大方便佛報恩經 7

English (machine translation) 7

Language: English

7.1

The translator's name is lost; recorded in the Later Han catalogue

“Furthermore, the bodhisattva-mahāsattva knows kindness and repays kindness, cultivating mahopāya to benefit sentient beings, adapting appropriately and manifesting boundlessly. Good sons! A Buddha appeared in the world named Fearless King Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, appearing in the world to guide and receive those with the karmic conditions. Once those conditions were exhausted, his spirit passed into nirvāṇa. After his extinction, during the saddharma, there was a brāhmaṇa's son, clever and intelligent, who received and upheld the five precepts and protected the saddharma. The brāhmaṇa's son traveled elsewhere on business, journeying far to another state. Arriving midway, there were many perils from bandits, and five hundred people formed a caravan together. Advancing to a treacherous path, at a halting place where five hundred bandits constantly resided, [the bandits] surrounded them front and rear, intending to plunder the travel companions. At that time, the bandit chief secretly dispatched a man to inspect and watch the companions, preparing to launch [an attack] when the time was right. At that time, there was another man among the bandits who was previously a close friend of this brāhmaṇa's son; out of close friendship he came beforehand to tell him: ‘Good son! You should know that in the early night the bandits will launch [their attack]. At that time there will be chaos and tumult, and fearing you might be harmed, I have come to tell you. Secretly make an expedient means for yourself, depart far away, and do not let your companions know.’

7.4

"At that time, when the brāhmaṇa youth heard these words, he was like a choking person who could neither swallow nor spit it out. If he wished to inform his companions, he feared that they would kill this one man, and if they killed him, he feared his companions would sink into the three evil paths and suffer immeasurable pain; if he remained silent, the bandits would kill his companions, and if they killed his companions, the bandits would fall into the three evil paths and suffer immeasurable pain. Having reflected thus, [he thought:] 'I must devise a great upāya to benefit sentient beings and not act for myself. The suffering of the three evil paths is what I should bear.' Having contemplated this, he immediately took a knife and cut off this bandit's life, causing all his companions to be safe and at peace. At that time, the multitude of companions said with one voice: 'Great brāhmaṇa youth! You are a superior person, a person of pure goodness; how could you commit such a great evil today?' Then the brāhmaṇa youth knelt on his right knee, joined his palms, and felt shame and remorse in his heart, [saying:] 'Indeed I should not have committed an evil today, [yet it was] to benefit sentient beings and all my companions.' Then the companions spoke again, saying: 'You killed a man on your own; what benefit is that to us?' He answered the multitude, saying: 'This was an evil bandit plotting to harm the companions. For the sake of you companions, I took this man's life so that you companions could return home safely. As for my karmic retribution, I willingly accept hell.' Then the five hundred companions wailed loudly, feeling both sorrow and joy, and said: 'In the world there is nothing heavier than life, and nothing feared more than death. Why is this so? All sentient beings will abandon gold, silver, rare gems, kingdoms, cities, wives, children, clothing, and food to save their lives. We companions have indeed been reborn!' Having said these words, [they thought:] 'For the sake of sentient beings, this brāhmaṇa youth did not refuse all sufferings and retribution in the three evil paths. Today we must remember this great kindness. To repay this great kindness, we should now swiftly give rise to the mind of anuttarasamyaksaṃbodhi.' Having said these words, they forthwith aroused the mind [of bodhi].

7.5

"At that time the five hundred bandits also said: 'You are a superior person, a person of pure goodness; how could you commit such a great evil?' The brāhmaṇa youth said: 'I truly know that I should not commit this great evil. It was done wishing to benefit all sentient beings and to preserve your bodily lives.' Then the bandits spoke, saying: 'You killed a man on your own; what benefit is that to us?' Then the brāhmaṇa youth told the bandits: 'I knew beforehand that you were here, but I remained silent and did not inform the king or my companions. Because of this, your bodily lives were kept safe and at peace.' When the bandits heard these words, they thought: 'Our bodily lives have indeed been reborn!' They immediately stepped forward, joined their palms toward the youth, and said: 'Excellent, Great Being! One who cultivates great compassion! Please command us as to what we should do.' He answered: 'What you must do is only swiftly give rise to the mind of supreme bodhi.' Then, in order to repay his kindness, the bandits immediately upon hearing his words aroused the mind of anuttarasamyaksaṃbodhi."

7.6

The Buddha said to Ānanda: "When a bodhisattva diligently strives, desiring to adorn bodhi and desiring to repay the Buddha's kindness, they must always regard all sentient beings with the thought of an only child. Good sons! You should know, could that brāhmaṇa youth of that time have been anyone else? It was my very person. By this cause and condition, I bypassed nine kalpas and swiftly realized anuttarasamyaksaṃbodhi."

7.7

"Furthermore, the bodhisattva cultivates mahopāya, knowing kindness and repaying kindness. When the Buddha was at the Bamboo Grove monastery, there was a bhikṣu whose body suffered from foul sores; pus and blood constantly flowed all over his body, and he was despised by the multitude, with no one approaching him. He lived in a dilapidated hut on the periphery. At that time, the Tathāgata demonstrated his spiritual power, concealing himself from the great assembly so that none knew. The Tathāgata went alone to where the sick bhikṣu was, and according to what was needed, drew water to wash him. Having considered this, he caused all the devas of the desire realm to become aware of it. Śakra Devānām Indra, surrounded before and behind by his retinue of immeasurable hundreds of thousands, rained down various celestial flowers, played diverse celestial music, and stayed in the open sky. At that time the king of Trāyastriṃśa held in his hands a wondrous bath pitcher adorned with a hundred merits, filled to the brim with pure water of great compassion. He then stepped forward to welcome [the Buddha], bowed his head to the Tathāgata's feet, and withdrew to stand to one side.

