大毘盧遮那成佛經疏 18

English (machine translation) 18

Language: English

18.1

Recorded by the Śramaṇa and Ācārya Yixing

18.2

Remainder of Chapter 18: Receiving the Bases of Training in Upāya

"If at that time the bodhisattva gives rise to a covetous mind and takes it, Lord of Secrets, the bodhisattva has the fault of regressing from bodhi, and has a fault regarding the vinaya of unconditioned dharmas." Taking what is obtained by giving beautiful form and the like, where there is a bodhisattva who gives rise to a covetous mind and takes it, is the second precept. All 'property belonging to others' is explained extensively according to the sense in the vinaya. One does not give rise even to a single thought of taking or touching it; even a mind of desire for bodhi does not arise, so how much less would one use upāya to take or touch it? However, the bodhisattva does have an upāya for touching and taking: namely, seeing that there are sentient beings who do not believe in cause and effect and do not practice generous giving, who are attached to their possessions and cannot part with them, and who also give rise to this thought: 'Where is there any merit in giving?' Because of this, when guided and transformed through various upāyas, they cannot be reached. At that time, the bodhisattva uses upāya to steal their property, without giving rise to any thought of taking it for himself, but performs various meritorious deeds solely for that person's sake. By using upāya to summon them and let them observe it, he causes them to generate a mind of wonder: 'This great being is able to be unsparing with things and give them to others; when I look at myself, I do not measure up.' In this gradual manner, the bodhisattva again uses upāya to speak of the benefits of giving material things, having such and such karmic retributions. That person is gradually able to develop faith and acquiescence, yet still cannot relinquish their own belongings. Later, observing that their mind has gradually opened and eased, the bodhisattva tells them in accordance with the Dharma: 'The material things I used for giving previously were actually your property. Because you could not use them yourself—just like harvesting grain without planting again, which must lead to poverty, and with former merit exhausted, there would be nothing further to hope for—I therefore used them for you. Now the merit of that former giving is entirely yours. As previous Buddhas have said: "Whoever gives shall obtain various great benefits such as beautiful form, strength, ease, and unhindered eloquence." Do not say there is no merit.' Through this cause and condition, he causes them to escape the difficulties of the evil realms and hungry ghosts, and to establish the causes of bodhi. One should know that because the bodhisattva is endowed with wisdom and upāya, he can do such things, which the two vehicles and non-Buddhists do not possess. 'According to the category' means that there is such a category of sentient beings who are suitable to be transformed by this [means]. Furthermore, 'according to the category' means that it is not merely this single upāya, but that there are further unhindered, wondrous upāyas. In short, it is solely for the sake of causing them to open up the Buddha's vision and knowledge and to have a guide, not for any other matter. These aspects are very numerous and cannot be described in full; one should infer them following this, and by citing one example for all, they can be understood by category. 'The bodhisattva destroys their stinginess': 'destroys' has the meaning of an antidote, just as one speaks of 'permanently destroying latent afflictions (anuśaya).' Here too it is like this: destroying the knot of their stinginess. However, this bodhisattva truly does not give rise to a mind of coveting things and taking them for himself; if he were to take them, that would be destroying the limbs of bodhi. Because of this covetous mind, one impairs the conditions for attaining right awakening and makes the limbs incomplete; hence it is said to 'destroy'. It is also transgressing the bodhisattva vinaya. The grass-tied monk said: 'Regarding the precepts formulated by the Buddha, I dare not stretch them.' 'Conditioned precepts' refers to the upāyas of practice; hence they are called conditioned precepts. However, 'unconditioned precepts' are the intrinsically pure precepts, which are not accomplished through cultivation. In contrast to these upāyas of practice, they are called conditioned. Yet when deeply contemplated, they are identical to the unconditioned precepts, because they are not separate from the syllable A gateway.

