THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XV
Chapter 8: BRAHMA CONDUCT 1
Good son! What is the Brahma conduct of a Great Bodhisattva?
Good son! The Great Bodhisattva abides in the Great Mahāyāna Mahāparinirvāṇa, abides in the seven wholesome qualities, and thus fully possesses Brahma conduct. What are the seven qualities? First is knowing the Dharma, second is knowing the meaning, third is knowing the time, fourth is knowing contentment, fifth is knowing oneself, sixth is knowing others, and seventh is knowing superiority and inferiority.
Good son! What does it mean that a Great Bodhisattva knows the Dharma?
Good son! The Great Bodhisattva knows the twelve divisions of Buddhist scriptures. They are: Sūtra (Discourses), Geya (Repeated Verses), Prophecy, Gāthā (Verses), Udāna (Spontaneous Utterances), Nidāna (Causes and Conditions), Avadāna (Parables), Itivṛttaka (Past Events), Jātaka (Birth Stories), Vaipulya (Expansive Teachings), Adbhuta-dharma (Unprecedented Events), and Upadeśa (Expositions and Discussions).
Good son! What is called Sūtra (Discourses)? From the phrase “Thus have I heard” up to the phrase “Joyfully receiving and practicing,” all such passages are called Sūtra (Discourses).
What is called Geya (Repeated Verses)? The Buddha said to the monks:
“In the past, I and all of you, being foolish and lacking wisdom, were unable to truly see the Four Noble Truths, and therefore we continued to wander in birth and death, sinking into the great ocean of suffering. What are the Four Truths? They are Suffering, Origination, Cessation, and the Path.”
After the Buddha had finished explaining that discourse to the monks, there were at that time some beings with sharp faculties and keen wisdom who wished to hear this Dharma again. Therefore, they later came to the Buddha and asked everyone:
“What did the Tathāgata speak about just now?”
At that time, the Buddha, knowing those beings, used the scripture he had just expounded and composed verses:
In the past I and all of you
Did not see the Four Noble Truths,
Therefore we continued to wander
In the ocean of birth and death.
If one sees the Four Truths,
Then birth and death are completely ended.
When birth and death have ended,
One no longer receives another birth.
This is called the Geya Sūtra (Repeated Verses).
What is called the Prophecy Sūtra?
When the Tathāgata expounds scriptures or precepts that predict the attainment of Buddhahood for gods and humans, such as saying: “O Ajita! In the future there will be a king named Śaṅkha. At that time, you will attain the Buddha Path and be named Maitreya Buddha,” this is called the Prophecy Sūtra.
What is called the Gāthā Sūtra (Verses)?
Apart from the discourses and precepts, there are also four-line verses, such as:
Do not commit evil deeds.
Practice wholesome deeds.
Purify your own mind.
This is the teaching of the Buddha.
This is called the Gāthā Sūtra (Verses).
What is called the Udāna Sūtra (Spontaneous Utterances)?
For example, when the Buddha entered meditation in the late afternoon, He extensively explained essential teachings to the heavenly beings. At that time, the monks thought: “What is the Tathāgata doing today?”
Early the next morning, when the Tathāgata emerged from meditation, although no one had asked Him, through His knowledge of others’ minds He spontaneously said:
“Monks, you should know that the lifespan of heavenly beings is extremely long. Monks! Excellent indeed! To benefit others without seeking benefit for oneself. Excellent indeed! Having few desires. Excellent indeed! Knowing contentment. Excellent indeed! Attaining tranquility.”
Such scriptures are those that no one asked about, yet the Buddha spoke them Himself. These are called the Udāna Sūtra (Spontaneous Utterances).
What is called the Nidāna Sūtra (Causes and Conditions)?
For example, verses in various scriptures that are spoken by the Buddha for others based on fundamental causes and conditions are called Nidāna. For example, in the country of Śrāvastī, there was a man who set up nets to catch birds. After catching the birds, he placed them in cages, gave them water and rice to eat, and then released them to fly away. The World-Honored One, knowing the causes and conditions behind this matter, spoke a verse:
Do not underestimate small offenses,
Thinking they cause no harm.
Although a drop of water is small,
Gradually it fills a large vessel.
This is called the Nidāna Sūtra (Causes and Conditions).
What is called the Avadāna Sūtra (Parables)?
The parables spoken in the precepts are called the Avadāna Sūtra (Parables).
What is called the Itivṛttaka Sūtra (Past Events)?
As the Buddha said:
Bhikkhus, you should know! When I was born into the world, the teachings I gave were called the Vinaya Sutras. When Buddha Krakucchanda appeared in the world, they were called the Nectar Drum. When Buddha Kanakamuni appeared in the world, they were called the Dharma Mirror. When Buddha Kāśyapa appeared in the world, they were called the Analysis of the Empty Dharma. These are called the Itivṛttaka Sutras (Past Deeds).
What are called the Jātaka Sutras (Previous Births)?
They are the practices of ascetic conduct that the World-Honored One cultivated when he was still a Bodhisattva. As the Buddha taught: “Bhikkhus, you should know! In the past I have been a deer, a bear, a leopard, a rabbit, a king of a small country, a Wheel-Turning Sage King, a dragon, a golden-winged bird, and so forth.” The body received while practicing the Bodhisattva path took forms such as these. These are called the Jātaka Sutras (Previous Births).
What are called the Vaipulya Sutras (Expansive Teachings)?
They are the Mahāyāna Vaipulya scriptures. The meaning of these sutras is vast and great like empty space; these are called the Vaipulya Sutras (Expansive Teachings).
What are called the Adbhuta-dharma Sutras (Unprecedented Events)?
For example, when the Bodhisattva was first born, without anyone supporting him, he walked seven steps by himself and emitted great light that spread throughout the ten directions; when a monkey carried a bowl of honey in its hands and offered it to the Tathāgata; when a white-necked dog came before the Buddha to listen to the Dharma; when Māra Pāpīyas transformed into a blue ox and walked among clay bowls, causing the bowls to strike each other without breaking; when the Buddha, newly born, entered a heavenly temple and caused the statues of the gods to rise and respectfully perform homage. Scriptures that describe such events are called the Adbhuta-dharma Sutras (Unprecedented Events).
