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SŪTRA OF THE UPĀSAKA PRECEPTS

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(1) This is the first major precept: Even for the sake of one’s body and life, one should not kill any sentient being, even an ant. If one kills or incites others to kill, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth,4 much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka. (2) This is the second major precept: Even for the sake of one’s body and life, one should not steal anything, even a coin. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka. (3) This is the third major precept: Even for the sake of one’s body and life, one should not tell lies, such as claiming to have visualized the impurity of a decomposing corpse or to have become an Anāgāmin. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka. (4) This is the fourth major precept: Even for the sake of one’s body and life, one should not engage in sexual misconduct. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka. (5) This is the fifth major precept: Even for the sake of one’s body and life, one should not speak of the faults of bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka. (6) This is the sixth major precept: Even for the sake of one’s body and life, one should not sell alcohol. If one violates this prohibition, one immediately loses this upāsaka precept. Such a one cannot even reach the stage of Warmth, much less become a Srotāpanna or even an Anāgāmin. He is called a precept-violating upāsaka, a stinking upāsaka, a caṇḍala upāsaka, a tainted, affliction-ridden upāsaka.

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SŪTRA OF THE UPĀSAKA PRECEPTS

優婆塞戒經

Translated from Sanskrit into Chinese in the Northern Liang Dynasty

By The Tripiṭaka Master Dharmakṣema from India

Chapter 1 The Assembly

Thus I have heard:

At one time the Buddha was staying in the ashram offered by Anāthapiṇḍika, in Jetavana Park, in the city kingdom of Śrāvastī, together with 1,250 great bhikṣus, 500 bhikṣuṇīs, 1,000 upāsakas, and 500 beggars.

At that time, in the assembly was an elder’s son named [Sujāta] Good Birth. He said to the Buddha, “World-Honored One, the six non-Buddhist masters often expound their teachings to sentient beings, saying, ‘If you pay homage each morning to the six directions, your lifespan and wealth will increase. Why? The land in the east is ruled by the god-king Śakra, who protects and helps his worshippers. The land in the south is ruled by King Yama, who protects and helps his worshippers. The land in the west is ruled by the god Varuṇa,1 who protects and helps his worshippers. The land in the north is ruled by the god-king Kubera, who protects and helps his worshippers. The land toward the nadir is ruled by [Agni] the god of fire, who protects and helps his worshippers. The land toward the zenith is ruled by [Vāyu] the god of wind, who protects and helps his worshippers.’ World-Honored One, are these six directions of worship also in the Buddha Dharma?”

The Six Directions and the Six Pāramitās

[The Buddha replied] “In my Dharma, the six directions of worship are the six pāramitās. The east refers to dāna-pāramitā. Why? Because the east means the dawn of one’s wisdom light. Those who honor dāna-pāramitā can increase their lifespans and wealth. The south refers to śīla-pāramitā. Why? Because the south means the right [way of life]. Those who honor śīla-pāramitā can increase their lifespans and wealth. The west refers to kṣānti-pāramitā. Why? Because the west means behind, as all evil dharmas are left behind. Those who honor kṣānti-pāramitā can increase their lifespans and wealth. The north refers to vīrya-pāramitā. Why? Because the north means triumph over evil dharmas. Those who honor vīrya-pāramitā can increase their lifespans and wealth. The nadir refers to dhyāna-pāramitā. Why? Because the nadir means that meditation enables one to observe the three evil life-paths correctly. Those who honor dhyāna-pāramitā can increase their lifespans and wealth. The zenith refers to prajñā-pāramitā. Why? Because the zenith means the unsurpassed. Those who honor prajñā-pāramitā can increase their lifespans and wealth.

“Good man, different from what non-Buddhists say, the six directions are in sentient beings’ minds.”

“Then who can make offerings to these six directions?”

“Good man, only Bodhisattvas can.”

Activating the Bodhi Mind to Become a Bodhisattva

“World-Honored One, what does Bodhisattva mean?”

The Buddha answered, “[Some say that] one who has attained bodhi is called a Bodhisattva, or that one who has bodhi nature is called a Bodhisattva.”

“World-Honored One, if those who have attained bodhi are called Bodhisattvas, how can those who have not attained bodhi make offerings to the six directions? If those with bodhi nature are called Bodhisattvas, then only those with this nature can make offerings while those without this nature cannot make offerings. The Tathāgata should not say that the six directions are in sentient beings’ minds.”

“Good man, it is not because of their attainment of bodhi that they are called Bodhisattvas. Why not? Because those who have attained bodhi are called Buddhas while who have not attained bodhi are called Bodhisattvas. Nor is it because of their bodhi nature that they are called Bodhisattvas.2

“Good man, sentient beings have no definite nature, whether bodhi nature or the nature of a god, human, lion, tiger, wolf, or dog. In their present lives, they are reborn as gods or humans through convergence of good karmic causes and conditions; they are reborn as animals, such as lions, through convergence of evil karmic causes and conditions.

“The same is true for Bodhisattvas. Those who activate the bodhi mind through convergence of good karmic causes and conditions are called Bodhisattvas. It is incorrect to say that all sentient beings have Bodhisattva nature. Why? Because if one had a [definite] nature, one would not need to produce good karmic causes and conditions by making offerings to the six directions. Good man, if one had a [definite] nature, one would not have an initiating mind and a regressing mind.

The Bodhi Mind Activated through Causes and Conditions

“Good man, those who activate the bodhi mind through innumerable good karmic causes and conditions are called the ones with Bodhisattva nature. Sentient beings activate the bodhi mind through their internal good causes and conditions while they stay in a quiet place. They activate the bodhi mind because they dislike the warped doctrines in non-Buddhist texts, which they initially accepted; because they have observed the evils of undergoing repeated birth and death; because they have seen evils or heard evils; because they know and reproach themselves for their own greed, anger, delusion, and stinginess; because they have seen non-Buddhists demonstrate the five transcendental powers; because they wish to know whether the world has a boundary; because they have seen or heard of the inconceivable Tathāgata; because of their compassion for sentient beings; or because of their love for sentient beings.

