THE GREAT MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXVIII
CHAPTER 11: THE BODHISATTVA LION’S ROAR 2
At that time, the Great Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! As previously explained, the example of the Āmalaka fruit refers to four kinds of people. There are people whose actions are meticulous but whose minds are not truly upright; there are people whose minds are meticulous but whose actions are not truly upright; there are people whose minds are meticulous and whose actions are also truly upright; and there are people whose minds are not meticulous and whose actions are also not truly upright. How can the first two kinds of people be known? As the Buddha has said, although one relies on both [mind and conduct], one still cannot know them.”
The Buddha said:
“Excellent! Excellent! O virtuous man! The analogy of the Āmalaka fruit and the two kinds of people mentioned therein is indeed extremely difficult to understand. Because it is difficult to know, in the scriptures I have said: One should live together with them; if living together does not reveal it, one should stay with them for a long time; if a long time still does not reveal it, one should use wisdom; if wisdom still does not reveal it, one should observe deeply. Through deep observation, one will know whether one is upholding precepts or breaking precepts. Only by carrying out all four practices—living together, staying for a long time, applying wisdom, and deep observation—can one know whether someone upholds precepts or breaks them.
O virtuous man! Precepts have two kinds. Upholding precepts also has two kinds: first, ultimate precepts; second, non-ultimate precepts. There are people who, due to causes and conditions, receive and uphold moral prohibitions. A wise person should observe whether this person upholds precepts for the sake of material gain or for the sake of ultimate truth.
O virtuous man! The precepts of the Tathāgata have no causes and conditions. Therefore, they are called ultimate precepts. For this reason, although a Bodhisattva is harmed by evil beings, he still does not give rise to a mind of anger. Therefore, the Tathāgata is called one who has accomplished perfect observance of precepts, one who has ultimate observance of precepts.
O virtuous man! In the past, there was a time when I, together with Śāriputra and five hundred disciples, stayed in the city of Campā in the country of Magadha. At that time, a hunter was chasing a dove. The dove, frightened, came to hide in Śāriputra’s shadow, yet it continued to tremble with fear like a banana tree. But when it came into my shadow, its body and mind became peaceful and all fear disappeared. Therefore, you should know that the Tathāgata, the World-Honored One, has ultimate observance of precepts; even the shadow of his body possesses such power. O virtuous man! Non-ultimate observance of precepts cannot attain the fruits of the Śrāvaka or Pratyekabuddha paths, much less can it attain unsurpassed Bodhi.
There are also two kinds of people: one who upholds precepts for the sake of material gain, and one who upholds precepts for the sake of the true Dharma. If one receives and upholds moral prohibitions for the sake of material gain, you should know that such precepts cannot reveal Buddha-nature or the Tathāgata. Although one hears of Buddha-nature and the name of the Tathāgata, one is still not called someone who has seen or heard. If one receives and upholds moral prohibitions for the sake of the true Dharma, you should know that such precepts can reveal Buddha-nature and the Tathāgata. This is called seeing with the eyes, and it is also called hearing and seeing.
There are also two kinds of people: one whose roots are deep and difficult to uproot, and one whose roots are shallow and easily shaken. If one can cultivate Emptiness, Signlessness, and Wishlessness, this is called having deep roots that are difficult to uproot. If one does not cultivate these three samādhis but practices in order to escape the twenty-five realms of existence, this is called having shallow roots that are easily shaken.
There are also two kinds of people: one who acts for oneself, and one who acts for sentient beings. Those who act for sentient beings can see Buddha-nature and the Tathāgata.
Those who uphold precepts also have two kinds: one whose own nature can uphold precepts, and one who requires instruction from others. If, after receiving precepts, throughout countless lifetimes one never violates them; or if one is born in an evil land, encounters evil companions, an evil age, an evil life, hears evil teachings, and associates with those holding wrong views, yet even then, without the formal act of receiving precepts, this person still maintains the precepts as before and never destroys or violates them—this is called one whose own nature can uphold precepts.
If one receives precepts through the presence of a monk assembly and the formal act of the fourfold karma, and although one has received precepts, one must rely on the preceptor, monks, and virtuous fellow practitioners to teach and guide one in knowing what should and should not be done, hearing and teaching the Dharma while maintaining complete dignity and proper conduct, then this is called one who requires instruction from others.
O virtuous man! One whose own nature can uphold precepts is one who sees Buddha-nature and the Tathāgata with the eyes; this is also called hearing and seeing.
Precepts also have two kinds: one is Śrāvaka precepts, and the other is Bodhisattva precepts. From the moment one first arouses the mind of aspiration until one attains unsurpassed perfect enlightenment, this is called Bodhisattva precepts. From the time one contemplates white bones until one realizes Arhatship, this is called Śrāvaka precepts.
If someone upholds Śrāvaka precepts, you should know that this person does not see Buddha-nature or the Tathāgata. If someone upholds Bodhisattva precepts, you should know that this person attains unsurpassed perfect enlightenment, sees Buddha-nature, the Tathāgata, and Nirvāṇa.”
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! For what reason does one receive and uphold moral prohibitions?”
The Buddha said:
“O virtuous man! It is because of having a mind free from regret.
Why is there no regret? Because one enjoys peaceful happiness.
Why does one enjoy peaceful happiness? Because one is free from attachment.
Why is one free from attachment? Because of security and peace.
Why is there security and peace? Because of meditation.
Why is there meditation? Because of true knowledge and vision.
Why is there true knowledge and vision? Because one sees the faults and dangers of birth and death.
Why does one see the faults and dangers of birth and death? Because the mind does not cling to desire.
Why does the mind not cling to desire? Because one attains liberation.
Why does one attain liberation? Because one attains unsurpassed Nirvāṇa.
Why does one attain unsurpassed Nirvāṇa? Because one attains the Dharma of permanence, bliss, self, and purity.
Why does one attain the Dharma of permanence, bliss, self, and purity? Because one attains non-arising and non-ceasing.
Why does one attain non-arising and non-ceasing? Because one sees Buddha-nature.
Therefore, Bodhisattvas with such inherent nature can themselves uphold ultimate pure precepts.
O virtuous man! A monk who upholds precepts may not make the aspiration to seek a mind free from regret, yet such a mind naturally arises. Why? Because this is the nature of Dharma.
Although one does not seek peaceful happiness, freedom from attachment, security, peace, or true knowledge and vision, one sees the faults of birth and death, and naturally does not cling to liberation, Nirvāṇa, permanence, bliss, self, purity, non-arising, non-ceasing, or Buddha-nature. Why? Because this is the nature of Dharma.”
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! If through upholding precepts one obtains the fruit of being free from regret, and through liberation one obtains the fruit of Nirvāṇa, then precepts have no cause and Nirvāṇa has no result. If precepts have no cause, they should be called permanent. If Nirvāṇa has a cause, it should be called impermanent. If this is so, then Nirvāṇa previously did not exist but now exists. If what previously did not exist now exists, then it is impermanent, just like lighting a lamp. If Nirvāṇa is like this, how can it be called self, bliss, and purity?”
