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Translation of Shikshasamuccaya (Śikṣāsamuccaya)

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Extent: 1,866 passages, 110,739 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-06) of in.bauddha.sanskrit.marga.siksasamuccaya*bendall · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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The first chapter, called "The Perfection of Generosity."

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Homage to all the buddhas and bodhisattvas!

Because of not hearing which, with uncalmed minds, / you experienced intense, endless suffering again and again, / such as hell and other great precipices and burnings— / foster the most noble reverence to hear that!

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Having heard [it]... an unagitated person / completely exhausts the vast evil acquired previously; / they attain happiness never before obtained, / and never again fall away from bliss.

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They attain the supreme, inexhaustible bliss of the bodhisattva... / and unequaled fortune. / Having obtained leisure, listen with reverence to that jewel of the Dharma being spoken, / exceedingly difficult to obtain though still unattained!

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And let the beings—gods, nāgas, / gandharvas, yakṣas, garuḍas, asuras, kinnara-kings, / hungry ghosts, and the rest—with serene minds, joyful, / and with thirst born from hearing, come to hear the speech of the sole benefactor of the three worlds!

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Reverently bowing to the Sugatas together with their sons and Dharma bodies, / and to all who are worthy of veneration, / I shall explain the entry into the vows of the sons of the Sugatas / with words of compiled meaning.

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Nothing unprecedented is to be said here, / nor do I possess skill in composition; / for this very reason, I have no effort for the benefit of others— / my desire in this is to cultivate my own mind.

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For me, at least, by this the surge of serene trust / to cultivate virtue increases. / If another, of equal temperament with me, should also see this, / then it will also be meaningful because of that.

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This rich endowment of leisure, so difficult to obtain, has been gained, / accomplishing the goal of human existence; / if what is beneficial is not considered here, / whence will such an opportunity come again?

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As it is said in the noble Gaṇḍavyūhasūtra, in the liberation of the noble Jayoṣmāyatana:

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"Difficult to obtain is release from the eight unfree states; difficult to obtain is human birth; difficult to obtain is the purity of the rich endowment of leisure and fortune; difficult to obtain is the arising of a buddha; difficult to obtain is the possession of intact faculties; difficult to obtain is the hearing of the Buddha-Dharma; difficult to obtain is association with virtuous people; difficult to obtain are authentic virtuous friends; difficult to obtain is the presentation of instruction in the authentic path; difficult to obtain is a correct livelihood; and difficult to obtain is effort in the world of humans that accords with the true Dharma."

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Having thus attained such an opportunity, for a great being who well knows the suffering of saṃsāra from the conventional and ultimate [standpoints], who longs for the bliss of its pacification, by the power of the Buddha-lineage such a reflection arises:

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"When fear and suffering are unpleasant both to myself and to others, / then what distinction is there in myself that I protect it and not the other?" / Thus, by one wishing to make an end of suffering and desiring to reach the end of happiness for oneself and the realm of sentient beings:

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Having made the root of faith firm, / one must make one's mind firm in awakening.

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For it is said in the Ratnolkādhāraṇī:

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"Having faith in the Jinas and the Dharmas of the Jinas, / one has faith in the conduct of the sons of the Buddha; / having faith in unsurpassed awakening, / the mind of the great persons is born.

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Faith is the forerunner, the mother and procreator, / the protector and increaser of all qualities, / the dispeller of doubts, the ferrier across the flood, / the shower of the city of peace.

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Faith is the serene trust of an untroubled mind, / the root of reverence devoid of pride; / faith is a treasure of wealth, the best of feet, / like a hand, the root of gathering what is auspicious.

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Faith brings joy in relinquishment; / faith brings delight in the Dharma of the Jina; / faith brings excellence in the knowledge of qualities; / it is a guide leading to the state of a buddha.

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For the sharpness and clarity of the faculties, / the power of faith is for invulnerability; / for the foundation of non-assault by afflictions, / faith is the seeker of the qualities of the Self-Arisen.

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Faith is unattached to the pleasures of attachment, / free from unfree states, the foremost single moment; / faith is the crossing beyond the path of Māra, / the shower of the supreme path to liberation.

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An unrotting seed, the cause of qualities, / faith is the sprout of the tree of awakening; / the increaser of the blisses of special gnosis, / faith is the revealer of all the Jinas.

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Those who always have faith and reverence for the Buddha, / they do not abandon ethical discipline or training; / those who do not abandon ethical discipline or training, / they are virtuous, worthy of praise for their virtues.

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Those who always have faith and reverence for the Dharma, / they listen insatiably to the Dharma of the Jina;

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those who listen insatiably to the Dharma of the Jina, / in them there is zealous application to the inconceivable Dharma.

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Those who always have faith and reverence for the Saṅgha, / they are irreversible, full of serene trust in the Saṅgha;

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those who are irreversible, full of serene trust in the Saṅgha, / they are irreversible through the power of faith; / those who are irreversible through the power of faith, / their faculties are sharp and clear;

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those whose faculties are sharp and clear, / by them bad friends are avoided; / by those by whom bad friends are avoided, / there is acceptance of friends of the Dharma;

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those who have acceptance of friends of the Dharma, / they accumulate vast wholesome virtue; / those who accumulate vast wholesome virtue, / those great beings are endowed with the power of the cause;

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for those great beings endowed with the power of the cause, / theirs are the distinctions of vast zealous application; / those who have the distinctions of vast zealous application, / they are always sustained by all the Jinas;

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in those who are always sustained by all the Jinas, / the mind of awakening arises; / in those in whom the mind of awakening arises, / they are devoted to the qualities of the great sages;

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those who are devoted to the qualities of the great sages, / are born and follow-born in the Buddha-family; / born and follow-born in the Buddha-family, / they are endowed with right application and freed from wrong application;

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those who are endowed with right application and freed from wrong application, / their disposition is purified by serene trust."

