then ask them, ‘If you cannot say that dharmas have no selves, can you say that dharmas have no [definite] nature?’ If their answer is affirmative, one should give them teachings, then give them alms.
“If one can first teach, then give alms, one is called a great almsgiver. Good man, if one can teach and transform sentient beings in this way without discriminating between friends and foes, one is called a great almsgiver.
“Good man, a wise man who has wealth and treasures gives alms in this way. If he is not wealthy, he teaches the wealthy to give alms. If the wealthy do not need to be taught, he personally assists them to give alms.
Giving Medical Treatment as Alms
“If he is not wealthy, he should study medical arts and mantra practices, and give away inexpensive medicine to those who need it. He should earnestly care for the ill and treat them. He should persuade the wealthy to produce medicine, in powder, tablets, or potions. Accomplished in medical arts, he should practice medicine everywhere. He should diagnose diseases and treat patients accordingly.
“When he treats a patient, he should use skillful methods. When he comes into contact with uncleanness, he should not feel disgusted. He should know whether the patient’s illness is worsening or lessening. He should know well what food and medicine will worsen or lessen the patient’s illness and suffering. If the patient asks for food or medicine that can worsen his illness, he should skillfully comfort the patient without giving a flat refusal, which might distress the patient.
“If he knows that a patient will die, he should not announce it, but should teach the patient to take refuge in the Three Jewels, to think of the Buddha, the Dharma, and the Saṅgha, and to make offerings to them. He should explain to the patient that his illness and suffering are a bitter requital for the bad causes and conditions in his past lives, and that he now should repent of them. If the patient is angered upon hearing his words and scolds him with a vicious mouth, he should remain silent without retorting, nor should he abandon the patient.
“Although he cares for a patient, he should not expect gratitude. If the patient seems to have recovered, he should still visit him in case of a relapse. If the patient has fully recovered, he should feel joyful and should not seek compensation [for his service]. If the patient dies, he should bury him and expound the Dharma to console the family and friends so that they will not be grief stricken.
“He should give food and medicine as alms. If a patient who has recovered from illness gives him things out of joy, he can accept them. Then he can in turn give them away to the poor. Know that one who can care for and treat patients in this way is a great almsgiver, truly seeking the Way to the unsurpassed bodhi.
“Good man, a wise man who is seeking bodhi studies medical arts even if he is wealthy, and he builds clinics and related facilities, and provides patients with food and drink, and medicine.
Giving Various Worldly Alms
“If a road is rugged, he should level and widen it, and remove thistles, stones, and filths. At a steep place, he should provide planks, ladders, and ropes [for travelers]. At a desolate roadside, he should dig wells, plant fruit trees, and build fountains and ponds. Where there are no trees, he should erect posts for hitching animals. At a rest stop, he should build a base, such as an inn with beds, bedding, lamps, candles, bottles, and dishes. At a river, he should build a bridge and provide rafts. He should help those who are unable to cross the river: holding the hands of the old, the young, the emaciated, or the weak, he helps them get across. Along the roads, he should build pagodas and plant flowers and fruit trees.
“When he sees those in fear, he should hide them and divert their hunters with amicable words and nice things. When he sees travelers in a treacherous place, he should guide them past the dangers. When he sees those who have lost their homes and families, he should comfort them with kind words and give them what they need.
“When he sees tired travelers, he should prepare their bath, and wash and massage their hands and feet. He should give them bedding and, if unavailable, straw instead. When it is hot, he should cool them with umbrellas or clothes. When it is cold, he should warm them with fire and clothes. He can do these things or teach others to do them.
“He should teach vendors at marketplaces to do an honest business, not cheating customers for a small profit. To travelers, he should indicate the right path versus the wrong path: the right path is rich in water and vegetation and free from bandits, while the wrong path is riddled with tribulations. When he sees people in worn clothes or shoes, or using damaged bowls, he should mend, wash, or repair them.
“For those who are plagued by rats, snakes, bedbugs, or venomous insects, he should remove them. He should give people lucky charms, back scratchers, and ear picks. He should sew, mend, and wash monks’ robes. He should provide pure water, soap beans, and clean ashes in a bathroom. When he makes clothes and vessels, before using them, he should offer them to a Buddha then to his parents, teachers, and preceptors. For his offerings to a Buddha [image], he can redeem them with incense and flowers.
“He should give food to śramaṇas and Brahmins before he eats anything. When visitors arrive from afar, he should greet them with gentle words and give them pure water for bathing, and ointment for their feet. He should give them incense, flowers, willow toothpicks, soap beans, ashes, scented oil and water, honeyed figs, underclothes, and body oil. After their bath, he should give them, according to their needs, incense, flowers, and medicine in powder or tablets, as well as food and drink. He should also give them razors, filtering pouches, needles, threads, clothes, paper, pens, ink, and so forth. If he cannot frequently give alms in this way, he can do it each lunar month, on the [six] purification days.
“When he sees a blind man, he should take his hand, give him a cane, and show him the way. When he sees those who have lost their wealth or parents, he should give them financial aid, and comfort and advise them with gentle words, telling them about the different requitals for one’s afflictions and for one’s merits. Good man, one who trains to give alms in this way is called a pure almsgiver.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to be pure almsgivers, but it is hard for Bodhisattvas who live a family life to be pure almsgivers. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 20
The Three Refuges
Sujāta asked, “World-Honored One, as the Buddha said earlier, one should first teach solicitors for alms to take the Three Refuges, then give them alms. Why does one need to take the Three Refuges? What are the Three Refuges?”
“Good man, it is to eradicate one’s afflictions, thereby ending one’s suffering and experiencing the unsurpassed bliss of nirvāṇa, that one takes the Three Refuges. You ask what the Three Refuges are. Good man, they are the Buddha, the Dharma, and the Saṅgha. The Buddha is the one who can explain the way to destroy the cause of one’s afflictions and to achieve true liberation. The Dharma is the way to destroy the cause of one’s afflictions and to achieve true liberation. The Saṅgha are those who accept the way to destroy the cause of one’s afflictions and to achieve true liberation.
Differences between the Three Refuges
“Some claim that there is only one refuge [the Dharma]. Their claim is untrue. Why? Whether or not a Tathāgata appears in the world, the true Dharma always exists, but no one can access it. After a Tathāgata has appeared in the world, He reveals the Dharma. Therefore, one should take a separate refuge in the Buddha. Whether or not a Tathāgata appears in the world, the Dharma always exists, but no one can access it. However, the disciples of the Buddha can receive the Dharma. Therefore, one should take a separate refuge in the Saṅgha.
“The right path to liberation is called the Dharma. The one who has attained self-realization without teachers is called the Buddha. Those who accept the Dharma are called the Saṅgha. Without the Three Refuges, how could there be the four indestructible faiths?1
“Taking refuge can be full or partial. “Full” refers to those taking refuge in the Buddha, the Dharma, and the Saṅgha. “Partial” refers to Tathāgatas taking refuge only in the Dharma. Good man, those who take the Three Refuges fully are bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās.
“As Buddhas, Pratyekabuddhas, and voice-hearers are different, so too the Three Jewels are different. What are their differences? They are different throughout as one activates the [bodhi] mind, adorns the Bodhi Way, and attains bodhi. As they are different by nature, how can anyone say that the Buddha is the Dharma?
“The one who expounds the Dharma is the Buddha; those who receive His explanations are the Saṅgha. If some claim that the Buddha is included in the Saṅgha, their claim is untrue. Why? Because if the Buddha were included in the Saṅgha, then there would not be the Three Jewels, the Three Refuges, or the four indestructible faiths.
“Good man, Bodhisattvas are different from Buddhas. There are two kinds of Bodhisattvas, those who are in the holy position waiting to demonstrate attainment of Buddhahood [such as Maitreya Bodhisattva] and those who are training for bodhi. Taking refuge in the former means taking refuge in the Dharma; taking refuge in the latter means taking refuge in the Saṅgha.
“The one who, having observed the evils of saṁskṛta dharmas, trains alone and acquires the flavor of sweet dew is called the Buddha. The dharma realm of all that is untainted and beyond causality is called the Dharma. Those who accept and observe the precepts, read, recite, and explain sūtras in the twelve categories are called the Saṅgha.
Taking Refuge in Past Buddhas
“Suppose someone asks, ‘How does one take refuge in the Buddha after His parinirvāṇa?’
“Good man, after a Buddha’s parinirvāṇa, one takes refuge in past Buddhas. As I told the elder Trapuṣa, ‘To become an Arhat, who has nothing more to learn, you should take refuge in the future Saṅgha.’ Likewise one takes refuge in past Buddhas.
“The requitals for planting the three fortune fields have corresponding differences. However, there is no difference in the requitals for making offerings to a Buddha before and after His parinirvāṇa. Likewise, there is no difference between taking refuge in a Buddha before and after His parinirvāṇa. For example, during His life a Buddha has instituted the precepts for His disciples. After He is gone, those who violate the precepts will still receive requitals for their sins. Similarly, one can take refuge in past Buddhas. For example, when a Tathāgata nears parinirvāṇa, all gods and humans make offerings in honor of His parinirvāṇa. However, the Tathāgata is still in the world, and can receive their offerings for an event yet to take place. Likewise one can take refuge in past Buddhas.
“As an analogy, someone’s parents live far away. He commits a sin by scolding them, and acquires merits by respecting and praising them. Likewise one can take refuge in past Buddhas. Therefore, I say that there is no difference in the merits acquired by someone who makes offerings to me when I am in the world and after I have entered parinirvāṇa.
The Order of the Three Refuges
“Good men, men and women who say three times that they take the Three Refuges are called respectively upāsakas and upāsikās. All Buddhas take refuge in the Dharma, and they reveal the Dharma by expounding it. Therefore, one should first take refuge in the Buddha. One should earnestly think of the Buddha in order to purify one’s body, voice, and mind. One who thinks of the Buddha leaves fear and distress behind. Therefore, one should first take refuge in the Buddha.
“A wise man observes deeply that the Buddha is supreme in wisdom and liberation. He can explain liberation and the cause of liberation; He can explain [nirvāṇa] the unsurpassed place of silence; He can drain the immense ocean of suffering in one’s repeated birth and death. He is majestic in His deportment and pure in His three karmas [body, voice, and mind karmas]. Therefore, one should first take refuge in the Buddha.
“A wise man observes deeply that one’s cycle of birth and death is a huge mass of suffering, but the unsurpassed right path can end it forever; that one’s cycle of birth and death makes one famished for [tṛṣṇā] thirsty love, but the unsurpassed sweet dew makes one full; that one’s cycle of birth and death is riddled with fears and tribulations, but the unsurpassed true Dharma can end it; and that one’s cycle of birth and death is propelled by delusions—one mistakenly perceives that one has a self though it is nonexistent, perceives impermanence as permanence, perceives suffering as happiness, and perceives impurity as purity—but the unsurpassed true Dharma can end them all. Hence, one should next take refuge in the Dharma.
“A wise man observes the way of non-Buddhists. Without any sense of shame or dishonor, they do not abide in the Dharma. Although they aspire to bodhi, they do not know the right path. Although they seek liberation, they do not have the correct essentials. Although they have acquired worldly dharmas with some goodness, they stingily guard them, unable to teach them to others. They perceive actions not good by nature as good actions.
“By contrast, members of the Saṅgha are quiet and have compassion in their hearts. They have few desires and much contentment, and abide in the Dharma. They train on the right path, achieve true liberation, and in turn teach others. Therefore, one should next take refuge in the Saṅgha.
Taking the Three Refuges and Accepting the Precepts
“If one makes obeisance to the Three Jewels, respects and praises them, abides in the Dharma, and holds one’s faith without doubts, it is called making offerings to the Three Jewels. After taking refuge in the Three Jewels, even if one does not accept the precepts to end all evildoing and to do all good dharmas, one still can live a family life in accordance with the Dharma, and be called an upāsaka.
“Some claim that without first taking refuge in the Three Jewels, one cannot receive the precepts. Their claim is untrue. Why? Because when I say “svāgata, bhikṣu”2 to a monk, he immediately receives the complete monastic precepts even if he has not taken refuge in the Three Jewels.
“Some say that one cannot receive any precepts unless one accepts a full set of precepts, such as the eight precepts. Their claim is untrue. Why? Because if this were true, how could an upāsaka receive any precepts? He can accept some precepts without accepting all eight precepts. Receiving some of the eight precepts, though not called purification, can be called goodness.
“Good man, if one accepts the upāsaka precepts to purify one’s body karmas, voice karmas, and mind karmas, one will come within five shelters. What are these five? Not to accept or to pronounce the wrong views, but to accept and to pronounce the right views, and to train according to the true Dharma—these are called the five shelters.
Losing the Three Refuges
“After taking the Three Refuges, if one does karmas out of delusion and accepts the way of non-Buddhists and the words of the god-king Maheśvara, one will lose the Three Refuges. By contrast, if one has an upright mind with neither greed nor stinginess, cultivates a sense of shame and dishonor, and has few desires and much contentment, one will soon realize the silent body [dharmakāya].
“Suppose someone does various karmas, doing good deeds to acquire pleasures, like doing business, and has a mind that does not pity sentient beings. Such a person cannot take the Three Refuges. However, if one makes offerings to gods in order to protect one’s body, life, and home, one will not lose the Three Refuges.
“If one makes obeisance to non-Buddhists because one earnestly believes that they can save those in fear, one will lose the Three Refuges. However, if one makes obeisance and offerings to gods because one has heard that they have seen Buddhas, and that their merits surpass one’s own, one will not lose the Three Refuges.
“If one makes obeisance to the god-king Maheśvara in the same way as to the king, high officials, elders, and virtuous ones in the world, one will not lose the Three Refuges. As one makes obeisance to Maheśvara, one should take care not to accept his worshippers’ wrong views. When one makes offerings to gods to protect one’s body, life, wealth, and country, and to relieve people’s fears, one should invoke the mind of lovingkindness.
The Wrong Views
“Why should one not accept their wrong views? A wise man scrutinizes non-Buddhist statements. Some claim, ‘Everything is created by the god-king Maheśvara.’ If Maheśvara were the creator of everything, why should one bother to do good karmas? Some claim, ‘One can leave one’s suffering behind by plunging into an abyss, jumping into fire, or starving oneself to death.’ These are the causes of suffering, not the way to leave one’s suffering behind. All sentient beings do good and evil karmas, and receive corresponding requitals.
“Some claim, ‘All things are created by times, stars, and Maheśvara.’ One should challenge this false claim by asking why one receives requitals for one’s present and past karmas. A wise man knows clearly that these are karmic requitals, not events created by times, stars, or Maheśvara. There are people born at the same time and under the same stars. If they experience pain and pleasure according to times and stars, why does one person experience pain while another experiences pleasure, and why is one male while another is female?
“Moreover, there are gods and asuras born at the same time and under the same stars. Sometimes gods defeat asuras and sometimes asuras defeat gods. Moreover, there are kings born at the same time and under the same stars. As each rules his kingdom, one king loses his kingdom while another king preserves his.
“Some non-Buddhists claim, ‘During an evil year and the appearance of evil stars, we teach sentient beings to drive away [their evil power] by doing good dharmas.’ If times and stars were the cause of misfortune, how could they be removed by doing good? Therefore, a wise man does not accept these wrong views.
