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Sūtra 33 (posted 11/2011, updated 12/2011) Book information on Home page
Fascicle 1 (chaps. 1–6) 2 (chaps. 7–12) 3 (chaps. 13–17) 4 (chaps. 18–19a) 5 (chaps. 19b–21) 6 (chaps. 22–24a) 7 (chaps. 24b–28)
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.
“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.
“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.
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 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.”
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.
“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.”
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.
“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.
“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.
“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.
“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.
“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.
“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]
“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.
“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.
“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.
“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.
“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.
“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.”
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.
“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.
“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.”
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?”
“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.
“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.”
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). (Return to text)
2. Five Roots and Four Foundations of Mindfulness are included in Thirty-seven Elements of Bodhi in the glossary. (Return to text)
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. (Return to text)
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. (Return to text)