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Those whose disposition is purified by serene trust have an intention that is supreme and foremost; / Those whose intention is supreme and foremost always practice the perfections.

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Those who always practice the perfections are embarked upon this Great Vehicle; / Those who are embarked upon this Great Vehicle worship the buddhas through practice.

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Those who worship the buddhas through practice have indestructible recollection of the buddhas; / Those in whom recollection of the buddhas is indestructible always see and contemplate the buddhas.

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For those who always see and contemplate the buddhas, / A buddha never fails to remain present.

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For those in whose presence a buddha never fails to remain, the Dharma never wanes; / For those in whom the Dharma never wanes, they are always sustained by all the Jinas."
And so forth. An endless exposition of virtues rooted in faith is proclaimed there. Concluding that, it says again in brief:
"Rare are the ordinary persons / Who have faith in such dharmas as these. / But those who have accumulated wholesome virtue and created merit, / They have faith in these through the force of causes.

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If someone were to serve with every pleasure for an eon / Sentient beings as numerous as the dust-particles of ten fields, / Even that distinction of merit would not be equal / To that of someone who has faith in these dharmas."

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Thus it is said. Likewise, it is taught in the noble Daśadharmasūtra:

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"For faith is the supreme vehicle by which the guides set forth; / Therefore, an intelligent person should cultivate adherence to the Buddha.

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In a person devoid of faith, white qualities do not grow, / Just as a green sprout does not grow from seeds burnt by fire."

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Thus it is said. For this very reason, it is declared in the noble Lalitavistarasūtra: "Ānanda, exertion must be made in faith; this the Tathāgata makes known."

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Likewise, in the Siṃhaparipṛcchā, it is said: "Through faith, one avoids an unfree state at a moment of leisure."

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Thus, having made firm the root of faith, the awakening mind must be made firm because it encompasses all merit. As in the noble Siṃhaparipṛcchā, the Blessed One was asked by Prince Siṃha:

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"By what action does the encompassing of all dharmas arise, / And one becomes dear to sentient beings wherever one is reborn?"

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The Blessed One said:
"One should incline the mind toward awakening for the complete liberation of all sentient beings; / This is the encompassing of dharmas, and through it one becomes dear."

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Thus it is said. Likewise, it is described in the noble Gaṇḍavyūhasūtra:
"For the awakening mind, noble youth, is like a seed of all Buddha-Dharmas; like a field, because it causes the white qualities of all beings to grow; like the earth, because it is the refuge of the whole world; and so forth, up to: like a father, because it protects all bodhisattvas.

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[Elision]

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It is like Vaiśravaṇa, because it cuts off all poverty; like the king of wish-fulfilling jewels, because it accomplishes all purposes; like an auspicious vase, because it fulfills all intentions; like a spear, for overcoming the enemy of the afflictions; like armor, because it properly cuts off improper mental attention; like a sword, because it strikes off the head of the afflictions; like an axe, because it fells the tree of suffering; like a weapon, because it protects from all calamities; like a fishhook, because it pulls out those who move in the waters of saṃsāra; like a whirlwind, because it scatters the grass of all obscurations and hindrances; like a summary, because it encompasses all the bodhisattva practices and vows; like a stūpa, for the world of gods, humans, and asuras. In this way, noble youth, the awakening mind is endowed with these and other immeasurable distinctive virtues."

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How, then, is it known that the awakening mind arises even in an ordinary person, and that this is not mere words? Because it is seen in numerous sūtras.

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First, as it is explained in the noble Vimalakīrtinirdeśa: "Having given rise to the view of individuality as vast as Mount Sumeru, the awakening mind arises, and from that the Buddha-Dharmas grow."

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And from the Ratnakaraṇḍasūtra, it is known that even an ordinary person is a bodhisattva.

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As it is said: "Just as, Mañjuśrī, a young kalaviṅka bird, even though enclosed in an eggshell, not having broken the egg and not having emerged from the shell, still emits the cry of a kalaviṅka;

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Just so, Mañjuśrī, a bodhisattva, even though enclosed in the eggshell of ignorance, not having broken the view of self and not having emerged from the three realms, still emits the cry of a Buddha—namely, the cry of emptiness, signlessness, and wishlessness."

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In the Sarvadharmapravṛttinirdeśa it is also related: "And the earth split open for the bodhisattva Jayamati; having died, he fell into the great hell." For he did not believe in emptiness and harbored hostility toward one who taught emptiness.

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It is also declared in the Niyatāniyatāvatāramudrāsūtra:

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"Which bodhisattva is like one traveling in an animal-drawn cart? For example: suppose a man wishes to traverse world-systems as numerous as the subtle particles of dust in five buddha-fields. Mounting an animal-drawn cart, he sets out on the road. After a long time, across a great distance, he might travel a hundred leagues. There, seized and turned back by a great whirlwind, he is pushed back eighty thousand leagues. Could that man then traverse those world-systems in an animal-drawn cart—or traverse even a single world-system, even over inexpressible inexpressible eons?" He said: "No indeed, Blessed One." The Blessed One said: "Just so, Mañjuśrī, when someone generates the awakening mind but does not retain the Mahāyāna, does not recite it, serves those belonging to the Śrāvakayāna, becomes intimate with them, reads the Śrāvakayāna, recites it, investigates it, thoroughly understands it, and teaches its meanings even up to making them known, through that he becomes one whose wisdom is arid, and he is pulled back and turned back from the path to unsurpassed gnosis. Even what wisdom-faculty and wisdom-eye this bodhisattva has from the cultivation of awakening is also made arid and obstructed for him. This is the bodhisattva who is like one traveling in an animal-drawn cart."