18.4

Next is the precept against impure conduct, which states that the bodhisattva maintains the precept against sexual misconduct. (Herein, where it speaks of grave offenses, they are all stated with the intention of maintaining non-offense; since they do not differ, no note is made.) With regard to another's ward, one's own wife, or those protected by one's own clan, one's own lust does not arise, how much less sexual union or unnatural intercourse; the bodhisattva maintains the precept against sexual misconduct. If, toward another's ward, one's own wife, or the marks of one's own clan (meaning that nuns and the like are the marks of one's own clan), one does not give rise to one's own lust (referring to the matter of the mind), how much less unnatural intercourse and the union of two bodies? As for matters regarding different categories of upāya and form, they follow the above. And facing each other with two gender marks, and the remaining matters of categories of form, this is the third. 'Another's ward' refers to another's women, sisters, and the like, as in the vinaya's ten kinds of protected women. However, there are two kinds of bodhisattvas: if one has left home, no thought of desire whatsoever may arise, not to mention those protected by others, improper times, and so forth. Yet it is also meant to explain the characteristics, so the vinaya speaks of it in full. If it is a lay bodhisattva, [intercourse] with one's own wife at improper times and the like is called sexual misconduct, as explained extensively in the Mahāprajñāpāramitopadeśa in the section on the śīlapāramitā. Furthermore, 'improper time and improper place' refers to places near stūpas and venerated figures, or brightly lit places; because in the light one faces deities and the like, it is also prohibited. 'One's own clan' refers to not marrying those of the same surname, and so forth. Furthermore, 'clan' (zu), in the dialect of Chu, also has the meaning of a mark or sign. According to the Western custom, if a woman sells female beauty, after official permission is granted, someone gives her a certain amount of goods, and for that duration of time she is under his custody. But when someone is with her, a sign is placed on the door to inform others; when another person sees it, they know she is already protected. If one willfully violates her, it is equivalent to sexual misconduct. 'One's own lust does not arise' means that one should not even correspond with thoughts of covetous defilement, how much less engage in unnatural intercourse, or sexual union with proper objects within prescribed limits? However, when there are extraordinary upāyas for the sake of accomplishing the causes of great bodhi for another, then there is a sense in which it may be breached, which is not the same as for śrāvakas. As the extensive version of the bodhisattva precepts says, there was a bodhisattva who from birth practiced celibacy (brahmacarya) and had never looked upon a woman's form with attachment in his mind, cultivating the Path in the mountain forests. Later, at the age of eighteen, when entering a village to beg for food, a maiden saw his dignified and handsome appearance, gave rise to a mind of desire, and said to him: 'I have given rise to deep desire for you, benevolent one. The benevolent one's practice of wondrous conduct is solely for the benefit of all beings. If my wish is not fulfilled, I fear it will lead to the end of my life, which would be contrary to your original vow and harm a sentient being.' That bodhisattva admonished her in various ways about the faults of desire, but she would not abandon it to the end. Because she could not obtain her wish, she thereupon fainted. At that time her relatives thought: 'This must be a yakṣa! His appearance is different from ordinary humans; our daughter fell to the ground upon seeing him—could he have stolen her vital energy?' Together, bearing knives and clubs, they bound him and were about to kill him. When the girl revived slightly and saw this, she explained the full cause and conditions to her parents. They said: 'This is the girl's fault, not the monk's crime.' They thereupon released him. The girl again pursued him relentlessly, and the monk thought: 'If she does not obtain what she seeks, she will certainly lose her life and enter the evil realms.' He then complied with her wish and had union for a long time. Waiting until her desire had somewhat abated, he exhorted her with the Dharma and spoke the Dharma to benefit her. Because of her deep love and respect, she complied with his instruction, and together they cultivated the pure life (brahmacarya) and accomplished great benefits of the Dharma. Yet this bodhisattva, solely through the upāya of mahākaruṇā, was able to endure this matter with lowliness, and was not drawn by lustful greed to commit unlawful acts. If it were not from mahākaruṇā, but done merely with a mind of lustful misconduct, that would be an infraction of the precepts. It is precisely because he was endowed with wisdom and upāya that it was so. 'According to the category' points to the previous meaning. Being the same as the precept against stealing, it is not explained extensively, and may be understood by analogy. As the sūtra says: a band of robbers captured a kiṃnara maiden and gave her to a bodhisattva; he accepted her, obtained wealth because of this, and practiced giving for an immeasurable time. Again, for instance, when the Bodhisattva of Fine Hair begged for food, a woman saw him and fainted; to protect the woman (above, it was the cause of suspecting a yakṣa; here, it was the thought of bodhicitta not abandoning sentient beings), fearing she would depart from bodhicitta, he accepted her as his wife. Much later, he exhorted her, they gave rise to the aspiration for the Path together, and her relatives also gave rise to the aspiration and were reborn in heaven (a skillful upāya that eradicates sinful conduct).