What are called the Upadeśa Sutras (Analytical Discussions)?
They are those sutras spoken by the World-Honored One in which he discussed, analyzed, elaborated upon, and clearly explained various characteristics and appearances. These are called the Upadeśa Sutras (Analytical Discussions). If a Bodhisattva can clearly understand these twelve categories of Buddhist scriptures, this is called knowing the Dharma.
What is meant by a Great Bodhisattva knowing meaning?
If a Great Bodhisattva broadly understands the meanings of all written words and spoken expressions, this is called knowing meaning.
What is meant by a Bodhisattva knowing the proper time?
Good man! A Bodhisattva skillfully knows that at certain times he can cultivate tranquility; at certain times he can cultivate diligence; at certain times he can cultivate meditative equanimity; at certain times he can make offerings to all Buddhas; at certain times he can make offerings to teachers and elders; at certain times he can practice generosity, morality, patience, diligence, meditation, and wisdom completely. This is called knowing the proper time.
What is meant by a Bodhisattva knowing contentment?
Good man! A Great Bodhisattva’s knowing contentment means knowing contentment regarding food, drink, medicine, clothing, walking, standing, sitting, lying down, sleeping, waking, speaking, and silence.
Good man! What is meant by a Bodhisattva knowing oneself?
It means that a Bodhisattva knows that he has such faith, such precepts, such learning, such generosity, such wisdom, and such coming and going. This is called knowing oneself.
What is meant by a Great Bodhisattva knowing assemblies?
Good man! It means that a Bodhisattva knows the various assemblies, such as the assembly of Kṣatriyas, the assembly of Brahmins, the assembly of householders, and the assembly of śramaṇas; regarding these assemblies, he knows how to approach them, how to sit and stand, how to teach the Dharma, and how to ask and answer questions. This is called knowing assemblies.
Good man! What is meant by a Bodhisattva knowing how to respect people?
Good man! There are two kinds of people: one has faith, and the other does not have faith. A Bodhisattva knows that a person with faith is virtuous and that a person without faith is unwholesome. Furthermore, faith has two kinds: one is to regularly go to temples, and the other is not to go to the place of the Bodhisattva. A Bodhisattva knows that the person who goes is virtuous and that the person who does not go is unwholesome.
Among those who go to temples, there are two kinds: one pays homage, and the other does not pay homage. A Bodhisattva knows that the person who pays homage is virtuous and that the person who does not pay homage is unwholesome.
Among those who pay homage, there are two kinds: one listens to the Dharma, and the other does not listen to the Dharma. A Bodhisattva knows that the person who listens to the Dharma is virtuous and that the person who does not listen to the Dharma is unwholesome.
Among those who listen to the Dharma, there are two kinds: one listens with sincere intention, and the other does not listen with sincere intention. A Bodhisattva knows that the person who listens with sincere intention is a virtuous person and that the person who does not listen with sincere intention is an unwholesome person.
Among those who listen with sincere intention, there are two kinds: one reflects upon the meaning, and the other does not reflect upon the meaning. A Bodhisattva knows that the person who reflects upon the meaning is a virtuous person and that the person who does not reflect upon the meaning is an unwholesome person.
Among those who reflect upon the meaning, there are two kinds: one practices exactly according to the teachings, and the other practices not according to the teachings. The person who practices according to the teachings is virtuous, and the person who does not practice according to the teachings is unwholesome.
Among those who practice according to the teachings, there are two kinds: one seeks the fruit of the Śrāvaka vehicle and is unable to bring benefit and happiness to all suffering sentient beings; the other dedicates himself to the unsurpassed Mahāyāna, benefiting many people and causing them to attain happiness and peace. A Bodhisattva knows that the one who can benefit all people and bring them happiness is supreme.
Good man! Just as among all precious things the wish-fulfilling jewel is the foremost, and among all flavors nectar is the highest, so a Bodhisattva of this kind among gods and humans is the most honored and cannot be compared.
Good man! This is called a Bodhisattva abiding in the Mahāyāna Mahāparinirvāṇa Sutra and abiding in the seven wholesome dharmas. After a Bodhisattva abides in these seven wholesome dharmas, he attains the complete Brahma conduct.
Furthermore, good man! There is another Brahma conduct called Loving-kindness, Compassion, Joy, and Equanimity. Bodhisattva Kāśyapa said to the Buddha:
Venerable World-Honored One! If cultivating the practice of Loving-kindness extensively can eliminate anger, and cultivating the mind of Compassion can also eliminate anger, then why are they called the four immeasurable minds? Considering the meaning, there should only be three. Venerable World-Honored One! The mind of Loving-kindness has three objects of contemplation: first, the contemplation of sentient beings; second, the contemplation of phenomena; third, the contemplation of emptiness. The minds of Compassion, Joy, and Equanimity are the same. If according to this meaning, there should only be three and not four.
The contemplation of sentient beings means contemplating the five aggregates that constitute the body, wishing that they may attain happiness. This is called the contemplation of sentient beings. The contemplation of phenomena means contemplating the objects that sentient beings need and giving them to them. This is called the contemplation of phenomena. The contemplation of emptiness means contemplating the Tathāgata. This is called the contemplation of emptiness.
The mind of Loving-kindness mostly contemplates poor and suffering sentient beings. The Great Teacher, the Tathāgata, has forever transcended poverty and enjoys the supreme happiness. If one contemplates sentient beings, one does not contemplate the Buddha’s Dharma; this is also the case. For this reason, contemplating the Tathāgata is called the contemplation of emptiness.
