勸發菩提心集 3

English (machine translation) 3

Language: English

3.1

Compiled by the Translation Śramaṇa Huizhao

The gate of receiving the bodhisattva threefold pure precepts; the gate of acquisition and relinquishment; the gate of self-receiving the bodhisattva precepts; the gate of the eight superiorities and five conceptions; the gate of listening to the Dharma; the gate of preaching the Dharma; the gate of the expedient means for gathering sentient beings; the gate of seeking the Dharma; the gate of entering the Dharma; the gate of protecting the true Dharma; the gate of the ten kinds of analysis of the six pāramitās according to the Mahāyānasūtrālaṃkāra; the gate of the seven types of apparent benefit (meaning resembling a mother and so forth); the gate of the bodhisattva's five aspirations; the gate of the six things that must definitely be done; the gate of the nine kinds of analysis of the six pāramitās in the Yogācārabhūmi; the gate of the five characteristics titled pāramitā; the gate of the seven characteristics of purity in giving and so forth (meaning the six aspects of gift, view, mind, speech, knowledge, and concealment, free from the fourteen defects); the gate of the seven non-fields to which one should not give; the gate of the four means of embracing corresponding to the nine kinds [of analysis] like the pāramitās; the gate of the fruits attained from each of the nine; the gate of the ten actions that result in the retribution of a short lifespan; the gate of the ten actions that result in long life; the gate of the ten actions that result in much illness or no illness; the gate of the ten actions that result in an ugly or handsome retribution; the gate of the ten actions that result in birth into low or high families; the gate of the ten benefits of paying homage to a stūpa; the gate of the ten benefits of donating a canopy; the gate of the ten benefits of donating a banner; the gate of the ten benefits of donating a bell; the gate of the ten benefits of donating clothing; the gate of the ten benefits gained from donating utensils and food and drink; the gate of the ten benefits of donating incense; the gate of the ten benefits of donating lamps; the gate of the ten benefits of reverently joining palms.

3.3

Ritual for receiving the bodhisattva precepts transmitted by the Tripiṭaka Master of the Great Tang from the Treasury of the True Dharma of the Western Regions.

3.4

When one is about to receive the bodhisattva precepts, one should first instruct [the candidate] to generate an earnest and pure mind, keeping the fast and making prostrations for a year, or down to seven days, abandoning all evil deeds, practicing all wholesome deeds, and nurturing a pure mind; only then may one confer [the precepts] on them. If circumstances prevent this, one should first instruct them to generate an earnest and pure mind; and when they wish to receive the precepts, they should generate a deeply solemn mind, and only then confer them. The deeply solemn mind is the mind to sever all evil, cultivate all good, and deliver all sentient beings. If they have not previously taken refuge in the Triratna, instruct them to take refuge; if they have already taken refuge, there is no need to instruct them. The refuge formula is:

3.5

"I, disciple so-and-so, and others, vow that from this present body until the end of the future, we take refuge in the Buddha, the most honored among two-footed beings; we take refuge in the Dharma, the most honored among those free from desire; we take refuge in the Saṅgha, the most honored among assemblies." (Chanted three times in this manner).

3.6

"I, disciple so-and-so, and others, vow that from this present body until the end of the future, having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Saṅgha." (Spoken three times).

3.7

"From this day forth, we address the Buddha as our teacher and dare not take refuge in other demonic, perverse, or non-Buddhist ways. We only pray that the Triratna will compassionately embrace and receive us."

3.8

Next, instruct them to request oneself as the master for receiving the bodhisattva precepts, saying:

3.9

"I, disciple so-and-so, and others, now request at the master's place to receive the bodhisattva precepts. May the Venerable One not shrink from trouble on our behalf, out of compassionate pity." (Spoken three times). The precept master responds: "Good!"

3.10

Next, instruct them to request the Tathāgata Śākyamuni as the preceptor (upādhyāya) for receiving the precepts, saying:

3.11

"I, disciple so-and-so, and others, respectfully invite our fundamental teacher Śākyamuni, Tathāgata, Arhat, Samyaksambuddha, to be the preceptor for receiving the bodhisattva precepts. Relying on the preceptor, I am able to receive the bodhisattva precepts, out of compassionate pity." (Spoken three times).

3.12

Next, instruct them to request Mañjuśrī as the ācārya, saying:

3.13

"I, disciple so-and-so, and others, respectfully invite Mañjuśrī Bodhisattva-Mahāsattva to be the ācārya for receiving the bodhisattva precepts. Relying on the ācārya, I am able to receive the bodhisattva precepts, out of compassionate pity." (Spoken three times).

3.14

Next, instruct them to request Maitreya Bodhisattva as the instructing master, saying:

3.15

"I, disciple so-and-so, and others, respectfully invite Maitreya Bodhisattva-Mahāsattva to be the instructing master for receiving the bodhisattva precepts. Relying on the instructing master, I am able to receive the bodhisattva precepts, out of compassionate pity." (Spoken three times).

3.16

Next, instruct them to request the Buddhas of the ten directions as certifying masters, saying:

3.17

"I, disciple so-and-so, and others, respectfully invite the Tathāgatas, Arhats, Samyaksambuddhas, all the Buddhas of the ten directions, to be the certifying masters for receiving the bodhisattva precepts. Relying on the certifying masters, I am able to receive the bodhisattva precepts, out of compassionate pity." (Spoken three times).

3.18

Next, instruct them to request the bodhisattvas of the ten directions as companions in the Dharma, saying:

3.19

"I, disciple so-and-so, and others, respectfully invite all the bodhisattva-mahāsattvas of the ten directions to be companions in the Dharma for receiving the bodhisattva precepts. Relying on the companions in the Dharma, I am able to receive the bodhisattva precepts, out of compassionate pity." (Spoken three times).