7.8

Then the Tathāgata extended his arm adorned with a hundred merits and emitted great light from his five slender fingers that shone far upon the devas. When the great assembly had gathered, the Tathāgata personally went to the sick bhikṣu's place and emitted light from his usnīṣa to shine upon the sick bhikṣu. When the bhikṣu met the light, his pain was immediately dispelled. Lying in the pus and blood, he sought to rise, take refuge, and bow, but his body would not obey him. The Tathāgata then took the precious vessel from Śakra, king of the devas, with his right hand and poured [the water] onto the crown of the sick bhikṣu's head, and with his left hand wiped and rubbed the sick bhikṣu's body. The sores and ailments of his body were immediately healed under the Tathāgata's touch. Having been healed, he rejoiced immeasurably: 'Namo Śākyamuni! Namo father of great kindness and compassion! Namo supreme, most victorious King of Physicians! Today the disease of my body has been healed, and only mental disease remains. May the Tathāgata now, out of pity, bestow upon me the medicine of Dharma and dispel all the heavy afflictions of my body and mind!'

7.9

Then the Tathāgata said to the sick bhikṣu: 'The Tathāgata now remembers your great kindness; the Tathāgata now wishes to repay your kindness.' At that time the sick bhikṣu was immeasurably surprised and joyful. The Buddha then instructed, encouraged, and delighted him. Rejoicing, the bhikṣu immediately attained the fruit of an arhat, [with] the three knowledges, the six supernatural powers, and possessed of the eight liberations.

7.10

Śakra Devānām Indra, his retinue, and immeasurable devas all fell into a net of doubt: 'Why did the Tathāgata condescend his spiritual virtue to wash the sick bhikṣu's sores, wounds, pus, and blood, and speak of repaying kindness? What is the meaning of this matter? Please explain it in detail for us.'

7.11

The Buddha said to Śakra Devānām Indra and the great assembly of devas and humans: 'Listen well! I shall explain to you the events of past lives. Śakra Devānām Indra! In the past, immeasurable asaṃkhyeya kalpas ago, there was a king who was wicked, perverse, and unprincipled, who unreasonably oppressed [his people] and extorted their wealth. At that time the wicked king was deeply acquainted with an executioner and made a secret pact with him, saying: "Whenever someone violates official matters, you must severely punish them; the authority and mercy will be up to you. If you obtain wealth and bribes, share them with me." At that time, this executioner constantly administered the whip and rod. If someone gave him much wealth, he would cause them not to be struck; if someone had no wealth, they might even lose their life. He made this a regular practice. Then there was an upāsaka who committed a minor official offense and was handed over to the executioner to receive flogging. Hearing that this upāsaka was a good and virtuous person, [the executioner] caused him not to be struck amidst the torture, and so he escaped disaster. Because of this cause and condition, he rejoiced immeasurably. Kauśika! You should know that the executioner of that time was this sick bhikṣu; the upāsaka was my very person. Therefore, through immeasurable asaṃkhyeya kalpas, the bodhisattva repays slight kindness with great [recompense], and never forgets it in his heart right up to perfect awakening.'

7.12

Then Śakra Devānām Indra and the immeasurable heavenly assembly rejoiced immeasurably, and forty-eight thousand devas aroused the mind of anuttarasamyaksaṃbodhi. Having aroused the mind of bodhi, they played heavenly music and each returned to their abode.

7.13

The Buddha said to Ānanda: 'If there are good men and good women who know kindness and repay kindness, they should practice four things: first, associate with good friends; second, listen to the Dharma with a sincere heart; third, contemplate its meaning; fourth, cultivate practice in accordance with what has been taught. Furthermore, there are four dharmas: first, rely on the Dharma and not on the person; second, rely on the meaning and not on the letter; third, rely on wisdom and not on consciousness; fourth, rely on sutras of definitive meaning and not on sutras of provisional meaning. Practicing these eight dharmas is called knowing kindness. Furthermore, practicing eight dharmas is called repaying kindness. What are the eight? First, gain; second, loss; third, dishonor; fourth, honor; fifth, praise; sixth, blame; seventh, suffering; eighth, joy. Furthermore, practicing four things is called knowing kindness and also called repaying kindness: first, seeing evil sentient beings, feeling compassion in one's heart, by reason of cultivating loving-kindness; second, seeing suffering sentient beings, not looking away from them even for a moment, by reason of giving rise to compassion; third, seeing teachers, parents, and virtuous people, feeling joy in one's heart, by reason of giving rise to sympathetic joy; fourth, seeing hostile sentient beings, having no anger in one's heart, by reason of cultivating equanimity.'

7.14

At that time Ānanda adjusted his robes, stepped forward, and said to the Buddha: 'Bhagavat! When the Tathāgata first aroused the mind of bodhi, knowing kindness and repaying kindness, and practiced the first four things, what was the meaning of that?'

