THE GREAT PARINIRVANA SUTRA
VOLUME XXXI
Chapter 11: THE LION’S ROAR OF THE BODHISATTVA 5
Bodhisattva Lion’s Roar said:
World-Honored One! As it is said in the sutras, if one cultivates contemplation, one can destroy afflictions. Then why should one also cultivate calmness?
The Buddha said:
Good son! What you say—that cultivating contemplation destroys afflictions—is not correct. Why? Because when there is wisdom, there are no afflictions; when there are afflictions, there is no wisdom. Therefore, how can it be said that cultivating contemplation can destroy afflictions? Good son! It is like when there is light, darkness does not exist; when there is darkness, light does not exist. If one says that light can destroy darkness, that is impossible. Good son! Who has wisdom? Who has afflictions? How can one say that wisdom can destroy afflictions? Since afflictions are empty, there is nothing to destroy.
Good son! If one says that wisdom can destroy afflictions, does it destroy them by arriving or by not arriving? If it destroys them without arriving, then ordinary beings should also be able to destroy them. If it destroys them by arriving, then the first moment of thought should already destroy them. If the first moment of thought does not destroy them, then the later moments of thought also cannot destroy them. If the first moment of thought arrives and immediately destroys them, then this is actually not arriving. Therefore, why say that wisdom can destroy them? If one claims that both arriving and not arriving together can destroy them, that meaning is also incorrect.
Furthermore, does cultivating contemplation destroy afflictions by itself alone, or does it require a companion? If it can destroy them alone, then why would Bodhisattvas need to cultivate the Eightfold Noble Path? If it requires a companion to destroy them, then one should understand that it cannot destroy them alone. If it cannot destroy them alone, then even with companions it cannot destroy them. Just as one blind person cannot see forms; even if he is accompanied by many blind companions, they still cannot see. Cultivating contemplation is likewise.
Good son! Earth has the nature of hardness, fire has the nature of heat, water has the nature of moisture, and wind has the nature of movement. The hardness of earth, up to the movement of wind, is not created through causes and conditions; their natures are simply so by themselves. Just as the natures of the four great elements are so, the nature of afflictions is also so. Their nature is that they cease by themselves. If they have already ceased, then how can one say that wisdom can cause them to cease? For this reason, cultivating contemplation certainly cannot destroy afflictions.
Good son! Just as the nature of salt is salty and makes other things salty, the nature of honey is sweet and makes other things sweet, the nature of water is moist and makes other things moist, saying that the nature of wisdom is tranquil extinction and therefore causes other phenomena to become extinct is incorrect. Why? If a phenomenon has not been extinguished, then how can the power of wisdom cause it to be extinguished? If one says that just as salt being salty makes other things salty, the extinction by wisdom is the same and can make other phenomena extinct, that statement is also incorrect. Why? Because the nature of wisdom itself perishes moment by moment. If it perishes moment by moment, then how can one say that it can cause other phenomena to perish? Therefore, the nature of wisdom does not destroy afflictions.
Good son! All phenomena have two kinds of extinction: first, extinction by nature; second, ultimate extinction. Since they are already extinct by nature, how can one say that wisdom can extinguish them? If one says that wisdom can burn afflictions like fire burns objects, that meaning is incorrect. Why? When fire burns objects, ashes remain. If wisdom were like this, there would have to be remnants. It is like an axe cutting down a tree: the place where it is cut can be seen. If wisdom were like this, what could there be to see? If wisdom could cause afflictions to depart, those afflictions should appear somewhere else. It is like the non-Buddhists who left the six great cities and went to live in the city of Kushinagar. If those afflictions do not appear elsewhere, then wisdom cannot cause them to depart.
Good son! If the nature of all phenomena is originally empty, then who can cause them to arise? Who can cause them to cease? Arising is different, cessation is different; there is no creator.
Good son! If a person cultivates meditation concentration, then he gains such correct understanding and knowledge. Therefore, in the sutras I said: If a monk cultivates right concentration, he can see the marks of arising and ceasing of the five aggregates.
Good son! If a person does not cultivate right concentration, he cannot even clearly understand worldly matters, let alone matters beyond the world. A person without right concentration may trip and fall on level ground, his mind may be attached to one thing while his mouth speaks of another, his ears hear one sound while his mind understands another meaning, he may wish to create one kind of writing but his hands write another, he may wish to walk one path while his body proceeds along another. If one cultivates the samadhi of right concentration, one gains great benefit and ultimately attains unsurpassed, perfect enlightenment.
Good son! A great Bodhisattva who fully possesses two practices gains great benefit. One is concentration; the other is wisdom.
Good son! It is like cutting sedge grass: if one cuts too hastily, the grass will cut the hand. The Bodhisattva’s cultivation of these two practices is also like this.
Good son! It is like pulling up a hard tree: first one must use one’s hands to loosen it, and then it is easier to uproot. The Bodhisattva’s cultivation of concentration and wisdom is also like this: first use concentration to loosen it, then use wisdom to uproot it.
Good son! It is like washing dirty clothes: first one must use ash water, then ordinary water, and only then will they become clean. The Bodhisattva’s concentration and wisdom are also like this.
Good son! It is like first reciting and memorizing texts, and only afterward understanding their meaning. The Bodhisattva’s concentration and wisdom are also like this.
Good son! It is like a warrior: first he must put on armor and equip himself with weapons such as arrows, staffs, and so forth; afterward he can go to the battlefield to fight enemies. The Bodhisattva’s concentration and wisdom are also like this.
Good son! It is like a craftsman using pliers and a hammer to strike a metal ingot, freely mixing and melting it according to his wishes. The Bodhisattva’s concentration and wisdom are also like this.
Good son! It is like a bright mirror clearly reflecting objects. The Bodhisattva’s concentration and wisdom are also like this.
Good son! It is like first leveling the ground and then sowing seeds; first following a teacher to learn and then contemplating the meaning of teachings. The Bodhisattva’s concentration and wisdom are also like this. Therefore, because of this meaning, the great Bodhisattva who cultivates these two practices can obtain great benefit.
Good son! A great Bodhisattva who cultivates these two practices can discipline the five faculties and endure various hardships: hunger, thirst, cold, heat, beatings, insults, bites from wild animals, and stings and bites from mosquitoes and insects. He constantly gathers and guards his own mind, does not allow it to become lax, does not perform unlawful acts for the sake of gain and offerings, is not defiled by guest-dust afflictions, is not deluded by the wrong teachings of non-Buddhist schools, always stays far away from evil thoughts and perceptions, and before long will accomplish unsurpassed, perfect enlightenment in order to benefit all sentient beings.