Venerable World-Honored One! The object of Loving-kindness is all sentient beings, such as when one contemplates one’s parents, wife, children, and relatives. Because of this meaning, it is called the contemplation of sentient beings. The contemplation of phenomena means not seeing parents, wife, children, and relatives, but seeing that all phenomena arise from conditions. This is called the contemplation of phenomena. The contemplation of emptiness means not abiding in the characteristics of phenomena and the characteristics of sentient beings. This is called the contemplation of emptiness. The minds of Compassion, Joy, and Equanimity are also like this. Therefore, there should only be three and not four.
Venerable World-Honored One! There are two kinds of people: first, those who follow views; second, those who follow attachment. Those who follow views cultivate more Loving-kindness and Compassion. Those who follow attachment cultivate more Joy and Equanimity. Therefore, there should be two and not four.
Venerable World-Honored One! Whatever is immeasurable is called boundless; because its limits cannot be grasped, it is called immeasurable. If it is immeasurable, then there should be one, not four. If it is said to be four, how can it be immeasurable? Therefore, it should be said to be one and not four.
The Buddha said to Bodhisattva Kāśyapa:
Good son! The Buddhas, the Tathāgatas, in order to benefit sentient beings, expound the essential Dharma teachings. The Buddha’s teachings are secret and difficult to fully understand. Sometimes, for the sake of sentient beings, they explain one condition, such as saying: What is one condition?
It is all conditioned phenomena. Good son! Sometimes they speak of two things: cause and effect. Sometimes they speak of three things: afflictions, karma, and suffering. Sometimes they speak of four things: ignorance, formations, birth, and aging-and-death. Sometimes they speak of five things: feeling, craving, grasping, becoming, and birth. Sometimes they speak of six things: causes and effects throughout the three times. Sometimes they speak of seven things: consciousness, name-and-form, the six sense bases, contact, feeling, craving, and grasping. Sometimes they speak of eight things, excluding ignorance, formations, birth, and aging-and-death, leaving the remaining eight phenomena. Sometimes they speak of nine things, as stated in the Cheng Sūtra: excluding ignorance, formations, and consciousness, leaving the remaining nine phenomena. Sometimes they speak of eleven things, as stated in the Sāṭagi Nirgrantha Sūtra: excluding the one phenomenon of birth, leaving the remaining eleven. Sometimes they fully explain the twelve links of dependent origination, as when the Buddha, in the city of Rājagṛha, taught Kāśyapa and others the complete twelve links of dependent origination, from ignorance up to birth, aging, illness, and death.
Good son! Just as one condition is differentiated into many kinds for the sake of sentient beings, so too are the immeasurable mind practices.
Good son! For this reason, regarding the profound practices of the Tathāgata, one should not give rise to doubt.
Good son! The Tathāgata, the World-Honored One, possesses great skillful means: He speaks of impermanence as permanence, and permanence as impermanence; He speaks of joy as suffering, and suffering as joy; He speaks of impurity as purity, and purity as impurity; He speaks of self as non-self, and non-self as self; He speaks of what is not a sentient being as a sentient being, and what truly is a sentient being as not a sentient being; He speaks of what is not an object as an object, and an object as not an object; He speaks of what is not true as true, and what is true as not true; He speaks of what is not a realm as a realm, and a realm as not a realm; He speaks of what is not born as born, and born as not born; even up to speaking of ignorance as wisdom, and wisdom as ignorance; form as not form, and not form as form; what is not the path as the path, and the path as what is not the path.
Good son! The Tathāgata, in order to tame and guide sentient beings, uses immeasurable skillful means in this way. Could these be false?
Good son! Some sentient beings are greedy for wealth. For such people, I manifest as a Wheel-Turning Sage King and remain so for immeasurable years, giving them whatever they need according to their desires, and only afterward teaching and transforming them so that they abide in the unsurpassed right and complete enlightenment.
If some sentient beings are attached to the five desires, then for immeasurable years I use the five kinds of excellent sensual pleasures to fulfill their wishes and desires, and afterward teach and transform them so that they abide in the unsurpassed Bodhi.
If some sentient beings are noble and wealthy, then for immeasurable years I become their servant, providing for and attending to them, making them satisfied, and only afterward encouraging and transforming them so that they abide in the unsurpassed Bodhi.
If some sentient beings have a harsh temperament and consider themselves always right, needing someone to admonish and advise them, then for immeasurable hundreds of thousands of years I teach, counsel, restrain, and guide them, causing their minds to become gentle and harmonious, and afterward encourage and transform them so that they abide in the unsurpassed Bodhi.
Good son! Likewise, the Tathāgata, throughout immeasurable years, uses all kinds of skillful means to cause sentient beings to abide in the unsurpassed right and complete enlightenment. How could this be false? The Buddhas, the Tathāgatas, although dwelling among evil places, are not defiled by them, just like the lotus flower. Good son! You should know that the meaning of the four immeasurable minds is also like this.
Good son! These immeasurable minds have four essential natures. Whoever practices them will be reborn in the realm of the Great Brahmā Heaven.
Good son! Thus, because the immeasurable [minds] are associated with four, they are called the four. Ordinary practitioners of the mind of Loving-kindness can eliminate greed; practitioners of the mind of Compassion can eliminate anger; practitioners of the mind of Joy can eliminate displeasure; practitioners of the mind of Equanimity can eliminate the greed and anger of sentient beings.
Good son! For this reason, they are called four, and not one, two, or three. Good son! As you said, that the mind of Loving-kindness can eliminate anger and therefore there should only be three—this is not a question you should raise. Why? Good son! Anger has two kinds: first, the kind that can lead to killing; second, the kind that leads to beating and harming. Cultivating the mind of Loving-kindness can eliminate killing; cultivating the mind of Compassion can eliminate beating and harming. Good son! Because of this meaning, how could they not be four?
Furthermore, anger has two kinds: first, anger toward sentient beings; second, anger toward non-sentient things. Those who cultivate the mind of Loving-kindness eliminate anger toward sentient beings; those who cultivate the mind of Compassion completely eliminate anger toward non-sentient things.
Furthermore, anger has two types: first, that which has causes and conditions; second, that which has no causes and conditions. Those who cultivate the mind of Loving-kindness eliminate the kind with causes and conditions; those who cultivate the mind of Compassion eliminate the kind without causes and conditions.