The Buddha said:
“O virtuous man! Excellent! Excellent! You have cultivated many roots of goodness before countless Buddhas in the past, and thus you are able to ask the Tathāgata about such profound meanings. O virtuous man! You have not forgotten past events, which is why you ask such a question.
I remember that in the distant past, countless kalpas ago, in the city of Vārāṇasī, a Buddha appeared in the world named Good Attainment. At that time, that Buddha expounded this Great Nirvāṇa Sūtra for three hundred million years. At that time, you and I were both in that assembly. I used this matter to ask Buddha Good Attainment. At that time, the Tathāgata entered right concentration for the sake of sentient beings and had not yet answered this meaning.
Excellent! O Great One! You are now able to remember past events in this way. Listen carefully! Listen carefully! I will explain it for you.
Precepts also have a cause, namely hearing the true Dharma. Hearing the true Dharma also has a cause, namely drawing near virtuous friends. Drawing near virtuous friends also has a cause, namely faith. A person with faith also has causes.
Causes have two kinds: first, hearing the Dharma; second, contemplating its meaning.
O virtuous man! A person with faith is the cause of hearing the Dharma; one who hears the Dharma is the cause of faith. These two dharmas are both causes, and also the causes of causes; they are both results, and also the results of results.”
O good son! For example, it is like the Nirgrantha ascetics who set up a round vessel to illustrate that ignorance conditions formations, and formations condition ignorance; ignorance and formations are both causes and also causes of causes, both effects and also effects of effects; until birth conditions old age and death, and old age and death condition birth. Birth and old age and death are likewise both causes and causes of causes, both effects and effects of effects. O good son! Birth can give rise to phenomena but cannot give rise to itself. Because it cannot give rise to itself, it arises through birth; the birth that arises from birth also does not arise by itself, but again depends on birth to arise. Therefore, these two kinds of birth are both causes and causes of causes, both effects and effects of effects. O good son! Faith and hearing the Dharma are also like this. O good son! That which is an effect and not a cause is Great Nirvana. Why is it called an effect? Because it is the unsurpassed effect, the effect of the Śramaṇa, the effect of the Brāhmaṇa, because it cuts off birth and death and extinguishes afflictions; therefore it is called an effect. Because it is reproached by all afflictions, Nirvana is called an effect, while afflictions are called the faults of faults. O good son! Nirvana has no cause, yet its nature is that of an effect. Why? Because it is neither arising nor ceasing, neither created nor conditioned, because it is unconditioned, because it is eternally unchanging, because it has no location, because it has neither beginning nor end. O good son! If Nirvana had a cause, it could not be called Nirvana. “Bāna” means cause, while “Nir” means without; because it has no cause, it is called Nirvana.
Bodhisattva Lion’s Roar said:
As the Buddha has said, Nirvana has no cause; this meaning is not correct. If it is said to mean “without,” then there are six meanings combined: First, because it is completely empty, it is called empty, just as all phenomena have no self and no possession belonging to self. Second, because at times something is absent, it is called empty, just as worldly people say a river or lake has no water, or that there is no sun or moon. Third, because it is little, it is called empty, just as worldly people say food is “not salty” when there is little salt in it, or sweet water is “not sweet” when there is little sweetness. Fourth, because it cannot receive or accept, it is called empty, just as a Caṇḍāla cannot receive and uphold the Dharma of a Brāhmaṇa, and thus is called having no Brāhmaṇa. Fifth, because it accepts evil teachings, it is called empty, just as worldly people say that one who follows evil teachings is not called a Śramaṇa or Brāhmaṇa, and therefore is called having no Śramaṇa or Brāhmaṇa. Sixth, because it has no opposite comparison, it is called empty, just as what is not white is called black, and what is not bright is called dark. World-Honored One! Nirvana is also like this: sometimes it has no cause, and therefore it is called Nirvana.
The Buddha said:
O good son! Today you have spoken of these six meanings. Why do you not explain “complete emptiness” as an analogy for Nirvana, but instead take the meaning of something sometimes existing and sometimes not existing? O good son! The nature of Nirvana is completely without cause, just as there is no self and no possession belonging to self. O good son! Worldly phenomena and Nirvana are never the same; therefore, the six examples you gave cannot serve as analogies. O good son! All phenomena have no self, but this Nirvana truly has a self. For this reason, Nirvana has no cause, yet its nature is that of an effect. That which is a cause but not an effect is called Buddha-nature. Because it is not produced by causes, it is a cause but not an effect; because it is not the effect of a Śramaṇa, it is called not an effect. Then why is it called a cause? Because it is an illuminating cause.
O good son! There are two kinds of causes: first, the producing cause; second, the revealing cause. That which is capable of producing phenomena is called a producing cause. A lamp can illuminate objects, therefore it is called a revealing cause. Afflictions that bind are called producing causes; the parents of sentient beings are called revealing causes. For example, rice seeds are called producing causes, while earth, water, and manure are called revealing causes. Again, there are producing causes, namely the six pāramitās and Unsurpassed Perfect Enlightenment. There are also revealing causes, namely Buddha-nature and unsurpassed Bodhi. Again, there are revealing causes, namely the six pāramitās and Buddha-nature; there are also producing causes, namely the Śūraṅgama Samādhi and Unsurpassed Perfect Enlightenment. Again, there are revealing causes, namely the Eightfold Noble Path and Unsurpassed Perfect Enlightenment; there are also producing causes, namely faith and the six pāramitās.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! As the World-Honored One has said, seeing the Tathāgata and seeing Buddha-nature—what does this meaning mean? World-Honored One! The body of the Tathāgata has no form or appearance; it is neither tall nor short, neither white nor black, has no direction or location, does not abide within the three realms, is not a conditioned characteristic, and cannot be perceived by the eye-consciousness. If so, how can it be seen? Buddha-nature is also like this.
The Buddha said:
O good son! The Buddha’s body has two kinds: first, permanent; second, impermanent. The impermanent body is the body that, in order to liberate all sentient beings, manifests through skillful means. This is called seeing with the eyes. The permanent body is the liberated body of the Tathāgata; it is also called seeing with the eyes and also called seeing through hearing. Buddha-nature also has two aspects: one can be seen, and one cannot be seen. That which can be seen is the Bodhisattvas of the Ten Stages and all Buddhas and World-Honored Ones; that which cannot be seen is all sentient beings. Seeing with the eyes means: the Bodhisattvas of the Ten Stages and the Tathāgatas see with their eyes that sentient beings possess Buddha-nature. Seeing through hearing means: all sentient beings and the Bodhisattvas of the Ninth Stage hear that there is Buddha-nature.
The body of the Tathāgata again has two kinds: one is form, and the other is not form. Form is the Tathāgata’s liberation; not form is that the Tathāgata has completely ended the characteristics of all forms. Buddha-nature has two kinds: one is form, and the other is not form. Form is the Tathāgata’s liberation; not form is that the Tathāgata has completely ended the characteristics of all forms. Form is Unsurpassed Perfect Enlightenment; not form is ordinary beings up to the Bodhisattvas of the Ten Stages. The Bodhisattvas of the Ten Stages do not see clearly, therefore it is called not form.