“Good man, there are three kinds of bodhi mind: high, middling, and low. If sentient beings had a definite nature, how could they have three kinds of bodhi mind? The low mind can change into the middling mind; the middling mind can change into the high mind; the high mind can change into the middling mind; and the middling mind can change into the low mind. Sentient beings can diligently do innumerable good dharmas to elevate their minds into the high mind. If they fail to do so, they regress into the low mind. If they continue to progress, it is called no regress. Otherwise, it is called regress.

“If a Bodhisattva does good dharmas for countless sentient beings all the time, it is called no regress. Otherwise, it is called regress. Such a Bodhisattva has the mind of regress and fear. If a Bodhisattva does good dharmas for countless sentient beings all the time, I prophesy that he will soon attain anuttara-samyak-saṁbodhi.

“Good man, these three kinds of bodhi mind have no definite nature. If one’s mind had a definite nature, those who activated the mind of a voice-hearer or Pratyekabuddha would not be able to activate the bodhi mind. As members of a Saṅgha have no definite nature, so too these three kinds of bodhi mind have no definite nature. Those who claim that everything has a definite nature are non-Buddhists. Why? Because non-Buddhists do not understand causality. For example, they believe that Maheśvara is [a divine creator] outside of causality.3

Bodhisattva Nature Revealed by the Bodhi Mind

“Good man, some say that Bodhisattva nature is like the nature of gold, which is definitely inside gold ore. Through skillful means as causes and conditions, it becomes usable gold. Brahmins say that Bodhisattva nature is similar. Why? Because they often say that inside a ficus seed is a ficus tree, and that fire or stone is in one’s eye [when one sees fire or stone]. Therefore, Brahmins do not understand causality. To them, cause is effect and effect is cause. Their idea of causation, for example, that a ficus seed contains within itself a ficus tree, is incorrect. Why? Because the cause is tiny and the effect is huge. Moreover, if a fire were in one’s eye, the eye would be burned. If a stone were in one’s eye, the eye would be covered. How can a covered eye see?

“Good man, Brahmins say that whatever exists remains existent, and that whatever does not exist remains nonexistent. If this were true, existence would never end, and nothing could arise from nonexistence. If gold ore has the nature of gold, this nature is not gold. To say that gold ore contains the nature of gold is to overlook that gold does not know its nature, and that the nature of gold does not know gold.

“Good man, through convergence of causes and conditions, what did not exist before may come into existence. However, Brahmins claim that whatever does not exist will never come into existence. They also claim that whatever does exist will never go into nonexistence. However, when gold is mixed with mercury, gold is destroyed.

“Therefore, those who claim that all sentient beings have Bodhisattva nature are non-Buddhists, not Buddhists. Good man, for example, only through causes and conditions will gold ore become usable gold. The same is true for Bodhisattva nature. Sentient beings with a thinking mind have desires. If they activate the bodhi mind through causes and conditions, such as their desire to do good karma, they are said to have Bodhisattva nature.

“Good man, those who initially do not have the bodhi mind may activate it later. Likewise, those who initially do not have Bodhisattva nature may develop it later. Therefore, one should not say that sentient beings definitely have Bodhisattva nature.

“Good man, those who seek great wisdom are called Bodhisattvas. Those who have a firm mind, seek the truth of all dharmas and the great adornment [merit and wisdom], and deliver sentient beings without begrudging their own lives, are called Bodhisattvas, and they train according to the Mahāyāna.

Two Kinds of Bodhisattvas

“Good man, there are two kinds of Bodhisattvas, regress and no regress. Those who do good karmas in order to acquire the thirty-two physical marks [of a Buddha] are called Bodhisattvas who do not regress. Those who fail to do so are called Bodhisattvas who regress.

“There are another two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. If Bodhisattvas who have renounced family life observe the eight major precepts4 with complete purity, they are called Bodhisattvas who do not regress. If Bodhisattvas who live a family life observe the six major precepts [in chapter 14] with complete purity, they too are called Bodhisattvas who do not regress.

“Good man, the merit of non-Buddhists acquired from ending their desires surpasses the merits of all sentient beings acquired in the desire realm. Srotāpannas [achievers of the first voice-hearer fruit] surpass all non-Buddhists, who hold various wrong views; Sakṛdāgāmins [achievers of the second voice-hearer fruit] surpass all Srotāpannas; Anāgāmins [achievers of the third voice-hearer fruit] surpass all Sakṛdāgāmins; Arhats [achievers of the fourth voice-hearer fruit] surpass all Anāgāmins; Pratyekabuddhas surpass all Arhats. Those who activate the bodhi mind while living a family life surpass all Pratyekabuddhas.

“It is easy for those who have renounced family life to activate the bodhi mind. If those who live a family life activate the bodhi mind, it is indeed inconceivable. Why? Because they are entangled by many adverse causes and conditions. When those living a family life activate the bodhi mind, gods from all heavens—from the first desire heaven ruled by the four god-kings to Akaniṣṭha Heaven, the top form heaven—are all pleasantly surprised. They each say, ‘I now have a teacher to gods and humans.’”

Chapter 2 Reasons for Activating the Bodhi Mind

Sujāta asked the Buddha, “Why do sentient beings activate the bodhi mind?”

“Good man, they activate the bodhi mind for two reasons: (1) to increase their lifespans; (2) to increase their wealth. There are another two reasons: (1) to continue the Bodhisattva character-type; (2) to eradicate sentient beings’ afflictions and suffering. There are another two reasons: (1) they recognize that they have undergone horrendous suffering in innumerable lives and acquired no benefit; (2) they realize that Buddhas as numerous as the sands of the Ganges cannot deliver them, and that they must deliver themselves. There are another two reasons: (1) they have done good karmas; (2) their good karmas are not lost.

“There are another two reasons: (1) they seek requitals that surpass rebirths as gods or humans; (2) they seek requitals that surpass the voice-hearer fruits. There are another two reasons: (1) they have undergone horrendous suffering seeking the Bodhi Way; (2) they wish to acquire immeasurable benefits. There are another two reasons: (1) they understand that Buddhas of the past and future, as numerous as the sands of the Ganges, are like themselves; (2) through deep observation, they are convinced that bodhi is attainable. There are another two reasons: (1) they observe that those at the sixth level of abiding [on the Bodhisattva Way] have the mind of regress, but still surpass all voice-hearers and Pratyekabuddhas; (2) they diligently seek the unsurpassed holy fruit.