Again, anger has two kinds: One is the habit accumulated from the distant past; the other is the habit formed in the present. Those who cultivate the mind of Loving-kindness can cut off the habit accumulated from the past; those who cultivate the mind of Compassion can completely eliminate the habit formed in the present.
Again, anger has two kinds: One is anger toward noble sages; the other is anger toward ordinary beings. Those who cultivate the mind of Loving-kindness eliminate anger toward noble sages; those who cultivate the mind of Compassion eliminate anger toward ordinary beings.
Again, anger has two kinds: One is superior, and the other is intermediate. Those who cultivate the mind of Loving-kindness eliminate superior anger; those who cultivate the mind of Compassion eliminate intermediate anger. O virtuous man! For this reason, it is called four. Why do you question and say that the answer is three rather than four? Therefore, Kashyapa, these immeasurable minds are similar in nature, but are distinguished as four. They are also called four according to differences in faculties. If there is the mind of Loving-kindness, there is no mind of Compassion, Joy, or Equanimity. For this reason, it is said to be four without reduction. O virtuous man! Because the practices differ, there are four. When practicing Loving-kindness, there is no Compassion, Joy, or Equanimity; therefore there are four. O virtuous man! Because they are immeasurable, they are called four. Regarding the immeasurable, there are four types: There is an immeasurable mind that has an object but is not sovereign. There is an immeasurable mind that is sovereign but has no object. There is an immeasurable mind that has both an object and sovereignty. There is an immeasurable mind that has neither an object nor sovereignty.
What is an immeasurable mind that has an object but is not sovereign? It takes as its object immeasurably and infinitely many sentient beings but cannot attain the sovereign samadhi; although it may attain it, it is not stable, sometimes obtained and sometimes lost. What is an immeasurable mind that is sovereign but has no object? For example, when one takes one’s parents, brothers, and sisters as objects and wishes to bring them happiness, this is not an immeasurable object. What is an immeasurable mind that has both an object and sovereignty? This refers to Buddhas and Bodhisattvas. What is an immeasurable mind that has neither an object nor sovereignty? Hearers and Solitary Realizers cannot take immeasurably many sentient beings as their objects, nor do they possess sovereignty. O virtuous man! For this reason, these are called the four immeasurables, which Hearers and Solitary Realizers cannot know. This is the realm of the Buddhas, the Thus Come Ones. O virtuous man! Regarding these four matters, Hearers and Solitary Realizers, although they are called immeasurable, possess only a small and insignificant portion; Buddhas and Bodhisattvas are called immeasurable and boundless.
Bodhisattva Kashyapa said to the Buddha:
World-Honored One! Indeed, indeed! It is exactly as the Buddha has taught. The realm of the Buddhas, the Thus Come Ones, cannot be known by Hearers and Solitary Realizers. World-Honored One! Is there any Bodhisattva who, abiding in the Great Mahayana Great Nirvana, possesses the mind of Loving-kindness and Compassion but not the mind of Great Loving-kindness and Great Compassion?
The Buddha said:
Yes, there is. O virtuous man! If a Bodhisattva among sentient beings makes distinctions into three categories: first, those who are close and dear; second, those who are enemies or hateful; and third, those toward whom one feels neither affection nor hatred. Among those who are close and dear, there are also three grades: superior, intermediate, and inferior; the same applies to those who are enemies.
This Great Bodhisattva gives the highest happiness equally to dear ones of the superior, intermediate, and inferior grades. Toward enemies of the superior grade, he gives a lesser kind of happiness; toward enemies of the intermediate grade, he gives intermediate happiness; toward enemies of the inferior grade, he gives the highest happiness. In this way, the Bodhisattva gradually increases his cultivation. Toward enemies of the superior grade, he gives intermediate happiness; toward enemies of the intermediate and inferior grades, he equally gives the highest happiness. Through gradual cultivation, toward enemies of the superior, intermediate, and inferior grades, he equally gives the highest happiness. If he can give the highest happiness even to enemies of the superior grade, then at that time he is called to have perfected the mind of Loving-kindness. The Bodhisattva regards his parents and enemies of the superior grade with an equal mind, without distinction. O virtuous man! This is called attaining the mind of Loving-kindness, but not Great Loving-kindness.
World-Honored One! For what reason does a Bodhisattva attain such a mind of Loving-kindness but is not called to have the mind of Great Loving-kindness?
O virtuous man! Because it is difficult to accomplish, it is not called Great Loving-kindness. Why? Because throughout countless kalpas in the distant past, he has accumulated many afflictions and has not cultivated wholesome dharmas; therefore, he cannot subdue his mind in a single day.
O virtuous man! It is like using a drill to pierce a dry bean seed: it is completely impossible for the drill to stick to it. The solidity of afflictions is also like this. Although one restrains the mind day and night so that it does not become scattered, it is still difficult to subdue it. It is also like a domestic dog that is not afraid of people, whereas a deer in the forest sees people and becomes frightened and runs away. Anger is difficult to eliminate like a guard dog; the mind of Loving-kindness is easily lost like the forest deer. Therefore, this mind is difficult to subdue. For this reason, it is not called Great Loving-kindness.
Again, O virtuous man! It is like writing on stone: the letters remain for a long time. Writing on water quickly disappears and does not endure. Anger is like writing on stone; wholesome roots are like writing on water. Therefore, this mind is difficult to subdue. A great fire burns brightly for a long time, while the light of lightning disappears immediately. Anger is like a great fire; Loving-kindness and Compassion are like lightning. Therefore, this mind is difficult to subdue. For this reason, it is not called Great Loving-kindness.
O virtuous man! A Great Bodhisattva abiding on the First Ground is called Great Loving-kindness. Why? O virtuous man! The most extremely evil person is called Icchantika. When a Bodhisattva on the First Ground cultivates Great Loving-kindness, toward an Icchantika he has no discriminating mind and does not see their faults; therefore, he does not give rise to anger. For this reason, it is called Great Loving-kindness.