O good son! Buddha-nature again has two kinds: one is form, and the other is not form. Form refers to all Buddhas and Bodhisattvas; not form refers to all sentient beings. Form is called seeing with the eyes; not form is called seeing through hearing. Buddha-nature is neither inside nor outside. Although it is neither inside nor outside, it is not destroyed or lost; therefore it is called that all sentient beings possess Buddha-nature.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! As the Buddha has said, all sentient beings possess Buddha-nature, just as condensed milk exists within milk. The Buddha-nature of all Buddhas and Vajra Warriors is like pure clarified butter. Why then does the Tathāgata say that Buddha-nature is neither inside nor outside?
The Buddha said:
O good son! I do not say that condensed milk exists inside milk; rather, because condensed milk arises from milk, I say that there is the quality of condensed milk.
World-Honored One! All phenomena that arise have their proper time.
O good son! When it is milk, there is no condensed milk, no cream, no butter, and no clarified butter. All sentient beings call it milk; therefore I say that there is no condensed milk within milk. If it truly existed, why would there not be both names? Just as a person with two skills is called both a goldsmith and an ironsmith. When it is condensed milk, there is no fresh milk, cream, butter, or clarified butter; sentient beings also call it condensed milk, not milk, not cream, not butter, and not clarified butter. It is the same with all these. O good son! Causes have two kinds: first, the direct cause; second, the conditional cause. The direct cause is like milk producing condensed milk; the conditional cause is like incubation, warmth, and so forth. Because it arises from milk, it is said that milk contains the nature of condensed milk.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! If milk does not contain the nature of condensed milk, then buffalo horns also do not contain it. Why then does it not arise from buffalo horns?
O good son! Buffalo horns can also produce condensed milk. Why? Because I have also said that conditional causes have two kinds: first, incubation; second, warmth. The nature of buffalo horns is warmth, so they can also produce condensed milk.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! If buffalo horns can produce condensed milk, why does a person seeking condensed milk look for it in milk and not take it from horns?
The Buddha said:
O good son! Therefore I speak of direct causes and conditional causes.
Bodhisattva Lion’s Roar said:
If milk originally did not possess the nature of condensed milk, and now it does, then since milk originally did not contain the Amalaka tree, why does it not arise? Because both are nonexistent.
O good man! Milk can also produce an Amalaka tree. If milk is used to water it overnight, it will grow five cubits taller. For this reason, I say that there are two kinds of causes. O good man! If all phenomena were produced from only one cause, then it would be possible to ask: why can the Amalaka tree not arise from milk?
O good man! Just as the four great elements serve as causes and conditions for all forms, yet each form is different and not the same. For this reason, the Amalaka tree does not arise from milk.
The World-Honored One! As the World-Honored One has said, there are two kinds of causes: the direct cause and the conditional cause. Then which kind of cause is the Buddha-nature of sentient beings? O good man! The Buddha-nature of sentient beings also has two kinds of causes: first, the direct cause; second, the conditional cause. The direct cause is sentient beings themselves, and the conditional cause is the six perfections (pāramitās).
Bodhisattva Lion’s Roar said to the Buddha:
The World-Honored One! Now I know for certain that milk has the nature of condensed milk. Why? Because I see in the world that those who seek condensed milk only take it from milk and never take it from water. Therefore, one should know that milk possesses the nature of condensed milk.
O good man! As for the meaning of your question, it is not correct. Why?
Because, for example, when a sentient being wishes to see his own face, he uses a knife as a mirror.
Bodhisattva Lion’s Roar said to the Buddha:
The World-Honored One! Therefore, it follows that milk possesses the nature of condensed milk.
If the knife did not contain a face, then why would one use the knife?
The Buddha said:
O good man! If this knife certainly contained a face, then why, when it is held upright, is the face seen as long, and when held horizontally, is it seen as wide? If it is one’s own face, why is it seen as long? If it is another person’s face, why say it is one’s own face? If from the cause of one’s own face one sees another person’s face, then why does one not see the faces of donkeys and horses?
Bodhisattva Lion’s Roar said to the Buddha:
The World-Honored One! The light of the eyes reaches that place, therefore it sees the face as long.
The Buddha said:
O good man! In truth, the light of the eyes does not reach that place. Why? Because near and far objects can be seen at the same time, while objects in the middle are not seen. O good man! If the light of the eyes reached that place and thereby saw, then all sentient beings would see fire; why then would they not be burned? When a person sees a white object from afar, he should not immediately wonder: Is it a crane? Is it a banner? Is it a person? Is it a tree? If the light of the eyes reached that place, then how could one see objects inside glass, fish, and stones at the bottom of a deep ravine? If the light of the eyes does not reach there, then how can one see objects inside glass but not see colors beyond a wall? Therefore, to say that the light of the eyes reaches that place and sees something as long is not correct.
O good man! As you said, milk has the nature of condensed milk. Then why does the milk seller only ask for the price of milk and not demand payment for condensed milk? The horse seller also only asks for the price of the horse and does not demand payment for a foal.
O good man! People in the world, because they lack children, wish to marry a wife. If the wife becomes pregnant, one cannot say that she is a daughter. If one says that she has the nature of a daughter and therefore one should marry her, that meaning is incorrect. Why? Because if there is a child, then there should also be the nature of a grandchild. If there is the nature of a grandchild, then they would be siblings. Why? Because they are born from the same womb. Therefore, I say that a woman does not have the nature of children.
If milk contains the nature of condensed milk, then why do we not see the five flavors appearing at the same time? If the seed of a tree contains the five-fathom height of the Nyagrodha tree, then why do we not see the differences between the sprout, branches, leaves, flowers, fruits, and colors all appearing simultaneously?
O good man! When it is milk, its color is different, its taste is different, and its function is different; this continues up to cream. Therefore, how can one say that milk contains the nature of condensed milk?
O good man! Suppose someone uses curd in the morning and today already fears that it has become sour. If one says that milk definitely contains the nature of condensed milk, it is the same.
O good man! For example, a person uses a pen, paper, and ink to write and forms words, but the words did not originally exist in the paper. Because they originally did not exist, they become existent through causes and conditions. If they already existed originally, then what need would there be for conditions?
For example, blue and yellow combine to form green. One should know that these two colors originally did not possess the nature of green. If green already existed, then why would they need to combine before becoming green?
O good man! For example, sentient beings live because they eat, but in food there truly is no life. If life already existed there, then before being eaten, that food should itself have been life.
O good man! All phenomena originally have no inherent nature. For this reason, I speak this verse:
Previously nonexistent, now existent;
Previously existent, now nonexistent.
A phenomenon existing in the three times—
There is no such thing.
O good man! All phenomena arise through causes and conditions, and they also cease through causes and conditions.
O good man! If sentient beings internally possessed Buddha-nature, then all sentient beings should possess a Buddha body like mine today. The Buddha-nature of sentient beings is not destroyed, not broken, not pulled, not seized, not bound, and not tied, just as there is space within sentient beings. All sentient beings possess space, yet each sentient being does not personally see this space.