Good son! A great Bodhisattva who cultivates these two practices cannot be moved by the four strong winds of inversion. Like Mount Sumeru, although struck by winds, it cannot be shaken and cannot be overcome by non-Buddhist teachers. Like the banner of Indra, it cannot be moved. The magical arts of false paths cannot confuse it. It constantly enjoys the supreme, wondrous bliss, can understand the profound secret meanings of the Tathagata, is joyful without becoming attached to joy, encounters suffering without becoming distressed, is respected and praised by gods and humans, clearly sees birth and death and what is not birth and death, completely understands the Dharma realm and the nature of phenomena, and possesses a body endowed with permanence, bliss, self, and purity. This is called the bliss of Great Nirvana.
Good son! The characteristic of concentration is the Samadhi of Emptiness. The characteristic of wisdom is the Samadhi of Wishlessness. The characteristic of letting go is the Samadhi of Signlessness.
Good son! If a great Bodhisattva skillfully knows the proper time for concentration, the proper time for wisdom, the proper time for letting go, and knows what is not the proper time, then this is called a great Bodhisattva practicing the path of Bodhi.
Bodhisattva Lion’s Roar said:
World-Honored One! How does a Bodhisattva correctly know the proper time and the improper time?
Venerable and good man! The Great Bodhisattva, because of enjoying pleasures, gives rise to pride; or because of expounding the Dharma, gives rise to pride; or because of understanding meanings and being skilled in questions and answers, gives rise to pride; or because of associating with evil friends, gives rise to pride; or because of giving precious valuables, gives rise to pride; or because of worldly virtuous Dharma merits, gives rise to pride; or because of being revered by wealthy and noble people in the world, gives rise to pride. You should know that at such times one should not cultivate Wisdom (Prajñā), but should cultivate Concentration (Samādhi). This is the Bodhisattva knowing the proper time and improper time.
If there is a Bodhisattva who diligently practices effort but has not yet attained the benefit and bliss of Nirvāṇa, and because of not attaining it gives rise to regret; because of dull faculties cannot control the five senses and faculties; because the power of afflictions and defilements is strong; because he doubts that his precepts have deficiencies and losses—then you should know that at such times one should not cultivate concentration but should cultivate Wisdom (Prajñā). This is called the Bodhisattva knowing the proper time and improper time.
Venerable and good man! If there is a Bodhisattva whose two practices of Concentration and Wisdom are not equal, you should know that at such a time one should not cultivate Equanimity. When the two practices of Concentration and Wisdom are equal, then one should cultivate Equanimity. This is called the Bodhisattva knowing the proper time and improper time.
Good man! If there is a Bodhisattva who, while cultivating Concentration and Wisdom, has afflictions arise, you should know that at such times one should not cultivate Equanimity, but should read, recite, copy, and explain the Twelve Divisions of the Buddhist scriptures. Mindfulness of Buddha, mindfulness of Dharma, mindfulness of Sangha, mindfulness of precepts, mindfulness of heavenly beings, and mindfulness of giving—these are called cultivating equanimity. Good man! If a Bodhisattva cultivates these three practices in this way, then through these causes and conditions he will attain the signless Nirvāṇa.
Bodhisattva Lion’s Roar said:
“World-Honored One! Because it lacks the ten characteristics, the Great Nirvāṇa is called signless. For what other reasons is it called unborn, unproduced, uncreated, a house, firm ground, a place of refuge, a place of safety, extinction, Nirvāṇa, tranquility, free from all suffering and illness, and without possession?”
The Buddha said:
“Good man! Because it has no causes and conditions, it is called unborn. Because it is unconditioned, it is called unproduced. Because it does not create karma, it is called uncreated. Because it does not enter the five kinds of wrong views, it is called a house. Because it is separated from the four great currents, it is called firm ground. Because it subdues sentient beings, it is called a place to return and rely upon. Because it destroys the enemy of afflictions, it is called safety. Because it extinguishes the fires of afflictions, it is called extinction. Because it is far removed from conceptual thought and examination, it is called Nirvāṇa. Because it is far removed from noisy and disturbed places, it is called tranquility. Because it completely cuts off birth and death, it is called freedom from illness. Because everything is empty, it is called without possession.
Good man! If a Great Bodhisattva contemplates in this way, he will clearly see Buddha-nature.”
Bodhisattva Lion’s Roar said:
“World-Honored One! How many practices must a Great Bodhisattva accomplish before being able to see such signless Nirvāṇa, up to and including being without possession?”
The Buddha said:
“Good man! A Great Bodhisattva who accomplishes ten practices can clearly see signless Nirvāṇa, up to and including being without possession. What are these ten practices?
First is complete faith. What is meant by complete faith? It means deeply believing that Buddha, Dharma, and Sangha are eternal; that Buddhas throughout the ten directions manifest skillful means; that all sentient beings and even those of the Icchantika type possess Buddha-nature; not believing that the Tathāgata has birth, old age, sickness, death, or practices ascetic hardship; that Devadatta truly broke up the Sangha and caused the Buddha’s body to bleed; that the Tathāgata completely entered Nirvāṇa and that the true Dharma has been completely extinguished. This is called the Bodhisattva’s complete faith.
Second is complete pure precepts. What is meant by complete pure precepts? Good man! If there is a Bodhisattva who claims to maintain pure precepts, yet although he does not engage in sexual intercourse with a woman, when he sees a woman, or plays, talks, or laughs together with her, such a Bodhisattva has accomplished the practice of desire, destroys pure precepts, defiles the holy conduct, and causes the precepts to become impure; he cannot be called one who has complete pure precepts.
Again, there is a Bodhisattva who claims to maintain pure precepts, and although he does not engage in sexual intercourse, play, or laugh with a woman, yet while separated by a distant wall hears the sounds of a woman’s necklaces and bracelets and gives rise to attachment and defilement. Such a Bodhisattva has accomplished the practice of desire, destroys pure precepts, defiles the holy conduct, and causes the precepts to become impure; he cannot be called one who has complete pure precepts.
Again, there is a Bodhisattva who claims to maintain pure precepts, and although he does not engage in sexual intercourse, conversation, or joking with women, yet upon hearing their voices, or seeing men following women, or women following men, immediately gives rise to attachment. Such a Bodhisattva has accomplished the practice of desire, destroys pure precepts, defiles the holy conduct, and causes the precepts to become mixed with impurity; he cannot be called one who has complete pure precepts.