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Thus, this lack of zealous application toward emptiness and delight in the Mahāyāna is generally not found even in one whose practice of a mind of zealous application is incomplete, let alone in a bodhisattva whose practice is one of intense zealous application. For in the Ratnamegha he is read as: 'one who has transcended the downfall of all childish conduct, sporting in incalculable absorptions, dhāraṇīs, liberations, superknowledges, and clear knowledges; one who has attained the light of the rush of non-conceptual delight that is effortless through crores of eons up to the future limit, devoid of material attachment, delighting in the grove of endless Dharma; one who has fulfilled the manifold cultivation of the departure of the supreme Mahāyāna through immeasurable hundreds of thousands of myriads of crores of eons, whose arising and accomplishment of the accumulation of merit and gnosis departs toward the practice for the sake of others, and who is richly endowed with hundreds of thousands of past endeavors.' Now, if this were of interpretable meaning, why would other generators of the awakening mind not be accepted on this ground? Nor is it possible here arbitrarily to make any distinguishing mark of definitive meaning. Moreover, from the statement that the nature of things is a practice of intense zealous application, it is understood that there definitely also exist forms of the practice of zealous application that are middling and mild.

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What then is the intention of this Tathāgataguhyasūtra when it is said: "Blessed One, who has the generation of the awakening mind?" He said: "Great King, he whose resolute intention is uncorrupted." He said: "Blessed One, who has an uncorrupted resolute intention?" He said: "Great King, he in whom great compassion arises." He said: "Blessed One, in whom does great compassion arise?" He said: "Great King, he who does not abandon any sentient being." He said: "Blessed One, how are sentient beings not abandoned?" He said: "Great King, when one's own happiness is relinquished." This is said in order to generate the desire for compassion in those who are not satisfied with merely the awakening mind, just as in the saying: 'Those who lack renunciation have not gone forth into the teaching of the Tathāgata.' Thus, the criticism of another awakening mind here should be viewed in this light, but it is not that the awakening mind does not arise otherwise at all.

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As taught in the Daśadharmakasūtra: 'Here, son of good family, a bodhisattva situated in the lineage, not having aroused the awakening mind, being urged, informed, and inspired by a Tathāgata or a Tathāgata's hearer, arouses the mind for unexcelled, perfect awakening. This is the first cause for generating the awakening mind. Hearing praise spoken either of awakening or of the awakening mind, he arouses the mind for unexcelled, perfect awakening. This is the second cause. Seeing beings [...] without refuge and without an island, having brought forth a compassionate mind, he goes so far as to arouse the mind for unexcelled, perfect awakening. This is the third cause for generating the awakening mind. Seeing the Tathāgata's perfection in all aspects, having generated delight, he arouses the mind for unexcelled, perfect awakening. This is the fourth cause.' And that awakening mind is twofold: the mind of the resolution to awaken and the mind of setting out for awakening. As spoken in the noble Gaṇḍavyūhasūtra: 'Rare, son of good family, are those beings in the entire world who resolve their minds upon unexcelled, perfect awakening. Even rarer than those are the beings who set out toward unexcelled, perfect awakening.' In this regard, the mind of the resolution to awaken is the mind born from the aspiration: "I must become a Buddha." Even in the Śūraṅgamasūtra, because the awakening mind aroused even out of deceit is declared to be a cause of Buddhahood, what need is there to mention [when it is aroused] having done even some small good deed? As said in the Bhadrakalpikasūtra: 'The Tathāgata named Ghoṣadatta, when the Tathāgata Nakṣatrarāja first aroused the awakening mind, was a cowherd who gave a betel leaf. Likewise, the Tathāgata named Vidyutpradīpa, when the Tathāgata Yaśas first aroused the awakening mind, was a weaver who gave a hem of cloth. Likewise, the Tathāgata named Anantaprabha, when the Tathāgata Arciṣmat first aroused the awakening mind, was a city nightwatchman who gave a grass lamp. Likewise, the Tathāgata named Dṛḍhavikrama, when the Tathāgata Duṣpradharṣa first aroused the awakening mind, was a woodcutter who gave a piece of firewood'—and so on.

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Moreover, even regarding an awakening mind devoid of practice, contempt should not be shown; because it too produces endless happiness in saṃsāra. As described in the noble Maitreyavimokṣa: 'Just as, son of good family, even a flawed diamond jewel surpasses all superior gold ornaments and does not lose the name "diamond jewel," and averts all poverty; even so, son of good family, even if broken by disposition and practice, the diamond jewel of generating the mind of omniscience surpasses all the golden ornaments of the qualities of hearers and solitary buddhas, does not lose the name "bodhisattva," and averts all the poverty of saṃsāra.' And from this it is to be understood that the awakening mind is beneficial even without practice; for it is stated in the other Rājāvavādakasūtra: 'And since, great king, you have many obligations and many duties, and are completely unable in all ways and at all times to train in the perfection of generosity, and so on up to training in the perfection of wisdom; therefore, great king, constantly and continually remember, bring to mind, and cultivate just such an aspiration, faith, [...] and resolution for perfect awakening, whether walking, standing, sitting, lying down, waking, eating, or drinking. Having gathered, weighed, and combined into one all the roots of wholesome virtue—past, future, and present—of all Buddhas, bodhisattvas, solitary buddhas, noble hearers, ordinary people, and yourself, rejoice with the supreme rejoicing, up to rejoicing with the equality of space and the equality of nirvāṇa; and having rejoiced, offer them for the worship of all Buddhas, bodhisattvas, solitary buddhas, and noble hearers; and having offered them, make them common to all beings. Then, three times a day, dedicate them to unexcelled, perfect awakening for all beings to obtain omniscience and to fulfill all Buddha-Dharmas. Practicing thus, great king, you will rule the kingdom, not neglect the affairs of state, and fulfill the accumulations for awakening.'