Suppose sentient beings did not have space; then there would be no coming and going, walking, standing, sitting, or lying down; they would not live and would not grow. For this reason, I say in the sutras that all sentient beings possess an expanse of space. That expanse of space is called space.
The Buddha-nature of sentient beings is also like this. Bodhisattvas who have attained the Ten Abodes see a small portion of it, like a diamond jewel.
O good man! The Buddha-nature of sentient beings and the realm of all Buddhas are not things that those of the Śrāvaka and Pratyekabuddha vehicles can know. All sentient beings do not see the Buddha-nature and therefore are constantly bound by afflictions and wander through birth and death. Because they see the Buddha-nature, the afflictive bonds and fetters cannot bind them; they become liberated from birth and death and attain Great Nirvāṇa.
Bodhisattva Lion’s Roar said to the Buddha:
The World-Honored One! All sentient beings possess the nature of Buddha-nature, just as condensed milk has its nature within milk. If milk did not possess the nature of condensed milk, then why did the Buddha say there are two kinds of causes: one is the direct cause, and the other is the conditional cause? The conditional cause has two aspects: one is fermentation, and the other is warmth. Space has no nature and therefore has no conditional cause.
The Buddha said:
O good man! Suppose that milk certainly contains the nature of condensed milk; then what need would there be for conditional causes?
Bodhisattva Lion’s Roar said to the Buddha:
Venerable World-Honored One! Because there is a nature, there is a need for causal conditions. Why? Because one wishes to see clearly. Causal conditions are precisely illuminating causes.
Venerable World-Honored One! It is like a dark room where objects already exist inside; because one wishes to see clearly, one uses a lamp to illuminate them. If there were originally no objects, what need would there be for a lamp? Likewise, because there is a jar within the clay, one needs a person, water, a wheel, rope, a stick, and so forth as illuminating causes. Just as the seed of the Ni-câu-đà tree needs earth, water, and manure as illuminating causes; milk is also the same, it must rely on warming and fermentation as illuminating causes. Therefore, although the nature existed beforehand, one still needs to rely on illuminating causes, and only afterward can it be seen. For this reason, one can certainly know that within milk there already existed the nature of condensed milk.
Good man! Suppose that within milk there certainly exists the nature of condensed milk; then this nature itself is the illuminating cause. If it is an illuminating cause, why does it need to illuminate? Good man! If it is an illuminating cause, and its nature is illumination, then it should always illuminate itself. If it cannot illuminate itself, how can it illuminate anything else? If one says that an illuminating cause has two kinds of nature: one is self-illumination, and the other is illuminating others, then this meaning is incorrect. Why? Because how can one dharma, an illuminating cause, possess two kinds of natures? If one says there are two, then milk should also have two. If milk does not have two aspects, how can the illuminating cause separately possess two natures?
The Bodhisattva Lion’s Roar said:
Venerable World-Honored One! As ordinary people say, “I and eight people,” so too with the illuminating cause: it self-illuminates and illuminates others.
The Buddha said:
Good man! If an illuminating cause is like this, then it is not an illuminating cause. Why? Because things that can be counted, one’s own form and another’s form, are called eight. But the nature of form itself does not have the characteristic of illumination. Because it has no characteristic of illumination, it must rely on the nature of wisdom in order to count self and other. That is the illuminating cause. It cannot illuminate itself and cannot illuminate others. Good man! All sentient beings possess Buddha-nature. Then why must they cultivate immeasurable virtues? If one says cultivation is the illuminating cause, then it is the same as spoiled condensed milk. If one says that within the cause there certainly exists the effect, then morality, concentration, and wisdom should not increase. But I see that people in the world previously lacked moral precepts, meditation, and wisdom; after following teachers and learning the path, these gradually increase. If one says the teacher’s instruction is the illuminating cause, then at the very moment the teacher instructs, the recipient does not yet possess morality, concentration, and wisdom. If it is illumination, then it should illuminate what does not yet exist. Why say that illuminating morality, concentration, and wisdom causes them to increase?
The Bodhisattva Lion’s Roar said:
Venerable World-Honored One! If the illuminating cause is nonexistent, then why are there said to be milk and condensed milk?
Good man! There are three ways of answering questions posed by ordinary people: first, a transformed answer, as previously explained: Why is it called morality? Because there is no remorse, until finally because one attains Great Nirvana. Second, a silent answer, as when a Brahmin came to ask Me: “Is the self eternal?” At that time I remained silent. Third, a doubtful answer, as stated in the sutra: If the illuminating cause has two aspects, why are there not two within milk?
Good man! Now I give a transformed answer. As ordinary people say there is milk and condensed milk, because they will certainly be obtained, they are called milk and condensed milk. Buddha-nature is the same: there are sentient beings who possess Buddha-nature, because it will be seen.
The Bodhisattva Lion’s Roar said:
Venerable World-Honored One! According to what the Buddha has said, this meaning is not correct. The past has already ceased, and the future has not yet arrived. How can it be called existent? If one says that what is presently existing is called existent, then this meaning is not correct. For example, when people see that someone has no child, they say there is no child. If all sentient beings do not have Buddha-nature, then how can it be said that all sentient beings possess Buddha-nature?
The Buddha said:
Good man! The past is called existent. For example, when planting a lemon tree, after the sprout grows, the seed decays; the sprout is also sweet, and even when it produces fruit, it remains so. Only when the fruit ripens does it become sour. Good man! That sour taste does not exist from the seed, through the sprout, until the unripe fruit. When the fruit ripens, its color, shape, and appearance change, and the sour taste arises. This sour taste did not exist before but now exists. Although it did not exist before and exists now, it did not arise without dependence on the previous seed. Therefore, although the previous seed is past, it is called existent. For this reason, the past is called existent.
How then is the future called existent? For example, someone plants sesame seeds, and another person asks: “Why do you plant this kind of plant?” The answer is: “Because there is oil.” But in reality, at that time there is no oil yet. The sesame plant grows old, the seeds are crushed and pressed, and only afterward does oil come out. Therefore, one should know that this person is not speaking falsely. For this reason, the future is called existent.
How is the past called existent? Good man! For example, there is a person who secretly insults the king. Many years later the king hears of it. After hearing, he asks: “Why did you insult me?” The person answers: “Great king, I did not insult you.” Why? Because that insult has already disappeared. The king says: “Both I and the one who insulted me still exist; how can you say it has disappeared?” Because of this cause and condition, the person must receive the punishment of death. Good man! These two things truly no longer exist, yet their result does not disappear. This is called the existence of the past.
How is the future called existent? For example, someone comes to a potter’s house and asks: “Are there pots?” The answer is: “There are pots.” But in reality, the potter does not yet have pots; he only has clay, and therefore says there are pots. One should know that this potter is not lying. Within milk there is condensed milk; Buddha-nature in sentient beings is also like this. To see Buddha-nature, one must observe the proper time, form, and appearance. Therefore, it is said that all sentient beings possess Buddha-nature; this is truly not false.