O virtuous man! Because it eliminates what is not beneficial for sentient beings, it is called Great Loving-kindness. Because it wishes to bestow immeasurable benefits and happiness upon sentient beings, it is called Great Compassion. Because toward all sentient beings the mind is joyful, it is called Great Joy. Because it does not perceive anything to be protected or maintained, it is called Great Equanimity. If one does not perceive the characteristics of self, dharmas, and one’s own body, but sees all dharmas as equal and non-dual, this is called Great Equanimity. Abandoning one’s own happiness and giving it to others is called Great Equanimity.
O virtuous man! Only the four immeasurable minds can cause Bodhisattvas to fully increase and perfect the six Paramitas; other practices cannot do so. O virtuous man! A Great Bodhisattva should first attain the four worldly immeasurable minds; afterward, he should arouse the mind of Unsurpassed Perfect Enlightenment; then he attains the supramundane immeasurable mind.
O virtuous man! Through the worldly immeasurable mind, one attains the supramundane immeasurable mind. For this reason, it is called the Great Immeasurable.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Apart from removing what is unbeneficial and bestowing what is beneficial and peaceful, there is truly no function. Thinking in this way is to contemplate emptiness, without benefit.
World-Honored One! It is like when a bhikshu contemplates impurity: he sees that the robe he wears has the appearance of skin, but in truth it is not skin; all food and drink have the appearance of worms, but in truth they are not worms; he contemplates a bowl of bean soup as having the appearance of feces, but in truth it is not feces; he contemplates condensed milk as resembling marrow and brain, but in truth it is not marrow and brain; he contemplates fragmented bones as resembling rice flour, but in truth they are not rice flour. The four immeasurable minds are also like this: they cannot bring true benefit and cause sentient beings to attain peace and happiness. Although one speaks words of giving happiness to sentient beings, in truth it cannot be obtained. Is such contemplation not false?
World-Honored One! If it is not false and truly gives happiness, then why do sentient beings not rely on the majestic virtue and power of all Buddhas and Bodhisattvas so that all may attain peace and happiness? If they truly do not attain peace and happiness, then according to what the Buddha taught, I remember that in the past I only cultivated the mind of Loving-kindness. Through seven cycles of formation and destruction of this eon, I was not reborn here again. When the world was formed, I was born in the Brahmā realm; when the world was destroyed, I was born in the Ābhāsvara Heaven. If born in the Brahmā realm, I possessed sovereign power and freedom, with no one able to subdue me. Among a thousand Brahmās, I was the most excellent and supreme, called the Great Brahmā King. There were sentient beings who regarded me as the supreme one. Thirty-six times I became the lord of the Trāyastriṃśa Heaven, Śakra Devānām Indra; countless hundreds of thousands of times I became a Wheel-Turning King. I cultivated only the mind of Loving-kindness and thereby obtained such karmic rewards among gods and humans. If it were not truly effective, how could it accord with this meaning?”
The Buddha said:
“Excellent! Excellent! Good man! You are truly courageous and without fear.”
The Buddha then spoke verses for Kāśyapa:
For even one sentient being
To not give rise to anger,
And to wish that they be peaceful and happy—
This is called the mind of Loving-kindness.
Among all sentient beings,
If one gives rise to the mind of Compassion,
It is called the lineage of the Noble Ones,
And one receives immeasurable blessings.
Even if the Five-Powers Immortal
Filled the entire surface of the earth,
And the Great Sovereign Heaven
Granted peace and security,
With elephants, horses, and various things,
Receiving the fruits of meritorious rewards,
It would still not equal cultivating the mind
Of Loving-kindness, not even one sixteenth part.
“Good man! It is said that the Loving-kindness cultivated by practitioners is truly not false; it is certainly real. If it is the Loving-kindness of Śrāvakas and Pratyekabuddhas, it is called false. The Loving-kindness of Buddhas and Bodhisattvas is true and not false. How do we know this? Good man! A great Bodhisattva who cultivates this Great Nirvāṇa contemplates earth as gold and gold as earth; contemplates earth as having the nature of water, and water as having the nature of earth; water as having the nature of fire, and fire as having the nature of water; earth as having the nature of wind, and wind as having the nature of earth. According to the mind, these are accomplished and are without falsehood. He contemplates that truly sentient beings are not sentient beings, and contemplates that what is not sentient beings is truly sentient beings. All are accomplished according to the mind and are without falsehood.
Good man! You should know that the four immeasurable minds of a Bodhisattva are true contemplation and are not untrue.
Furthermore, good man! What is called true contemplation? It means that it can cut off all afflictions.
Good man! Those who cultivate the mind of Loving-kindness can cut off greed and desire; those who cultivate the mind of Compassion can cut off anger; those who cultivate the mind of Joy can cut off unhappiness; those who cultivate the mind of Equanimity can cut off greed, anger, and the perception of sentient beings. Therefore, it is called true contemplation.
Furthermore, good man! The four immeasurable minds of a great Bodhisattva can serve as the foundation for all wholesome practices.
Good man! If a great Bodhisattva does not see impoverished sentient beings, there is no condition for the arising of the mind of Loving-kindness. If the mind of Loving-kindness does not arise, one cannot give rise to the mind of giving. Through the condition of giving, sentient beings are caused to become peaceful and joyful. This includes giving food and drink, vehicles, clothing, incense and flowers, beds, houses, lamps, and lights.
When giving in this way, the mind does not cling, does not give rise to attachment or craving, and completely dedicates everything toward the unsurpassed Bodhi—the unsurpassed right and complete enlightenment. At that time, this mind no longer relies on anything, cuts off all false thoughts, no longer has fear, does not seek material gain or praise, does not seek to receive the happiness of gods and humans, does not give rise to arrogance, does not expect repayment, and does not deceive others. One should practice giving without seeking wealth or honor.