Again, there is a Bodhisattva who claims to maintain pure precepts, and although he does not engage in sexual intercourse, conversation, joking, or become attached upon hearing their voices or seeing men and women following one another, yet wishes to be born in the heavens and enjoy the five kinds of sensual pleasures. Such a Bodhisattva has accomplished the practice of desire, destroys pure precepts, defiles the holy conduct, and causes the precepts to become impure; he cannot be called one who has complete pure precepts.
Good man! If there is a Bodhisattva who maintains pure precepts and does so not for the sake of the Perfection of Precepts, not for sentient beings, not for material gain, not for Bodhi, not for Nirvāṇa, not for the sake of Śrāvakas or Pratyekabuddhas, but only because of the supreme ultimate meaning, then this good man is called a Bodhisattva who has complete pure precepts.
Third is associating with virtuous spiritual friends. If a person can teach faith, precepts, extensive learning, generosity, and wisdom, causing those who receive them to uphold and practice them, then this is called a Bodhisattva’s virtuous spiritual friend.
Fourth is delighting in dwelling in quiet places. Physical and mental tranquility, contemplating the profound Dharma-realm of all phenomena—this is called tranquility.
Fifth is diligence. Diligence means gathering the mind and contemplating the Four Noble Truths; even if fire burns upon one’s head, one does not abandon it. This is called diligence.
Sixth is complete right mindfulness. Complete mindfulness means mindfulness of Buddha, mindfulness of Dharma, mindfulness of Sangha, mindfulness of precepts, mindfulness of heavenly beings, and mindfulness of giving. This is called complete mindfulness.
Seventh is harmonious speech. Harmonious speech means truthful speech, gentle speech, asking first, speaking at the proper time, and upright speech. This is harmonious speech.
Eighth is protecting the true Dharma. Protecting the true Dharma means cherishing the true Dharma, constantly delighting in explaining, reciting, copying, contemplating its meaning, and widely proclaiming it so that the true Dharma may continue to spread. If one sees someone copying, explaining, reciting, praising, or contemplating the meaning of the Dharma and that person is in need of necessities, then one makes offerings such as robes, food, bedding, and medicine. For the sake of protecting the true Dharma, one does not begrudge one’s body or life. This is called protecting the true Dharma.
Ninth is that the Great Bodhisattva, seeing fellow practitioners and those of the same precepts lacking necessary items such as robes, food, bedding, dwelling places, and rooms, takes his robe, carries his bowl, begs from others, and provides for them.
Tenth is complete wisdom. Wisdom means contemplating the permanence, bliss, self, and purity of the Tathāgata; that all sentient beings possess Buddha-nature; contemplating the two characteristics of phenomena: emptiness and non-emptiness, permanence and impermanence, bliss and non-bliss, self and non-self, purity and impurity; that some phenomena can be cut off, some cannot be cut off; some phenomena arise from conditions, some are seen through conditions, some produce results through conditions, and some do not produce results through conditions. This is called complete wisdom.
Good man! These are called the ten practices fulfilled by a Bodhisattva. Through them one can clearly see signless Nirvāṇa.”
Bodhisattva Lion’s Roar said:
“World-Honored One! Previously the Buddha told Chunda: ‘Now you have seen Buddha-nature, attained Great Nirvāṇa, and accomplished the unsurpassed, perfect, complete enlightenment.’ What is the meaning of this?
World-Honored One! As the sutras say, if one gives alms to animals, one obtains a karmic reward a hundred times greater; if one gives to an Icchantika, one obtains a karmic reward a thousand times greater; if one gives to a person who maintains precepts, one obtains a karmic reward a hundred thousand times greater; if one gives to an outsider who has eliminated afflictions, one obtains immeasurable merit. Making offerings to those of the Four Stages of the Path and Four Fruits, up to Pratyekabuddhas, brings immeasurable merit. Making offerings to irreversible Bodhisattvas, Great Bodhisattvas in their final bodies, and the Tathāgata World-Honored One brings merit that is immeasurable, boundless, beyond calculation, and inconceivable.
World-Honored One! If the great practitioner Chunda receives such immeasurable rewards of merit, then those rewards are inexhaustible. At what time will he attain unsurpassed, perfect, complete enlightenment?
World-Honored One! The sutras also say that if someone intentionally creates wholesome or unwholesome karma, they will certainly experience the results, whether in the present life, the next life, or a later life. Chunda generated a profound intention toward wholesome karma. Therefore, we should know that this karma will certainly bring him its reward. If he must certainly receive the reward of merit, how can he attain unsurpassed, perfect, complete enlightenment? How can he see Buddha-nature?
World-Honored One! The sutras also say that giving to three kinds of people brings inexhaustible results: first, the sick; second, one’s parents; third, the Tathāgata.
World-Honored One! The sutras also say that the Buddha told Ānanda: All sentient beings, if they do not have karma of the Desire Realm, attain unsurpassed, perfect, complete enlightenment; the same is true if they do not have karma of the Form Realm or the Formless Realm.
And, World-Honored One! There is also this verse from the Dhammapada:
Not in the sky, nor in the ocean,
Nor by entering mountain caves,
Is there any place whatsoever
Where one can escape karmic results.
Aniruddha said to the Buddha:”
Venerable World-Honored One! I remember that in the past, because I gave one meal in charity, throughout eighty thousand kalpas I did not fall into the three evil paths. Venerable World-Honored One! If giving one meal can bring such meritorious retribution, how much more so for Cunda, who with a mind of faith and reverence made offerings to the Buddha and fully accomplished the Perfection of Giving! Venerable World-Honored One! If wholesome karmic rewards are inexhaustible, then how can the offenses of slandering the Mahayana sutras, committing the five grave rebellious offenses, violating the four weighty precepts, and the offense of Icchantika ever be exhausted? If they cannot be exhausted, then how can one see Buddha-nature and accomplish Supreme Perfect Enlightenment?
The Buddha said:
Excellent! Excellent! O good man! There are only two kinds of people who can obtain immeasurable and boundless merit and virtue, which cannot be calculated or described; who can dry up the stream of samsaric wandering through birth and death, subdue demonic enemies, break the victory banner of Mara, and turn the unsurpassed Dharma wheel of the Tathagata: the first is one who asks skillfully, and the second is one who answers skillfully. O good man! Among the ten powers of the Buddha, the power of karma is the deepest. O good man! There are sentient beings who, regarding karmic causes and conditions, have a contemptuous mind and do not believe. In order to save them, I speak in this way. O good man! All karma that is created has light karma and heavy karma. These two kinds of karma, light and heavy, are again of two types: one is determined, and the other is undetermined. Good man! Some people think that creating evil karma has no result. If it is said that evil karma certainly has retribution, then why was Khigyu Candala born in the heavenly realm? Why did Angulimala attain liberation? From this meaning one should know that creating karma certainly has retribution, and also does not certainly have retribution. I speak in the sutras that all acts of creating karma have results in order to eliminate such wrong views.