The Bodhisattva Lion’s Roar said to the Buddha:
All sentient beings do not have Buddha-nature. How can they attain Unsurpassed, Proper and Equal Enlightenment?
Through the correct cause, sentient beings are enabled to attain Unsurpassed, Proper and Equal Enlightenment. What is the correct cause? It is Buddha-nature.
Venerable World-Honored One! If the Ni-câu-đà seed does not contain the Ni-câu-đà tree, why is it called a Ni-câu-đà seed and not called a Khư-đà-la seed?
Venerable World-Honored One! Just as the Gautama clan is not called the A-kỳ-da clan, and the A-kỳ-da clan is not called the Gautama clan; the Ni-câu-đà seed is also like this: it cannot be called a Khư-đà-la seed, and the Khư-đà-la seed cannot be called a Ni-câu-đà seed. Just as the World-Honored One cannot abandon the Gautama clan, the Buddha-nature of sentient beings is also like this. For this reason, one should know that all sentient beings possess Buddha-nature.
The Buddha said:
Good man! If one says that within the seed there is the Ni-câu-đà tree, this meaning is incorrect. If it truly existed there, why could it not be seen?
Good man! All things in the world have causes and conditions, and therefore they cannot be seen. What are these causes and conditions? They are: being too far away and therefore unseen, like the trace of a bird flying through empty space; being close but still unseen, like when the eyes are closed, or when the eye faculty is damaged; being unable to see because of distracted thoughts, like when the mind is not focused; being too small to see, like particles of dust; being covered and therefore unseen, like stars covered by clouds; being too numerous and therefore unseen, like sesame seeds mixed within a pile of grains; being too similar and therefore unseen, like beans within a pile of beans.
The Ni-câu-đà tree does not fall under these eight kinds of causes and conditions. If it existed, why would it not be seen? If one says that because it is too small and covered it cannot be seen, this meaning is incorrect. Why? Because the appearance of the tree is very large. If one says its nature is small, how can it become a large tree? If one says it is covered and therefore unseen, then it should never be seen. Previously there was no large appearance, but now a large appearance is seen. Therefore, one should know that this large appearance originally had no nature. Previously there was no nature of seeing, but now it can be seen; therefore, one should know that this seeing also originally had no nature. The seed is also like this: previously there was no tree, but now there is one. What fault is there in this?
Bodhisattva Lion’s Roar addressed the Buddha:
“World-Honored One! As the Buddha has said, there are two kinds of causes: one is the proper cause, and the other is the revealing cause. The seed of the Ni-câu-đà tree, through earth, water, and manure as revealing causes, grows from small into large.”
The Buddha taught:
“Good man! If it already existed beforehand, then why would there be a need for a revealing cause? If beforehand there was no inherent nature, then what would the revealing cause reveal? If within the Ni-câu-đà seed there was originally no characteristic of being large, and only through the revealing cause it manifested as large, then why does it not produce a Khư-đà-la tree? Because both are nonexistent.
Good man! If the small cannot be seen, then the large should be visible. For example, a single mote of dust cannot be seen, but when many motes of dust come together, they can be seen. The seed should likewise be so: when it becomes large, it should be visible. Why? Because within it there already exists the sprout, trunk, flower, and fruit; within each fruit there are countless seeds, and within each seed there are countless trees. Therefore it is called large, and because it is large, it should be visible.
Good man! If the Ni-câu-đà seed has the nature of the Ni-câu-đà tree and grows into a tree, and the eye sees this seed being burned by fire, then the nature of being burned should also have existed beforehand. If it existed beforehand, then the tree should not grow. If all phenomena originally already possessed arising and ceasing, then why would arising before and ceasing afterward not occur at the same time? From this meaning, one should know that there is no inherent nature.”
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! If the Ni-câu-đà seed originally has no nature of a tree yet produces a tree, then why does this seed not produce oil? Both are nonexistent.”
The Buddha said:
“Good man! Within that seed, oil can also arise. Although it originally has no nature of oil, through causes and conditions it comes to exist.”
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! Why is it not called sesame oil?”
“Good man! Because it is not sesame. Good man! Just as through the condition of fire, fire arises, and through the condition of water, water arises, although both arise from conditions, they cannot produce each other. The Ni-câu-đà seed and sesame oil are likewise so. Although both arise from conditions, they do not give rise to each other. The nature of the Ni-câu-đà seed can cure cold conditions; the nature of sesame oil can cure wind disorders.
Good man! For example, sugarcane, through causes and conditions, becomes rock sugar and brown sugar. Although both come from the same condition, their colors and forms are different. Rock sugar treats heat, while brown sugar treats cold.”
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! Just as milk does not have the nature of curd within it, sesame does not have the nature of oil, the Ni-câu-đà seed does not have the nature of a tree, clay does not have the nature of a jar, and likewise all sentient beings do not have Buddha-nature. As the Buddha previously said, all sentient beings possess Buddha-nature, and therefore can attain Unsurpassed, Proper and Equal Enlightenment. This meaning is not so. Why? Because gods and humans have no inherent nature. Due to having no inherent nature, humans can become gods, and gods can become humans. All are due to karmic causes and conditions, not due to inherent nature. Great Bodhisattvas, through karmic causes and conditions, become able to attain Unsurpassed, Proper and Equal Enlightenment.
If sentient beings possess Buddha-nature, then through what causes and conditions can those of the Icchantika type, who sever their roots of virtue and fall into hell, do so? If the aspiration for Bodhi is Buddha-nature, then the Icchantika could not sever it. If it can be severed, then why say that Buddha-nature is eternal? If it is not eternal, then it cannot be called Buddha-nature. If sentient beings possess Buddha-nature, then why call someone one who has just generated the aspiration? Why speak of those who regress and those who do not regress? If one regresses, then one should know that person does not possess Buddha-nature.
World-Honored One! Great Bodhisattvas wholeheartedly aspire toward Unsurpassed, Proper and Equal Enlightenment, possess great loving-kindness and great compassion, see the faults of the afflictions of birth and death, contemplate Great Nirvana as free from the faults of birth and death and afflictions, have faith in the Three Jewels and karmic results, and uphold the precepts. Such phenomena are called Buddha-nature. If Buddha-nature exists apart from these phenomena, then why would these phenomena need to serve as causes and conditions?
World-Honored One! Milk does not require conditions and certainly becomes curd, but whey is not so; it requires causes and conditions, namely the labor of people, water, a container, and a rope coming together. Sentient beings possessing Buddha-nature are likewise. If they can attain Unsurpassed, Proper and Equal Enlightenment while being separated from causes and conditions, then if it were certainly already present, why would practitioners, upon seeing the suffering of birth, old age, sickness, and death in the three evil realms, give rise to thoughts of retreat? They would also not need to cultivate the six perfections in order to attain Unsurpassed, Proper and Equal Enlightenment, just as milk becomes curd without depending on conditions. But it is not the case that one can attain Unsurpassed, Proper and Equal Enlightenment without relying on the cultivation of the six perfections. From this meaning, one should know that sentient beings all do not have Buddha-nature.