“Good man, all sentient beings follow their karmas. If they hold the right views, they will experience peace and joy. If they hold the wrong views, they will experience suffering. By accumulating good karmas, one achieves great self-command and attracts sentient beings. One then explains to them the causes and conditions of good karmas, which will enable them to achieve self-command. All sentient beings experience peace and joy because of their good karmas, not because of times or stars.
“Good man, King Ajātaśatru and [my disciple] Devadatta have fallen into hell, a requital for their evil karmas, not [an event] caused by times or stars. Moreover, Udraka-Rāmaputra will fall into hell because of his wrong views.
“Good man, one’s resolve is the root of all good dharmas. Because of one’s resolve, one will attain anuttara-samyak-saṁbodhi and acquire the liberation fruit. Because of one’s resolve, one can renounce family life, and end evil karmas and karmas that lead to cyclic existence; one can accept and observe the precepts, and get close to Buddhas; one can give everything to solicitors as alms; one can definitely eliminate evil karmic requitals and expunge enormously evil sins; one can join the group that definitely heads for bodhi;3 one can annihilate the three kinds of hindrances; and one can train to eradicate one’s afflictions. Because of one’s resolve, one can take the Three Refuges. Having taken the Three Refuges, one can accept the precepts. Having received the precepts, one’s views, actions, and training will surpass those of voice-hearers.
“Even those who take refuge in the Buddha out of fear of ferocious animals, such as lions, tigers, and wolves, can achieve liberation. Then those who [take refuge in the Buddha because they] activate the bodhi mind and seek to transcend the world most certainly can achieve liberation.
“The Elder Anāthapiṇḍika told his wife [who had taken the Three Refuges] that their unborn child had taken refuge as well. Actually, a fetus in the womb cannot take refuge. Why? Because one must speak to take refuge. However, an unborn child will receive protection [if its mother has taken refuge].
“Good man, non-Buddhists claim that the whole world is created by the god-king Maheśvara. They further claim that after one hundred kalpas in the future, a manifestation [of a Buddha] will appear. If the god-king Maheśvara could create a Buddha, why would this Buddha destroy the tradition of taking refuge in Maheśvara? If Maheśvara cannot create a Buddha, how can they claim that Maheśvara creates everything?
“Non-Buddhists also claim, ‘Mahābrahmā, Maheśvara,4 and Viṣṇu are one entity but were born in different places. Maheśvara has great command because he is eternal, sovereign, and existent. He is also called Rudra or Śiva, doing different things under different names. He seeks liberation and is liberation itself.’ Their claims are untrue. Why? Because if Maheśvara created sentient beings and all existences, he would also have created good and evil karmas and their requitals, as well as greed, anger, and delusion, which bind sentient beings. They also claim, ‘When sentient beings achieve liberation, they merge into Maheśvara’s body.’ Then their liberation is an impermanent dharma. Their claim is untrue. Why? How can an impermanent dharma be called liberation? For example, a Brahmin’s son still has a lifespan. So Maheśvara should not be called a sovereign god.
“Moreover, these three gods are not one entity. Why? Because Arjuna’s people worship Viṣṇu as their liberation. Therefore, the three gods are not one entity. If liberation is impermanent, then it is an illusion. But a Buddha is not an illusion. Seeing one’s true self clearly is called liberation.
“They also claim, ‘Seeing dust particles [as the elements of all things] is called liberation.’ They also claim, ‘Perceiving differences in dharma nature and differences of selves [of dharmas] is called liberation.’ Their claims are untrue. Why? Because if one trains for bodhi and realizes the Four Noble Truths, then one will see dharma nature and see one’s true self. If one takes the Three Refuges, then one will truly see the Four Noble Truths. The Three Refuges encompass immeasurable good dharmas, and are the roots of attaining anuttara-samyak-saṁbodhi.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to take the Three Refuges with purity, but it is hard for Bodhisattvas who live a family life to take the Three Refuges with purity. Why? Because those living a family life are entangled by many adverse causes and conditions.
Chapter 21
The Eight Precepts
Requitals for Taking the Three Refuges
Sujāta asked, “World-Honored One, if one takes the Three Refuges, what requitals will one receive?”
“Good man, if one takes the Three Refuges, one's good requitals will be endless. Good man, in the kingdom of Kaliṅga is the Piṅgala Treasure Store, which contains the seven treasures. The people of that kingdom, young and old, men and women, carry away its treasures by vehicles, elephants, horses, and donkeys. After seven years, seven months, and seven days, they still cannot deplete it. If one earnestly takes the Three Refuges with purity, the merits and requitals one receives will surpass all the treasures in that treasure store.
“Good man, in the kingdom of Videha is the Pāṇḍuka Treasure Store, which contains the seven treasures. The people of that kingdom, young and old, men and women, carry away its treasures by vehicles, elephants, horses, and donkeys. After seven years, seven months, and seven days, they still cannot deplete it. If one earnestly takes the Three Refuges with purity, the merits and requitals one receives will surpass all the treasures in that treasure store.
“Good man, in the kingdom of Vārāṇasī is the Śaṅkha Treasure Store, which contains the seven treasures. The people of that kingdom, young and old, men and women, carry away its treasures by vehicles, elephants, horses, and donkeys. After seven years, seven months, and seven days, they still cannot deplete it. If one earnestly takes the Three Refuges with purity, the merits and requitals one receives will surpass all the treasures in that treasure store.
“Good man, in the kingdom of Gandhāra is the Elāpattra Treasure Store, which contains the seven treasures. The people of that kingdom, young and old, men and women, carry away its treasures by vehicles, elephants, horses, and donkeys. After seven years, seven months, and seven days, they still cannot deplete it. If one earnestly takes the Three Refuges with purity, the merits and requitals one receives will surpass all the treasures in that treasure store.
Accepting the Eight Precepts
“Good man, if one receives from someone the Three Refuges and the eight precepts by saying one’s acceptance three times, it is called an upāsaka’s purification for one day and one night, which ends at dawn. Therefore, one cannot receive the eight precepts from a Buddha image. One must receive them from a [qualified] person for one’s purification. Having received the eight precepts, one is pure in one’s adornments, perceptions, thoughts, and wish for good requitals. It is called purification through taking the Three Refuges and accepting the eight precepts. Good man, if one takes the Three Refuges and accepts the eight precepts for purification, one’s sins, except the five rebellious sins, will be expunged.
“Two people should not take these precepts simultaneously. If they do, why would one person violate the precepts while another person resolutely observed the precepts?
“Because of the power of these precepts, one will not do evil in future lives. Even if one commits sins after one has received the precepts, one will never lose the precepts.
“Suppose one sends a message to an assassin to kill someone. Before the message reaches him, one activates the bodhi mind and accepts the eight precepts for purification. While one is observing the precepts, the assassin receives one’s message and immediately kills the targeted person. However, because of the power of the precepts, one will not be found guilty of the sin of killing.
“Suppose a high official often commands others to do evil. If he wishes to accept the eight precepts for purification, he should first decree a prohibition on evildoing. If he accepts the precepts without first issuing such a decree, he will fail to receive the precepts. He who wishes to accept the purifying precepts should decree: ‘I wish to accept the purifying precepts. We must cease evils and executions on the [six] purification days.’ If one can accept and observe the eight precepts in such a pure way, one will acquire immeasurable requitals and unsurpassed happiness.
Accepting the Eight Precepts Now, Not Later
“If one observes the purifying precepts for one hundred years after Maitreya Buddha has appeared in the world, the merit one receives will be less than that from observing them for one day and one night in my time. Why? Because in my time, sentient beings live in the five turbidities. Therefore, I told Mṛgāra-mātṛ, ‘Good woman, if the śāla tree could receive the eight precepts, it would experience human or celestial happiness, and even the unsurpassed happiness.’
“Good man, the eight precepts are a garland that adorns the unsurpassed bodhi. This purification is easy to do and brings one immeasurable merits. Not doing this easy thing is called abandoning self-restraint.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to teach others to observe the eight precepts with purity, but it is hard for Bodhisattvas who live a family life to teach others to observe the eight precepts with purity. Why? Because those living a family life are entangled by many adverse causes and conditions.”
—Sūtra of the Upāsaka Precepts, fascicle 5
Translated from the digital Chinese Canon (T24n1488)
Notes
1. See “four indestructible faiths” in the glossary.
2. The Sanskrit word svāgata means “welcome” or “good that you have come.” When the Buddha says “svāgata, bhikṣu” to a monk, through His spiritual power and the power of the monk’s wish, the monk immediately receives the complete monastic precepts.
3. See “three groups” in the glossary.
4. Brahmā and Maheśvara in Hinduism have been admitted into Buddhism as god-kings of the form realm’s first and fourth dhyāna heavens, respectively.
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[ 1 ] [ 2 ] [ 3 ] [ 4 ] [ 5 ] [ 6 ] [ 7 ]
SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 6 (of 7)
Chapter 22
The Five Precepts
Sujāta asked, “World-Honored One, what kind of people can take the Three Refuges? What kind of people cannot?”
“Good man, those who believe in causality, the Four Noble Truths, and the attainment of bodhi, can take the Three Refuges. Those who have indestructible earnest faith, stay close to the Three Jewels, and accept the teachings of beneficent learned friends, can take the Three Refuges. Moreover, they can accept the upāsaka precepts.
“One should observe that the upāsaka precepts can bring one immeasurable merits and good requitals, and can destroy immeasurable evil dharmas. Moreover, one should observe that countless sentient beings undergo suffering; that it is hard to be reborn as a human; that even if one is reborn as a human, it is hard to have complete faculties; that even if one has complete faculties, it is hard to elicit faith; that even if one has elicited faith, it is hard to encounter beneficent learned friends; that even if one has encountered beneficent learned friends, it is hard to achieve command of dharmas; and that even if one has achieved command, dharmas are impermanent.
“[One should understand] ‘If I do evil karmas, I will receive evil requitals to my body and mind in my present and future lives. Therefore, the evil karmas done with my body, voice, and mind are my foes. Even if the three evil karmas would not bring evil requitals, I should not do them because they can give me vile facial features and because, upon death, I will regret them. Hence, I take the Three Refuges and accept the eight purifying precepts, and stay far away from evils and evil karmas.’
Worldly Precepts versus the Highest Precepts
“A wise man distinguishes between two kinds of precepts, the worldly precepts and the highest precepts. If one accepts precepts without relying on the Three Jewels, they are called worldly precepts. They are unreliable, like paint containing no glue. Therefore, one should first take refuge in the Three Jewels, then accept the precepts, whether for life, such as the upāsaka precepts, or for one day and one night, such as the eight precepts.
“Accepting worldly precepts cannot obliterate one’s past evil karmas, but taking the Three Refuges and accepting the [highest] precepts can. Even if one has committed a grave sin, one will not lose [the essence of] the corresponding precept. Why not? Because of the power of a precept. Suppose two people commit a sin together. One of them has accepted the [highest] precepts and the other has not. The former is guilty of a grave sin while the latter is guilty of a minor sin. Why? Because the former has violated the Buddha’s decree.
“There are two classes of sins, sins that are grave by nature and sins that are grave by decree. Within each class, a sin can be grave or minor. A grave sin may be ruled to be a minor sin, and vice versa. For example, Aṅguli-mālya accepted some worldly precepts1 while the dragon-king Elāpattra accepted the highest precepts. Although Aṅguli-mālya committed a sin that is grave by nature, he was not guilty of a grave sin. By contrast, Elāpattra violated a restraining precept and was guilty of a grave sin. Therefore, a grave sin can be a minor sin, and vice versa. Thus, those who have violated the same precept may receive different requitals.
“No killing and no stealing are included in both worldly precepts and the highest precepts. The same is true for no drinking alcohol. However, worldly precepts are basically impure. After receiving worldly precepts, one remains impure and one’s adornments, perceptions, thoughts, and requitals are also impure. Therefore, these precepts can only be called worldly precepts, not the highest precepts. Hence, one should accept the highest precepts.
“Good man, sentient beings of the future [in the time of Maitreya Buddha] will be eighty feet tall, with a lifespan of 84,000 years. The requitals to be received by those who accept the [highest] precepts at that time and the requitals to be received by those who accept these precepts today in this evil world will be equal. Why? Because their three roots of goodness [no greed, no anger, and no delusion] are equal.
“Some claim that the precepts are instituted to protect those who are to be killed. Their claim is untrue. Why? Because precepts protect all sentient beings whether or not they are to be killed. As all to be and not to be killed are countless and boundless, likewise the good requitals [for observing the precepts] are immeasurable and boundless.
Observing the Five Precepts Is Giving Five Alms
“Good man, among all alms, giving fearlessness is foremost. I say that the five great alms are the five precepts because they relieve sentient beings of five fears. These five alms are easy to give because one can give them freely without expending one’s wealth. Yet one will acquire immeasurable, boundless merit. Without giving these five alms, one cannot achieve even the first voice-hearer fruit, becoming a Srotāpanna, much less attain anuttara-samyak-saṁbodhi.
“Good man, one who has received the five precepts is esteemed and protected by gods, and achieves great renown. Even while facing evils, one will have no anxiety or distress. Sentient beings will delight in staying close to and following one.
“The Elder Anāthapiṇḍika’s son accepted the precepts because he was paid 8,000 pieces of gold. Nonetheless, he will receive immeasurable merits and good requitals. Good man, as one acquires some merits from accepting the precepts even for the sake of money, one acquires even more merits from accepting the precepts for the sake of liberation.
“Good man, the five precepts are surrounded by five good dharmas, which continue to grow, like the flow of the Ganges. What are these five? They are (1) lovingkindness, (2) compassion, (3) joy, (4) endurance, and (5) faith. If one can shatter the wrong views and remove the web of doubts, one will have right mindfulness. One will be deeply pure, adorned with pure works, and free from evil perceptions.
“Good man, if one can stay far away from the five evils2 and the evil karmas done with one’s body, voice, and mind, it is called accepting the precepts. If someone claims that one can transcend one’s cycle of birth and death without accepting the five precepts, his claim is untrue. Why? Because, good man, if one aspires to cross the immense ocean of birth and death, one should earnestly accept and observe the five precepts. Four of the five precepts will remain as no-act precepts3 in one’s future lives, but the third precept [no sexual misconduct] will not. As it is hard to cease loving, one remains entangled in sexual desires, so one should take care not to abandon self-restraint.
“Suppose someone claims that there are sins graver than drinking alcohol and questions why past Buddhas instituted the precept against drinking alcohol, but not those graver sins. Good man, an alcoholic destroys his sense of shame and dishonor and has no fear of taking the three evil life-paths. Hence he is unable to accept the other four precepts. Therefore, past Buddhas instituted this precept to prohibit drinking alcohol.
“If someone claims that this precept should be listed as the first of the five precepts, his claim is incorrect. Why? Because drinking alcohol is a grave sin by decree, not a grave sin by nature. Tathāgatas first institute precepts against sins by nature, then institute precepts against sins by decree.
“Good man, as the Tathāgata has said, there are three purification days during the waxing moon and during the waning moon. This is to accommodate the customs of non-Buddhists who make offerings to gods on these [six] days. Good man, as cords keep a window shade from falling, likewise earnestly observing the [eight] precepts on these [six] days can keep one from going down any of the three evil life-paths.