3.20

Next, instruct them to arouse the bodhicitta, saying: "The mind of bodhi is broadly limitless, but in brief it has three kinds: first, the mind of revulsion toward the conditioned; second, the mind of joyous seeking of bodhi; third, the mind of deep concern for sentient beings. The mind of revulsion toward the conditioned means explaining in detail the faults of saṃsāra, causing deep revulsion to arise. Five things resemble the great ocean of saṃsāra: it receives the name 'great ocean' because, first, its extent is limitless; second, it is extremely deep; third, it is difficult to cross; fourth, it cannot be drunk; and fifth, it is the dwelling place of great treasures. The mind of seeking bodhi means explaining in detail all the virtues of the three bodies of bodhi, causing joyous seeking to arise. The mind of deep concern for sentient beings means explaining in detail the equal perception of enemies and friends, causing compassionate pity to arise together with the resolution to deliver them."

3.21

Next, say: "Good sons and good daughters, listen attentively! I now ask you; answer according to your intention: Have you aroused the bodhicitta or not?" (Instruct them to answer: "We have.")

3.22

Next, instruct them in repentance, saying:

3.23

"I, disciple so-and-so, and others, reverently address all Buddhas, the most honored among two-footed beings, filling empty space and pervading the entire realm of phenomena; all the Dharmas, the most honored among those free from desire; all the Saṅgha jewel, the most honored among assemblies. From beginningless saṃsāra until today, I, disciple so-and-so, and others, have been disturbed in body and mind by countless afflictions such as greed, anger, and delusion, and have extensively created numerous sins: namely, destroying stūpas and ruining monasteries; burning scriptures and images; using and stealing the property of the Triratna; slandering the teachings of the triyāna, saying they are not the sacred teachings; obstructing, delaying, concealing, and hiding them; toward all renunciants—whether possessing precepts or without precepts, keeping precepts or breaking precepts—striking, scolding, reproaching, and speaking of their faults; locking them in prison; or seizing their kāṣāyas, forcing them to return to lay life, conscripting them into labor, demanding taxes from them, or cutting off their life-faculty; or killing father, harming mother, causing blood to flow from a Buddha's body, killing an arhat, breaking the harmony of the Saṅgha; giving rise to great wrong views, slandering that there are no causes and effects; constantly practicing the ten unwholesome courses of action throughout the long night: namely, bodily unwholesomeness—killing, stealing, and sexual misconduct; verbal unwholesomeness—false speech, frivolous talk, divisive speech, and harsh words; mental unwholesomeness—covetousness, malice, and wrong views; defiling father, defiling mother, defiling bhikṣus and bhikṣuṇīs, defiling saṅghārāmas; breaking fasts, breaking precepts, drinking alcohol and eating meat; disparaging the Triratna, troubling and disturbing sentient beings; doing these oneself, instructing others to do them, and rejoicing when seeing them done. Such sins as these are immeasurable, limitless, and beyond reckoning. Today, with a sincere heart, I disclose and repent them; once repented, I sever the continuing mind, and until the end of the future, I will never dare to commit them again. We only pray that the Triratna will compassionately witness this, causing the sinful obstacles of us disciples to be eliminated."

3.24

Next, explain the characteristics of the bodhisattva threefold pure precepts: first, the precepts of restraint, vowing to sever all evil completely; second, the precepts of collecting wholesome dharmas, vowing to cultivate all good completely; third, the precepts of benefiting sentient beings, vowing to deliver all sentient beings completely.

3.25

Next, say: "Good sons and good daughters, listen attentively! I now ask you; answer according to your intention: Are you a bodhisattva or not?" (They answer: "Yes.")

3.26

Calling them 'bodhisattva' means having faith that within this body there truly exists the bodhisattva gotra, being capable of receiving the pure precepts of a bodhisattva, and thus being named a 'bodhisattva'; it does not mean being named a 'bodhisattva' because of already having realizations.

3.27

Next, confer them, telling them to listen attentively and arouse a deeply solemn mind, saying:

3.28

"Good sons and good daughters, listen attentively! You now seek to receive all the bodhisattva śikṣāpadas and seek to receive all the pure precepts of a bodhisattva at my place, namely the precepts of restraint, the precepts of collecting wholesome dharmas, and the precepts of benefiting sentient beings. All these śikṣāpadas and all these pure precepts have been practiced by all bodhisattvas of the past, will be practiced by all bodhisattvas of the future, and are being practiced by all bodhisattvas of the present. From this time until the end of the future, you must not violate them. Are you able to maintain them?" Instruct them to answer: "Able." (Spoken three times).

3.29

Next, the precept master states his own name and requests the Buddhas to bear witness; standing up and holding an incense burner (if on a high seat, he need not stand up), he says:

3.30

"I, disciple so-and-so, reverently address all the Buddhas filling empty space and pervading the entire realm of phenomena: Now in this Sahā world, among the four continents, in Jambudvīpa, in this land of the sovereign, in such-and-such village, in such-and-such saṅghārāma, within this bodhimaṇḍa, there are many bodhisattvas who have come to my place, asking three times to receive the bodhisattva precepts. I have already borne witness for them; we only pray that you will also compassionately bear witness." (Prostrating and requesting three times).