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And right here its maturation is stated: 'Moreover, great king, by the maturation of that wholesome deed of the mind of perfect awakening, you have been born hundreds of times among the gods, and you have been born hundreds of times among humans; and in all your births as god or human you have exercised sovereignty. And yet, great king, no diminution or incompleteness of that wholesome deed of the mind of perfect awakening is observed. Furthermore, great king, because even a single mind of perfect awakening takes as its object the deliverance of all beings, takes as its object the liberation of all beings, takes as its object the comforting of all beings, and takes as its object the parinirvāṇa of all beings, it is an immeasurable, incalculable accumulation of wholesomeness. What need is there to speak of one who cultivates it abundantly?'

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And this awakening mind arose from seeing the physical form [of the Buddha]. It is read there in the former Avadāna. Thus far, then, the aspirational awakening mind should be understood. But this must be stated: does one who has not entered the grounds also have authority for the bodhisattva vow, or not? It should be understood that they do, because in the Ākāśagarbhasūtra a root transgression for the sake of gain and veneration is heard. But in the Daśabhūmikasūtra it is shown on the first ground: "And he does not expect any veneration from anyone, except: 'By me alone should an abundance of all requisites be presented to all these sentient beings.'" And thus it says: "Firmly established on the Pramuditā bodhisattva ground, in the yoga of immobility..." And further it is said: "He becomes fixed in the lineage of the Tathāgatas, devoted to complete awakening." But the Ākāśagarbhasūtra says: "Even the Śrāvaka vehicle does not exist for him, much less the Mahāyāna." Likewise, in the holy Ugraparipṛcchā, training precepts are prescribed even for one enveloped by stinginess. But in the Pramuditā [chapter] it is read: "And because the perception of self has ceased, he has no affection for himself. How much less affection for all requisites!" Likewise, the gift of one's head and so forth is also mentioned for him there.

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In such sūtras, the prescription of trainings is seen even for one who has entered the grounds. Where an instruction specifically concerns a bodhisattva, there, according to suitability of practice or by a prohibitive statement, this might not be trained in by a beginner bodhisattva. But in the absence of both, one should train in every case. Even there, for one incapable of training in one training, an infraction occurs from not practicing the other trainings.

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In the holy Akṣayamatisūtra, too, he spoke thus: "At the time of giving, there is disregard of ethical discipline's inclusion," and so forth. And here one must not be lax, nor does it fail to be acquired in the rest, because of the statement in the Daśabhūmikasūtra: "according to one's strength, according to one's capacity." And this vow is obtainable even for women of mild afflictions whose minds aspire for awakening. For it is said in the Bodhisattvaprātimokṣa, beginning with: "Endowed with four qualities, Śāriputra, bodhisattvas speak the truth," it says: "Here, Śāriputra, a noble son or a noble daughter, having generated the mind for unexcelled, complete awakening, abides with vigor aroused for the quest of wholesome qualities"—beginning with this, all instruction is given.

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And taking the vow should be done in the presence of one who possesses the vow and is dedicated to the practice of the bodhisattva training precepts. For thus, upon transgressing a training, one develops acute moral dread and fear of deceiving the guru. And there, affection and respect are accomplished effortlessly; such is the general rule of vows. For this very reason, bodhisattvas desiring the accomplishment of any of the trainings undertake them in the presence of the Tathāgatas. And in the absence of that virtuous friend, the vow should be taken by visualizing the presence of the Buddhas and bodhisattvas residing in the ten directions, having weighed the vow and one's own strength. Otherwise, all the Buddhas and bodhisattvas and the world together with its gods would be deceived. For in the Saddharmasmṛtyupasthānasūtra, the state of hungry ghosts is stated for one who does not give even after intending a mere trifle, and the state of hell for one who does not give what has been promised. How much more so for one who, having promised the unexcelled benefit of the entire world, fails to carry it out! For this very reason it is said in the Dharmasaṃgītisūtra: "A bodhisattva, noble son, must hold truth in high esteem. Noble son, the recitation of truth is the recitation of Dharma. There, noble son, what is truth? That a bodhisattva, having generated the mind for unexcelled, complete awakening, does not abandon that mind even for the sake of his life and does not act contrary toward sentient beings. This is the truth of the bodhisattva.