“Good man, for one to give alms, make offerings to the Three Jewels, do sitting meditation, do good dharmas, recite the sūtras, and provide for one’s parents, one should resolve, ‘If I fail to do so, I will punish myself.’ Then the merits acquired by one will grow day and night, like the flow of the Ganges.
“The five precepts will yield five fruits: (1) the requital for an act, (2) the requital for no act, (3) the main requital, (4) the secondary requitals, and (5) liberation. Know that one who fully observes the five precepts after receiving them will acquire these five fruits.
Abiding or Not Abiding in the Dharma
“Suppose an upāsaka often goes to temple compounds to get close to bhikṣus, ask them for the Dharma, and intently listen to their teachings. Having heard the Dharma, he accepts and upholds it, remembers it, and understands the differences in its meanings, then teaches and transforms others. It is called an upāsaka benefiting both himself and others.
“Suppose an upāsaka does not study or learn as just described, and he disdains bhikṣus. To look for their faults, he goes to hear the Dharma with neither faith nor reverence. He serves non-Buddhists, perceives their merits, and deeply believes in [the power of] the stars, such as the sun, the moon, and the five planets. Such an upāsaka is not abiding in the Dharma.
“An upāsaka is not abiding in the Dharma if he, though he does not do the five evils, incites others to do them; if he takes things from others without permission; if he sells goods forbidden by the government; if he treats patients for a fee then sells them things; or if he establishes his own system against the law.
“An upāsaka is abiding in the Dharma if he neither does evil nor incites others to do evil, nor does he think of evildoing. An upāsaka is not abiding in the Dharma if he commits a sin because of his afflictions that happen to arise, and afterward feels neither ashamed nor remorseful; or if he does evil deeds for the sake of his body and life. If an upāsaka does things against the Dharma, he is not called a human, though he has a human body.
“By contrast, suppose an upāsaka has faith, does meritorious deeds, and trains in right mindfulness. He observes that all dharmas are impermanent, each having neither a self nor its belongings. He neither grasps nor is attached to any dharma because he observes that all dharmas, in the midst of birth, deterioration, and death, without a quiet moment, have no command [of their processes]. He observes that it is hard for one to be reborn as a human; that even if one is reborn as a human, it is hard to have complete faculties; that even if one has complete faculties, it is hard to acquire the right views; that even if one has acquired the right views, it is hard to elicit faith; that even if one has elicited faith, it is hard to encounter beneficent learned friends; that even if one has encountered beneficent learned friends, it is hard to hear the true Dharma; and that even if one has heard the true Dharma, it is hard to accept and uphold it. He who makes such observations is called a human.
Changing Three Fragile Things into Three Durable Things
“If one observes the impermanence of the Three Realms of Existence, from the desire realm up to Neither with Nor without Perception Heaven in the formless realm, one will perceive three fragile things [body, wealth, and life]. Therefore, one does not seek to be reborn there, from the desire realm with the three evil life-paths up to Neither with Nor without Perception Heaven.
“To change one’s fragile body into a durable body, one should make obeisance and offerings to [virtuous ones] and escort them, coming and going, give alms with one’s own hands, and do meritorious deeds. It is called changing one’s fragile body into a durable body.
“To change one’s fragile wealth into durable wealth, one should give alms to travelers, the ill, the emaciated, the poor, and the lowly, and make offerings to śramaṇas and Brahmins. It is called changing one’s fragile wealth into durable wealth.
“To change one’s fragile life into a durable life, one should hold the six remembrances, cultivate [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—and realize the Four Noble Truths. One should well observe [the process of] birth, aging, illness, and death. One should understand and believe that good and evil karmas bring corresponding requitals; that love is followed by parting; that, before attaining bodhi, sentient beings have no command [of their rebirths], but are under the power of birth and death. As all worldly pleasures are paired with pains, one can accept pleasures but should not be attached to them, similar to using, but not overusing, fire in winter months.
“One should cultivate endurance and give alms to benefit sentient beings. One should observe deeply that suffering and happiness are equal in nature. One should speak gentle words to transform sentient beings, enabling them to abide in the Dharma. One should shun evil friends and never abandon self-restraint. One should never indulge in drinking alcohol, gambling, or hunting. It is called changing one’s fragile life into a durable life.
Fully Practicing Dāna-Pāramitā
“Good man, if one, reborn as a human, has command of wealth, one should make offerings to parents, teachers, preceptors, elders, and those who uphold the Dharma, and provide travelers from afar with needed medicine. One should speak gentle words and have a sense of shame and dishonor. One should not believe in or pay respects to only one particular person. When one sees sages who observe the precepts and have heard much of the Dharma, one should offer them housing, food and drink, bedding, clothing, and medicine. One should deeply believe that within the Saṅgha there are virtuous ones, such as those who are nearly Srotāpannas and Srotāpannas, up to nearly Arhats, Arhats, and those who are training in the Vajra Samādhi and the Lightning Samādhi. With this conviction, one gives alms with the mind of equality and acquires immeasurable merits.
“Therefore, in the Deer-Son Sūtra, I told Mṛgāra-mātṛ, ‘The merit acquired from making offerings to the Buddha and five hundred Arhats does not match that from making offerings to the Saṅgha.’ If one makes offerings to a bhikṣu in a Saṅgha who seems to be extremely wicked, one will still acquire immeasurable merits and good requitals. Why? Because, though such a bhikṣu is an evil one who does not observe the precepts, hear much of the Dharma, or do good dharmas, he still can expound causality and the three kinds of bodhi, hold the right views, and uphold the Tathāgata’s supreme banner, and he does not malign the Three Jewels.
“Therefore, if one makes offerings to the Saṅgha, one in effect makes offerings to both the Buddha and the Saṅgha. If one observes the wondrous virtue of the Buddha Dharma, one in effect makes offerings to all of the Three Jewels. If one gives alms without seeking requitals, one in effect makes offerings to the unsurpassed bodhi, fully practicing dāna-pāramitā.
“If one trains for bodhi, one will acquire immeasurable merits in future lives. One can benefit both oneself and others, cultivate lovingkindness and compassion [for sentient beings], and abandon one’s happiness to end others’ suffering. Although one has not attained bodhi, one has no anxieties or regrets. Although one has heard that bodhi is hard to attain even after training for a long time, one’s mind never regresses. For sentient beings’ sake, one undergoes immense suffering in innumerable future lives without tiring. One delights in training in accordance with the Dharma, not seeking worldly happiness. One delights in quiet and in renouncing family life to train for bodhi.
“Though living a family life, one should never do evil, like a man who has achieved liberation and acquired three kinds of precepts: (1) the liberation precepts, (2) the meditation precepts, and (3) the affliction-free precepts.4
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to train in accordance with the Dharma, but it is hard for Bodhisattvas who live a family life to train in accordance with the Dharma. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 23
Śīla-Pāramitā
Fortifying the Mind with Four Dharmas
Sujāta asked, “World-Honored One, how does a Bodhisattva fortify his mind as he heads for bodhi.”
“Good man, to fortify his mind, a Bodhisattva practices four dharmas: (1) he never abandons his training in accordance with the Dharma, though experiencing immense suffering; (2) he always cultivates endurance [of adversity], though he has achieved great command; (3) he always delights in giving alms, though in poverty; (4) he always delights in renouncing family life, though in his prime. If a Bodhisattva practices these four dharmas, he can head for bodhi with a resolute mind.
“A Bodhisattva who practices these four dharmas recognizes that the precepts are the foundation ground of the Bodhi Way. The precepts are also called the inception ground, the guiding ground, the level ground, the equality ground, the lovingkindness ground, the compassion ground, Buddhas’ footsteps, the roots of all merits, the fortune field.
“Hence, a wise man accepts and observes the precepts without violation. Moreover, he is aware that the precepts bear two fruits, celestial joy and bodhi joy. A wise man seeks bodhi joy, not celestial joy.
Tainting the Precepts
“After accepting the precepts, if one purposely does what one should not do, purposely thinks what one should not think, is negligent and indolent, enjoys oversleeping, entertains evil perceptions, or makes an evil livelihood or evil wishes, it is called tainting the precepts. After accepting the precepts, if one regrets it, seeks human or celestial happiness, abandons self-restraint, or has no compassion, it is called tainting the precepts.
“Suppose one accepts the precepts out of fear of poverty, persecution, losing one’s wealth, or forced service, or for the sake of one’s body and life, benefits and worship, or love. After accepting the precepts, if one harbors doubts, it is called tainting the precepts.
Keeping the Precepts Pure
“Good man, one can keep the precepts pure if one does not delight in undergoing repeated birth and death, observes deeply the evils of this cycle, and regards the happiness in the human or celestial world and the suffering in Avīci Hell as equal; if one has compassion for sentient beings, and with right mindfulness benefits innumerable sentient beings, enabling them to attain bodhi; if, for the sake of attaining the unsurpassed bodhi, one observes the precepts with self-restraint in order to train in accordance with the Dharma; if one observes one’s body, voice, and mind karmas in the past, present, and future, and knows their degrees of severity; if one tames one’s mind and exercises self-restraint during and after one’s work; if one observes one’s sins caused by lack of knowledge, negligence, incidental arising of afflictions, or minor lapse of self-restraint; if one regards a minor sin as a grave sin, and feels ashamed, remorseful, terrified, and distressed; if one earnestly repents of one’s sins and afterward feels joyful, vigilantly observes the precepts, and dares not to violate them again.
“Good man, after receiving the precepts, one does not do evil for three reasons: (1) for one’s own sake, (2) for others’ sake, and (3) for the sake of the Dharma.
“What is meant by [not doing evil] for one’s own sake? One should know what karmas are evil and know that good and evil karmas bring corresponding requitals. One should know that one’s good and evil karmas are not fictitious, and will bring corresponding requitals. How can one deceive oneself that one’s karmas are fictitious? Hence, after accepting the precepts, one should earnestly observe them without violation. This is called [not doing evil] for one’s own sake.
“What is meant by [not doing evil] for others’ sake? A wise man observes that in the world there are those who have the pure god-eye that can see anything anywhere and those who have the ability to know others’ thoughts. If one does evil, they will see and know it. How can one not be ashamed of one’s evildoing? Moreover, gods with immeasurable merits have the god-eye, the god-ear, the ability to transform their bodies and to travel instantly to any place, and the ability to know others’ thoughts. One cannot see them when they are near. If one does evil, gods will see, hear, and know it. As gods clearly see what one does, how can one not be ashamed of one’s evildoing? This is called [not doing evil] for others’ sake.
“What is meant by [not doing evil] for the sake of the Dharma? A wise man observes that the Dharma of the Tathāgata is pure and untainted. It enables one to receive benefits in one’s present life, to be quiet, to cross over to the opposite shore, and to achieve liberation without selection of timing. For the sake of the Dharma, one accepts and observes the precepts. If one does not first accept the minor precepts, how can one later receive the major precepts? If one violates even the minor precepts, one will increase one’s suffering on the five life-journeys. If one earnestly observes the precepts, one will acquire the unsurpassed joy. One’s rebirth as a human means that one has not achieved liberation because one had not received the precepts from past innumerable Buddha-Tathāgatas. However, one has now accepted the precepts, so one will definitely encounter in future lives Buddhas as numerous as the sands of the Ganges. With such profound observations, one invokes great compassion and earnestly accepts the precepts. Having received the precepts, one resolutely observes them in order to attain anuttara-samyak-saṁbodhi and benefit innumerable sentient beings. [This is called not doing evil for the sake of the Dharma.]
“Good man, whether one has renounced family life or lives a family life, if one takes the Three Refuges, or accepts the eight precepts or the five precepts, fully or partially, and earnestly observes them for one day and one night, for one time, for one thought, or for life, one will acquire great merits.
“Good man, after receiving the precepts, if one does the three good karmas, hears much of the Dharma, gives alms, practices meditation, cultivates goodness, and makes offerings to the Three Jewels, it is called adorning bodhi. After receiving the precepts, if one studies the Tathāgata’s sūtras in the twelve categories, it is called acquiring the unsurpassed store of the great Dharma. After receiving the precepts, if one makes great effort to achieve śīla-pāramitā, though one will not receive them again in future lives, they will continue as no-act precepts [in one’s mind].
Pāramitā and Observance of Precepts
“Good man, (1) there is observance of precepts that does not qualify as a pāramitā; (2) there are pāramitās other than observance of precepts; (3) there is observance of precepts that does qualify as a pāramitā; (3) there are practices that are neither observance of precepts nor pāramitās.
“Observance of precepts by voice-hearers and Pratyekabuddhas does not qualify as a pāramitā. There are five pāramitās, including dāna-pāramitā, that are other than observance of precepts. Observance of precepts that does qualify as a pāramitā can be illustrated by two examples: When I was a Bodhisattva in a cow’s body, I was eaten by animals and insects, including ants, but I neither moved nor bore malice. When I was a ṛṣi, for sentient beings’ sake, I did not rise from meditation for twelve years while a blue bird nested on my head. Worldly almsgiving is an example of practices that are neither observance of precepts nor pāramitās.
Achieving Śīla-Pāramitā
“Good man, as a Bodhisattva abides in śīla-pāramitā, who can describe the myriad pains he endures? If someone who has accepted a minor precept is self-satisfied, does not desire to acquire more precepts, and cannot pity suffering sentient beings, he cannot achieve śīla-pāramitā. If someone cultivates endurance, meditation, and wisdom, makes energetic progress, and delights in hearing much of the Dharma, he can intensify his practice of śīla-pāramitā, adorn bodhi, and acquire the bodhi fruit. The precepts adorn bodhi because they encompass innumerable precepts, benefit countless sentient beings, and bring immeasurable good requitals.
“Good man, after a Bodhisattva-Mahāsattva has received the precepts, he neither speaks evil nor hears evil, nor does he delight in speaking of or hearing worldly matters. Nor does he entertain evil perceptions or the company of evil friends. Therefore, the precepts he observes are called quiet and pure precepts.
“When a Bodhisattva sees evil ones who have violated the precepts, he does not loathe them. Instead, he applies various skillful means to tame them. If they cannot be tamed, he pities them.
“A Bodhisattva never violates or abandons the precepts for the sake of his body or life. In daily life, he exercises self-restraint and cultivates a sense of shame and dishonor. He cares for his body and life as if treating a malign sore. When he enters a village, he regards it as a knife forest, and he restrains his faculties and holds right mindfulness. With self-restraint, he observes what can or cannot be done. [He thinks] ‘Others do good or evil because of me. Therefore, when I receive a large offering, I should not rejoice. When I am in distress, I should not be upset. When I receive a small offering, I should recognize it as an indication that my faith, observance of precepts, almsgiving, hearing the Dharma, and wisdom are not up to the standard of the Dharma. Therefore, I should not feel disappointed.
“‘I accept others’ trust and alms for two reasons, to increase others’ merit and to increase my own goodness. Therefore, when I receive few things or inferior things, I should not feel annoyed. If I receive something after waiting for a long time or after being scolded, I should reproach myself, recognizing that it is caused by my past sins, not others’ faults. Therefore, I should not feel annoyed. After receiving the precepts, if I commit a sin because of others, I should recognize that what I have done is not the Way. Why? Because sūtras in the twelve categories do not state that evildoing is the Bodhi Way. Hence, I have received various requitals.’ If one makes such profound observations, one can achieve śīla-pāramitā.