3.31

Next, one should explain the three grades of mental state for receiving the precepts. In the presence of the Buddhas of the ten directions, three grades of signs appear: either a cool breeze, wondrous fragrance, extraordinary sounds, or light, various signs appear. Those bodhisattvas each ask their Buddhas: 'For what cause and condition do these signs appear?' Those Buddhas each reply: 'In such-and-such direction, in the Sahā world, at such-and-such place, there are many bodhisattvas named so-and-so who have declared their receiving of the bodhisattva precepts at the place of master so-and-so. It is because of now bearing witness that these three grades of signs have appeared.' All those bodhisattvas rejoice and each say: 'In such an extremely evil place, that sentient beings so fully possessed of defilements, afflictions, and bad karma are able to arouse such an extremely surpassing mind and receive the bodhisattva precepts is exceedingly rare! We deeply generate pity and give rise to the mind of sabrahmacārins toward you.' Therefore, you should protect and maintain the pure precepts with utmost sincerity, not begrudging physical life and never violating them."

3.32

Next, explain the characteristics of upholding and violating [the precepts]. Even down to tying a single blade of grass, there are characteristics of upholding and violating the bodhisattva precepts. They cannot be explained in full; now the grave ones are briefly explained, namely the four pārājikas. Pārājika is translated here as 'defeat' (parājayavastu): wholesome dharmas benefit oneself, and are called 'self'; unwholesome dharmas harm oneself, and are called 'other'. If one violates these four, unwholesome dharmas increase and harm oneself, so it is called 'defeat'.

3.33

"Good sons and good daughters, listen attentively! First: If there is a bodhisattva who, after asking three times to receive the bodhisattva precepts at the place of the precept master, for the sake of fame and gain praises themselves and disparages others, they are not a true bodhisattva but a bodhisattva in name only; without shame and conscience, they commit a pārājika. From this present body until the end of the future, you must not violate it. Are you able to maintain it?" (They answer: "Able.")

3.34

"Good sons and good daughters, listen attentively! Second: If there is a bodhisattva who, after asking three times to receive the bodhisattva precepts at the place of the precept master, possesses wealth and Dharma, but when someone comes to seek it, is stingy and does not give it, they are not a true bodhisattva but a bodhisattva in name only; without shame and conscience, they commit a pārājika. From this present body until the end of the future, you must not violate it. Are you able to maintain it?" (They answer: "Able.")

3.35

"Good sons and good daughters, listen attentively! Third: If there is a bodhisattva who, after asking three times to receive the bodhisattva precepts at the place of the precept master, having previously quarreled, disputed, and contended with another, when the other comes seeking forgiveness, does not accede to their request out of anger and resentment, and does not quickly seek repentance from the other themselves, they are not a true bodhisattva but a bodhisattva in name only; without shame and conscience, they commit a pārājika. From this present body until the end of the future, you must not violate it. Are you able to maintain it?" (They answer: "Able.")

3.36

"Good sons and good daughters, listen attentively! Fourth: if a bodhisattva, having completed the three requests before the preceptor to receive the bodhisattva precepts, gives rise to a mind of wrong view, reviles the Triratna, slanders the Mahāyāna, saying it was not taught by the Buddha—they are not a true bodhisattva, but a bodhisattva in name only; without shame and without conscience, they commit a pārājika. From this present life to the end of future limits, you must not violate this. Are you able to maintain it?" (They answer: "We are able.")

3.37

The precepts received above are precisely the initiating of practice. Having concluded the initiating of practice,

3.38

next, instruct them to make aspirations, saying:

3.39

"I, the disciple [so-and-so], along with others, vow to dedicate the merit generated from such repentance and receipt of the precepts to all sentient beings: may those who have not escaped suffering all escape suffering; may those who have not attained happiness be made to attain happiness; may those who have not aroused bodhicitta to sever evil and cultivate goodness arouse bodhicitta to sever evil and cultivate goodness; may those who have not attained buddhahood swiftly attain buddhahood. Furthermore, with the merit thus generated, we vow to be reborn together with all sentient beings, having abandoned this body, in the Tuṣita heaven, to behold Maitreya, and in the three assemblies of the Dragon Flower Tree to be ranked among the foremost, hearing the Dharma and awakening to the Path, realizing the patience of non-arising, acquiring great supernormal powers, journeying through the ten directions, attending upon all buddhas, and constantly hearing the unsurpassed, true Dharma of the Mahāyāna. Furthermore, with the merit thus generated, we vow together with all sentient beings to be forever free, life after life, from rebirth in hell, forever free from rebirth as an animal, forever free from rebirth as a hungry ghost, forever free from rebirth in borderlands as base persons, forever free from unfree bodies, and forever free from the body of a woman; to constantly cultivate purity within the Buddha-Dharma, and to serve as great kalyāṇamitras to all sentient beings. May all sentient beings who hear my name arouse bodhicitta; may those who see my body sever evil and cultivate goodness; may those who hear my teaching of the Dharma attain great wisdom; and may those who know my mind swiftly attain buddhahood."

3.40

Section on Attainment and Forfeiture

3.41

The Bodhisattvabhūmi, fascicle forty, states: If a bodhisattva violates any one of the four dharmas of defeat (pārājika), let alone all of them, they are no longer capable in this present life of increasing and gathering the vast provisions for the bodhisattva's bodhi, nor are they capable in this present life of purity of intention; such a one is called a counterfeit bodhisattva, not a true bodhisattva. If a bodhisattva transgresses the four dharmas of defeat with a mild or middling entanglement, they do not forfeit the pure bodhisattva precepts of restraint. Violating them with a superior entanglement is precisely termed forfeiture. If bodhisattvas transgress the four dharmas of defeat, engaging in them repeatedly, entirely without shame or conscience, taking deep delight in them, and regarding them as virtues, you should know that this is termed transgression with a superior entanglement.