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"On the other hand, that a bodhisattva, having generated the mind for unexcelled, complete awakening, subsequently abandons that mind and acts contrary toward sentient beings—this is the bodhisattva's vile falsehood." In the holy Sāgaramatisūtra, too, it is taught: "It is just as if, Sāgaramati, a king or high royal official, having invited all the townspeople for tomorrow's meal, should become indifferent, not procure food and drink, and truly deceive the entire gathering of people. There, not obtaining food and drink and provisions, they would depart mocking him. In just the same way, Sāgaramati, whatever bodhisattva, having reassured all sentient beings to cross over those who have not crossed, to free those who are not freed, to reassure those who are not reassured, up to the point of not making application toward extensive learning, nor toward any other wholesome roots conducive to awakening—this bodhisattva deceives the world together with its gods. And thus the deities who have seen former Buddhas mock him and censure him: 'Rare are those masters of the sacrifice who, having promised a great sacrifice, carry it through.' Therefore, then, Sāgaramati, that speech must not be spoken by a bodhisattva by which he would deceive the world with its gods, humans, and asuras."

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"Furthermore, Sāgaramati, a bodhisattva is requested by someone to do things that need to be done in accordance with the Dharma. Then the bodhisattva speaks these words: 'The bodhisattva should even make a relinquishment of himself; that being must not be deceived again.' Therefore, in accordance with one's own capacity, one should undertake and guard even a single root of wholesome virtue. As stated in the noble Kṣitigarbhasūtra: 'Buddhahood comes through these ten wholesome courses of action. But one who does not guard even a single wholesome course of action for as long as he lives, yet nevertheless says: "I am a follower of the Mahāyāna, and I seek unexcelled, perfect awakening"—that person is an extreme hypocrite, a great liar, a deceiver before all the blessed Buddhas, a nihilist toward the world; that foolish person dies and goes to the downfall.' And for as long as one is able, for that long one should live having undertaken the wholesome.

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And this is to be seen in the Bhaiṣajyaguru-vaiḍūryaprabhasūtra. But as for that great being who, having heard this, even having penetrated with wisdom how difficult the bodhisattva conduct is, is nonetheless resolute to carry the burden of rescuing all suffering people: he, having performed the paying of homage, worship, confession of evil, rejoicing in merit, entreaty and petitioning of the Buddhas, and dedication to awakening, should approach a virtuous friend and speak either repeating what he says or by himself. Having said: 'Pay attention to me, preceptor, I am named so-and-so,' just as in the noble Mañjuśrībuddhakṣetraguṇavyūhālaṅkārasūtra the Blessed Mañjuśrī in a former life avadāna generated the awakening mind endowed with conduct, so it should be generated. For he said thus:

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'As far as the first limit of saṃsāra goes, devoid of end, / for that long, for the benefit of beings, I shall practice measureless conduct.

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We generate the mind for awakening in the presence of the Protector. / I invite all the world; I will free it from that poverty.

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Malice, stubbornness of mind, or envy and stinginess— / from this day onward I will not practice, for as long as I attain awakening. / I will live the celibate life; I will abandon evil desires.

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I will train in the likeness of the Buddhas, in ethical discipline, vows, and restraint. / I do not aspire to attain awakening in a hurried manner here.

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I will remain until the final limit for the sake of a single being. / I will purify a field, immeasurable and inconceivable.

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I will make my name renowned throughout the ten directions, / and I will purify physical and verbal actions in every way.

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I will purify mental action; I will perform no unwholesome action.'

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Nor should one here entertain suspicion of an infraction in another life on account of undertaking the vow for all time, because in this very sūtra the aspiration of Akṣobhya is approved. For thus it was said: 'Just as that Tathāgata Akṣobhya, when he was previously a bodhisattva, spoke these words: "The blessed Buddhas would be deceived by me if I were not to go forth into homelessness in every birth." One birth must be purified with effort by the wise-minded; / and he himself will purify the other births until awakening'—since this was said.

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"Thus, Śāriputra, a bodhisattva should train in the likeness of the Tathāgata Akṣobhya. A bodhisattva, a great being, training thus, Śāriputra, goes forth into homelessness in every birth; whether Tathāgatas arise or do not arise, he inevitably departs from the household life. Why is that? For this is the supreme gain, Śāriputra, namely departure from the household life,' up to: 'and he has no craving for wife, son, or daughter.' How this fault does not occur in other lives will be explained in this very work; so let this stand for now.

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Thus, the general characteristic of an infraction for one who has undertaken the vow is described. Endowed with that characteristic of an infraction, one may infer a situation oneself and avoid it, and not be confused by what resembles an infraction or what resembles a non-infraction. A bodhisattva makes effort through exertion of body, speech, and mind without deceit for the appeasing of all present and future suffering and mental distress of all sentient beings, and for the arising of present and future happiness and gladness. But if he does not seek the full assemblage of causes for that, does not strive to immediately remedy it, does not generate a small suffering and mental distress that serves as a remedy for great suffering and mental distress, does not incur a minor loss of benefit for the purpose of achieving a great benefit, and remains indifferent even for a moment, he is with an infraction. In short, there is no infraction regarding actions that are not within the scope of one's own capacity, because since they are fruitless there, no formulation of a training exists. But on account of inherent blameworthiness, another [action] is certainly included. Where there might be an infraction even regarding what is not within one's own capacity due to the ability to renounce, that should not be considered. But one is freed from that on account of... the general confession of evil.

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This, in brief, is the body of the bodhisattva's training. In detail, however, it has an exposition that does not end in measureless eons. Or, in short, there are two infractions of a bodhisattva: when he undertakes [an action] without examining what is appropriate and inappropriate to his capacity; [and] when, having desisted, he examines it, he is with an infraction. Having examined it, if he transgresses what is fitting, even when prompted by a Caṇḍāla slave, he is with an infraction. Why?