“Good man, know that while carrying out the four deportments, one can achieve śīla-pāramitā if one restrains one’s faculties from doing evil, endures suffering, and does not make an evil livelihood; if one is awed by the major and minor precepts, does not violate even a minor precept or allow afflictions to taint one’s mind, and cultivates endurance of adversity; if one shuns evil friends, enables sentient beings to discard the wrong views, recognizes received kindness, and requites it with kindness; if one does good deeds without begrudging one’s body or life, abandons one’s own projects to accomplish others’ projects, and does not bear malice toward those who scold one; if one observes the precepts as pronounced by the Tathāgata, protects sentient beings’ lives without begrudging one’s life or wealth, and does not violate even a minor precept until one’s death; or if one has no greed after acquiring the seven wonderful treasures, gives kindness to others out of compassion, not as requital for kindness received, observes the precepts, and wishes all sentient beings to receive the precepts as well.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to achieve śīla-pāramitā, but it is hard for Bodhisattvas who live a family life to achieve śīla-pāramitā. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 24a
Karmas and Requitals
Training in the Ten Good Karmas
Sujāta asked, “World-Honored One, before a Buddha-Tathāgata appears in the world, what can Bodhisattva-Mahāsattvas accept as precepts?”
“Good man, before a Buddha appears in the world, the three refuge precepts5 are unavailable. The wise who seek bodhi train in the ten good karmas. However, except for Buddhas, no one can explain the ten good karmas. The explanations by past Buddhas have been passed down to today without omissions, and the wise accept them and carry them out. Good man, those who did not stay close to or serve Buddhas in their past lives cannot accept or train in the ten good karmas.
“Good man, sentient beings have various thoughts which elicit various afflictions. Driven by various afflictions, they do various karmas which hold various karmic forces for being. Driven by various karmic forces for being, one is repeatedly reborn in various bodies. Good man, having been reborn in a body, one sees various objects. Having seen various objects, one thinks evil. This evil thinking, rooted in ignorance, arises from the grasping mind, also called [tṛṣṇā] thirsty love. What one does for love is called karma. One's karmas bring requitals. The wise understand this process.
“Though bound by afflictions inside, and causes and conditions outside, one can break the bondage by training in the ten good karmas. Therefore, after the Tathāgata attained anuttara-samyak-saṁbodhi, He first expounded the path of the ten good karmas. Taking the path of the ten good karmas, one can differentiate between good and evil actions, and between good and evil life-paths, and can achieve liberation. Therefore, sentient beings should earnestly study and understand the path of the ten good karmas.
“However, while some sentient beings take this path, others do not. Hence, in the desire realm, with its great earth, mountains, waters, and cloud-like winds, there are hell-dwellers, hungry ghosts, animals, [humans], asuras, and gods in the six desire heavens. Because of the ten good karmas, there are four Wheel-Turning Kings with wheels of iron, copper, silver, and gold, and there are my seven groups of disciples, who accept the precepts and aspire to attain the unsurpassed bodhi. By doing the ten good karmas [and the ten evil karmas], sentient beings’ appearances differ, and their lifespans, and internal and external things, increase or decrease. Therefore, the wise fully train in the ten good karmas.
“Different kinds of afflictions arise when sentient beings are young, middle-aged, or old, during spring, summer, autumn, or winter, in a small, medium, or large kalpa. When sentient beings first trained in the ten good karmas, they acquired an immeasurable lifespan and enjoyed excellent sense objects, such as sights, scents, and flavors. Then, because of their greed, anger, and delusion, they lost them all. Because of their ten evil karmas, there are changes in seasons, years, stars, the sun, the moon, and the four domains [earth, water, fire, and wind]. However, one who observes these things can achieve liberation.
“Because of suffering, sentient beings elicit faith [in the Dharma]. With faith, they can observe good versus evil. With these observations, they train in the ten good karmas. As one’s mind triggers all ten karmas, they are also called ten paths.
The Ten Evil Karmas
“The three [evil] paths of the body are killing, stealing, and sexual misconduct. The four [evil] paths of the voice are false speech, divisive speech, abusive speech, and suggestive speech. The three [evil] paths of the mind are greed, anger, and delusion [the wrong views]. These ten evil karmas are the roots of all evils. As sentient beings differ in their realms of existence, life-paths, modes of birth, bodies, lives, and names, they do innumerable karmas [good and evil], not just ten.
“Of the ten karmas, the three mind karmas are called karmas, but not paths, and the seven karmas done with one’s body and voice are called karmas, also called paths. By doing the ten good or evil karmas, either alone or with others, one will receive good or evil requitals. These karmas cause sentient beings to be good or evil. Therefore, the wise do not even think of doing evil karmas, much less purposely do them with their bodies [or voices].
“Know that one who allows one’s afflictions to take command walks the ten evil paths. If one shatters the bondage of one’s afflictions and their command, one walks the ten good paths. Suppose someone has taken preventive measures. If, without premeditation, he accidentally does evil karma, he is not guilty of the sin of this karma.
“Therefore, the wise diligently train in the ten good karmas in order to realize the Four Noble Truths. If one plans to do evil but fails to do it, one is not guilty of any sin. Therefore, the wise diligently train in the ten good karmas. Sentient beings that train in the ten good karmas can increase their lifespans, and internal and external things. While one’s afflictions cause the ten evil karmas to increase, freedom from one’s afflictions causes the ten good karmas to increase.
The Three Elements of Karma
“Good man, a karma comprises three elements: (1) the act, (2) the method, and (3) the finish.
“If one sees another as a target, knows that he is a sentient being, and with a treacherous mind takes [or incites someone to take] his life, it is called the act. If one seeks knives, sharpens knives, acquires poison, or makes a rope, it is called the method. If, after killing a sentient being, with neither shame nor remorse one touches the body, weighs it, or carries it; eats it or gives it away; uses its parts or gives some away; delights in one’s act; or praises oneself with great pride and arrogance, it is called the finish.
“If one sees another as a target, identifies things owned by him, and with a treacherous mind steals or sends someone to steal his things, or moves them to another place, it is called the act. If one damages walls, uses a ladder to enter his house, looking for things, or touches them with one’s hands, it is called the method. If, after stealing things, with neither shame nor remorse one hides them, uses them, enjoys them, sells them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one sees a married woman as a target, and with a treacherous mind has sex with her, it is called the act. If one sends for her, goes to see her, gives her presents, touches her, and speaks suggestive words, it is called the method. If, after the sex act, with neither shame nor remorse one gives her jewelry or enjoys eating and drinking with her; or praises oneself with great pride and arrogance, it is called the finish.
“If one abandons one’s integrity and lies to others during two or three periods of the day [or night], it is called the act. If one carefully prepares words or accepts another’s words in order to tell lies, it is called the method. If, after lying to others, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one lies to divide others, it is called the act. If one speaks of others’ faults and bad things, or persuades others to separate rather than unite, it is called the method. If, after dividing others, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one scolds with a wrathful face, it is called the act. If one hears of another’s sins and weaves words to accuse him, it is called the method. If, after scolding another, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If one says suggestive or inappropriate words, it is called the act. If one sings or recites meaningless passages, or causes all kinds of trouble among others, it is called the method. If, after making suggestions to another, with neither shame nor remorse one accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of greed, one covets wealth, it is called the act. If one is obsessed with it, it is called the method. If, with neither shame nor remorse, one acquires wealth, enjoys it, or gives some away; tells others about it; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of anger, one beats or scolds another, it is called the act. If one uses clubs or stones to interrogate another about his offenses, it is called the method. If, after harming another, with neither shame nor remorse one rejoices; accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
“If, out of delusion, one maligns the truth or the causality of karma, or slanders holies and sages, it is called the act. If one reads and recites the wrong views, copies and accepts them, or praises them, it is called the method. If, after accepting the wrong views, with neither shame nor remorse one teaches others to fortify their wrong views; accepts payment of money or goods, enjoys them, or gives some away; or praises oneself with great pride and arrogance, it is called the finish.
Doing Two or More Evil Karmas Simultaneously
“Of the ten evil karmas, two can be done simultaneously, such as false speech and divisive speech. Also, three can be done simultaneously, such as false speech, divisive speech, and abusive speech. An example is advocating the wrong views with false speech and abusive speech. Implicit in these three evil karmas is a fourth one, meaningless speech.
“Greed and anger do not arise simultaneously, but the other eight evil karmas can be done simultaneously. For example, using one’s six faculties, one does two evil karmas, committing adultery with another’s wife and declaring that such a karma does not bring any requital. While doing one karma, one does other karmas simultaneously.
“Each of the ten evil karmas can be done with an act only, without its associated elements: the method and the finish.6 If it comprises all three elements, it is done with both an act and its associated elements.
“Some of the ten evil karmas are graver than others. The gravest karmas are killing one’s father, mother, a Pratyekabuddha [or an Arhat], stealing things that belong to the Three Jewels, defiling one’s mother or a nun, and telling lies to damage the Saṅgha.
Evil Karma Driven by the Three Poisons
“Good man, each of the ten evil karmas is driven by the three poisons: greed, anger, and delusion.
“[One kills for three reasons.] If one kills another to receive benefits, it is driven by greed. If one kills one’s foe, it is driven by anger. If one kills one’s parent, it is driven by delusion.
“One steals for three reasons. If one steals from another for oneself, one’s wife, or one’s retinues, it is driven by greed. If one steals from one’s foe, it is driven by anger. If one steals from the poor, it is driven by delusion.
“One engages in sexual misconduct for three reasons. If one has illicit sex for pleasure, it is driven by greed. If one has illicit sex to destroy one’s foe, it is driven by anger. If one defiles one’s mother, it is driven by delusion.
“One uses false speech for three reasons. If one lies for financial gain or pleasure, it is driven by greed. If one lies to destroy one’s foe, it is driven by anger. If one lies out of fear of death, it is driven by delusion.
“One uses divisive speech for three reasons. If one uses divisive speech for financial gain, it is driven by greed. If one uses divisive speech to destroy one’s foe, it is driven by anger. If one uses divisive speech to destroy the unity of those with the wrong [right?] views, it is driven by delusion.
“One uses abusive speech for three reasons. If one scolds women and children for financial gain, it is driven by greed. If one scolds one’s foe about his evils, it is driven by anger. If one scolds the dead about their sins, it is driven by delusion.
“One uses meaningless speech for three reasons. If one sings and shouts for pleasure, it is driven by greed. If one sings and shouts to overpower others, it is driven by anger. If one sings and shouts to advocate the wrong views, it is driven by delusion.
“Greed produces jealousy, anger produces [more] anger, and delusion produces the wrong views. Training in the ten good karmas enables one to liberate oneself from these three poisons that drive all evil karmas.
Requitals for the Ten Evil Karmas
“One who does any of the ten evil karmas will definitely receive evil requitals, reborn as a hell-dweller, a hungry ghost, or an animal. Later on, one will receive the residue requitals, reborn as a human who will live in poverty, with a short lifespan, with an unfaithful wife, without close friends, distrusted and slandered by others, and whose ears will not hear virtuous words.
“Such sinners can cause the four domains to weaken and external things to deteriorate. Ravaged by wind storms, the ground will be rugged, devoid of the seven treasures, and covered with sand, stones, and thistles. The seasons will be unpredictable, fruits and melons will be tasteless, and crops will be poor.
“To prevent these consequences, one should earnestly train in the ten good karmas. Whether or not accepted as precepts, the ten good karmas are available to humans on three continents. Four are available to those on Uttarakuru, the northern continent. Five are available to hell-dwellers. All ten are available to hungry ghosts, animals, and gods, but not as precepts. To do karma, gods in the six desire heavens do not need the method, and they use only two elements, the act and the finish.
The Sin of Killing
“Karma is done in one thought. If the killer and his victim both die in the act, the killer will not receive the karmic requitals for the sin of killing. If one makes preparations for killing but fails to go through with it, one will receive the requitals for the method, but not for the act. If one makes preparations and kills the victim, one is guilty of the act. If killing is not followed by the finish, the killer is not guilty of this associated element. If the killer dies in one thought and his victim dies in the next thought, the killer is not guilty of the sin of killing.
“If one hires an assassin to kill someone, the assassin is guilty of the act while one is guilty of the act and its associated elements.7 If one uses abusive words to send an assassin to kill someone, one is guilty of the act and its associated elements. After the victim is killed, even if one has benign or neutral thoughts, one is still guilty of the act and its associated elements.
“Some claim, ‘The past is gone, the future has not come, and the present does not stay. How can there be killing if in one thought of no killing, even a dust particle is not destroyed? If one does not have one thought of killing, one cannot have many thoughts of killing. How can there be killing?’ Their claim is untrue. Why? Because though one now has one thought of no killing, it cannot prevent future thoughts of killing. Therefore, killing does occur. One should not deduce that there is no killing everywhere because one sees no killing in one place.
“One person may die after his hand has been pierced while another person may survive after his foot has been severed. However, one dies whether one’s head is pierced or severed. Such an act is a grave sin, so killing is called a karmic path.
“Of the ten evil karmas, the three mind karmas involve self only, and the other seven karmas involve both self and others. If there is no act, there cannot be a finish. Some claim that body karmas, but not voice karmas, are done with an act and its associated elements. Their claim is untrue. Why? Because if voice karmas required neither an act nor its associated elements, one who orders an assassin to kill another would not be guilty of any sin. Therefore, voice karmas are also done with an act and its associated elements. Exceptions are mind karmas. Why? Because holies and sages do not commit sins even with their minds.
“What are the consequences of an act and its associated elements? If one does evil karmas through them, one will go down one of the three evil life-paths. The main requitals to sinners may or may not be similar even as they stay in Revival Hell or Black Ropes Hell. They will then receive the residue requitals as a hungry ghost, an animal, or a human. The residue requitals are similar. As a human, one’s lifespan will be short, and one suffers from flawed faculties.
“Suppose one kills another, and one’s act causes two deaths. For killing the targeted person, one is guilty of the act and its associated elements.
“Some claim that neither one’s body nor one’s life can be classified as good or evil. Why is killing someone a sin? Their claim is untrue. Why? Because one’s body and life are the vessel of one’s good and evil mind. If the vessel is destroyed, it can no longer hold one’s good and evil mind. Therefore, the killer has sinned.
“If the king orders someone killed, and the attending officials applaud his decision, both the king and the officials are guilty of the same sin. The same is true for [the sin of] hunting.
“If one kills someone who is nearing death but still has a thinking mind, one is guilty of the sin of killing. If one stabs someone to death, one is guilty of the sin of killing. If one stabs someone after he is dead, one is not guilty of the sin of killing. Suppose one intends only to beat someone. If he dies as soon as one lays one’s hand on him, one is not guilty of the sin of killing. If one destroys an embryo inside a woman by making her take poison, one is guilty of two sins, the act and its associated elements. If one commits suicide, one is not guilty of the sin of killing. Why? Because one does not see oneself as a target, has no anger, and does not bring others into the act.