3.42

It is not the case that if bodhisattvas momentarily commit a dharma of defeat once, they immediately forfeit the pure bodhisattva precepts of restraint, as in the case of bhikṣus who, upon committing a dharma of defeat, immediately forfeit their prātimokṣa precepts. If bodhisattvas forfeit the pure bodhisattva precepts of restraint through such a violation, they are capable of receiving them again in this present life; it is not that they are incapable—unlike a bhikṣu abiding in the prātimokṣa precepts who, having committed a dharma of defeat, is incapable of receiving them again in this present life.

3.43

Briefly stated, the pure bodhisattva precepts of restraint are forfeited due to two conditions: first, abandoning the vow for anuttarā samyaksambodhi; second, actively committing a dharma of defeat with a superior entanglement. If bodhisattvas, even when taking rebirth throughout the realms of the ten directions, in each place of rebirth do not forfeit the pure bodhisattva precepts of restraint, it is because these bodhisattvas do not abandon the great vow for unsurpassed bodhi, nor do they actively commit a dharma of defeat with a superior entanglement. If bodhisattvas take another rebirth and forget their original mindfulness, upon encountering a good friend, in order to awaken their mindfulness of the bodhisattva precepts, even if they repeatedly receive them again, it is neither a new receipt nor a new attainment.

3.44

According to [fascicle] seventy-five, there are four conditions for forfeiture: first, resolutely producing a mind that is not of the same class as the mind that received [the precepts]; second, intentionally uttering words of abandonment in the presence of an adult capable of comprehension; third, generally or individually transgressing the four dharmas of defeat; fourth, generally or individually transgressing [dharmas] conforming to the four dharmas of defeat with an intensified superior entanglement.

3.45

Furthermore, you should know that all transgressions by this bodhisattva are subsumed under bad conduct (duṣkṛta) and should be confessed and eradicated before a person (pudgala) of the Hīnayāna or Mahāyāna who is competent, understands the meaning of speech, and is able to receive [the confession]. If bodhisattvas violate the above dharmas of defeat with a superior entanglement, they lose the precepts of restraint and should receive them again. If they violate the above dharmas of defeat with a middling entanglement, they should face three persons or more, and follow the method of confessing and removing bad conduct. They should first name the committed offense and say: 'Venerable elder, mindful one!' or 'O Great Virtue! I, of such-and-such name, have violated the vinaya of the bodhisattvas.' Confessing the offense of bad conduct according to the matter named, the rest should be spoken according to the bhikṣus' method of confessing and removing offenses of bad conduct. If they violate the above dharmas of defeat with a mild entanglement, as well as for other violations, they should confess before one person, which should be understood as above. If there is no suitable person before whom one may confess and eradicate the violation, at that time the bodhisattva, with deep and firm intention, should arouse a resolve in their own mind: 'I shall resolutely guard myself in the future and never violate them again.' In this way, one emerges and is purified from the offense.

3.46

Method of Self-Receiving the Bodhisattva Precepts (Yogācārabhūmi, Fascicle Forty-One)

3.47

Furthermore, when bodhisattvas wish to receive the pure bodhisattva precepts of restraint, if they do not encounter a person endowed with virtues, at that time they should receive the pure bodhisattva precepts of restraint by themselves before an image of the Tathāgata. They should receive them as follows: baring the right shoulder, placing the right knee on the ground, or kneeling, they make this statement: 'I, of such-and-such name, reverently address all Tathāgatas of the ten directions and the assembly of bodhisattvas who have entered the great bhūmis: I now wish, in the presence of the buddhas and bodhisattvas of the worlds in the ten directions, to vow to receive all the bodhisattva śikṣāpadas, and vow to receive all the pure bodhisattva precepts, namely the precepts of restraint, the precepts of collecting wholesome dharmas, and the precepts of benefiting sentient beings. Such śikṣāpadas and such pure precepts all past bodhisattvas have already possessed, all future bodhisattvas will possess, and all present bodhisattvas everywhere throughout the ten directions now possess. In such śikṣāpadas and in such pure precepts, all past bodhisattvas have already trained, all future bodhisattvas will train, and all present bodhisattvas everywhere throughout the ten directions are now training.' They state this a second and third time as well, and having spoken, they should rise. All the rest should be understood as conforming to the method of receiving [the precepts] as previously explained.

3.48

Section on the Eight Excellences and Five Contemplations

3.49

First, the marks of excellence in practice are explained: 1. excellence in the path of destination; 2. arousal of the mind; 3. field of merit; 4. virtues; 5. lightness of suffering offenses; 6. abiding in the womb; 7. supernormal powers; 8. excellence of fruition.

3.50

Generating the five contemplative attitudes: first, regarding all sentient beings as sages; second, regarding them as parents; third, regarding them as teachers and elders; fourth, regarding them as sovereign kings; fifth, regarding them as family.

3.51

Furthermore, making four aspirations: first, that all merit be shared in common with all sentient beings of the ten directions; second, aspiring that all sentient beings of the ten directions cross the ocean of saṃsāra and afflictions; third, aspiring that all sentient beings of the ten directions comprehensively master the twelve divisions of scripture, with words and meanings thoroughly understood; fourth, aspiring that all sentient beings of the ten directions together attain anuttarā samyaksambodhi.