Good man! Some heavy karma can be made light, and some light karma can be made heavy. It is not the case that all people are only either foolish or wise. Therefore, one should know that not all karma has a fixed result. Although karma does not necessarily have a fixed result, it is also not the case that it has no result at all.
O good man! All sentient beings are of two kinds: one is the wise person, and the other is the foolish person. A wise person, using the power of wisdom, can cause extremely heavy karma that would lead to the hell realms to become a light result experienced in the present life. A foolish person can cause light karma in the present life to become a heavy result in the hell realms.
Bodhisattva Lion’s Roar asked:
Venerable World-Honored One! If this is so, then one should not seek the pure conduct of the holy path and the fruit of liberation!
The Buddha taught:
O good man! If all karma definitely had results, then one should not seek the pure conduct of liberation. But because karma is not fixed, one practices the pure conduct and seeks the fruit of liberation. Good man! If one can abandon all evil karma, one obtains wholesome results. If one abandons wholesome karma, one receives evil results. If all karma definitely had results, then one should not seek to cultivate the holy path. If one does not cultivate the path, one cannot attain liberation. All sages cultivate the path precisely in order to break fixed karma and obtain lighter results; as for unfixed karma, it does not necessarily have results. If all karma definitely had results, then there would be no need to cultivate the holy path. If there were someone who could abandon cultivation of the holy path and attain liberation, such a thing would be impossible; to fail to attain liberation yet attain Nirvana would also be impossible.
Good man! If all karma definitely had results, then one who created purely wholesome karma throughout one lifetime should forever continuously enjoy happiness, and one who created extremely heavy evil karma throughout one lifetime should likewise forever endure great suffering. If karmic results were like this, then there would be no cultivation of the path of liberation and Nirvana. The one who acts would be the one who experiences; a Brahmin would be one who experiences being a Brahmin. If this were so, then there would be no lowly lineage or lowly person. A person would always remain a person, and a Brahmin would forever remain a Brahmin. If karma was created in childhood, then its result should be experienced in childhood and should not wait until middle age or old age. If a person creates evil karma in old age and is born into hell, since the body has only just entered hell, it should not suffer immediately but should wait until old age afterward to receive the result. If one does not kill living beings in old age, does it mean that one would live a long life during youth? If one does not have a long life during youth, how could there be old age? This is because karma does not disappear. If karma does not disappear, why is there cultivation of the holy path and Nirvana?
O good man! Karma has two kinds: determined karma and undetermined karma. Determined karma has two kinds: first, determined result; second, determined time. There may be a determined result but an undetermined time; when the conditions come together, one experiences the result. Or one may experience the result in three periods: experiencing it in the present life, the next life, or a later life. Good man! If with a determined mind one performs wholesome or unwholesome karma, after doing so one gives rise to deep faith, joy, and makes vows to make offerings to the Three Jewels, this is called determined karma.
Good man! A wise person’s wholesome roots are deep and firm, difficult to shake, and therefore can cause heavy karma to become light. A foolish person’s evil karma is deep and abundant and can cause light karma to become a heavy result. For this reason, all karma is not called determined.
Great Bodhisattvas do not have hell karma. Because of sentient beings, they make great vows to be born in the hell realms. Good man! In the past, when the lifespan of sentient beings was one hundred years, countless beings as numerous as the sands of the Ganges received hell retribution. Seeing this, I immediately made a great vow to take on a hell body. At that time, the Bodhisattva truly had no hell karma; because of sentient beings, he accepted the result of hell. At that time, I remained in hell for immeasurable years and, for the sake of those sinners, discriminated and explained the Twelve Divisions of Sutra teachings. Those who had committed offenses, after hearing them, escaped evil results, causing hell to become empty, except for the Icchantikas. This is called a Great Bodhisattva who does not receive evil karma in the present life, the next life, or a later life.
Furthermore, good man! In this Fortunate Kalpa, there were immeasurable sentient beings who fell into the animal realm and suffered evil karmic results. Seeing this, I again, wishing to teach the Dharma and save sentient beings, made vows to take the forms of a deer, bear, monkey, dragon, snake, garuda, pigeon, fish, turtle, rabbit, elephant, ox, or horse. Good man! The Great Bodhisattva truly does not have such evil animal karma. Because of great vows to save sentient beings, he manifests and accepts such bodies. This is called a Great Bodhisattva who does not receive such evil karma in the present life, the next life, or a later life.
Furthermore, good man! In this Fortunate Kalpa, there were again immeasurable and boundless sentient beings born among hungry ghosts. Some ate phlegm, saliva, fat, flesh, blood, pus, urine, feces, tears, and nasal discharge. Their lifespans lasted hundreds of thousands of millions of years; they had never even heard the name of water, much less seen it with their eyes or drunk it. Even if they saw water from afar and desired in their hearts to approach and drink it, when they came near, the water would transform into blazing red fire, blood, and pus. Sometimes the water did not transform, but many people holding weapons would block them and prevent them from drinking. Sometimes when it rained, and water fell upon their bodies, it immediately transformed into fire. This is called evil karmic retribution.
Good man! The Great Bodhisattva truly does not possess such evil karmic results. In order to transform sentient beings and enable them to attain liberation, he makes vows to receive such bodies. This is called a Great Bodhisattva who does not receive that evil karma in the present life, the next life, or a later life.
Good man! In this Fortunate Kalpa, I was once born into the household of a butcher, raised chickens, pigs, cattle, and goats, hunted, trapped birds with nets and snares, caught fish, was born into a Candala family, and became a robber and thief. The Bodhisattva truly did not have such evil karma. Because he wished to save sentient beings and enable them to attain liberation, he used great vow power to accept such bodies. This is called a Great Bodhisattva who does not receive such evil karmic retribution in the present life, the next life, or a later life.
O good man! In this Fortunate Kalpa, I was again born in a borderland, engaging in much greed, anger, and ignorance, accustomed to doing unlawful things, not believing in the Three Jewels or the karmic results of future lives, and not respecting parents, elders, or revered teachers. Good man! The Bodhisattva at that time truly did not have such karma. Because he wished to enable sentient beings to attain liberation, he used great vow power to be born there. This is called a Great Bodhisattva who does not receive such evil karmic retribution in the present life, the next life, or a later life.
