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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, 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.
“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.
“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.
“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.
“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.”
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.
“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?’
“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?’
“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.’
“[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?’
“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.
“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.
“‘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.’”
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.”
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.”
[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.
“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].
“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.”
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.
“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.”
[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.”
1. The six things used by a Buddhist monk or nun are three robes, a begging bowl, bedding, and a filtering pouch. (Return to text)
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. (Return to text)
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. (Return to text)
4. See Four Preparatory Trainings in the glossary. (Return to text)
5. Airāvaṇa is God-King Śakra’s elephant. See chapter 5. (Return to text)
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. (Return to text)
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. (Return to text)
8. See endnote 3 in fascicle 2. (Return to text)
9. See Dharma Seal in the glossary. (Return to text)