3.52

Protocol for Listening to the Dharma (Yogācārabhūmi, Fascicle Forty-Four)

3.53

When bodhisattvas wish to listen to the Dharma, they should produce five notions and listen to the true Dharma from a good friend: 1. produce the notion of a jewel, because of its rarity; 2. produce the notion of an eye, because it serves as the cause for obtaining vast, innate wonderful prajñā; 3. produce the notion of light, because having obtained the vast, innate eye of prajñā, it equally illuminates what is to be known in all its modes in accordance with reality; 4. produce the notion of great fruit and surpassing virtues, because it serves as the cause for attaining nirvāṇa and the unsurpassed, wondrous traces of the three bodhis; 5. produce the notion of blameless, great delight, because in the present life, though one has not yet attained nirvāṇa and the three bodhis, one discerns dharmas in accordance with reality, serving as the cause for the blameless, great bliss of śamatha and vipaśyanā. When bodhisattvas wish to listen to the Dharma from a good friend, they should not harbor divergent thoughts toward the Dharma master in five respects, but listen to the Dharma attentively with a purely clean mind: 1. not harboring divergent thoughts regarding broken precepts, meaning not thinking, 'This one has broken precepts and does not abide by the precepts of restraint; I should not listen to the Dharma from them'; 2. not harboring divergent thoughts regarding low lineage, meaning not thinking, 'This one is of base clan; I should not listen to the Dharma from them'; 3. not harboring divergent thoughts regarding flawed appearance, not thinking, 'This one is ugly; I should not listen to the Dharma from them'; 4. not harboring divergent thoughts regarding flawed phrasing, meaning not thinking, 'This one is unskilled at embellishing words; I should not listen to the Dharma from them'—relying solely on the meaning and not on the phrasing; 5. not harboring divergent thoughts regarding flawed speech, meaning not thinking, 'This one's speech is harsh and full of wrath, not expounding the dharmas with pleasant words; I should not listen to the Dharma from them.'

3.54

[The *Yogācārabhūmi*], fascicle thirty-eight: How does one seek to hear the true Dharma? It means that bodhisattvas, toward well-spoken Dharma, should dwell in fierce fondness and veneration to seek to hear the true Dharma. Briefly explaining the characteristics of fierce fondness and veneration: if, in order to hear even a single well-spoken Dharma, the path lay across a great iron ground blazing with fierce flames, and there were no other means by which this well-spoken Dharma could be heard, bodhisattvas would immediately give rise to fierce fondness and veneration and enter with joy—how much more so if they wish to hear the meanings of many good words! Furthermore, when bodhisattvas compare all fondness and veneration for their own bodies and for all necessities of bodily support such as food and drink with their fondness and veneration for the Dharma, the former does not equal one hundredth part of the latter, nor even a single upaniṣad fraction. Bodhisattvas give rise to respect and veneration for well-spoken Dharma in this way, constantly delighting in hearing all well-spoken Dharma without fatigue and without satiation; their pure faith is deep and solid, their nature gentle and compliant, their minds upright and their views upright, because they cherish and revere virtue, and because they cherish and revere the Dharma. Abiding with the Dharma master, they have no intention of cross-examination or objection; they have respect and veneration, and no arrogance or pride. They act solely to seek goodness, not to display their own virtues; they wish to establish their own and others' wholesome roots, and not for the sake of material gain, reverence, or honour. Bodhisattvas endowed with such virtues go to the Dharma master with an undefiled mind and an undistracted mind to hear the true Dharma. What is an undefiled mind? It means that when listening, their mind is free from the defilement of haughtiness, free from the defilement of contempt, and free from the defilement of faintheartedness. By virtue of six marks they are free from the defilement of haughtiness: that is, when listening to the Dharma, they listen at the proper time, listen with solemn earnestness, listen with respect, not to harm, not to flatter, and not seeking faults. By virtue of four marks they are free from the defilement of contempt: when listening to the Dharma, they respect the true Dharma and respect the person (pudgala) who teaches the Dharma, not despising the true Dharma and not despising the teacher. Furthermore, when listening to the Dharma, they do not despise themselves; by virtue of this single mark they are free from the defilement of faintheartedness. What is hearing the true Dharma with an undistracted mind? It means by virtue of five marks: first, hearing the true Dharma with a mind seeking understanding; second, with a one-pointed mind; third, listening attentively with ears bent toward the sound; fourth, sweeping clean one's mind; fifth, collecting all of one's mind to hear the true Dharma. For what reason does one seek the Dharma? Bodhisattvas, when seeking inner learning (adhyātma-vidyā), do so to correctly cultivate the Dharma in accordance with the Dharma, and to broadly expound and clarify it to benefit and awaken others. When seeking the science of logic (hetu-vidyā), they do so wishing to know in accordance with reality that the treatises on logic composed by outsiders are faulty discourses, wishing to subdue all the divergent doctrines of others, wishing to make those who have not yet had pure faith in this true and noble teaching gain pure faith, and to redouble and expand [the faith of] those who already have pure faith. When seeking the science of linguistics (śabda-vidyā), they do so to cause sentient beings who have faith and delight in refined language to give rise to deep respect and faith toward the bodhisattva's person, wishing to comprehend the distinctions among glosses, phonetics, words, and phrases, and to expound with various classes of distinct sounds based upon a single meaning. When seeking the science of medicine (cikitsā-vidyā), they do so to quell the various illnesses of sentient beings, and wishing to benefit all the great assemblies. Bodhisattvas, when seeking the science of arts and crafts (śilpakarma-vidyā), do so to amass abundant wealth with little effort, for the sake of benefiting sentient beings, to give rise to the notion of the exceedingly wondrous in sentient beings, and to equally distribute [wealth] with skillful wisdom to benefit and gather in immeasurable sentient beings. Seeking these five sciences is in order to quickly bring to full completion the vast collection of wisdom for anuttarā samyaksambodhi.