“Some claim that as one dies from fire or poison whether one’s mind is good, evil, or neither, a killer is guilty of the sin of killing whether his mind is good, evil, or neither. Their claim is untrue. Why? Because there are cases where those who have suffered burns or taken poison do not die. Likewise, if without malice one kills someone, one is not guilty of the sin of killing, for example, doctors [whose patients die despite medical treatments].
“Some claim that the ṛṣi Vasu, who recites incantations to sacrifice people and goats as an offering to gods, is not guilty of the sin of killing. Their claim is untrue. Why? Because, out of delusion, he kills sentient beings.
“If one rejoices upon seeing someone being killed, one is guilty of the finish. Guilty of the same sin is anyone who joyfully rewards the killer. Suppose one hires an assassin to kill another, and the assassin tortures the victim before killing him. One is guilty of the act,8 and the assassin is guilty of two sins, the act and its associated elements.
The Sin of Stealing
“If, out of malice, one steals things from another, one is guilty of two sins, the act and its associated elements, whether one steals repeatedly, steals things entrusted to one, or steals through business dealings. If one incites others to steal, one is also guilty of these two sins, even if one does not desire, take, or use the stolen things.
“Suppose someone intends to steal gold and takes silver by mistake. If, realizing his mistake, he returns the silver to its original place, he is not guilty of the sin of stealing. Suppose someone, after stealing gold, feels remorseful as he realizes the impermanence of everything. Afraid to return it directly to its owner, he returns it by skillful means. Although the gold is not returned to its original place, he is not guilty of the sin of stealing.
“Suppose a servant merges his assets with his master’s. Then, out of greed, he takes his master’s things and hides. Later, he regards these things as joint assets, though away from their original place. He is not guilty of the sin of stealing.
“Suppose a traveler, after being robbed by bandits, goes to a village. The village chief offers to replace what he has lost. If he asks for more than what he has lost, he is guilty of the sin of stealing.
“Suppose an almsgiver gives someone two robes. The recipient takes one robe and says that he does not need a second. If the almsgiver takes one back and keeps it, he is guilty of the sin of stealing.
“Suppose an almsgiver intends to give a bhikṣu housing, bedding, medicine, and other necessities. Then he hears that a virtuous person has come from elsewhere. If he instead gives these things to that person, he is guilty of the sin of stealing.
“If someone steals a dead bhikṣu’s things, against whom has he committed a sin? If he has disclosed his sin in a karma assembly, he has sinned against the Saṅgha that conducted the ceremony. If he has not done so, he has sinned against Saṅghas in the ten directions. If someone steals things from a dying person, he has sinned at the crime scene.
“If one steals things offered to a Buddha statue [in a pagoda], one has sinned against the guardian of the pagoda. Suppose a raging flood brings things, such as grain, fruit, melons, clothes, and necessities. If one takes them, one is not guilty of the sin of stealing.
The Sin of Sexual Misconduct
“If one has sex at an inappropriate time or place, with someone who is a virgin, not one’s wife, or not a woman, one is guilty of the sin of sexual misconduct. This sin is committed on three continents, but not on Uttarakuru, the northern continent.
“If a monk has sex with an animal, another monk, a prisoner, a fugitive, or his teacher’s wife, he is guilty of the sin of sexual misconduct. If the monk does not belong to the Saṅgha, against whom has he sinned? He has sinned against his country’s law.
“Suppose during evil or tumultuous times, or under the rule of a tyrannical king, out of fear one orders one’s wife and concubines to become nuns. If one is still intimate with them, using any of the three orifices, one is guilty of the sin of sexual misconduct.
“If one has sex with oneself or someone by the road, beside a pagoda or temple, or in an assembly, one is guilty of the sin of sexual misconduct. If one has sex with someone who, though under the protection of the king, or parents or brothers, has kept a tryst or accepted one’s invitation or payment, one is guilty of the sin of sexual misconduct. If one has sex beside a holy statue or painting, or a corpse, one is guilty of the sin of sexual misconduct.
“One is guilty of the sin of sexual misconduct if, while having sex with one’s wife, one thinks of her as another woman; or if, while having sex with another’s wife, one thinks of her as one’s own wife. The sin of sexual misconduct can be grave or minor. If it is driven by strong afflictions, it is a grave sin; if it is driven by weak afflictions, it is a minor sin.
The Sin of Evil Speech
“Whether one may have seen, heard, sensed, or known something, whether one doubts or questions it, if one says something untrue, it is called false speech. If one’s statement is not based on what one has seen, heard, sensed, or known, it is also called false speech, not a true statement. If one speaks without concealment, it is not called false speech. If one speaks in an alien tongue, incomprehensible to others, it is called false speech, not a credible statement. If one makes a warped statement or speaks loud gibberish, incomprehensible to others, it is also called false speech, not a credible statement.
“One is guilty of divisive speech or abusive speech if one harms others with such speech. In a similar way, one commits the sin of suggestive speech [or meaningless speech].
These seven evildoings are both karmas and paths while the three evil mind karmas are karmas, but not paths. Why? Because one cannot commit a sin with mind karma only.
Act versus No Act
“Some claim, ‘Dust particles arise one after another and perish thought after thought. After a dust particle perishes, it stays nowhere. Whatever does not exist has nothing to do with an act, not to mention no act.’ Their claim is untrue. Why? Because all dharmas in the world work through cause and effect. Without a cause, there is no effect. For example, if one faces [a pool of] water or a mirror, then one’s facial image appears in it. Without the face, there is no image. Likewise, an act is performed by one’s body [or voice]. The opposite of an act is no act.
“As one faces [a pool of] water or a mirror, one’s facial image appears in it. Likewise, one person who thinks evil looks vicious while another person who thinks good looks kind. Similarly, there can be an act and no act. One person has a good appearance because of one’s good karma while another person has an ugly appearance because of his evil karma. Similarly, there can be an act and no act. Although one’s thoughts perish one after another, this process does not invalidate an act or no act, as I explained before, using lamp [flames] and river [flows] as analogies. Although one’s thoughts perish one after another, one can speak of an act and no act in the perspective of the relative truth. Although dust particles perish one after another, the emptiness of this process [according to the absolute truth] does not invalidate the relative truth. One can give the process a [false] name.
“One who has killed one’s father or mother, or an Arhat, is guilty of a sin grave beyond measure. Whether a parent or an Arhat, everyone is composed of the five aggregates, the twelve fields, and the eighteen spheres. Why is it a grave sin [to kill a parent or an Arhat]? Because they are fortune fields: a parent is a kindness field, and an Arhat is a merit field.
“For example, no one can speak two words simultaneously. However, two words spoken consecutively convey a meaning that each word alone does not. Although one’s thoughts [or words] perish one after another, it is not against the worldly truth to call certain words false speech. For example, when one shoots an arrow, though one’s thoughts perish one after another, the arrow will hit or miss the target because of the power of one’s body karma and other factors. Similarly, there can be an act and no act.
“For example, as one dances for pleasure, though one’s thoughts perish one after another, one can move because of the power of one’s body karma and other factors. Similarly, there can be an act and no act. For example, as one waves a torch in a circle, though one’s thoughts perish one after another, the fire looks like a wheel because of the power of one’s body karma and other factors.
“One’s mind changes as one intends to act, finds the method, performs the act, then speaks of it. An act is a convergence of causes and conditions, and its no-act essence remains in one’s mind. For example, as one’s deportment changes, one’s mind changes. What is indestructible in one’s mind performs no act. After the no-act essence of an act is stored in one’s mind, even as one’s mind shifts between good, evil, and neither, one’s karma will never be lost, so it is called no act.
“Know that someone who does good body karma and evil voice karma will receive mixed requitals. However, if his good body karma is done with an act and no act, and his evil voice karma is done with an act only, he will receive good requitals, not evil requitals. Therefore, the sūtras state that [each of] the seven evil karmas is done with an act and no act.
“As a grave illness must be treated with a battery of medicines, a patient cannot be cured if he lacks one of them. Why? Because his illness is grave. The same is true for all sentient beings. Their evils must be treated with many precepts, and they cannot be overcome if even a single precept is missing.”
—Sūtra of the Upāsaka Precepts, fascicle 6
Translated from the digital Chinese Canon (T24n1488)
Notes
1. According to the Aṅguli-mālika Sūtra (T02n0120), Aṅguli-mālya followed a non-Buddhist teacher’s instruction to kill one thousand people and take one finger from each to make a finger necklace. When he went to slay his mother as the thousandth person, the Buddha stopped him and transformed him. He repented of his sins and later became an Arhat.
2. Prohibited by the five precepts are the five evils: (1) killing; (2) stealing; (3) sexual misconduct; (4) false speech, divisive speech, abusive speech, suggestive speech; (5) drinking alcohol. All five evils arise from greed, anger, and delusion (Rulu 2012b, 82).
3. The essence of a Mahāyāna precept remains in one’s mind in one’s present and future lives. It is called a no-act precept (無作戒) because it has neither appearance nor act, but has the power to prevent one’s evildoing.
4. All three kinds are restraining precepts. The liberation precepts (prātimokṣa-śīla, 別解脫戒) are instituted by the Buddha for His seven groups of disciples, who must receive them from a qualified person. The meditation precepts (dhyāna-śīla, 定共戒) are the imperceptible essences of precepts that naturally arise in one’s mind when one’s meditation is at the form-realm level, such as any of the four dhyānas. The affliction-free precepts (anāsrāva-śīla, 無漏戒), or bodhi precepts (道共戒), are the imperceptible essences of precepts that naturally arise in the mind of a holy one who has attained one of the first three voice-hearer fruits on the liberation path that frees one from afflictions. See explanations in fascicle 7, chapter 24b.
5. Taking the Three Refuges is also called accepting the three refuge precepts, because one can rely on their power to turn away from evildoing and evil doctrines.
6. Text 1488 labels the method and the finish as no-act matters (無作色). Here, this term is translated as associated elements.
7. The assassin, who needs to find the method and collect a payment after the act, is guilty of both the act and its associated elements. See the last paragraph of this section.
8. One is guilty of both the act and its associated elements because hiring an assassin is the method and paying him after the act is the finish. See the second paragraph of this section.
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SŪTRA OF THE UPĀSAKA PRECEPTS
Translated from Sanskrit into Chinese in the Northern Liang Dynasty
By The Tripiṭaka Master Dharmakṣema from India
Fascicle 7 (of 7)
Chapter 24b
Karmas and Requitals Continued
Evil Precepts and Evil Ways of Life
“Good man, there are two kinds of sentient beings that commit sins, those who observe the evil precepts and those who have no precepts to observe. Those who observe the evil precepts are always guilty of the sin of killing when they kill any sentient being, such as a goat, and even when they do not kill any. Why? Because they have taken an oath to kill. Those who have no precepts to observe commit the sin of killing only when they kill, even if they kill one thousand sentient beings, and they are not guilty of the sin of killing when they do not kill. Why? Because they did not take an oath to kill. Therefore, the mind is the root of all good and evil dharmas. However, one commits sins with one’s body or voice, not one’s mind alone.
“Even if one intends to accept the [good] precepts, without the right timing and conditions one cannot receive them. As an analogy, to start a fire one needs dry grass, a flintstone, and human effort. If any of them is missing, one cannot produce the fire. The same is true for the precepts as one follows one’s mind to accept, abandon, observe, or violate them. The Tathāgata knows dharma nature thoroughly, so he has instituted the precepts.
“Those who do not do evil because of the power of their thinking and good karmas in effect observe the precepts in accordance with the Dharma. If one receives the precepts from another, it is called accepting the precepts.
“If one could acquire merits without accepting the [good] precepts, then ferocious animals, such as lions, tigers, wolves, could all acquire merits. Yet they cannot. Therefore, those who accept the good precepts will acquire immeasurable merits while those who accept the evil precepts will commit immeasurable sins.
“The evil ways of life listed in the sūtras are (1) raising goats, (2) raising chickens, (3) raising pigs, (4) angling [with fish hooks], (5) angling with fishnets, (6) killing cows, (7) living as a warden, (8) raising hunting dogs, (9) making animal traps, (10) living as a hunter, (11) charming snakes with incantations, (12) killing people, (13) living as a thief, (14) using divisive speech, and (15) torturing people with whips, cages, cangues, locks, or burning iron nails. Moreover, there are gangsters who extort people, bhikṣus who abandon their precepts with no sense of shame or dishonor, and those who have no gratitude and betray the trust of the king or state officials.
“These people have no precepts to observe. Although what they do is not called an evil karmic path, they commit grave sins. Why? Because they continue their ways for life. However, their ways of life are not called evil precepts unless they receive such precepts from another or take an oath themselves.
“Evil precepts are abandoned on four occasions: (1) when one manifests both male and female sex organs; (2) when one dies; (3) when one accepts the good precepts; (4) when one shatters the bondage of desires.
Hard to Receive and Observe the Good Precepts
“Some claim that one must accept the evil precepts in the same way one fully accepts the good precepts. Their claim is untrue. Why? Because it is easy to receive the evil precepts, as the only condition is to take an oath. However, it is not easy to receive the good precepts. One must use five methods, that is, the Five Roots.1 Because it is hard to receive the good precepts, one should fully observe them.
“Some claim, ‘The upāsaka precepts do not prohibit divisive speech, abusive speech, or meaningless speech. Therefore, śrāmaṇeras and bhikṣus observe neither the upāsaka precepts nor the eight precepts.’ Their claim is untrue. Why? Because they do observe the precept for pure speech.
“Someone may claim that he has accepted the five precepts to purify his body, voice, and mind. However, he whose mind is impure cannot fully observe the precepts.
“Suppose someone has accepted the evil precepts. Even if he has not killed any sentient being, the evil precepts will lead him to do evil. By contrast, bhikṣus who accept and observe the good precepts will do good. Why? Because as one observes the precepts, each precept [good or evil] leads to many karmas, which bring many corresponding requitals.
“As sentient beings are countless, so too are precepts. As there are countless karmas [to do], there are countless precepts [to observe]. The power of a good or evil precept is classified as strong, middling, and weak. If one does not accept the evil precepts, one’s sins are not caused by them.
“Suppose someone asks you a challenging question: ‘Why are the five precepts observed for life, but the eight purifying precepts are observed only for one day and one night at a time?’ You should answer, ‘The Tathāgata knows well and understands thoroughly dharma appearances, so he has instituted different kinds of precepts.’2
The Five Rebellious Sins
“Good man, there are two fortune fields in the world, the merit field and the kindness field. One who destroys these two fields commits the five rebellious sins. One commits any of these five rebellious sins for three reasons: (1) one has an extremely evil mind; (2) one does not recognize the merit [of these fortune fields]; (3) one does not foresee the main requital [for one’s evil karma].
“If one kills an Arhat misperceived as someone who is not an Arhat, one is not guilty of the rebellious sin. The same is true for killing one’s parent [misperceived as someone else]. Suppose someone has no sense of shame or dishonor, no intention to requite his parents’ kindness, and no respect for them. If he finds the method to kill his parent but does not perform the act, he is not guilty of the rebellious sin, though he will receive evil requitals.
“Parents teach their child, love their child, accommodate their child, do what is difficult to do for their child, and endure pains for the sake of their child, so they are called the kindness field. If someone cultivates goodness after killing a parent of his, his cultivation will not yield good requitals. Therefore, I say that when one rests even for a short while in the shade of a tree, one should be grateful enough not to damage tree branches, leaves, or flowers.