Good man! In this Fortunate Kalpa, I again took the forms of a woman, an evil body, a greedy body, an angry body, an ignorant body, a jealous body, a miserly body, an illusory body, a deceitful body, and a bound body. Good man! The Bodhisattva at that time did not have such karma, but because he wished sentient beings to attain liberation, he used great vow power to be born. This is called a Great Bodhisattva who does not receive such evil karmic retribution in the present life, the next life, or a later life.
Good man! In this Fortunate Kalpa, I took the bodies of a eunuch, a body without faculties, a body with two faculties, and a body with indeterminate faculties. Good man! The Great Bodhisattva truly does not have such evil bodies. Because he wished sentient beings to attain liberation, he used great vow power to be born. This is called a Great Bodhisattva who does not receive such evil karmic retribution in the present life, the next life, or a later life.
Good man! In this Fortunate Kalpa, I also studied the teachings of the non-Buddhist Nirgrantha Jains, believed and accepted their teachings, did not give charity, did not make offerings, did not have the results of charity or offerings, did not have wholesome or unwholesome karma, did not have wholesome or unwholesome results, did not have a present life or future life, had neither this nor that, had no sages, no transformed bodies, and no path to Nirvana.
Good man! The Bodhisattva truly did not have such evil karma, but in order to cause sentient beings to attain liberation, he used great vows to accept these false teachings. This is called a Great Bodhisattva who does not receive such evil karmic retribution in the present life, the next life, or a later life.
O good man! I remember in the past, together with Devadatta, I was the leader of a merchant caravan. Each of us had five hundred merchants, and because of the desire for wealth and profit, we entered the great sea in search of precious jewels. Because of evil karmic conditions, along the way we encountered a great wind that caused the ships to be destroyed, and all the merchants died. At that time, I and Devadatta, due to the karmic result of not killing, were able to survive; because of the wind, we were carried onto the shore.
At that time, Devadatta, attached to and lamenting the loss of the wealth and precious jewels, sorrowfully cried out. I told Devadatta that he should not grieve. Devadatta then said to me:
“For example, there is a poor and miserable person who comes to a charnel ground, holding a corpse in his hand, and says: ‘I hope you will give me the joy of death; I will give you this poor and miserable life of mine.’
At that moment, the corpse suddenly sits up and says to the poor person: ‘Good man! You yourself must bear this impoverished life. Now I greatly enjoy the bliss of death and truly do not want a poor life like yours. I no longer possess the joy of death, and I am still poor and miserable; how could I not cry?’”
I again comforted him, saying:
“Do not worry or grieve. Now I have two priceless jewels and will share one with you.”
I then divided the jewels with Devadatta and said to him:
“While a person’s life still remains, he can create such wealth. But once life is gone, who can bring it back to life?”
At that time, I became exhausted and lay down to rest beneath a tree. Devadatta’s greedy mind arose. Because of one jewel, he gave rise to an evil thought, blinded both of my eyes by stabbing them, and took the jewel away.
At that time, because of extreme pain, I groaned. A young woman came to where I was and asked:
“Venerable sir! Why are you groaning like this?”
I then told her what had happened. After hearing it, she asked me again:
“What is your name?”
I replied:
“My name is True Speech.”
The woman said:
“How can we know that you are truly ‘True Speech’?”
I then made a vow:
“If now I have an evil mind toward Devadatta, may my eyes remain blind forever. But if I do not have such a mind, may my eyes become bright again as before.”
As soon as I finished speaking, my eyes returned to their original state.
O good man! This is called the Great Bodhisattva speaking of the karmic result in the present life.
O good man! I remember in the past, I was born into a Brahmin family in the city of Phu-đơn-na in Southern Jambudvipa. At that time, there was a king named Kala-phu. His nature was cruel, arrogant, and conceited. He was young, attached to beauty, and indulged in the five desires.
At that time, in order to liberate sentient beings, I was dwelling outside the city, quietly practicing meditation. It was springtime, when the grass and flowers were fresh and flourishing. The king, together with his relatives and palace women, left the city to wander and play beneath the forest trees, enjoying the five desires.
The palace women left the king and wandered to where I was. At that time, wishing to eliminate their desire and attachment, I expounded the Dharma for them.
The king went searching for the palace women. When he saw me, he gave rise to an evil thought and asked:
“Have you now attained the fruition of an Arhat?”
I said:
“I have not yet attained it.”
The king again asked:
“Have you attained the fruition of the Non-returner?”
I replied:
“I have not attained it.”
The king then said:
“Since you have not attained either of these two fruits, you still possess the afflictions of sensual desire. Why do you dare to allow your mind to look upon my palace women?”
I replied:
“Great King, you should know that although I have not yet eliminated the afflictions of sensual desire, in my mind there is truly no attachment to them.”
The king said:
“You foolish person! In this world there are sages who eat fruits and drink air, yet when they see beautiful forms they still become attached. How much more so for you, who are young and have not completely cut off sensual desire? How could you see beautiful forms and not become attached?”
I replied:
“Great King, one who sees beautiful forms without attachment is not so because of eating fruits and drinking air, but because one restrains the mind upon impermanence and impurity.”
The king said:
“If you have a mind that despises others and criticizes them, how can you be called one who cultivates pure precepts?”
I said:
“Great King, if there is jealousy in the mind, then there will be criticism. I have no jealous mind, so how could there be criticism?”
The king said:
“Venerable one, what is called precepts?”
I replied:
“Great King, patience is called precepts.”
The king said:
“If patience is called precepts, then I will cut off your ears. If you can endure it, then I will know that you uphold the precepts.”
The king then cut off my ears. Although my ears were cut off, my appearance did not change.
At that time, the ministers saw what had happened and advised the king:
“Great King, such a Great Being should not be harmed.”
The king said to the ministers:
“How do you know he is a Great Being?”
The ministers replied:
“Because when he undergoes suffering, his appearance does not change.”
The king again said:
“I will test him to see whether his appearance changes or does not change.”
The king then cut off my nose, hands, and feet.
At that time, because the Bodhisattva had passed through countless and boundless lifetimes cultivating compassion and rescuing sentient beings from suffering, he felt neither pain nor resentment.
At that moment, the Four Heavenly Kings became angry and caused a rain of sand, gravel, and stones to fall. Seeing this, the king became very frightened and knelt before me, saying:
“I beg you to show compassion and allow me to repent.”
I said:
“Great King! My mind has neither anger nor attachment.”
The king said:
“Venerable one, how can it be known that your mind contains no hatred?”
I then made a vow:
“If I truly have no hateful mind, may my body recover completely as before.”
As soon as the vow was made, my body immediately recovered.
This is called the Great Bodhisattva speaking of the karmic result in the present life.