7.15

The Buddha said to Ānanda: 'In the past, immeasurable asaṃkhyeya kalpas ago, a buddha appeared in the world named Vipaśyin Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. He arose in the world and guided those with the affinity. When those with the affinity were exhausted, he passed his spirit into nirvāṇa. After the saddharma and semblance Dharma had ended, there was a kingdom named Vārāṇasī, where the people flourished and the land was bountiful. Its king always ruled the country in accordance with the true Dharma and did not oppress the people. In that country was a mountain named Mount of Sages and Immortals. On that mountain five hundred pratyekabuddhas constantly dwelt, and many ṛṣis endowed with the five supernatural powers also lived there. At that time, many birds and beasts came to take refuge there. There was a lion named Steadfast Vow, whose body had golden fur, possessed great majesty and power, and had strength equal to a thousand. When he let out a roar, flying birds dropped down and running beasts hid away. Wandering through the mountains and marshes, he saw a pratyekabuddha śramaṇa of pure comportment. Having seen him, he rejoiced in his heart; day after day he drew near to him, constantly hearing him recite the scriptures and expound the wondrous Dharma.

7.16

"At that time, there was a great hunter who saw this lion with golden fur on its body. He was filled with joy and thought: 'If I can catch this lion, strip off its skin, and offer it to the king of the country, he will surely grant me rank and emolument so that seven generations will not lack for anything.' Having thought this, he further said: 'The lion Firm Resolve is a king among beasts; bows and arrows cannot reach him, and snare nets cannot control him. I must devise another scheme. The one whom the lion Firm Resolve reveres and looks up to is none other than a śramaṇa. I shall now assume the guise of a śramaṇa and secretly shoot him with a bow. Covering myself with a kāṣāya, looking closely and walking slowly, I will go beneath a tree. If he sees me, he will surely come close to me. Once he draws near, I will draw my bow and shoot him with a poisoned arrow; out of ten thousand chances, I will not fail to get him.' Having thought this, he immediately returned home and exclaimed: 'From my ancestors down through the generations, we have always been hunters, yet never have we heard of a beast with golden fur on its body, let alone seen one! Now I wish to hunt and take it.' He then shaved off his beard and hair, put on the Dharma robes, and, just as he had planned, returned into the mountains and sat beneath a tree. At that time, the lion Firm Resolve saw this bhikṣu, was filled with joy, bounded up close to him, and licked the bhikṣu's feet. At that moment, the hunter shot him. Struck by the poisoned arrow, he snarled and roared, wanting to charge forward and seize him. On the verge of destroying and harming him, he thought again: 'This is a śramaṇa! Wearing robes of subdued color, he bears the emblem of the Buddhas, worthies, and sages of the three periods of time. If I now harm him, it would not be difficult; but if I take his life, I would be taking away the emblem of the Buddhas, worthies, and sages.' Having thought this, he swallowed his breath and endured the pain. After a short while, as the poison penetrated deeper, the pain became unbearable. Having reflected on this, he again wanted to attack and bite him, but he again said: 'It would not be difficult. But if I harm him, I will be rebuked by the Buddhas, worthies, and sages. Furthermore, in the world, good and evil are distinct: this is an evil man who harbored a venomous plot and came to harm me; if I do not endure it, I will be no different from that evil man. One who cultivates endurance is loved and respected by all; one who does not endure is loathed by the multitude, which increases afflictions. Because afflictions increase, saṃsāra increases; because saṃsāra increases, one is born in the difficult realms; because one is born in the difficult realms, one is separated from good spiritual friends; because one is separated from good spiritual friends, one does not hear the Saddharma; because one does not hear the Dharma, one is doubly veiled by the net of doubts; because of the net of doubts, one is far removed from anuttarasamyaksaṃbodhi. Therefore, I must not give rise to evil now.'

7.17

"Having thought this, he spoke a verse:

7.18

"'I would rather lose my own life
Than ever give rise to an evil thought
Toward robes of subdued color;
I would rather lose my own life
Than ever give rise to an evil thought
Toward one who has gone forth.'"

7.19

"Having spoken this verse, he immediately died. Heaven and earth quaked in six ways, startling all the birds and beasts so that they fled in all directions; blood rained from a cloudless sky, and the sun lost its brightness.

7.20

"Then the hunter took off his disguise, took a knife and skinned him, and carried it back on his shoulders. Arriving home, he presented it to the king of the country. When the king saw it, he was delighted and asked his ministers: 'In all my life, I have never heard of an animal with golden fur on its body; how is it that today I see it with my own eyes? How extraordinary! How wondrous!' He gently asked the hunter: 'By what upāya did you obtain this skin?' The hunter then stepped forward and addressed the king: 'I only pray that the great king grant me fearlessness, and I will explain the matter to the great king.' The king said: 'As you wish!' The hunter then recounted the matter in full to the great king.

7.21

"When the king heard these words, his heart was filled with grief and distress, just like a person choking who can neither swallow nor spit it out. He went out at once and issued a command to all the great ministers and lesser kings. When the great assembly had gathered, he proclaimed: 'Gentlemen! You should know that I once heard such words from the wise: "If there is an animal with golden fur on its body, it must be a bodhisattva. If a single sentient being gives rise to the bodhicitta, it brings great benefit to all sentient beings." How is it that today this evil hunter devised such an upāya to kill this bodhisattva? If I now bestow official ranks, emoluments, elephants, horses, the seven treasures, clothing, food and drink, money, or grain and silk upon this evil person, I would be walking the same path as him and becoming his partner in crime.' Having reflected thus, he seized the hunter and took his life. Taking the lion's skin, he returned to the mountains to the place of the carcass. He stacked gośīrṣa-candana to make a pyre, cremated the lion's skin and bones with fire, collected the śarīra, and erected a stūpa to make offerings to them."