18.5

Next is keeping the precept against false speech: [The sūtra says,] "Through false speech for the purpose of maintaining life throughout one's days, / One should keep the precept against false speech throughout one's entire lifespan (reading the syntax in reverse order). / Even for the sake of preserving one's life, one should not engage in false speech; / To do so is to deceive the bodhi of the buddhas. / Lord of Secrets! This is called the bodhisattva abiding in the supreme Great Vehicle. / If one speaks falsely, one transgresses the bodhi of the buddhas. / Therefore, Lord of Secrets! / This Dharma gateway should be understood in this manner: / Abandoning deeds of false speech which ought not to be done; / This is called not deceiving the bodhi of all buddhas. / Lord of Secrets! For the bodhisattva in the supreme Great Vehicle, / If one speaks falsely, one transgresses and loses the bodhi of the buddhas. / Lord of Secrets! This Dharma gateway should be understood in this manner: / Not abandoning truthful speech." This is the fourth precept. "For the purpose of maintaining life" refers to matters such as various types of fame and gain, or on account of food and drink, clothing, imprisonment, distress, and hardship of such kinds. If one were to speak falsely, one's physical life would be preserved; if one were not to do so, one's contingent body would not survive. Hence it is called "reasons for maintaining life." Even if a bodhisattva faces such circumstances, at that time they do not give rise to a single thought of wanting to deceive another, much less apply skillful means to do so. Generally speaking, there are eight unnoble expressions and eight noble expressions: namely, saying one has seen when one has not seen; saying one has heard, felt, or known when one has not heard, felt, or known; saying one has not seen when one has seen; and saying one has not heard, felt, or known when one has heard, felt, or known. These are the eight unnoble expressions. The reverse of these are called the eight noble expressions: namely, saying one has seen when one has seen (and the other three likewise), and saying one has not seen when one has not seen (and the other three likewise), as explained in the Vinaya. As for the major precept against false speech in the fivefold division [of precepts], if a bodhisattva violates it in this way, it constitutes slandering the bodhi of the buddhas. Why is this? Bodhi is strictly the real meaning, whereas this is the cause of deceit and falsehood, running directly counter to it; therefore it is called "destroying bodhi." Furthermore, because the Tathāgata has cultivated truthfulness and sincerity for immeasurable kalpas, whatever he speaks is accepted with faith by all people. Even when he expounds inconceivable dharmas that are beyond the reach of their ordinary minds, hard to believe and hard to understand, because of the Buddha's truthfulness for immeasurable kalpas, people also believe them. Now, if a bodhisattva deceives sentient beings, that constitutes producing the conditions for their deceiving the Dharma, which also destroys bodhi. Therefore, a bodhisattva who abides in this supreme Great Vehicle stage of mantra practice must not give rise to a single thought of deceiving another or produce its various conditions. The marks are fully explained in the Vinaya; if one transgresses, one falls away from the Buddhas and Bodhisattvas. Here too there should be skillful-means speech adapted to their category, which is omitted in the text. As expounded in the Great Text on Bodhisattva Precepts: There was a woman who killed her father and mother. Having committed this unpardonable karma, she thought to herself, "Because of this evil karma of mine, I will definitely enter the unpardonable hell. Since this ultimate evil has already been committed, what wholesome Dharma could ever approach me?" For this reason, she would no longer reform her faults and cultivate the good, but merely sat silently with folded hands awaiting punishment. The bodhisattva used various means to encourage her to repent and cultivate goodness, even telling her, "In the Mahāyāna teachings there are skillful means capable of extinguishing this sin." Yet she never accepted it with faith. The bodhisattva generated great compassion and miraculously transformed himself into a woman who went to lodge with her, saying of her own accord, "I too have committed such deeds." That woman thought to herself, "Have others committed this deed as well? Now that I have a companion, we can dwell together." After a long time passed in this manner, that transformed person gradually used skillful means, wishing to repent and cultivate goodness together with her. But she would not follow her words, saying, "If you definitely wish to do so, then go ahead; but I think to myself that in the end it will be of no benefit." Thereupon, that transformed person, while dwelling together with her, showed herself performing wholesome deeds, gradually obtaining the benefits of the Dharma, and displaying great spiritual penetrations for her to see, telling her, "Now that I cultivate goodness, my former sins have been extinguished and I have now attained this Dharma. If the sinful karma could not be extinguished through the Dharma, how could I have achieved such things?" The woman gave rise to a feeling of wonder, saying, "She committed the same offense as I did. Since she was able to eliminate it, why should I not do so?" Consequently, she practiced together with her. The bodhisattva used skillful means to transform her; the defilement of her sins was eliminated, and she gradually entered the Buddha-Dharma. This is how, by virtue of wisdom and skillful means, a bodhisattva can uphold the precepts in this way, which is not shared by the two vehicles or worldly people. Furthermore, the Saṃghāṭa-sūtra explains: There was a gentleman whose wife was charming, graceful, and exceptionally beloved by him. Later, when she passed away, his affection could not let go, and he continually carried her corpse as he walked, even when it dried up and decayed, refusing to discard it. The bodhisattva, unable to convert him, transformed himself into a woman who also carried a man's corpse, saying, "This person was my beloved. Although his life has ended, my affection cannot be severed, and so I continually carry him." The man thought to himself, "This person is my companion, doing the same thing as I am." Consequently, they lived together. Later, the bodhisattva watched for a skillful opportunity and threw both corpses into the Gaṅgā River. When the woman and the man searched for the corpses, they suddenly could find neither, and she lamented resentfully, "We carried them even until they dried up and decayed. Now that they have encountered another partner, they have formed an attachment to each other and abandoned us. One must understand that affection cannot be relied upon! If even ghosts are like this, how much more so the living?" Seeing this matter, the man's longing immediately ceased, and he gave rise to the aspiration to revile desire and cultivate the path. Because the bodhisattva possesses such wisdom and skillful means, he practiced deceit; it was not done with an evil mind.