“There are another two reasons: (1) they wish for all sentient beings to be liberated; (2) they wish to enable sentient beings to achieve liberation that surpasses any requital received by non-Buddhists. There are another two reasons: (1) they never abandon any sentient being; (2) they abandon all their afflictions. There are another two reasons: (1) they wish to end sentient beings’ present suffering; (2) they wish to protect them from future suffering. There are another two reasons: (1) they wish to annihilate the hindrance to developing their wisdom; (2) They wish to annihilate the hindrance to sentient beings in unfortunate life forms.5

“Good man, to activate the bodhi mind, one should do five things: (1) stay close to beneficent friends; (2) destroy the mind of anger; (3) follow teachers’ instructions; (4) invoke the mind of compassion; (5) make energetic progress. There are another five things: (1) do not see others’ faults; (2) have no disgust upon seeing others’ faults; (3) have no arrogance after acquiring good dharmas; (4) have no jealousy upon seeing others’ good dharmas; (5) regard every sentient being as an only son.

“Good man, the wise who have activated the bodhi mind can eliminate the requitals for their evil karmas, which are as huge as Mount Sumeru. The wise activate the bodhi mind for three reasons: (1) they see sentient beings suffer in the evil world of the five turbidities; (2) they see a Tathāgata’s inconceivable spiritual power; (3) they hear a Buddha-Tathāgata’s eight Brahma tones. There are another two reasons: (1) they know clearly their own suffering; (2) they know that sentient beings’ suffering is like their own suffering, and that ending sentient beings’ suffering is ending their own suffering.

“Good man, know that one who can activate the bodhi mind will honor the six directions to increase one’s lifespan and wealth, not in the way advocated by non-Buddhists.”

Chapter 3 Compassion

Sujāta asked the Buddha, “World-Honored One, do not the six non-Buddhist masters expound causality? The Tathāgata speaks of two kinds of causes, producing causes and revealing causes.6 Is it through a producing cause or a revealing cause that one activates the bodhi mind?”

Compassion, the Producing Cause of the Bodhi Mind

“Good man, I expound to sentient beings one, two, three, four, five, six, seven, even up to twelve causes. One cause is producing cause. Two causes are producing cause and revealing cause. Three causes are one’s afflictions, karmas, and environment. Four causes are the four domains [earth, water, fire, and wind]. Five causes, pertaining to one’s next rebirth, are links 8–12 in the Twelve Links of Dependent Arising. Six causes are pronounced in sūtras.7 Seven causes are pronounced in the Lotus Sūtra.8 Eight causes, pertaining to one’s present life, are links 3–10 in the Twelve Links of Dependent Arising. Nine causes are pronounced in the Great City Sūtra [Dacheng jing9]. Ten causes are pronounced to the upāsaka Śākya Mahānāma Kulika.10 Eleven causes are pronounced in the Wisdom Seal Sūtra [Zhiyin jing11]. Twelve causes are the Twelve Links of Dependent Arising.

“Good man, as all dharmas driven by one’s afflictions have innumerable causes, so too all dharmas free from one’s afflictions have innumerable causes.12 Resolved to know them all, the wise activate the bodhi mind. Therefore, the Tathāgata is called the one with [sarvajña-jñāna] the knowledge of all knowledge.

“Good man, sentient beings activate the bodhi mind through a producing cause or a revealing cause, or both. Know that the producing cause is one’s compassion. Out of compassion, one activates the bodhi mind. Therefore, one’s mind of compassion is the producing cause.”

Invoking Compassion

“World-Honored One, how does one invoke compassion?”

“Good man, a wise man sees deeply that sentient beings are sinking in the ocean of suffering, the immense ocean of repeated birth and death. He invokes compassion because he wishes to rescue them; or because he sees that sentient beings lack [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—and he wishes to enable them to have these abilities.

“[He invokes compassion] because he regards as his kin sentient beings bearing grudges and malice; because he sees that sentient beings have lost the right path and guidance; because he sees that sentient beings, trapped in the mud of the five desires, abandon self-restraint; because he sees that sentient beings are unable to break the bondage of their spouses and assets; because he sees that sentient beings are proud of their bodies and lives; or because he regards sentient beings as his kin, though they are bewitched by evil friends, such as the six non-Buddhist masters.

“[He invokes compassion] because he sees that sentient beings are attached to their rebirths in the Three Realms of Existence, undergoing suffering; because he sees that sentient beings are attached to the painful requitals for their evil karmas done with body, voice, and mind; or because he sees that sentient beings thirst for the five desires, like drinking salt water to quench thirst.

“[He invokes compassion] because he sees that sentient beings seek happiness but do not produce the causes of happiness, that they fear suffering but delight in producing the causes of suffering, and that they seek to be reborn as gods, to enjoy celestial pleasures, but do not observe the precepts; because he sees that sentient beings believe that they have a self and its belongings, though these are nonexistent; because he sees that sentient beings, without a definite nature, transmigrate through the five life-paths; because he sees that sentient beings fear birth, old age, and death, but do karmas that make them repeat birth, old age, and death; or because he sees that sentient beings suffer in body and mind but do more karmas [that cause suffering].

“[He invokes compassion] because he sees that sentient beings suffer the pain of love and parting but do not cease loving; because he sees that sentient beings remain in the dark of ignorance, not knowing the glowing radiance of the wisdom lamp; because he sees that sentient beings burn in the fire of afflictions but do not seek the water of samādhi; because he sees that sentient beings do immeasurable evils for the pleasures of the five desires; because he sees that sentient beings know the pains of the five desires but endlessly seek them, like the hungry feeding on poisoned food; or because he sees that sentient beings suffer under a cruel ruler in an evil world but still abandon self-restraint.

“[He invokes compassion] because he sees that sentient beings in the eight kinds of suffering do not know how to end the causes of their suffering; because he sees that sentient beings cannot help undergoing hunger, thirst, cold, and heat; because he sees that sentient beings violate the precepts and will be reborn as hell-dwellers, hungry ghosts, or animals; because he sees that sentient beings have no command of their body, strength, lifespan, peace of mind, or eloquence; because he sees sentient beings with incomplete faculties; because he sees that sentient beings are born in fringe countries [where the Dharma is unavailable] and fail to do good dharmas; because he sees that, in times of famine, emaciated sentient beings rob one another; or because he sees that, in times of war, sentient beings, out of malice, harm one another and will receive immeasurable painful requitals.