3.55

Section on Teaching the Dharma

3.56

There are two ways in which bodhisattvas teach the Dharma to others: first, expounding in conformity [with Vinaya]; second, expounding with purity. 'Expounding in conformity' is as explained in the *Prātimokṣasūtra*. As for 'expounding with purity': toward sentient beings who bear enmity toward oneself, one should dwell in a mind of loving-kindness to teach them the true Dharma. Toward those of evil conduct, one should dwell in a mind of benefit to teach them the true Dharma. Toward sentient beings who lack joy, are afflicted with suffering, or are heedless and base, one should dwell in a mind of benefit, happiness, and pity to teach them the true Dharma. One does not praise oneself and disparage others through the predominant power of the bond of jealousy, and with an undefiled mind, without hoping for material gain, reverence, or praise, one teaches the Dharma to others.

3.57

Section on Skillful Means for Gathering Sentient Beings

3.58

There are four kinds of skillful means to universally gather, tame, and mature sentient beings. What are the four? First, the skillful means of gathering in conformity; second, the skillful means of capable gathering; third, the skillful means of causing entry; fourth, the skillful means of causing compliance. Practising dāna is called the skillful means of gathering in conformity. Why? First, one benefits sentient beings by giving various goods and wealth, wishing to cause them to listen to and receive what is spoken and practice according to instruction. Next, if bodhisattvas practice kind words toward those who are foolish in various respects, wishing to eradicate all their foolishness without remainder, they cause them to accept and examine the correct principles; such kind words are called the skillful means of capable gathering. If bodhisattvas know that those sentient beings have already accepted and examined the correct principles, they next practice beneficial action: pulling those sentient beings out of unwholesome states, advising, guiding, taming, establishing, and grounding them in wholesome states; this is called the skillful means of causing entry. When bodhisattvas have caused them to enter through such skillful means, they finally practice together with them in proper undertakings, causing them to comply. For this reason, those who are to be transformed will not say: 'You yourself lack pure faith, śīla, wisdom, renunciation, and discernment; how can you rely on goodness to advise and guide others?' [The bodhisattva] admonishes, rebukes, excludes, and reminds them; therefore, identical action is called the skillful means of causing compliance.

3.59

Section on Seeking the Dharma

3.60

The *Mahāyānasūtrālaṃkāra* states that seeking the Dharma has four causes: first, for physical form; second, for non-physical form; third, for supernormal powers; fourth, for the true Dharma. 'For physical form' because it is the cause of the marks and signs. 'For non-physical form' because it is the cause of eliminating the sickness of afflictions. 'For supernormal powers' because it is the cause of mastery. 'For the true Dharma' because it is the cause of inexhaustibility. As the *Brahmaviśeṣacintiparipṛcchā-sūtra* states, a bodhisattva who seeks the Dharma is endowed with four marks: first, the notion of an exquisite jewel, because it is difficult to obtain; second, the notion of good medicine, because it eliminates sickness; third, the notion of wealth, because it is not dispersed; fourth, the notion of nirvāṇa, because suffering is extinguished. Because the Dharma is the cause of the adornment of the marks and signs, it is like the notion of an exquisite jewel. Because the Dharma is the cause of eliminating the sickness of afflictions, it is like the notion of good medicine. Because the Dharma is the cause of mastery of supernormal powers, it is like the notion of wealth. Because the Dharma is the cause of the inexhaustibility of the true Dharma, it is like the notion of nirvāṇa.

3.61

Seeking the Dharma has three kinds of greatness: first, greatness of skillful means, because by the most supreme vīrya one seeks conventional truth and ultimate truth truly and without error; second, greatness of benefiting others, because by the Dharma serving as a refuge for the world, one establishes [sentient beings] in the ultimate truth; third, greatness of self-benefit, because all virtues are fulfilled like the ocean.

3.62

Section on Entering the Dharma

3.63

The *Daśabhūmika-vibhāṣā*, 'Chapter on Entering a Monastery', states: 'If a bodhisattva enters a monastery, he should conduct himself with proper decorum, bowing in reverence and making offerings to the bhikṣus.' When a lay bodhisattva enters a Buddhist monastery, as he is about to enter, he touches his five limbs to the ground outside the monastery gate, and should reflect: 'This is the dwelling place of good people; this is the dwelling place of practitioners of emptiness; the dwelling place of practitioners of signlessness; the dwelling place of practitioners of wishlessness; the dwelling place of practitioners of loving-kindness, compassion, joy, and equanimity; the dwelling place of practitioners of correct conduct and correct mindfulness.'

3.64

If he sees bhikṣus engaged in whatever duties, upon seeing them he pays homage with an attitude of solemn respect, approaching and inquiring after them, and should reflect: 'Even if for as many kalpas as the sands of the Ganges, I were always to make great offerings without interruption in heavenly shrines, it would not equal a single person leaving home.' Furthermore, he reflects: 'Household life has many faults and perils, while the renunciant life has none of them.' As appropriate, he reflects at length: 'The Dharmic activities performed and the virtues obtained by those who have left home—when will I obtain them?' He should contemplate at length all the aspects of practice of the three vehicles.

3.65

When this lay bodhisattva who already admires and aspires to renunciant life enters a stūpa or monastery and pays homage to the Buddha, he should give rise to three thoughts: first, 'When will I receive offerings from the eight classes [of beings]?'; second, 'When will I obtain supernormal powers, so that relics are distributed throughout the world to benefit sentient beings?'; third, 'Practising great vīrya with deep resolve now to attain great bodhi, after becoming a Buddha, I shall enter remainderless nirvāṇa.'