7.22

The Buddha told Ānanda: "Good sons! The lion Firm Resolve was none other than myself, Śākyamuni. The bodhisattva thus drew close to good spiritual friends, even to the point of losing his life, yet never gave rise to evil. Why? Because of knowing kindness and repaying kindness. For what reason? Because the bodhisattva, by being able to draw close to good spiritual friends, can swiftly accomplish anuttarasamyaksaṃbodhi. Good sons! The bodhisattva always diligently seeks good spiritual friends to hear the Buddha-Dharma, even a single phrase, a single verse, or a single meaning, whereby the afflictions of the three realms all wither away. When the bodhisattva wholeheartedly seeks the Buddha's words, his thirst for the Dharma is so profound that he does not begrudge his body or life; even if he must tread upon red-hot iron or ground of raging fire, he does not consider it a hardship. If the bodhisattva does not begrudge his life for the sake of a single verse, how much less for the twelve divisions of scriptures? If he does not begrudge his body and life for the sake of a single verse, how much less any other wealth and possessions? Because of the benefit of hearing the Dharma, his body attains peace and joy, and he gives rise to deep faith, an upright mind, and right views. When he sees one who preaches the Dharma, it is as though he sees his parents, his mind free of pride and arrogance. For the sake of sentient beings, he wholeheartedly listens to the Dharma, not for gain; for the sake of sentient beings, not for self-benefit; for the sake of the Saddharma, he does not fear the wrath of kings, hunger and thirst, cold and heat, tigers and wolves, vicious beasts, bandits, and the like. Having first subdued his own afflictions and faculties, he only then listens to the Dharma, never listening at improper times. Listening to the Dharma wholeheartedly, revering the preacher, and honoring the Dharma—this is called the bodhisattva's knowing kindness and repaying kindness.

7.23

"How does a bodhisattva wholeheartedly listen to the Dharma? There are four ways to listen to the Dharma: first, with the utmost mind; second, with a single mind; third, with all one's mind; fourth, with a good mind. This is called the bodhisattva diligently seeking the twelve divisions of scriptures. Why is this? Because he is mindful of the great kindness of the Buddhas, desires to spread the Saddharma of the Buddhas, desires to increase the dharmas of the Buddhas, desires to cause the world to have faith in the Buddha-Dharma, and desires to cause all immeasurable sentient beings to attain the path of unsurpassed bodhi; therefore, because the bodhisattva is mindful of the immeasurable sentient beings in the ten directions, and in order to repay the great kindness of the Buddhas, the bodhisattva diligently seeks the twelve divisions of scriptures.

7.24

"For what reason does the bodhisattva diligently seek the Buddha-Dharma? Because he wishes to cause sentient beings to give rise to faith, he seeks the treatise on logic (hetuvidyā); in order to know various faults and offenses, to refute the evil and wrong treatises of non-Buddhists, to know the upāya to tame sentient beings, and to distinguish the meaning of the Tathāgata's words from the meaning of worldly words, the bodhisattva seeks the treatise on logic. For what reason does the bodhisattva seek the treatise on linguistics (śabdavidyā)? Because he wishes his words to be pure and adorned, since impure words cannot proclaim the clear and explicit meaning; because he wishes to understand and know all meanings; in order not to destroy right speech out of pride and arrogance; to destroy wrong views, and to know the upāya to tame sentient beings, the bodhisattva seeks the treatise on linguistics. For what reason does the bodhisattva seek medical arts (cikitsāvidyā)? In order to cause sentient beings to be free from all evil, unwholesome four hundred and four ailments; out of compassion for all sentient beings; and to cause them to give rise to faith. When they are freed from afflictions, their minds give rise to joy; because they attain joy, their minds constantly remember the great compassion of the Buddhas in saving sentient beings, which is why the bodhisattva seeks medical arts. For what reason does the bodhisattva seek worldly arts and crafts (śilpakarmasthānavidyā)? In order to easily obtain wealth to benefit sentient beings; to cause sentient beings to give rise to faith; to understand worldly affairs and shatter pride; to tame sentient beings; and to understand all phenomena and dispel dark hindrances. If there are bodhisattvas who cannot thus seek these five subjects, they will never be able to attain anuttarasamyaksaṃbodhi and achieve all-knowledge. It is in order to attain unsurpassed bodhi that they seek these five subjects.