“[He invokes compassion] because he sees that sentient beings, having encountered a Buddha in the world, are unable to accept and uphold the pure Dharma, which is like sweet dew; because he sees that sentient beings choose to believe in evil friends and refuse to follow the teachings of beneficent learned friends; because he sees that wealthy sentient beings refuse to give alms; because he sees that sentient beings suffer in making a living by farming or merchandising; or because he sees that sentient beings, including parents, siblings, spouses, servants, and relatives, do not love one another.

“All sentient beings undergo such suffering. Good man, a wise man invokes compassion because he sees that even the bliss of samādhi in Neither with Nor without Perception Heaven is like the pain in hell.

Compassion versus Great Compassion

“Good man, before attaining bodhi, one’s compassion arising from such observations is called compassion. After attaining bodhi, it is called great compassion. Why? Because before attaining bodhi, [sentient beings in] one’s observations have limits [so one’s compassion is called compassion]. After attaining bodhi, sentient beings in one’s observations are boundless, so one’s compassion is called great compassion. Before attaining bodhi, one’s mind of compassion moves, so one’s compassion is called compassion. After attaining bodhi, one’s mind of compassion does not move, so one’s compassion is called great compassion. Before attaining bodhi, one cannot rescue sentient beings or relieve their suffering, so one’s compassion is called compassion. After attaining bodhi, one can rescue them and relieve their suffering in a great way, so one’s compassion is called great compassion. Before attaining bodhi, one cannot act with wisdom, so one’s compassion is called compassion. After attaining bodhi, one can act with wisdom, so one’s compassion is called great compassion.

Compassion, the Producing Cause of the Six Pāramitās

“Good man, one who cultivates compassion, though unable to end sentient beings’ suffering, can benefit them in innumerable ways. Good men, one’s mind of compassion is the producing cause of the six pāramitās.

“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for those who have renounced family life to cultivate compassion, but it is hard for those who live a family life to cultivate compassion. Why? Because those living a family life are entangled by many adverse causes and conditions. Good man, if those living a family life fail to cultivate compassion, they may not receive the upāsaka precepts. Only those who cultivate compassion may receive the upāsaka precepts.

“Good man, those who have renounced family life can fully practice five pāramitās, but not dāna-pāramitā, while those who live a family life can fully practice dāna-pāramitā. Why? Because they can give alms at all times. Moreover, those living a family life should first cultivate compassion. Know that those who cultivate compassion can fully practice the other five pāramitās: observance of precepts, endurance of adversity, energetic progress, meditation, and development of wisdom. If they cultivate compassion, they can give what is hard to give, endure what is hard to endure, and do what is hard to do. Therefore, compassion is the root of all good dharmas.

“Good man, if someone can achieve the mind of compassion, he can obliterate evil karmas as huge as Mount Sumeru and will soon attain anuttara-samyak-saṁbodhi. His good karmas may be few, but their [good] requitals will be as huge as Mount Sumeru.”

Chapter 4 Liberation

The Key to Liberation

[The Buddha said] “Good man, know that, among good men and good women, those who cultivate compassion have acquired the essence of a dharma called the key to liberation.”

Sujāta asked, “World-Honored One, what is the essence of this dharma?”

“Good man, it lies in one’s body, voice, and mind, and is acquired by skillful means. There are two skillful means, hearing [the Dharma] and pondering it. And there are another three skillful means: almsgiving, observing the precepts, and hearing [the Dharma].”

Sujāta asked “World-Honored One, is there a definite way to acquire the key to liberation through these three skillful means?”

“No, good man. Why not? There are those who in innumerable lives give alms to innumerable people, but they cannot acquire the key to liberation. There are those who give only once a grab of roasted flour to a beggar, and they can acquire the key to liberation. There are those who observe the precepts under innumerable Buddhas, but they cannot acquire the key to liberation. There are those who accept and observe the eight precepts for one day and one night, and they can acquire the key to liberation. There are those who in innumerable lives, under innumerable Buddhas, accept and uphold, and read and recite, sūtras in the twelve categories, but they cannot acquire the key to liberation. There are those who read only one four-verse stanza, and they can acquire the key to liberation. Why? Because sentient beings’ minds are different.

Acquiring or Failing to Acquire the Key to Liberation

“Good man, if one cannot single-mindedly observe the evils of undergoing repeated birth and death, or observe the peace and bliss of nirvāṇa, though one practices almsgiving, observing the precepts, and hearing the Dharma, one can never acquire the key to liberation. If one can loathe the evils of undergoing repeated birth and death, and see deeply the virtue and the peace and bliss of nirvāṇa, though one has done little in almsgiving, observing the precepts, and hearing the Dharma, one can acquire the key to liberation.

“Good man, one can acquire the key to liberation during any of these three times: (1) when a Buddha is in the world; (2) when a Pratyekabuddha is in the world; (3) when a god from Akaniṣṭha Heaven [the top form heaven] expounds the dharma of liberation. Good man, far back in the past, before I first activated the bodhi mind, I encountered neither a Buddha nor a Pratyekabuddha, but I heard a god from a pure abode heaven expound the dharma of liberation. After hearing this dharma, I immediately activated the bodhi mind.

“Good man, gods in desire heavens cannot acquire this dharma. Why not? Because of their abandonment of self-restraint. Nor can gods in form heavens acquire it. Why not? Because they do not have the three skillful means. Nor can gods in formless heavens acquire it. Why not? Because they have neither body nor voice, while the essence of this dharma lies in one’s body, voice, and mind. Nor can inhabitants of Uttarakuru, the northern continent, acquire it. Why not? Because they do not have the three skillful means.

“This key to liberation can be acquired by only three kinds of people: voice-hearers, Pratyekabuddhas, and Bodhisattvas. If sentient beings encounter beneficent learned friends, they each can turn a voice-hearer’s liberation into a Pratyekabuddha’s liberation, then turn a Pratyekabuddha’s liberation into a Bodhisattva’s liberation. A Bodhisattva’s liberation will never regress, nor will it be lost or destroyed.”

Sujāta asked, “World-Honored One, how can a Dharma expounder distinguish those who have acquired the key to liberation from those who have not?”