“Good man, after my parinirvāṇa, some of my disciples will say that one who kills a parent misperceived as someone else is not guilty of the rebellious sin. These disciples belong to the Dharmaguptaka sect. Members of the Mahīśāsaka sect will say that the killer has committed the rebellious sin. Members of the Sarvāstivāda sect will also say that the killer has committed the rebellious sin. Why? Because worldly facts are convincing. Being one’s parent cannot be changed by one’s misperception.
“One who kills one’s parent with an evil mind commits the rebellious sin. However, if one kills one’s parent misperceived as someone else, one is not guilty of the rebellious sin. Why not? Because a rebellious sin meets four conditions: (1) knowing that one’s parent is a sentient being; (2) planning to kill the parent; (3) recognizing the target as one’s parent; (4) killing the parent with an evil mind. A rebellious sin is founded on all four conditions. Otherwise, it is unfounded.
“If, out of pity, respect, or fear, or to obey the law or achieve fame, one hands a deadly tool to one’s parent for the parent to commit suicide, one commits the rebellious sin, though one does not kill one’s parent with one’s own hands.
“If one is forced to kill one’s parent while crying and being distressed, one’s rebellious act is less serious. If one intends to kill one’s parent and kills someone else by mistake, one is not guilty of the rebellious sin. Also, if one intends to kill someone else but kills one’s parent by mistake, one is not guilty of the rebellious sin.
“Suppose someone intends to kill his mother and kills a look-alike by mistake. Then he accidentally slays his mother as he puts away his knife. He is not guilty of the rebellious sin. If one kills a parent by misperception [or by accident], one commits the sin of killing, but not the rebellious sin.
“Of the five rebellious sins, the sin of patricide is less grave; the sin of matricide is grave; the sin of killing an Arhat is graver; the sin of shedding the blood of a Buddha is even graver; the sin of disrupting the harmony of a Saṅgha is the gravest.
“There are four cases of killing: (1) the object killed is precious and the intention is less vicious; (2) the object killed is less precious and the intention is vicious; (3) the object killed is precious and the intention is vicious; (4) the object killed is less precious and the intention is less vicious. An example of the first case is killing a parent without an evil mind. An example of the second case is killing an animal with an evil mind. An example of the third case is killing a parent with an evil mind. An example of the fourth case is killing an animal without an evil mind.
Severity and Definiteness of Requitals
“The three elements of an evil karma have different levels of severity. There are cases where the method is severe, and the act and the finish are less severe; where the finish is severe, and the method and the act are less severe; where the method and the act are severe, and the finish is less severe; where the method and the finish are severe, and the act is less severe. Given the same object in one’s act, one will receive severe or less severe requitals according to the severity of one’s intention.
“Good man, suppose someone intends to offer food to me and, before doing so, he gives it to a hungry dog instead. I still praise him as a great almsgiver. Whoever gives alms without identifying the recipient as a fortune field or not a fortune field acquires immeasurable merits. Why? Because his mind is kind and pure.
“There are four kinds of karmas, one of which brings no requitals and the other three of which bring requitals respectively in one’s present, next, or a future life. Moreover, according to the requital and its arrival time, one’s karmas can be classified into four kinds: (1) the requital is indefinite but its arrival time is definite; (2) the requital is definite but its arrival time is indefinite; (3) both the requital and its arrival time are definite; (4) both the requital and its arrival time are indefinite.
“Definite arrival time means a requital arriving definitely in one’s present, next, or a future life. What does a definite requital mean? If one repeatedly and intently does karma without regrets, enjoys doing it, vows to do it, and rejoices after doing it, this karma brings a definite requital. All other karmas bring indefinite requitals.
Mitigating a Requital and Changing Its Arrival Time
“If one’s karma will bring an indefinite requital arriving at an indefinite time, this karma can be changed. Moreover, if a requital will definitely arrive in a future life, one’s karma can also be changed so that one can receive the requital in one’s present life. Why? Because through the power of one’s wisdom and benign mind, a definitely evil requital [received sooner] can be less severe.
“The requitals for sentient beings’ karmas can be severe or less severe, arriving far or near in time. One receives requitals one after another, following the convergence of causes and conditions. Suppose someone observes the precepts, restrains his body, and cultivates his wisdom and mind, and he knows that good and evil karmas definitely bring corresponding requitals. He can turn a major karma into a minor karma, or can be exempt from the requital for a minor karma. Suppose someone is fortunate to encounter a beneficent learned friend who teaches him to cultivate goodness and train for bodhi. He can turn a severe requital due in a future life into a less severe requital that arrives in his present life.
“Suppose someone has desire-realm karmas. After he has achieved the third voice-hearer fruit, becoming an Anāgāmin, he can change his karmas and receive in his present life requitals initially set for a future life. Arhats can do the same. Good man, a wise man who observes the precepts, restrains his body, and cultivates his mind and wisdom, can obliterate extremely severe karmas as the agada [antidote] mantra and the anti-poison jewel destroy evils.
“Suppose someone commits a small sin with a less severe method but with a severe finish. If he does not observe the precepts, restrain his body, or cultivate his mind or wisdom, he can turn a minor karma into a major karma.
Sealed and Open Karmas
“Each sentient being can perform all kinds of acts, and the karma of each act can be sealed or open. If one acts with premeditation, this karma is sealed. If one acts without premeditation, this karma is open. An open karma brings an indefinite requital while a sealed karma brings a definite requital. The [indefinite] requital for an open karma arrives at an indefinite time, while the definite requital for a sealed karma arrives at a definite time.
“Doers of open karmas observe the precepts and hold the right views while doers of sealed karmas violate the precepts and hold the wrong views. Doers of open karmas believe in causality while doers of sealed karmas disbelieve in causality. Doers of open karmas are mitigated by goodness when they do evil while doers of sealed karmas are fortified by evil when they do evil. Doers of open karmas will receive requitals as humans while doers of sealed karmas will receive requitals as hell-dwellers. Doers of open karmas have right mindfulness while doers of sealed karmas do not have right mindfulness. Doers of open karmas regret [their karmas] during the three periods [of the day and night] while doers of sealed karmas do not regret them during the three periods.
“If one has done sealed karmas, good or evil, large or small, they definitely bring corresponding requitals in corresponding scale.
Corresponding Requitals for Different Karmas
“One’s body is formed by one’s initial consciousness. After the body is formed, immeasurable thinking arises. Although the initial consciousness is good, after the body is formed, one receives a mix of good and evil requitals, as do gods and humans. The body of a hell-dweller is formed by its evil consciousness. After its body is formed, it receives evil requitals. The body of a hungry ghost or an animal is also formed by its evil consciousness. After its body is formed, it receives a mix of good and evil requitals. The interim body between one’s death and rebirth is formed by its initial consciousness that is either good or evil. After the interim body is formed, it receives a mix of good and evil requitals. A human also receives a mix of good and evil requitals as he grows from an embryo into old age.
“As stated in the sūtras, karmas and requitals make four combinations: (1) black requitals for black karmas, (2) white requitals for white karmas, (3) mixed requitals for mixed karmas, and (4) no requital for karmas that are neither black nor white. Black requitals for black karmas means rebirth as hell-dwellers. White requitals for white karmas means rebirth as gods in the form realm. Mixed requitals for mixed karmas means rebirth in the desire realm as gods, humans, animals, or hungry ghosts. No requital for karmas that are neither black nor white means [rebirth of holy ones who are] free from afflictions.
“Good man, whoever does not understand the causality of karmas transmigrates in saṁsāra in innumerable lives. Why? Because whoever does not understand the causality of karmas, even if reborn in Neither with Nor without Perception Heaven [in the formless realm] to live for 80,000 kalpas, after his merits are spent, may even go down one of the three evil life-paths.
“Good man, no one can mold things better than the mind can. It molds afflictions, which mold karmas, which in turn mold one’s body [in one’s rebirth]. Because of greed, one will acquire a good appearance and voice, and peaceful deportments. Because of anger, one will acquire an ugly appearance and voice, and vulgar deportments. The same is true for the effects of one’s delusion.
“Because of sentient beings’ karmas, each of the countless worlds has [innumerable hell-dwellers in] 136 hells,3 and innumerable hungry ghosts, animals, humans, and gods. However, because of their [good] karmas, countless sentient beings will achieve liberation.
The Ten Good Karmas
“Good man, the ten good karmas can achieve three things: (1) subdue one’s afflictions, (2) invoke a benign mind, and (3) fortify one’s observance of precepts. They are like the three things that can remove poisons: (1) the agada [antidote] medicine, (2) a spiritual mantra, and (3) the true jewel.
“If someone excels in self-restraint and discriminates between good and evil with right mindfulness, he definitely can do the ten good karmas. By contrast, if someone abandons self-restraint and has neither faith nor a sense of shame or dishonor, he definitely can do the ten evil karmas.
“Each of the ten good karmas comprises three elements: the method, the act, and the finish. The method is to make obeisance and offerings to parents, teachers, and preceptors, and to greet the virtuous with gentle words. The act is to do these things earnestly. The finish [after the act] is to be joyful, have no regrets, and cultivate mindfulness.
“Each element is done at three levels: strong, middling, and weak. For example, the method is strong, the act is middling, and the finish is weak; the method is middling, the act is strong, and the finish is weak; the method is weak, the act is strong, and the finish is middling.
“The ten good karmas are grounded in no greed, no anger, and no delusion, while the ten evil karmas are grounded in greed, anger, and delusion. One can walk the path of the ten [good] karmas whether or not one accepts them as precepts.
Different Kinds of Precepts
“One loses the precepts on six occasions: (1) when one destroys one’s roots of goodness; (2) when one manifests both male and female sex organs; (3) when one dies; (4) when one abandons the precepts; (5) when one accepts the evil precepts; (6) when one abandons one’s desire-realm body.
“Some claim that one abandons the precepts when the Buddha Dharma perishes. Their claim is untrue. Why? Because after accepting the precepts, one does not lose them. By contrast, if one does not accept the precepts, one receives none of them.
“The precepts that prohibit the evils of one’s body, voice, and mind are called liberation precepts [prātimokṣa-śīla]. The precepts that arise in one’s mind in any of the four dhyānas and their respective pre-dhyānas are called meditation precepts [dhyāna-śīla]. The precepts that arise in one’s mind when one sees bodhi4 before attaining the first dhyāna are called affliction-free precepts [anāsrāva-śīla]. The precepts that [remain in one’s mind and] enable one not to do evil in future lives are called no-act precepts. The precepts that enable one to restrain one’s faculties with right mindfulness, and not to abandon self-restraint as one sees, hears, touches, and knows the sense objects—sights, sounds, scents, flavors, tactile sensations, and mental objects—are called faculty-restraining precepts.5
“Why are precepts called precepts? Precepts mean prohibitions because they prohibit all evil dharmas. Precepts are also called a narrow pass because their nature does not permit evils. They are also called coolness because they keep out the heat of one’s afflictions, not letting it enter. They are also called ascendant because they enable one to be reborn up in heaven and even to attain the unsurpassed bodhi. They are also called learning because one learns to tame one’s mind and faculties in order to develop wisdom.
“One can acquire one kind of precepts, the prātimokṣa precepts. One can acquire two kinds of precepts by adding a second, the meditation precepts. One can acquire three kinds of precepts by adding a third, the affliction-free precepts. One can acquire four kinds of precepts by adding a fourth, the faculty-restraining precepts. One can acquire five kinds of precepts by adding a fifth, the no-act precepts.
“Good man, one receives the prātimokṣa precepts in one’s present life, and acquires the meditation precepts in one’s past, present, or future life. Good man, when one accepts the [prātimokṣa] precepts, if one earnestly observes the evils of undergoing repeated birth and death, and the virtues of liberation, one not only receives them as act precepts6 but also receives their essences as no-act precepts. The no-act precepts last for one’s life, long or short.
“One loses a no-act precept for three reasons: (1) little effort in adorning bodhi; (2) abandonment of self-restraint; (3) irresolute acceptance of the act precept. One retains a no-act precept for three reasons: (1) one’s original vows; (2) earnest self-restraint; (3) resolute acceptance of the act precept.
“Good man, besides the ten good karmas and the ten evil karmas mandated respectively by the good precepts and the evil precepts, there are good and evil karmas not covered by precepts. One does a good or an evil karma with both an act and no act. For example, a good karma, unless abandoned, is done with both an act and no act. Then, in a second thought, only the no-act aspect remains because the act is gone.
“The no-act aspect of a karma done in one’s past or present life continues into one’s future lives. If someone who has received the precepts in his present life does evil, he has done two karmas, a good karma [having received the precepts] with no act and an evil karma with an act. One abandons a good karma done with an act and no act, for two reasons: (1) the alms given are used up; (2) one’s mind abandons the good act.
“One loses the meditation precepts on two occasions: (1) when one’s meditation regresses; (2) when one destroys one’s roots of goodness. One loses them on another three occasions: (1) when one dies; (2) when one’s meditation regresses; (3) when one is reborn in heaven.
“One loses the affliction-free precepts on three occasions: (1) when one’s spiritual attainment regresses; (2) when one’s capacity advances from low to high; (3) when one achieves a higher fruit.
“When one’s celestial life ends, one’s good mind karmas are lost at once. When one cuts off one’s roots of goodness, one’s good body, voice, and mind karmas are all lost at once.
“Good man, if someone has fully acquired the prātimokṣa precepts, the meditation precepts, the affliction-free precepts, and the faculty-restraining precepts, he clearly understands the path of the ten good karmas.
Lifespans of Sentient beings
“Good man, because of the ten good karmas and the ten evil karmas, human lifespan can increase or decrease. It can decrease to ten years or increase to an uncountable number of years. However, human lifespan on Uttarakuru, the northern continent, is fixed at 1,000 years.
“[At present] human lifespan here on Jambudvīpa, the southern continent, is 100 years while human lifespan on the eastern and western continents is 250 years. As human lifespan here can increase to an uncountable number of years, so too can human lifespan there be an uncountable number of years.
“The lifespan of gods in the first desire heaven ruled by the four god-kings is 9 million years, but each god’s next life form is uncertain. The lifespan of gods in the Thirty-three Heavens [the second desire heaven] is 18 million years, but each god’s next life form is uncertain. The lifespan of gods in Yāma Heaven [the third desire heaven] is 36 million years, but each god’s next life form is uncertain. The lifespan of gods in Tuṣita Heaven [the fourth desire heaven] is 72 million years but, except for Bodhisattvas who are waiting there to demonstrate attainment of Buddhahood, each god’s next life form is uncertain. The lifespan of gods in Nirmāṇa-rati Heaven [the fifth desire heaven] is 144 million years, but each god’s next life form is uncertain. The lifespan of gods in Paranirmita-vaśa-vartin Heaven [the sixth desire heaven] is 288 million years, but each god’s next life form is uncertain.