7.25

"A bodhisattva who knows kindness and repays kindness preaches for sentient beings. What does he preach? How does he preach? What he preaches refers to the twelve divisions of scriptures; how he preaches refers to fulfilling the five subjects in order to attain anuttarasamyaksaṃbodhi. Preaching has two aspects: first, preaching in sequential order; second, preaching purely. Preaching in sequential order means: first preaching the dāna-pāramitā, next preaching the śīla-pāramitā, and so on up to the prajñā-pāramitā. In order to know kindness and repay kindness, reflecting upon its meaning and abiding in accordance with the Dharma—this is called preaching in sequential order. Preaching purely means: if the listener is seated while the preacher is standing, one should not preach for them; if the listener seeks faults in the Dharma or seeks faults in the preacher, one should not preach for them; if the listener relies on the person and not on the Dharma—for one who does not rely on the Dharma, one should not preach; if the listener relies on the words and not on the meaning, one should not preach; and so on up to if the listener does not rely on sūtras of definitive meaning, one should not preach. Why? Because such a person cannot revere the pure Dharma of the Buddhas and bodhisattvas. If the preacher respects the Dharma, and the listener also gives rise to veneration, listens and receives it wholeheartedly, and does not give rise to slight or disdain—this is called preaching the Dharma purely. Preaching in sequential order means preaching all. Preaching all refers to the twelve divisions of scriptures, down to a single phrase, a single verse, or even half a verse. Whether words, meaning, or phenomena, when demonstrating, instructing, benefiting, and delighting in their Dharma meaning, sometimes rebuking, sometimes speaking truthfully, sometimes speaking through parables, according to what is appropriate to preach; or preaching simply, or preaching so as to be easily entered, according to what they delight in hearing—this is called the bodhisattva knowing kindness, repaying kindness, and preaching the Dharma in sequential order. Preaching purely means that the bodhisattva-mahāsattva cultivates a mind of loving-kindness amidst hostility and hatred. Having attained a mind of loving-kindness, he uses various upāyas to preach the Dharma to evil sentient beings and heedless people, and even to those whose minds are fond of arrogance and indulgence, as well as the impoverished, using upāyas to reveal and expound the Dharma for them, not for the sake of praising himself, disparaging others, food and drink, gain, or fame—this is called the bodhisattva knowing kindness, repaying kindness, and preaching the Dharma purely. What is abiding in accordance with the Dharma? Cultivating wholesome dharmas in the actions of body, speech, and mind, endowed with purity, knowing kindness and repaying kindness, for the sake of adorning anuttarasamyaksaṃbodhi.

7.26

"Furthermore, the bodhisattva-mahāsattva knows kindness and repays kindness, reflects upon its meaning, attains dhāraṇī through much learning, and blazes the torch of Dharma. In order to benefit all sentient beings, he should cultivate giving, morality, and much learning. Making offerings to the preacher, not seeking faults in the Dharma or faults in the preacher, having no harmful intent, and giving fearlessness to sentient beings—this is called knowing kindness; experiencing the bliss of humans and devas, and attaining the path to nirvāṇa—this is called repaying kindness. The bodhisattva furthermore has four types: cultivating forbearance, destroying non-forbearance, adorning bodhi, and gathering sentient beings. Causing them to cultivate forbearance—whether enduring oneself or causing others to endure—and being far removed from fear—this is called knowing kindness. Through the cause and condition of forbearance, having no anger, having unfailing retinues, not suffering distress, and having no remorse in the mind; after casting off this body, enjoying the bliss of humans and devas, and swiftly attaining the bliss of nirvāṇa—this is called repaying kindness."

7.27

"Good son! Bodhisattvas furthermore have four things: diligently cultivating vigor, destroying indolence, adorning bodhi, and gathering in sentient beings. For the sake of the path to bodhi, they cause [sentient beings] to cultivate vigor; their lying down is peaceful, their waking is peaceful, and they are free from all afflictions; wholesome dharmas increase, and their bodies experience peace and happiness—this is called benefiting oneself. The bodhisattva's vigor does not torment sentient beings by beating, hurling at, scolding, or reviling [them]—this is called benefiting others. Having relinquished this body, they experience human and celestial bliss, their bodies obtain great strength, and they attain the path to bodhi—this is called the great fruit. These are called the bodhisattva's four things of vigor. Bodhisattvas cultivate meditative absorption, destroy distracted minds, adorn bodhi, and gather in sentient beings. For the sake of the path to bodhi, they cause [sentient beings] to cultivate dhyāna; in the present [life] they experience worldly joy, and body and mind are tranquil—this is called knowing kindness. Because body and mind are tranquil, they do not torment sentient beings—this is called repaying kindness upon repaying kindness. Having relinquished this body, bodhisattvas receive pure bodies, secure, tranquil, and blissful, and attain great nirvāṇa—these are called the bodhisattva's four things of dhyāna.

7.28

"Furthermore, bodhisattvas know kindness and repay kindness, accomplish wisdom, destroy ignorance, adorn bodhi, and gather in sentient beings through the four means of embracing. For the sake of the path to bodhi, they practice wisdom: because they know the dharma-realm, their bodies experience peace and happiness—this is called benefiting oneself. Being able to stimulate sentient beings' worldly affairs and supramundane affairs—this is called benefiting others. Being able to destroy the two hindrances of affliction and wisdom—this is called the great fruit; this is called knowing kindness, and this is called repaying kindness. The four things of a bodhisattva's wisdom are inconceivable.