18.6

Next is the precept against harsh speech: [The sūtra says,] "The bodhisattva with a gentle mind receives with faith and gathers in sentient beings. / Furthermore, Lord of Secrets! Keeping the precept against harsh, abusive speech, / One should gather in all sentient beings with a gentle and pliable mind, / Speaking in language that accords with their kinds (reading the syntax in reverse order, meaning words that comply with them). / Lord of Secrets! The foremost practice of a bodhisattva is what is called benefiting sentient beings (this practice comes first). / Or another bodhisattva abiding in evil destinies / Speaks harsh words on account of sentient beings, / Using language that accords with their forms and classes. / Why is this? This is the bodhisattva's foremost practice for the sake of sentient beings; / Or a bodhisattva in evil destinies, on account of sentient beings, / Abides in harsh and evil speech." This is the fifth precept. "Harsh" refers to making statements that can cause another's mind not to comply, provoking unwholesome thoughts in them, or manifesting coarse traits with a loud voice; so-called rough, coarse speech and the like are all described as such in the Vinaya. A bodhisattva should always be gentle, kind, and compliant rather than abrupt and violent, proclaiming what delights the minds of others; by this means, one can gradually gather them in and cause them to enter the Buddha Path. But to cause offense and distress runs contrary to the skillful means of the four ways of gathering [sentient beings]; hence it is an offense. However, there are also skillful means for employing harsh speech. As told in the Great Text on Bodhisattva Precepts, there was a man who habitually engaged in harsh speech by nature, and none could convert him. The bodhisattva transformed himself into a man whose conduct was precipitous, violent, and wicked, exceeding the other's by immeasurable multiples. Seeing him, the man was delighted: "This person's conduct surpasses mine in all respects; I used to think none could equal me, yet now what he does is worthy of being my teacher." He then requested, saying, "Let me be your disciple." Having shared tasks for a long time, the bodhisattva gradually showed revulsion, gently praising gentle and compliant conduct and reprimanding harsh and violent deeds. Later, having reformed himself, he urged the other to reform, but the man had not yet complied. Later, having demonstrated the abandonment of evil conduct, the bodhisattva gradually cultivated the path by himself, attained great benefits of the Dharma, and manifested spiritual penetrations. The man gave rise to a feeling of wonder: "In the past, this person's conduct exceeded mine, yet he was able to reform himself and attain this Dharma. Why should I not do so?" He took him as his teacher once again and entered into the benefits of the Dharma. This is how a bodhisattva displays harshness and evil through wisdom and skillful means.

18.7

Next is not engaging in malicious speech: [The sūtra says,] "Furthermore, Lord of Secrets! A bodhisattva should keep the precept against malicious speech, / Apart from divisive speech and apart from harmful speech; / If one violates it, one is not called a bodhisattva. / The bodhisattva does not generate a mind to divide sentient beings; / Or by other unique skillful means, / Seeing that there are sentient beings who give rise to attachments according to whatever views they hold, / One engages in divisive speech according to their kind, / In order to cause them to abide in the single path, / Namely, abiding in the path of all-knowledge." [The verse says:] "The bodhisattva is without divisive speech and without disturbing speech; / One who violates this does not practice the bodhisattva path. / Toward sentient beings, one does not give rise to a mind of separation; / Or if sentient beings cling to views according to their perspective, / One engages in divisive speech according to their kind, / In order to cause sentient beings to abide in the single path, / Namely, abiding in the path of all-knowledge." This is the sixth precept. The characteristics of malicious speech are fully explained in the Vinaya, including the cause-and-effect story of the jackal and the lion, and so forth. A bodhisattva always cultivates non-injurious conduct, causing all superior, middling, and inferior classes to be joyful and harmonious, without creating causes and conditions for discord. Yet seeing that there are sentient beings with various deviant views, each attached to their own doctrine and unable to escape by themselves, experiencing great suffering on this account, the bodhisattva at that time speaks divisive words in order to lead them to abandon evil spiritual friends. For example, in the past there was a non-Buddhist master who led a thousand disciples and taught deviant path teachings. Observing that they possessed the conditions to be converted, the bodhisattva entered into his esoteric doctrines as a disciple; before long, he mastered all their profundities, his wisdom and discernment being incomparable. That master praised him, saying, "This person has fully received my teachings," and divided his five hundred disciples to be led by him. At that time, the bodhisattva gradually used skillful means, entering into their views and gently converting them. After a long time, knowing that they had generated deep faith and submission toward him, he gradually revealed the profound Dharma. At that time, the minds and views of the five hundred disciples gradually became upright and attained the nature of wisdom. When that master heard that the teachings were different, he came to observe and listen. Because the bodhisattva gave various demonstrations and explanations, the master also awoke and understood. Immediately, the five hundred people also took the bodhisattva as their master and received the new Dharma; thereupon, all thousand people entered the true Dharma. Instances such as this are skillful means for breaking up their harmony. The bodhisattva's practice is exceedingly vast and cannot be described in full. Citing one example illustrates the rest, and they can be understood accordingly.