“One year in Paranirmita-vaśa-vartin Heaven equals one day and one night in Burning Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 288 million years, but each inhabitant’s next life form is uncertain. One year in Nirmāṇa-rati Heaven equals one day and one night in Tremendous Howling Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 144 million years, but each inhabitant’s next life form is uncertain. One year in Tuṣita Heaven equals one day and one night in Howling Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 72 million years, but each inhabitant’s next life form is uncertain. One year in Yāma Heaven equals one day and one night in Crushing Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 36 million years, but each inhabitant’s next life form is uncertain. One day in the Thirty-three Heavens equals one day and one night in Black Ropes Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 18 million years, but each inhabitant’s next life form is uncertain. One day in the four god-kings’ heaven equals one day and one night in Revival Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 9 million years, but each inhabitant’s next life form is uncertain.
“The lifespan of inhabitants of Avīci Hell is one kalpa, and the lifespan of inhabitants of Tremendous Burning Hell is half a kalpa. Lifespan is fixed only for those in these two hells.
“Five hundred years in the human world equal one day and one night in the ghost world. Counting thirty days in a month, and twelve months in a year, the lifespan of ghosts is 15,000 years, but each ghost’s next life form is uncertain. In the animal kingdom, each animal’s next life form is uncertain, except for the dragon-king brothers Nanda and Upananda.
“One year in Avīci Hell equals one day and one night in Neither with Nor without Perception Heaven [the fourth formless heaven]. Counting thirty days in a month, and twelve months in a year, the lifespan of gods in that heaven is 80,000 large kalpas. It is 60,000 [large] kalpas for gods in Nothingness Heaven [the third formless heaven], 40,000 [large] kalpas for gods in Boundless Consciousness Heaven [the second formless heaven], and 20,000 [large] kalpas for gods in Boundless Space Heaven [the first formless heaven].
“Know that those who have slight afflictions and love to remain in samādhi will be reborn in one of the four formless heavens.
The Small, Medium, and Large Kalpas
“The duration of eighteen rounds of change in human lifespan, increasing from 10 years to 80,000 years then decreasing to 10 years, is called a medium kalpa. The duration of three rounds of minor catastrophes—each round consisting of famine three times, epidemics three times, and war one time—is called a small kalpa. A wind catastrophe strikes after five rounds of two major catastrophes, fire and water. The duration of five wind catastrophes is called a large kalpa.7
Disappearance of Sentient Beings from the Desire Realm
“When war breaks out here on Jambudvīpa, the southern continent, anger also arises in inhabitants of the eastern and western continents. When people here are ill, those on the other two continents have headaches and become weak. When grain prices here rise, inhabitants on the other two continents think of food. Such evil events do not take place on Uttarakuru, the northern continent.
“Human lifespan increases because of no killing, and decreases because of killing.8 [During the destruction kalpa] catastrophes of fire and water strike. When the fire catastrophe begins, if the requitals to hell-dwellers are finished, they will exit hell. If unfinished, the hell-dwellers will be reborn in enormous hells [in worlds] in other directions. If the eight enormous hells here are empty, it means that hell-dwellers have left.
“If the karmas of sentient beings here across the four great oceans have ended, sentient beings will all be liberated. If their karmas have not ended, they will be reborn across oceans [in worlds] in other directions. If there is no sentient being here, it means that they have left.
“Under the ground of Jambudvīpa, at a depth of over 500 yojanas is King Yama’s city, 75,000 yojanas in length and width. If the karmas of hungry ghosts have ended, they will exit the city. If their karmas have not ended, they will be reborn in King Yama’s city [in worlds] in other directions. If there is no ghost in the city, it means that they have left.
“At that time, through internal causes, someone will attain the first dhyāna and loudly announce, ‘It is quiet in the first dhyāna. It is quiet in the first dhyāna.’ All those who have heard his words will meditate and attain the first dhyāna. Then they will abandon their human bodies and be reborn [as gods] in the first dhyāna heaven.
“Then, through internal causes, one of the gods in the first dhyāna heaven will attain the second dhyāna and loudly announce, ‘It is quiet in the second dhyāna. It is quiet in the second dhyāna.’ Those who have heard his words will meditate and attain the second dhyāna. Then they will abandon their first-dhyāna bodies and be reborn in the second dhyāna heaven. At that time, from Avīci Hell up to the first dhyāna heaven, no sentient being will be there.
“Beyond the four continents stands the Yugaṁdhara Mountain [the third of the eight mountain ranges encircling Mount Sumeru], where there are seven suns. However, because of the power of sentient beings’ merits, only one sun appears, and it ripens grain and vitalizes all vegetation. When the fire catastrophe begins, all seven suns appear, and they burn grain, grass, trees, mountains, rivers, the great earth, and Mount Sumeru, the king of mountains, and even the first dhyāna heaven. When gods in the second dhyāna heaven see the fire catastrophe, they will be terrified. However, gods who have been reborn there earlier will say to the later gods, ‘Have no fear. We have seen such a fire catastrophe before. It will stop there [at the first dhyāna heaven] and not come here.’
Reappearance of Sentient Beings in the Desire Realm
“Even after one round of human lifespan increasing from 10 years to 80,000 years then decreasing to 10 years [though humans are no longer there], the heat of the fire catastrophe will not have died down. Then, rains will pour down from between dhyāna heavens. After another [assumed] round of increase and decrease in human lifespan, because of the power of sentient beings’ karmas, winds, like seven layers of clouds, will appear under the water to hold the water. At that time, rains will stop, and on the water's surface there will appear a film, like milk fat. Then, Mount Sumeru and its surrounding four continents will gradually reappear. The water will naturally contain all kinds of seeds [of life].
“At that time, in the second dhyāna heaven will live a god whose merits are spent, and whose lifespan is shortened. Because of his karmas, [after death] he will be reborn in this human world.9 Here he will have a long life and emit light to illuminate himself. After living alone for a long time, he will get anxious and think: ‘If I still have some merits left, I wish others too will be reborn here, to be my companions.’
“As soon as he has this thought, in the second dhyāna heaven other gods who have meager merits will die there. Because of their karmas, they will be reborn here. When he sees them, he will be delighted and think: ‘These people are manifestations of me. I am their creator and I have command over them.’ These people will also think: ‘I was born from him. He manifests as me and he has command over me.’ Through these causes and conditions, all sentient beings will hold the wrong view [as many do now] that one has an autonomous self.
“Good man, the five aggregates, the twelve fields, the eighteen spheres, the world of sentient beings, and the world of their lands come into existence because of the ten karmas.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to observe the path of the ten karmas, but it is hard for Bodhisattvas who live a family life to observe the path of the ten karmas. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 25
Kṣānti-Pāramitā
Two Kinds of Endurance
Sujāta asked the Buddha, “World-Honored One, the Buddha has explained dāna-pāramitā and śīla-pāramitā. How does a Bodhisattva practice kṣānti-pāramitā?”
The Buddha said, “Good man, there are two kinds of endurance [kṣānti], worldly endurance and supra-worldly endurance. Worldly endurance is to endure hunger, thirst, cold, hot, pain, and pleasure. Supra-worldly endurance is to endure in faith, almsgiving, observing the precepts, hearing the Dharma, developing wisdom, and holding the right views; to endure in one’s refuge in the Buddha, the Dharma, and the Saṅgha; to endure scolding, beating, abusive words, and evil things, as well as one’s greed, anger, and delusion; and to endure what is hard to endure, give what is hard to give, and do what is hard to do.
“Good man, if a Bodhisattva is beaten, or is scorned, slandered, or scolded with abusive words, he has no thought of revenge. A Bodhisattva endures such things to acquire benefits not in his present life but in his future lives. Because he requites evil with good, evil will not target him again.
Pāramitā and Endurance
“Good man, (1) there is endurance that does not qualify as a pāramitā, (2) there are pāramitās other than endurance, (3) there is endurance that does qualify as a pāramitā, and (4) there are practices that are neither endurance nor pāramitās.
“Worldly endurance and endurance cultivated by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. Dāna-pāramitā, śīla-pāramitā, and dhyāna-pāramitā are pāramitās other than endurance. If one does not have even one thought of anger as one’s head, eyes, hands, and feet are being severed, one’s endurance does qualify as a pāramitā. Almsgiving and observance of precepts by voice-hearers and Pratyekabuddhas are neither endurance nor pāramitās.
How to Cultivate Endurance
“Good man, to cultivate endurance, one should first crush one’s arrogance, anger, and delusion. One should perceive that a dharma has neither a self and its belongings, nor a fixed nature. Know that one who can observe in this way can definitely cultivate endurance with delight.
“When a wise man is being scolded, he thinks: ‘Abusive words do not arise simultaneously. When the first word is spoken, the second word has not arisen. When the second word is spoken, the first word has perished. As they do not arise simultaneously, what does scolding mean? They are merely sounds of wind. Why should I be angry? I am an assemblage of the five aggregates. If the four mental aggregates are missing, scolding cannot be perceived. My body [the physical aggregate] is an assemblage as well. Any assemblage is changing unceasingly, thought after thought. Then who is the object of scolding?
“‘Scolding is nothing but the blowing of wind. There are two kinds of wind, external and internal. I do not get angry even at external wind [produced by nature], much less at internal wind [produced by sentient beings]. The reason for scolding me may be true or false. If I deserve the scolding, why should I be angry? If I do not deserve it, the scolding will return to the scolder. As it no longer concerns me, why should I get angry? To get angry is to do evil. Why? Because my anger will drive me down one of three evil life-paths. There my suffering is a requital for my own doing. Therefore, I am the cause of all good and evil [requitals].’
“Good man, to cultivate endurance, there are five ways: (1) do not requite evil, (2) observe the impermanence of everything, (3) cultivate lovingkindness and compassion, (4) do not abandon self-restraint, and (5) eradicate anger.
“Good man, know that one definitely can cultivate endurance if one can accomplish the preceding five things; if one can speak gentle words, purify one’s body karmas and voice karmas, greet others in a friendly manner, and observe the reasons for one’s suffering and happiness; if one can train in the Samādhi of Emptiness and observe that all sentient beings are impermanent and are in suffering; if one can regard the scolder as being crazy, foolish, or ignorant.
“A wise man thinks: ‘If the scolder is stronger than I, I should not get angry. Why not? Because if I get angry, he might take my life. If he is weaker than I, I should also not get angry. Why not? Because he is no match for me. If I requite scolding with scolding, it is an insult to my body and voice. As an analogy, if someone gives poison to another as a requital, others will not be surprised. However, if he himself takes poison [as a requital to another], others will laugh at him. The same is true for me. If I get angry with another, I will be rebuked by holy ones and undergo immense suffering in the future. Hence, even if my body is being hacked into pieces, I should not get angry. Instead, I should observe the causes and conditions of my past karmas and cultivate lovingkindness and compassion for all.
“‘If I cannot endure such a small matter, how can I tame sentient beings? Endurance of adversity is the true cause of bodhi. Attaining anuttara-samyak-saṁbodhi is the true fruit of endurance. If I do not sow such a seed, how can I reap such a fruit?’
A Bodhisattva with Endurance
“Good man, a wise man who delights in cultivating endurance looks friendly and pleasant. He enjoys playfulness, and people appreciate him, never tiring of seeing him. However, he has no attachment to those whom he transforms.
“When a wise man has enmity and evil inflicted on him, he makes a good vow, wishing foes in a future life to become his parents, siblings, or relatives, who will not hate him. He observes that anyone’s privation, deformity, ugly facial features, or incomplete faculties are requitals for anger. Hence, a wise man earnestly cultivates the virtue of endurance.
“Good man, as a Bodhisattva-Mahāsattva cultivates endurance of adversity, he delights in observing the evils of undergoing repeated birth and death, and delights in training in accordance with the Dharma and making energetic progress. He reads, recites, and copies the Tathāgata’s sūtras, and makes offerings to teachers and the virtuous. He cares for the ill and the distressed, and cultivates lovingkindness and compassion for all. When he sees those in suffering, he enables them to leave it behind.
“He always delights in renouncing family life. For his whole life, he observes the precepts, makes energetic progress, and restrains his six faculties, not allowing them to trigger his afflictions. He would rather forfeit his body and life than violate the precepts. If others have projects, he delights in helping them manage. He always has a sense of shame and dishonor, and he praises the virtue of endurance. In order to tame sentient beings, he can endure myriad pains. He can endure even the evils done by foes, much more those done by relatives.
“He can endure two kinds of anger, anger of sentient beings and anger of non-sentient beings. He forsakes his own happiness to enable others to have happiness. While he does not dwell on others’ severe evil, he never forgets their slight good. He stays far away from divisive speech and keeps quiet about others’ faults. Instead, he speaks of the faults of afflictions, enabling sentient beings to discard their afflictions. However, he does not speak of things that others dislike. He purifies his body, voice, and mind karmas. If he commits a sin because of his afflictions that happen to arise, he feels ashamed and remorseful.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to cultivate endurance, but it is hard for Bodhisattvas who live a family life to cultivate endurance. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 26
Vīrya-Pāramitā
Sujāta asked the Buddha, “World-Honored One, what is the right way for a Bodhisattva-Mahāsattva to practice the six pāramitās?”
“Good man, the Four Right Endeavors [in the Thirty-seven Elements of Bodhi] are (1) to end forever the existing evil, (2) not to allow new evil to arise, (3) to cause new goodness to arise, and (4) to expand existing goodness. If a good man or good woman diligently engages in the Four Right Endeavors, it is called [vīrya] energetic progress. Such energetic progress is the right way to practice the six pāramitās, and it enables one to liberate oneself from one’s afflictions. Know that one who can endure the suffering on any of the three evil life-paths can truly practice vīrya-pāramitā in a steady way, neither hastily nor slowly.
How to Make Energetic Progress
“There are two kinds of energetic progress, right and wrong. A Bodhisattva should stay away from the wrong energetic progress and make the right energetic progress. To cultivate faith, lovingkindness, and compassion, and to give alms, observe the precepts, hear the Dharma, and develop wisdom, are called the right energetic progress. To do so earnestly during the three periods of the day [and night] without regrets, not to be complacent about the good dharmas one has acquired, and to learn both worldly and supra-worldly dharmas, are also called the right energetic progress.
“Although a Bodhisattva begrudges neither his body nor his life, to protect the Dharma he should cherish both. As he carries out the four deportments—walking, standing still, sitting, and lying down—he trains in accordance with the Dharma. When he does good dharmas, he is never indolent. Even as he loses his body and life, he does not abandon his compliance with the Dharma. If, through the six pāramitās, he arrives at the shore opposite that of saṁsāra, it is all because of his energetic progress.
“When one reads and recites, and copies and ponders, sūtras in the twelve categories, it is called making energetic progress for oneself. When one tames and transforms sentient beings, it is called making energetic progress for others. Training on the Bodhi Way to attain bodhi, if one gives alms, observes the precepts, hears much of the Dharma, develops wisdom, learns worldly dharmas, makes offerings to parents, teachers, and virtuous ones, and practices śamatha and vipaśyanā, as well as reads, recites, and copies sūtras in the twelve categories, it is called making energetic progress in attaining bodhi.
“These practices are all called energetic progress, and it is the right way to practice the six pāramitās. Good man, an indolent person cannot persistently give alms, observe the precepts, make energetic progress, practice meditation to restrain his mind, endure evils, or discriminate between good and evil. Therefore, I say that practice of the six pāramitās is propelled by energetic progress.