“Good man, this dharma can be acquired by two kinds of people, those who have renounced family life and those who live a family life. They both intently listen to the Dharma then uphold it. When they hear of the suffering on the three evil life-paths, out of fear, they weep with their noses running and their body hair standing on end. They resolutely observe the pure precepts, never committing even a minor sin. Know that these people have acquired the key to liberation.

“Good man, a non-Buddhist may attain the Samādhi of Neither with Nor without Perception, then [after rebirth in the corresponding heaven] live for innumerable kalpas. If he fails to acquire the key to liberation, regard him as a hell-dweller. By contrast, if someone who has undergone horrendous suffering in Avīci Hell can acquire the key to liberation, regard him as someone in nirvāṇa. Good man, therefore I pity Udraka-Rāmaputra, but not Devadatta.13 In addition, Śāputra and other voice-hearers had sought the Bodhi Way for 60,000 kalpas, but they regressed because they failed to acquire the key to liberation. Nonetheless, their capacity surpasses a Pratyekabuddha's.

The Three Rankings of Liberation

“Good man, this dharma of liberation has three rankings: low, middle, and high, assigned respectively to voice-hearers, Pratyekabuddhas, and Buddhas. Good man, there are those who seek the upāsaka precepts and carry them out as heard for innumerable lives, but they fail to acquire them [in the true sense]. There are those who, after renouncing family life, seek the bhikṣu or bhikṣuṇī precepts and carry them out as heard for innumerable kalpas, but they fail to acquire them [in the true sense]. Why? Because they have not acquired the key to liberation. Therefore, their observance of the precepts is called learning the precepts, not upholding the precepts.

“Good man, if a Bodhisattva has acquired the key to liberation, he will never do karmas aimed for rebirth [in a heaven] in the desire realm, the form realm, or the formless realm, because he always wishes to be reborn where he can benefit sentient beings. If, through meditation, he knows that he has the karma to be reborn in heaven, where karma refers to his almsgiving, observance of the precepts, and meditation, he will transfer this karma, seeking to be reborn as a human.

“Good man, if a voice-hearer has acquired the key to liberation, in three rebirths he will achieve total liberation [as an Arhat].14 The same is true for one to achieve total liberation as a Pratyekabuddha. If a Bodhisattva has acquired the key to liberation, during innumerable lives he will never regress. His mind of no regress surpasses that of all voice-hearers and Pratyekabuddhas. Good man, he who has acquired the key to liberation will harvest immeasurable [holy] fruits, though he has done little almsgiving, little observing of precepts, and little hearing of the Dharma. Even if he is on one of the three evil life-paths, he will not be subject to the same suffering as others on the same life-path.

“Bodhisattvas who have acquired the key to liberation stand on the Yielding Ground. Why? Because their afflictions are gradually weakening and diminishing. They are called the ones going against the stream of birth and death. Good man, there are four kinds of people: (1) those who go along the stream of birth and death; (2) those who go against the stream of birth and death; (3) those who neither go along nor go against the stream of birth and death; (4) those who have arrived at its opposite shore.15

“Voice-hearers who have acquired the key to liberation also stand on the Yielding Ground. For Bodhisattvas, the Yielding Ground is also called the Joyful Ground [First Bodhisattva Ground]. Why? Because there Bodhisattvas will not regress [from their attainment].16 Why are they called Bodhisattvas? Because they awaken sentient beings’ minds. Although these Bodhisattvas know non-Buddhist doctrines, they neither uphold it nor teach it to others. Such Bodhisattvas are neither gods nor humans. Beyond the five life-paths, they are training on the path of no obstruction.

Growing Bodhi Seeds

“Good man, there are four bodhi seeds: (1) not coveting wealth; (2) not begrudging one’s body or life; (3) training in endurance of adversity; (4) having compassion for sentient beings. Good man, to grow these four bodhi seeds, one should do five things: (1) do not belittle oneself, saying ‘I cannot attain anuttara-samyak-saṁbodhi’; (2) do not regret in the midst of suffering; (3) make energetic progress without rest; (4) rescue sentient beings from immeasurable suffering; (5) always praise the wonderful virtues of the Three Jewels. A wise man who trains for bodhi always does these five things in order to develop the glowing bodhi seeds. He should also practice the six pāramitās, from dāna-pāramitā to prajñā-pāramitā. His practice of the six pāramitās is enhanced by one thing—self-restraint. If he does not abandon self-restraint, his six pāramitās will grow.

“Good man, as a Bodhisattva seeks bodhi, he should do four things: (1) stay close to beneficent friends; (2) hold an indestructible resolve; (3) do what is hard to do; (4) pity sentient beings. They should do another four things: (1) express sympathetic joy over others’ acquiring of benefits; (2) appreciate and praise others’ merits; (3) delight in training in the six remembrances; (4) diligently pronounce the evils of undergoing repeated birth and death. Good man, if someone says that one can attain bodhi without doing these eight things, he is utterly wrong.

“Good man, as soon as a Bodhisattva activates the unsurpassed bodhi mind, he is called an unsurpassed fortune field. Such a Bodhisattva surpasses all sentient beings and worldly things.

Hard to Attain Buddhahood

“Good man, some recognize that there are innumerable Buddhas in innumerable worlds. However, it is very hard to attain Buddha bodhi. Why? Because as worlds are countless, so too are sentient beings. As sentient beings are countless, so too are Buddhas. If Buddha bodhi were easy to attain, one Buddha-Bhagavān would be able to deliver all sentient beings. But this would mean that sentient beings are countable.

“Good man, when a Buddha appears in the world, he can deliver 99,000 nayuta people, and one voice-hearer disciple of His can deliver one nayuta people. However, sentient beings are countless because they are endless. Therefore, in voice-hearer sūtras, I say that there are no Buddhas [in worlds] in the ten directions. Why not? Because I am concerned that sentient beings would take Buddha bodhi lightly.

“The holy bodhi of Buddhas is not of the world. Therefore, the Tathāgata’s words are never false. The Tathāgata-Bhagavān has no jealousy [of other Buddhas]. Because it is hard to attain Buddhahood, He says that there are no Buddha-Bhagavāns [in worlds] in the ten directions.

“Good man, as innumerable sentient beings activate the bodhi mind, they fail to complete their training on the Bodhisattva Way. Someone may ask a challenging question: ‘If there are innumerable Buddhas of the present, why do the [Hīnayāna] sūtras only mention innumerable Buddhas of the past and future, but not of the present?’