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This is because it is stated in the Adhyāśayasaṃcodanasūtra: "Furthermore, Maitreya, on four accounts is eloquence spoken by all Buddhas […]. Here, Maitreya, the eloquence is accompanied by truth, not accompanied by falsehood; it is accompanied by Dharma, not accompanied by non-Dharma; it decreases affliction, not increases affliction; it reveals the good qualities and advantages of nirvāṇa, not the good qualities and advantages of saṃsāra. By these four [… and so forth]. Whoever, Maitreya, possesses or will possess eloquence on these four accounts, towards that person faithful sons of good family or daughters of good family must produce the conception of the Buddha, having formed the conception of the Teacher. That Dharma must be heard. Why is that? Whatever is well-spoken, Maitreya, all that is spoken by the Buddha. In that regard, Maitreya, whoever would reject these eloquences, thinking, 'These are not spoken by the Buddha,' and would produce disrespect towards them out of hatred for the person, by that person all eloquence spoken by the Buddha has been rejected. Having rejected the Dharma, by that karma which leads to the ruin of the Dharma, he goes to an unfortunate destiny."

86

Moreover, he who wishes this to be explained for the purpose of practice must apply zeal here in this Compendium of Training just for the purpose of learning the mere avenues of conduct, since even the beginning of training yields great fruit. As is said in the Praśāntaviniścayapratihāryasūtra: "And whichever bodhisattva, Mañjuśrī, having filled buddha-fields as many as the grains of sand of the river Gaṅgā with great sovereign jewel-gems, would give them to each of the Buddhas equal in number to the grains of sand of the river Gaṅgā, and giving in this way would give gifts for aeons equal in number to the grains of sand of the river Gaṅgā; or whatever other bodhisattva, Mañjuśrī, having heard these such dharmas, would go off alone and mentally resolve, 'I will train in these such dharmas'—that bodhisattva, Mañjuśrī, even though not yet trained, by having aspiration for this training produces vastly greater merit, but not so that material basis for meritorious action consisting in giving. Therefore, a bodhisattva who sees such advantages must by no means turn back." As is said right there: "In that regard, Mañjuśrī, if beings equal in number to the finest particles of dust of a great trichiliocosm—if every single one of those beings were to become a king, a sovereign of Jambūdvīpa, and they were all to proclaim thus: 'Whoever takes up the Mahāyāna, bears it in mind, recites it, masters it, and sets it in motion, him we will subject each day to having five palas of flesh cut away by the paring of nails, and by this gradual torturing we will deprive him of life!'—if, Mañjuśrī, a bodhisattva addressed in this way does not tremble, does not succumb to terror, does not fear even for a single thought-moment, does not despond, and does not doubt, and exerts himself even further for the purpose of grasping the true Dharma and remains devoted to reading and recitation—this bodhisattva, Mañjuśrī, should be called a hero in mind, a hero in giving, a hero in ethical discipline, a hero in forbearance, a hero in vigor, a hero in meditation, a hero in wisdom, and a hero in meditative absorption."

87

"If, Mañjuśrī, that bodhisattva does not grow angry at those executioners, does not resent them, and does not produce a fault-ridden mind of malice, that bodhisattva, Mañjuśrī, is equal to Brahmā, equal to Indra, and unshakable."

88

For this reason, too, respect for the training yields a great maturation of fruit in this degenerate age. For thus it is said in the Candrapradīpasūtra: / "One might serve myriads of koṭis of Buddhas / with food and drink, with a mind of serene trust, / and with parasols, banners, and garlands of lamps, / for koṭis of aeons as numerous as the sands of the Gaṅgā;

89

and one who, while the true Dharma is decaying / and the teaching of the Sugata is coming to an end, / should practice a single training night and day, / from that, this merit becomes superior."

90

Therefore, respect should be paid to this.

91

And the bodhisattva's precepts of training have been declared in the sūtras. As is said in the noble Ratnamegha: "And how, son of good family, are bodhisattvas restrained by the vow of the bodhisattva training? Here, a bodhisattva reflects thus: 'Not by the mere prātimokṣa vow am I able to awaken to unexcelled, perfect awakening. Rather, whatever conducts of a bodhisattva, precepts of bodhisattva training have been promulgated by the Tathāgata in various sūtras, in those must I train'"—and so on at length. Therefore, since it is stated at length, the bodhisattva's vow is difficult to know for one of dull intellect like us. Then what is appropriate?

92

One should therefore know the vital points / by which one will be without infraction.

93

And what are those vital points which are indeed stated in the sūtras for the benefit of those delighting in the Mahāyāna? Namely: / The renunciation of one's embodiment, possessions, / and virtue belonging to the three times to all beings, / and their protection, purification, and enhancement.

94

This is the summary of the bodhisattva vow, wherein infractions are determined even during the bodhisattvas' relaxation from practice.

95

As is said in the Bodhisattvaprātimokṣa: "The path undertaken by the bodhisattva undergoes suffering for the sake of all sentient beings. If, for the bodhisattva who stands having undertaken that path, even after the lapse of ten million eons, a single thought of pleasure should arise—even the thought of sitting down—at that moment the bodhisattva must produce this thought: 'Having taken on the emergency of all sentient beings, I sit avoiding even this.'" […] Also Mañjuśrī said:

96

"These, divine prince, are the five immediate karmas, endowed with which immediate karmas bodhisattvas swiftly awaken to unexcelled, complete, perfect awakening. Which five? When, divine prince, the bodhisattva with resolute intention has produced the mind directed toward unexcelled, complete, perfect awakening and does not in the interim produce a thought for the stage of a śrāvaka or pratyekabuddha—this, divine prince, is the first immediate karma. Having produced the mind for relinquishing everything, he does not in the interim associate with a mind of stinginess—this, divine prince, is the second immediate karma. Having produced the thought, 'All sentient beings are to be saved by me,' he does not in the interim falter—this, divine prince, is the third immediate karma. Having produced the thought, 'I shall realize all dharmas to be unproduced and unceasing,' he does not in the interim fall into theoretical dogmas—this, divine prince, is the fourth immediate karma. Having produced the thought, 'I shall realize all dharmas through wisdom united in a single moment,' he does not in the interim halt or spit before reaching omniscience—this, divine prince, is the fifth immediate karma."