Whenever practicing giving, one does not see whether the recipient observes precepts or breaks precepts, whether they are a field of merit or not a field of merit, whether they are an acquaintance or not an acquaintance. When giving, one does not see whether it is an object or not an object; one does not choose the day or time, whether it is a place or not a place; one does not compare poverty or wealth; one does not see cause and effect, this is a sentient being, this is not a sentient being, this is merit, this is not merit. Although one does not see the giver, the recipient, or the material given, and even does not see the cutting off of afflictions or the resulting reward, one constantly practices giving without cessation.
Good man! If a Bodhisattva sees those who observe precepts and those who break precepts, up to their karmic rewards, then he will never be able to practice giving. If he does not practice giving, he cannot complete the Perfection of Giving. If he does not complete the Perfection of Giving, he cannot attain unsurpassed right and complete enlightenment.
Good man! It is like a person who has been struck by a poisoned arrow. That person’s relatives wish for him to become safe and peaceful. Because they want to remove the poison, they invite a skilled physician to come and pull out the arrow.
The person then says: ‘Wait! Do not pull it out yet. Let me first see where this poisoned arrow came from. Who shot it? Was he a Kshatriya, a Brahmin, a Vaishya, or a Shudra?’
Then he thinks: ‘What kind of wood was it made from, bamboo or willow? Where was this sharp arrowhead made? Is it hard or soft? What kind of bird’s feathers are on its tail? Are its wings from a crow or from an eagle? Is the poison in the arrow made by someone or does it arise naturally? Is it human poison or snake poison?’
This foolish person ultimately dies before ever knowing these things.”
O virtuous one! The Bodhisattva is likewise so: if, while practicing giving, he discriminates whether the recipient observes precepts or breaks precepts, and even distinguishes the resulting karmic rewards, then it is completely impossible for him to give. If he cannot give, then he cannot fully accomplish the Perfection of Giving; if he cannot fully accomplish the Perfection of Giving, then he cannot attain the unsurpassed, perfect, complete enlightenment.
O virtuous one! When the great Bodhisattva practices giving, toward all sentient beings he gives rise to an equal mind of Loving-kindness, regarding them as his own children. Furthermore, when practicing giving, he gives rise to Compassion, feeling pity for sentient beings just as parents care for a child who is suffering from illness. When practicing giving, the Bodhisattva’s mind rejoices like parents seeing their child recover from sickness. After giving, the Bodhisattva’s mind lets go, like parents seeing their child grow up and become able to live independently.
This great Bodhisattva, abiding in the mind of Loving-kindness, when giving food, constantly makes the following vows:
“Now I give food to all sentient beings so that they may partake together. Through this cause and condition, may sentient beings obtain the great food of wisdom, diligence, and turn it toward the unsurpassed Mahayana. May sentient beings obtain the food of wholesome wisdom and not seek the food of the Hearers and Solitary Buddhas. May sentient beings obtain the food of Dharma joy and not seek the food of attachment and defilement. May sentient beings obtain the food of the Perfection of Wisdom, causing them to become complete, to gather without obstruction, and to increase wholesome roots. May sentient beings realize the mark of emptiness and attain an unobstructed body like empty space. May sentient beings always become recipients of offerings, cherish all beings, and become fields of merit for them.”
O virtuous one! When the great Bodhisattva cultivates the mind of Loving-kindness and gives food, he should make such firm vows.
Furthermore, O virtuous one! The great Bodhisattva, abiding in the mind of Loving-kindness, when giving drink, should vow:
“Now I give drink to all sentient beings so that they may partake together. Through this cause and condition, may all sentient beings turn toward the great river of Mahayana, drink the water of eight virtues, and quickly reach the unsurpassed path of Bodhi; may they leave behind the dryness of the Hearers and Solitary Buddhas, thirst and yearn for the unsurpassed Buddha Vehicle, cut off afflictions, thirst for the taste of Dharma, abandon attachment and defilement of samsara, delight in the Great Mahayana Nirvana, perfect the Dharma body, attain the Samadhis, and enter the vast ocean of profound wisdom.
May sentient beings obtain the nectar-like taste of Bodhi, transcend the world, leave desire behind, and attain tranquility like these flavors. May sentient beings possess hundreds of thousands of Dharma flavors, possess limitless hundreds of thousands of Dharma flavors; having perfected the Dharma flavors, may they see Buddha-nature. Having seen Buddha-nature, may they be able to rain down the Dharma; having rained down the Dharma, may Buddha-nature pervade everywhere like empty space. May countless other sentient beings attain the single Dharma flavor, namely Mahayana, and not the flavor of the Hearers or Pratyekabuddhas. May sentient beings attain the single sweet flavor, without the six kinds of differing flavors. May sentient beings seek only the flavor of Dharma, the flavor of practicing the unobstructed Buddha Dharma, and not seek other flavors.”
O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives drink, he should make such steadfast vows.
Furthermore, O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives vehicles, he should make this vow:
“Now I give all possessions to sentient beings so that they may partake together. Through this cause and condition, may sentient beings accomplish the Mahayana, abide in the Mahayana, attain the irreversible vehicle, the unshakable vehicle, the vajra throne vehicle; may they not seek the vehicle of Hearers or Pratyekabuddhas, but only turn toward the Buddha Vehicle—the unconquerable vehicle, the complete vehicle, the unsurpassed vehicle, the vehicle of the ten powers, the vehicle of great merit, the unprecedented vehicle, the rare vehicle, the difficult-to-attain vehicle, the boundless vehicle, the vehicle that knows all.”
O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives vehicles, he should always make such firm vows.
Furthermore, O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives clothing, he should vow:
“Now I give clothing to all sentient beings so that they may partake together. Through this cause and condition, may sentient beings obtain the clothing of shame and modesty, the Dharma realm covering their bodies; may they tear apart the garments of wrong views, obtain the clothing separated from the body by one foot and six inches, attain golden-colored bodies, gentle and pleasant touch, freedom from obstruction, radiant and lustrous appearance, smooth skin, always possessing immeasurable light, without form, separated from form. May all sentient beings attain formless bodies, transcend all forms, and enter the formless Great Nirvana.”