7.29

"Furthermore, it is not through the knowledge of past lives that a bodhisattva knows the affairs of past lives, but in order to observe the good and bad karmas of sentient beings who equally receive goodness. For the sake of wishing to benefit all sentient beings, the bodhisattva-mahāsattva, using mahopāya, dwells in the Tuṣita Heaven, fulfilling a lifespan that is superior in three matters: first, superiority in lifespan; second, superiority in bodily form; and third, superiority in renown. When he first descends, he emits a great radiance that universally illuminates the ten directions; he himself knows the time when he first enters his mother's womb, the time he abides there, and the time he emerges; when he walks seven paces in the ten directions without anyone supporting him, he utters these words: 'This present body of mine is the very last.' All the devas, ghosts, spirits, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas make offerings with various flowers, incenses, exquisite instrumental music, banners, and canopies; his body is adorned with the thirty-two marks, and none can surpass him; through the power of loving-kindness, he destroys the hosts of Māra's army; each and every limb possesses the same great strength attained by Nārāyaṇa; in his childhood years, without studying worldly matters, he is able to understand them; without a teacher, he studies, and naturally attains anuttarasamyaksaṃbodhi; exhorted and entreated by Brahmā, he turns the wheel of the saddharma for all sentient beings; when he is properly absorbed in samādhi, roaring claps of thunder cannot shake him; all wild beasts draw near in affection, loving him as their parents; animals offer food, because the Buddha knows their minds; cloud spirits send down rain to bathe his body, and trees bend down their curved branches to shade his person. After he has attained the Way, throughout six years Māra constantly watches and seeks, yet cannot find any shortcoming in him; constantly in dhyāna, he perfects mindfulness and is skillfully able to understand the arising and ceasing of coarse and subtle thoughts. These are called the bodhisattva's shared, inconceivable [features of] birth. As for unshared [features of] birth: it is for the sake of wishing to benefit all sentient beings. Just as those madmen, by virtue of seeing the Tathāgata, recover their original minds; the blind gain sight, breech presentations become normal deliveries, the deaf gain hearing, and those with greed, anger, and delusion have them all eradicated. These are called the unshared, inconceivable [features of] birth.

7.30

"Moreover, as for the shared [features], the practices of the Tathāgata are inconceivable. He constantly lies on his right side like a lion king; whether grasses or leaves, there is no disturbance; the fierce verambha winds do not flutter his robes; when he sets foot and strides, it is like a lion king, a white swan king, and the like; when he wishes to walk, he first steps out with his right foot; the places he traverses, whether high or low, all become level; when he eats, no whole grains pass through, nor are leftover grains kept in the mouth—these are called the shared, inconceivable [qualities]. Furthermore, the shared, inconceivable [marks are]: first, level soles of the feet; second, thousand-spoked wheels under the feet; third, slender and long fingers; fourth, full and rounded heels; fifth, webbed fingers and toes; sixth, soft and tender hands and feet; seventh, calves like an aineya antelope king; eighth, ankle bones that do not protrude; ninth, hands reaching the knees when standing upright; tenth, a concealed organ like that of an elephant king or horse king; eleventh, a body rounded and complete like a nyagrodha tree; twelfth, body hairs that grow upward; thirteenth, each hair coiling to the right; fourteenth, a body of true golden color; fifteenth, an aura of one fathom around him; sixteenth, fine and soft skin to which dust and dirt do not adhere; seventeenth, the seven places being full; eighteenth, an upper body like a lion; nineteenth, rounded and fleshed arms and elbows; twentieth, full and level collarbones; twenty-first, attaining a fleshed, rounded body mark; twenty-second, forty teeth in the mouth; twenty-third, teeth that are close-set, without gaps, and even; twenty-fourth, teeth that are white in color; twenty-fifth, jawbones square like a lion's; twenty-sixth, attaining the supreme taste among tastes; twenty-seventh, the mark of a fleshy protuberance [uṣṇīṣa]; twenty-eighth, a broad and long tongue; twenty-ninth, a brahma-sound; thirtieth, dark-blue eyes; thirty-first, eyelashes like an ox king; thirty-second, a white curl between the eyebrows—these and other eighty kinds of inconceivable marks and secondary signs. Each and every mark and secondary sign furthermore has immeasurable hundreds of thousands of kinds of exquisite marks and signs. Each and every mark and sign has come about because the bodhisattva, from his initial aspiration, remained firm in bodhi, knew kindness and repaid kindness, and cultivated these wondrous practices. Therefore, he has now attained unexcelled bodhi."