18.8

Next is the precept against frivolous speech. It says: 'Secret Lord! The bodhisattva upholds the precept against frivolous speech. Speaking in accordance with their category, at the proper time and place, and in harmony, one should uphold the precept against frivolous speech.' Speaking in accordance with their physical category brings benefit according to time and place. If that place has speech of this sort, it should be spoken; what contravenes the vinaya should not be spoken; it is in harmony and accord with that place. 'Producing their benefit' means causing them to have benefit. 'Producing' means acting. It means practicing this benefit, acting according to place and according to time. 'Causing all sentient beings to attain a joyful mind and purifying the path of their ears' means purifying the ear faculty. Why is this? 'Because the bodhisattva possesses distinctive speech'—meaning varied, multiple modes of speech that accord with the minds of others. 'There are bodhisattvas of uncommon upāya who take jesting and laughing as primary, wishing to cause sentient beings to rejoice and abide in the Buddhadharma; for the sake of sentient beings, although uttering unbeneficial speech, they abide in the midst of birth-and-death to benefit sentient beings'—this means they are fully endowed with all kinds [of means], dwelling in the transmigration of birth-and-death without attachment. 'Concordantly producing benefit, they cause the minds of all sentient beings to be delighted and the path of their ears to be purified. Why is this? Because of distinctive speech. There are bodhisattvas who, through this laughter, first cause sentient beings to rejoice and securely abide in the Buddhadharma; desiring that unbeneficial speech and discarded speech not issue forth. In this way the bodhisattva transmigrates in birth-and-death.' This is the seventh precept. Frivolous speech refers to worldly talk about unbeneficial matters, such as the various discussions of kings and thieves, commerce and seafaring, women's bodily adornments, and so forth, as explained in the vinaya; or the right and wrong of cities and kingdoms, and critiquing worldly affairs. In brief, all that accords with worldly phenomena and lacks any causal condition for renunciation falls under this. However, a bodhisattva should speak words that harmonize with time, place, and benefit. As for the 'time': though one wishes to instruct and guide them, they have as yet no readiness to enter through faith. If their sincere aspiration has not arisen and one speaks to them heedlessly, causing them to lack faith, to be arrogant, and to slander, so that no conversion takes place, then this is an improper time. The opposite of this is called 'timely speech'. Or if an assembly is boisterous and crowded so that their minds are not quiet, and one expounds in detail, it will not enter their minds, thereby forfeiting the conditions for the Way; this too is an improper time. 'Place' means a suitable location. Suppose they are in the very act of creating evil, and one preaches the Dharma for them right at the place of their doing: because they are attached to what they are doing, they will instead generate a contrary, rebellious mind, and evil thoughts will thereby arise. The opposite of this is called 'speech according to place'. 'Benefit' means speech wholly free from all harm, causing them to cultivate good, and uttering words that accord with their disposition and readiness. If a bodhisattva acts in this way, they can cause sentient beings to rejoice and submit in faith, benefiting both oneself and others. For when they hear it and attain benefit, one's own efforts are likewise not expended in vain. However, the bodhisattva possesses what is distinctive (meaning an uncommon upāya, meaning different from the preceding): namely, taking laughter as the outset. Such jesting and laughing extends to song, dance, musical performance, arts, crafts, and worldly talk—that is, the various worldly phenomena spoken of before. In order to cause them to rejoice, once they have attained joy, they will be compliant and delighted; taking advantage of their inclinations, the bodhisattva guides them by upāya and causes them to securely abide in the Buddha's wisdom. Although fully knowing it to be of no ultimate benefit, the bodhisattva's mind generates no attachment; yet, discerning time, place, and benefit, they engage in it. Although doing what is unbeneficial, through this unbeneficial [means] they eliminate unbeneficial matters. Because those people had previously created evil, and evil is contrary to the Way, if one were directly to cast aside upāya and strictly restrain them, they would instead be frightened off and resist; therefore, through the upāya of collegial actions, one later leads them to enter the Buddha's Way. Hence, this lack of benefit is itself the cause of benefit, just as an excellent physician turns poison into medicine. Acting in this way is the bodhisattva's cause for emerging from the transmigration of birth-and-death; one should not be like those śrāvakas who lack the wisdom of upāya, who are solely restrictive, merely blocking faults, and lack practices of adaptability, so that their wisdom is not perfected. Emerging from transmigration oneself and causing others to emerge is therefore called 'departing from transmigration'. This is like the woman Sudarśanā spoken of in the Avataṃsaka. In order to attract and guide sentient beings, she was born into a house of courtesans and became the leader among five hundred courtesans; exquisitely beautiful beyond compare and endowed with all feminine virtues, she fully possessed the sixty-four arts and all subtle, skillful upāya. By nature, women are adept at captivating human minds, and this woman was lacking in no quality; for this reason, those who flocked to her were numerous. First, through the power of upāya, the bodhisattva shared the conditions of their sensual conduct, causing them to feel intense love and affection, so that no one disobeyed whatever words she spoke. Discerning their inclinations and capacities, she guided them according to conditions, causing them to see the true nature of desire; and through this gateway they entered the Buddha's wisdom. Because those people had faith in and love for her, they were able to receive her words with sincere attention; through these conditions, the benefit brought was boundless. Although situated amid what is not beneficial, to be able to accomplish this great benefit is the bodhisattva's upholding of the precepts endowed with wisdom and upāya. Instances of this sort in the sūtras are exceedingly extensive. (Tripiṭaka Master Bodhi says: 'Mantra is secret speech. In the West, if two persons are speaking privately, and another person approaches, they separate themselves. Or if someone sees them speaking privately, they say: "Do not go to another's secret speech." This is called mantra.') 'Furthermore, Secret Lord! The bodhisattva should uphold the precept against greed. Among the things used by others, one does not give rise to defiled thoughts. Why is this? The bodhisattva should always maintain a mind of non-attachment. If a bodhisattva has such a mind, they are powerless with respect to sarvajñajñāna.' 'Powerless' means retreating and desisting. Due to this dharmic state, they are powerless regarding sarvajñajñāna and dwell on one side; that is, it is not complete. 