As the Buddha previously said, the Sangha Jewel is eternal. If it is eternal, then it is not impermanent. If it is not impermanent, why does the Sangha Jewel attain Unsurpassed, Proper and Equal Enlightenment? If the Sangha is eternal, why say that all sentient beings possess Buddha-nature?
World-Honored One! Suppose sentient beings from beginningless time until now had no mind of Bodhi and also no mind of Unsurpassed, Proper and Equal Enlightenment, but later came to have it. Then the Buddha-nature of sentient beings should likewise have first been nonexistent and later become existent. Therefore, all sentient beings should not possess Buddha-nature.”
The Buddha said:
“Excellent! Excellent! Good man! For a long time you have understood the meaning of Buddha-nature, but for the sake of sentient beings you ask in this way. All sentient beings truly possess Buddha-nature.
You said that if sentient beings possess Buddha-nature, then there should be no one who has just generated the aspiration. Good man! The mind is not Buddha-nature. Why? Because the mind is originally impermanent, whereas Buddha-nature is eternal.
You asked why there are people who regress in their aspiration. There is truly no regression of mind. If there were regression of mind, one would never attain Unsurpassed, Proper and Equal Enlightenment. Because attainment is delayed, it is called regression. This mind of Bodhi is truly not Buddha-nature. Why? Because the Icchantika class severs the roots of virtue and falls into hell. If the mind of Bodhi were Buddha-nature, then the Icchantika would not be called Icchantika, and the mind of Bodhi would not be called impermanent. Therefore, one should know with certainty that the mind of Bodhi is not Buddha-nature.
Good man! You said that if sentient beings possess Buddha-nature, then they should not need causes and conditions to attain it, like milk becoming curd. This meaning is incorrect. Why? Because if one says that five conditions are needed for milk to become whey, then one should know that Buddha-nature is likewise.
For example, among various kinds of stones there is gold, silver, copper, and iron. All share the same origin of the four great elements, the same designation, and the same reality as things, yet each produces something different and is not the same. They require sufficient conditions, the merits and virtues of sentient beings, a furnace, and human labor, and only afterward can they be obtained. Therefore, one should know that the nature of gold does not originally exist in a manifest way; the Buddha-nature of sentient beings likewise cannot itself be called Buddha. One must rely on the harmonious combination of various causes and conditions and merits to see Buddha-nature, and only afterward become Buddha.
You said that all sentient beings possess Buddha-nature, so why do they not see it? This meaning is not so. Why? Because the causes and conditions have not yet come together.
Good man! For this reason, I say there are two causes: the proper cause and the conditional cause. The proper cause is Buddha-nature. The conditional cause is generating the aspiration for Bodhi. Through these two causes and conditions one attains Unsurpassed, Proper and Equal Enlightenment, just as stones can produce gold.
Good man! You said that the Sangha Jewel is eternally abiding and that all sentient beings do not possess Buddha-nature. Good man! Sangha means harmony and union. Harmony and union have two kinds: one is worldly harmony and union; the other is the harmony and union of the ultimate meaning. Worldly harmony and union refers to the Śrāvaka Sangha. The harmony and union of ultimate meaning refers to the Bodhisattva Sangha. The worldly Sangha is impermanent, while Buddha-nature is eternal. If Buddha-nature is eternal, then the meaning of Sangha is also like this.
Furthermore, there is a Sangha called the harmonious Dharma Sangha. The harmonious Dharma Sangha refers to the twelve divisions of scriptural teachings. The twelve divisions of scriptural teachings are eternal, therefore I say that the Dharma Sangha is eternal.
Good man! Sangha means harmony and union. This harmony and union is precisely the twelve links of dependent origination. Within the twelve links of dependent origination there is also Buddha-nature. The twelve links of dependent origination are eternal, therefore Buddha-nature is also so. For this reason, I say that the Sangha possesses Buddha-nature.”
Again, the Sangha means that all Buddhas are in harmony. Therefore, I say that the Sangha possesses Buddha-nature. O good man! You say, if sentient beings possess Buddha-nature, then why are there some who regress in their resolve and some who do not? O good man! Listen! Listen! I shall explain and distinguish this for you. Great Bodhisattvas who possess thirteen kinds of conditions will immediately regress. What are these thirteen? First, a mind lacking faith; second, a mind unwilling to act; third, a mind of doubt; fourth, coveting and clinging to one’s body, life, and possessions; fifth, giving rise to excessive fear toward Nirvana, wondering how sentient beings can be completely liberated; sixth, a mind that cannot endure; seventh, a mind that is not gentle and harmonious; eighth, a sorrowful and troubled mind; ninth, a mind without joy; tenth, a careless and negligent mind; eleventh, belittling oneself; twelfth, believing that one’s own afflictions cannot be destroyed; thirteenth, not delighting in the methods that lead toward Bodhi. O good man! These are the thirteen things that cause Bodhisattvas to regress from the unsurpassed Bodhi path.
There are also six things that destroy the mind of Bodhi. What are the six? First, being stingy with the Dharma; second, giving rise to an unwholesome mind toward sentient beings; third, associating with evil friends; fourth, not diligently practicing effort; fifth, being arrogant and conceited; sixth, engaging in worldly occupations. These six things can destroy the mind of Bodhi.
O good man! There are people who hear that the Buddhas, the World-Honored Ones, are the teachers of gods and humans, the supreme among all sentient beings, incomparable and surpassing all Hearers and Pratyekabuddhas; that they possess the Dharma eye which penetrates and clearly sees all dharmas without obstruction, and that they can lead sentient beings across the great sea of suffering. Having heard this, such a person immediately makes a great vow: “If there is such a person in this world, then I too shall attain such a state.” Because of this cause and condition, that person generates the unsurpassed Bodhi mind. There are also people who generate the Bodhi mind because they are encouraged and taught by others.
There are also people who hear that Bodhisattvas undergo ascetic practices for countless kalpas and only afterward attain Unsurpassed Right and Perfect Enlightenment. Having heard this, they think to themselves: “Now I cannot endure such difficult practices. How then can I attain unsurpassed Bodhi?” Because of this, their minds regress.
O good man! There are also five things that cause the Bodhi mind to regress. What are the five? First, delighting in leaving home to follow non-Buddhist paths; second, not cultivating great compassion; third, constantly seeking faults in Dharma teachers; fourth, always enjoying remaining in samsara; fifth, not delighting in receiving, upholding, reading, reciting, copying, and explaining the twelve divisions of sutra teachings. These are the five things that cause the Bodhi mind to regress.
There are also two things that cause the Bodhi mind to regress. What are the two? First, craving and attachment to the five desires; second, not revering and respecting the Three Jewels. Due to such causes and conditions, the Bodhi mind regresses.
What is called not regressing in mind? There are people who hear that the Buddha can save sentient beings and free them from birth, aging, sickness, and death; that without following a teacher to learn, one can naturally cultivate and attain Unsurpassed Right and Perfect Enlightenment. They think: “If the Bodhi path can be attained, then I shall cultivate it and certainly accomplish it.” Because of this cause and condition, that person generates the Bodhi mind.