97

Therefore, in this way, the renunciation, preservation, purification, and increase of embodiment, possessions, and merits must be cultivated continuously and appropriately.

98

Here, first, for the sake of renunciation, one should generate dispassion by means of contemplating the defects of clinging, and one should cultivate the advantages of giving up. As stated first in the Candrapradīpasūtra: / "The fools who are fully obsessed with this foul body / and with fleeting, uncontrollable life, like an illusion or a dream,

99

performing extremely terrifying deeds under the sway of delusion, / those fools, having mounted the vehicle of death, go to the terrible hells."

100

Likewise, it is said in the Anantamukhanirhāradhāraṇī:

101

"Whatever disputes arise among beings, clinging is the primary cause for them. / Therefore one should abandon that wherein thirst exists; / for one whose thirst is relinquished will attain the dhāraṇī."

102

It is said in the Bodhisattvaprātimokṣa: "Furthermore, Śāriputra, the bodhisattva produces the notion of 'belonging to another' regarding all things. He does not appropriate any entity. Why is that? Because clinging is danger."

103

It is also said in the noble Ugradattaparipṛcchā: "What is given no longer needs to be guarded; what is in the house must be guarded. What is given leads to the destruction of thirst; what is in the house increases thirst. What is given is free of clinging; what is in the house brings clinging. What is given is fearless; what is in the house brings fear. What is given supports the path of awakening; what is in the house supports Māra. What is given is imperishable; what is in the house is perishable. From what is given comes happiness; regarding what is in the house there is suffering. What is given serves to renounce afflictions; what is in the house increases afflictions. What is given leads to great wealth; what is in the house does not lead to great wealth. What is given is the deed of a noble person; what is in the house is the deed of a base person. What is given wins the hearts of noble persons; what is in the house wins the hearts of base persons. What is given is praised by all Buddhas; what is in the house is praised by childish fools."

104

Up to: 'Furthermore, if he generates greater affection for his son [than] for other beings in this manner, he must reprimand his own mind with three reprimands. With which three? "Awakening belongs to the bodhisattva who is properly applied, whose mind is equal; awakening does not belong to one of unequal mind, nor to one who is wrongly applied. Awakening belongs to the bodhisattva who fares in non-differentiation, not to one who fares in differentiation." Having reprimanded his own mind with these three reprimands, he must generate the notion of an enemy toward another: "For this is my enemy, not my friend, since for his sake, having cast aside the training prescribed by the Buddha, I generate greater affection for this son, and not so toward other sentient beings." He must cultivate the mind in such a way that loving-kindness accompanied by parental affection arises toward all sentient beings; loving-kindness arises accompanied by peace for oneself [...]. And in this way he should wisely reflect: "He has come from elsewhere; I from elsewhere. All sentient beings too have been my children, and I have been the son of all sentient beings. Here there is no one who is [...] or an outsider." Up to: "In this way, householder, the householder bodhisattva should not form a sense of mineness or possessiveness toward any object. He must not form attachment, tenacity, or dormant propensity for craving. But if, householder, a beggar approaches the householder bodhisattva and begs for some object, if that object cannot be relinquished by him, his mind should not be directed in this way: 'Whether I relinquish this object or do not relinquish it, my separation from this object will inevitably come to pass. I shall have to go to death unwillingly. And this object will abandon me, and I will abandon it. Having relinquished this object, I will pass away having extracted its essence, and this [object], having been relinquished, will not seize my mind and persist at the time of death. And at the time of death, this will produce delight, joyous elation, and remorse-free peace for me.' But if, reflecting even in this manner, he should be unable to relinquish that object, he must appease that beggar with four appeasements. With which four? 'First, I am weak, my roots of wholesome virtue are immature. I am a beginner in the Great Vehicle. I have no mastery over the mind for relinquishment. I hold views accompanied by grasping; I abide in I-making and mine-making. Forgive me, good sir! Do not be distressed; I will act so, I will practice so, I will apply vigor so that I will fulfill this wish of yours and of all sentient beings!' Thus indeed, householder, he should appease the beggar. And this appeasement has been spoken to avoid subsequent faults: lest there should be lack of serene trust in that case for the bodhisattva or toward the bodhisattva for the beggar. But stinginess does not thereby become blameless; rather, it has been reviled by the Blessed One for bodhisattvas.'