'Again, Secret Lord! The bodhisattva should give rise to joy, generating such a thought'—this is likewise the same—'"What I ought to do has now arisen spontaneously! Excellent, most excellent!" Repeatedly cultivating uncommon upāya, not causing those sentient beings to lose their material resources, they uphold the precept against greed. Furthermore, Secret Lord! Upholding the precept against greed: among what is used by another, among the goods of another, one does not give rise to defiled thoughts. Why is this? There is no receptive mind of a bodhisattva. If there is a bodhisattva with a defiled mind, they are powerless, on one side of the gateway of sarvajñajñāna. Also, Secret Lord! The bodhisattva joyfully gives rise to such, and generates this thought: "If what I would do arises of itself for them, that is good, most excellent!" Repeatedly rejoicing, they do not cause those sentient beings to lose their requisites for life.' This is the eighth precept. The former passages having already clarified the precepts of body and speech, next is clarified the precept of pure mind. This is greed that arises from the mind. If a bodhisattva sees that another possesses all manner of superior things—such as physical strength, wealth, and so forth, through boundless avenues—the bodhisattva does not generate the thought: 'That person has such things while I lack them'; and through these conditions generate envy, desires, greed, and frantic striving—all of which are subsumed under this precept. Because of thinking in this way, causes for experiencing vexation would further arise, and therefore one does not do it. A bodhisattva should not be like this. As for being 'powerless': for example, a person may be endowed with boundless upāya, arts, and abilities, but when stricken with illness they can do nothing. It is the same with the bodhisattva: if their mind is sickened by greed and craving, the boundless strength and power of the bodhicitta can all be rendered powerless. 'Sarvajñajñāna' refers to the state where the myriad virtues are all complete without any deficiency. By giving rise to this [greedy] mind, the limbs and parts of this body of myriad virtues without deficiency become incomplete; therefore, one is powerless with respect to the gateway of sarvajñajñāna. However, when a bodhisattva sees that another possesses all manner of things superior to their own, they should personally rejoice and think: 'I originally made a great vow to practice the bodhisattva path for the sake of all sentient beings, causing them all to be fully endowed with the myriad virtues. If they were lacking in these things, I would even be willing, not begrudging body and life, to undergo difficult and bitter practices to benefit and gladden them. Now that they are able to accomplish this on their own, this is indeed a great benefit to me, and truly worthy of joy!' The bodhisattva consoles their own mind with this: 'What I ought to do has arrived spontaneously,' and therefore they rejoice. 'For the sake of sentient beings, I would even desire, through countless exertions, to seek the natural utility of the precious vase and the wish-fulfilling tree to destroy their karmic conditions of destitution; how much more so when they can attain it on their own! Would I then diminish it to benefit myself?' Awakening the mind in this way, one no longer gives rise to attachment; this is the characteristic of upholding the precept. As told in the Dīrgha-āgama: In the past, during the time of Krakucchanda Buddha, there was a king of Vārāṇasī named Śrī (also called Siyi, 'Thinking of Benefit'); he was so named because he constantly thought of benefiting all beings. At that time, five hundred ministers addressed the king, saying: 'At present our kingdom is exceedingly abundant and joyful, and the minds of the people are content, without thoughts of adversity; we fear they cannot withstand enemies. The king should assign them tasks to accustom them to hardship, so that they will be able to face adversity and defend the royal realm.' King Siyi, of utmost benevolence, compassion, and forbearance, thought: 'How could I impose untimely tasks upon the people? It goes against my fundamental intention; there is no reason for this.' The ministers, knowing the king's righteous intention, said no more. Śakra Devendra learned of this and thought: 'What this king practices is the bodhisattva path; I wonder whether it is steadfast or not. I should test him.' Thereupon he told King Dīrghabāhu ('Long Arm') of a neighboring realm to attack him. The territory ruled by King Dīrghabāhu was also called Pañcāṅganagara, because the territory he governed had only five cities; it was a small kingdom. Hearing Śakra's words, he thought: 'I have heard that the benevolence of women lacks foresight. Now, what this king does exceeds benevolence and love, just like a woman. Now I shall take it for myself.' He immediately raised the fourfold army to attack that kingdom. The ministers addressed King Siyi: 'Previously our loyal admonitions were not accepted. Now the people are untrained in warfare and have no preparations; adversity has arisen unexpectedly, what shall we do?' The king reflected and answered: 'What he desires to have is only the land, the people, and the treasuries. If I do not fight with him, no harm will come to the people; do not worry.' He immediately set forth alone, going into the deep mountains to cultivate pure conduct. King Dīrghabāhu gained that kingdom without bloodying his blades; after a long time, he placed a bounty seeking King Siyi, but could not find him. At that time in the south there was a brāhmaṇa of pure conduct who, due to past karma, was utterly destitute and had no means to support his parents and teachers. Hearing that King Siyi was fond of giving, he went to seek refuge with him and obtain sustenance. Traveling to that kingdom and reaching the mountain forest, he encountered the former king's hermitage. King Siyi proactively greeted and inquired after him, inviting him to settle, giving him food, and warmly asking of his hardships: 'Where are you going now?' The brāhmaṇa recounted his reasons in full. Hearing this, the former king felt pity and sorrow: 'When I ruled the kingdom, my power was sovereign, and I could give to people as they wished. Now, stripped of all and having lost my realm, how can I satisfy him?' Having reflected thus, he told the brāhmaṇa: 'King Siyi is none other than myself. Having lost my kingdom, I am now here.' The brāhmaṇa fainted for a long time, and then lamented: 'Because of my meager merit, I sought from afar hoping to gain something, yet meet with such a misfortune—is this not destiny?' The king consoled him: 'Do not grieve greatly. I have an upāya by which it may be obtained. Because that king regards me as an enemy, he constantly offers a bounty for me; if someone obtains my head, he will bestow great rewards. If you take my head and go, you will surely receive a great recompense.' The brāhmaṇa replied: 'I am a man of pure conduct; how could I kill a person? That is entirely out of the question.' The king said: 'If so, merely bind me with ropes and take me; in principle nothing is violated.' The brāhmaṇa then bound him and led him to the palace gate. When the former ministers saw this, they all reproached the brāhmaṇa: 'You are a man of pure conduct, yet you answer a bounty to harm this worthy king to seek your own gain; this is profoundly contrary to the Way! You destroy the pure Dharma; what Way can there be in you?' The brāhmaṇa explained in full: 'This is not my fault. It is this great king who practices the bodhisattva path and instructed me to do so.' The ministers immediately entered to inform the king. Hearing it suddenly, the king was greatly alarmed, thinking he had come to seize his kingdom. But when he heard the story from beginning to end, his mind felt shame and submission: 'Toward one who practices the bodhisattva path like this, I have seized his kingdom; how can I govern people and rule the realm?' He thereupon told King Siyi: 'You may return to your original throne and give freely to benefit and pacify the myriad people. I shall return to my former kingdom, each of us restoring our places, without harming one another.' At that time the two kingdoms formed friendly relations, without further troubles from enemies. Such accounts are extensively explained in the Jātaka sūtras. This is the condition of non-greed.