3.66

Next, according to the matters at hand, he approaches the bhikṣus: he approaches the treatise masters to inquire about the characteristics and nature of dharmas; he approaches the Vinaya masters to ask about precepts, observance, and transgressions; he approaches the meditation masters to practice seated meditation and cultivate samādhi, and so forth.

3.67

Section on Protecting the True Dharma

3.68

A bodhisattva should receive and protect the true Dharma for five reasons: first, to repay the kindness of the Buddhas; second, to cause the Dharma to abide long; third, to make offerings to the Buddhas with the supreme offering; fourth, to benefit immeasurable sentient beings; fifth, because the true Dharma is supremely difficult to encounter. Fascicle seventy of the *Yogācārabhūmi* states: Due to three faults, one cannot hear the true Dharma without error: first, distraction; second, foolishness; third, lack of respect. There are five marks that make one a vessel for hearing and cultivation: first, a humble mind; second, a mind of practicing according to instruction; third, a mind of grasping the meaning; fourth, a mind of skillfully grasping the meaning; fifth, a respectful mind.

3.69

The *Mañjuśrīparipṛcchā-prajñāpāramitāsūtra* states: At six times one should make no sound: when paying homage to the Buddha, when listening to the Dharma, when the Saṅgha gathers in harmony, when eating, while actually dining, and when defecating or urinating. Why? Because the devas have pure minds to hear the Dharma; on account of that sound, their minds cannot attain concentration, so the devas return to heaven, and evil spirits arrive to cause disadvantageous harm.

3.70

Section on the Tenfold Distinctions of the Six Pāramitās

3.71

Chapter on Gathering the Pāramitās in the seventh fascicle of the *Mahāyānasūtrālaṃkāra* states: Here, the six pāramitās have ten meanings: first, determining the number; second, showing the characteristics; third, order of sequence; fourth, explaining the names; fifth, cultivation; sixth, distinctions; seventh, gathering practices; eighth, eliminating obstacles; ninth, virtues; tenth, mutual illumination. First, their number is six.

3.72

Furthermore, explaining the first: it is only six in order to encompass three matters of self-benefit: first, progression; second, non-defilement; third, non-perversion. The first four in sequence cause progression in four matters: first, attainment of necessities of life, through dāna; second, attainment of one's own body, through keeping śīla; third, attainment of retinue, through kṣānti; fourth, attainment of initiation, through vīrya, because all undertakings are accomplished by this. The fifth, dhyāna, can keep one undefiled by afflictions, because it suppresses afflictions, by virtue of this power. The sixth, prajñā, prevents karma from being perverted, because one knows all that is done in accordance with reality.

3.73

Second, it is only six in order to encompass the six matters of both benefits. First, in order to encompass the three matters of benefiting others, one is caused to give rise to correct effort in the first three pāramitās: first, giving to them; second, not harming them; third, enduring harm from them. Next, in order to encompass the three matters of self-benefit, there are the last three: first, having a cause, based on vīrya; second, the mind's dwelling, because the mind is unfixed; third, liberation, because when the mind is settled, it is caused to be liberated.

3.74

Third, in order to encompass the six matters of benefiting others: in sequence, causing them not to lack enjoyment; not harming them; enduring their harm; assisting their undertakings so that they do not regress; causing them to take refuge through the power of supernormal abilities; and severing their doubts through well-spoken Dharma. In this way, benefiting others is itself self-benefit.

3.75

Fourth, the pāramitās are only six in order to encompass the four causes of the Mahāyāna: first, non-defilement; second, supreme reverence; third, non-regression; fourth, non-discrimination. When cultivating dāna, one is not defiled by wealth, because one has no longing attachment. When receiving and upholding śīla, one gives rise to supreme reverence toward all the śikṣāpadas. When practicing kṣānti and vīrya, these two are non-regression: in kṣānti, one attains non-regression regarding the suffering caused by sentient and non-sentient beings; in vīrya, one attains non-regression when practicing the good. When practicing dhyāna and prajñā, these two are non-discrimination, because śamatha and vipaśyanā are equally gathered.

3.76

Fifth, furthermore, it is in order to encompass the six paths of the Great Vehicle. What is the meaning of "path"? Answer: That which possesses skillful means is a path. By means of giving, non-attachment to material goods is the path. By means of morality, non-distraction regarding sensory objects is the path. By means of patience, not abandoning sentient beings is the path. By means of vigor, increasing those wholesome [qualities] is the path. By means of meditation, causing afflictions to be purified is the path. By means of prajñā, purification regarding the cognitive obscurations is the path.

3.77

Sixth, furthermore, it is explained as encompassing the three trainings, in the same manner as the Vijñaptimātratāsiddhi and other texts.

3.78

Second, concerning the revealing of their characteristic marks, all possess four characteristic marks: first, countering hindrances; second, conforming with wisdom; third, fulfilling wishes; fourth, maturing sentient beings. Countering hindrances means that giving and the others successively counter the six [faults] such as stinginess. Conforming with wisdom means operating together with non-conceptual wisdom, due to penetrating the selflessness of phenomena. Fulfilling wishes means: for giving, providing according to what is desired to those seeking wealth; for morality, protecting with body, speech, and mind and instructing those seeking the precepts; for patience, giving joy to those who repent their faults; for vigor, assisting according to what is desired in their endeavors; for meditation, imparting methods according to what is desired to those training in meditation; for wisdom, resolving doubts according to what is desired for those who have them. Maturing sentient beings means first gathering them through giving, and subsequently maturing them with the teachings of the three vehicles according to what is appropriate. First establishing them in morality and the rest, and subsequently maturing them through the three vehicles, is also like this.