105

As is said in the Bodhisattvaprātimokṣa: 'These four things, Śāriputra, are not found among bodhisattvas. Which four? Deceit is not found among bodhisattvas; stinginess is not found among bodhisattvas; jealous malice is not found among bodhisattvas; and the sluggish mind [thinking], "I am not able to awaken to unexcelled, complete, and perfect awakening," is not found among bodhisattvas. Śāriputra, he in whom these four things are found should be known by the wise: "Alas, he is a pretender! Alas, he is a flatterer! Alas, his Dharma is ruined! Alas, he is of defiled nature! Alas, he values worldly material gains! Alas, he is intent only on food and rags!" Thus indeed, Śāriputra, bodhisattvas are brave in mind. Up to: he is a relinquisher of his own hands, a relinquisher of feet, a relinquisher of nose, a relinquisher of head, a relinquisher of limbs and minor appendages, a relinquisher of sons, a relinquisher of daughters, a relinquisher of wives, a relinquisher of pleasure, a relinquisher of retinue, a relinquisher of mind, a relinquisher of happiness, a relinquisher of home, a relinquisher of goods, a relinquisher of country, a relinquisher of jewels, a relinquisher of all belongings.'

106

So it is also said in the Nārāyaṇaparipṛcchā: 'That object should not be appropriated toward which the thought of renunciation does not arise in him, nor would the idea of renunciation proceed. That possession should not be acquired toward which he would not produce the thought of relinquishment. That retinue should not be accepted regarding which, when requested by beggars, the idea of possession arises. That kingdom should not be assumed, nor those enjoyments, nor that jewel should be acquired—in short, no object whatsoever should be appropriated toward which the idea of non-relinquishment arises in the bodhisattva.'

107

"Moreover, noble son, a bodhisattva mahāsattva must produce this thought: 'This embodiment of mine has been relinquished and renounced to all sentient beings, how much more then external objects! Whatever purpose whatever sentient being may have with whatever thing, that I will give to them if it is real and in my possession: I will give a hand to those who want a hand; I will give a foot to those who want a foot; I will give an eye to those who want an eye; flesh to those who want flesh, blood to those who want blood, marrow to those who want marrow, limbs and appendages to those who want limbs and appendages; I will relinquish my head to those who want a head. What need is there to speak of external objects, such as wealth, grain, gold, silver, jewel-ornaments, horses, elephants, chariots, mounts, villages, towns, marketplaces, countrysides, kingdoms, capital cities, ports, slave-women, slave-men, servants, employees, sons, daughters, and retinues? Moreover, whatever purpose whatever sentient being may have with whatever thing, that gift, if in my possession, I will give to that sentient being. Without grieving, without remorse, without expecting any maturation of karma, I will relinquish it. Without longing, I will give it for the benefit of sentient beings, out of compassion for sentient beings, through sympathy for sentient beings, in order to gather those very sentient beings, so that these sentient beings, gathered by me, will understand the Dharma once I have attained awakening.'" And so forth.

108

"Just as, noble son, when a medicinal tree has its roots taken away, or its trunk, branches, bark, leaves, flowers, fruit, or core taken away, it has no conceptual thought such as: 'They are taking my roots,' up to 'They are taking my core';"

109

"rather, entirely free from conceptual thought, it removes the diseases of inferior, middling, and superior sentient beings alike; even so, noble son, a bodhisattva mahāsattva must form the notion of medicine with regard to this embodiment composed of the four great elements: 'Whatever purpose whatever sentient beings may have with whatever thing, let them take just that from me: a hand to those who want a hand, a foot to those who want a foot,' and so forth as before."

110

It is also taught in the Ārya-Akṣayamatisūtra: "This very body must be worn out by me in the service of all sentient beings. Just as these external four great elements—the earth element, water element, fire element, and wind element—become manifold enjoyment for sentient beings through various pleasures, various modes, various cognitive objects, various requisites, and various utilities, just so will I make this body, an aggregate of the four great elements, usable by all sentient beings through various pleasures, various modes, various cognitive objects, various requisites, and various utilities, in full detail." Seeing this purpose, he reflects on the suffering nature of the body, yet through consideration of sentient beings he does not grow weary of the suffering nature of the body.

111

It is also said in the Ārya-Vajradhvajasūtra:

112

"Thus, dedicating himself to all sentient beings, providing all sentient beings with roots of wholesome virtue by being serviceable with all roots of wholesome virtue; offering himself like a lamp to all sentient beings; resolving himself to be like happiness to all sentient beings; upholding himself like a womb of Dharma to the entire world; reaching out to all sentient beings like light; seeing himself as like the foundation of the world; reaching out to the entire world as the causal condition for roots of wholesome virtue; assigning himself like a friend to all sentient beings; displaying himself like the path to unexcelled happiness to all sentient beings; purifying himself like the cushion of unexcelled happiness to all sentient beings; making himself equal to the sun for the entire world; giving himself, endowed with such qualities, to all sentient beings; seeing himself in the entire world as compliant to be used as desired, [thinking:] 'We will become supreme shrines...'; seeing himself as the support of the entire world; bringing about an even-minded attitude toward the entire world; seeing himself as the ford of all requisites; viewing himself as the giver of happiness to the entire world; resolving upon himself as the benefactor of the entire world; making himself equal to the gnosis of the entire world; manifesting himself engaged in the bodhisattva's conduct; committing himself to acting in accordance with what he says; viewing himself clad in the armor of omniscience; preserving the thought that was invited previously; establishing himself in practice and keeping in mind the bodhisattva's attitude of relinquishment; seeing himself as like a park to all sentient beings; displaying himself like delight in the Dharma in all worlds; resolving himself to be the giver of gladness to all sentient beings; offering himself to the entire world as the generator of infinite delight; upholding himself in the entire world as a gateway to all white dharmas; aspiring for himself to be the giver of buddha-awakening to all sentient beings; assigning himself like a father to all progeny; establishing himself in the realm of all sentient beings as the locus of non-deficiency in all requisites."

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