18.9

Next is the precept against ill-will (vyāpāda): “Lord of Mysteries, the bodhisattva observes the precept against ill-will. Furthermore, Lord of Mysteries, the bodhisattva should observe the precept against ill-will; he should always endure patiently toward all, not clinging to wrath or joy, his mind being equal; he acts toward enemies just as toward friends. Why is this? The bodhisattva should not harbour evil intent”—this refers to having merits within oneself, termed samayabhakta, which shares the same meaning as keeping [the precepts] in mind, spoken of by the venerable ones in the Vinaya—“Why is this? Because the bodhisattva’s original nature is pure.” Here, “original nature” refers to the intrinsically acquired precepts. Below, “mind” refers to the phenomena manifested from the mind, which are ever pure within their original nature; therefore, the bodhisattva should observe the precept against ill-will. “He endures abundantly and universally toward all, constantly joyful and not clinging to wrath, with an equal, equanimous mind. He acts toward enemies just as toward friends. Why is this? Because this evil implement of mind is not that of a bodhisattva. For this reason, the bodhisattva’s mind is originally pure in its nature. Therefore, Lord of Mysteries, observe the precept against ill-will.” This is the ninth precept. Ill-will means giving rise to a malicious intent toward any sentient being, whereby unbeneficial conduct arises from the mind. The reason for observing this is that even if someone were to come to a bodhisattva and inflict various forms of harm, up to and including dismembering his limbs, he would still not give rise to a desire to harm that person—how much less so in lesser matters? If he were not like this, he would not be a bodhisattva. He should practice great forbearance universally in all places. When another inflicts various harms, he should reflect: “Owing to ignorance as a cause and condition in former lifetimes, I have taken on this troubled body. Furthermore, because I have constantly afflicted others throughout immeasurable lifetimes, my karma has now ripened and I undergo this retribution. What does it have to do with the other person, that I should resent or blame him?” One should cultivate such various correct contemplations. Moreover, one should contemplate: “This body arises from conditions and lacks self-nature; there is no self and no person—who harms and who receives?” Contemplating the true nature of phenomena through this, he does not give rise to a desire to harm that person. Such thoughts of wrath and resentment are themselves the implements of all evils. Because he can rejoice in this manner, his mind is ever delighted, well-pacified, loving, and patient; not clinging to self, others, or dharmas, he is always equanimous. This equanimity means non-duality between enemy and friend; toward all kinds—beneficial or unbeneficial, grave or light—his mind is completely equal without increase or decrease. He does not give rise to the intention to produce any implements of evil, but always carries out deeds that are beneficial and helpful to others, regarding the world equally just like an only son. For this reason, the bodhisattva correctly contemplates the true nature of phenomena and illuminates that this mind is originally pure in its nature. As a sūtra says: In the past, in the southern region, there was a king named Siṃha (Lion), whose city was named Abundant Joy (Saṃtuṣṭa). He ruled the realm with the correct Dharma and did not harm people. However, in accordance with the laws of the realm, he went out of the city to hunt in order to display his martial prowess. Although he had no intention to harm people, he wished to make neighbouring states cherish his virtue and fear his might, in order to protect the realm and pacify the multitude. While the king was hunting, he saw a fleeing deer and pursued it on his own, crossing mountains and traversing perilous terrain in his determination to overtake it. Because he had no intention to harm, once he caught up with it, he merely struck its horns with his whip and immediately released it. Why? Because he only wished to display his martial skill to overawe the people. Having entered deep into an uninhabited mountain region, his retinue could not keep up, and he rested in exhaustion in the mountains. There was a lioness who, seeing the king’s appearance to be superior to other men, gave rise to lustful desire; she came to press herself upon him, displaying signs of desire. Fearing her, the king immediately joined with her. At the beginning of the kalpa, even beasts understood human speech. Moreover, the nature of females is such that if they have intelligence, they can know when they conceive; thus she told the king, “I am already pregnant with the king’s offspring. When it is born in the future, what should be done?” The king gave her the seal he held in his hand, leaving it as a token, and said, “If a child is born, you may tie this to him and place him beside my gate.” Later, when she gave birth to a son, his appearance was like a human