O good man! The karmic results of the next life and the later life from wholesome and unwholesome karma are also like this. When a Great Bodhisattva attains unsurpassed perfect enlightenment, all karma receives its karmic results in the present life.
Unwholesome evil karma receives its result in the present life, such as the king who committed evil deeds and was punished by the heavens with rain of sand and stones. It is also like a person who points out the location of bears and deer with precious hides to hunters, causing that person’s hands to fall off. This is called evil karma receiving its karmic result in the present life.
Receiving karmic results in the next life is like the case of those who are icchantikas, who violate the four grave precepts and the five rebellious offenses.
Receiving karmic results in later lives is like the case of a person who upholds precepts and makes a great vow:
“May in future lives I always possess such a pure precept-body.”
If there are sentient beings whose lifespan is one hundred years or eighty years, then during that period they may become Wheel-Turning Sage Kings and teach and transform sentient beings.
O good man! If karma is determined to receive its result in the present life, then it cannot receive results in the next life or later lives. A Great Bodhisattva cultivating the karma of the thirty-two marks of a Great Being cannot receive karmic results in the present life.
If karma does not receive any of these three kinds of results, it is called indeterminate karma.
O good man! If one claims that all karma has fixed results, then there would be no cultivation of pure conduct, liberation, or Nirvana. You should know that the person who speaks such words is not my disciple but is a retinue of Mara.
If one says that all karma includes both determined karma and indeterminate karma; that determined karma has results in the present life, the next life, and later lives; and that indeterminate karma receives results when conditions come together and does not receive results when conditions do not come together—because of this there is cultivation of pure conduct, liberation, and Nirvana—then you should know that the person who speaks these words is truly my disciple, not a retinue of Mara.
O good man! Among all sentient beings, indeterminate karma is many, while determined karma is few. Therefore, the path of practice exists. Through cultivating the path, heavy determined karma can be made to bring a lighter result, and indeterminate karma may not receive results in the next life.
O good man! There are two kinds of people:
First, those who create indeterminate karma and turn it into determined results; who turn present-life results into next-life results; who turn light results into heavy results; who should have received results among humans but instead receive results in hell.
Second, those who create determined karma and turn it into indeterminate results; who should have received results in the next life but receive them in the present life; who turn heavy results into lighter results; who should have received results in hell but instead receive lighter results among humans.
These two kinds of people are:
One is the foolish person.
The other is the wise person.
The wise person makes karma lighter; the foolish person makes it heavier.
O good man! For example, two people commit offenses against a king. The one with many relatives will have a lighter punishment; the one with few relatives will have a heavier punishment. The wise and foolish are likewise.
The wise person, through abundant wholesome karma, makes heavy results become light. The foolish person, because wholesome karma is scarce, makes light results become heavy.
O good man! For example, there are two people: one is strong and healthy, the other is weak and thin. Both fall into deep mud. The strong and healthy person can climb out; the weak person sinks deeper.
Good man! For example, two people both drink poison. One possesses the power of mantras and the medicine A-da-da; the other does not. For the one with the mantra and medicine, the poison cannot harm him. For the one without them, the poison kills him.
O good man! For example, two people both drink a great amount of water. One has strong digestive heat, the other is weak. The one with strong digestive heat can digest it; the one with weak digestive heat becomes ill because of the water.
O good man! For example, two people are captured and bound by a king. One has wisdom, the other is foolish. The wise person can escape; the foolish person has no opportunity to escape.
O good man! For example, two people travel along a dangerous road. One has clear eyesight; the other is blind. The person with clear eyesight passes straight through without harm. The blind person falls into a deep and dangerous pit.
O good man! For example, two people drink alcohol together. One can drink a lot; the other can drink only a little. The one who can drink much is not harmed when drinking alcohol. The one who can drink little becomes ill as soon as he drinks.
O good man! For example, two people go into battle against enemies. One is fully equipped with armor and weapons; the other is bare-bodied and empty-handed. The armed person can defeat the enemy; the unarmed person will certainly be harmed.
Again, there are two people whose clothing is stained with filth. One knows it and immediately washes it clean; the other knows it but refuses to wash it. The one who washes it immediately has clean clothing; the one who does not wash it becomes increasingly filthy.
Again, there are two people traveling by cart. One cart has an axle and spokes; the other has neither axle nor spokes. The person riding the cart with an axle and spokes can go wherever he wishes. The person riding the cart without an axle and spokes cannot go anywhere.
Again, there are two people traveling through a deserted road. One carries provisions; the other does not. The one with provisions can cross the dangerous road; the one without cannot pass through.
Again, there are two people robbed by thieves. One has a treasure; the other has no treasure. The one with treasure has no worry in his mind; the one without treasure feels sorrow and distress.
The wise and foolish are likewise. The person who possesses the treasure of wholesome karma has heavy karma but receives light results. The person without the treasure of wholesome karma has light karma but must receive heavy results.
Bodhisattva Lion’s Roar asked:
“World-Honored One! According to the Buddha’s teaching, not all karma receives fixed results, nor do all sentient beings inevitably receive karmic results. World-Honored One! How can sentient beings cause a light result in the present life to become a heavy result in hell, and cause a heavy result in hell to become a light result in the present life?”
The Buddha said:
“All sentient beings have two kinds: one is the wise, and one is the foolish.
If a person is able to cultivate body, precepts, mind, and wisdom, that person is called wise. If one cannot cultivate body, precepts, mind, and wisdom, that person is called foolish.
What is meant by not cultivating the body? If one cannot restrain the five senses and faculties, this is called not cultivating the body.
If one cannot uphold the seven kinds of pure precepts, this is called not cultivating precepts.
Because one does not discipline the mind, this is called not cultivating the mind.
If one does not cultivate the conduct of the sages, this is called not cultivating wisdom.
Furthermore, a person who does not cultivate the body cannot fully possess the pure nature of precepts. A person who does not cultivate precepts receives and stores the eight kinds of impure possessions. A person who does not cultivate the mind cannot cultivate the three kinds of marks. A person who does not cultivate wisdom does not cultivate pure conduct.
Furthermore, a person who does not cultivate the body cannot contemplate the body, cannot contemplate form and the characteristics of form, cannot contemplate the characteristics of the body, does not know what belongs to the body, does not know where this body goes from and to. Regarding what is not the body, such a person gives rise to the perception of body; regarding what is not form, such a person imagines the characteristics of form. Therefore, such a person becomes attached to the body and what belongs to the body. This is called not cultivating the body.