O virtuous one! When the great Bodhisattva gives clothing, he must make such firm vows.
Furthermore, O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives ointment incense, powdered incense, and various kinds of incense, he should make this vow:
“Now I give these things to all sentient beings so that they may partake together. Through this cause and condition, may sentient beings all attain the flowers of Samadhi, beautiful flower garlands of the seven factors of enlightenment of the Buddha wrapped around their heads.
May sentient beings have beautiful forms like the full moon and see the most wonderful supreme forms. May sentient beings see forms according to their wishes. May sentient beings always encounter virtuous friends, attain unobstructed fragrance, and leave behind all impurities. May sentient beings possess complete wholesome roots and immeasurable jewels. May sentient beings rejoice together without sorrow or suffering, possess wholesome conduct, and no longer have worries.
May sentient beings possess the fragrance of precepts. May sentient beings uphold precepts without obstruction, with fragrant virtue spreading throughout the ten directions. May sentient beings attain firm precepts, regretless precepts, all-knowing precepts, leave behind all violations of precepts, and attain empty precepts, unprecedented precepts, teacherless precepts, non-constructed precepts, undefiled precepts, completely perfected precepts, ultimate precepts, and equal precepts.
Toward one who applies fragrant ointment to the body and one who uses a knife to stab and cut the body, may there be neither affection nor hatred. May sentient beings attain unsurpassed precepts, Mahayana precepts, and not the precepts of the Lesser Vehicle. May sentient beings fully accomplish the Perfection of Precepts, just like the precepts accomplished by all Buddhas. May sentient beings all cultivate and practice Giving, Precepts, Patience, Diligence, Meditation, and Wisdom.
May sentient beings all accomplish the wondrous lotus flowers of Great Nirvana, whose fragrance spreads throughout the ten directions. May sentient beings partake only of the unsurpassed fragrant food of Great Mahayana Nirvana. Just as bees suck the nectar of flowers and only take the fragrant essence, may sentient beings all accomplish bodies perfumed by immeasurable virtues.”
O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives incense and flowers, he should always make such steadfast vows.
Furthermore, O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives beds, he should vow:
“Now I give beds to all sentient beings so that they may partake together. Through this cause and condition, may all sentient beings obtain the bed of the Heavenly One among Heavenly Ones, attain great wisdom, sit in the place of the Fourth Dhyana, and lie upon the Bodhisattva’s bed; may they not lie upon the beds of Hearers or Pratyekabuddhas and leave behind evil beds.
May sentient beings obtain peaceful and joyful beds, leave behind the bed of samsara, and accomplish the lion’s bed of Great Nirvana. May sentient beings, sitting upon this bed, manifest the miraculous lion’s play for countless other sentient beings. May sentient beings abide in this great Mahayana palace and explain Buddha-nature for the sake of sentient beings.
May sentient beings sit upon the unsurpassed bed and not be conquered by worldly dharmas. May sentient beings attain the bed of patience and leave behind samsara, poverty, hunger, and cold. May sentient beings attain the fearless bed and leave behind all enemies of afflictions. May sentient beings attain the pure bed and exclusively seek the unsurpassed True Path. May sentient beings attain the wholesome Dharma bed and always receive the assistance of good friends. May sentient beings attain the bed of lying on the right side and rely upon the Dharma of the Buddhas to practice.”
O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives beds and mats, he should make such firm vows.
Furthermore, O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives houses, he should always make this vow:
“Now I give houses to all sentient beings so that they may partake together. Through this cause and condition, may sentient beings dwell in the house of Mahayana, practice the conduct practiced by virtuous friends, cultivate the practice of great compassion, the practices of the six Perfections, the conduct of the Great Perfect Enlightened One, the path practices carried out by all Bodhisattvas, and the vast, limitless conduct like empty space.
May sentient beings all attain right mindfulness and leave behind evil thoughts. May sentient beings all abide in permanence, bliss, self, and purity, completely leaving behind the four inverted views. May sentient beings all uphold the writings of the transcendent world. May sentient beings all become vessels of unsurpassed omniscience. May sentient beings all enter the house of nectar. May sentient beings, in the beginning, middle, and end of their minds, always enter the house of Mahayana Nirvana. May sentient beings in future ages always dwell in the palaces of Bodhisattvas.”
O virtuous one! When the great Bodhisattva, abiding in the mind of Loving-kindness, gives houses, he should make such firm vows.
Furthermore, O virtuous man! When the Great Bodhisattva, abiding in the mind of Loving-Kindness, gives luminous lamps, he makes vows as follows: “Now I give luminous lamps for all sentient beings to partake of and use. By this cause and condition, may all sentient beings attain immeasurable light and abide in the Dharma of the Buddha. May all sentient beings always receive illumination. May all sentient beings attain the foremost wondrous, moist, radiant form. May all sentient beings attain pure eyes without obstruction. May all sentient beings attain the torch of great wisdom, skillfully knowing clearly that there is no mark of self, no mark of person, no mark of sentient being, and no mark of lifespan. May all sentient beings see the pure Buddha-nature just like empty space. May all sentient beings attain pure physical eyes that can see throughout the worlds of the ten directions as numerous as the sands of the Ganges. May all sentient beings attain the light of all Buddhas illuminating throughout the ten directions. May all sentient beings attain unobstructed eyes and all see the pure Buddha-nature. May all sentient beings attain the light of great wisdom that destroys all darkness and [the darkness of] the icchantikas. May all sentient beings attain immeasurable light that illuminates the immeasurable Buddha worlds. May all sentient beings light the lamp of the Mahayana and abandon the lamps of the Two Vehicles. May all sentient beings attain the light that extinguishes the darkness of ignorance, whose illuminating power surpasses that of a thousand suns. May all sentient beings attain great light that eliminates the darkness of the three-thousand-great-thousand worlds. May all sentient beings be fully endowed with the five eyes, awaken to the characteristics of phenomena, and accomplish the wisdom without a teacher. May all sentient beings clearly see ignorance. May all sentient beings attain the wondrous light of the Great Mahayana Great Parinirvana, thereby awakening the true Buddha-nature of sentient beings.”