but extremely fierce and resolute, because he also possessed the nature of a beast. His mother, according to their prior agreement, leapt over the city wall at night, left him beside the king's gate, and departed. The next morning, the gatekeeper saw him and was exceedingly astonished: “How is it that he resembles a human and yet is slightly different? I must inform the king.” Having been informed, the king kept it to himself and did not tell anyone; he then ordered that the child be adopted as his own son, naming him Siṃhasukhadāsa (Lion Good Slave). Later, weary of state affairs, the king had him assume regent governance of the realm. Due to his original nature, he was fond of eating fresh meat. On one occasion, he urgently demanded a meal from the kitchen. The cook went in search of meat but had not yet found any, when he came across a newly deceased child; he immediately prepared it as food and presented it, and so forth, as told in the Damamūka-nidāna-sūtra and the Mahāprajñāpāramitopadeśa. Eventually, he had human meat sought every day, and the number of children he had eaten exceeded five hundred. The people in the city told one another, “A yakṣa must have entered the country; we must carefully protect all the children.” Even before evening fell, they brought them all indoors and guarded them most strictly. The cook, unable to find any, went to the houses of ministers and others to take them, and another five hundred were lost. Later, on one occasion, when he was carrying a dead child, the arm-bracelet remained on that person's hand; someone saw and recognised it, and thereupon seized and bound him. “Who is this official? This man stole the child; know that all the previous disappearances must have been his doing!” Yielding to this, he confessed and said, “It was the king’s fault, not mine.” The ministers informed the royal father: “The crown prince still has a beast's nature. One with a beast’s nature cannot be a ruler; we pray that the king rule the state himself.” The king said, “I have already consecrated him and bestowed the throne upon him; how can I take it away?” He did not grant their request. The ministers then plotted to harm him, so taking a sharp sword, he fled into the mountains. At first, he took corpses, roasted and ate them; later, he gradually ate living people, even seizing five hundred princes, constantly seeking meat to feed them, and gradually taking them to eat. At that time, the people of the country installed his younger brother as king, named Sukhadāsa, who was compassionate, kind, harmonious, and governed with the correct Dharma. Later, four brāhmaṇas seeking the supreme good Dharma arrived; the king thought, “These men have benefited me not a little; I must repay them later.” Before he could attend to them, he went out hunting. The ministers remonstrated, “The beast-king is nearby in the mountains and might do harm; Your Majesty should not go out.” The king thought, “I wish to benefit all and do not cherish my own body. If he takes me and eats me now, my original vow will be fulfilled.” He then went out into the forest. When the beast-king saw and heard that his brother had come out, he came to seize him. Because he was fierce and mighty, the palace maidens all fled and scattered; he was seized by him, weeping in sorrow and so forth, as related in the Mahāprajñāpāramitopadeśa. Having not yet fulfilled his intention to repay the brāhmaṇas, he made an agreement with him and was released. The king said, “Before your fire has died down, I will surely return” (for he had first set fire to firewood and waited until the smoke cleared before roasting a man to eat). The beast-king thought, “For what sake of the Dharma can he come to face this without sparing his life?” He therefore questioned him, and the king expounded extensively on the practice of non-killing and so forth according to the Dharma. Although fierce and evil, he possessed intelligence; upon hearing it, he was immediately awakened to what he had never known before and thought, “He is my master; what vow does he seek?” The king said, “You are now in the forest wilderness just like a wild beast; how could you fulfil a vow?” He replied, “Because I am mindful of the master’s kindness, I must repay it; you must surely speak of it.” The king said, “If I am to seek a vow, my original wish is solely non-killing; my wish lies only in this.” He immediately granted it, vowing never to harm life. Furthermore, he released the five hundred princes to practice wholesome dharmas. Having released them, he returned together with the king. Knowing that he was already practicing wholesome conduct, the king re-established him as the monarch to transform the world with the correct Dharma, while he himself left the household life. One should know that even amid such terrors, a bodhisattva still does not give rise to anger, but performs actions of benefit toward him—how much more so in other matters! Such stories should be expounded extensively as in the Jātakas and other sūtras.

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大毘盧遮那成佛經疏 — Classical Chinese