A person who does not cultivate precepts: if one receives only inferior precepts, that is not called cultivating precepts. Receiving and upholding discriminating precepts and self-benefiting precepts, restraining oneself, but being unable to bring peace and happiness to all sentient beings, and not upholding them for the sake of protecting the unsurpassed True Dharma, but only wishing to be reborn in heaven to enjoy the five sensual pleasures—this is called not cultivating precepts.
A person who does not cultivate the mind: if the mind is scattered, one cannot concentrate upon one’s own realm. One’s own realm is the four foundations of mindfulness. Other realms are the five desires. If one cannot cultivate the four foundations of mindfulness, this is called not cultivating the mind.
To fail to carefully guard the mind amid evil karma is called not cultivating wisdom.
Furthermore, a person who does not cultivate the body cannot thoroughly contemplate that this body is impermanent, without abiding, fragile, destroyed moment by moment, and is the realm of demons. A person who does not cultivate precepts cannot fully accomplish the Perfection of Precepts. A person who does not cultivate the mind cannot fully accomplish the Perfection of Meditation. A person who does not cultivate wisdom cannot fully accomplish the Perfection of Prajñā.
Furthermore, a person who does not cultivate the body becomes attached to the body and the possessions of the body, believing that “my body” is permanent and unchanging. A person who does not cultivate precepts, for the sake of their body, commits the ten evil actions. A person who does not cultivate the mind cannot restrain the mind from evil karma. A person who does not cultivate wisdom, because they do not restrain the mind, cannot distinguish between wholesome and unwholesome phenomena. Furthermore, a person who does not cultivate the body cannot eliminate the view of self. A person who does not cultivate precepts cannot eliminate attachment to precepts and practices. A person who does not cultivate the mind creates greed and hatred karma, leading to hell. A person who does not cultivate wisdom cannot eliminate the deluded mind.
Furthermore, a person who does not cultivate the body cannot contemplate the body; although it has no faults, it is always a thief. O good man! It is like a person who has an enemy constantly watching and waiting for a weakness. A wise person, knowing this, carefully guards their mind. If they do not carefully guard their mind, they will be harmed. The bodies of all sentient beings are also like this: they constantly depend on food, drink, warmth, cold regulation, and other things to be sustained. If they are not skillfully and carefully maintained in this way, they will decay and fall apart. O good man! It is like a Brahmin who worships the fire deity, constantly using incense and flowers, praising, bowing, making offerings, and serving it throughout his entire life. Yet if he touches it, his hand will be burned. Although this fire is offered such worship, it does not have even a single thought of repaying the kindness of the person who serves it. The bodies of all sentient beings are also like this. Although for many years one uses incense, flowers, jeweled necklaces, clothing, food, bedding, and medicine to nourish and support it, when unfavorable internal and external conditions arise, it immediately perishes, completely forgetting the previous kindness of those who provided food and clothing.
O good man! It is like a king who keeps four poisonous snakes in one box and entrusts them to a person to raise and care for. Among these four snakes, if even one becomes angry, it can kill that person. The snake keeper fears this and always seeks food and drink at the proper times to care for and protect them. The four poisonous snakes of the four great elements within all sentient beings are also like this. If even one element becomes disturbed, it can cause the body to perish. Good man! Just as a person who has been sick for a long time should wholeheartedly seek a physician for treatment, and if treatment is not given in time will certainly die, so too are the bodies of all sentient beings. They must constantly gather and restrain the mind so as not to become negligent; if they become negligent, they will perish. O good man! It is like an unfired clay vessel, which cannot withstand wind, rain, impact, or pressure. The bodies of all sentient beings are also like this; they cannot withstand hunger and thirst, cold and heat, wind and rain, beating, binding, or insults.
O good man! It is like an unripe boil that must be carefully protected so that no one touches it; if touched, it causes great pain. The bodies of all sentient beings are also like this. O good man! It is like a pregnant mule that destroys its own body. The bodies of all sentient beings are also like this; when internal cold winds arise, the body is harmed. O good man! It is like a banana tree that dries up and dies after bearing fruit; the bodies of all sentient beings are also like this. O good man! Just as a banana tree has no hard core, the bodies of all sentient beings are also like this. Just as snakes, rats, and wolves each give rise to thoughts of hatred and harm toward one another, the four great elements within sentient beings are also like this. O good man! It is like a king goose that does not like a charnel ground; in the same way, a Bodhisattva does not delight in the charnel ground of the body. O good man! Just as a Caṇḍāla continues for seven generations without abandoning its occupation and is despised by worldly people, the seed of this body is also like this. The seed of semen and blood is completely impure; because it is impure, Buddhas and Bodhisattvas regard it lightly and disdain it. O good man! This body is not like Mount Malaya where sandalwood trees grow, nor can it produce mallikā flowers or vāsikā flowers. Its nine openings constantly discharge impure blood and pus; it is a place where foul, filthy, ugly, and disgusting things arise, and it always dwells together with various kinds of worms. Good man! It is like a beautiful and pure garden or forest in the world, but when a corpse is brought into it, it immediately becomes impure, and everyone leaves it, no longer wishing to delight in or be attached to it. The Realm of Form is also like this: although pure and beautiful, because it contains the body, Buddhas and Bodhisattvas abandon it.
O good man! If someone cannot contemplate in this way, that person is called one who does not cultivate the body and does not cultivate precepts. O good man! If one cannot contemplate that precepts are the staircase of all wholesome phenomena and also the root of all wholesome phenomena, like the earth that is the source from which all trees and plants grow; that they are foremost among all roots of goodness, like a merchant leader guiding a caravan of merchants; that precepts are the victorious banner of all wholesome phenomena, like the victory banner erected by Śakra, Lord of the Gods; that precepts can completely cut off all evil karma and the three evil paths; that they can cure grave illnesses like medicinal trees; that they are provisions for the dangerous road of birth and death; that they are weapons for defeating the enemy of afflictions; that they are a mantra for destroying the poisonous snakes of afflictions; and that they are the bridge for crossing beyond evil karma—if a person cannot contemplate in this way, that person is called one who does not cultivate precepts.