Whatever merits they cultivate, whether many or few, they dedicate toward the path of Unsurpassed Right and Perfect Enlightenment. Such a person vows:
“I vow that I will always be close to the Buddhas and the disciples of the Buddhas, always hear the profound Dharma, perfect the five faculties, and even through difficulties and hardships never lose this Bodhi mind.”
They further vow:
“May the Buddhas and their disciples always rejoice in me. May I possess the five wholesome faculties. If any sentient being cuts my body, severs my hands, feet, head, eyes, or other limbs, I shall give rise to great compassion toward that person and rejoice greatly, because such people help increase and strengthen my Bodhi mind. Without them, by what conditions could I accomplish the path of Unsurpassed Right and Perfect Enlightenment?”
They further make vows:
“In every lifetime, may I be free from the female body, the body with two organs, the body without organs; may I not become a servant, may I not encounter cruel masters, may I not become a relative of an evil ruler, and may I not be born in evil realms. If I obtain a beautiful body, a noble family lineage, and abundant treasures, may I not give rise to arrogance.
May I always hear the twelve divisions of sutra teachings and uphold, read, recite, copy, and explain them. When I teach sentient beings, may those who hear me respect and believe without doubt, and may they never give rise to hatred toward me. I would rather hear little and understand the meaning deeply than hear much without understanding the meaning.
May I be the master of my own mind and not allow my mind to become my master. May the actions of my body, speech, and mind not associate with evil people. May I be able to provide peace and happiness to all sentient beings. May my precepts, body, wisdom, and life be firm like a mountain and never shaken.
Because I wish to uphold the unsurpassed true Dharma, may I never give rise to stinginess regarding my body, life, or possessions. May I not use impure things to create merit. May I sustain myself through right livelihood, with a mind free from crookedness. When receiving kindness, may I remember even small kindnesses and repay them greatly. May I skillfully understand worldly skills and occupations, and clearly understand the languages and customs of sentient beings.
May I read, recite, and copy the twelve divisions of sutra teachings without ever becoming tired or lazy. If sentient beings do not wish to listen to sutras, may I use skillful means to guide them so that they wish to listen. May I always speak gentle and pleasant words, and may my mouth never speak harsh words. May those who are in conflict be brought into harmony. May those who are fearful be freed from fear.
When encountering times of famine, may I enable beings to become well-fed. When encountering times of epidemics, may I become a great physician, possessing sufficient medicine and treasures to restore the sick to health. In times of warfare, may I possess great power to put an end to all acts of destruction, leaving none behind.
May I be able to eliminate all fears of sentient beings, such as being killed, imprisoned, bound, beaten, suffering disasters from water, fire, rulers, thieves, poverty, broken precepts, bad reputation, and evil paths. May all such fears be completely ended.
Toward parents and teachers, may I be extremely respectful. Toward those who hate and oppose me, may I give rise to great compassion. May I constantly cultivate the practices of the Samadhi of the Six Recollections, emptiness, the arising and cessation of the twelve links of dependent origination, contemplation of inhalation and exhalation, the Heavenly Practice, Brahma Practice, and Noble Practice, the Vajra Samadhi, and the Shurangama Samadhi.
In places where there is no Three Jewels, may I cause my mind to become settled and tranquil. If my body and mind undergo great suffering and hardship, may I not lose the unsurpassed Bodhi mind, and may I not consider the paths of Hearers and Pratyekabuddhas sufficient.
If there is a place where there are no Three Jewels, may I enter the monastic life within the teachings of non-Buddhist paths in order to destroy wrong views, but not cultivate those paths in order to attain their freedom of Dharma and freedom of mind.
Regarding conditioned phenomena, may I clearly see their faults, causing me to fear the attainments of the Two Vehicles, just as a person who cherishes life fears losing their body.
For the sake of sentient beings, may I delight in remaining within the three evil realms, just as sentient beings delight in living in the Heaven of the Thirty-Three. For all sentient beings who endure the sufferings of hell throughout countless kalpas, may I not give rise to regret.
When seeing others gain benefits, may I not become jealous but always give rise to joy, as if I myself had gained such benefit and happiness.
If I encounter the Three Jewels, may I offer robes, food, bedding, houses, medicines, lamps, incense, flowers, music, banners, canopies, and so forth, as well as the seven treasures.
If I receive the Buddha’s precepts, may I firmly protect them and never have the thought of violating them.
If I hear of the difficult and painful practices of Bodhisattvas, may my mind rejoice without regret.
May I know the deeds of my past lives. May I never create the karma of greed, anger, and ignorance. May I not cultivate causes and conditions merely for the sake of receiving karmic results. May I not become attached to present happiness.”
O good man! If one can make such vows, this is called a Bodhisattva who will never lose the Bodhi mind. Such a one is also called a donor, one who can see the Tathagata, see clearly the Buddha-nature, tame and guide sentient beings, transcend birth and death, skillfully preserve the unsurpassed true Dharma, and fully accomplish the six Paramitas.
O good man! Because of this meaning, the mind that does not regress is not called Buddha-nature.
O virtuous man! You cannot, with a mind that has turned back, say that sentient beings do not have Buddha-nature. It is like two people who both heard that in another direction there was a mountain of seven treasures, and within the mountain there was a spring of clear water, delicious and sweet in taste. Whoever could reach that mountain would completely end poverty. Whoever drank that spring water would live for ten thousand years, but the road was only far away, dangerous, and filled with many calamities. At that time, the two people both wished to travel there together. One person prepared sufficient provisions, while the other went empty-handed, bringing no provisions at all. Together they proceeded forward. Along the way, they met a person carrying many precious treasures, possessing all seven kinds of treasures. The two stepped forward and asked: “Venerable one! Is there truly a treasure mountain in that land?” That person replied: “Indeed, there is, without mistake. I myself have obtained the treasures and drunk the sweet spring water. I only fear that the road is long and dangerous, that there are too many robbers, pits, and thorns, and that there is a lack of water and grass. Tens of thousands of people set out, but very few obtain it.”
After hearing this, one person immediately regretted it and said: “The road is far away and difficulties are many; countless people have gone, yet few have succeeded. How could I possibly reach the treasure mountain? Now my property is also enough for my temporary needs. If I force myself to continue, I may lose my life. If my body and life are not preserved, how could I hope for longevity?” The other person said: “If someone else can pass through, then I can also pass through. If I achieve the result, I will fulfill my wish by gathering the treasures and drinking the sweet spring water. If I do not achieve the result, then even if I die, my wish will have been fulfilled.”
At that time, the two people parted: one regretted it and turned back, while the other continued onward to the treasure mountain. That person reached the treasure mountain, gathered many treasures, drank the sweet spring water as he had wished, then brought many treasures back home, supported his parents, and provided for his relatives and friends.
At that time, the person who had regretted and returned saw this and became anxious: “He went and returned already; why am I still here?” He then prepared provisions and went straight to the treasure mountain.