“Good man, I say that, in one world, Buddhas of the past and future are as numerous as the sands of the Ganges, but there is only one Buddha of the present. Good man, only the one who realizes the highest truth attains Buddha bodhi. As innumerable sentient beings train for Buddha bodhi, most of them regress. Only once in a long while can one person achieve liberation, and he is a rarity, like the bloom of the udumbara tree or a fish that survives among countless hatched fish eggs.

“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for those who have renounced family life to acquire the key to liberation, but it is hard for those who live a family life to acquire the key to liberation. Why? Because those living a family life are entangled by many adverse causes and conditions.”

Chapter 5 The Three Kinds of Bodhi

Sujāta said, “World-Honored One, the Buddha speaks of two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. The Buddha also speaks of three kinds of bodhi: voice-hearer bodhi,17 Pratyekabuddha bodhi, and Buddha bodhi. If those who have attained bodhi are called Buddhas, why are voice-hearers and Pratyekabuddhas not called Buddhas? If those who have realized dharma nature are called Buddhas, why are voice-hearers and Pratyekabuddhas, who have realized dharma nature, not called Buddhas? If those who have acquired [sarvajña] the overall wisdom-knowledge are called Buddhas, why are voice-hearers and Pratyekabuddhas, who have acquired the overall wisdom-knowledge, not called Buddhas, considering that all dharmas are encompassed in the Four Noble Truths?”

The Buddha replied, “Good man, there are three kinds of bodhi. The first is attained through hearing; the second is attained through pondering; the third is attained through spiritual training.

Why Buddha Bodhi Is Supreme

“Voice-hearers attain their bodhi through hearing [the Four Noble Truths], so they are not called Buddhas. Pratyekabuddhas attain their bodhi through pondering [the dependent arising of dharmas], so they are not called Buddhas. Tathāgatas have no teachers and do not rely on hearing or pondering. They attain their bodhi through spiritual training, so they are called Buddhas.

“Good man, those who understand dharma nature are called Buddhas. There are two aspects to dharma nature, general appearances and particular appearances. Voice-hearers know only the general appearances, so they are not called Buddhas. Pratyekabuddhas too know only the general appearances, though not through hearing, so they are not called Buddhas. Tathāgata-Bhagavāns know both the general appearances and the particular appearances of all dharmas. They are called Buddhas because, without teachers, they realize dharma nature through spiritual training on their own, not relying on hearing or pondering.

“Good man, Tathāgata-Bhagavāns have full wisdom-knowledge of conditions. Voice-hearers and Pratyekabuddhas, though they know the Four Noble Truths, do not have the wisdom-knowledge of conditions, so they are not called Buddhas. Tathāgata-Bhagavāns have full wisdom-knowledge of conditions, so they are called Buddhas.

“Good man, as an analogy, three animals—a rabbit, a horse, and an elephant—cross the Ganges. The rabbit swims across without touching the bottom. The horse may or may not touch the bottom. The elephant fully touches the bottom. The Ganges is like the river of the Twelve Links of Dependent Arising. When voice-hearers cross this river, they are like the rabbit. When Pratyekabuddhas cross this river, they are like the horse. When Tathāgatas cross this river, they are like the fragrant elephant,18 so they are called Buddhas.

“Although voice-hearers and Pratyekabuddhas end their afflictions, they cannot end their [vāsanā] lingering habits. Tathāgatas can uproot the source of all afflictions and their lingering habits, so they are called Buddhas.

“Good man, there are two kinds of doubts, affliction doubts and neutral doubts.19 Riders of the Two Vehicles can end their affliction doubts, but not their neutral doubts. Tathāgatas have ended both kinds of doubts, so they are called Buddhas.

“Good man, voice-hearers can tire of hearing the Dharma; Pratyekabuddhas can tire of pondering the Dharma. Buddhas never tire of hearing or pondering, so they are called Buddhas.

“Good man, as an analogy, when a pure object is placed in a pure vessel, the vessel and its content inside are both pure. Although voice-hearers and Pratyekabuddhas have acquired wisdom-knowledge, their vessels [body and mind] are impure. Tathāgatas are pure in both their wisdom-knowledge and their vessels, so they are called Buddhas.

“Good man, there are two kinds of purity, purity in wisdom and purity in actions. Voice-hearers and Pratyekabuddhas are pure in their wisdom-knowledge, but not in their actions. Tathāgata-Bhagavāns are pure in both their wisdom-knowledge and their actions, so they are called Buddhas.

“Good man, the actions of voice-hearers and Pratyekabuddhas have limits. The actions of Tathāgata-Bhagavāns have no limits, so they are called Buddhas.

“Good man, Tathāgata-Bhagavāns can annihilate in one thought two kinds of hindrances, hindrances to wisdom-knowledge and hindrances to liberation, so they are called Buddhas.

“Tathāgatas have both the cause of wisdom-knowledge [the bodhi mind] and the effect of wisdom-knowledge [Buddha bodhi], so they are called Buddhas.

The Unsurpassed Attainment of a Buddha

“Good man, a Tathāgata’s words are unequivocal, mistake free, and never false. His wisdom and His delightful eloquence are hindrance free. He has full wisdom-knowledge of the causes, timing, and appearances of all dharmas. He has nothing to conceal or to guard against, and has no fault to be found. He knows the afflictions of all sentient beings, and the causes and conditions of the beginning and ending of their bondages. Out of great compassion, he rescues sentient beings from their suffering. He cannot be shaken by the eight winds of the world. He has acquired [the Eighteen Exclusive Dharmas:] the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality.

“A Tathāgata is fulfilled in both his physical and mental powers. What is meant by fulfillment of physical power? Good man, in the Thirty-three Heavens [the second desire heaven] there is a great city called [Sudarśana] Good Vision. It is 100,000 lis in length and width, and has 1,000,000 palaces, where reside 10,666,666 gods. During the three summer months, the god-king Śakra-Devānām-Indra goes to the pārijāta grove to enjoy life. On the Gandha [fragrance] Mountain lives Airāvaṇa, a fragrant elephant with seven heads. When the god-king Śakra summons Airāvaṇa with his thoughts, it immediately goes to him. As it walks to the pārijāta grove, which is fifty yojanas from the city of Good Vision, all the gods from the city go with it, whirling above its heads.