Pāramitā and Energetic Progress
“Good man, (1) there is energetic progress that does not qualify as a pāramitā, (2) there are pāramitās other than energetic progress, (3) there is energetic progress that does qualify as a pāramitā, and (4) there are practices that are neither energetic progress nor pāramitās.
“Energetic progress in evil dharmas and worldly good dharmas, and energetic progress made by voice-hearers and Pratyekabuddhas do not qualify as a pāramitā. Prajñā-pāramitā, for example, is a pāramitā other than energetic progress. Energetic progress in these five pāramitās—dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā—does qualify as a pāramitā. Almsgiving, observance of precepts, endurance of adversity, meditation, development of wisdom, and other good dharmas, practiced by ordinary beings, voice-hearers, and Pratyekabuddhas, are neither energetic progress nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to make energetic progress, but it is hard for Bodhisattvas who live a family life to make energetic progress. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 27
Dhyāna-Pāramitā
Sujāta asked the Buddha, “Bodhisattva-Mahāsattvas practice dhyāna-pāramitā. What does dhyāna mean?”
“Good man, observing the precepts and cultivating [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—are called dhyāna [meditation]. Staying far away from one’s afflictions and doing good dharmas are called dhyāna. Good man, without meditation, one cannot achieve even worldly things, not to mention supra-worldly things. Therefore, one should earnestly train in meditation.
How to Train in Meditation
“If a Bodhisattva wishes to achieve dhyāna-pāramitā, he should first stay close to beneficent learned friends in order to learn skillful methods for attaining samādhi, such as observing the liberation precepts and the faculty-restraining precepts, quitting an evil livelihood, abiding in the Dharma, and following his teachers’ instructions. He should not be complacent about the good dharmas he has acquired, but should cultivate goodness without rest. He should delight in quiet and stay far away from the five coverings [greed, anger, torpor, restlessness, and doubt]. He should delight in observing the evils of undergoing repeated birth and death, and should earnestly do good dharmas, never quitting.
“With right mindfulness, he never abandons self-restraint. He is sparing with words and sparing with sleep and food. Pure in body and mind, he shuns evil friends, evil dealings, and worldly matters. He knows himself, the right timing, and the right dharmas. He observes his mental states, such as joy, anxiety, anger, gentleness, and sternness, and he can change them, like a goldsmith who can adjust hot and cold without error. He delights in the taste of meditation, like sweet dew. Although he is in the midst of worldly dharmas, his body and mind remain unmoved, like Mount Sumeru, which cannot be moved by the four winds.10
“As his right mindfulness is firm, he sees the faults [of the perceptual functions] of seeing, hearing, touching, and knowing. Know that anyone who delights in training in samādhi without rest can fully attain it, like drilling [wood] without rest to produce fire.
Samādhi, the Adornment of Bodhi
“Good man, without samādhi, it is impossible to acquire worldly dharmas or attain bodhi that transcends the world. Good man, samādhis are the roots of all good dharmas. Therefore, one should restrain one’s mind, like holding a mirror that reflects all good and evil things. Hence, samādhi is called the adornment of the Bodhi Way.
“Enjoying bliss in body and mind is called samādhi. The mental state with neither increase nor decrease is called steady samādhi. Meditations, from visualization of the bare bones of a corpse up to attainment of anuttara-samyak-saṁbodhi, are all called samādhi.
“The four conditions for attaining samādhi are (1) resolve, (2) effort, (3) mind, and (4) wisdom. Through these four conditions, one will acquire immeasurable merits and enhance one’s goodness. Another three conditions are (1) hearing the Dharma, (2) pondering the Dharma, and (3) training accordingly. One’s samādhi gradually progresses from these three conditions in three stages: entering, abiding, and deepening.
“Good man, in the desire realm, there are samādhi seeds. Because of these seeds, one can attain samādhi. [Though in the desire realm] one can attain samādhi ranging from the first dhyāna [of the form realm] up to the level of neither with nor without perception [of the formless realm], each level surpassing its preceding level. However, one’s samādhi can regress, abide, or deepen. If one has attained the fourth dhyāna [of the form realm], then it will be firm.
“In each of the four dhyānas, but not an in-between dhyāna, one experiences joy and subtle joy. This is also true for acquiring the six transcendental powers. One experiences joy and subtle joy upon acquiring these powers, not before.
“Samādhi is called the adornment of bodhi. Through samādhi, one can walk the path of those who are still learning, then the path of those who have nothing more to learn; acquire the Four Immeasurable Minds, the Three Liberation Doors, and immeasurable magical powers to benefit oneself and others; know others’ minds in order to tame them; unfold immeasurable wisdom; develop the five roots of goodness;11 change one’s capacity from dull to keen; end one’s cycle of birth, old age, illness, and death; acquire [sarvajña-jñāna12] the knowledge of all knowledge; clearly see dharma nature as if seeing through sheer gauze.
The Four Immeasurable Samādhis
“Good man, a wise man makes these observations: ‘All my afflictions are my enormous foes. Why? Because my afflictions can harm me and others. Hence, I should cultivate the mind of lovingkindness and compassion with a view to benefiting sentient beings and to acquiring immeasurable, pure, good dharmas.’
“The claim that one can acquire good dharmas without lovingkindness or compassion is utterly wrong. One’s lovingkindness and compassion can end evils, enable sentient beings to leave suffering for happiness, and enable oneself to transcend the desire realm. If one’s lovingkindness is predicated on the desire realm, it is called the desire-realm lovingkindness. Good man, one who can cultivate lovingkindness will acquire immeasurable merits. If one gives peace to foes before others, it is called cultivating lovingkindness.
“Good man, sentient beings are divided into three groups: foes, friends, and neither. These three are called the objects of one’s lovingkindness. One who cultivates lovingkindness should begin with friends and give them happiness, then extend it to foes. Good man, one’s lovingkindness arises because of one’s observance of precepts or one’s almsgiving. If one can regard every foe as an only son, it is called acquiring lovingkindness.
“Good man, one’s lovingkindness can make connections with people but cannot save them from suffering. However, one’s compassion can do both. Good man, know that one who sees good in one’s foe, even if it is as slight as a hair, and does not see his evil, is learning lovingkindness. Know that one who visits and cares for one’s foe in illness, and gives him what he needs, can well cultivate lovingkindness.
“Good man, cultivating endurance is the cause of cultivating lovingkindness, and lovingkindness is the cause of giving peace and happiness to all. Know that one who can cultivate lovingkindness can destroy the causes and conditions for arrogance and can practice the six pāramitās in accordance with the Dharma.
“Whoever trains in meditation is accumulating Brahma merits, which will support his rebirth in a Brahma heaven. If he can observe the evils of undergoing repeated birth and death, and observe the virtues of nirvāṇa, others should respect even the ground treaded by his feet. He can endure what is hard to endure, give what is hard to give, and do what is hard to do. He can train in the four dhyānas and the four samādhis, as well as the eight liberations. He thinks: ‘For the painful requitals for the evil karmas of all sentient beings’ body, voice, and mind, let me, instead of sentient beings, receive them. Let all sentient beings share the good requitals I will receive.’
“One’s lovingkindness and compassion grow or shrink with the number of their objects. There are three levels of lovingkindness and compassion: low, middle, and high. There are three groups of objects: friends, foes, and neither. There are three kinds of objects: greed, sentient beings, and non-sentient beings. By meditating on these objects with [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—one will attain the four immeasurable samādhis.
Pāramitā and Meditation
“Good man, (1) there is meditation that does not qualify as a pāramitā, (2) there are pāramitās other than meditation; (3) there is meditation that does qualify as a pāramitā, and (4) there are practices that are neither meditation nor pāramitās.
“Worldly meditation and meditation practiced by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. Dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, and vīrya-pāramitā are pāramitās other than meditation. The Vajra Samādhi is meditation that does qualify as a pāramitā. Good dharmas induced through hearing and pondering by sentient beings, voice-hearers, and Pratyekabuddhas, are neither meditation nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to train in pure meditation, but it is hard for Bodhisattvas who live a family life to train in pure meditation. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Chapter 28
Prajñā-Pāramitā
How to Develop Wisdom
Sujāta asked the Buddha, “World-Honored One, how does a Bodhisattva practice prajñā-pāramitā?”
“Good man, know that a Bodhisattva can develop wisdom [prajñā] if he makes energetic progress in observing the precepts and hearing much of the Dharma, makes a right livelihood, and cultivates endurance; if he has pity for sentient beings, has a sense of shame and dishonor, and stays far away from jealousy; if he knows good methods [for his training]; if, without regrets, he undergoes suffering for sentient beings’ sake; if he delights in giving alms to and taming sentient beings; if he knows well the characteristics of his grave and minor sins; if he diligently teaches sentient beings to give alms and do meritorious karmas; if he knows the meanings of words without becoming arrogant; If he stays close to beneficent friends and benefits himself and others; if he esteems the Three Jewels, teachers, preceptors, and virtuous elders; if he belittles neither himself nor bodhi; if he can observe the profound, wondrous virtues of bodhi; if he knows the features of good and evil, and knows all worldly and supra-worldly doctrines; if he knows cause and effect and that each karma is done with preparation and an act.
“One’s wisdom arises from three sources: hearing, pondering, and training. One’s wisdom arises from hearing if one grasps the meanings through hearing the words. One’s wisdom arises from pondering if one grasps the meanings through pondering. One’s wisdom arises from training if one grasps the meanings through training.
“It is called wisdom if one can study the Tathāgata’s sūtras in the twelve categories, remove one’s web of doubts, learn all worldly doctrines and matters, and discriminate between the right and wrong paths; if one can well differentiate between sūtras in the twelve categories; between the meanings of terms related to cause and effect, such as the five aggregates, the twelve fields, and the eighteen spheres; between śamatha and vipaśyanā; between high, middle, and low; between good, evil, and neither; between the four inversions; and between [the stages of] seeing bodhi and training for bodhi.
A Bodhisattva with Wisdom
“Good man, a wise man who seeks to acquire [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—stays close to a Buddha and His disciples. If the Buddha Dharma is unavailable in the world, he delights in renouncing family life to study under non-Buddhists. Even if he is on an evil path, he continues to seek the true Dharma. He always cultivates [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—and seeks to achieve the five transcendental powers. With these powers, he can observe the impurity and impermanence of saṁskṛta dharmas and explain their faults.
“He teaches sentient beings to learn spoken and written languages in order to master right speech. He enables sentient beings to leave behind the illness of their body and mind. He delights in teaching others worldly matters, and no one surpasses his endeavors, such as mantra practice and medical practice. He is skilled in acquiring wealth. Then he protects his wealth, uses it for good reasons, and gives it away as alms in accordance with the Dharma. Although he is learned, he is not arrogant; although he has acquired great merits, he is not complacent. He teaches sentient beings to elicit faith, give alms, observe the precepts, hear much of the Dharma, and develop wisdom. He knows the differences between good, evil, and neutral methods, and between the causes and conditions of learning and training, and their sequence. He knows the Bodhi Way and its adornments, and the high, middling, and low capacities of sentient beings. He also knows the non-Buddhist theory of sounds, but he is not attached to it. He knows the right timing to tame sentient beings. He knows the world of sentient beings and the world of their lands, and he fully practices the six pāramitās.
Pāramitā and Development of Wisdom
“Good man, (1) there is development of wisdom that does not qualify as a pāramitā; (2) there are pāramitās other than development of wisdom;13 (3) there is development of wisdom that does qualify as a pāramitā; (4) there are practices that are neither development of wisdom nor pāramitās.
“Development of worldly wisdom and development of wisdom by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. There are no pāramitās other than development of wisdom. Therefore, all six pāramitās develop wisdom. Almsgiving, observance of precepts, and energetic progress by voice-hearers and Pratyekabuddhas are neither development of wisdom nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to develop pure wisdom, but it is hard for Bodhisattvas who live a family life to develop pure wisdom. Why? Because those living a family life are entangled by many adverse causes and conditions.”
While the Buddha was expounding this Dharma, Sujāta, the son of an elder, and one thousand upāsakas activated the anuttara-samyak-saṁbodhi mind. Then they rose from their seats, made obeisance to the Buddha, and returned whence they came.
—Sūtra of the Upāsaka Precepts, fascicle 7
Translated from the digital Chinese Canon (T24n1488)
Notes
1. See Five Roots included in Thirty-seven Elements of Bodhi in the glossary.
2. It is too hard for a layperson to observe the eight precepts every day for life.
3. Under Mount Sumeru are eight enormous hells (naraka): (1) Revival Hell, (2) Black Ropes Hell, (3) Crushing Hell, (4) Howling Hell, (5) Tremendous Howling Hell, (6) Burning Hell, (7) Tremendous Burning Hell, (8) Avīci Hell, the hell of the five no interruptions. Each hell has sixteen subsidiary hells. The 8 hells and their 128 subsidiary hells add up to 136 hells (Buddha’s Light Dictionary 1988, 311c–312b).
4. Achieving the first voice-hearer fruit is called seeing bodhi. See “voice-hearer fruits” in the glossary.
5. For example, of the eight precepts, precepts 3 and 5–8 restrain one from sensory gratification.
6. Precepts received by accepting them in a ceremony through acts performed by one’s body and voice are called act precepts (作戒). Moreover, when one observes such a precept, one also performs an act, for example, the act of saving a sentient being’s life or expounding the Dharma.
7. Another way of figuring the lengths of kalpas for a small world goes this way. One round of change in human lifespan, increasing from 10 years to 80,000 years then decreasing to 10 years, is called a small kalpa. As human lifespan increases or decreases by one year every one hundred years, a small kalpa lasts 16.8 million years, which is divided into the increasing kalpa and the decreasing kalpa. Near the end of the decreasing kalpa, people undergo three minor catastrophes: famine, epidemics, and war. Twenty small kalpas make up a medium kalpa. Four medium kalpas make up a large kalpa, which is divided into four stages: the formation kalpa, the staying kalpa, the destruction kalpa, and the void kalpa. During the destruction kalpa, three major catastrophes—fire, water, and wind—strike. Fire destroys the desire realm and the first dhyāna heaven in the form realm. Then water destroys the second dhyāna heaven. Finally, wind destroys the third dhyāna heaven. Then the large kalpa enters its fourth stage, the void kalpa (Buddha’s Light Dictionary 1988, 554b–555a).
8. The text states “because of stealing.” Here it is translated as “because of killing.”
9. According to the Sūtra of the Rise of the World, fascicle 9, gods from Pure Radiance (ābhāsvara) Heaven, one of the eighteen heavens in the form realm, were reborn in this world, Jambudvīpa, in miraculously formed bodies. Then they tasted earth flavors that were like sweet milk fat, lost their luminous bodies and transcendental powers, and gradually became humans with two genders (T01n0024, b4–c1). This event recurs each time this small world is renewed after destruction.
10. According to the 80-fascicle version of the Mahāvaipulya Sūtra of Buddha Adornment, fascicle 50, in empty space there are four wind wheels, called abiding, sustaining, unyielding, and enduring. They are like clouds holding the water wheel above them. The water wheel supports the great earth (T10n0279, 0264c8–14).
11. The five roots of goodness are the same as the Five Roots in endnote 1.
12. See sarvajña-jñāna included in “three wisdom-knowledges” in the glossary.
13. This second case is nonexistent as explained in the next paragraph.
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