O virtuous man! When the Great Bodhisattva, abiding in the mind of Loving-Kindness, gives luminous lamps, he constantly makes such firm and steadfast vows.
O virtuous man! All roots of virtue of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas Tathāgatas all take the mind of Loving-Kindness as their foundation. O virtuous man! The Great Bodhisattva who cultivates the mind of Loving-Kindness can produce such immeasurable roots of virtue. These include cultivating contemplation of impurity, mindfulness of inhalation and exhalation, impermanence of arising and ceasing, the Four Foundations of Mindfulness, the Seven Expedient Means, the Three Contemplation Places, the Twelve Links of Dependent Origination, non-self, and so forth; together with the stages of Dharma-warmth, Dharma-peak, Dharma-patience, the Highest Mundane Dharma, Seeing the Path, Cultivating the Path, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the Four Dhyanas, the Four Immeasurable Minds, the Eight Liberations, the Eight Excellent Abidings, the Ten Universal Entries, Emptiness, Signlessness, Wishlessness, the Samadhi of Non-contention, knowledge of others’ minds, knowledge of all spiritual powers, knowledge of the fundamental boundary, the wisdom of the Śrāvaka, the wisdom of the Pratyekabuddha, the wisdom of the Bodhisattva, and the wisdom of the Buddha.
O virtuous man! For this reason, Loving-Kindness is true and not false. If someone asks, “What is the root of all roots of virtue?” one should answer: “It is precisely the mind of Loving-Kindness.” For this reason, the mind of Loving-Kindness is true and not false.
O virtuous man! A person who is able to create roots of virtue is called one who truly contemplates; one who truly contemplates is called Loving-Kindness. Loving-Kindness is the Tathāgata; Loving-Kindness is the Great Vehicle. The Great Vehicle is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is the Bodhi Path; the Bodhi Path is the Tathāgata. The Tathāgata is Loving-Kindness.
O virtuous man! Loving-Kindness is Great Brahmā; Great Brahmā is Loving-Kindness. Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness can serve as the father and mother for all sentient beings. Father and mother are Loving-Kindness; Loving-Kindness itself is the Tathāgata.
O virtuous man! Loving-Kindness is inconceivable. The realm of the Buddhas is Loving-Kindness; therefore, one should know that Loving-Kindness itself is the Tathāgata.
O virtuous man! Loving-Kindness is the Buddha-nature of sentient beings. That Buddha-nature has long been covered by afflictions, causing sentient beings not to see it. Buddha-nature is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is Great Emptiness; Great Emptiness is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is Space; Space is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is permanence; permanence is Dharma; Dharma is Sangha; Sangha is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is bliss; bliss is Dharma; Dharma is Sangha; Sangha is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is purity; purity is Dharma; Dharma is Sangha; Sangha is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is self; self is Dharma; Dharma is Sangha; Sangha is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is nectar; nectar is Loving-Kindness; Loving-Kindness is Buddha-nature; Buddha-nature is Dharma; Dharma is Sangha; Sangha is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is the unsurpassed path of all Bodhisattvas. The Path is Loving-Kindness; Loving-Kindness is the Tathāgata.
O virtuous man! Loving-Kindness is the immeasurable realm of all Buddhas and World-Honored Ones. The immeasurable realm is Loving-Kindness; therefore, one should know that Loving-Kindness is the Tathāgata.
O virtuous man! If Loving-Kindness is unsurpassed and unsurpassed is Loving-Kindness, then one should know that this Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is suffering and suffering is Loving-Kindness, then one should know that this Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is impure and impurity is Loving-Kindness, then one should know that this Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is without self and non-self is Loving-Kindness, then one should know that this Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is conceptual thought and conceptual thought is Loving-Kindness, then one should know that this Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is not called the Pāramitā of Giving and is not the Loving-Kindness of Giving, then one should know that it is the Loving-Kindness of the Śrāvakas. This is likewise up to the Pāramitā of Prajñā.
O virtuous man! If Loving-Kindness cannot benefit sentient beings, then such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness does not enter the One Vehicle Path, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness does not understand all phenomena clearly, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness cannot see the nature of the Tathāgata, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness sees all phenomena as possessing marks, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is conditioned and defiled, then that conditioned and defiled Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is conditioned, then that conditioned Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness does not abide in the First Stage of Abiding and is not the Loving-Kindness of the First Stage of Abiding, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness cannot attain the Buddha’s Ten Powers and Fearlessnesses, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness cannot attain the four fruits of Śramaṇa, then one should know that such Loving-Kindness is the Loving-Kindness of the Śrāvakas.
O virtuous man! If Loving-Kindness is existence, non-existence, neither existence nor non-existence, then such Loving-Kindness is inconceivable to Śrāvakas and Pratyekabuddhas.
O virtuous man! If Loving-Kindness is inconceivable, then Dharma is inconceivable, Buddha-nature is inconceivable, and the Tathāgata is also inconceivable.
Good man! The Great Bodhisattva abiding in the Great Mahāyāna Nirvāṇa, cultivating the mind of loving-kindness in this way, although dwelling in sleep, does not sleep, because he diligently practices with vigor; although he is constantly awake, he is not awake, because he never rests in sleep. While in sleep, although the gods protect and guard him, it is not truly protection, because he does not commit evil deeds. While asleep, he has no evil dreams and no inauspicious occurrences, because he has distanced himself from sleep and rest. After death, although he is born into the Brahmā heaven, he is also without a place of birth, because he has attained freedom and mastery.
Good man! Whoever cultivates the mind of loving-kindness can accomplish immeasurable and boundless merits and virtues such as these.
Good man! This wondrous scripture of the Great Nirvāṇa can likewise accomplish immeasurable and boundless merits and virtues such as these. The Buddhas, the Thus Come Ones, also accomplish immeasurable and boundless merits and virtues in the same way.