“The physical power of this elephant surpasses that of all fragrant elephants. However, the combined physical power of 18,000 fragrant elephants, each of which is like Airāvaṇa, only matches the power of a Buddha’s finger. Therefore, His physical power surpasses that of all sentient beings. Furthermore, as worlds are countless and sentient beings are countless, likewise a Tathāgata’s mental power is boundless. Therefore, Tathāgatas are called Buddhas while riders of the Two Vehicles are not called Buddhas.

“Hence, a Tathāgata is called unsurpassed teacher, great man, fragrant elephant among men, lion, dragon-king, tamer, guide, great ship captain, great medicine master, great ox-king, ox-king among men, pure lotus flower, self-realized one without teachers, eye of all sentient beings, great almsgiver, great śramaṇa, great Brahmin.

“Through quiet meditation, observance of the precepts, and energetic progress, Tathāgatas have arrived at the shore opposite that of saṁsāra, achieving liberation, so they are called Buddhas. Good man, voice-hearers and Pratyekabuddhas are not honored as Buddhas, though they have attained their bodhi.

“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to distinguish between these three kinds of bodhi, but it is hard for Bodhisattvas who live a family life to distinguish between these three kinds of bodhi. Why? Because those living a family life are entangled by many adverse causes and conditions.”

Chapter 6 Training for the Thirty-two Physical Marks

Sujāta asked, “World-Honored One, when can a Bodhisattva achieve the kind of physical power that you have described?”

The Buddha answered, “Good man, as soon as he begins to do the karma for acquiring the thirty-two physical marks [of a Buddha]. Good man, as one trains in this karma, one is called a Bodhisattva and acquires two samādhis, the Samādhi of Bodhi and the Samādhi of Existence. And one acquires another two samādhis, the Samādhi of Knowledge of Past Lives and the Samādhi of the Cause of Acquiring the True Dharma.

A Bodhisattva’s Training for Buddhahood

“Good man, a Bodhisattva tirelessly hears much [of the Dharma] during the interval between the start of his training in the karma to acquire the thirty-two physical marks and his ultimate attainment of anuttara-samyak-saṁbodhi. As a Bodhisattva-Mahāsattva trains to acquire these marks one after another, he is adorned with one hundred merits: fifty acquired from preparing his mind and fifty acquired from setting his mind. These are called the one hundred merits.

“Good man, all the merits that can be acquired in the world are inferior to that of one of the pores of a Tathāgata; the combined merit of all His pores is inferior to that of one of His eighty excellent characteristics. The combined merit of His eighty excellent characteristics is inferior to that of one of His thirty-two physical marks; the combined merit of His first thirty physical marks is inferior to that of the radiant white hair between His eyebrows [the thirty-first mark]; the merit of His radiant white hair is inferior to that of His invisible crown [the thirty-second mark20].

“Good man, through innumerable kalpas a Bodhisattva earnestly and diligently does all good karmas, to bring great benefits to sentient beings. Therefore, a Tathāgata has accumulated immeasurable merits, and His thirty-two physical marks are the requital for His great compassion. Although a Wheel-Turning King also has these marks, they are neither prominent nor perfect.

“The karmic essence of these marks lies in one’s body, voice, and mind. When one trains for this karma, one must be an inhabitant of one of the three continents,21 but not of Uttarakuru, the northern continent, or of a heaven.

“A Tathāgata must assume a man’s body, not a woman’s body. It takes three asaṁkhyeya kalpas for a Bodhisattva-Mahāsattva to complete his training in this karma, in order to attain anuttara-samyak-saṁbodhi. Good man, I completed my first asaṁkhyeya kalpa of training under Ratnaśikhin Buddha, completed my second asaṁkhyeya kalpa of training under Dīpaṁkara Buddha, and completed my third and last asaṁkhyeya kalpa of training under Kāśyapa Buddha.

“Good man, I first activated the bodhi mind under [the ancient] Śākyamuni Buddha. Then I made offerings to Buddhas as numerous as the sands of the Ganges, as I made energetic progress in training for bodhi by planting my roots of goodness, observing the precepts, and hearing much [of the Dharma].

“Good man, after a Bodhisattva has begun to train in this karma for acquiring the thirty-two physical marks, he knows so clearly that he will definitely attain anuttara-samyak-saṁbodhi, that it is like seeing a mango in his palm.

Training for the Thirty-two Physical Marks in Any Order

“Although the karma for acquiring these marks is definite, the order of acquiring them is indefinite. Some say that a Tathāgata first acquires the mark of the ox-king’s eyelashes. Why? Because while a Bodhisattva, in innumerable past lives he delighted in gazing upon sentient beings with kindly eyes. Therefore, he first acquires this mark of the ox-king’s eyelashes, then other marks. Some say that a Tathāgata first acquires the mark of the eight Brahma tones, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he always taught and transformed sentient beings with gentle words, considerate words, and truthful words. Therefore, he first acquires this mark of the eight Brahma tones.

“Some say that a Tathāgata first acquires the mark of an invisible crown, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he made offerings to Buddhas, holy Bodhisattvas, and teachers, and bowed his head down at their feet, crushing his arrogance. Therefore, he first acquires this mark of an invisible crown. Some say that a Tathāgata first acquires the mark of a radiant white hair [between his eyebrows], then other marks. Why? Because while a Bodhisattva, in innumerable past lives he never deceived any sentient being. Therefore, he first acquires this mark of a radiant white hair, then other marks. Good man, except for Buddha-Bhagavāns, no one can explain the karma for acquiring these marks.

Acquiring the Thirty-two Physical Marks in a Given Order

“Some list the acquiring of the thirty-two marks in this order. A Tathāgata first acquires the mark of flat soles, then other marks. Why? Because while a Bodhisattva, in innumerable past lives he gave alms and observed the precepts, and His mind never wavered as he trained for bodhi. Therefore, he first acquires this mark of flat soles.

“Having acquired this mark, he next acquires the mark of a thousand-spoke wheel on each sole. Why? Because while a Bodhisattva, in innumerable past lives he made offerings to parents, teachers, and beneficent friends, and supported all sentient beings in accordance with the Dharma. Therefore, he next acquires this mark of a thousand-spoke wheel on each sole.