The mountain of seven treasures is an analogy for Great Nirvāṇa; the sweet spring water is an analogy for Buddha-nature; the two people are analogies for two newly initiated Bodhisattvas; the dangerous road is an analogy for birth and death; the person encountered along the way is an analogy for the Buddha, the World-Honored One; the robbers are an analogy for the four kinds of māras; the pits and thorns are an analogy for various afflictions; the lack of water and grass is an analogy for not cultivating the Bodhi path; the person who turned back is an analogy for a Bodhisattva who retreats; the person who goes straight onward is an analogy for an irreversible Bodhisattva.
O virtuous man! The Buddha-nature of sentient beings is permanent and abiding, without change. It is like that dangerous road; one cannot say that because the person regretted and returned, the road itself became impermanent. Buddha-nature is likewise. O virtuous man! In the path of Bodhi there is absolutely no retreat.
O virtuous man! Like the person who regretted and returned, after seeing that his former companion had obtained the treasures and returned, becoming wealthy and free, serving his parents and fully providing for his relatives and friends, enjoying many kinds of happiness, he saw this and became anxious. He then prepared provisions for the journey, did not begrudge his own body or life, endured all hardships and difficulties, and proceeded directly to that treasure mountain. The Bodhisattva who retreats is also like this.
O virtuous man! All sentient beings will certainly attain Unsurpassed Perfect Enlightenment. For this reason, in the sutras I say: All sentient beings, even those who commit the five grave offenses, violate the four heavy precepts, and those of the Icchantika class, all possess Buddha-nature.
Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! What are the characteristics of a Bodhisattva who retreats and one who does not retreat?”
O virtuous man! A Bodhisattva who cultivates the causes and practices for the thirty-two excellent marks of the Tathāgata is called an irreversible one, called a Great Bodhisattva, called one who is unshakably progressing, called one who has compassion for all sentient beings, called one who surpasses all Śrāvakas and Pratyekabuddhas, and called one who does not retreat.
O virtuous man! When a Great Bodhisattva upholds precepts without wavering, maintains an unwavering mind of generosity, and abides in truthful speech as firm as Mount Sumeru, then through this karmic cause, he obtains the excellent mark of flat soles of the feet.
If a Great Bodhisattva, toward parents, preceptors, teachers, and even animals, gives offerings and support with wealth obtained according to the Dharma, then through this karmic cause, he obtains the excellent mark of soles bearing a wheel pattern with a thousand spokes.
If a Great Bodhisattva does not kill, does not steal, and always gives rise to joyful thoughts toward parents and teachers, then through this karmic cause he obtains three marks: first, slender and long fingers; second, full and well-formed toes; third, a dignified and beautiful body. These three marks all arise from one karmic condition.
If a Great Bodhisattva practices the four methods of embracing beings in order to teach and transform sentient beings, then through this karmic cause he obtains the mark of fingers joined by webs like those of the white king of geese.
If a Great Bodhisattva, when parents or teachers suffer illness and pain, personally bathes, cares for, supports, and massages them, then through this karmic cause he obtains soft and supple hands and feet.
If a Great Bodhisattva maintains precepts, listens to Dharma, and gives generously without weariness, then through this karmic condition he obtains full and well-rounded ankles and joints, and body hair that curls upward.
If a Great Bodhisattva wholeheartedly listens to Dharma and expounds the true Dharma, then through this karmic condition he obtains calves like those of the Deer King.
If a Great Bodhisattva does not give rise to thoughts of harming sentient beings, knows moderation in eating and drinking, always delights in giving, cares for the sick, and provides medicine, then through this karmic condition he obtains a large, complete, and rounded body like the Ni-câu-đà tree; when standing, his hands extend beyond his knees, and he has a fleshy protuberance on the crown of his head.
If a Great Bodhisattva sees those who are afraid and rescues them, and sees those who are naked or clothed in rags and gives them garments, then through this karmic condition he obtains the mark of concealed male organs.
If a Great Bodhisattva associates with the wise, avoids the foolish, skillfully enjoys asking and answering questions, and sweeps and cleans the roads, then through this karmic condition he obtains thin, smooth, and delicate skin, with body hair curling to the right.
If a Great Bodhisattva constantly gives clothing, food and drink, bedding, medicine, flowers and incense, lamps, and other offerings to others, then through this karmic condition he obtains a body with the color of pure gold and constantly emits radiant light.
If a Great Bodhisattva, when practicing generosity, gives away valuable possessions that can be given, without attachment or regret, and without thinking whether the recipient is a field of merit or not a field of merit, then through this karmic condition he obtains the mark of the seven full places.
If a Great Bodhisattva gives with a mind free of doubt, then through this karmic condition he obtains a gentle and pleasant voice.
If a Great Bodhisattva seeks wealth in accordance with the Dharma in order to give it away, then through this karmic condition he obtains excellent bodily marks, with places where bones are lacking becoming complete, a body like a lion, and slender, long arms.
If a Great Bodhisattva abandons divisive speech, harsh speech, and anger, then through this karmic condition he obtains forty teeth that are white, clear, even, and closely arranged.
If a Great Bodhisattva has great loving-kindness and compassion toward sentient beings, then through this karmic condition he obtains the mark of four excellent front teeth.
If a Great Bodhisattva constantly makes this vow: “When someone comes seeking, I will provide according to their wishes,” then through this karmic condition he obtains cheeks like those of a lion.
If the Great Bodhisattva, according to the food and drink needs of sentient beings, provides for them, then through this karmic condition he attains the most excellent of all flavors.
If the Great Bodhisattva personally practices the ten wholesome deeds and teaches them to others, then through this karmic condition he attains the characteristic of a broad and long tongue.
If the Bodhisattva does not speak of the faults or evils of others, and also does not slander the true Dharma, then through this karmic condition he attains a voice like that of Brahmā.
If the Great Bodhisattva sees those who harbor hatred and resentment and gives rise to joy, then through this karmic condition he attains eyes with a deep blue color.
If the Great Bodhisattva does not conceal the virtues and abilities of others but instead reveals their good qualities, then through this karmic condition he attains the characteristic of the white hair curl between the eyebrows.
O virtuous one! If the Great Bodhisattva, while cultivating the karmic conditions of the thirty-two marks in this way, then he attains the irreversible mind of Bodhi.
O virtuous one! All sentient beings are inconceivable; the realms and karmic results of the Buddhas, as well as Buddha-nature, are also inconceivable. Why? Because these four dharmas are all called permanent; because they are permanent, they are inconceivable. All sentient beings, because they are obscured by the sickness of afflictions, are called permanent; because the permanent afflictions are cut off, they are called impermanent. If one says that all sentient beings are permanent, then why do they cultivate the Eightfold Noble Path in order to eliminate suffering? If all suffering has been eliminated, that is called impermanent; the happiness that is experienced is called permanent. Therefore, I say that all sentient beings are covered by afflictions and thus cannot see Buddha-nature; because they cannot see Buddha-nature, they cannot attain Nirvāṇa.