7.31

The Buddha said: "Because the Tathāgata, for immeasurable asaṃkhyeya kalpas, with a sincere mind cultivated and maintained pure precepts, he obtained level soles of the feet. Because he made offerings to parents, upādhyāyas, teachers, elders, and virtuous people, through this cause and condition he obtained the mark of the wheels under his feet. Because he did not give rise to harmful thoughts toward sentient beings, had no intention of robbery or theft, and upon seeing parents, upādhyāyas, teachers, elders, and virtuous people, went out from afar to welcome them, set out seats for them, reverently bowed to them, and destroyed arrogance—through these causes and conditions, he obtained slender and long fingers. Endowed with the above three practices, he obtained full and rounded heels. Because he gathered in sentient beings through the four means of embracing, through this cause and condition he obtained webbed fingers and toes. Because he rubbed and washed parents, upādhyāyas, teachers, elders, and virtuous people with fine ghee, through this cause and condition he obtained soft and tender hands and feet. Because he cultivated and gathered wholesome dharmas without feeling satisfied or weary, through this cause and condition he obtained calves [like an antelope king]. Because he rejoiced upon hearing the Dharma, delighted in speaking it for others, and served and ran errands for the Dharma, through this cause and condition he obtained the mark of ankle bones that do not protrude. Because his three karmic actions were pure, he tended to the sick and gave medicine, destroyed arrogance, and was moderate in eating and drinking, through this cause and condition he obtained the mark of hands touching the knees when standing upright. Because upon seeing those separated he reconciled them with good words, and cultivated shame and remorse himself while also teaching others to cultivate them, through this cause and condition he obtained the mark of the horse-concealed organ. Because he purified his own three karmic actions and also taught others to purify them, and if there were sentient beings whose four elements were out of harmony, he was able to treat and cure them, through this cause and condition he obtained the mark of a rounded body. Because he rejoiced upon hearing the Dharma and delighted in speaking it for others, through this cause and condition he obtained the mark of body hairs growing upward. Because he contemplated the profound meanings of all dharmas, delighted in cultivating wholesome dharmas, made offerings to parents, upādhyāyas, teachers, elders, and virtuous people, and, when walking along roads, at stupas, or in monasteries, removed bricks, stones, thorns, and impurities, through this cause and condition he obtained the mark of each hair coiling to the right. If he gave food, drink, and necklaces to others and eliminated anger, through these causes and conditions he obtained two marks: first, a golden color; second, a constant aura. Through what karmic condition did he obtain the mark of each individual hair? Through that very karmic condition, he obtained a fine and soft body to which dust and dirt do not adhere. Because he constantly gave sentient beings what they required, through this cause and condition he obtained the mark of the seven places being full. Because he broke down his own arrogance, softened his nature, acted in accordance with the Dharma according to the minds of sentient beings, and, to eliminate what is unwholesome, instructed them in wholesome dharmas, through these causes and conditions he obtained the mark of an upper body like a lion, the mark of rounded shoulders, and the mark of full and level collarbones. Through what karmic condition did he obtain the mark of slender fingers? Through that very karmic condition, he obtained a fleshed, rounded body mark. Because he stayed away from divisive speech and reconciled disputes, through these causes and conditions he obtained the mark of forty teeth, the mark of close-set teeth without gaps, and the mark of even teeth. Because he cultivated loving-kindness in the desire realm, through this cause and condition he obtained the mark of white teeth. Because upon seeing those who came seeking, he welcomed and sent them off with joy, through this cause and condition he obtained the mark of square jawbones. Because he viewed sentient beings equally, just like an only child, through this cause and condition he obtained the mark of the supreme taste. Because he constantly bestowed the unexcelled flavor of the Dharma upon sentient beings, gave mindfulness to those who were forgetful, observed the five precepts himself and successively taught them to others, and cultivated a compassionate mind and was able to make great gifts of Dharma, through these causes and conditions he obtained the mark of the fleshy protuberance [uṣṇīṣa] and the mark of the broad and long tongue. Because of speaking truthfully, speaking with the joy of the Dharma, speaking gentle words of the Dharma, and not speaking at improper times, through these causes and conditions he obtained the brahma-sound mark. Because he cultivated a compassionate mind and regarded all sentient beings just like parents, through these causes and conditions he obtained two marks: first, dark-blue eyes; second, eyes like an ox king. Because upon seeing virtuous people he praised them truthfully, through this cause and condition he obtained the white curl mark. Although the causes and conditions for each of the thirty-two marks have been spoken individually, their true cause and condition is the keeping of precepts and vigor. Why is that? If one does not keep the precepts, even if one were able to cultivate vigor, one would not even attain a human body, how much less the thirty-two marks, the invisible crown, and the fleshy protuberance mark, which are equal and without differentiation."

7.32

"Furthermore, in whatever deeds one performs, with a settled mind without regret—through this cause and condition, one obtains the mark of level soles of the feet. If one acts with a sincere mind, through this cause and condition one obtains the mark of the thousand-spoked wheels, the second and third [marks], the mark of webbed fingers and toes, the mark of the seven places being full, fine and soft rounded shoulders, full collarbones, an upright body, and the mark of a broad and long tongue. If one acts constantly, through this cause and condition one obtains the mark of long fingers, touching the knees when standing upright, the mark of a constant aura of one fathom, and the mark of close-set teeth without gaps. If one acts with purity, through this cause and condition one obtains the remaining marks.

7.33

"Furthermore, if one gives rise to a purely wholesome mind toward sentient beings, through this cause and condition one obtains soft and tender hands and feet, smooth and fine skin, and dust and dirt not adhering [to it]. If one cultivates and gathers sequentially and cultivates and gathers at proper seasons, through this cause and condition one obtains the second, third, and fourth marks. If one delights in cultivating wholesome dharmas with a mind that neither regrets nor retreats, through this cause and condition one obtains a golden-colored body, a constant aura, white teeth, and the curl mark between the eyebrows. If upon hearing praise one does not give rise to arrogance, and conceals wholesome dharmas without letting others know, through this cause and condition one obtains the mark of the horse-concealed organ. If one dedicates the wholesome dharmas cultivated toward bodhi, through this cause and condition one obtains the mark of one hair per pore, body hairs growing upward, forty teeth in the mouth, and the mark of the most supreme taste. Because of diligent vigor, through this cause and condition one obtains square jawbones and the mark of an upper body like a lion. Because of sincerely cherishing all sentient beings as though viewing an only child, through this cause and condition one obtains even teeth, dark-blue eyes, and the ox king eye mark. Because of cultivating and gathering wholesome dharmas without knowing satisfaction or weariness, through this cause and condition one obtains the remaining marks."