“Having acquired this mark, he next acquires the mark of slender long fingers and the mark of long heels. Why? Because while a Bodhisattva, in innumerable past lives he earnestly accepted and observed the first and the fourth upāsaka precepts. Therefore, he next acquires this mark of slender long fingers and that mark of long heels.

“Having acquired these marks, he next acquires the mark of broad rounded shoulders. Why? Because while a Bodhisattva, [in innumerable past lives] he willingly followed the instructions of teachers, parents, and beneficent friends. Therefore, he next acquires this mark of broad rounded shoulders.

“Having acquired this mark, he next acquires the mark of webbed fingers and toes. Why? Because while a Bodhisattva, [in innumerable past lives] he drew sentient beings in through the Four Drawing-in Dharmas. Therefore, he next acquires this mark of webbed fingers and toes.

“Having acquired this mark, he next acquires the mark of soft hands and feet. Why? Because while a Bodhisattva, in innumerable past lives he bathed his teachers and parents with his hands, removing filth from their bodies and spreading scented oil on them. Therefore, he next acquires this mark of soft hands and feet.

“Having acquired this mark, he next acquires the mark of body hair curling upward. Why? Because while a Bodhisattva, in innumerable past lives he always transformed sentient beings, teaching them to give alms, observe the precepts, and do all good dharmas. Therefore, he next acquires this mark of body hair curling upward.

“Having acquired this mark, he next acquires the mark of [sinewy] calves, like those of the deer-king. Why? Because while a Bodhisattva, [in innumerable past lives] he intently listened to and earnestly expounded the Dharma, in order to end his cycle of birth and death. Therefore, he next acquires this mark of calves that are like those of the deer-king.

“Having acquired this mark, he next acquires the mark of a well-proportioned and rounded body, like a ficus tree, the king of trees. Why? Because while a Bodhisattva, in innumerable past lives he always gave medicine to all sentient beings. Therefore, he next acquires this mark of a well-proportioned and rounded body.

“Having acquired this mark, he next acquires the mark of hands touching below the knees. Why? Because while a Bodhisattva, [in innumerable past lives] he never deceived others, including holies, sages, parents, teachers, friends, and learned ones. Therefore, he next acquires this mark of hands touching below the knees.

“Having acquired this mark, he next acquires the mark of a male organ hidden like that of a horse or an elephant. Why? Because while a Bodhisattva, in innumerable past lives he saved and protected those in fear and, out of a sense of shame and dishonor, he never spoke of others’ faults or divulged others’ sins. Therefore, he next acquires this mark of a hidden male organ.

“Having acquired this mark, he next acquires the mark of soft skin with one body hair in each and every pore. Why? Because while a Bodhisattva, in innumerable past lives he stayed close to the wise and delighted in hearing and discussing the Dharma, and training accordingly, and delighted in repairing roads and removing thistles. Therefore, he next acquires this mark of soft skin with one body hair in each and every pore.

“Having acquired this mark, he next acquires the mark of a golden body. Why? Because while a Bodhisattva, in innumerable past lives he gave sentient beings lodging, bedding, food and drink, and bright lamps. Therefore, he next acquires this mark of a golden body.

“Having acquired this mark, he next acquires the mark of fullness in seven places of his body. Why? Because while a Bodhisattva, in innumerable past lives he never gave way to anger when provoked, and he delighted in giving sentient beings whatever they needed. Therefore, he next acquires this mark of fullness in seven places of his body.

“Having acquired this mark, he next acquires the mark of a plump jaw. Why? Because while a Bodhisattva, in innumerable past lives he excelled in distinguishing good from bad, in speaking without mistakes or nonsense, in expounding only Dharmas that others could accept, and in withholding Dharmas that others could not accept. Therefore, he next acquires this mark of a plump jaw.

“Having acquired this mark, he next acquires two marks, cheeks and an upper body that are both like those of a lion. Why? Because while a Bodhisattva, in innumerable past lives he never used divisive speech and he taught others not to use it. Therefore, he next acquires these two marks.

“Having acquired these two marks, he next acquires three marks: forty teeth, of great whiteness, and without gaps. Why? Because while a Bodhisattva, in innumerable past lives he taught and transformed sentient beings by [teaching them] the ten good karmas, which delighted their hearts, and he always delighted in praising others’ merits. Therefore, he next acquires these three marks.

“Having acquired these three marks, he next acquires the mark of four white incisors. Why? Because while a Bodhisattva, in innumerable past lives he cultivated the lovingkindness of the desire realm and delighted in pondering good dharmas. Therefore, he next acquires this mark of four white incisors.

“Having acquired this mark, he next acquires the mark of tasting the supreme flavor among all flavors. Why? Because while a Bodhisattva, in innumerable past lives he gave alms without being asked. Therefore, he next acquires this mark of tasting the supreme flavor among all flavors.

“Having acquired this mark, he next acquires two marks, a fleshy mound on the top of his head and a broad, long tongue.22 Why? Because while a Bodhisattva, in innumerable past lives he earnestly accepted and upheld the ten good karmas, as he taught and transformed sentient beings. Therefore, he next acquires these two marks.

“Having acquired these two marks, he next acquires the mark of [the eight] Brahma tones. Why? Because while a Bodhisattva, in innumerable past lives, he never used abusive speech and he taught others not to use it. Therefore, he next acquires this mark of Brahma tones.

“Having acquired this mark, he next acquires the mark of the ox-king’s deep blue eyes. Why? Because while a Bodhisattva, in innumerable past lives he gazed upon friends and foes with equal lovingkindness. Therefore, he next acquires this mark of the ox-king’s eyes.

“Having acquired this mark, he next acquires the mark of a radiant white hair [between his eyebrows]. Why? Because while a Bodhisattva, in innumerable past lives he truthfully expounded the true Dharma. Therefore, he next acquires this mark of a radiant white hair.

“Having acquired this mark, he next acquires the mark of an invisible crown. Why? Because while a Bodhisattva, in innumerable past lives he bowed his head down at the feet of all holies, sages, teachers, and parents, honoring them, praising them, respecting them, and making offerings to them. Therefore, he next acquires this mark of an invisible crown.

“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to train for this karma, but it is hard for Bodhisattvas who live a family life to train for this karma. Why? Because those living a family life are entangled by many adverse causes and conditions.”