3.79

Third, concerning the sequence, there are three causes and conditions: first, earlier and later; second, lower and higher; third, coarse and subtle. Taking giving as the first leads to the subsequent morality and so forth. Taking giving as lower, morality and so forth are higher. Taking giving as coarse, morality and so forth are subtle. All are known in successive order.

3.80

Fourth, concerning the explanation of names: because it can eliminate poverty, it is called giving. Because it can produce coolness, it is called morality. Because it can destroy anger, it is called patience. Because it can establish the wholesome, it is called vigor. Because it can maintain the mind, it is called meditation. Because it understands true reality, it is called wisdom.

3.81

Fifth, concerning their cultivation, it is the same as in the Abhidharmasamuccaya, Vijñaptimātratāsiddhi-śāstra, and so forth.

3.82

Sixth, concerning the distinctions, each has six aspects: first, svabhāva; second, cause; third, fruit; fourth, function; fifth, conjunction; sixth, varieties. The svabhāva [of giving] is because one gives one's own belongings to recipients. The cause of giving is because the wholesome root of non-greed arises together with intention. The fruit of giving is because one accomplishes wealth and the physical body. "Accomplishing the physical body" encompasses the five such as lifespan: namely, obtaining lifespan, obtaining physical appearance, obtaining strength, obtaining happiness, and obtaining eloquence. The function of giving is the dual gathering of self and other, fulfillment, and great bodhi. Being conjoined with giving in fulfillment is because it abides fully in the minds of non-stingy persons. Its varieties are Dharma, wealth, and fearlessness. The svabhāva [of morality] is due to abiding in complete morality up to receiving and training in all bases of training. The cause is: cessation is nirvāṇa, and one receives and practices morality in order to seek nirvāṇa and cross over the limits of existence. The fruit is the wholesome destinies, non-regret, and so forth, successively reaching mental stability, because they are obtained due to morality. Its function has three aspects: first, being able to sustain, upholding all qualities like the great earth; second, being able to pacify, because it calms all afflictions; third, fearlessness, because one cannot give rise to all conditions for transgressions such as fear and aversion. Conjunction is because the actions of body, speech, and mind at all times carry out wholesome practices. Varieties means two acquisitions and one reception: acquisition refers to the two dharmas of the prātimokṣa; acquisition refers to the morality born of meditation and the path (the rest is tedious and not stated; inspect the text further).

3.83

Eighth, concerning the antidotes, giving is free from seven attachments: first, attachment to material wealth; second, attachment to slackness; third, attachment to one-sided grasping; fourth, attachment to repayment of kindness; fifth, attachment to fruition and reward; sixth, attachment to obstacles; seventh, attachment to distraction. Herein, attachment to obstacles means that the dormant affliction of greed countered by giving is not severed. Attachment to distraction has two aspects: first, distraction of lower inclination, because of seeking the Small Vehicle; second, distraction of conceptualization, because of conceptualizing the three spheres. As for the countering of the remaining six hindrances, the first five reverse the preceding—meaning that morality is free from attachment to breaking precepts, and so forth; that morality and the rest are free from attachment to obstacles is because the dormant afflictions of those obstacles are completely severed; that morality and the rest are free from attachment to conceptualization is because they do not conceptualize according to their respective three spheres.

3.84

Ninth, concerning qualities: first, perpetual renunciation, meaning that the bodhisattvas at all times give their own bodies and lives to all who ask; second, being free from seeking, not seeking repayment of kindness or agreeable results, because great compassion is the cause; third, establishing bodhi, because through giving they establish all sentient beings in the bodhi of the three vehicles; fourth, inexhaustibility, because being encompassed by non-conceptual wisdom, up until nirvāṇa their merit is inexhaustible, endlessly benefiting all sentient beings. Furthermore, the six pāramitās have pure qualities: when those who beg make requests to a bodhisattva, three kinds of joy arise: first, the joy when getting to see them; second, the joy when their wish is fulfilled; third, the joy when seeking to see and seeking fulfillment, because joy does not arise when not seeing and not fulfilling. The bodhisattva, toward all who beg, reverses those three joys and likewise gives rise to three joys: first, giving rise to joy when getting to see them; second, giving rise to joy when fulfilling their wish; third, giving rise to joy when they seek to see and seek fulfillment. Herein, it should be known that the three joys of that petitioner are not equal to those of the bodhisattva. Why is that? Because the bodhisattva is fully endowed with great compassion. The six pāramitās have eight unsurpassed aspects: first, support; second, kind; third, condition; fourth, dedication; fifth, cause; sixth, wisdom; seventh, field; eighth, reliance. The support of giving is because it relies on the bodhisattva. Its kinds are three: first, giving of material things, because of relinquishing one's own body and life; second, giving of fearlessness, because of rescuing evil sentient beings; third, giving of Dharma, because of explaining the Mahāyāna Dharma. The condition is because it arises with great compassion as the condition. Dedication is because of seeking great bodhi. The cause is because the seeds perfumed by the karma of giving in prior lives serve as the cause. Wisdom is because one observes the three spheres with non-conceptual wisdom. The fields are five kinds of persons: first, a person who asks; second, a person in suffering; third, a person without refuge; fourth, a person of evil conduct; fifth, a person endowed with virtue. Reliance is due to three kinds of reliance: first, reliance on faith and inclination; second, reliance on reflection; third, reliance on samādhi.

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勸發菩提心集 — Classical Chinese