7.34

"When bodhisattva-mahāsattvas abide in the stage of nature practice, they cultivate the karmic causes for the thirty-two marks. When abiding in the stage of pure practice, although they possess these thirty-two marks, the marks are not complete and have not yet attained bright purity. When abiding in the twelve practices, only then are they fully distinct, obvious, and complete with all Buddha-dharmas. Although the marks are immeasurable, because sentient beings differ—being superior, middling, or inferior—and [the marks] are inconceivable, therefore the Buddha spoke of thirty-two marks. All the merit of all sentient beings, joined and gathered together, equals exactly one hair mark of the Tathāgata. All the merit of all the hair pores, joined and gathered together, then forms one secondary sign. Gathering together the merit of all the secondary signs, multiplied a hundredfold, then forms one mark—excepting only the white curl of hair and the mark of the invisible crown of the head. Gathering together all the rest of the marks, multiplied a thousandfold, forms these two marks. Joining and gathering together all the merit of the thirty-two marks and eighty secondary signs, multiplied tens of millions of billions of times, then forms the Tathāgata's deep, far-reaching voice like thunder—its sound is heard throughout immeasurable, boundless, inconceivably numerous Buddha-worlds like fine dust motes.

7.35

"For the sake of sentient beings, they practice great benevolence and compassion, recognize kindness and repay kindness, and cultivate these inconceivable, profound, subtle, and inconceivable marks and signs. Each and every mark and sign can benefit sentient beings [numbering] as many as the dust motes of the great earth across immeasurable hundreds of thousands of koṭis, causing them to generate the bodhi mind. Cultivating and gathering them step by step, they fully achieve the thirty-two marks and signs. Having completed the marks and signs, all are led to proceed to the bodhi tree, subdue Māra, become Buddhas, turn the wheel of the saddharma, benefit sentient beings, cross the ocean of thirst and craving, reach the shore of great wisdom, and accomplish the benefit of all sentient beings."

7.36

The Buddha told Ānanda: "All members of the great assembly, all bodhisattva-mahāsattvas and good sons! Which among you can constantly be mindful of the Buddha's kindness, protect and uphold the saddharma, and write, copy, read, and recite this subtle, profound Sūtra of the Buddha Repaying Kindness through Mahopāya? Who can arouse great vigor in the later evil age to receive, uphold, and protect anuttarasamyaksaṃbodhi? Who can protect the Dharma, disseminate this sūtra, and bring boundless benefit to all sentient beings?"

7.37

At that time, eighteen thousand great bodhisattva-mahāsattvas in the assembly immediately arose from their seats, arranged their robes, bared their right shoulders, placed their right knees on the ground, joined their palms, knelt upright, and said to the Buddha: "Bhagavat! We can receive, uphold, and protect anuttarasamyaksaṃbodhi in the later evil age; we can protect the saddharma and teach and transform sentient beings."

7.38

Then the Bodhisattva Siṃha further spoke these words: "Bhagavat! I too can embrace and sustain sentient beings through various upāyas."

7.39

The Bodhisattva Vajra said: "Bhagavat! If there are sentient beings who would fall into the three evil destinies, I can obstruct and protect them so that they do not fall!"

7.40

Mañjuśrī further spoke these words: "Bhagavat! If there are sentient beings who seek anything whatsoever, I can cause all of it to be fully provided."

7.41

The Bodhisattva Jñānadhvaja further spoke these words: "I can bestow great wisdom upon sentient beings."

7.42

The Bodhisattva Dharmadhvaja then spoke these words: "Bhagavat! I can universally bestow the Dharma upon sentient beings."

7.43

The Bodhisattva Sūryaprabha said: "Bhagavat! I vow to bestow peace and happiness upon sentient beings."

7.44

The Bodhisattva Candraprabha said: "Bhagavat! I can teach and transform all sentient beings, causing them to cultivate merit."

7.45

The Bodhisattva Supratiṣṭhita said: "Bhagavat! I can teach and transform all sentient beings, causing them not to be heedless."

7.46

The Bodhisattva Akṣayamati said: "Bhagavat! I can teach and transform all sentient beings, causing them all to perceive the meaning of the inexhaustible realm."

7.47

The Bodhisattva Candrottara said: "Bhagavat! I can bestow unexcelled peace and happiness upon all sentient beings."

7.48

Bodhisattvas such as these each established extraordinary and subtle vows to adorn bodhi and benefit all sentient beings. In order to remember the Buddha's kindness and repay the Buddha's kindness, they immediately arose from their seats, knelt with palms joined, and said to the Buddha: "We pray that this sūtra be entrusted to us, the host of bodhisattvas."

7.49

Ānanda said to the Buddha: "Bhagavat! What is the name of this sūtra, and how should it be upheld?"

7.50

The Buddha told Ānanda: "This sūtra is named Gathering the Roots of All Goodness; it is also named Mahopāya; it is also named The Subtle and Esoteric Practice; and it is also named The Buddha Repaying Kindness."

7.51

The Buddha told Ānanda and the host of great bodhisattva-mahāsattvas: "You should practice according to what has been spoken!"

7.52

When this chapter on entrustment was spoken, seventy-two thousand śrāvakas generated the mind of unexcelled bodhi. All the other devas, nāgas, ghosts, spirits, gandharvas, kiṃnaras, mahoragas, humans, non-humans, and all the great assembly, having heard what the Buddha said, rejoiced and upheld it.

7.53

Fascicle Seven of The Sūtra of Repaying the Kindness of the Buddha Who Has Great Skill in Means

Linked texts (1)

大方便佛報恩經 — Classical Chinese