Not cultivating the mind means being unable to contemplate the restless movement of the mind, which is difficult to grasp and difficult to tame. It runs wildly and disorderly like a fierce elephant; it changes moment by moment as quickly as lightning; it jumps about ceaselessly like monkeys and apes; it is like an illusion and like a flame of fire, and it is the root of all evil. The five desires are difficult to satisfy, like fire encountering wood, and like the ocean receiving all rivers. Like Mount Mandara covered with dense grass and trees, one cannot contemplate it. Beings are deluded by false birth and death, becoming intoxicated and confused until they are like a fish swallowing a hook. It always goes ahead and leads, while karmic actions follow behind like a mother snail leading her offspring. Being attached to the five desires and not delighting in Nirvāṇa is like a camel eating honey until death, not even looking at fresh grass, overly attached to present pleasures and unable to see future faults. It is like a cow greedily eating rice seedlings without fearing the whip, wandering throughout all twenty-five realms of existence. Like a strong wind blowing fluffy seeds, it seeks what should not be sought and never knows satisfaction. Like a foolish person wishing for fire that is not hot, it always delights in birth and death and does not desire liberation. Like the Nhâm-bà worm that delights in the Nhâm-bà tree, it is deluded and attached to the foulness of birth and death. Like a prisoner who loves the female jailer, or like a pig in a pen that delights in filth. If a person cannot contemplate in this way, that person is called one who does not cultivate the mind.
A person who does not cultivate wisdom does not contemplate that wisdom has great power like the garuḍa bird, capable of destroying evil karma; that it destroys the darkness of ignorance like sunlight; that it can uproot the five aggregates like water sweeping things away; and that it burns wrong views like blazing fire. Wisdom is the root of all wholesome phenomena and the seed of Buddhas and Bodhisattvas. If one cannot contemplate in this way, it cannot be called cultivating wisdom.
O good man! In the ultimate truth, if one sees the body, the characteristics of the body, the causes of the body, the results of the body, many bodies, one body, two bodies, this body, that body, the cessation of the body, the equality of the body, the cultivation of the body, and the cultivator—if one sees in such ways, that is called not cultivating the body. O good man! If one sees precepts, the characteristics of precepts, the causes of precepts, the results of precepts, superior precepts, inferior precepts, many precepts, one precept, two precepts, these precepts, those precepts, the cessation of precepts, the equality of precepts, cultivating precepts, the cultivator, and the liberation of precepts—if one sees in such ways, that is called not cultivating precepts. If one sees the mind, the characteristics of the mind, the causes of the mind, the results of the mind, many minds, mind and mental factors, one mind, two minds, this mind, that mind, the cessation of the mind, the equality of the mind, the cultivation of the mind, the cultivator, superior, middle, and inferior minds, wholesome minds, and unwholesome minds—if one sees in such ways, that is called not cultivating the mind.
O good man! If one sees wisdom, the characteristics of wisdom, the causes of wisdom, the results of wisdom, many wisdoms, one wisdom, two wisdoms, this wisdom, that wisdom, the cessation of wisdom, the equality of wisdom, superior, middle, and inferior wisdom, dull wisdom, sharp wisdom, the cultivation of wisdom, and the cultivator—if one sees in such ways, that is called not cultivating wisdom.
O good man! If there are people who do not cultivate body, precepts, mind, and wisdom, then such people, even for a small evil action, receive a great result. Because of fear, they constantly think: “I belong to hell; I perform the deeds of hell.” Although they hear wise people speak of the suffering of hell, they often think: “It is like iron striking iron, stone returning to strike stone, wood striking itself, like fire insects delighting in fire. The body of hell returns to resemble a body of hell; if it is like the body of hell, what suffering could there be?” It is like a green fly trapped in saliva and unable to fly away. This person is also like this: being within even a small offense, they cannot escape. Their mind does not repent and cannot cultivate wholesome dharmas. They conceal their faults. Even though they may have all kinds of wholesome karma from the past, all of it becomes stained by this offense. This person should have received a light result in the present life, but it is transformed into a very heavy result in hell.
O good man! It is like a small bowl of water into which a measure of salt is placed; the water becomes salty and difficult to drink. The karmic offense of this person is also like this. O good man! It is like a person who owes another person one coin but cannot repay it, and therefore becomes bound and suffers much hardship. The karmic offense of this person is also like this.
Bodhisattva Siṃhanāda asked:
“World-Honored One! Why does this person cause a light result in the present life to become a result in hell?”
The Buddha said:
“O good man! If all sentient beings possess five things, they cause a light result in the present to become a result suffered in hell. What are these five? First, ignorance; second, few and weak roots of goodness; third, deep and heavy evil karma; fourth, no repentance; fifth, not cultivating wholesome karma.
There are also five other things: first, creating evil karma; second, lacking virtue in precepts; third, being far removed from roots of goodness; fourth, not cultivating body, precepts, mind, and wisdom; fifth, associating with evil friends.
O good man! Because of these things, a light result in the present life is transformed into a heavy result in hell.”
Lion’s Roar said:
“World-Honored One! Which people are able to transform the karmic retribution of hell into a lighter karmic result in their present life?”
“Good man! If there is a person who cultivates body, precepts, mind, and wisdom as previously explained, who can contemplate and see that all phenomena are identical with empty space; who does not see wisdom, does not see the wise person, does not see ignorance, does not see the ignorant person, and does not see cultivation or the person who cultivates—then such a person is called a wise person. Such a person is able to cultivate body, precepts, mind, and wisdom. This person can cause the karmic retribution of hell to become a lighter karmic result in the present life.
Although this person has created extremely grave evil karma, through contemplative reflection it can be made lighter. This person thinks: ‘Although my karma is heavy, it is not equal to wholesome karma. For example, although cotton may weigh a hundred catties, it cannot compare with one tael of pure gold. Just as when a measure of salt is thrown into the Ganges River, the water does not become salty, and those who drink it do not notice the saltiness; just as a greatly wealthy person, even if owing another person countless precious treasures, is not bound by that debt in a way that causes him suffering; just as a great elephant can break an iron chain and walk freely—so too is the person of wisdom.
I constantly reflect that my wholesome merits are abundant, my evil karma is weak. I can reveal and repent my offenses, eliminating all evil karmic deeds. I can cultivate wisdom, causing the power of wisdom to increase while the power of ignorance decreases.’
After thinking in this way, that person draws near to good spiritual friends, cultivates right view, receives and upholds, reads, recites, copies, and explains the twelve divisions of Buddhist scriptures. When seeing someone who receives, upholds, reads, recites, copies, or teaches these twelve divisions of scriptures, that person gives rise to a mind of respect and offers clothing, food, dwelling places, beds, medicines, incense, and flowers as offerings; honors and praises them. Wherever they go, they constantly praise that person’s wholesome qualities and do not speak of that person’s shortcomings. They make offerings to the Three Jewels, believe with reverence in the Mahayana Great Nirvana Sutra, in the Tathagata’s eternal and unchanging nature, and in the fact that all sentient beings possess Buddha-nature. Such a person can transform the heavy karmic retribution of hell into a lighter karmic result in the present life.
Good man! Because of this meaning, you should know that not all karma has fixed results, nor do all sentient beings necessarily experience fixed karmic retributions.”